Sri Navadvipa-dhama-mahatmya: Pramana-khanda

Chapter One

Introduction

Text I

natva vraj a yuv-a dvan-dvam

tad aiky-am ca mahaprabhum
sruyatam dhama mah-atmyam
pramana sang-rahoditam

natva bo w i ng dow n; vraj a of V r a j a;yuva yo u t h f u l ; dv andvam co u p l e ;tad

aikyam equal to Them; ca and; mahaprabhum Lord Caitanya Mahaprabhu;
sruyatam ma y be heard;dhama of t h e s pi r i t ual abode;mahatmyam t h e g l o r y ;
pramana ev i d e nce;sangraha co l l e c t io n;uditam s p o k e n .

Offer respectful obeisances to the youthful couple of Vraja and to Lord

Caitanya Mahaprabhu, who is the same as They, and please hear this anthology of
scriptural evidence describing the glories of Sri Navadvipa-dhama.

sri navadv-ipam uddisya

srutibhir yat prakasitam
tad aham sangrahisyami
vaisnavanam satam mude

sri navadvip-am to Sri Navadvipa;uddisya in r e l a t i o n;srutibhir b y t e h

Vedas; yat wh a t ; prakasitam ma n i f e s t ed;tad th a t ; ah am I; sa n g r a hisyami
will assemble; vaisnavanam of t he devotees;satam sa i n t l y; mude f o r t h e
pleasure.

What the Sruti-sastra has said about Sri Navadvipa I will now assemble for the
pleasure of the saintly devotees.

navadvipam samuddisya
chandogy e kathitam hi y at
tad adau sruyatam sadho
sraddhaya sathya su-nyaya

navadvipam to N a v a dvipa;samuddisya in r e l a t i o n;chandogye i n t h e

Chandogya Upanisad; kathitam sp o k e n;hi in d e e d ;yat wh a t ; ta d t ha t ;
adau in t he beginning; sruyatam sh o u l d be heard;sadho 0 sa i n t l y d e votee;
sraddhay a wi th faith; sathy a du p l i c i t y; suny ay a w i t h o u t .

0 saintly one, with faith and without dupli city please hear what is said in the
Chandogya Upanisad about Sri Navadvipa. This passage of the Upanisad actually
describes Sri Navadvipa.

tatra brahma puram -nama

pundarikam yad ucyate
tad evasta dalam -padma
sannibham puram adbhutam

tatra th e r e;brahma puram -spi r i t u al city; nama na m e ;pu ndarikam l o t u s ;

yad wh i c h; ucyate is said; tad th a t; eva in d e e d ;asta ei g h t ; da l am p e t a l s ;
padma lo t u s; sannibham li k e ; pu r am ci t y ; ad b h utam wonderful.

In that scripture is described a wonderful spiritual city in the shape of an eight-

petal lotus.

tan madhye -daharam saksan

mayapuram itiryate
tatra vesma bhagavatas
caitanyasya paratmanah
tasmin yas tv antarakaso
hy antardvipah sa ucyate
 tat of t h a t; madhye in t h e m i d s t;daharam th e h e a r t; saksat d i r e c t l y ;
mayapuram Ma y a p u r a;iti th u s ;ir y a te is s a i d ;ta tra th e r e ;vesma t h e h o m e ;
bhagavatas of t he Supreme Lord;caitanyasya Ca i t a n y a;paratmanah t h e
Supreme Soul; tasmin in t h a t ;yas wh o ; tu in de e d ;an t a rakaso i n t h e s k y ;
hi in d e e d;antardvipah An t a r d v i p a;sas it ; uc y a te i s s a i d .

In the heart of that lotus is Mayapura, the transcendental abode of Sri Caitanya,
the Supreme Personality opf Godhead. In the middle of Mayapura is the place
called Antardvipa.

Chapter One

Text I

harih om ath.a yad idam asmin brahmapure daharam pundarikam vesma

daharo sminn antarakasas tasmin yad anta-s tad anvestavyam tad vava
vij ij nasitavyam iti.

harih Ha r i; om Om ; at h a now ; ya d wh at ; id a m thi s ; as m in i n t h i s ;

brahmapure sp i r i t u al city; daharam th e h e a r t; ve sma ab o d e ;daharo h e a r t ;
asmin in t h i s; antarakasas pl a ce withi n; tasmin in t h a t ;yad antas -in t h a t ;
tad th a t; anvestavyam sh o u ld be sought;tad th a t ; vij ij nasitavyam s h o u l d b e
desired to be known; iti t h u s .

Hari. Om. In the heart of this spiritual city is a lotus abode. The internal part of
that abode should be sought. That part one should desire to know.

tam ced bruyur yad idam asmin brahmapure daharam pundarikam vesma
daharo 'sminn antarakasah kim tad atra vidyate yad anvestavyam yad vava
vij ij nasitavyam iti.

tam th a t; ced if ; br u y ur th e y s a y;yad wh a t ; id am th i s ; a s m i n in this;

brahmapure spiritual city; daharam the heart;vesma abode;daharo heart;
asmin in t h i s; antarakasah in t e r n al sky;kim wh a t > ;tad th a t ;a t r a here;
vidyate is ; yad w h a t ;
anvestavyam sh o u ld be sought;yad wh a t ; va v a v i ji jn a sitavyam o n e s h o u l d
desire to know; iti t h u s .
 If they (the students) ask: What does it mean that in the heart of this spiritual
city is a lotus abode, the internal part of that abode should be sought, and that part
one should desire to know>. . .

bruyad yavan va ayam akasas tavan eso ntar hrdaya akasa ubhe asmin dyav
aprthivi antar va samahite ubhav agnis ca vayus ca surya ca-ndra sa-mav ubhau
vidyun na-ksatrani yac casyehasti yac ca nasti sarvam tad asmin samahitam iti.

bruyad ma y say;yavan wh e n ; vai in d e e d ;ayam th i s ; ak a s as sk y ; ta v a t

then;
eso He; antar wi t h i n ; ak a s as sk y ; u b he b o t h ; as m in in t h i s ; dy av h e a v e n ;
aprthivi an d e arth;antar in ; ev a in d e e d ;samahite as s e mbled;ubhau b o t h ;
agnis fire; ca and;vayus air; ca and;surya sun;candra and moon;
samau eq ual; ubhau bo t h ; vi d yut li g h t n i n g ;na ksatrani an d s t a r s;yat w h i c h ;
ca and; asya of t h a t ; i ha h e r e ; as ti is ; ya t wh at ; na not ; as t i is ; s a r v a m
everything; tad th a t ; asmin in t h i s ; sa mahitam as s e m b led;iti t h u s .

. .then he (the guru) may say: As in the external world there is a sky, so inside
.

this heart there is also a sky. In both the external world and within this heart there
are heaven and earth. In both are fire and air. In both are sun and moon and
lightning and stars. Whatever is in the external world and whatever is not in the
external world is present in this heart.

Text 0

tam ced bruyur asmims ced idam brahmapure sarvam tad asmin samahitam sarvani
ca bhutani sarve ca kama yadaitaj j arav apnoti pradhvamsate va kim tato tisisyata iti.

tam th i s; cet if ; br u y uh th e y s a y;cet if ; id a m thi s ; br a h m apure i n

Brahmapura; sarvam ev e r y t h i n g; tat th a t ; as m in in t h i s ;sa mahitam i s
assembled; sarvani al l ; ca a l s o ; ya da wh e n ; et at th i s j; arau o l d a g e ;
apnoti at t a i ns;pradhvamsate is d estroyed;va or ; ki m wh at > ;ta t ah t h e n ;
atisisyate re m a ins; iti t h u s .

If they say: If in this spiritual city all material elements and desires are
assembled, then when the body reaches old age or is destroyed at death, what
remains after that>. . .

Text 5
 sa bruyann asyaj arayaitaj jiryati na vadhenasya hanyata etat satyam brahma-
puram asmin kamah samahita esa atmapahata p-apma vijaro vimrtyur visoko
vijighatso pipasah satya k-amah
satya sa-nkalpo yatha hy eveha praj a anvavisanti yathanusasanam yam yam antam
abhikama bhavanti yamjanapadam yam ksetra bh-agam tam tam evopajivanti

sah he; bruyan ma y s a y; asya of h i m ;j araya by o l d a g e;etat t h i s ;

jiryati is aged; na no t ; vadhena by d e a t h;asya of t h a t ; hanyate i s k i l l e d ;
eta th i s; satyam tr u t h ; br a h ma pu-ram Br a h m a p u ra;asmin in t h a t ; ka m ah
desires; samahitah as s embled;esah th i s ; atma so u l ; ap a hata de s t r o y e d;
papma sin; vij arah free from old age; vimrtyuh fr e e f rom death;visokah f r e e
from lamentation; vijighatsah fr e e f rom hun g e r;apipasah fr e e from thi r s t;
satya sp i r i t u a l; kamah wi t h d e s i r e s;satya sp i r i t u a l;sankalpah t h o u g h t s ;
yatha pe o p l e;anvavisanti follow; yatha as ; anusasanam in s t r u c t i o n;yam
which; yam wh i c h ; an t am en d ; ab h i m amah de s i r i n g;bhavanti ar e ;y a m
which; j anapadam pe o p l e;yam wh i c h ; ks e tra of t h e p l a c e;bhagam p a r t ;
tam th a t; tam th a t ; eva ce r t a i n l y;upaj ivanti ob t a i n f or l i v e hood.

. .then he (the guru) may say: It is not withered by old age. It is not killed by
.

death. This spiritual city is eternal. Within it are all desires. The soul is free from
sin, old-age, death,
lamentation, hunger, and thirst, and its desires and thoughts are all automatically
fulfilled. As by following good advice people attain their desires, so the spiritualists
also attains their
dessres.

tad yatheha karma jito 2okah ksiyate evam evamutra punya jito 2okah ksiyate tad
ya ihatmanam ananuvidya vraj anty etams ca satyam kamams tesam sarvesu 2okesv
akama caro bh-avaty atha ya ihatmanam anuvidya vraj anty etams ca satyam kamams
tesam sarvesu
lokesu kama caro bh-avati.

tat th a t; yatha ju s t a s; iha he r e ;ka r ma by wo r k ; j i t a h ob t a i n e d ;lo k a h

benefit; ksiyate is d e s troyed;evam in t h e s ame way;eva ce r t a i n l y; amutra i n
the next life; punya by p i o u s deeds; j itah ob t a i n e d;lokah be n e f i t;ksiyante i s
destroyed; tat th a t ; yah wh o ; at m a n am th e s o u l; ananuvidya n o t
understanding; vraj anti at t a i n;etan th e s e ; ca a l s o ;satyam sp i r i t u a l;ka man
desires; tesam of t he m; sarvesu in a l l ; lo kesu th e w o r l d s; akama carah n - o t
obtained the desire; bhavati is ; at ha th e n ;ya h on e w h o ; ih a i n t h i s w o r l d ;
atmanam th e soul; anuvidya un d e r s t a nding;vraj anti at t a i n; etan th e s e ; ca
also; satyam sp i r i t u a l; kaman de s i r e s;tesam of t h e m; sarvesu in a l l ; lo k esu
the worlds; kama carah w h o h a ve obtained their desire; bhavati i s .

Just as the fruits of work in this lifetime are all ultimately destroyed, in the
same way the benefits in the next life are also all ultimately destroyed. One who
does not understand the nature of the soul remains unfulfilled and unsatisfied,
even though he may obtain all his desires. He does not attain the spiritual world
on the death of the body. One who understand the nature of the soul remains
becomes satisfied and fulfilled. He obtains all his desires in this world. He attains
the spiritual world on the death of the body.

Text 7

sa yadi pitr2oka kam-o bhavati sanka2pad evasya pitarah samuttisthanti tena

pitrlokena sampanno mahiyate

sah he; yadi if ; pi t r l o ka Pi t r l o k a ;ka m ah d e s i r i n g; bhavati b e c o m e s ;

sankalpat by d e s ire; eva c e r t a i n l y; asya of h i m ; pi t a r ah t h e p i t a s ;
samuttisthanti a r i se; tena b y t h i s ;
pitrlokena by P i t r l o k a;sampannah at t a i n e d;mahiyate be c o m es happy.

If he desires to go to Pitrloka, simply by that desire alone the Pitrs appear

before him, they take him to Pitrloka and he becomes happy.

sa yadi matr2oka kamo -bhavati sanka2pad evasya matarah samuttisthanti tena

matrlokena sampanno mahiyate

sah he; yadi if ; ma t r l o ka Ma t r l o k a ;ka mah d e s i r i n g; bhavati b e c o m e s ;

sankalpat by d e s ire; eva c e r t a i n l y; asya of h i m ; ma t a r ah t h e m a t a s ;
samuttisthanti a r i se; tena by t h i s ; ma trlokena by M a t r l o k a; sampannah
attained; mahiyate be c o m es happy.

If he desires to go to Matrloka, simply by that desire alone the Matrs appear

before him, they take him to Matrloka and he becomes happy.

sa yadi bhratr2oka kamo bha-vati sanka2pad evasya bhratarah samuttisthanti tena

bhratrlokena sampanno mahiyate

sah he; yadi if ; bh r a t r l o ka Bh r a t r l o k a;kamah de s i r i n g;bhavati b e c o m e s ;

sankalpat by d e s ire;eva ce r t a i n l y;asya of h i m ; bh r a t arah th e b h r a t a s ;
samuttisthanti a r i se; tena by t h i s ; bhratrlokena by B h r a t r l o k a; sampannah
attained; mahiyate be c o m es happy.

If he desires to go to Bhratrloka, simply by that desire alone the Bhratrs appear

before him, they take him to Bhratrloka and he becomes happy.

Text 10

sa yadi svasr2oka kam-o bhavati sanka2pad evasya svasarah samuttisthanti tena

svasrlokena sampanno mahiyate

sah he; yadi if ; sv a s rloka Sv a s r l o k a;kamah de s i r i n g;bhavati b e c o m e s ;

sankalpat by d e s ire;eva ce r t a i n l y;asya of h i m ; sv a sarah th e s v a sas;
samuttisthanti a r i se; tena by t h i s ; svasrlokena by S v a srloka;sampannah
attained; mahiyate be c o m es happy.

If he desires to go to Svasrloka, simply by that desire alone the Svasrs appear

before him, they take him to Svasrloka and he becomes happy.

Text ll

sa yadi sakhi2oka kamo b-havati sanka2pad evasya sakhayah samuttisthanti tena

sakhi2okena sampanno mahiyate

sah he; yadi if ; sakhiloka Sa khiloka;kamah desiring;bhavati be comes;

sankalpat by d e s ire;eva ce r t a i n l y;asya of h i m ; sa k hayah s a k h i s ;
samuttisthanti a r i se; tena by t h i s ; sakhilokena by S a k h i l o k a;sampannah
attained; mahiyate be c o m e s
happy.

If he desires to go to Sakhiloka, simply by that desire alone the Sakhis appear

before him, they take him to Sakhiloka and he becomes happy.

Text 12

sa yadi gandhama2ya2oka kamo bha-vati sanka2pad evasya gandhama2ye

samuttisthanti tena gandhama2ya2okena sampanno mahiyate .

sah he; yadi if ; gandhamalyaloka Gandhamalyaloka;kamah desiring;

bhavati be c o mes;sankalpat by d e s i r e;eva ce r t a i n l y;asya o f h i m ;
gandhamalye the gandhamalyas; samuttisthanti a r i se; tena b y t h i s ;
gandhama2ya2okena by Gandhamalyaloka; sampannah at t a i n e d;mahiyate
becomes happy.

If he desires to go to Gandhamalyaloka, simply by that desire alone the

Gandhamalyas appear before him, they take him to Gandhamalyaloka and he
becomes happy.

Text 13

sa yady annapana2oka kam-o bhavati sanka2pad evasyannapane samuttisthanti tena

annapanalokena sampanno mahiyate

sah he; yadi if ; an n a p analoka An n a p a n a loka;kamah de s i r i n g;bhavati

becomes; sankalpat by d e s ire;eva ce r t a i n l y;asya of h i m ; an n a pane t h e
annapanas; samuttisthanti a r i se; tena by t h i s ; annapanalokena b y
Annapanaloka; sampannah
attained; mahiyate be c o m es happy.

If he desires to go to Annapanaloka, simply by that desire alone the Annapanas

appear before him, they take him to Annapanaloka and he becomes happy.

Text lk

sa yadi gitavaditra2oka kamo b-havati sanka2pad evasya gitavaditre samuttisthanti

tena gitavaditralokena sampanno mahiyate

sah he; yadi if ; gi t a v a ditraloka Gi t a v a d i t r a loka;kamah de s i r i n g;bhavati

becomes; sankalpat by d e s ire;eva ce r t a i n l y;asya of h i m ; gi t a v aditre t h e
gitavaditras; samuttisthanti a r i se; tena by t h i s ; gitavaditralokena b y
Gitavaditraloka; sampannah at t a i n e d;mahiyate be c o m es happy.

If he desires to go to Gitavaditraloka, simply by that desire alone the

Gitavaditras appear before him, they take him to Gitavaditraloka and he becomes
happy.

Text 15
 sa yadi stri2oka kamo bhavati sanka2pad evasya striyah samuttisthanti tena
strilokena sampanno mahiyate .

sah he; yadi if ; st r i l o ka St r i l o k a ;ka mah de s i r i n g;bhavati b e c o m e s ;

sankalpat by d e s ire; eva c e r t a i n l y; asya of h i m ; st r i y ah t h e s t r i s ;
samuttisthanti ar i s e;tena b y t h i s ;
strilokena by S tril o k a;sampannah at t a i n e d;mahiyate be c o m es happy.

If he desires to go to Striloka, simply by that desire alone the Stris appear before
him, they take him to Striloka and he becomes happy.

Text 16

yam yam antam abhikamo bhavati yam kamayate so 'sya

sankalpad eva
samutisthati tena sampanno mahiyate

yam yam wh a tever; antam end;abhikamah desireous; bhavati becomes;

yam what; kamayate de s i res;
sah he ; sankalpat from the desire; eva
certainly; samuttisthati
arises; tena by t h a t; sampannah at t a i n e d;mahiyate be c o m es happy.

Whatever he desires appears simply by his desiring it. In this way he becomes
happy.

Text 17

te ime satyah kama anrtapidhanas tesam satyanam satam anrtam apidhanam yo yo

hy asyetah praiti na tam iha darsanaya 2abhate.

te ime these; satyah re a l; ka mah de s i r e s;anrta by t h e f a l s e;apidhanah

covered; tesam of t h e m; satyanam of t h e r e a l;satam be i n g ; anrtam f a l s e ;
apidhanam co v e ring;yah yah wh o e v e r;hi in d e e d ;asya of h i m ; it a h f r o m
this; praiti af t e r d eath;na no t ; ta m hi m ; i h a h er e ; da r s a naya f o r t h e s ig ht ;
labhate at t ains.

When the real spiritual desires of the soul are covered by false material desires,
the soul is not able to meet the Supreme Personality of Godhead after death.

Text 18
 atha ye casyehajiva ye ca preta yac canyad icchan na labhate sarvam tad atra
gatva vindate tra hy asyaite satyah kama anrtapidhanas tad yathapi hiranya n-idhim
nihitam aksetraj na upary
upari sancaranto na vindeyur evam evemah sarvah prajna ahar ahar gacchanty atra
etam brahmalokam na vindanty anrtena hi pratyudhah

atha th e n; ye th o s e w h o;ca al s o ;as ya of t h a t ; iha he r e j; ivah

individual spirit souls; ye wh o ; ca an d ; pr e t ah th o s ew ho h a ve died and left
this world; yat wh a t ; ca al s o ;an yat ot h e r t h i n g s;icchan de s i r i n g;na n o t ;
labhate at t ains; sarvam ev e r y t h i n g;tat th a t ; at ra he r e ;ga t va h a v i n g g o n e ;
vindate fi n d s; atra he r e ;hi in d e e d ;as ya of h i m ; et e th e y ;sa t yah r e a l ;
kamah de s ires;anrta by f a l s e hood;apidhanah co v e r e d;tat th a t ;ya t ha api-
although; hiranya of g o l d ; ni dhim a t r e a s u r e;nihitam pl a c e d;aksetra jnah not-
knowing the place; upari over;upari and over;sancarantah going;na do not;
vindeyuh fi n d ; evam in t h i s w a y; eva ce r t a i n l y;imah th e s e sarvah
; all;
praj ah persons;ahah day;ahah after day; gacchanti go; atra here;etam
this; brahmalokam sp i r i t u al wor l d; na no t ; vi n d a t i find; anrtena b y
falsehood; hi in d e e d;pratyudhah ob s t r u c t e d.

Both in this life and the next, they who desire something other than spiritual
happiness never attain the fulfillment of their desire. Their real, spiritual desires
are covered by
material illusion. They are like persons searching for buried treasure. Not knowing
the location of the treasure, they walk over it again and again, but never attain it.
They are always
near the spiritual realm, but material illusion prevents them from entering it.

Text 19

sa eva esa atma hrdi tasyaitad eva niruktam hrdy ayam iti tasmad dhrdayam ahar
ahar va evamvit svargam lokam eti.

sah He; eva ce r t a i n l y;esah He ; at ma th e S u p r e me Person;hrdi i n t h e

heart; tasya of H i m ; et at th i s ; eva ce r t a i n l y;nir uktam de f i n i t i o n ;hr di i n t h e
heart; ayam He ; iti thu s ; ta s m at fr o m t h i s ; hr d ayam Hr d a y a ;ahah d a y ;
ahah af t er day; vai ce r t a i n l y;evam in t h i s w a y; vit un d e r s t a n d i n g;svargam
lokam th e spiritual realm; eti a t t a i n s .

The Supreme Personality of Godhead resides in the hearts of the living entities,
and for this reason He is known as Hrdayam, which means "The person (ayam) in
the heart (hrd) ". A person constantly aware of the Lord's presence in his heart
attains the spiritual world.
 atha ya esa samprasado 'smac charirat samutthaya paramjyotir upasampadya
svena rupenabhinispadyata esa atmati hovacaitad amrtam abhayam etad brahmeti
tasya ha va etasya
brahmano nama satyam iti.

atha th e n; yah wh o ; es ah he ; sa m p rasadah th e s o u l; asmat f r o m t h i s ;

sarirat bo d y ; samutthaya ri s i n g ;paramjy o t ih th e e f f u l g e nt spiritual realm;
upasampadya at t a ining; svena wi t h h i s o w n; ru pena fo r m ; ab h inispadyate i s
manifested; esah eh; atma th e s o u l; iti th u s ; ha in d e e d ;uv a ca sa i d ;etat
this; amrtam im m o r t a l; abhayam fearless; etat th i s; brahma sp i r i t ; iti t hu s ;
tasya of h i m; ha in d e e d ;va i
certainly; etasya of h i m ; br a hmanah th e s p i r i t; nama th e n a m e ; satyam t r u t h ;
iti thus.

When such a soul leaves the present material body, he enters the effulgent
spiritual world. His original spiritual form is manifested there. He is named "soul".
He is immortal and
fearless. He is named "satya (the truth)."

Text 21

tani ha va etani triny aksarani satiyam iti tad yat sat tad amrtam atha yad dhi tan
martyam atha yady antenobhe yacchati yad anenobhe yacchati tasmad yam ahar ahar
va evamvit svargam
lokam eti.

tani th e s e;ha in d e e d;vai ce r t a i n l y;etani th e s e ;trini th r e e ;ak s arani

syllables; sat "sat"; i "i"; yam and "yam"; iti thus; tat th a t ; yat w h i c h ;
sat "sat"; tat that;
amrtam th e i m m o r t a l; atha th e n ;yat wh i c h ; h i "i"; tat that; martyam h e
who is subject to death; atha th e n ;ya di if ; an t e na by t h e e n d; ubhe b o t h ;
yacchati gi v e s;yat which; antena by t he end; ubhe bo t h ; ya c chati g i v e s ;
tasmat fr om t h a t; yam wh i c h ; ah a h day ; ah a h af t e r d a y; vai c e r t a i n l y ;
evam in t h is way; vit un d e r t a n d i n g;svargam lokam th e s p i r i t u al realm; eti
attains.

The word "satyam" contains three syllables: "sat", "i", and "yam". "Sat" refers
to the immortal Supreme Personality of Godhead, who is always free from the
cycle of repeated birth and death, and "i" refers to the individual spirit soul, who
may become subject to the cycle of birth and death. "Yam" refers to the process
that brings the individual spirit soul into contact with the Supreme Person. A
person aware of these facts, attains the spiritual world.

Text 22

atha ya atma sa setur vidhrtir esam lokanam asambhedaya naityam setum aho
ratre tarato najara na mrtyur na soko na sukrtam na duskrtam sa.rve papmano to
nivartante 'pahata pa-pma
hy esa brahmalokas tasmad va etam setum tirtvandhah sann anandho bhavati viddhah
sann aviddho bhavaty upatapi sann anupatapi bhavati tasmad va etam setum tirtvapi
naktam ahar
evabhinispadyate sakrd vibhato hy evaisa brahmalokah.

atha th e n; yah wh o ; at m a th e S u p r e me Personality of Godhead;sah H e ;

setuh the boundary; vidhrtih th e c o n t r o l l e r;esam of t h e s e;lokanam w o r l d s ;
asambhedaya for d iv i d i n g; naityam th e e t e r n a l;setum bo u n d a r y; ahah o l d
age; na no t; mrtyuh de a t h ;na no t ; so k am la m e n t a t i o n;na no t ; s u k r t a m
pious deeds; na not; duskrtam si n s ;sarve al l ; pa p manah si n s ; at ah from
that; nivartante tu r n ; ap ahata de s t r o y e d;papma si n s ;hi in d e e d esah ; this;
brahmalokah sp i r i t u al wor l d; tasmat fr o m t h i s ; vai in d e e d ;etam t h i s ;
setum bo u n d a ry; tirtva cr o s s i n g;andhah a b l i n d p e r s on;san b e i n g ;
anandhah no t b l i n d; bhavati be c o m e s;viddhah a w o u n d e d person;upatapi
one burning in pain; san be i n g ; anupatapi no t b u r n i n g ; bhavati b e c o m e s ;
tasmat fr om t h i s; vai ce r t a i n l y;etam th i s ; se tum bo u n d a r y ;ti r t va c r o s s i n g ;
api al s o; naktam ni g h t ; ah ah an d d a y ; eva c e r t a i n l y;abhinispadyate i s
manifested; sakrt at o n c e;vibhatah ma n i f e s ted;hi i n d e e d ; eva c e r t a i n l y ;
esah th i s; brahmalokah s p i r i t u al wo r l d .

The Supreme Personality of Godhead is the controller of all the worlds. He is

the eternal boundary which day, night, old-age, death, lamentation, piety, and
impiety do not cross. Sins turn from Him. He is free from sin. A blind man
crossing the boundary into His spiritual realm becomes free from blindness. A
person wounded by material sufferings becomes free from them, and a person
burning in the pain of repeated birth and death also becomes free from suffering
by crossing the boundary into His realm. Crossing beyond the days and nights of
material time, the spiritual realm of the Supreme Personality of Godhead is
eternally manifested.

Text 23

tad ya evaitam brahma2okam brahmacaryenanuvindanti tesam evaisa brahma2oke

tesam sarvesu lokesu kamacaro bhavati.

tat th e n; yah wh i c h ; e va c e r t a i n l y; etam th i s ;br a h malokam spiritual

world; brahmacaryena by celibacy; anuvindanti they find; tesam of t h e m; eva
certainly; esah
this; brahmalokah spiritual world; tesam of t h e m; sarvesu in all; /okesu
realm; kamacarah fulfilling desire; bhavati i s .

By practicing celibacy the spiritualists attain the spiritual world, where all
desires are fulfilled.

atha yad yaj na ity acaksate brahmacaryam eva tad brahmacaryena hy eva yoj nata
tam vindate 'tha yad istam ity acaksate brahmacaryam eva tad brahmacaryena hy
evestvatmanam
anuvindate

atha no w; yat wh a t ;ya j nah sa c r i f i c e; iti t h u s ; ac a ksate c a l l ;

brahmacaryam ce l i b a cy;eva ce r t a i n l y;tat th a t ; br a h macaryena by c e l i b a cy;
hi in d e ed; eva c e r t a i n l y ;
yah wh o ;j nata th e k n o w e r; tam Him; vindate fi n d s ; atha th e n ; yat w h a t ;
istam wo r s h i p; iti t h u s ; ac a k sate th e y c a l l;brahmacaryam ce l i b a c y;eva
certainly; tat th e r e f o re;bramahcaryena wi t h c e l i b acy;hi in d e e d ;eva
certainly; istva wo r s h i p p i n g; atmanam th e S u p r e me Personality of Godhead;
anuvindate one fin d s .

What is called "sacrifice" is actuallly celibacy, for by the sacrifice of celibacy

one understands the Supreme Personality of Godhead. What is called "worship" is
actually celibacy, for by worshiping the Supreme Personality of Godhead in
celibacy, one
personally meets Him.

atha yat sat trayana-m ity acaksate brahmacaryam eva tad brahmacaryena hi eva
sata atmanas tranam vindate 'tha yan maunam ity acaksate brahmacaryam eva tad
brahmacaryena hy evatmanam anuvidya manute.

atha th e n; yat wh a t ; sat of t h e s e l f; trayanam p r o t e c t i o n; iti t h u s ;

acaksate th ey call; brahmacaryam ce l i b a c y;eva ce r t a i n l y;tat t h a t ;
brahmacaryena wi t h c e l i bacy;hi in d e e d ;eva ce r t a i n l y;satah of t h e e t e rnal;
atmanah so u l; tranam pr o t e c t i o n;vindate fi n d s ; at ha th e n ;ya t w ha t ;
maunam si l e nce; iti t h u s ; ac a ksate th e y c a ll;brahmacaryam ce l i b a c y;eva
certainly; tat th a t ; br a hmacaryena wi t h c e l i b a cy; i i n d e e d ; eva c e r t a i n l y ;
atmanam th e Supreme Personality of Godhead;anuvidya un d e rtanding;
manute me d i t a tes.

What is called "self-protection" is actually celibacy, for by celibacy one protects

the interest of the eternal spirit soul. What is called "silence" is actually celibacy,
for by celibacy one directly perceives the Supreme Personality of Godhead and
meditates on Him in silence.

Text 26

atha yad anasakayanam ity acaksate brahmacaryam eva tad esa hy atma na
nasyati yam brahmacaryenanuvindate 'tha yad aranyayanam ity acaksate
brahmacaryam eva tad arhas ca ha vai nyas carnavau brahmaloke trtiyasyamitau divi
tadairamadiyam saras tad asvatthah somasavanas tad aparajita pur brahmanah
prabhu vimi-tam hiranmayam

atha no w; yad wh a t ; an a s akayanam de a t h l e ssness; iti th u s ; ac aksate

sees; brahmacaryam ce l i b a cy;eva indeed; tad th a t; esa th a t ; hi i n d e e d ;
atma the soul; na no t ; na s yati pe r i s h e s; yam wh i c h ; br a h macaryena b y
celibacy; anuvindate fi n d s; atha no w ; ya d wh a t ; ar a n y a yanam g o i n g to t h e
forest; iti th u s ; ac aksate se e s;brahmacaryam ce l i b a c y;eva ce r t a i n l y;tad
that; aras Ar a ; ca an d ; ha in d e e d ;vai in d e e d ;nyasNya; c an d ; aa r n avau
two oceans; brahmaloke in B r a h m a loka;trtiyasya of t h e t h i r d; amitau
unmeasured; divi in h e a v e n;tad th e n ; ai r a m adiyam A i r a m a d i y a ;
saras la ke; tad th e n ; as vatthahthe asvattha tree; somasavanas Somavasana;
tad t h e n ;
aparaj ita Ap a r a jita;pur ci t y ; br a h manah of B r a h m a;p rabhu vimitam -ve r y
powerful; hiranmayam g o l d e n .

What is called "deathlessness" is actually celibacy, for by celibacy one

understands the spirit soul, which never dies. What is called l i v in g as a hermit in
the forest" (aranyayanam) is actually celibacy, for by celibacy one attains the third
realm of Brahman, where are the two oceans Ara and Nya, the Airamadiya Lake,
the Somavasana asvattha tree, the city Aparajita, and the opulent abode of Brahma.

Text 27

tad ya evaitav aram ca nyas carnavau brahmaloke brahmacaryenanuvindanti tesam

evaisa brahma2okas tesam sarvesu 2okesu kamacaro bhavati

tad th a t; ye wh o ; eva in d e e d ;etau th e s e s;aram Ar a ; ca an d ; n y a s

Nya; ca an d; arnavau tw o o c e a ns;brahmaloke in Brahmaloka;
brahmacaryena by c e libacy;anuvindanti fi n d ; te sam of t h e m ; eva i n d e e d ;
esa this; brahmalokas Br a h m a l o ka;tesam of t h e m; sarvesu in a l; k a m a
desires; caro go i n g; bhavati i s .

By practicing celibacy one travels to the Ara and Nya oceans in Brahmaloka. In
this Brahmaloka all one's desires are fulfilled.

ya eso ntar aditye hiranmayah puruso drsyate hiranya sm-asrur hiranya kes-a
apranakhat sarva eva suvarnah

yah wh o ; eso He; antar wi t h i n ; ad itye th e s u n ; hi r a nmayah g o l d e n ;

puruso pe r s on; drsyate is seen; hiranya go l d e n; smasrur be a r d ;hi r anya
golden; kesa hair;
apranakhat to H is f i n g ernails and toenails;sarvah al l ; eva in d e e d ;suvarnah
golden.

In the sun-planet a golden person may be seen. His beard is golden. His hair is
golden. His entire body, down to His fingernails and toenails, is golden.

Text 29

tasya yatha kapyasam pundarikam evam aksini tasyoditi nama sa esa sarvebhyah
papmabhya udita udeti
ha vai sarvebhyah papmabhyo ya evam veda

tasya of H i ,; yatha as ; ka p yasam go l d e n;pundarikam lo t u s ;evam s o ;

aksini ey e s ;
tasya of H i m; ud iti Ud i t i ; na m a na m e ;sah esas He ; sarvebhyah f r o m a l l ;
papmabhyas si n s; uditah risen; udeti ri s e s;ha in d e e d ;vai i n d e e d ;
sarvebhyah fr om a ll; papmabhyo si n s ;evam in t h i s w a y; veda k n o w .

His eyes are like golden lotus flowers. Because He has risen (udita) from all
sins, His name is Uditi. One who understands Him rises above all sins.

mundake kathitam yat tu

brahma dhama hi-ranmayam
mayapuram gatam tad dhi
yoga pitham su n-irmalam

mundake in t he Mu n d a ka Upanisad;kathitam sa i d ;yat wh a t ; tu i nd e e d ;

brahma sp i r i t u a l; dhama ab o d e ;hiranmayam go l d e n ;mayapuram M a y a p u r a ;
gatam go n e; tad th a t ; hi ce r t a i n l yyo
; ga p-itham sp i r i t u al place;su
nirmalam sp l e n d id and pure.

The splendid, pure, sacred, golden spiritual world of Mayapura is also described
in the following statement of Mundaka Upanisad:

Text 31

hiranmaye pare kose

viraj am brahma niskalam
tac chubhram j yotisam j yotis
tad yad atma vido -viduh

hiranmaye go l d e n; pare sp i r i t u a l;kose re a l m; vi raj am fr e e f r om m a t ter;

brahma sp i r i t u a l; niskalam pu r e ; tat th a t ; ch u b hram s p l e n d i d ; j y o t i s am o f
splendors;jyotis t h e s p l e n dor;tad th a t ;yad wh a t ; at m a of t h e s e l f;vido t h e
knowers; viduh k n o w .

They who know the self know the splendor of splendors that stays in a pure
and splendid golden realm beyond the world of matter.

Text 32

sa evaitat paramam brahma dhama-

yatra visvam nihitam bhati subhram
upasate purusam ye hy akamas
te sukram etad ativartanti dhirah

sas this; eva i n d e e d; etat th i s ;pa r a mam su p r e m e ;brahma s p i r i t u a l ;

dhama ab o de;yatra wh e r e ;visvam th e u n i v e r s e;nihitam pl a c e d;bhati
shines; subhram sp l e n d i d; upasate wo r s h i p s;purusam th e S u p r e me Person;
ye who; hi in d e e d;akamas wi t h o u t d e s ire;te th e y ; sukram s p l e n d i d ;
etad th i s; ativartanti cr o s s beyond;dhirah t h e w i s e .

They who, free from material desires, worship the splendid Supreme Person
who resides in this spiritual realm, cross over the world of repeated birth and
death.

Text 33

caitanyopanisad va-kyam
srnu sadho prayatnatah
navadvipasya mahatmyam
yena saksat samiritam

caitanya up-anisad of t he Caitanya Upanisad;vakyam th e s t a tement;srnu

please hear; sadho 0 sa i n t ly one;prayatnatah wi t h c a r e;navadvipasya o f
Navadvipa; mahatmyam th e g l o r y; yena by w h i c h ; saksat di r e c t l y;samiritam
1s sald.

0 saintly reader, please attentively hear the following words of Caitanya

Upanisad, which directly describe the glories of Navadvipa.

sa tatha bhutva
bhuya enam upasadyaha bhagavan kalau papacchanna praga-h
katham mucyerann iti. ko va devata ko va mantro bruhiti.

sas he; tatha in t h a t w a y;bhutva be c o m i n g;bhuyas ag a i n; enam him;

upasadya pproaching;aha said;bhagavan 0 lo r d; kalau in K a li-yuga;
katham ho w > ; mucyerann ma y be d elivered;iti th u s ; ko wh o > ;va or ;
devata De i t y; ko wh a t . ; va or ; ma n t r o man t r a .b r u hi p l e a s e t ell;
iti t h u s .

He followed these instructions, and after having become pure in his own heart
and mind, he again approached his father and asked: 0 my lord, please tell me
how the sinful living entities in Kali-yuga may be delivered. Who should be the
object of their worship> What mantra should they chant> Please tell me.

Text 35

sa hovaca rahasyam te vadisyami jahnavi .tire nava-dvipe golokakhye dhamni

govindo dvi bhuj o ga-urah sarvatm.a maha yogi tri -gunatitah -sattva rupo bha-ktim loke
kasyatiti tad ete.
sloka bhavanti.

sas he; ha in d e e d ;uvaca sa i d ; ra h asyam a s e c r e t;te to y o u ; va d isyami I

will tell;
j ahnavi of t he Yamuna;tire on t h e s h o r e;navadvipe dhamni in the abode of
Navadvipa;
govindo Krsna; dvi b-huj o wi th t wo arms; gaurah Ga u r a ;sarva a-tma t h e
Supersoul; maha y-ogi in t he f orm of a great devotee;tri g-una th e t h r ee modes
ofmaterial nature; atitah be y o n d; sattva sp i r i t u a l;ru po fo r m ; bh a k t im
devotional service; loke in t he w o r l d; kasyati ma n i f e s t s;iti th u s ; ta d t h e n ;
ete these; slokah ve r s e s;bhavanti a r e .

Lord Brahma replied: Listen carefully, for I will give you a confidential
description of what will happen in the Kali-yuga. The Supreme Personality of
Godhead, Govinda, the supreme enjoyer, whose form is transcendental, who is
beyond the touch of the three modes of material nature, and who is the all-
pervading Supersoul residing in the hearts of all living entities, will appear again in
the Kali age. Appearing as the greatest devotee, the Supreme Personality of
Godhead will assume a two-armed form of golden complexion in is abode of
Goloka Vrndavana manifested on the bank of the Ganges in Navadvipa. He will
disseminate pure devotional service in the world. This incarnation of the Lord is
described in the following verses.

Chapter Two

Introduction

ananta samhi-tayam yad

isena varnitam pura
tad adau sangrahisyami
vidvac citta s-ukhav-aham

ananta samhit-ayam in t he Ana nta-samhita;yad wh a t ; is ena by L o r d S i v a ;

varnitam de s c ribed;pura be f o r e ;tad th a t ; ad au i n t h e b e g i n n i n g ;
sangrahisyami I w i l l q u o t e;vidvat of t h e w i s e; citta to t h e h e a rts;sukha
happiness; avaham bringing.

To begin I will quote the words spoken by Lord Siva in the Ananta-samhita.
These words will bring happiness to the hearts of the learned readers.

Text I

sri parvaty u-vaca

ko va sa krsna c-aitanyo
kim va tac c-aritam subham
ananta s-amhita ka va
katham kena prakasita

sri p-arvati Sri Parvati;uvaca sasd; ko wh o >; va or ; s a s He; krsna

caitanyo Krsna
Caitanya; kim w h a t >; va or ; ta t c a-ritam Hi s a c t i v i t i e s;subham au s p i c i o us;
ananta-
samhita in t eh A na nta-samhita;ka wh a t > ;va or ; ka t h am ho w > ; ke na b y
whom>;
prakasita manifested.

Srimati Parvati said: Who is Krsna Caitanya> What are His auspicious
activities> What is the scipture Ananta-samhita> By whom and under what
circumstances was it spoken>

Text 2

visnor vividha nama-ni

srutani tava vaktratah
gauranga krsna -caita-nyau
na kadapi prakasitau

visnor of L o rd V is n u; vividha va r i o u s ;namani na m e s ;srutani h e a r d ;

tava from your;vaktratah mouth; gauranga Gauranga;krsna caitan-yau and
Krsna Caitanya; na kadapi ne v e r;prakasitau ma n i f e s ted.

I have heard from your mouth many names of Lord Visnu, but I have never
heard the names Gauranga and Krsna Caitanya.

Text 3

dadharordhva mukhe k-asman

namedam sarva mangala-m
samhitam ca subhadharam
prana natha va-dasva tat

dadhara he l d; urdhva op e n ; mu k he in t h e m o u t h ; ka smat why>; nama

name; idam th i s ; sarva al l ; ma n g alam au s p i c i o u s;samhitam Ananta-samhita;
ca and; subha of a u s p i c iousness;adharam re s e rvoir;prana of my life;
natha 0 lo r d ; va dasva pl e a se tell;tat t h a t .
 Why is this so> 0 lord of my life, with clear words please speak both this all-
auspicious name and the Ananta-samhita, which is a great ocean of auspiciousness.

sri m-ahadeva uvaca

aho ti bha-gyam tava saila pu-tri

radha sam-am tvam hi j agada visnuh
sri krs-na cai-tanya kat-hasu kante
yogyasi krsnarpita deh-a bud-dhih

sri ma-hadevah Lord Siva; uvaca said;ahah 0; ati bha-gyam great good
fortune; tava of y o u; saila putr-i 0 da u g h t e r of the mountains;radha t o R a d h a ;
samam eq ual; tvam yo u ; hi in d e e d ; jag ada sa i d ;vi snuh Lo r d V i s n u; sri
krsna cait-anya of L o rd K rs na Caitanya;kathasu in t h e t o p i c s;k ante 0
beloved; yogya qu a l i f i e d; asi yo u a r e ;krsna to L o r d K r s n a;arpita o f f e r e d ;
deha body; buddhih and intelligence.

0 daughter of the mountains, you are very fortunate. Lord Visnu Himself has
said that you are equal to Sri Radha. 0 beloved, because you have surrendered
your body and intelligence to Lord Krsna you are qualified to hear about Lord
Krsna Caitanya.

Text 5

yasyasti bhaktir vraj a raj a pu-tre-

sri radhik-ayam ca hareh samayam
tasyasti caitanya kathad-hikaro
harer abhaktasya na vai kadacit

yasya of whom; asti is ; bh a ktih de v o t i o n ;vraj a raj a pu-tre -to the son of
the king of Vraja; sri radhika-yam to S ri Radha;ca an d ; ha r eh t o L o r d H a r i ;
samayam eq u a l; tasya of h i m ; as ti is ; ca i t a n ya ab o u t L o r d C a i t a nya;katha
topics; adhikarah qu a l i f i e d;hareh to L o r d H a r i; abhaktasya o f o ne n o t
devoted; na no t ; vai in d e e d ;ka dacit e v e r .

A person who is devoted to Lord Krsna, the prince of Vraja, and to Sri Radha,
who is equal to Lord Hari, is qualified to hear about Lord Krsna Caitanya. A
person not devoted to Lord Krsna is never qualified.
yaadi d-evo 'khi2a 2-oka n-atho
yasmad idam sarvam abhut paratma
layam punar yasyati yatra cante
tam krsna c-aitanyam avehi kante

yah wh o ; adi de-vah th e S upreme Personality of Godhead;akhila o f a l l ;

loka wo r l d s; nathah th e m a s t e r;yasmat fr o m w h o m ; id am th i s ; sa r v am
everything; abhut ha s c ome;paratma th e S u p e rsoul;layam t o d i s s o l u t i o n ;
punah ag ain;yasyati will go; yatra wh e r e ; ca a n d ; an te at t h e e n d; ta m
Him; krsna cai-tanyam Lo r d K r s na Caitanya;avehi pl e a se know;k ante 0
beloved.

0 beloved, know that Lord Krsna Caitanya is the Supreme Personality of

Godhead, the master of all the worlds, the Supersoul, the source from which
everything has come and into
which it will again enter at the end.

Text 7

brahmeti yam veda vido -vadanti

vldvamsam adyam khalu.kecld ahuh
isam tathanyej agad eka n-atha-m
pasyanti kecit purusottamam ca

brahma Br a h ma n;iti th u s ;ya m wh om ; ve d a vidah -t he kn o w e rs of the

Vedas; vadanti de c l a re;vidvamsam adyam om n i s c i e nt; khalu in d e e d ;kecit
some; ahuh say; isam th e S u p r e me Lord;tatha in t h a t w a y;anye o t h e r s ;
jagat of the universes; eka th e s ole;natham Lo r d ; pa s yanti se e ;kecit s e e ;
purusa pe r s on; uttamam p e r s o n; ca a n d .

They who know the Vedas say He is the Supreme Brahman. Others say He is
the first among the wise. Others say He is the master of the universes. Others say
He is the Supreme Person.

Text 8

kecit karma phalam p-rahuh

kecit ahuh pitamaham
kecid yaj nesvaram prahuh
sarvajnam apare jaguh
 kecit so m e; karma of k a r m a ;phalam th e f r u i t ; pr a huh sa y ; ke cit s o m e ;
ahuh sa y; pitamaham th e g r a n d father;kecit so m e ;yaj nesvaram L o r d
Yajnesvara; prahuh sa y;sarvaj nam om n i s c i e nt;apare ot h e r sj; aguh s a y .

Some say He gives of the fruits of karma. Some say He is the grandsire of
everything. Some say He is the master of all sacrifices. Others say He is omniscient.

Text 9

ya eva bhagavan krsno

radhi ka pra-na va2-2abhah
srstyadau sajagannatho
gaura asin mahesvari

yah wh o ; eva indeed;bhagavan the Supreme Personality of Godhead;

krsnah Kr s n a; radhika of R a d h a;prana li f e ;va 22abhah be l o v ed; srsti o f t h e
creation; adau in t he b eginning;sah He ;j agannathah th e m a s ter of the
universes; gaurah fa i r; asit ha s b e c o me;maha isvar-i 0 go d d e s s.

He is Bhagavan Krsna, whom Radhika considers more dear than life. 0 goddess,
in the beginning of creation He, the master of the worlds, manifested a fair
complexion.

Text 10

kevalam suddha caitany-am

tad evasid varanane
tasmat tam krsna caitany-am
pravadanti manisinah

kevalam ex c l u sively;suddha pu r e ; caitanyam co n s c i o u s ness;

tada t h e n ;
eva indeed; asit wa s ; va ra anane -0 gi r l w i th t he beautiful face;tasmat
therefore; tam Hi m ; kr s na caitanya-m Kr s na Caitanya;pravadanti c a l l ;
manisinah th e w i s e .

0 girl with the beautiful face, because at that time He manifested a form made
only of supremely pure consciousness (caitanya), the wise call Him Krsna
Caitanya.
Text ll

adharasya krsih sabdo

nas ca visvasya vacakah
visvadharam tu yad brahma
tad vai krsnam vidur budhah

adharasya the support; krsih Kr s ; sa b dah th e w o r d ; nah na ; ca a n d ;

visvasya o f
the universe; vacakah th e w o r d; visva of t h e u n i v e r se;adharam t h e s u p p o r t ;
tu in d e e d; yat wh i c h ; br a h ma Br a h m a n ;tat th a t ; va i in d e e d ;kr s nam
Krsna; viduh k n o w ; bu dhah t h e w i s e .

The word krs means "support" and the word na means "the universe". The wise
know that the name Krsna means "the Supreme Brahman, the support on which
the universe
rests."

Text 12

vistaran me nigaditah
sruto yah krsna isvarah
visvadau gaura kanti-tvat
gaurangam vaisnavah viduh

vistarat el a b o rately;me by m e ; ni g aditah ex p l a i n e d;srutah he a r d ;y a h

who;
krsnah Kr s n a; isvarah th e S u p r e me Lord;visva of t h e u n i v e rse;adau i n t h e
beginning;
gaura fa i r; kantitvat be c a u se of splendor;gaurangam Gauranga; vaisnavah
the devotees;
v iduh k n o w .

I have heard in great detail how, because in the begainning of the universe Lord
Krsna manifested a fair (gaura) complexion, the Vaisnavas now know Him as
Gauranga.

Text 13

na tada prakrtir devi

raj ah sattva ta-mo may-i -

yaya visrj yate visvam

uta kimmahad adayah-
 na no t; tada th e n ; pr a k r t ih ma t e r i a l n a t u r e;devi go d d e s s;rajah p a s s i o n ;
sattva go o d ness;tamah an d i g n o r a nce;mayi co n s i s t i n g;yaya b y w h o m ;
visrjyate is c r e ated;visvam th e u n i v e r se;uta kim ho w m m u c h m o r e >;mahat
the mahat-tattva; adayah b e g i n n i ng wit h .

At that time the goddess of material nature, who is made of of goodness,

passion and ignorance, and who creates the material universe, was not manifest,
what to speak of
the mahat-tattva and material elements.

Text lk

paratmane namas tasmai

sarva-karana-hetave
adi deva-ya gauraya
sac cid -anan-da rupi-ne

paratmane to the Supersoul; namah ob e i s ances;tasmai to H i m ; sa r va o f

all; karana ca u s es;hetave th e c ause;adi deva-ya the Supreme Personalityof
Godehad; gauraya to Lord Gaura; sat eternity;cit knowledge; ananda and
bliss; rupine wh o s e form.

Obeisances to Lord Gaura, whose form is eternal and full of knowledge and
bliss, who is the Supersoul, the cause of all causes, the Supreme Personality of
Godhead.

Text 15

ekada bhagavan devi

naga raj o ma-ha manah-
svetadvipam yayau yatra
visnur aste tri loka pa-h -

ekada one day; bhagavan th e L o r d; devi 0 go d d e s s;naga of s n a k e s;

rajah the king;
maha manah -noble-hearted; svetadvipam to S ve tadvipa;yayau we n t ; y a t r a
where; visnuh Lo r d V i s n u; aste st a y s;tri loka of -t he three worlds; pah t h e
protector.

0 goddess, one day noble-hearted Lord Ananta, the king of serpents, went to
Svetadvipa, where Lord Visnu, the protector of the three worlds, stays.
Text 16

tam pranamya maha-bahum

sahasra va-dano vibhum
stutva purusa su-ktena
vyaprcchad vihitanjalih

tam Him; pr a namya bo w i n g d o w n; maha-bahum m i g h t y - a r m e d; sahasra

vadanah wi t h a tho u sand faces; vibhum t he a ll - p o werful Lord; stutva o f f e r i n g
prayers; purusa suk-tena wi th t he purusa-sukta prayers;vyaprcchat a s k e d ;
vihitanjalih w i t h f o l d ed hands.

Bowing down before the all-powerful mighty-armed Lord, and glorifying Him
with the purusa-sukta prayers, with folded hands thousand-headed Ananta asked
the following question.

Text 17

sri naga-raj a uvaca

narayana daya sindh-o

sarvajna bhakta-vatsala
anugrahena te natha
bibharmi prthivim imam

sri nagara-j ah An a nta; uvaca sa i d; narayana 0 ¹r ayan a ; da ya sindha-h 0

ocean of mercy; sarvajna 0 om n i s c i e nt one;bhakta of t h e d e v o tees; vatsala
affectionate;
anugrahena wi t h m e r c y; te of Y o u ; na t ha 0 L o r d ; b i b h a r mi I h o l d u p ;
prthivim w orld; imam t h i s .

The king of the serpents said: 0 Lord ¹ r a y a n a , 0 o c ean of mercy, 0

omniscient one, 0 Lord who loves Your devotees, it is by Your mercy only that I
hold up this world.

Text 18

krpaya tava devesa

drstam sarvam caracaram
radha madhavayor -2l2am
 drastum icchami sampratam

krpaya by t he mercy;tava of Y o u ; de va I-sa 0 ma s t er of the demigods;

drstam se en;
sarvam al l; cara mo v i n g ; ac aram an d u n m o v i n g ; ra dha madhavayoh o f S r i
Sri Radha-Krsna; 2I2am the pastimes; drastum t o s e e; icchami I d e s i r e ;
sampratam now.

0 master of the demigods, by Your mercy all that moves and all that stands still
may be seen. I now desire to see the pastimes of Sri Sri Radha-Madhava.

Text 19

prasadac caranabj asya

ksiroda tana-y a pate-
sarvatragam aham deva
ramyam vrndavanam vina

prasadat by t he mercy; carana fe e t ;abj asya of t he l o t u s;ksiroda tana-ya o f

the goddess of fortune, who was born from the milk-ocean; pate 0 h u s b a n d ;
sarvatra ev e r y where;agam I h a v e gone;aham I; de va 0 Lo r d ; r a m y a m
beautiful;vrndavanam Vrndavana;vina except.

0 Lord, 0 husband of the goddess of fortune, by the mercy of Your lotus feet I
have gone to all places, except for beautiful Vrndavana.

tad aham gantum icchami

dhama srestha-m maha vanam-
katham gantum hi saknomi
krpaya tad vadasva me

tat th e r e fore;aham I; ga n t um to g o ; i c c h ami d e s i r e ; dhama o f

transcendental abode; srestham th e b est;maha gr e a t;vanam fo r e s t;katham
how; gantum to g o; hi in d e e d ;saknomi I a m a b l e ;kr paya b y Y o u r m e r c y ;
tat th a t; vadasva p l e a se tell; me m e .

I desire to go to this great forest, the best of all spiritual abodes. By Your mercy
please tell me how I may go there.
Text 21

sri mahadeva uvaca

nagaraj a va-cah srutva

svetadvipa pa-tir harih
prahasya kincin madhuram
uvaca madhusudanah

sri ma-hadevah Lord Siva; uvaca said;nagaraj a of Ananta; vacah the

words;
srutva ha v i ng heard;svetadvipa of S ve tadvipa;patih th e L o r d ; ha rih Hari;
prahasya sm i l i n g; kincit a l i t t l e ;ma dhuram sw e e t l y;uvaca s a i d ;
madhusudanah th e k i l l er of Madhu.

Lord Siva said: When he heard Ananta's words, Lord Hari, the master of
Svetadvipa and the killer of the Madhu demon, mildly smiled and sweetly said:

sri bhaga-van uvaca

nagaraj a maha buddh-e

katham te matir idrsi
suna sepha-h samasritya
bhavabdhim tartum icchasi

sri bhagav-an uvaca nagaraj a maha buddhe -katham te matir idrsi suna sephah-
samasritya bhavabdhim tartum icchasi

The Supreme Personality of Godhead said: 0 intelligent king of the serpents,

how did You get this idea> You wish to swim the ocean of birth and death by
holding on to the tail of a dog.

Text 23

kim va tvaya krtam punyam

tapo va dharani dhara -

sri radha kr-snayor -dhama

gantum icchasi sundaram
 kim w h e t h e r>; va o r ; t v a y a by You; krtam done;punyam piety; tapah
austerity; va or ; dh a rani d-hara 0 holder of the worlds; sri r-adha of S ri Radha;
krsnayoh and Sri Krsna;dhama to the abode; gantum to g o; ic chasi Y o u
desire; sundaram b e a u t if ul.

0 holder of the worlds, have you performed austerities or pious deeds that You
now wish to go to Sri Sri Radha-Krsna s beautiful abode>

Text 20

gantum samartho no yatra

brahma loka pita-mahah
aham ca palako visnur
na ca devo mahesvarah

gantum to go; samarthah ab l e;na no t ; u i n de e d ;ya t ra w h e r e > ;

brahma Br a h m a; loka of t h e w o r l d s; pitamahah th e g r a n d f ather;aham I ; c a
and; palakah th e p r o t e ctor; visnuh V i s n u ; na no t ; c a a n d ;d e v a h Lord;
mahesvarah Si v a .

Neither Brahma, the grandfather of the worlds, nor I, the protector Visnu, nor
Lord Siva, can go there.

Text 25

na ca yatum samartho 'bhud

garbhodaka pati r v-ibhuh
na samartho maha visnuh-
karanabdhi patih sv-ayam

na not; ca and;yatum to go; samarthah able;abhut was; garbhodaka

patih the master of the Garbhodaka ocean; vibhuh a l l - p o w er ful; na n o t ;
samarthah ab l e; maha visnuh -Ma ha-Visnu; karanabdhi patih t- he master of the
Karana ocean; svayam pe r s o nally.

The powerful Lord of the Garbhodaka Ocean was not able to go there, and
neither was Lord Maha-Visnu, the Lord of the Karana Ocean able to go there.

Text 26
na yatra vasate maya
sarva l-oka v-imohini
tad eva cin mayam dhama
krsnasy a radhi ka p-ateh

na no t; yatra wh e r e ;va sate re s i d e s;maya th e i l l u s o ry potency;sarva all;

loka wo r l d s; vimohini be w i l d e r i n g;tat th a t ;e va i n d e e d ; cin m-ayam
spiritual; dhama ab o d e;krsnasya of L o r d K r s n a; radhika of s R a d h a;pateh
the master.

The illusory potency Maya cannot stay there. It is the spiritual abode of Krsna,
the Lord of Radha.

Text 27

cin maya-h padapa yatra

patram puspam phaladikam
sarangah kuhukanthadya
mrgadyah pasavas tatha

cin maya-h spiritual; padapah th e t r e e s;yatra wh e r e ;patram l e a v e s ;

puspam flowers; phala fr u i t s ; adikam be g i n n i n g w i t h;sarangah d e e r ;
kuhukantha wi t h c u c k o o s;adyah be g i n n i n g;mrga wi t h d e e r;adyah
beginning; pasavah an i m a l s; tatha i n t h a t w a y .

There the trees, leaves, flowers, fruits, cuckoos and other birds, and deer and
other animals are all spiritual.

tatraiva cin maya b-humih

saritah parvata hradah
na ca prakrti jam tatr-a
sarva vastv ev-acin mayam-

tatra there; eva in d e ed; cin maya s- p i r it ua l;bhumih th e g r o u n d; saritah

streams;
parvatah hills; hradah lakes; na no t ; ca an d ; pr a k r ti jam b i r - n f r om t h e
material energy; tatra th e r e ;sarva vastu e- verything; eva i n d e e d;c in mayam-
spiritual.
 There the ground, rivers, hills, and lakes are all spiritual. They are not born
from matter. There everything is spiritual.

tad eva sarva lo-kanam

varam dhamajaguh surah
golokam yatra reme sa
krsnah sri rad-haya saha

tat th a t; eva in d e e d;sarva lok-anam of a ll wo r l d s;varam th e best;

dhama abode;
j aguh si n g; surah th e d e m i g o d s;golokam Go l o k a ;yatra wh e r e ;re m e
enjoys; sah He; krsnah Krsna; sri radh-aya Sri Radha;saha w i t h .

The demigods proclaim this place, Goloka, where Lord Krsna enjoys with Sri
Radha, the best of all worlds.

yasya darsanam icchanti

brahmadyah surayah sada
tasya priyatamam dhama
vrndaranyam mahat padam-

yasya of which; darsanam th e s ig ht; icchanti d e s i r e; brahma w i t h b r a h m a ;

adyah he a ded; surayah th e d e m i g o ds;sada al w a y s;tasya o f t h a t ;
priyatamam most dear;dhama abode;vrndaranyam Vrndavana;mahat
padam th e supreme abode.

This place, Vrndavana, which Brahma and the demigods always yearn to see, is
the Lord's favorite transcendewntal abode.

Text 31

yasyaika desaj j aya-nte

sthanani naga sattama-
vaikunthadyani sarvani
 loka priya karani ca

yasya of which; eka d-esat fr om o ne place;j ayante are born; sthanani

places; naga s-attama 0 be s t of serpents;vaikuntha wi t h V a i k u n t h a; adyani
beginning; sarvani al l ; lo ka p-riya k-arani de a r to the worlds;ca a n d ;

0 best of serpents, from this place were born Vaikunthaloka and all other
beautiful places.

Text 32

katham tasmin pare dhamni

tava tata sprha bhavet
svapnenapi na pasyanti
yad dhama munayah param

katham ho w > ; tasmin in t h i s ;pa re su p r e m e ;dhamni abode; tava o f Y o u ;

tata 0 de a r o ne;sprha th e d e s i re;bhavet wa s ; svapnena in dream; api e v e n ;
n a not ;
pasyanti se e;yat which; dhama abode;munayah the sages; param supreme.

0 dear one, how is it that You desire this supreme abode the great sages cannot
see even in their dreams.

yayoh padabj a raj asam-

pura kamanaya vibhuh
padmajah puskara-ksetre
tapo 'karsic chatam samah

yayoh of w h o m; pada abj a o-f the lotus feet;raj asam of t he polle n;pura
foremerly;
kamanaya with desire; vibhuh the Lord;padmaj ah Brahma; puskara ksetre -in
Puskara-ksetra; tapah au s t e rities;akarsit pe r f o r m e d;chatam f o r a h u n d r e d ;
samah ye ars.

Desiring to attain the dust of Sri Sri Radha-Krsna s lotus feet, Lord Brahma
performed austerities at Puskara-ksetra for a hundred years.
sara b-hutam maha 2$-2am
sri r-adha k-rsnayos tayoh
drastum na yogyah kasmat tvam
drastum icchasi ca2pa d-hih

sara bh-utam the best;maha 2i2-am great pastxmes;sri ra-dha kr-snayoh of S ri

Sri Radha-Krsna; tayoh of T h e m; drastum to s e e;na no t ; yo g y ah q u a l i f i e d ;
kasmat wh y >; tvam Yo u ; dr a s tum to s e e ;icchasi wi s h ; ca an d ; al p a s m a l l ;
dhih in t e l l i g ence.

You are not qualified to see Sri Sri Radha-Krsna s sublime transcendental
pastimes. How have You become so unintelligent that You wish to see them>

Text 35

tathapi sadhu vary-am tvam

manye nagadhipa hy aham
sri radh-a krsn-a 212ay -am
idrsi te rucir bhavet

tathapi st i l l; sadhuh sa i n t l y;varyam be s t ;tv am Yo u ; ma n ye I c o n s i d e r ;

nagadhipa 0 ki n g o f t he serpents;hi in d e e d;aham I; sr i r a d ha -krsna-
2%2ayam Sri Sri Radha-Krsna s pastimes; idrsi in t h i s w a y;te of Y o u ; r u c i h
attraction; bhavet m a y b e .

0 king of serpents, I think You are the best of saintly devotees. That is why You
are attracted to Sri Sri Radha-Krsna s transcendental pastimes.

koti-kalparjitaih punyair
vaisnavah syan maha mate -

tatah syad radhika krsna -

2I2asu rucir uttama

koti in m i l l i o n s; kalpa of k a l p a s;arjitaih ea r n e d ;punyaih w i t h p i e t y ;

vaisnavah a
pure devotee; syat maybecome; maha mate 0 -g r e at-hearted one; tatah t h e n ;
syat may be; radhika krsna 2$2a-su f-or Sri Sri Radha-Krsna s pastimes; rucih
attraction; uttama s u p r e m e .
 0 great-hearted one, after accumulation pious deeds for millions of kalpas one
may become a pure devotee. Only then will one be attracted to Sri Sri Radha-
Krsna's transcendental pastimes.

Text 37

syad yasya radhika kr-sna

2$2ayam parama matih
j ivan mu-ktah sa vij neyah
pujyah syad daivatair api

syat ma y b e ; yasya of w h o m ; ra d h i ka krs-na 2i2a-yam for Sri Sri Radha-

Krsna s pastimes; parama su p r e m e;matih th o u g h t j; ivat a l t h o u g h l i v i ng in the
material worlde;
muktah li b e r a ted;sah he ; vij neyah is k n o w n ; puj yah wo r s h i p a b l e;syat i s ;
daivataih by t he d emigods;api e v e n .

A person who fixes his pure heart on Sri Sri Radha-Krsna s pastimes is liberated
even as he continues to live in this world. Even the demigods worship him.

vina sri gopik-a sanga-m

kal pa koti s-atam -param
sravanat kirtanad visnor
na radha krsnam -apnuyat

vina wi t h o u t; sri gopika -of th e gopis;sangam th e a ssociation; kalpa of

kalpas;
koti mi l l i o n s; satam hu n d r e d s of;param su p r e m e ;sravanat f r o m h e a r i n g ;
kirtanat fr o m g l o r i f y i n g; visnoh of L o r d V i s n u; na no t ; ra d h a k rs nam -S ri Sri
Radha-Krsna; apnuyat on e m ay attain.

Without the association of the gopis, even by hearing and chanting Lord
Visnu s glories for hundreds of millions of kalpas, one will not attain s Sri Radha-
Krsna.
gopi s-angam na capnoti
sri gaura c-aranad rte
tasmat tvam sarva b-havena
sri g-auram bhaja sarvada

gopi of the gopis; sangam th e a ssociation;na no t ; ca an d ; ap n o ti a t t a i n s ;

sri ga-ura of Lord gaura; caranat th e f e e t; rte wi t h o u t ; ta s mat t h e r e f o r e ;
tvam You;sarva bh-avena in all respects; sriga-uram Lord gaura;bhaj a
worship; sarvada a l w a y s .

Without the feet of Lord Gaura one cannot attain the gopis' association.
Therefore, with all Your heart You should always worship Lord Gaura.

gauranga cara-nambhoj a
makaranda mad-huvratah
sadhanena vina radham
krsnam prapsyanti niscitam

gauranga of Lord Gauranga;

carana feet;
ambhoj a lotus;makaranda at the
honey;
madhuvratah bu m b l e b e es;sadhanena th e r u l es of Vedic rituals;vina without;
radham krsnam Sri S ri Radha-Krsna;prapsyanti wi l l a t t a i n; niscitam ce rtainly.

They who become bumblebees tasting the honey of Lord Gauranga's lotus feet
certainly attain Sri Sri Radha-Krsna without following any Vedic rituals.

Text Wl

yahi turnam navadvipam

bhaj a gauram krpa nidhim-
yadi vrndavane ramye
sri radha k-rsna s-annidh-au
dasatvam dur2abham 2oke
bhakti saram ya-m icchasi

yahi go ; tu r nam at once;navadvipam to Navadvipa; bhaj a worship;

gauram Lord Gaura;krpa nidhim -who is an ocean of mercy; yadi i f ;
vrndavane in V r n d a vana;ramye be a u t i f u l; sri radha kr-sna S-ri Sri Radha-Krsna;
sannidhau ne a r; dasatvam th e s t a te ofbe ing a servant;dur2abham ra r e; 2oke
in this world; bhakti of d e v o t i o n al service;saram be s t;yam wh i c h ; ic c h asi
You desire.

If You desire the best of all kinds of devotional service: direct service to Sri Sri
Radha-Krsna in beautiful Vrndavana, then go at once to Navadvipa and worship
Lord Gaura, who is an ocean of mercy.

Text 02

radhika va-22abhah krsno

bhaktanam priya ka-myaya
srimad ga-uranga rup-ena
navadvipe viraj ate

radhika Sri Radha s;va22abhah be l o ved; krsnah Kr s n a ;bhaktanam o f t h e

devotees; priya kam-yaya wi t h a d esire to please;srimad gau-ranga rup-ena i n t he
form of Sri Gauranga; navadvipe in N a v a d vipa;viraj ate is s plendidly
manifested.

Desiring to please His devotees, Radha s beloved Krsna is splendidly manifest in

Navadvipa as Lord Gauranga.

gopi bhava -prada-nartham

bhagavan nanda nanda-nah
bhakta vesa d-hara-h santo
dvi bhuj o g-aura vigrah-ah

gopi of the gopis; bhava th e l o v e;pradana of g i o v i n g; artham f o r t h e

purpose; bhagavan the Supreme Personality of Godehad;nanda nandan-ah the
son of Nanda; bhakta of a d e votee;vesa th e a ppearance;dharah ma n i f e s ting;
santah pe a ceful;dvi bhuj ah -with two arms; gaura fa i r ; vi g r ahah f o r m .

In order to give to others the love the gopis' felt, the Supreme Personality of
Godhead, the son of Maharaja Nanda, has appeared as a peaceful devotee,
manifesting a fair-complexioned,
two-handed form.

Text 00
aj anu l-ambita huj as
caru drk rucirananah
krsneti mangalam nama
gayan uccair nij asya ca

aj anu to His knees; lambita re a c h i n g;hujah ar m s ;ca ru ch a r m i n g ;d r k

eyes;
rucira ha n d s o me;ananah fa c e ;krsna Kr s n a ;iti thu s ;ma n g a lam a u s p i c i o u s ;
nama na m e; gayan si n g i n g;uccaih lo u d l y ; nij asya Hi s o w n ; ca a n d .

His long arms reach to His knees. His eyes are charming. His face is handsome.
Chanting "Krsna!", He sings His own auspicious name in a loud voice.

Text 05

gopi gopiti gopiti

j apann eva kvacit kvacit
kvacit sannyasa krd -devo
bibrad dandam kamandalum
j ivanam j nanadah kvapi
maha bhav-anvitah kvacit

gopi gopi;gopi go p i;iti thus; gopi go p i; iti t h u s ; j a p a n c h a n t i n g ;

eva in d e ed; kvacit kvacit so m e t i m e s;kvacit so m e t i m e s;s annyasa krt-
accepting sannyasa;devah the Lord;bibrat held;dandam a danda;
kamandalum an d a waterpot;j ivanam to t h e l i v i ng entities; j nana kn o w l e d g e ;
dah gi v i n g; kvapi so m e t i m e s;maha bhava -anvita-h ov e rcome with ecstatic love;
kvacit so m e t i mes.

Sometimes the Lord chants "Gopi! Gopi! Gopi!" Sometimes, holding a danda
and waterpot, He accepts sannyasa. Sometimes He gives transcendental knowledge
to the living
entities. Sometimes He is overcome with ecstatic love.

evam viraj amanam tam

sri gaurang-am dayacalam
prapsyasy aradhya bhaktya tvam
radha krsnau m-aha vane -

evam in t h is way; viraj amanam ma n i f e s ting;tam Hi m ; sr i g a u r a nga-m

Lord Gauranga; dayacalam an o c e an of mercy;prapsyasi Y o u w i l l a t t a in;
aradhya ha v i ng worshiped;bhaktya wi t h d e v o t i o n;tvam Yo u ; ra d ha R a d h a ;
krsnau and K rs na; maha v-ane in t he great forest of Vrndavana.

By devotedly worshiping Lord Gauranga, who is splendidly manifest in this

way, and who is an ocean of mercy, You will attain Sri Sri Radha-Krsna in the great
forest of Vrndavana.

Text 07

sri ma-hadeva uvaca

evam ukto bhagavata

naga raj o -maha man-ah
sri gau-ra tatt-vam vij naya
navadvipam j agama ha

sri mah-adevah Lo rd Siva; uvaca sa i d; evam in t h i s w a y; uktah s p o k e n ;

bhagavata by t he Supreme Personality of Godhead;naga raja-h th e k i ng of
serpents; maha mana-h gr eat-hearted;sri gaur-a of L o rd G aura;tattvam t h e
truth; vij naya un d e r s tanding;navadvipam to N a v a d v ipa;j agama we n t ; h a
certainly.

Lord Siva said: Hearing the Supreme Lord's words, the noble-hearted king of
the serpents understood the truth about Lord Gaura. Then He went to Navadvipa.

Note: Here Sri Ananta-samhita, Sri Caitanya-janma-khanda, Part Two, Chapter

Two ends. The next part is Chapter Three.

Text 1

sri parvaty -uvaca

kutra vai sa navadvipo

yatra gauro viraj ate
naga raj o gata-s tatra
kim cakara maha matih -

sri parvati -Sri Parvati; uvaca sa i d; kutra wh e r e ;vai in d e e d ;sah H e ;

navadvipah Na v a d vipa;yatra wh e r e ;gaurah Ga u r a ;vi raj ate is m a n i f e st;
naga raj ah th -e king of serpents;gatah we n t ; ta t ra t h e r e ; k im w h a t > ;
cakara He did;maha matih no-ble-hearted.
 Sri Parvati said: Where is this Navadvipa, the abode where Lord Gaura shines
withe great splendor> What did the noble-hearted king of the serpents do when He
went there>

Text 2

tat sarvam kathyatam natha

maha yo-gin krpa nid-he
gaureti mangalam nama
mama cittam hrtam balat

tat th at; sarvam ev e r y t h i n g;kathyatam sh o u l d be said;natha 0 L o r d ;

maha yog-in 0 great yogi; krpa nid-he 0 ocean of mercy;gaura Gaura; iti
thus; mangalam au s p i c ious;nama na m e ; ma ma my ; ci t t a m he a r t ;h r t a m
taken; balat b y f o r c e .

0 Lord, 0 great yogi, 0 ocean of mercy, please tell me everything. My heart has
been stolen by the auspicious name "Gaura".

vrndaranyasya mahatmyam
srutam vistarato maya
navadvipasya mahatmyam
vada deva digambara

vrndaranyasya of V r n d a v ana;mahatmyam gl o r i f i c a t ion;srutam h e a r t ;

vistaratah i n
detail; maya by M e ; na vadvipasya of N a v a d vipa;mahatmyam th e g l o r i f i c ation;
vada pl e ase speak;deva 0 Lo r d ; di g ambara cl o t h e d o nly wi th t he directions.

I have heard the glories of Vrndavana in great detail. 0 Lord Digambara, now
please tell me the glories of Navadvipa.

sri narada u-vaca

iti devya vacah srutva

 deva devah pinaka dhrk
devim alingyam tam dorbhyam
avocat sadaram vacah

sri n-aradah Sri ¹ r a d a ; uv a c a said; iti th u s ; devyah of t h e g o d d ess;

vacah the words; srutva ha v i n g h e ard;deva d-evah the Lord of lords;pinaka
dhrk ho l d i ng t he trident; devim th e g o d d e ss;alingya em b r a c i n g;tam h e r ;
orbhyam wi t h b o th a rm s; avocat sa i d; sa ad-aram re s p e ctfully. vacah

Sri ¹r ada said: When He heard goddess Parvati s words, Lord Siva, who holds
a trident and is the master of the demigods, embraced her in His arms and
respectfully said:

sri mah-adeva uvaca

srnu gauri pravaksyami

sarva papa -pran-asanam
navadvipasya mahatmyam
sa prem-a bhak-ti dam -nrnam

sri maha-devah Lo rd Siva; uvaca sa i d; srnu pl e a s e hear; gauri 0 Gauri;

pravaksyami I will tell; sarva al l ; pa pa si n s ;pr a n asanam d e s t r u c t i o n;
navadvipasya of N a v a dvipa;mahatmyam th e g l o r y; sa prema -bhakt-i dam-
giving loving devotional service; nrnam t o h u m a n i t y .

Lord Siva said: 0 Gauri, please listen and I will speak Navadvipa s glories,
which destroy all sins and bring devotional service and spiritual love.

yatha vrndavanam dhama

sri-krsnasya krpa-nidheh
navadvipas tatha kante
satyam satyam vadamy aham

yatha as;vrndavanam of Vrndavana; dhama the abode; sri krsnasya -of

Lord Krsna;krpa nidheh -an ocean of mercy;navadvipah Navadvipa;tatha so;
kante 0 be l o v e d;satyam in t r u t h ; sa tyam in t r u t h ; va d ami sp e a k ;ah am I .
 The glories of Navadvipa are like the glories of Vrndavana, the abode of Lord
Krsna, who is an ocean of mercy. 0 beloved, I speak the truth.

Text 7

yadvad vrndavane ramye

sri kr-sno radhaya saha
reme bhaktananda ka-ras
tadvad dvipe nave sada

yadvat as; vrndavane in Vrndavana; ramye be a u t i f u l;sri krs-nah L o r d

Krsna; radhaya Ra d h a;saha wi t h ; re me en j o y s ;bhakta to t h e d e v o t ees;
ananda bl i s s; karah gi v i n g ; ta dvat so ; dv i pe nave in N a v a d v i p a;sada
eternally.

Lord Krsna, who delights the devotees, eternally enjoys pastimes with Radha in
Navadvipa, just as He does in beautiful Vrndavana.

ganga yamu-nayor madhye

dvipah parama sobha-nah
yasya smarana matre-na
sri radha -krsna-yo ratih

ganga of the Ganges;

yamunayoh and Yamuna;madhye in the middle;
dvipah an island; parama sobhan-ah ve ry beautiful; yasya of w h i c h ; smarana
by remembering;matrena simply;sri radha -krsnay-oh for Sri Sri Radha-Krsna;
rati h l o v e .

In the middle of both the Ganges and Yamuna is a very beautiful island. Simply
by remembering it one attains pure love for Sri Sri Radha-Krsna.

yadi tirtha sahasran-i

paryatanti narah ksitau
navadvipam vina devi
na radham krsnam apnuyat
 yadi if; tirtha of h o l y p l a c es;sahasrani to t h o u s a nds;paryatanti t r a v e l ;
narah me n; ks itau on t h e e a r t h;navadvipam to N a v a d v i pa;vina w i t h o u t ;
devi 0 goddess;na not;radham krsnam Sri Sri Radha-Krsna; apnuyat may
attain.

0 goddess, people who travel to thousands of holy places in this world but do
not travel to Navadvipa will not attain Sri Sri Radha-Krsna.

Texts 10 and ll

dvlpasyasyalka dese -ca

tirthani sakalani ca
rsayo munayo devas
tatha siddhasramani ca

vedah sastrani sarvani

mantradini mahesvari
vasanti satatam durge
sri radh-a krsn-a tusta-ye

dvipasya is l a nd; asya of t h i s ; eka dese -in one place; ca a l s o; tir thani holy
places;
sakalani al l ; ca a n d ; rs a y ah sa g e s;munayah sa i n t s;devah d e m i g o d s ;
tatha so; siddha asram-ani si d d h a -asramas; ca a n d; vedah Ve d a s;sastrani
scriptures; sarvani al l ; ma n tra ma n t r a s ;admi be g i n n i n g w i t h;mahesvari 0
goddess; vasanti reside; satatam et e r nally;durge 0 Du r g a ;sri r a dha -krsna -of
Sri Sri Radha-Krsna; tustaye fo r t he pleasure.

0 goddess Durga, at a certain place on this island all holy places, sages, saints,
demigods, siddha-asramas, and all Vedic scriptures and mantras eternally reside
for the pleasure of Sri
Sri Radha-Krsna.

Texts 12 and 13

asvamedha sahasra-ni
vaj apeyadhikani ca
nana vidhani k-armani
krtva bhaktya muhur muhuh

yat pha2am 2abhate martyo

yogabhyasena yat phalam
navadvipasya smaranat
 tesam koti-gunam labhet
kim punah darsanam casya
phalam vaksyami parvati

asvamedha of asvamedha-yajnas;sahasrani th o u s a n ds;vajapeya va j a p e ya-

yajnas; adhikani beginning with; ca a n d ; na na va r i o u s ;vidhani k i n d s ;
karmani of p i o us rit ua ls;krtva ha v i n g d o n e;bhaktya wi t h d e v o t i o n;muhur
muhuh mo m e nt after moment;yat wh a t ; ph a 2am re s u l t;2abhate at t a i n s ;
martyah a human being; yoga of yoga; bhyasena by practice; yat what;
phalam fruit; navadvipasya of N a v a d v i p a;smaranat by r e m e m b e r i n g;tesam
of them; koti m i l l i o n s of ti m es; gunam mu l t i p l i e d;labhet a t t a i n s; kim w h a t > ;
punah more; darsanam si g h t; ca a n d ; as ya of i t ; ph a l am t h e f r u i t ;
vaksyami I w i l l s a y;parvati 0 P a r v a t i .

The result a human being attains by performing thousands of asvamedha-

yajnas, as well as vajapeya-yajnas, and many other pious rituals again and again
with great devotion, or by
diligently practicing yoga, is attained millions of times over by meditating on
Navadvipa. 0 Parvati, how will I be able to describe the result attained by directly
seeing Navadvipa>

Text lk

sakrd yadi navadvipam

samsmareyur naradhamah
sadhavas te tadaiva syuh
satyam satyam hi parvati

sakrt on c e;yadi if ; na v a d vipam Na v a d v i p a;samsmareyuh re m e m b e rs;

naradhamah th e l o w e st;sadhavah sa i n t s;te th e y ; ta da t h e n e va i n d e e d ;
syuh be c ome; satyam tr u t h ; sa tyam tr u t h ; hi in d e e d ;pa r v ati 0 P a r v a t i .

If the lowest of men remember Navadvipa for a single moment, they become
great saints. 0 Parvati, this is the truth. This is the truth.

Text 15

tesam dine dine bhaktir

vardhate natra samsayah
tesam pada raj ah put-a -

sapta dvipa vas-undhara

 tesam of the m; dine dine da y a f t er day;bhaktih de v o t i o n;vardhate
increases; na no t; atra he r e ;sa msayah do u b t ; te sam of t h e m ; pa da o f t h e
feet; rajah by t he d us t;puta pu r i f i e d ;sapta se v e n;dvipa c o n t i n e n t s ;
vasundhara e a r t h .

Every day their devotion increases. Of this there is no doubt. The earth with its
seven continents is purified by the dust of their feet.

Text 16

ye vasanti navadvipe
manavah gaura dev-atah
na ca te manava-jneya
sri gau-rasya ca parsadah

ye who; vasanti re s i d e;navadvipe in N a v a d v ipa;manavah hu m a n b e i n g s;

gaura deva-tah for whom Lord Gaura is their worshipable Lord; na n o t ; c a
also; te th e y; manava hu m a n b e i n g s;
j neyah sh o u ld be kno wn as;sri
gaurasya of L o rd G aura; ca a n d ; pa r s adah as s o c iates.

They who live in Navadvipa and think Lord Gaura their worshipable Lord
should not be considered ordinary human beings. They are the spiritual associates
of Lord Gaura.

Text 17

tesam smarana-matrena
maha pataki-no 'pi ca
satyam sudhhanti vai durge
kim punar darsanadibhih

tesam of the m; smarana by r e m e m b e ring;matrena me r e l y;maha

patakinah ve ry sinfu l; api ev e n ; ca a n d ; sa t y am tr u t h ; su d h hanti p u r i f y ;
vai in d e e d;durge 0 Du r g a ; k im w h a t > ; pu n ah mo r e ; da r s ana b y t h e s i g h t ;
adibhih beginning.

0 Durga, simply by remembering them great sinners become purified. How

much more are they blessed by directly seeing them or associating with them>

Text 18
navadvipasya mahatmyam
pancabhir vadanair aham
kim varnayami nanantah
sahasrair vadanair alam

navadvipasya of N a v a dvipa;mahatmyam th e g l o r y; pancabhih w i t h f i v e ;

vadanaih mo u t h s; aham I; ki m wh at > v a r n a y ami I d e s c r i b e;na n o t ;
anantah A n a n t a ;
sahasraih wi t h t h o u s a nds;vadanaih of m o u t h s ; alam e n o u g h .

What can I say of Navadvipa's glories with My five mouths> Even Lord Ananta,
with His thousands of mouths, cannot properly glorify it.

Text 19

dhama sara-sy a krsnasy a

vrndaranyasya sailaj e
arohanasya sopanam
navadvipam vidur budhah

dhama of t ra nscendental abodes;sarasya th e b est;krsnasya o f L o r d K r s n a ;

vrndaranyasya of V r n d a v ana;sailaje 0 Pa r v a t i;arohanasya ri s i n g ; sopanam
staircase; navadvipam Na v a d vipa;viduh kn o w ; bu d h ah t h e w i s e .

0 Parvati, the wise know that Navadvipa is a staircase leading to Vrndavana,

Lord Krsna's supreme abode.

Text 20

tatra gatva navadvipe

naga raj o dhr-ta vratah-
puj ayam asa gaurangam
api varsayutam priye

tatra there;gatva having gone;navadvipe in Navadvipa;naga raj ah t-he

king of serpents; dhrta vratah -fo l l o w i ng a vow; puj ayam asa w o r s h i p e d;
gaurangam Lord Caitanya; api al s o;varsa ye a r s;ayutam te n t h o u s a nd;
priye 0 beloved.

0 beloved, the king of serpents then went to Navadvipa. Following strict vows,
He worshiped Lord Gauranga for ten thousand years.

Text 21

tatah prasanno bhagavan

sri ga-uro j agad is-varah
darsayam asa svam rupam
anantaya mahatmane

tatah then;prasannah pleased;bhagavan Lord;sri ga-urah Sri Gaura;

j agat of the universes; isvarah th e m a s ter;darsayam asa re v e aled;svam H i s
own; rupam form; anantaya to A n a n t a; maha atm-ane th e great soul.

Pleased by this, Lord Gaura, the master of the universes, revealed His
transcendental form to the great soul Ananta.

Text 22

naga raj ah -samalokya

tam devam paramesvaram
nanama danda vad b-humav
utthaya vihitanjalih

naga raj ah -the king of serpents; samalokya se e i n g; tam H i m ; de v am t h e

Lord;
parama othe Supreme; isvaram controller; nanama bowed down; danda vat -

like a stick; bhumau on t h e g ro u n d; utthaya r i s i n g ; v ihita-anjalih w i t h f o l d e d

hands.

Seeing the Supreme Personality of Godhead, the king of serpents fell to the
ground as a stick. When He rose His hands were folded together.

Texts 23-28

tapta jambunada prakhya-m

caru padma p-ada dva-yam-
kotmdu pada nak-hara-m
koty aditya sa-mujj va-lam

vana mala bhu-sitang-am

 srivatsojj vala vaksasam
ksauma v-astra dharam devam
koti k-andarpa mohanam

amse nyastopavitam ca
candanangada b-husanam
ajanu la-mbita bh-ujam
tu2asz m-a2ya dh-arinam

kambu gr-ivam caru ne-tram

sa sm-era va-danambuj am
mani ma-kara sam-yukta
sravanam caru ku-ndalam

su bhr-uvam su nas-am santam

bhaktarci ta pad-ambuj am
tapa tray-a vida-gdhanam
j ivanam trana kar-akam

gaurangam sac cid -ana-ndam

sarva kara-na kara-nam
vaca gadgadayanantam
tustava dharani dhar-ah

tapta jambunada prak-hyam sp l e ndid as molten ggold;caru b e a u t i f u l ;

padma lo t u s; pada fe e t ;dvayam tw o ; k o t i millions; indu of m o o n s ;pada
nakharam to e n a ils;koti mi l l i o n s ; ad itya of s u n s ;samujj valam s p l e n d i d ;
vana fo r e st; mala ga r l a n d s;bhusita de c o r a t ed;angam bo d y ; sr ivatsa w i t h
the mark of Srivatsa; ujjvala sp l e n d i d;vaksasam ch e s t;ksauma s i l k e n ;
vastra ga r m e nts;dharam we a r i n g;devam th e L o r d ; ko ti mi l l i o n s ;ka n darpa
of Cupids; mohanam ha n d s o me;amse on t h e s ho ulder;nyasta p l a c e d ;
upavitam sa c red thread;ca al s o ; candana wi t h s a n d al paste;angada n d
armlets; bhusanam or n a m e nts;aj anu to H i s k n e e s;lambita ha n g i n g;bhuj am
arms; tu2asz tulasx;ma2ya ga r land; dharinam we a r i n g; kambu c o n c h s h e l l;
grivam neck; caru ha n d s o me;netram ey e s ;sa smera -smil i n g; vadana f a c e ;
ambuj am lo t us flower; mani je w e l ; ma k a ra sh a r k ;sa myukta e n d o w e d e ;
sravanam ears; caru beautiful; kundalam earrings; su bhruvam -handsome
eyebrows; su nasam -handsome nose; santam peace f u l ;bh a kta t o t h e
devotees; arcita gi v e n; pada fe e t ;ambujam lo t u s ; ta pa mi s e r i e s;traya
three-fold; vidagdhanam bu r n i n g ;jivanam li v i n g e n t i t i e s;trana karakam-
protector; gaurangam Lord Caitanya; sat et e r n a l;cit fu l l o f k n o w l e d g e ;
anandam and bhss;sarva of a l l; ka r a na ca u s e s;karanam th e c a u s e;vaca
with words; gadgadaya in a c h o k ed voice;anantam li m i t l e s s;tustava o f f e r e d
prayers; dharani dharah -He who holds the worlds.

To Lord Gauranga, who was splendid as molten gold, whose two lotus feet were
very handsome, whose toenails were millions of moons, who was decorated with
forest-flower garlands, whose chest was splendid with the Srivatsa, who wore
silken garments, who was more enchanting than millions of Kamadevas, who wore
a sacred thread on His shoulder, who was anointed with sandal paste, who wore
armlets, whose arms reached down to His knees, who wore a tulasi garland, whose
neck was a concshell, whose eyes were charming, whose smiling face was a lotus
flower, on whose ears were handsome jewel shark earrings, whose nose and
eyebrows were handsome, who was peaceful, whose lotus feet were offered to the
devotees, who is the savior of the living entities burning in the three-fold material
miseries, who is eternal and full of knowledge and bliss, who is limitless, and who
is the cause of all causes, Ananta prayed in a faltering voice.

Text 29

sri-ananta uvaca

tvam adi dev-o j agad eka -kar-anam

svarad dayaluh purusah sanatanah
agner sphulinga iva te mahatmano
bhavanti j ivah sura man-avadayah

sri anan-tah Sri Ananta; uvaca sa i d; tvam Yo u ; ad i d eva-h th e o r i g i nal Lord;

j agat of the universes; eka th e s ole;karanam ca u s e;svarad in d e p e n d e nt;
day aluh merciful;
purusah pe r s on; sanatanah et e r n a l;agneh of f i r e ; sphulingah sp a r k s;iva
indeed; te o f
You; mahatmanah th e S upreme Soul;bhavanti a r e ; j i v a h t h e i n d i v i d u a l liv i n g
entities; sura de m i g o d s;manava hu m a n b e i n g s;adayah b e g i n n i ng w i t h .

You are the Supreme Lord, the sole cause of the universes, independent,
merciful, the eternal supreme person. You are like a fire and the demigods, human
beings, and other living entites are like sparks.

anantam antam prkrtih sanatani

sute na sarvaj na yad iksanam -vina
tasmad bhavantam bhava duhkha -nasanam-
vraj ami satyam saranam sanatanam

anantamantam An a n t a;prkrtih na t u r e ;sanatani et e r n a l;sute bo r n ; n a

not; sarvaj na 0 om n i s c i e nt one;yad iksanam -the glance; vina w i t h o u t ;
tasmat fr om t h a t; bhavantam Yo u ; bh ava of t h e m a t e r ial world; duhkha o f
the sufferings; nasanam de s t r uction; vra ja m i I g o ;sa t y am tr u t h ; sa r a n am
shelter; sanatanam et e r n a l.
 0 omniscient one, without Your glance neither Lord Ananta nor the eternal
material energy would be manifest. For this reason I take shelter of You, the
eternal Supremew Truth, the destroyer of the sufferings of repeated birth and
death.

Text 31

tyaktva paratman bhavatah padambuja

sevam mahananda ka-rim subha pra-dam
j nanaya ye vai satatam parisramam
kurvanti tesam srama eva kevalam

tyaktva ab a n doning;paratman 0 Su p r e m e Self;bhavatah Yo u r ; pa da

ambuj a of the lotus feet; sevam th e s ervice;maha gr e a t;ananda b l i s s ;
karim ca u s i ng;subha au s p i c i o usness;
pradam gi v i n g ;j nanaya f o r
knowledge; ye w h o ; vai in d e e d ;satatam al w a y s ;parisramam l a b o r ;
kurvanti do ; te sam of t h e m ; sr amah la b o r ; e va i n d e e d ;kevalam o n l y .

0 Supreme Soul, they who reject the blissful and auspicious service of Your
lotus feet and instead struggle to attain transcendental knowledge attain only
fatigue as the fruit of their labors.

vihaya dasyam satapatra locana-

tvayy aikyam icchanti yamadi sadhan-aih
na te prthivyam paripakva buddhay-o
yasmad bhavad dasya -sukhen-a vancitah

vihaya ab a n doning; dasyam se r v i c e;satapatra lo t u s ; lo cana ey e s ;tvayi

in You;
aikyam on e n e ss;icchanti de s i r e;yama adi sad-hana-ih by controlling the senses
and followinga regimine ofspiri tu al p r a c ticies; na no t ; te th e y ;pr t h i v yam o n
the earth; paripakva ma t u r e ; buddhayah in t e l l i g e nce;yasmat f r o m w h i c h ;
bhavat of Y ou; dasya se r v i c e;sukhena wi t h h a p p i n e ss;vancitah ch e a t e d.

They who reject service to You, 0 lotus-eyed one, and desire to become one
with You by controlling their senses and living a spiritual life are not intelligent. In
this world they are cheated of the happiness of serving You.
vidhehi dasyam mayi dina b-andho
na kincid icchami bhavat p-adambuj at
tvat pa-da pa-dmasava tr-pta m-anasair
na kim su la-bhyam ksiti pa-vana ksitau

vidhehi pl e a se give;dasyam se r v i c e;mayi to M e ; di na o f t h e p o o r ;

bandhah 0 fr i e n d; na no t ; k i n c it a n y t h i n g ; i c chami I w a n t ; bh a vat o f Y o u ;
pada am-buj at from the lotus feet; tvat Yo u r ; pa da pa-dma lo t u s feet;asava
honey; trpta sa t i s f ied;manasaih he a r t; na no t ; k i m w h at > ;su e a s i l y ;
labhyam at t a i ned; ksiti o f t h e w o r l d s; pavana 0
purifier; ksitau i n t h e w o r l d .

0 friend of the poor, please give me service to You. I do not want anything
other than Your lotus feet. 0 purifier of the worlds, what is not easily attained in
this world by they whose hearts are satisfied with the honey of Your lotus feet>

Text 30

vayam dhanyatama loke

jnanibhyo 'pi surottama
yasmat tu idrsam rupam
pasyamah prakrteh param

vayam we ; dhanyatamah mo s t f o r t u n a t e;loke in t h i s wo r l d ; j n a n i b hyah

than the philosophers; api ev e n;surottama 0 Su p r e m e L or d;yasmat f r o m
which; tu in d e e d;idrsam li k e t h i s ; ru pam th e f o r m ; pa syamah w e s e e ;
prakrteh th e m a t e rial energy;param a b o v e .

0 Supreme Lord, because we are able to see Your form, which is above the
world of matter, we are more fortunate than even the great philosophers.

namas tubhyam bhagavate

sac cid anan-da -murtaye-
bhakta labhya pa-dabj aya-
tapta jambunada tvise -

namah ob e isances;tubhyam to Y o u; bhagavate th e S up reme Lord;sat

eternal; cit f u l l o f k n o w l e d ge;ananda an d b l i s s ;murtaye w h o s e f o r m ;
bhakta by th e devotees;
labhya at t a inable;pada fe e t;abj aya lo t u s ; ta pta mo l t e n ;j ambunada gold;
tvise splendor.

Obeisances to You, the Supreme Personality of Godhead, whose form is eternal

and full of knowledge and bliss, who is splendid as molten gold, and whose lotus
feet only the devotees may attain!

Text 36

punas tvam drastum icchami

sri gau-ranga daya nid-he
yena rupena devesa
v rndaranye vi raj ate

punah ag ain; tvam You; drastum to s e e; icchami I d e s i r e;sri gau-ranga 0

Lord Caitanya; daya of m e r c y; nidhe 0 oc e a n ;yena by w h i c h ; ru p ena f o r m ;
deva of the demigods; Isa 0 ma s t e r;vrndaranye in V r n d a v a n a;viraj ate i s
manifest.

0 Lord Gauranga, 0 master of the demigods, 0 ocean of mercy, I desire to see

You again in the form You manifest in Vrndavana.

Text 37

sri bhaga-van uvaca

tusto 'ham sevayananta

tvam me bhaktottamottamah
yato 'smin mahati dvipe
prabhavasyadi sevakah-

sri bhagava-n the Supreme Lord; uvaca sa i d; tustah p l e a s e d;aham I a m ;

sevaya by Your service;ananta 0 An a n t a ; tvam Yo u ; me o f M e ; b h a k ta o f
devotees; uttama of th e best; uttamah t h e b e st; yatah be c a u s e;asmin i n t h i s ;
mahati gr e at; dvipe is l a n d;prabhavasya of t he L o r d; adi fi r s t ;se vakah
servant.

The Supreme Personality of Godhead said: 0 Ananta, I am pleased by your

service. You are the greatest of My great devotees. Because you have come to Me
on this transcendental
island of Navadvipa, You are the first of My servants.

ayam eva navadvipo

vrndavana sa-mo 'nagha
anugrahayaj Ivanam
radhaya nirmitah pura

ayam this; eva indeed;

navadvipah Navadvipa;vrndavana to Vrndavana;
samah eq ual; anagha 0 si n l e s s one;anugrahaya fo r me r c y ; j i v a n am o n t h e
living entities; radhaya by R a d h a;nirmitah cr e a t e d;pura f o r m e r l y .

0 sinless one, Navadvipa is equal to Vrndavana. To show mercy to the living

entities, Sri Radha created it long ago.

Text 39

yatha mama priya radha

tatha vrndavanam mahat
tadvad ayam navadvipa
iti satyam vadamy aham

yatha as; mama to M e ; pn ya dea r ; r a d h a Radha; tatha so ; vrndavanam

Vrndavana; mahat gr e a t;tadvat so ; ay am th i s ;na v a dvipah Na v a d v i p a; iti
thus; satyam tr u t h ; va dami sp e a k ;aham I .

As Radha is dear to Me, so Vrndavana and Navadvipa are also dear to Me. I
speak to You the truth.

Text 00

vrndavane yathananta
vasami radhaya saha
radhaya militango 'ham
tathaivasmin sada vase

vrndavane in V r n d a vana;yatha as ; ananta 0 An a n t a ;va sami I live;

radhaya Radha;
saha wi t h; ra dhaya by R a d h a;milita angah e- m b raced;aham I; ta t ha s o ;
eva indeed; asmin he r e ; sada et e r n a l l y;vase I r e s i d e .
 0 Ananta, as I stay in Vrndavana with Sri Radha, so I also stay eternally in
Navadvipa, My transcendental form embraced by Sri Radha.

Text Wl

yatha vrndavanam tyaktva

gacchami na ca kutracit
tatha deva navadvipam
na tyaj ami kadacana

yatha as; vrndavanam Vr n d a v a n a;tyaktva ab a n d o n i n g;gacchami I go;

n a not ;
ca also; kutracit an y w h e r e;tatha so ; de va 0 Lo r d ; na v a d vipam N a v a d v i p a ;
n a not ;
ty aj
ami I leave;kadacana ever.

0 Lord, as I do not leave Vrndavana to go to any other place, so I do not ever

leave Navadvipa.

aham vrndavane sadho

ka2pe ka2pe satam mude
avirbhuya karisyami
yam 2z2am 2oka pavan-im
navadvipe ca nagendra
tam sarvah parivarnaya

aham I; vr n davane in V r n d a v a na;sadhah 0 sa i n t l y o n e;ka2pe ka2pe ka lpa

after kalpa; satam of t he devotees;mude fo r t he pleasure;avirbhuya ap p e a r ing;
karisyami I w i l l d o ; yam wh i c h ; 2I2am pa s t i m e s;2oka o f t he w o r l d ;
pavanim pu r i f y i n g; navadvipe in Navadvipa; ca an d ; naga indra -0 king of the
serpents; tam t h at; sarvah al l ; pa r i v a rnaya pl e a s e describe.

0 king of the serpents, 0 saintly one, please describe all the world-purifying
pastimes I perform in Vrndavana and Navadvipa kalpa after kalpa for the pleasure
of the devotees,
yada pradurbhavisyami
svayam loka h-itaya vai
tadaiva tvam maha b-haga
ni ty am pradurbhavisyasi

yada when; pradurbhavisyami I w i l l a p p e a r;svayam pe r s o n a lly;loka o f

the world; hitaya fo r t h e w e l f are;vai in d e e d;tada th e n ; e va i n d e e d ; tv am
You; maha bh-aga 0 fo r t u n a te one;nityam et e r n a l l y;pradurbhavisyasi w i l l
appear.

0 fortunate one, whenever, for the benefit of the world, I appear there, You will
also appear with Me.

Text 00

tvam santyajya ksanam api

na ca tisthami manada
kalpantare karisyami
jyestham vrndavane hy aham

tvam Yo u; santyajya le a v i n g;ksanam fo r a m o m e n t;api ev e n ;na n o t ;

ca and;
tisthami I s t a y; manada 0 wo r t h y o n e ; ka lpa ka l p a ; an tare i n a n o t h e r ;
karisyami I will
make; jyestham el d er brother;vrndavane in Vrndavana; hi in d e e d;aham I .

0 glorious one, I will never leave You for even a moment. In another kalpa I
will make You My elder brother in Vrndavana.

asmin dvipe maha ksetre-

yadaham prarthitah suraih
avatirya dvij a vase -

hanisye kalijam bhayam

asmin in t h i s; dvipe is l a n d;maha ksetre -sacred place; yada wh e n; aham

I; prarthitah pr a y e d to;suraih by t h e d e m i g o ds;avatirya in c a r n a t i n g;dvija
of a brahmana; vase in t he hom e; hanisye I w i l l k i l l ; ka l i jam bo r n o f t h e a ge of
Kali; bhayam th e f ear.
 When the demigods appeal to Me with prayers I will descend in this sacred
island of Navadvipa in the home of a brahmana and I will kill the fears created by
the age of Kali.

Text 06

nityanando maha ka-yo

bhutva mat kir-tane ratah
vimudhan bhakti-rahitan
mama bhaktan karisyasi

nityanandah Nityananda; maha great; kayah body; bhutva having become;

mat of Me; kir tane t o t h e g l o r i f i cation;ratah d e v o t e d; vimudhan b e w i l d e r e d
fools; bhakti d e v o t i on; rahitan w i t h o u t ;ma ma M y ; b h a k t an d e v o t e e s ;
karisyasi Y o u w i ll m a k e .

You will then become Nityananda. Your body will be very tall and large, You
will be absorbed in the bliss of glorifying Me, and You will transform many
bewildered fools who have no devotion into My pure devotees.

Text 07

mamaiva nityam 2z2anam

saram uddhrtya sammate
krtva su samhit-am j ivan
sarvan bhaktottaman kuru

mama My e va i n d e e d ; n it yam e t e r n a l; 2z2anam of pastimes;saram b e s t ;

uddhrtya ta k i ng o ut; sammate in t h e o p i n i o n;kr t va ha v i n g d o n e; su-
samhitam a b eautiful scripture;jiv an t h e l i v i n g e nt i t i e s;sarvan al l ; b hakta-
u ttaman th e greatest devotees; kuru m a k e .

Consider the eternal essence of My pastimes, write it down in a beautiful

scripture, and in this way make all living entities into My pure devotees.

sri mahadev-a uvaca

ity upamantrito 'nantah
pranamyaj agad i-svaram
akarsit samhitam devi
mahatim prema b-hakti d-am

sri m-ahadevah Lo rd Siva; uvaca s aid; iti t h u s ; upamantritah advised;

anantah An a n t a; pranamya of f e r i ng obeisances; j agat of t he uni verses;
isvaram to t he Lor d; akarsit ma d e ; s amhitam a s c r i p t u r e;devi 0 g o d d e s s ;
mahatim g r e at; prema bh-akti da-m gi v i ng pure love and devotion.

Advised in this way, Ananta offered respectful obeisances to the Lord of the
universes. 0 goddess, He then wrote the great Ananta-samhita, which gives prema-
bhakti to its readers.

tam eva samhitam sadhvi

j agannatha pada-mbuj
e
nivedya paraya bhaktya
krtartho 'bhun maha-matih

tam th is; eva in d e e d; samhitam s a m h i t a;sadhvi 0 s a i n t l y o n e ;

j agannatha of t he Lord of the universes;pada ambuj -e at the lotus feet; nivedya
offering; paraya wi t h g r e a t;bhaktya de v o t i o n; krt a rthah s u c c e s sful; abhut
became; maha-matih th e n o b l e-hearted one.

0 saintly Parvati, with great devotion placing this samhita at Lord Jagannatha s
lotus feet, noble-hearted Ananta became perfect.

Text 50

ananta vadanot-thatvat
sva 2i2aya hy-anantatah
ananta samhitam -nama
cakre 'syah paramesvarah

ananta of A n a n t a; vadana fr o m t he m o u t h; utthatvat b e c a u se of rising;sva

272aya by His pastimes; hi i n d e e d; anantatah wi t h o u t l i m i t ; an anta samhitam-
Ananta-samhita; nama na m e ; cakre di d ; as y ah of t h a t ;pa r a mesvarah t h e
Supreme Lord.
 Because this book arose from the mouth of Lord Ananta, and also because it is
filled with limitless (ananta) pastimes, the Supreme Lord gave it the name
"Ananta-samhita".

Text 51

tam eva samhitam kante

vaikunthe paramesvarah
sarva lok-a hit-arthaya
pradadau brahmane pura

tam th is; eva in d e e d;samhitam sa m h i t a;kante 0 be l o v e d;vaikunthe o n

Vaikuntha;
paramesvarah th e Supreme Lord;sarva of a l l ; lo ka li v i n g e n t i t i e s;hita
benefir;arthaya for the purpose; pradadau gave;brahmane to Brahma;pura
formerly.

0 beloved, to benefit all living entities the Lord of Vaikuntha originally gave
the Ananta-samhita to the demigod Brahma in ancient times.

krpaya tam mahesani

dadau ca samhitam param
visa panad -visannaya
mahyam kalpantare sati

krpaya me r c i f u l l y; tam i t m a h e s a ni 0 g o d d e s sdadau

; g a v e ; ca a n d ;
samhitam sa m h i t a;param tr a n s c e ndental;visa po i s o n;panat be c a u se of
having drunk;
visannaya de s pondent; mahyam to M e ; ka l pa ka l p a ;an t are in a n o t h e r;sati
chaste.

0 pious, chaste goddess, in another kalpa, when I was depressed because of

drinking poison, the Lord gave this transcendental Ananta-samhita to Me also.

Text 53

visena dahyamanena
 mukhenordhvena sundari
dadhara samhitam etam
sudha s-ara p-ravarsinim

visena by poison;dahyamanena burning;mukhena mouth;urdhvena

upper; sundari 0 be a u t i f ul o ne;dadhara he l d ; samhitam sa m h i t a ;etam t h i s ;
sudha ne c tar;
sara be s t; pravarsinim s h o w e r .

0 beautiful one, in My mouth burn i ng with poison I held the shower of nectar
that is the Ananta-samhita.

Text 50

dharayamy urdhva vad-ane

devesi samhitam imam
mantram ca gauracandrasya
namedam sarva man-galam

dharayami I h o l d ; ur d h va vada-ne in My m o u t h; devesi 0 q u e e n of t h e

demigods; samhitam sa m h i t a; imam t h i s ; ma n t ram ma n t r a ;ca a n d ;
gauracandrasya of L o rd C a itanya;nama name; idam th i s ; sarva mang-alam
all-auspicious.

0 queen of the demigods, in My mouth I hold both this samhita and the all-
auspicious mantra of Lord Gauracandra's names.

Texts 55 and 56

snigdham pavitram sambhutam

aham bhagavatottamah
mohanay a ca j ivanam
mukhenanena sundari

mayavadam asat sastram-

yat krtam krsna nindanam-
tat papebhyo vimukto 'ham
krtartho 'ham varanane

snigdham sp l e ndid; pavitram an d p u r e ; sambhutam be c o m e;aham I;

bhagavata of d e votees;uttamah th e b e s t; mohanaya to b e w i l d e r; ca and;
jivanam the living entities;
mukhena mo u t h; anena wi t h t h i s ; sundari 0 be a u t i f u l o n e;mayavadam
illusory words; asat im p i o u s ; sastram sc r i p t u r e;yat wh i c h ; kr t a m d o n e ;
krsna Kr s n a; nindanam bl a s p h e my;tat th a t ;pa p ebhyah fr o m t h e s in s ;
vimuktah fr e e; aham I; kr t a r t h ah su c c e s sful;aham I; va r a a-nane 0 g i r l w i t h
the beautiful face.

0 beautiful one, in this way My mouth, which was used to speak impious
pseudo-scriptures filled with blasphemous lies defaming Lord Krsna, became clean
and pure. 0 girl with the beautiful face, in this way I became free from My sins and
I became perfect.

Text 57

tubhyam mad anu-raktayai

prak kal p-e pradadav imam
stritvat j nanamayi vapi
na samartha mahesvari

tubhyam to y o u; mad anur-aktayai My l o v e r;prak kalp-e in t he p re vious

kalpa; pradadau ga v e;imam th i s ;st r i t vat be c a u se of being a woman;
j nanamayi fi l l e d w i th k n o w l e d ge;va or ; api an d ; na no t ; sa m a r t ha a b l e ;
mahesvari 0 go d d e s s.

To you, My lover, I gave the Ananta-samhita in the previous kalpa, but because
you are a woman you do not remember.

Text 58

asyam ca varnayam asa

krsna 2I2am m-anoramam
srimad gauran-ga cari tam-
radha krsnan-ti ka pradam-

asyam i n this; ca an d; varnayam asa de s c r i bed;krsna 2I2am L-ord Krsna s

pastimes;
manoramam enchanting; srimad gaurang-a caritam -Sri Caitanya s pastimes;
radha krsna Radha-Krsna; antika ne a r n e ss;pradam g i v i n g .
-

In the Ananta-samhita were described Lord Krsna's

berautiful pastimes and Lord Gauranga s pastimes, which bring one
to Sri Sri Radha-Krsna.
Texts 59-61

yasya sravana matrena

pathanat pathanat sive
gaurangam sac ci-d an-andam
bhaktanugraha ka-rakam

samalokya navadvipe
bahu ka-/padi kam priy e
usitva tat pr-asadena
gopi bhutva mahesvari

vrndavane nikunj adau

sri rad-ha krs-na san-nidhau
sakhi bha-vena nivaset
satyam satyam na samsayah

yasya of this; sravana by h e a ring;matrena si m p l y ; pa thanat b y r e a d i n g ;

pathanat by t e a ching;sive 0 au s p i c i o us one;gaurangam Ca i t a n y a;s at cit-
anandam wh o se form is eternal and full of knowledge and bliss;bhakta t o t h e
devotees;anugraha mercy;karakam doing;samalokya seeing;navadvipe in
Navadvipa; bahu ka/pa-dikam many kalpas;priye 0 be loved;usitva re siding;
tat prasa-dena by His mercy; gopi a g o p i;bhutva ha v i n g b e come;mahesvari 0
goddess; vrndavane in Vrndavana; nikunj adau in t he f o r est groves;sri radha-
krsna Sri Sri Radha-Krsna; sannidhau near;sakhi bhave-na as a friend;
nivaset may reside;satyam tr u t h ; sa tyam tr u t h ; na no t ; sa m s ayah d o u b t .

0 auspicious one, simply by hearing, reading, or teaching this scripture one

will directly see Lord Gauranga, whose form is eternal and full of knowledge and
bliss and who is very kind to the devotees. After seeing Him, 0 be loved, and after
residing in Navadvipa for many kalpas, by His mercy one will become a gopi, 0
goddess, and will reside in the groves of Vrndavana as a friend of Sri Sri Radha-
Krsna. This is the truth. This is the truth. Of this there is no doubt.

Text 62

gaura murter b-hagavatah

pada sevam vi-na sati
bahu janmarj itaih punyair
na radham krsnam apnuyat

gaura of Lord Gaura; murteh the form;bhagavatah of the Supreme Lord;

pada of the feet; sevam se rvice;vina wi t h o u t ; sati 0 p io u s o n e ; bahu m a n y ;
j anma af t er births; arjitaih ea r n e d;punyaih by p i o u s d e eds;na not;
radham Ra d ha; krsnam and Krsna; apnuyat wi ll attain.

Without service the feet of this fair-complexioned form of the Supreme

Personality of Godhead one will not attain Sri Sri Radha-Krsna, even with many
births of pious deeds.

tasmad gauranga ca-ritam

srnu kante diva nis-am
kurusva mahatim sevam
tasya devasya parvati

tasmat th e r e fore;gauranga of L o r d C a i t anya;caritam th e p a s t i mes;srnu

please hear; kante 0 beloved; diva da y ; nisam an d n i g h t ; ku r u sva d o ;
mahatim gr e a t; sevam se r v i c e;tasya to H i m ; de vasya th e L o r d ; p a rvati 0
Parvati.

Therefore, 0 beloved, please hear Lord Gauranga's pastimes day and night. 0
Parvati, please diligently serve Lord Gauranga.

sri narad-a uvaca

maha devya p-unah prsto

maha devo d-ayacalah
j agada gaura caritam-
urdhva vaktren-a gautama

sri narada-h Sri ¹rada; uvaca sasd;maha devya -by the goddess;punah
again; prstah as k e d;maha devah -Lord Siva; dayacalah fi l l e d w i th m e r c y;
j agada sp o k e; gaura of L o r d G a u r a;caritam the pastimes; urdhva ra i s e d;
vaktrena mo u t h ; gautama 0 G a u t a m a .

Sri ¹r ada said: 0 Gautama, again asked by goddess Parvati, merciful Lord Siva
eagerly spoke the pastimes of Lord Gaura.

Note: Here the Third Chapter of Sri Ananta-samhita, Sri Caitanya-janma-

khanda, Part Two, ends, and the Fourth Chapter begins.
Text 1

sri g-autama uvaca

punas ca parvati devi

yad aprcchan mahesvaram
tan me vada muni sr-estha
yadi me syad anugrahah

sri ga-utama Sri Gautama; uvaca said; punas ag ain; ca an d ; pa r v ati

Parvati; devi go d d e ss;yad wh a t ; ap r cchat as k e d;mahesvaram L o r d S i v a ;
t at th at; me t o me;
vada te l l; muni sres-tha o be st of sages;yadi if ; me to m e ; sy ad w i l l b e ;
anugrahah mercy.

Sri Gautama said: 0 best of sages, if you wish to show kindness, then please tell
me what Parvati then asked Lord Siva.

sri nara-da uvaca

navadvipasyamahatmyam
srutva devi sanatani
utpatteh karanam jnatum
tasyovaca mahesvaram

sri narada-h Sri ¹ r a d a ; uv a ca sa i d ;na vadvipasya of N a v a d v ipa;

mahatmyam th e gl o ries; srutva ha v i n g h eard;devi go d d e s s;sanatani e t e r n a l ;
utpatteh of the manifestation; karanam th e c a u s e; jnatum t o k n o w ; ta s ya o f
it; uvaca sa i d; mahesvaram to L o r d S iva.

Sri ¹r ada said: Having heard the glories of Navadvipa, and wishing to hear
how Navadvipa had come into existence, the eternal goddess said to Lord Siva:

sri parvaty u-vaca

kada vayam navadvipo

nirmito radhaya mahan
kim artham va mahesana
tattvatah kathayasva me

sri p-arvati Sri Parvati; uvaca sa i d; kada wh e n > ;vaor; ayam t h i s ;

navadvipo Navadvipa;nirmito created;radhaya by Radha;mahan great; kim
artham fo r w h at pur p o se>;va or ; ma h esana 0 Si v a ;ta ttvatah i n t r u t h ;
kathayasva pl e a se tell;me m e .

Sri Parvati said: When did Sri Radha create Navadvipa> Why did She create it>
0 great Lord, please tell me in truth.

Text 0

sri ma-hadeva uvaca

nisamaya maha bha-ge

dvipasyotpatti kara-nam
ananta sam-hitayam ca
narayana muk-hac chrutam

sri mah-adevah Lo rd Siva; uvaca sa i d; nisamaya pl e a se listen;maha bhag-e

0 fortunate one; dvipasya of t he island;utpatti of t h e c r e ation; karanam t h e
cause; ananta-
samhitayam in t he A n a n t a-samhita;ca an d ; na r a yana o f L o r d ¹ r ay a n a ;
mukhat fr o m t he mo u t h; srutam h e a r d .

Lord Siva said: Listen, 0 fortunate one, to the account of Navadvipa's creation,
which I have heard both in the Ananta-samhita and also directly from the mouth
o f Lord ¹ r a y a n a .

Texts 5 and 6

yada vrndavane ramye

sri krsnah -paramesvarah
reme viraj aya sardham
padminya satpado yatha

tatha candra mukhi de-vi

radhika mrga locana -

srutva sakhi mukhat s-arvam

yatra krsno drutam yayau

yada when; vrndavane in V r n d a v ana;ramye be a u t i f u l; sri krsnah - S ri

Krsna;
paramesvarah th e Supreme Lord;reme en j o y e d;virajaya w i t h V i r a j a ;
sardham wi t h ; pa dminya a l o t u s f lo w e r;satpado a b e e;yatha as ; ta t ha t h e n ;
candra mukhi wh o s e face is like the moon;devi Go d d e s s;radhika R a d h a ;
mrga do e; locana ey e s;srutva ha v i n g h e a rd;sakhi of a f r i e n d;mukhat f r o m
the mouth; sarvam ev e r y t h i n g;yatra wh e r e ;kr s no Kr s n a w a s; drutam
quickly; yayau went.

When, as a bumblebee enjoys a lotus flower, the Supreme Lord, Krsna, enjoyed
with Viraja-gopi in beautiful Vrndavana, then moon-faced, doe-eyed Goddess
Radhika, hearing everything from the mouth of a friend, rushed to the place where
Krsna was.

Text 7

ayatam radhikam drstva

sri krsn-as caru loca-nah
tatraivantardadhe sadyo
viraj a cabhavan nadi

ayatam ar r i v e d; radhikam Radha; drstva se e ing;sri krsn-as Kr s n a; caru

charming;locanah eyes;tatra there; eva in d e e d; antardadhe di s a p peared;
sadyo at once;viraj a V i r a j a ;ca also;abhavat became; nadi a river.

Seeing Radhika coming, charming-eyed Sri Krsna at once disappeared and

Viraja transformed herself into a river.

punah krsnena viraj am

ramyamanam nisamya sa
na tatra gatva dadrse
krsnam viraj aya saha

punah ag ain; krsnena with Krsna; viraj am Vi r a j a; ramyamanam e n j o y i n g ;

nisamya he a r ing; sa Sh e ;na no t ; ta t r a th e r e ;ga t va ha v i n g g o n e;dadrse
saw; krsnam Krsna; viraj aya Vi r a j a;saha w i t h .

Although She heard that Krsna was enjoying with Viraja, when She went there
She did not see Krsna with Viraja.
Text 9

cintayitva maha d-evi

manasa krsna d-evata
ganga vi-raj ayor madhye
sakhlbhlh samam ayayaH

cintayitva th i n k i n g ; maha de-vi th e g od dess;manasa in H er h e a rt;krsna

devata for w h om K is the Lord of Her life; ganga vir-aj ayor of t he Ganges and
Yamuna; madhye in t he m i d d l e; sakhibhih f r i e n d s; samam wi t h ; ay a y a u
went.

Thinking in Her heart for some time, the Goddess, for whom Lord Krsna was
Her only worshipable Deity, entered the area between the Ganges and Yamuna
river with Her friends.

Text 10

tatra gatva mahat sthanam

cakara krsna sund-ari
latabhih padapaih kirnam
sa strika -bhram-arair vrtam

tatra th e r e;gatva ha v i n g g on e;mahat a g r e a t;sthanam pl a c e ; cakara

made; krsna
sundari Kr s na s beautiful lover;/atabhih wi t h v i n e s;padapaih an d t r e e s;
kirnam fi l l e d; a strika -w i t h th e ir w i v e s;bhramarair wi t h b u m b l e b e es;vrtam
filled.

There Lord Krsna's beautiful lover created a transcendental abode filled with
vines, trees, and bumblebee-couples,. . .

Text ll

mrgi mrga ga-nair y-uktam

mi thunananda dam para-m
ma22i ka ma2ati ja-ti -

prabhrti puspa raj-itam -

mrgi mrga gan-air -deer and does; yuktam fi l l e d; mithuna of l o v e ; ananda

dam gi v i ng the bliss;param gr e a t;ma22ika ma l l i k a; ma2ati m a l a t i ; j a t i j a t i ;
prabhrti be g i n n i ng wit h; puspa with flowers; raj itam splendid.

. .blissful with the amorous happinesses of deer-doe couples, splendid with

.

mallika, malati, jati, and other flowers,. . .

Text 12

tulasi ka-nanair yuktam

ananda sad-anam varam
cid an-andamayaih kunj air
vividhai r parisobhi tam

tulasi of t u l a si; kananair wi t h f o r e s t s;yuktam en d o w e d;ananda o f b l i s s ;

sadanam the abode;varam ec e l l e n t;cit sp i r i t u a l;anandamayaih w i t h b l i s s ;
kunj air wi t h g r o v e s;vividhair va r i o u s ;parisobhitam be a u t i f i e d.

. .filled with tulasi forests, beautiful with many forest-groves filled with spiritual
.

bliss, a blissful transcendental abode where. . .

Text 13

ganga ca yamuna caiva

parikheva nirantaram
bhati tad aj nay-a yatra
su snigdh-a jala sa-ikat-am

ganga the Ganges;ca and;yamuna Yamuna; ca and; eva indeed;

parikha a moat;
iva li k e ; nirantaram al w a y s ;bhati sh i n e s ;tad aj naya -by Her order; yatra
where; su-
snigdha gl i s tening;j ala wa t e r; saikatam a n d s h o r e .

. . the Ganges and Yamuna became like a moat, where, by Her order the waters
.

and shores shone with great splendor,. . .

Text lk

nityam viraj ate yatra

vasanto makaradhvaj ah
sada paksi gana yatr-a
 krsneti mangalam j aguh

nityam et e r n ally;viraj ate sh i n e s;yatra wh e r e ;vasanto s p r i n g t i m e ;

makaradhvaj ah Kamadeva; sada eternally; paksi g-anah birds;yatra where;
krsna Kr s n a; iti th u s ; ma n g alam au s p i c i o u s;
j aguh s i n g .

. .where springtime and Kamadeva eternally shine with great splendor, and
.

where the birds eternally sing the auspicious sounds "0 Krsna!"

Text 15

tatra sri rad-hika devi

vicitrambara bhu-sana
govinda citt-a har-anam
venuna madhuram j agau

tatra th e r e;sri radh-ika devi Go d d e ss Radha;vicitra co l o r f u l a nd wo n d e rful;

ambara cl o t h e s;bhusana an d o r n a m e nts;govinda Kr s n a ;citta t h e h e a r t ;
haranam st e aling;venuna wi t h t h e f lu t e; madhuram sw e e t l y;j agau s a n g .

There, dressed in wonderful and colorful clothing and ornaments, Goddess

Radhika began to play on a flute sweet mmusic that charmed the heart of Lord
Govinda.

Text 16

tad gita mo-hita -matih-

sri krsno -radhi ka pati h-
avirbabhuva devesi
sthane tatra manorame

tad He r; gita mu s i c ;mo h ita ch a r m e d ;matih he a r t ;s ri k r s no - K r s n a ;

radhika of Radha;patih the Lord;avirbabhuva appeared;devesi 0 queen of
the demigods; sthane tatra in t h a t p l a ce;manorame c h a r m i n g .

0 queen of the demigods, His heart enchanted by Her music, Sri Krsna, the
Lord of Radhika, appeared in that charming place.

Text 17
drstva tam radhika kantam
sri r-adha krsna mohini
pragrhya panina panim
mahanandam j agama ha

drstva se eing; tam H i m ; ra d h i ka of R a d h a ;kantam th e b e l o v e d;sri

radha Ra d ha; krsna of K r s n a;mohini th e e n c h a n t ress;pragrhya t a k i n g ;
panina by t he hand;panim ha n d ; ma ha an-andam gr e at bliss; j agama went;
ha llldeed.

Seeing Her lover, Sri Radha, who enchants Lord Krsna, took Him by the hand
and became very happy.

Text 18

bhavam vilokya radhayah

sri radh-a pran-a va22a-bhah
uvaca tam maha devim-
prema gadg-aday a gi ra

bhavam the love; vilokya seeing;radhayah of Radha;sri radh-apran-a

va22abhah He who is more dear to Radha than Her own life; uvaca s a i d; tam t o
Her; maha devim -the Goddess;prema wi t h l o v e ; gadgadaya ch o k e d ;gira
with words.

Seeing Radha s love for Him, He who is more dear to Radha than Her own life,
with words choked with love said to the great Goddess:

Text 19

sri krsna u-vaca

tvat-tulya nasti me kante

priya kutra varanane
na tyajami ksanam api
tvam prana sadrsim -mama

sri krsnah u-vaca Lo rd Krs na said; tvat-tulya e q u a l to You; na no t ; as ti i s;

me for Me;kante 0 beloved;priya dear;kutra where>;varanane 0 girl
with thebeautiful face; na no t ; ty a ja mi I w i l l l e a v e ksanam
; for amoment;
api ev e n; tvam Yo u ; pr a na li f e - b r e a t h;sadrsim li k e ; ma ma M y .
 S ri Krsna said: 0 beloved, for Me no one is equal to You. 0 girl with th e
beautiful face, where is anyone as dear to Me as You> I will never leave You, even
for a single moment. You are as dear to Me as My own life.

Texts 20 and 21

etad eva param sthanam

mad ar-tham yat krtam tvaya
sakhibhir navabhir yuktam
nava kun-j sam-anvitam
a

nava rup-am karisyami

tvaya sardham varanane
nava vrn-davanam tasman
mad bhak-tair giyate sada

etad th i s; eva in d e e d;param tr a n s c e ndental;sthanam ab o d e;mad

artham fo r My s ake;yat wh i c h ; kr t am cr e a t e d;tvaya by Y o u ; s akhibhir
with Your friends; navabhir by n i n e ; y u k t a m e n d o w e d na
; va ni n e ; k u n ja
forests; samanvitam wi t h ; na va ni n e ; ru p am fo r m s ;ka r i s yami I w i l l d o ;
tvaya ou ; sardham wi t h ; va r a n ane 0 gi r l w i t h t h e b eautiful fcae;nava n e w ;
vrndavanam Vrndavana;tasmat therefore; mad My; bhaktair by the devotees;
giyate is sung; sada et e rnally.

In this transcendental abode of nine forests You and nine of Your friends have
created for My sake I will manifest a new form and enjoy new pastimes with You,
0 girl with the beautiful face. For this reason My devotees will eternally proclaim
that this place is a new Vrndavana.

etasya dvipa tulyatv-an

navadvipam vidur budhah
atra sarvani tirthani
nivasantu mad aj naya -

etasya of t hi s; dvipa i s l a n d ;tulyatvat be c a use of being like;navadvipam

Navadvipa; vidur kn o w ; b u d hah the wise; atra he r e ; sarvani al l ; ti r t h a n i
holy places; nivasantu li v e ; mad by My; aj naya order.

Because this place is like a group of islands, the wise know this place as
Navadvipa (Nine Islands). By My order all holy places reside here.
Text 23

mat p-rity a-rtham yatah kante

nirmitam sthanam uttamam
nivasami tvaya sardham
nityam atra varanane

mat pr-iti ar-tham to please Me; yatah be c a use;kante 0 be l o v e d; nirmitam

created; thanam pl a c e;uttamam tr a n s c e ndental;nivasami I r e s i d e;tvaya Y o u ;
sardham wi t h ; n it yam e t e r n a l l y; atra he r e ;va r a nane 0 gi r l w i t h t h e b eautiful
face.

0 girl with the beautiful face, I will eternally stay with You here in this
transcendental place You have created to please Me.

asmin agatya ye martyas

tvaya mam paryupasate
sakhitvam avayor nityam
prapnuvanti su-niscitam

asmin here; agatya go i n g ;ye wh o ; ma r t y as mo r t a l s ;tvaya w i t h Y o u ;

m am Me ;
paryupasate worship; sakhitvam th e s t a tus ofbe ing a friend;avayor o f U s ;
nityam et e rn al; prapnuvanti a t t a i n; su-niscitam c e r t a i n l y .

Human beings who come here and worship You and Me will certainly become
Our eternal gopi-friends.

etad eva param sthanam

yatha vrndavanam priye
sakrd gamana matrena-
sarva tirtha ph-a2am 2-abhet
avayoh priti jananim-
bhaktimca pra2abhed dhruvam
 etad th i s; eva in d e e d;param tr a n s c e ndental;sthanam ab o d e;yatha a s ;
vrndavanam Vrndavana;priye 0 beloved;sakrd once;gamana by going;
matrena me r e l y; sarva of a l l ; t1 r tha pi l g r i m a g e s;
pha2am th e f r u i t; 2abhet
attains; avayoh of U s;pr1ti pl e a s u re jananim t h e m o t h e r; bhaktim d e v o t i o n ;
ca and;pralabhed atains;dhruvam indeed.

0 beloved, this transcendental abode is like Vrndavana. Simply by going here

one attains the result of all other pilgrimages. Here one attains pure devotional
service, which is very pleasing to Us.

sr1 ma-hadeva uvaca

ity uktva radhika kan-to

radhaya priyaya saha
ckl-21huya maha l7ha-gc
tatras1t satatam priye

sr1-mahadevah uvaca L or d Siva said; iti th u s ; uk t va h a v i n gs p o k e n;

radhika kant-o Radha s beloved;radhaya Radha;priyaya dear;saha with; ek1-
bhuy a becoming one;
maha bhag-e 0 fo r t u n a te one;tatra th e r e ;as1t wa s ; satatam et e r n a l l y;priye
0 beloved.

Lord Siva said: 0 beloved, 0 fortunate one, after speaking these words, Radha's
beloved Krsna became one with Radha. In that form He stays in that place
eternally.

Texts 27 and 28

antah krsnam bahir gauram

sac cid ana-nda -vigraha-m
ckam advayam alokya
tatraiva 2a2ita sakh1

vihaya ramani rupam -

sr1 gaura pr-1 ti bha-j anam-
j agraha paurusam rupam
tat sevartha-m mahesvari

antah wi t h i n; kr s nam da r k - c o m p l e x i o ned Krsna;bahir wi t h o u t ; ga u ram

fair-complexioned Lord Caitanya; sat eternal; cit fu l l of k n o w l e d g e;ananda
 and bliss; vigraham fo r m ; ek am on e ; ad v a yam wi t h o u t d i v i s i o n; alokya
seeing; tatra t h e r e ;
eva in d e ed; 2a2ita La l i t a; sakhz fr i e n d; vihaya ab a n d o n i n g;ramani o f a
beautiful girl;
rupam th e f or m; sri g-aura of L o r d C a i t a nya;priti of l o v e ;bhaj anam o b j e c t ;
j agraha to o k; paurusam a m a l e ;rupam form; tat se-vartham to s erve Him;
mahesvari 0 go d d e s s.

0 goddess, seeing that They had both joined to become a single spiritual form
of eternal bliss and knowledge, a form that was dark-complexioned Krsna within
and fair-complexioned Gaura without, Their friend Lalita left her form of a
beautiful girl and, to serve Them, accepted a male form full of love for Lord Gaura.

2a2itam ca tatha-bhutam
visakhadya vilokya tah
l7al7huvuh sahasa devl
purusakrtayas tada

2a2itam La lita; ca a n d ; t a t ha i n t h a t w a y; bhutam become; visakha by

Visakha;
adyah headed;vilokya seeing; tah they; babhuvuh became; sahasa at once;
devi 0 go d d e ss;purusa ma l e ; akrtayas fo r m s ; ta d a then.

0 goddess, when Visakha and the other gopis saw Lalita transformed in this
way, they at once accepted male forms.

j aya gaura hare de-va

dhvanir asin mahan tada
tam radha ramana-m tasmad
bhaktah gaura harim j a-guh

j aya gl o r i e s;gaura hare t-o Lord Gaura-Hari; deva 0 Lo r d ; dh v anir t h e

sound; asit wa s ; mahan gr e a t ;tada th e n ; t am H s m ; ra d ha r amanam -R a d has
lover; tasmad th e n; bhaktah t h e d e v o t e es;gaura harim -Gaura-Hari; j aguh
sang.

Then there was a great sound of nJaya Gaura-Hari!" The devotees were calling
Radha's lover Gaura-Hari.
Text 31

gauri sri ra-dhika devi

harih krsnah prakirtitah
ekatvac ca tayoh sksad
iti gaura ha-rim viduh

gauri fair; sri ra-dhika Ra d h a;devi go d d e s s;harih Ha r i ; kr s n ah K r s n a ;

prakirtitah gl o r i f i e d;ekatvat as o n e; ca al s o ;ta yoh of T h e m ; sk sad d i r e c t l y ;
iti th u s ; gaura ha-rim Ga u r a - H a ri;viduh k n o w .

Goddesss Sri Radhika is fair (gaura) and Lord Krsna is dark (hari). The wise
know that that because They have now become one, They are now known as
Gaura-Hari.

tat ka2am -arabhya su padm-a 2ocan-ah

krsnas tri bhang-o murali dhar-o 'vyayah
cakara yugmam nij a vigra-ham param
radha ca devi nava padm-a locan-a

tat ka2am -that time; arabhya be g i n n i n g;su padm-a 2ocana-h whose eyes are
lotus flowers; krsnas Kr s n a; tri bhang-o wh o se formb e n d s in t h r e e p l a c es;
murali dharo -who ho l ds the flute; avyayah et e r n a l;cakara ma d e ;yu gmam
both; nij a vigrah-am own f o r m; param su p r e m e ;radha Ra d h a ;ca an d ; d e v i
goddess; nava padma -locana - whose eyes are new lotus flowers.

From that time on eternal lotus-eyed Lord Krsna, whose form gracefully bends
in three places and who plays the flute became joined with new-lotus-eyed
Goddess Radha in a single form.

Text 33

vrndavane sada krsnam

ananda sadane m-uda
tad vame rad-hika devi -

sthitva ramayate priye

 vrndavane in V r n d a vana;sada et e r n a ly;krsnam Kr s n a ; ananda o f b l i s s ;
sadane in t he abode; muda ha p p i l y; tad v-ame on H is l e f t; radhika devi
Goddess Radha; sthitva st a y i n g; ramayate en j o y s;priye 0 b e l o v e d .

0 beloved, eternally staying in the blissful abode of Vrndavana, Lord Krsna

eternally and happily pleases Goddess Radhika, who stays at His left side.

navadvipe ca sa krsna
adaya hrdaye svayam
gaj endra gam-anam radham
sada ramayate muda

navadvipe in N a v a dvipa; ca a n d ; sah He ; kr s n ah Kr s n a ;ad aya t a k i n g ;

hrdaye in t he heart; svayam pe w r s o n a lly;gajendra of t h e k i ng of elephants;
gamanam the graceful motsons; radham Ra d h a; sada et e r n a l y;ramayate
pleases; muda happily.

In Navadvipa Lord Krsna takes into His heart Sri Radha, who is graceful as a
regal elephant, and happily pleases Her there.

Text 35

2a2itadyas ca ya sakhyah
sri radha -krsnay-oh sive
sevante nij a rupena-
vrndaranye ca tau sada

navadvipe tu tah sakhyo

bhakta rupa dh-arah -priye
ekangam sri gaura h-arim-
sevante satatam muda

2a2ita adyas -headed by Lalita; ca and; yah which; sakhyah friends; sri
radha krsnayo-h of Radha-Krsna;sive 0 au s p i c i o us one;sevante se r v e;nij a
rupena in t h e ir own for m; vrndaranye in V r n d a v a n a; ca a n d ; tau T h e m ;
sada eternally; navadvipe in N a v a d v ipa;tu in d e e d ;tah th e y ;sa k hyo f r i e n d s ;
bhakta of d e v otees;rupa fo r m s ; dharah ho l d i n g ;pr i ye 0 be l o v e d eka
; one;
angam bo d y; sri gaura ha-rim L-o rd Gaura-Hari;sevante se r v e;satatam
eternally; muda w i t h j o y .
 0 auspicious one, 0 beloved, Lalita and the gopis who in their own forms
eternally serve Sri Sri Radha-Krsna m Vrndavana forest, accept the forms of
devotees in Navadvipa where they eternally and joyfully serve Lord Gaura-Hari,
who is Sri Sri Radha-Krsna joined in a single form.

Text 37

ya eva radhika kr-snah

sa eva gaura vig-rahah
yac ca vrndavanam devi
nava vrn-davanam ca tat

yah wh o ; eva indeed; radhika krs-nah Ra d ha-Krsna;sah He ; eva i n d e e d ;

gaura vig-rahah the form of Lord Gaura; yat wh i c h ; ca a n d ; vr n d a v anam
Vrndavana; devi 0 go d d e s s;nava vrn-davanam ni n e V r n d a vanas; ca a n d ; t a t
that.

Sri Sri Radha-Krsna are the form of Lord Gaura and Vrndavana is the nine
forests of Navadvipa.

Texts 38 and 39

vrndavane navadvipe
bheda bhudd-hiscayo narah
tathaiva radhika krsne-
sri gaura-nge paratmani

mac chula p-ata ni-rbhin-na

dehah so 'pi naradhamah
pacyate narake ghore
yavad ahuta samplavam-

vrndavane Vrndavana;navadvipe Navadvipa;bheda buddhis -the concept of

difference; ca and; yo w h i c h ; na r ah pe r s o n ;ta t ha in t h a t w a y; eva i n d e e d ;
radhika krsne -in Radha-Krsna; sri gaurang-e in Lo rd Caitanya; paratmani the
Supreme Lord; mat my ; su la of t h e t r i d e n t;pata by t h e f a l l i n g; nirbhinna
broken; dehah bo d y; sah api he ; na r a d hamah th e l o w e st of persons;pacyate
is cooked; narake in h e l l; ghore ho r r i b l e ;yavad as ; ah u ta c a l l e d ;
samplavam i n u n d a t i o n .

A person who thinks Vrndavana is different from Navadvipa and Sri Sri Radha-
Krsna are different from the Supreme Lord, Sri Gauranga, is cut to pieces by my
trident. That lowest of persons will cook in a horrible hell until the day when the
flooding waters of cosmic dissolution are called.

Text 00

etat te kathitam devi

dvipasyotpatti ka-ranam
sarva pa-pa ha-ram punyam
bhakti da-m satatam nrnam

etat th i s; te to y o u ; ka t h i t am sp o k e n ;devi 0 qu e e n ;dv ipasya o f t h e

island; utpatti of t h e c r e ation;karanam th e c a u s e;sarva al l ; pa pa s i n s ;
haram re m o v i n g; punyam sa c r e d;bhakti dam -g i v i ng de votional service;
satatam al w a ys;nrnam to t h e p e o p l e .

0 goddess, I have described to you the creation of Navadvipa. This sacred

narration removes all sins and gives eternal pure devotional service to the people.

Text Wl

pratar utthaya yo martyah

sri gaura -gata -mana-sah
prapathet srnuyad vapi
sa gaurangam avapnuyat

pratar ea r ly in the morni n g;utthaya rising; yo wh o ; ma r t yah a h u m a n

being; sri gaura -gata m-anas-ah his heart fixed on Lord Gaura; prapathet r e a d s ;
srnuyad hears; va or;api also;sah he;gaurangam Lord Caitanya;
avapnuyat at t a i ns.

A human being who rises early in the morning and, his mind fixed on Lord
Gaura, reads or hears this narration, ultimately attains Lord Gauranga.

adyapi sac cid anan-dam-

sri gaurang-am mahaprabhum
navadvipe prapasyanti
tad bhakta na -ca nastikah

adya no w; api ev e n ;sat et e r n a l;cit fu l l o f k n o w l e d g e;anandam and b/iss;-

sri gauranga-m mahaprabhum Lo r d G a u ranga Mahaprabhu;navadvipe i n
Navadvipa;
prapasyanti se e;tad b-haktah His devotees; na not; ca an d; nastikah at h e ists.

In Navadvipa even now they directly see Lord Gauranga Mahaprabhu, whose
form is eternal and full of knowledge and bliss. They who are atheists cannot see
the Lord at all.

Text 03

aham vrndavane ramye

gaurangam drstavan pura
rase rasesvaram devam
sksan manmatha moh-anam

aham I; vr n davane in V r n d a v a na;ramye be a u t i f u l;gaurangam L o r d

Caitanya;
drstavan sa w; pura in a n c i e nt t i m e s;rase in t h e r a sa dance;rasesvaram t h e
Lord of the rasa dance; devam th e Supreme Lord; sksat di r e t c l y;manmatha
Kamadeva; mohanam enchanting.

I myself, long ago, in Vrndavana, in the circle of the rasa dance, saw Lord
Krsna, who is more enchanting than Kamadeva and who is the master of the rasa
dance, appear as Lord Gauranga.

sa eva krsna caitany-ah

ka2pe ka2pe varanane
avirbhuya navadvipe
prema bhakti -prado
b-havet

sah He; eva in d e e d; krsna caitany-ah Kr s na Caitanya;ka2pe ka2pe ka lpa

after kalpa; varanane 0 gi r l w i t h t he beautiful face;avirbhuya ap p e a r ing;
navadvipe in Navadvipa;prema bhakti p-rado -giving pure love and devotion;
bhavet w i ll b e .

0 girl with the beautiful face, kalpa after kalpa Sri Krsna Caitanya appears in
Navadvipa and gives to the people pure love and devotion to Lord Krsna.
etad rahasyam kathitam tava priye
mudhan abhaktan na caj atu varnaya
bhaktaya deyam parisuddha bu-ddhaye
srotum kim anyan mama sampraticchasi

etad th i s; rahasyam se c r e t;kathitam sp o k e n ;ta va to y o u ; p r i ye 0

beloved;mudhan fools;abhaktan non-devotees;na not;ca and;j atu ever;
varnaya describe; bhaktaya to a devotee; deyam should be given; parisuddha
pure; buddhaye intelligence; srotum to h e a r; kim wh a t > ;an yat el s e ;ma ma
ofme; samprati no w ; ic c h asi y o u d e s i r e .

0 beloved, please never speak this secret to fools or non-devotees. This

narration should be given to a devotee whose intelligence is pure. What more
would you like to hear from me>

Note: Here the passage from Sri Ananta-samhita ends and a passage from the
Urdhvamnaya Tantra is quoted.

Text From the Urdhvamnaya Tantra

urdhvamnaya-samhitayam
sksad bhagavatoditam

vaivasvatantare brahman
ganga tire su -punya -de -

hari nama -tada dattva

candalan haddikams tatha

brahmanan ksatriyan vaisyan

sataso 'tha sahasrasah
uddharisyamy aham tatra
tapta svarna -kalevar-ah
sannyasam ca karisyami
kancana gramam -asritah

urdhvamnaya samhitay-am in t he Urd h v amnaya-samhita;sksad d i r e c t l y ;

bhagavata by t he Lord; uditam sp o k e n ;vaivasvata th e V a i v asvata-manvantara;
antare in ; br a hman 0 Br a h m a n a;ganga of t h e G a n ges;tire on t h e s h o r e;su
punya de sacr-ed; hari of Lord Hari;nama the name; tada th e n; dattva
giving; candalan to the outcastes; haddikan lo w - c a s tes;tatha t h e n ;
brahmanan to t he brahmanas;ksatriyan ks a t r i y a s;vaisyan va i s y a s;sataso
hundreds; atha th e n ; sahasrasah th o u s a n ds;uddharisyami I w i l l d e l i v e r ;
aham I; ta t ra th e r e ;ta pta mo l t e n ; svarna go l d ; ka l e varah b o d y ;
sannyasam sa nnyasa;ca an d ; ka r isyami I w i l l d o ; ka n c ana gramam K a n c a n a -
grama; sritah taking shalter.

In the Urdhvamnaya-samhita the Supreme Personality of Godhead Himself

said: 0 brahmana, during the Vaivasvata-manvantara, on the sacred banks of the
Ganges I will give to the people the holy name of Lord Hari. I will deliver
hundreds and thousands of candalas, sudras, brahmanas, ksatriyas, and vaisyas.
My form splendid as molten gold, I will go to Kancana-grama and aceept the
renounced order (sannyasa).

Chapter Three

Introduction

purane varnitam yad yan

navadvipa pram-anakam
adhyaye 'smin samasena
sangrahisyami sampratam
srimad bhaga-vatasyadau
pramanam sangrahisyate

purane in the Puranas; varnitam d e s c r i bed;ya d y at w h a t ; n a v a d v l pa a b o u t

Navadvipa; pramanakam ev i d e n c e;adhyaye ch a p t e r;asmin in t h i s ;samasena
in general; sangrahisyami I w i l l g a t h e r;sampratam no w ; sr l m ad bhaga-vatasya
adau be ginning with Srimad-Bhagavatam;pramanam ev i d e n c e;sangrahisyate
is collected.

In this chapter I will present the descriptions of Navadvipa given in the

Puranas. I will begin with the evidence presented in Srimad-Bhagavatam.

Text I

sri prthu ca-rite -

ganga yamunay-or nadyor

antara ksetram avasan
arabdhan eva bubhuj e
bhogan punyaj ihasaya
 sri prthu carite in t h e a c count of King Prthu s activities;maitreyah uvaca t h e
great saint Maitreya said; ganga th e R iver Ganges;yamunayoh of t he R iver
Yamuna; nadyoh of t he t wo riv e rs;antara be t w e e n;ksetram th e l a n d; avasan
living there;arabdhan de s t i n e d;va li k e ; bu b huje en j o y e d;bhogan f o r t u n e s ;
punya p i o us activities;jihasaya f o r t h e p u r p o se ofd i m i n i s h i n g .

In the account of King Prthu's activities it is said

(9.21. 11-12):

The great saintly sage Maitreya told Vidura: My dear Vidura, King Prthu lived
in the tract of land (Navadvipa) between two great rivers Ganges and Yamuna.
Because he was very
opulent, it appeared that he was enjoying his destined fortune in order to diminish
the results of his past pious activities.*

sarvatraskhalitadesah
sapta dvip-aika dand-a dhrk-
anyatra brahmana-kulad
anyatracyuta gotra-tah

sarvatra ev e r ywhere;askhalita ir r e v o c a ble;adesah or d e r; sapta dvip-a

seven ialands;
eka one;danda dhrk -the ruler who holds the scepter;anyatra except;
brahmana kulat -brahmanas and saintly persons; anyatra ex c e p t;acyuta
gotratah de s cendants of the Supreme Personality of Godhead (Vaisnavas).

Maharaja Prthu was an unrivaled king and possessed the scepter for ruling all
the seven islands of the globe. No one could disobey his irrevocable orders but the
saintly persons, the brahmanas, and the descendants of the Supreme Personality of
Godhead [the Vaisnavas].*

bhu gola var-nane-

tathaivalakananda daksinena brahma sadanad -bahuni giri kutany at-ikramya

hemakutad dhaimakutany ati rabhasat-ara ramhasa -2uthayanti bharatam abhivarsam
daksinasyam disijaladhim abhipravisati yasyam snanartham cagacchatah pumsah
pade pade svamedha
raj asuyadinam pha2am na dur2abham iti.
 bhu gola v-arnane in t he description of the earth;tatha eva s i m i l a r l y ;
alakananda th e b ra nch known as Alaka- nanda;daksinena by t he southern side;
brahma s-adanat fr om t he city known as Brahmapuri; bahuni ma n y ; g i r i
kutani th e t o ps of ountains;atikramya cr o s s i ng over;hemakutat f r o m
Hemakuta Mountain; haimakutani an d H i m a k u t a; ati ra-bhasatara mo r e f i e rcely;
ramhasa wi th g re at force; luthayanti pl u n d e r i n g;bharatam abhivarsam o n a l l
sides of Bharata-varsa; daksinasyam in t he s outhern; disi d i r e c t i o n ;
jaladhim the ocean ofsalt water; abhipravisati en t e rs into;yasyam i n w h i c h ;
snana ar-tham for bathing; ca an d ; ag a cchatah of o n e w ho is coming;
pumsah a person;pade pade at e very step;asvamedha raj -asuya ad-mam of great
sacrifices like the Asvamedha yajna and Rajasuya yajna; phalam th e r e s ult; na
not; durlabham ve r y d i f f i c ult to obtain;iti thus.

In the description of the earth Navadvipa is referred to in these words (5.17.9):

Similarly, the branch of the Ganges known as Alakananda flows from the
southern side of Brahmapuri [Brahma-sadana]. Passing over the tops of mountains
in various lands, it falls
down with fierce force upon the peaks of the mountains Memakuta and Himakuta.
After inundating the tops of those mountains, the Ganges falls down onto the tract
of land known as Bharata-varsa, which she also inundates. Then the Ganges flows
into the ocean of salt water in the south. Persons who come to bathe in this river
are fortunate. It is not very
difficult for them to achieve with every step the results of performing great
sacrifices like the Rajasuya and Asvamedha yajnas.*

sri vidura -tirtha -yatray-am

svayam dhanur dvari nidhaya mayam

bhratah puro marmasu tadito 'pi
sa ittham atyulbana karna b-anair-
gata vyatho 'y-ad urumanayanah

sri vidura -of Sri Vidura; tirtha yatraya-m in t he p i l g r i m a ges;svayam h e

himself; dhanuh dvari bo w o n t he d o o r;nidhaya ke e p i n g;mayam M a y a p u r a ;
bhratuh br o t h e r ' s;pu rah fr o m t h e p a l ace;marmasu in t h e c o re of the heart;
taditah be i ng afflicted;api in s p i t e o f;sah he ( V i d u r a );it t ham li k e t h i s ; at i
ulbana se verely;karna ea r ; ba naih by t h e a r r o w s; g ata vyathah -w i t h o u t
being sorry; ayat ex c i t e d;uru gr e a t ;ma na y a n ah - so t h i n k i n g .

In the description of Sri Vidura s pilgrimages it is said (3.1.16,18,19):

 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. He left to go to Sri Mayapura.*

puresu punyopavanadri ku-nj esv

apanka toy -esu sari t sa-rahsu
ananta 2in-gaih sama2ankrtesu
cacara tirthayatanesv ananyah

puresu ho ly p la ces like Ayodhya, Dvaraka and Mathura;punya p i e t y ;

upavana th e air; adri hi l l ; ku n j esu in t h e o r c h a rds;apanka w i t h o u t s i n ;
toyesu in t he water; sarit ri v e r ;sa rahsu la k e s ;ananta ling-aih th e f o r ms of the
Unlimited; samalankrtesu be i ng so decorated;cacara ex e c u t e d;tirtha pl a c e s of
pilgrimage; ayatanesu ho ly l a n d s; ananyah al o n e or seeing Krsna alone.

He began to travel alone, thinking only of Krsna, through various holy places
like Ayodhya, Dvaraka and Mathura. 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.*

gam paryatan medhya vivikta -vrttih-

sadapluto 'dhah sayano'vadhutah
alaksitah svair avadhuta veso -

vratani cere hari tosana-ni

gam earth; paryatan tr a v e r sing;medhya pu r e ; viv ikta vrttih - i n d e p e ndent

occupation for living; sada al w a y s;aplutah sa n c t i f i e d;adhah on t h e e arth;
sayanah ly i n g; avadhutah wi t h o u t d r e s sing (of the hair, etc.);alaksitah
without being seen; svaih al o n e; avadhuta vesah d- ressed like a mendicant;
vratani vo w s ; cere pe r f o r m e d;hari tosanan-i th a t p leased the Lord.

While so traversing the earth, he simply performed duties to please 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.*
Text 7

suddham sva d-hamny uparatakhila b-uddhy a-vastham

cin m-atram ekam abhayam pratisidhya mayam
tisthams tayaiva purusatvam upetya tasyam
aste bhavan parisuddha ivatma ta-ntrah

suddham pu r e; sva dh-amni in o wn a b o d e;uparatakhila bu-ddhy av-astham

situated in all intelligence; cin ma-tram sp i r i t u a l;ekam on e ; ab hayam fe a r l e s s;
pratisidhya ch e c k i n g;mayam Mayapura; tisthan st a n d i n g;taya b y Y o u ;
eva in d e ed; purusatvam th e S up re me Person;upetya ap p r o a c hing;tasyam i n
this; aste st a ys;bhavan Yo u ; pa r isuddhah pu r e ; iva as ; at ma t an-trah
independent.

0 Lord, You manifest Your pure, spiritual, fearless form and appear in Your
own abode of Sri Mayapura. You are independent and do as You like.

yuga yogy-opasana samb-andhe

kasmin kale sa bhagavan

kim varnah kidrso nrbhih
namna va kena vidhina
puj yate tad ihocyatam

yuga for the yuga;

yogya appropriate;
upasana worship;sambandhe in
relationship; kasmin in w h a t > ;kale ti m e ; sah He ; bh a g avan t h e L o r d ; k i m
what>; varnah color; kidrso li k e w h a t >;nrbhih by m e n ; na m na by n a m e ;v a
or; kena by w h a t; vidhina ru l e ;pu jya te is w o r s h i p e d;tad t h a t ; i ha h e r e ;
ucyatam sh o u ld be said.

The method of worship appropriate for this yuga is described in these words
(11.5.31-3%):

At what time will the Supreme Lord appear> What will be His color> What will
He be like> What will be His name> How will He be worshiped by men> Please tell
all this.
iti dvapara urvisa
stu vanti j agad I-svaram
nana t-an tra v-idhanena
kalav api yatha srnu

iti th u s ; dvapare in t h e D v a p a ra Age;urvisa 0 Ki n g ; st u vanti th ey

praise,;j agat
Isvaram th e L o rd of the u niverse;nana va r i o u s;tantra of s c r i p tu r e s,;
vidhanena by t he regulations;kalau in t h e a ge of Kali; api al s o ;ya t ha i n
which manner; srnu pl e a se hear.

0 King, in this way people in Dvapara-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.*

Text 10

krsna varn-am tvisakrsnam

sangopangastra pars-adam
yaj naih sankirtana pray-air
yaj anti hi sumedhasah

krsna varna-m re peati ng the sy I la bles krs-na;tvisa wi t h a I u s te r;akrsnam

not black
(golden); sa anga -along with associates; upanga se rvit o rs;astra w e a p o n s ;
parsadam co n f i d e ntial companions; yainaih by s ac rif ic e;sankirtana praya-ih
consisting chiefly of congregational chanting; yaianti th e y w o r s h i p; hi c e r t a i n l y ;
su medha-sah intelligent persons.

In the age of Kali, intelligent persons perform congregational chanting to

worship the incarnation of Godhead who constantly sings the name of Krsna.
Although His complexion is
not blackish, He is Krsna Himself. He is accompanied by His associates, servants,
weapons and confidential companions.*

Text ll

dhyeyam sada paribhava ghnam a-bhista

doham-
tirthaspadam siva virinci nu-tam sa-ranyam
bhrtyarti ham pran-ata pala bha-vabd-hi potam
vande maha purusa te -caranaravindam

dhyeyam should be meditated on;

sada always;paribhava distresses;
ghnam de s troying;abhista doham sa t i s fying desires;tirtha of a ll h o ly p l a ces;
aspadam the abode;siva fo r L o r d S iva;virinci an d B r a h m a;nutam
worshipable; saranyam th e s he lter;bhrtya of H i s s e rvants;arti th e d i s t r e sses;
ham re m o ving; pranata fo r t h e s ur r e ndered souls;pala pr o t e c t o r;bhava o f
repeated birth and death; abdhi oc e a n;potam bo a t ; va nde re s p e c tful
obeisances; maha p-urusa Supreme Personality of Godhead;te Y o u r ;
caranaravindam lo t u s f eet.

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 Siva and Lord Brahma. He is the boat of the
demigods for crossing the ocean of birth and death.*

Text 12

tyaktva sudustyaj a sure-psita raj y-a laks-mim

dharmistha arya vaca-sa yad agad aranyam
maya mrga-m dayitayepsitam an vadhavad
vande maha puru-sa te caranaravindam

tyaktva le a v ing aside;sudustyaj a di f f i c u lt to abandon; sura b y t h e

demigods; ipsita de s i r e d;rajya re g a l ;/a ksmim go d d e ss of fortune;dharmistha
arya vacas-a by the words of the pious; yad wh i c h ; ag ad we n t ; ar a n yam t o
the forest; maya mrgam -ill u s i o n; dayitaya me r c i f u l l y;ipsitam d e s i r e d ;
anvadhavad fo l l o w e d; vande ob e i s a nces; maha purus-a the Lord; te o f Y o u ;
carana fe e t; aaravindam l o t u s .

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.*

Text 13

vayu purana m-adhye -ca

svayam bhagavateritam

kalau sankirtanarambhe
bhavisyami saci sutah -
svarnadi t-tram asthaya
navadvipej anasraye
tatra dvija k-ula s-restho
bhavlsyaml dvlJalaye

vayu p-urana m-adhye in t he Vayu Purana; ca a n d ; svayam p e r s o n a l l y;

bhagavata by t he Lord; iritam sa i d ;ka l au in t h e a ge of Kali;sankirtana o f t h e
sankirtana movement; arambhe in t he b eginning;bhavisyami I w i l l b e c o m e ;
saci su-tah the son of Sacs;svarnadi tir-am on t he shore of the Ganges;asthaya
placing; navadvipe i n Navadvipa;jana o f the
living entities; asraye th e s helter;tatra th e r e ;dvij a ku-la sre-sthe bgest;
bhavisyami I will
become; dvija of a b r a h m a n a;alaye i n t h e h o m e .

In the Vayu Purana the Lord Himself said: In the age of Kali, when the
sankirtana movement is inaugurated, I shall descend as the son of Sack-devi. By the
Ganges' shore, in
Navadvipa, the shelter of the living entities, in a brahmana s home, I will become
the best of brahmanas.

Text lk

agni puran-e

santatma lamba kantha-s ca

gaurangas ca suravrtah

agni purane -in the Agni Purana; santatma pe a c e ful at heart;lamba kanthah-
long neck; ca and;gaurangah a fair complexion; ca and;sura by devottes;
avrtah su r r o u n d e d.

In the Agni Purana it is said: Peaceful at heart, His neck long, and His
complexion fair, the Supreme Lord will appear as Gauranga, surrounded by His
devotees.

Text 15

sadhavah ka2i-ka2etu
tyaktvanya tirtha sev-anam-
vrndaranye 'thava ksetre
nava khande vasanti va

garude in the Garuda Purana; sadhavah de v o t e es; ka2i-ka2e in t he age of

Kali; tu in d e e d; tyaktva ab a n d o n i n g;anya ti-rtha of o t h e r h o ly places;
sevanam the service;vrndaranye in V r n d a v a na;athava or ; ks e tre i n a p l a c e ;
nava k-hande of nine islands;vasanti re s i d e;va o r .

In the Garuda Purana it is said: In the age of Kali the devotees will abandon the
service of other holy places and live in either Vrndavana or Navadvipa.

Text 16

skande

mayapurim samasritya
kalau ye mam upasate
sarva papa -vinir-muktas
teyanti paramam gatim

skande in t he Skanda Purana;mayapurim Ma y a p u r a; sa masritya t a k i n g

shelter; kalau in t h e a ge of Kali;ye wh o ; m am M e ; up a s a te wo r s h i p ; sarva
of all; papa sins;
vinirmuktah fr e e ; te th e y ;ya n ti go ; pa r a m am to t h e s u p r e m e; gatim
destination;

In the Skanda Purana the Lord says: They who in the age of Kali take shelter of
Mayapura and worship Me become free from all sins and attain the supreme
destination.

Text 17

yat tirtham vartate sriman

navadvipe vibhagasah
tat tirtha ma-hima t-atra
sata koti gunam -ka-lau

yat what; tirtham ho l y p l a c e;vartate is ; sr i m at be a u t i f u l;na vadvipe i n

Navadvipa;
vibhagasah in p a r t s; tat tirtha of -t h atholy place; mahima t h e g l o r y; tatra
there; sata hu n d r e d s; koti m i l l i o n s of t i m e s; gunam mu l t i p l i e d;kalau i n
Kali.
 The glories of other holy places are present hundreds and millions of times over
in Navadvipa in the age of Kali.

Text 18

yatha cintamaneh sangat

dhatu mu-lyam pravardhate
gaura san-gat tatha tirtha
mahatmyam parivardhate

yatha as; cintamaneh of a c i n t a m a n i j e w e l;sangat from the touch; dhatu

of the metal; mulyam t h e v a l ue; pravardhate in c r e a ses;gaura o f L o r d G a u r a ;
sangat fr om t he touch; tatha so ; ti r t ha of t h e h o l y p l a c e;mahatmyam t h e
glory; parivardhate increases.

As a metal's value increases with a cintamani jewel's touch, so the glory of any
holy place increases with Lord Gaura's touch.

Text 19

maya mayapuri sksat

sarvananda vivard-hini
sri garga -samhi-tayam sa
kirtita papa nasini-

maya th e Lor ds yogamaya potency;mayapuri Ma y a p u r a;sksat ds r e c tly;

sarva a l l ;
ananda bl i s s; vivardhini in c r e a s ing;sri garga -samhit-ayam in t he Garga-
samhita; sa i t ;
kirtita gl o r i f i e d;papa of s i n ; na sini th e d e s t r o yer.

Mayapura is the Lord s yogamaya potency. It is filled with ever-increasing bliss.

In the Garga-samhita its is described as "the destroyer of sins".

maya tu bilvanzlad va
ganga dvara vin-irgata-
kusavartamayi dhrauvya
dhruva mandala madhyaga

maya Ma y a pura; tu in d e e d ;bi2vani2at fr o m B i l v a nila-ksetra;va or ; g a n g a -

dvara fr om G a n gadvara;vinirgata ma n i f e s ted;kusavartamayi ma n i f e s t ed in
Kusavarta;
dhrauvya Dh r u v a; dhruva m-andala m-adhyaga si t u a ted in Dhruva-mandala.

Mayapura is manifested from either Bilvamla-ksetra or Gangadvara. It is

situated in Kusavarta and Dhruva-mandala.

Text 21

bhagavan man-dirad raj an

uttarasyam disi srutam
krosardhe nrpa sard-ula
maya tirth-am manoharam

bhagavat of t he Supreme Lord;mandirat fr o m t h e t e m p l e;rajan 0 k i n g ;

uttarasyam disi in t h e n o r t h; srutam he a r d ;kr o sa a k r o s a ;ardhe ha l f ; n r p a
of kings; sardula 0 ti g e r ; ma ya tirth-am Ma y a p u r a;manoharam b e a u t i f u l .

0 king, 0 tiger among kings, I have heard that one mile north of the Lord's
temple is beautiful Mayapura.

viraj ate yatha nityam

durga durgati nasini-
simharudha bhadrakali
canda munda -vinasin-i

viraj ate sh i n es;yatha as ; ni t yam et e r n a l l y;durga Du r g a ; du r g a ti o f

wickedness; nasini th e d e stroyer;simha on a l i o n;ar u dha ri d i n g ;bh a drakali
Bhadrakali; canda de g r a ded;munda an d v i o l e n t;vinasini d e s t r o y i n g .

There goddess Durga Bhadrakah, who rides a tiger and destroys the wicked,
violent and degraded, is eternally manifest with great splendor.

Text 23
maya t-irthe ca yah snatva
mayam sampujya manavah
sarvam manoratha p-raptim
prapnuyan natra samsayah

maya ti-rthe in M a y a pura;ca an d ;yah on e w h o ; sn a tva ha v i n g b a t he d;

mayam th e goddess of Mayapura;sampujya wo r s h i p i n g; manavah m e n ;
sarvam al l; manoratha of d e s i r e s;praptim at t a i n e m n t;prapnuyan at t a i n;n a
not; atra he r e ; samsayah d o u b t ;

Text 20

prthu kun-da visa-ye garga sam-hitayam arj una uvaca

kancanibhir latabhis ca
sauvarnaih pankaj airvrtam
vada mam devaki putr-a
kasyedam kundam adbhutam

prthu kund-a visay-e in regard to Prthu-kunda; garga samh-itayam i n t h e

Garga-samhita;arjunah Arjuna; uvaca said; kancanibhih go l d e n; latabhih
with vines; ca an d ; sauvarnaih go l d e n;pankaj aih wi t h l o t u s e s;vrtam f i l l e d ;
vada te l l; mam me ; de v aki putra -0 so n o f D e v a ki; kasya of w h o m > ; id am
this; kundam la k e ; adbhutam w o n d e r f u l .

Prthu-kunda (in Navadvipa) is described in Garga-samhita, where Arjuna says:

0 son of Devaki, please tell me who owns this wonderful lake filled with golden
lotuses and surrounded by golden vines>

bhagavan uvaca

prthuh purve raj a raj ah -

svayambhuva kulodbhava-h
tatapa sa tapo divyam
tasyedam kundam adbhutam

bhagavan the Lord; uvaca said;prthuh Prthu;purve formerly;raj arajah -

the king ofkings; svayambhuva kula udb-havah -birn in the Svayambhuva dynasty;
tatapa sah tapah pe r f o r m ed austerities;divyam sp i r i t u a l;tasya of h i m ; i d a m
this; kundam la k e ; adbhutam w o n d e r f u l .

The Supreme Personality of Godhead said: In ancient times the great king
Prthu of the Svayambhuva dynasty performed spiritual austerities here. This is his
wonderful lake.

asya pitvaj alam sadyah

sarva pap-aih pramucyate
snatva tad dhama paramam
yati partha naretarah

asya of i t; pitva ha v i n g d r u n k j a l a m t h e w a t e r ;sadyah at o n c e ; sarva a l l ;

papaih from sins; pramucyate is f r e ed;snatva ha v i n g b athed;tat t h a t ;
dhama ab o de; paramam su p r e m e;yati at t a i n s partha ; 0 so n o f P r t h a;nara
itarah th e l o w e st of men.

0 son of Prtha, one who drinks the water here is at once free from all sins. The
lowest of men who bathes here attains the supreme abode.

Text 27

tadottaram mathuram hi
tirtham sarva phala -prada-m
varahe vaisnave tad vai
kirtitam subhadam nrnam

tada th e n; uttaram to t h e n o r t h; ma thuram Ma t h u r a ;hi in d e e d ;ti r t h a m

holy place; sarva al l; ph ala fr u i t s ;pr a dam gi v i n g ;va r ahe Va r a h a;vaisnave
devotees; tat th a t; vai in d e e d ;ki r t i t am gl o r i f i e d;subhadam au s p i c i o us;
nrnam for humans.

To the north is the holy place Mathura, which filfills all desires, is aucpicious
for the people, and is glorified in the Varaha and Visnu Puranas.

sri simantad-vipa stha math-ura -mahatmy-a kathane p-adme

aho mayapuri dhanya
vai kunthac ca gariy asi
dinam ekam nivasena
harau bhaktih praj ayate

sri si-mantadvipa st-ha situated in Sri Simantadvipa;mathura o f M a t h u r a ;

mahatmya of t he glory; kathane in t h e d e scription;padme in t h e P adma
Purana; ahah Oh ; ma yapuri Ma y a p u r a dhanya
; au s p i c i o u s;vaikunthat t h a n
Vaikuntha; ca an d ; ga riyasi gr e a t e r;dinam da y ; ek am on e ; ni v a sena w i t h
residence;harau for Lord Hari; bhaktih devotion;prajayate is born.

In the Padma Purana, in the glorification of the Mathura situated in Sri

Simantadvipa in Navadvipa it is said: Auspicious Mathura is greater than
Vaikuntha. By living there for a single day one develops devotion for Lord Hari.

Texts 29 and 30

sri visnu -purane

y amuna sa2i 2e -snatah

puruso muni sat tam-a
jyaistha mu2e -'ma2e pakse
dvadasyam upavasa krt -

samabhyarcyacyutam samyag
yamunayam samahitah
asvamedhasya yaj nasya
prapnoty adhikaj am phalam

sri visnu p-urane in t he Visnu Purana;yamuna sa2i2e -in the Yamuna s water;;
snatah ba t he d;purusah a p e r s o n;muni sattama -0 gr e at sage; jyaistha mu2e -in
the star Mula in monthof Jyaistha; amale pakse dvadasyam in t he sukla-dvadasi;
upavasa krt fa - sting;
samabhyarcya ha v i ng worshiped;acyutam Lo r d A c y u t a; samyak c o m p l e t e l y ;
yamunayam samahitah in the Yamuna; asvamedhasya yajnasya of an asvamedha
sacrifice; prapnoti at t a i n s;adhikaj am gr e a t er;phalam r e s u l t .

In the Sri Visnu Purana it is said:

0 great sage, a person who, fasting, bathes in the Yamuna's waters during the
Mula-naksatra in the sukla-dvadasi of the monthof Jyaistha, and then with a
peaceful heart worships Lord Acyuta on the Yamuna's shore, attains a result
greater than the result of an asvamedha-yajna.
Text 31

yojyaistha s-ukla d-vadasyam

snatva vai yamuna jale
mathurayam harim drstva
prapnoti paramam gatim

yah wh o ;j yaistha in t h e m o n t h of Jyaistha;sukla dv-adasyam on the sukla-

dvadasi; snatva ha v i ng bathed;vai in d e e d ;yamuna jale i n t h e Yamuna;
mathurayam in M a t h u r a; harim th e D e i t y of L o rd Hari;drstva having seen;
prapnoti at t a i n s;paramam
gatim the supreme destination.

A person who bathes in the Yamuna and sees the Deity of Lord Hari in Mathura
during the sukla-dvadasi in the monthof Jyaistha attains the supreme destination.

Text 32

varaha pura-ne varaha uvaca

na vidyate hi patale
nantarikse na manuse
samam tu mathuraya hi
tirthe mama vasundhare

varaha puran-e in the varaha Purana; varahah Lo r d V a r a ha;uvaca s a i d ;

atha no w; sarva of a l l ; ti r t ha ho l y p l a c e s;adhikatvam su p e r i o r i t y;yatha a s ;
adi varahe -in the Adi-varaha Purana;na no t ; vi d yate is ; hi in d e e d ;pa t a le i n
hell; na no t ; an tarikse in h e a v e n;na no t ; ma n u se i n t h e w o r ld of me n ;
samam eq ual; tu ce r t a i n l y;mathuraya to M a t h u r a ;hi ce r t a i n l y;ti r t he h o l y
place; mama My; vasundhare 0 earth.

In the Varaha Purana Lord Varaha says: 0 earth-goddess, neither in hell,

heaven„nor in the world of humans, is there any sacred place equal to Mathura.

tac chrutva vacanam tasya

pranamya sirasa tada
punyanam paramam punyam
prthvi vacanam abravit
 tat th at; chrutva he a r i n g;vacanam wo r d s ; tasya of H i m ; pr a n a mya
bowing; sirasa wi t h t he h ead;tada th e n ; pu nyanam of p i o u s d e e ds;
paramam th e u l t i m a t e;punyam pi o u s d e e d;prthvi th e e a r t h; vacanam w o r d s ;
abravit said.

After hearing His words, the earth-goddess bowed her head before Him and
then described the greatest of pious deeds.

prthvy uvaca

puskaram naimisam caiva

purim varanasim tatha
etan hitva maha bha-ga
mathuram kim prasamsasi

prthvi the earth; uvaca sa i d; puskaram Pu s k a r a;naimisam Na i m i s a r anya;

ca and; eva in d e e d;purim ci t y ; va r a n asim Va r a n a s i;tatha th a t ; et an t h e s e ;
hitva ig n o r i n g; maha bhag-a 0 au s p i c ious Lord;mathuram M a t h u r a ; k im
why>; prasamsasi Y ou g lo rif y.

The the Earth-goddess said: There are Naimisaranya, Lake Puskara, and the city
of Varanasi. 0 auspicious Lord, why do You ignore them and glorify Mathura.

varaha uvaca

srnu kartsnena vasudhe

kathyamanam mayanaghe
mathureti ca vikhyatam
nasti ksetram param mama

varahah Lo r d V a r aha;uvaca sa i d; srnu pl e a s e listen;kartsnena i n

completelness; vasudhe 0 ea r t h; kathyamanam de s c r i b ed;maya b y M e ;
anaghe 0 si n l e ss one;mathura Ma t h u r a ; iti t h u s ; ca an d ;vi k h y a t a m
famous; na no t ; asti is ; ks e t ram pl a c e ;param su p r e m e ;mama o f M e .

Lord Varaha said: 0 Earth-goddess, please listen and I will tel you all. 0 si n less
one, no holy place is better than Mathura.
Text 36

sa ramya ca prasasta ca
j anma bh-umih priya mama
srnu devi yatha staumi
mathuram papa ha-rinim

sa it; ramya de l i g h t f u l; ca a n d ; pr a s asta gl o r i o u s; ca a n d ;j anma

bhumih place of
birth; priya de a r ; mama to M e ; sr nu pl e a s e hear; devi 0 go d d e s s; yatha as;
staumi I p r a i s e;mathuram Ma t h u r a ;papa si n ; ha r i n im d e s t r o y i n g .

Its is delightful and it is glorious. It is My dear birthplace. 0 goddess, please

listen and I will glorify Mathura, which destroys sins.

Text 37

tan nivas-i naro yati

moksam nasty atra samsayah
maha magh-yam prayage tu
yat pha2am 2abhate narah

tat phalam labhate devi

mathurayam dine dine

tan nivasi -who li v es there; narah pe r s o n;yati at t a i n s ;moksam l i b e r a t i o n ;

n a not ;
asti is ; atra he r e ;samsayah do u b t ; ma ha maghy-am in t he m o n th of Magha;
prayage at
Prayaga; tu in d e e d;yat wh i c h ; ph a 2am re s u l t; 2abhate at t a i n s;narah a
person; tat that; phalam fruit; 2abhate at t ains; devi 0 go d d e s s;mathurayam
in Mathura; dine dine da y a fter day.

A person who lives there attains liberation. Of this there is no doubt. 0

goddess, the result one attains at Prayaga in the month of Magha is attained on any
day in Mathura.
karttikyam caiva yat punyam
puskare ca vasundhare
tat punyam 2abhate devi
mathurayam dine dine

karttikyam i n K a r t t i ka; ca a n d ; eva in d e e d yat

; wh i c h ; p u n y a m piety;
puskare at Puskara; ca a n d ; va sundhare 0 earth; tat t h a t ; pu nyam piety;
2abhate attains; devi 0 go d d e s s;mathurayam at M a t h u r a; dine dine day after

0 Earth-goddess, the pious result one attains at Lake Puskara during the month
of Karttika is attained on any day in Mathura.

purne varsa saha-sre tu

varanasyam tu yat phalam
tat pha2am 2abhate devi
mathurayam ksanena hi

purne fu l l; va rsa of y e a r s;sahasre a t h o u s a nd; tu indeed; varanasyam at

Varanasi; tu i n d e ed; yat wh a t ; ph a 2am re s u l t; tat t h a t ; ph a 2am f r u i t ;
2abhate attains; devi 0 go d d e s s;ma thurayam at M a t h u r a;ksanena i n a
m oment; hi i n d e e d .

0 goddess, the result obtained by living in Varanasi for a thousand years is

attain in Mathura in a single moment.

Text 00

mathuram ca parityajya
yo 'nyatra kurute ratim
mudho bhramati samsare
mohato mayaya mama

mathuram M a t h u ra; ca a n d ; pa r i t yajya le a v i n g ;yah wh o ; an y a t ra f o r

another place; kurute d o es; ratim at t r a c t i o n; mudhah b e w i l d e r e d; bhramati
wanders; samsare in t he material world; mohatah b e w i l d e r e d; mayaya b y
i llusion; mama M y .

A person who leaves Mathura and is attracted to another place is a fool.

Bewildered by by illusory potency he wanders in this world of repeated birth and
death.

Text Wl

yah srnoti vararohe

mathuram mama mandalam
anyenoccaritam samsan
so 'pi papaih pramucyate

yah wh o ; srnoti hears; vararohe 0 be a u t i f ul one;mathuram M a t h u r a ;

mama M y ;
mandalam ci r c l e; anyena by a n o t h e r;uccaritam sp o k e n;samsan praising; sah
api so m e one;papaih fr o m s i n s ; pr a mucyate i s f r e e d ;

0 beautiful one, a person who hears about My circle of Mathura and also
glorifies it becomes free from sin.

Text 02

prthivyam yani tirthani

a samu-dra saram-si ca
mathurayam gamisyanti
supte caiva j anardane

prthivyam on t h e e arth;yani wh a t ; ti r t h a n i holyplaces; a samud-ra

saramsi fr o m t he rivers to teh oceans;ca an d ; ma thurayam i n M a t h u r a ;
gamisyanti wi l l g o; supte as l e e p;ca an d ; e v a indeed; j anardane Krsna.

When Lord Janardana naps all the holy places on the earth, from the rivers to
the oceans, go to Mathura.

ye vasanti maha bhage -

mathuram itarej anah

te 'pi yanti param siddhim
mat prasadan -na samsayah

ye who; vasanti re s i d e;maha bhage 0 -fo r t u n a te one; mathuram in

Mathura; itare o t h e r ; j a n ah pe o p l e ;te api t h e y ; y a n t i go ; pa r a m s u p r e m e ;
siddhim pe r f e ction; mat p-rasadat by My m e r c y; na no ; sa m s ayah d o u b t ;

0 fortunate one, even the lowest of men who reside in Mathura attain the
supreme perfection by My mercy.

Text 00

vaivasvata sva-sa ramya

yamuna loka puj -ita
tatra snana par-o devi
mama loke mahiyate

vaivasvata of Y ama;svasa th e s ister;ramya be a u t i f u l;yamuna Yamuna;

loka-
pujita worshiped by the worlds; tatra th e r e ;snana ba t h ; pa r ah d e v o t e d ;
devi 0 go d d e ss;mama My ; lo k e on t h e p l a n e t; mahiyate g l o r i f i e d .

0 goddess, a person who bathes in the beautiful Yamuna, which is Yamaraja s

sister and is worshiped by all the worlds, is glorified in My abode.

Text 05

athatra muncate pranan

mama karma paray-anah
naj ayate sa martyesu
j ayateca catur bhujah-

atha th e n; aatra th e r e ;mu ncate gi v e s up;pranan li f e ; ma ma karma

parayanah de v o t ed to My wor k; na no;jayate is b o r n; sah he ; ma r t y e su
among human beings; j ayate is b o r n; ca a n d ; ca t ur bhuj ah -wi th fo ur arms.

A person who, devoted to My work, dies there, is not born in the world of men.
He is born as a four-armed resident of Vaikuntha.

Text 06

kirtana visrama -tirtha sam-band-he tatraiva

visranti s-amj nakam nama
tirtham trailokya v-isrutam
yasmin snato naro devi
mama loke mahiyate

kirtana vi-srama ti-rtha sa-mbandhe in t he glorification of Visrama-tirtha; tatra

there; eva in d e e d; visranti sa-mj nakam na m ed Visrama;nama i n d e e d ;
tirtham ho l y p l a c e;trailokya in t h e t h r e e worlds;visrutam fa m o u s ;yasmin i n
which; snatah ba t h i n g; narah pe r s o n;devi 0 go d d e s s;mama My ; lo k e in
the world; mahiyate is g l o r i f i e d.

Visrama-tirtha is glorified in the following words: Visranti-tirtha is famous in

the three worlds. 0 goddess, a person who bathes there becomes glorified in My
abode.

Text 07

sarva tirth-esu yat snanam

sarva tirth-esu yat phalam
tat pha2am 2abhate devi
drstva devam gatasramam

sarva tirthe-su in all holy places;yat wh i c h ; sn anam bath; sarva a l l ;

tirthesu in h o ly p l a ces;yat wh i c h ; ph a lam re s u l t ;t a t that; phalam fruit;
labhate at t ains; devi 0 go d d e s s;drstva se e i n g;devam the Deity;
gatasramam Gatasrama.

0 goddess, by seeing the Deity at Visranti-tirtha a person attains the result of

bathing in all holy places.

na ca yajnair na tapasa
na dhyanena na samyamaih
tat pha2am 2abhate devi
snato visranti samj nak-e

na no; ca a n d ; yaj naih by s a c r i f i c es;na no ; ta p a sa by a u s t e r it ies;na

no; dhyanena by m e d i t a tion; na no ; sa m ya maih by c o n t r o l l i ng t he senses;
tat th a t; pha2am fr u i t ; 2abhate at t a i n s;devi 0 go d d e s s;snatah b a t h e d ;
visranti samj nake -at
Visranti-tirtha.
 0 goddess, not by performing yajnas, not by austerities, not by meditation, and
not by controlling the senses will a person attain the same result as one who
bathes at Visranti-tirtha.

Text 09

kala tra-yam tu vasudhe

yah pasyati gatasramam
krtva pradaksine dve tu
visnulokam sa gacchati

kala tray-am th e t hr ee phaes of time;tu in d e e d;vasudhe 0 ea r t h ;yah o n e

who; pasyati se e s;gatasramam Vi s r a n t i; kr t va ha v i n g d o n e;pradaksine
circumambulation; dve t w o ; tu in d e e d ;vi s nulokam to V i s n u l o k a;sah h e ;
gacchati goes.

A person who at the three times (morning, noon, and night) sees the Deity
(Lord Caitanya) of Visranti-tirtha and circumambulates Him twice, goes to
Visnuloka.

Text 50

santi dvadasa tirtha-ni

vasudhe durlabhani hi
snanam danam tapo homah
sahasra gunita-m bhavet
tesam smarana-matrena
sarva papaih -pramucyate

santi ar e; dvadasa tw e l v e; ttrthani ho l y p l a c e s;vasudhe 0 e a r t h ;

durlabhani rare;
hi in d e e d;snanam ba t h ; da nam ch a r i t y ;ta pah au s t e r i t y;homah sa c r i f i c e ;
sahasra a tho usand times;gunitam mu l t i p l i e d; bhavet is ; esam o f t h e m ;
smarana by r e m e mbering; matrena on l y ; aa r va papaih -f r om s i n s ;
pramucyate is freed;

0 Earth-goddess, in that place are twelve rare holy places. The pious results of
bathing, charity, austerity, and sacrifice performed in these places are multiplied
thousands of times.
Simply by remembering these places one is freed from all sins.
Text 51

hari h-ara k-asi k-setradi v-isaye

maha va-ranasi ks-etram

dhurj ati sth-anam uttamam
kasi ks-etrat param viddhi
sarva pa-pa vi-nasanam

hari ha-ra ka-si ks-etradi vis-aye in relation top Varanasi;maha va-ranasi gr e a t

Varanasi;
ksetram ks e t ra; dhurj ati of L o r d S iv a;sthanam pl a c e ',uttamam u l t i m a t e ;
kasi kse-trat th an Varanasi;param be t t e r;viddhi pl e a s e know;sarva a l l ;
papa sin; vinasanam de s t ruction;

In relation to Varanasi it is said: Varanasi is the supreme abode of Lord Siva.

Know that Varanasi destroys all sins.

Text 52

matsya pura-ne

vimuktam na maya yasman

moksate na kadacana
mama ksetram idam tasmad
avimuktam idam smrtam

matysya puran-e in the Matsya Purana; vimuktam li b r e a t e d;na no ; m a y a

by Me;
yasmat from which; moksate is l i b e rated;na no ; ka d a cana ev e r ;ma ma M y ;
ksetram pl a c e; idam th i s ; ta s mat fr o m t h i s ; avimuktam no t l i b e r a t e d;idam
this. smrtam

In the Matysa Purana it is said: Because I never leave (vimukta) this place and
because it is never separated (avimukta) from Me, it is known as Avimukta-ksetra.

Text 53

j nanad aj nanato vapi

striya va purusena va
yat kincid asubham karma
krtam manusa buddhina-
avimuktam pravistasya
tat k-sanat bhasmasad bhavet

j nanat from knowledge; aj nanatah ig n o r a n ce; va o r ; api al s o ;sr t i ya b y a

woman; va or ; pu r u sena a m a n ; va o r ; ya t wh at ; ki n c it s o m e t h i n g ;
asubhaminauspicious; karma wo r k ; kr t am do n e ;ma n u sa hu m a n ; bu d dhina
with intelligence; avimuktam no t l i b e r a ted;pravistasya en t e r e d;tat t h a t ;
ksanat in a mo m e n t; bhasmasad bh-avet be comes burned to ashes.

Knowing or unknowing, man or woman, anyone who enters Avimukta-tirtha

finds his sins burned to ashes.

prayagad api tirthagryad

idam eva mahattaram
alpayasena caivatra
moksa prap-tih praj ayate

prayagat from Prayaga; api and; tirthagryat th e b e st of holy places;idam

this; eva i n d e ed; mahattaram glory; alpa littel; ayasena with effort; ca a n d ;
eva indeed; atra he r e ;mo ksa liberation; praptih at t a i n m e n t;prajayate i s
born.

A person who expends a slight effort to glorify Prayaga, the first of holy places,
attains liberation.

Text 55

linga purane-

brahma ha yo 'b-higacchettu
avimuktam kadacana
tasya ksetrasya mahatmyad
brahma-hatya nivartate
avimukte vased yas tu
mama tulyo bhaven narah

linga purane -in the Linga Purana; brahma of a b r a h m a n a;ha the killer;
yah who;
abhigacchet go e s;tu in d e e d;avimuktam to A v i m u k t a - t i r t h a;kadacana s o m e
time;
tasya of t h i s; ksetrasya pl a c e;mahatmyat fr o m t h e g l o r y;brahma o f a
brahmana; hatya th e m u r d e r;nivartate tu r n s ; av imukte at A v i m u k t a ; vaset
resides; yas tu in d e e d; mama to M e ; tu l y ah eq u a l ;bh avet be c o m e s;narah
person.

In the Linga Purana it is said: A person who has murdered a brahmana but goes
to Avimukta-tirtha becomes free from his sin by the glory of that sacred place. A
person who lives at Avimukta-tirtha becomes equal to Me.

Text 56

brahma pur-ane

avimuktam samasadya
lingam arcanti ye narah
kalpa koti -sata-is capi
nasti tesam punar bha-vah

brahma pura-ne in t he Brahma Purana; avimuktam Av i m u k t a ; samasadya

attaining; lingam th e S iv a-linga;arcanti wo r s h i p ; ye w h o ; na r a h p e r s o n s ;
kalpa of k a l p as;koti mi l l i o n s ;sataih wi t h h u n d r e d s;ca an d ; api al s o ;n a
not; asti is ; te sam of t h e m ; pu nah ga i n ; bh a vah b i r t h .

In the Brahma Purana it is said: They who go to Avimukta-tirtha and worship

the Siva-linga there become free from hundreds of millions of future births.

Text 57

skanda purane -godruma mahat-mye

godrumakhye hareh sthane

vasanti ye narottamah
sarva papa vi-nirmu-ktas
teyanti paramam padam

skanda purane -in the Skanda Purana;godruma of G o d r u m a;mahatmye i n

the glorification; godruma Godruma; akhye named; hareh of Lord Hari;
sthane in t he place;
vasanti re s i de; ye w h o ; na r o t t amah th e b e st of men;sarva al l ; pa p a o f s i n s ;
vinirmuktah fr e e ; te th e y ;ya n ti go ; pa r a m am padam to t h e s u p r e me bode.

In the Skanda Purana, Godruma-mahatmya it is said: They who reside in Lord

Hari's abode named Godruma become most exalted. Free from all sins, they attain
the supreme abode.

Text 58

madhyadvipastha na-imisa m-ahatmye garga sa-mhitayam

gomati tir-aj am punyam

rajoyo dharayen narah
sata janma krt-at papan
mucyate natra samsayah

madhyadvipastha si t u a t ed in Madhyadvipa;naimisa of N a i m i s a;mahatmye

in the glorification; garga sam-hitayam in t he G a rga-samhita;gomati o f t h e
Gomati; tira on t h e s ho r e; j am bo r n ; pu n yam pi e t y ;ra jah du s t ;ya h w h o;
dharayet ho l d s; narah a
person; sata hu n d r e d s;j anma in births; krtat do n e ;pa pat f r o m s i n ;
mucyate is freed; na no t ; at ra her e ; sa msayah d o u b t ;

In the Garga-samhita in the glorification of the Naimisaranya situated in

Madhyadvipa, it is said: He who takes the sacred dust on the shore of the Gomati
becomes free from the sins of hundreds of births. Of this there is no doubt.

Text 59

makara sthe h-arau maghe

prayage snanam acaret
satasvamedha jam punyam
samprapnoti videha rat -

makara sthe ha-rau maghe during Makara-sankranti; prayage at Prayaga;

snanam ba t h; acaret ta k e s ;sata a h u n d r e d;asvamedha as v a medha-yajnas;
j am bo r n; punyam pi e t y ; samprapnoti at t a i n s;videha of V i d e h a; rat 0 k in g .

0 king of Videha, a person who bathes at Prayaga during Makara-sankranti

attains the pious result of performing a hundred asvamedha-yajnas.

tat sahasra gunam pu-nyam

gomatyam makare ravau
gomatyas caiva mahatmyam
vaktum nalam catur mukhah

tat th a t; sahasra g-unam punyam pi e t y; gomatyam at t h e G o m a t i;makare

ravau du r i ng M a ka ra-sankranti;gomatyah of t h e G o m a t i;ca a n d ; e va
indeed; mahatmyam gl o r y ; vaktum t o s p e a k;na no t ; al a m en o u g h ;ca t u r
m ukhah Br ahma with four mo u t h s .

That pious result is multiplied a thousand times during Makara-sankranti at the

Gomati. Even Brahma with his four mouths cannot properly describe the Gomati's
glories.

Text 61

cakra cihn-e cakra tirth-e

dvadasyam snanam acaret
cakrapani pada-m y ati
papanam bhaj ano
'pihi

cakra of t he cakra;cihne th e m a r k; cakra tirth-e at C a k r a -tirtha;

dvadasyam on D v a dasi;snanam ba t h ; acaret do e s ;cakrapani pada-m th e feet
of Lord Krsna who holds the cakra in His hand; yati at t a i n s;papanam o f s i n s ;
bhaj anah a reservoir; api even; hi indeed.

A person who, although he is a reservoir of sins, on the dvadasi day bathes at

Cakra-tirtha, which bears the mark of the Lord's cakra, will attain the feet of Lord
Krsna, who holds the cakra in His hand.

sri mahabh-arate kuruksetra mahatm-yam

pulastya uvaca

tato gaccha hi raj

endra
kuruksetram abhista dam -

papebhya yatra mucyante

darsanat sarva jantavah

sri mahabha-rate in t he Mahabharata; kuruksetra mahatmya-m i n t h e

glorification of Kuruksetra; pulastyah Pulastya; uvaca sa i d; tatah t h e n ;
gaccha go; hi indeed; rajendra 0 ki n g o f k i n g s ; k uruksetram t o K u r u k s e t r a ;
abhista dam gr a n t i ng desires;apebhyah from sins; yatra wh e r e ; mucyante
delivered; darsanat by t he sight;
sarva al l;j antavah p e o p l e .

In the Mahabharata, Kuruksetra-mahatmya, Pulastya Muni said: 0 greatest of

kings, go to Kuruksetra, which fulfills all desires. By simply seeing Kuruksetra
everyone becomes freed from all sins.

kuruksetram gamisyami
kuruksetre vasamy aham
ya eva satatam bruyat
sarva pap-aih pramucyate

kuruksetram to K u r u k s e t ra;gamisyami I w i l l g o ; ku r u k setre in K u r u k s e t r a ;

vasami I w i l l r e s ide;aham I; ya h wh o ; e v a i n d e e d sa ; tatam a l w a y s ;
bruyat ma y s ay; sarva al l ; pa paih fr o m s i n s ;pramucyate i s f r e e d ;

"I will go to Kuruksetra. I will live in Kuru ksetra." A person who again and
again says these words become free from all sins.

pamsavo 'pi kuruksetre

vayuna samudiritah
api duskrta karma-nam
nayanti paramam gatim

pamsavah pa r t i c les ofdus t; api ev e n ;ku r u k setre in Kuruksetra; vayuna b y

the wind;
samudiritah ca r r i e d;api an d ; du s k r ta karman-am of t he sinful;nayanti c a r r y ;
paramam
gatim to t he supreme destination.

Even the particles of dust carried from Kuruksetra by the wind bring the sinful
to the supreme destination.

Text 65
sri mahabharate brahma puskara mahatmye

nr l-oke deva d-evasya

tirtham trailokya v-isrutam
puskaram nama vi khy atam
maha b-hagah samaviset

sri m-ahabharate in t he Ma habharata;brahma pu-skara m-ahatmye i n t h e

glorification of Brahma-Puskara; nr lo-ke in t he w o r ld of hum a ns;deva de-vasya
of the master of the demigods; tirtham ho l y p l a c e;trailokya in t h e t h r e e worlds;
visrutam fa m o u s;puskaram Pu s k a r a;nama na m e d ; vik hyatam fa m o u s ;maha
bhagah a fortunate person;samaviset w i l l e n t e r .

In the Mahabharata, Brahma-Puskara-mahatmya, it is said: A very fortunate

person is able to enter Lake Puskara, which is sacred to the master of the
demigods, and which is famous in the world of men.

Texts 66 and 67

dasa-koti-sahasrani
tirthanam vai maha mate-
sannidhyam puskare yesam
tri sandh-yam kuru nanda-na

aditya vasavo rudrah

sadhyas ca sa marud -ganah-
gandharvapsarasais caiva
nityam sannihita vibho

dasa te ns; koti of m i l l i o n s ;sahasrani of t h o u s a n ds;tirthanam o f h o l y

places; vai indeed; maha mate -0 no b l e -hearted one;sannidhyam n e a r ;
puskare Puskara; yesam of w h i c h ; tri s andhy-am at t he three times of the day;
kuru nandan-a 0 de s cendant of the
Kuru dynasty; adityah th e A d i t y a s;vasavah va s u s;rudrah ru d r a s ;sadhyah
Sadhyas;
ca and; sa marud -ganah -Maruts; gandharva Ga n d h a r v as;apsarasaih a n d
Apsaras; ca an d ; iva nityam al w a y s ;sannihitah in t h e a r e a;vibhah 0 p o w e r f u l
one.

0 powerful descendent of Kuru, near Lake Puskara are hundreds and

thousands and millions of holy places where many Adityas, Vasus, Rudras,
Sadhyas, Maruts, Gandharvas, and Apsaras always stay.

Text 68
janma p-rabhrti yat papam
striya va purusasya va
puskare snana matrasya
sarvam eva pranasyati

j anma wi t h b i r t h; pr abhrti be g i n n i n g yat

; wh i c h ;pa p am si n ; st r i ya by a
woman;
va or; purusasya of a m a n;va or ; pu s k a re at P u s k a r a;snana m-atrasya
simply by bathing; sarvam al l ; eva in d e e d ;pranasyati ar e d e s troyed.

All sins, beginning with the moment of birth, committed by a man or woman
who simply bathes at Lake Puskara, perish.

yatha suranam sarvesam

adis tu madhusudanah
tathaiva puskaram raj ams
tirthanam adir ucyate

yatha as; suranam of t h e d e m i g o ds;sarvesam al l ; adih be g i n n i n g ;t u

llldeed;
madhusudanah Lord Krsna;tatha so;eva indeed; puskaram Puskara;raj an
0 king; tirthanam of h o l y p l a c es;adih th e f i r s t; ucyate i s s a i d .

0 king, as Lord Madhusudana is the first of all deities, so Lake Puskara is said
to be the first of holy places.

Text 70

bhaluka mahatmy-e garga samhita-yam

tatha vai daksinam dvaram

j ambuvan rksa rad bali-
raksaty ahar nisam ra-j an
bhagavad bhakti sa-myuta-h

bhaluka mahatmye -in the glorification of Bhaluka;garga samhitay-am i n t h e

Garga-samhita; tatha so; vai in d e e d; daksinam on t h e s ou t h ern;dvaram
door; j ambuvan Ja mbhavan; rksa rat th e-king of the Rksas;bali Ba l i ; ra k sati
protects; ahar nisam da y a nd nig h t; raj an 0 king; bhagavad bhakti devotion;-
samyutah en g a ged in devotional
service to the Lord.

In the Garga-samhita, Bhaluka-mahatmya it is said: 0 king, in this way

powerful Jambhavan, the king of the Rksas, who is a great devotee of the Lord, day
and night guards the southern gate of this sacred place.

Text 71

mahabharate samudra gad-a ma-hatmye

sapta kot-ini tirthani

brahmande yani kani ca
sarvani tatra tisthanti
sapta sam-udrake nrpa

mahabharate in t he Ma habharata;samudra gada -mah-atmye i n t h e

Samudragada-mahatmya; sapta kotin-i se venty-million; tirthani ho l y p l a c e s ;
brahmande in t he uni v e rse;yani kani wh i c h ; ca a n d ; sa r v a ni al l ; t a t r a
there; tisthanti st a n d;sapta samu-drake in S apta-samudra-tirtha;nrpa 0 k i n g .

In the Mahabharata, Samudragada-mahatmya, it is said: 0 king, all of the

seventy-million holy places manifest in the universe stay at Saptasamudra-tirtha.

Text 72

visnu purane-

ayam tu navamas tesam

dvi pah sagara samvrt-ah

visnu purane -in the Visnu Purana; ayam th i s ; tu in d e e d na ; vamah n i n t h ;

tesam of the m; dvipah is l a n d ;sagara samvrta-h su r r o u n d ed by the ocean.

In the Visnu Purana it is said: In the middle of the ocean this is the ninth
island.

Text 73
vidyanagara mahatmye garga s-amhitayam

j agama veda n-agaram

jambudvipe manoramam
murtiman yatra nigamo
drsyate sarvadaiva hi

vidyanagara m-ahatmye in t he Vid ya nagara-mahatmya;garga sa-mhitayam i n

the Garga-samhita;jagama w e n t ; ve da na-garam to t he c ity of thre Vedas;
j ambudvipe in Jambudvipa; manoramam ch a m r i n g;murtiman po s s e ssing a
form; yatra wh e r e ;igamah th e V e d a;drsyate is s e e n;sarvada al w a y s;eva
indeed; hi i n d e e d .

In the Garga-samhita, Vidyanagara-mahatmya, it is said: Then he went to

beautiful Vidyanagara in Jambudvipa. In that place the Personified Vedas are
always seen.

Text 70

tat sabh-ayam sada vani

vina pusta-ka dhar-ini
gayati krsna carit-am
subhagam mangalayanam

tat sabha-yam m t h at assembly; sada al w a y s;vani Sa r a s vati;vina a v i n a ;

pustaka and a book; dharini holding; gayati si n g s;krsna Kr s n a s;caritam
pastimes; subhagam bl i s s ful; mangalayanam au s p i c i o us.

In the assembly of scholars there goddess Sarasvati, holding a book and a vina,
eternally sings the beautiful and auspicious pastimes of Lord Krsna.

Text 75

murtimanto viraj ante

tatra veda pure nrp-a
astau talah svarah sapta
tatha grama trayam n-rpa

murtimantah pe r s o n i f ied;viraj ante ar e splendidly manifest;tatra t h e r e ;

veda pure in-Vidyanagara; nrpa 0 ki n g ; as t au th e e i g h t; ta lah ta l a s ;svarah
notes; sapta se ven; tatha so ; gr a ma sc a l e s;trayam th r e e ;nr pa 0 k in g .
 0 king, in Vidyanagara the personified eight rhythms, seven notes, and three
musical modes, are splendidly manifested.

Text 76

mimamsa sa-stram hasto

jyotir netram prakirtitam
ayur ve-dah prstha de-so
dhanur ve-da urah sth-alam

mimamsa sas-tram the Mi m a msa-sastra;hastah th e h a n d;jyotih J y o t i r V e d a ;

netram th e e yes;prakirtitam gl o r i f i e d;ayur ved-ah Ay u r V e d a; prstha des-ah
the back; dhanur
vedah Dh a n ur Veda; urah stha-lam th e c hest.

The Mimamsa-sutras are said to be the hand of the Personified Veda, the Jyotir
Veda its eye, the Ayur Veda its back, and the Dhanur Veda its chest.

Text 77

gandharvam rasanam viddhi

mano vaisesikam smrtam
sankhyam buddhi ahankaro
nyaya vada -praki-rtitah
vedantam tasya cittam hi
vedasyapi mahatmanah

gandharvam the Gandharva Veda; rasanam it s t o n g u e;viddhi pl e a s e know;

manah mi n d ; vaisesikam smrtam Va i s e sika-sastra;sankhyam Sa n k h y a -sastra;
buddhih intelligence; ahankarah ego;nyaya vada -Nyaya-sastra; prakirtitah
glorified; vedantam Ve d a n t a;tasya its; cittam he a r t; hi in d e e d ;vedasya o f
the Veda; api a l s o ;
mahatmanah gr e at soul.

Know that the Gandharva Veda is said to be the tongue of the noble-hearted
Personified Veda, the Vaisesika-sastra its mind, the Sankhya-sastra its intelligence,
the Nyaya-sastra its ego, and the Vedanta-sutra its heart.

Text 78
rukmapura ramatirtha mahatmye garga s-amhitayam

yatra ramena gangayam

krtam snanam videha r-ad
tatra tirtham maha p-unyam
rama ti-rtham vidur budhah

rukmapura ra-matirtha m-ahatmye m t he R uk m a pura-ramatirtha-mahatmya;

garga sa-mhitayam in the Garga-samhita; yatra wh e r e ; ra mena wi t h B a l a rama;
gangayam in the Ganges; krtam do n e ; snanam ba t h ; vi d eha ra-d 0 k i n g o f
Videha; tatra th e r e ; tirtham ho l y p l a c e;maha pu-nyam ve ry sacred;rama
tirtham Ra m a - tirtha;viduh kn o w ; bu d h ah t h e w i s e ;

In the Garga-samhita, Rukmapura-ramatirtha-mahatmya it is said: 0 king of

Videha, this very sacred place, where Rama bathed in the Ganges, the wise know as
Rama-tirtha.

Text 79

karttikyam karttike snatva

ramatirthe tujahnavim
haridvarac chata guna-m
punyam vai labhatej anah

karttikyam on t h e f u l l - m o on day;karttike in t h e m o n t h of K a r t t i k a; snatva

having bathed; ramatirthe at R a m a -tirtha;tu i n d e e d ; j a h n a vim in t h e G a n g e s;
haridvarat fr o m H a r d w a r;sata a h u n d r e d t i m e s;gunam mu l t i p l i e d;punyam
piety; vai indeed; labhate at t a ins;j anah a p e r s on.

A person who on the full-moon day of the month of Karttika bathes in the
Ganges at Rama-tirtha attains piety a hundred times greater than at Hardwar.

bahulasva uvaca

kausambac ca kiyad duram

sthale kasmin maha mune -

ramati rtham maha puny am-

mahyam vaktum tvam arhasi

bahulasvah Ba hulasva;uvaca sa i d; kausambat fr o m K u s a n agara;ca and;

kiyat ho w m u c h >; duram fa r ; st h ale pl a c e ;kasmin in w h a t > ;m aha mune 0
great sage; ramatirtham Rama-tirtha; maha punyam gr e at piety;mahyam to
me; vaktum to s p e ak; tvam yo u ; ar h a si d e s r v e .

Bahulasva said: How far, and in what direction from Kusanagara, is very sacred
Rama-tirtha~ Please tell me.

Text 81

narada uvaca

kausambac ca tad Isanyam

catur yoj -anam eva hi
vayasyam sukara kse-trac
catur yoj a-nam eva ca

naradah ¹r ada; uvaca said;kausambat from Kusanagara; ca and;

tat th a t; isanyam no r t h ; ca t ur yoj a-nam fo ur y o ja nas (32 miles);eva i n d e e d ;
hi in d e e d;vayasyam no r t h w e s t;sukara ksetr-at f r o m K o l a d vipa; ca a n d ;
catur-
yoj anam four yojanas; eva i n d e e d; ca a n d .

¹r ada said: It is 32 miles north of Kusanagara and 32 miles northwest of

Koladvipa.

karnaksetrac ca sat krosair-

nalaksetrac ca pancabhih
agneyyam disi raj endra
rama tirtham -vadanti hi

karnaksetrat fr o m K u r u k s e t ra; ca a n d ; sat si x ; kr o s a ih k r o s a s ;

nalaksetrat from
Nalaksetra; ca and; pancabhih wi t h f i v e ; agneyyam in t h e s o u t h e ast;disi
direction; raj endra 0 gr e a t k i n g;ramatirtham Ra m a - t i r t h a;vadanti sa y ; h i
llldeed.

0 great king, they say that Rama-tirtha 12 miles southeast of Kuruksetra and 10
miles southeast of Nalaksetra.
Text 83

vrddha k-esi si-ddha p-ithad

bilvakesavanat punah
purvasyam ca tribhih krosai
ramatirtham vidur budhah

vrddha ke-si sid-dha pi-that fr om V r d d h a -kesi-siddha-pitha; bilvakesavanat

from Bilvakesavana; punah ag a i n;purvasyam i n t h e e ast; ca a n d ; t r i b h i h
krosaih wi t h t h r ee krosas; ramatirtham R a m a - t i r t h a; viduh k n o w ; b u d h ah t h e
W1SC;

The wise know that Rama-tirtha is 6 miles east of Vrddha-kesi-siddha-pitha and

Bilvakesavana.

drdhasvo vanga raj o -bhut

kurupam lomasa-munim
drstvaj ahasa satatam
tam sasapa maha-munih

drdhasvah Drdhasva;vanga raj ah -theking of Bengal; abhut was; kurupam

deformed; lomasa-munim L o m asa Mu ni; drstva se e i n g;j ahasa l a u g h e d ;
satatam a l w a ys; tam h i m ;
sasapa cu rsed; maha-munih t h e g r e at sage.

There was a king of Bengal named Drdhasva who always laughed at deformed
Lomasa Muni. The great sage Lomasa cursed him:

vikaralah kroda mukho-

'suro 'bhavan maha-khalah
ittham sa muni sapena-
kolah kroda mukho 'b-havat

vikaralah ho r r i b l e; kroda mukhah -w i th the face of a pig;asurah d e m o n ;

bhava be come; maha-khalah a g r e at demon; ittham i n t h i s w a y; sah h e ;
muni sapena -by the sage's curse; kolah Ko l a ; kr oda mukhah - w i th the face of a
pig; abhavat be c a me.

"Now become a horrible demon with the face of a pig!" By the sage's curse the
king became a pig-faced demon named Kola.

Text 86

baladeva pra-harena
tyaktva svam asurim tanum
kolonama maha dai-tyah
param ksetram j agama ha

baladeva of Lord Balarama; praharena by the blows;tyaktva abandoning;

svam h i s ;
asurim de m o n; tanum bo d y ; ko l ah Ko l a ;na ma na m e ;ma ha daity-ah t h e
great demon; param ksetram to t h e s up reme abode; j agama we n t ; h a indeed.

Killed by Lord Baladeva, the great demon Kola gave up his demon body and
went to the spiritual world.

Text 87

tato ramo mantribhis ca

uddhavadibhir anvitah
j ahnu tirtham -j agamasu
yatra daksah sruter abhut

tatah th e n; ramah Ba l a r a m a;mantribhih wi t h a d v i s o r s; ca a n d ; ud d hava

adibhih he a d ed by Uddhava;anvitah wi t h ;j ahnu tirtham -to Ja hnu-tirtha;
j agama we n t; asu at o n c e ;yatra wh e r e ;da ksah ex p e r t ;sruteh in t h e V e d a s;
abhut w a s .

Then Lord Balarama, accompanied by Uddhava and other advisers, at once

went to Jahnu-tirtha, where He became learned in the Vedas.

Text 88

ganga brahmana mukhyas-ya

j ahnavi yena kathyate
datva danam dvij atibhya
 usu ratraujanaih saha

ganga Ganges; brahmana mukhyasya of t he best of brahmanas; j ahnavi

Jahnavi;yena by whom; kathyate is called; datva gi v i n g; danam c h a r i t y ;
dvij atibhyah to t he brahmanas;usuh re s i d e d;ratrau at n i g h t ;j anaih p e o p l e ;
saha w i t h .

Jahnu is the great Brahmana after whom the Ganges is called Jahnavi. There
Lord Balarama gave chairty ot the brahmanas and then stayed the night with His
associates.

tatas tam pascime bhage

pandavanam ati priy-am
ahara stha-nakam prapya
ratrau vasam cakara ha

tatah th e n; tam th a t ;pa s cime bhage in t he w e st;pandavanam t o t h e

Pandavas; ati priya-m ve ry dear; ahara sthan-akam Ah a r a -sthana;prapya
attained; ratrau at n i g h t; vasam re s i d e n c e;cakara ma d e ; ha i n d e e d .

Going west, He reached Ahara-sthana, which is very dear to the Pandavas,

where He stayed the night.

Text 90

tatra danam dvij atibhyo

datva sad guna b-hoj an-am
tato yojanam ekam ca
devam manduka samj na-kam

tatra th e r e; danam ch a r i t y;dvij atibhyah to t h e b r a h ma nas;datva g i v i n g ;

sad guna bh-oj ana-m delicious food; tatah th e n ;yoj anam ekam on e y o j a na;ca
and; devam the Deity;
manduka samjnak-am named Manduka.

There He gave delicious foods in charity to the brahmanas. Then He went eight
miles away to the Deity named Manduka.

Text 91
tapas taptam mahat tena
cante deva-krpaptaye
tad a-rtham sva s-amajena
baladevo Jagama ha

tapas taptam pe r f o r m ed austerities;;mahat gr e a t;tena by H i m ; ca a n d ;

ante i n t h e
end; deva of t he Diety; krpa me r c y ; ap taye to a t t a i n; tad ar-tham for that
purpose;
sva sa-maj ena with His group; baladevah Ba l a rama;
j agama we n t ; ha in d eed.

Then He performed great austerities to attain the mercy of that Deity. That is
the reason Lord Balarama went there with His associates.

Texts 92 and 93

tasya sirsna karam datva

varam bruhity uvaca ha
yadi prasanno bhagavan
anugrahyo 'smi va yadi

sarvottamam bhagavatim
samhitam suka vaktr-atah
nirgatam dehi mam svamin
kali dosa h-aram -param

tasya of H i m; sirsna he a d ;ka r am ha n d s ;da tva pl a c i n g ;varam

benediction; bruhi pl e a se give;iti th u s ; uv a ca sa i d ; ha in d e e d ;ya di i f ;
prasannah pleased; bhagavan the Lord;anugrahyah the object of mercy;
asmi I a m; va or ; ya d i if ; sa r v a of a l l ; ut t a m am th e b e s t;bhagavatim
samhitam Sri Bhagavati-samhita;suka vaktra-tah fr o m t he mo u th of Sukadeva
Gosvami; nirgatam co m e ; dehi pl e a s e give;mam me ; — svamin 0 LO r d ; k a l i
of Kali-yuga; dosa th e f aults;haram re m o v i n g ;param tr a n s c e ndental.

Placing His His hand on Lord Balarama's head, the Deity said: "Ask for a
benedcition." Lord Balarama said: nIf the Lord is pleased wth Me, or if the Lord
feels compassion on Me, then, 0 Lord, please give me the Bhagavati-samhita,
which has come from the mouth of Sukadeva Gosvami, and which removes the
evils of the age of Kali."

Text 90
sri baladeva uvaca

srimad b-hagavatam divyam

puranam vacanam tada
gauranvayasya sampraptir
bhavisyati na samsayah

sri ba-ladevah Lord Balarama;uvaca said;srimad bh-agavatam Srimad-

Bhagavatam; divyam tr a n s c endental;puranam Pu r a n a;vacanam wo r d s ; ta da
then; gaura an-vayasya of L o rd Gaura;sampraptih at t a i n m e n t;bhavisyati w i l l
be; na no ; samsayah d o u b t ;

Lord Balarama said: The splendid Srimad-Bhagavatam Purana predicts the

appearance of Lord Gaura. Of this there is no doubt.

Text 95

rudradvipa mah-atmye garga sam-hitayam

tatha va uttare dvare

ksetram syan nai2a 2ohita-m
yatra saksan maha devo-
raj ate ni2a 2ohita-h

rudradvtpa mahat-mye in t he Rudradvipa-mahatmya;garga samhit-ayam i n

the Garga-samhita; tatha so ; va or ; ut t a r e dvare in t h e n o r t h; ks etram a p l a c e ;
syat is; nai2a 2ohitam -Naila-lohita; yatra wh e r e ;saksat di r e c t l y;maha
devah Lo rd Siva; raj ate sh i n e s;ni2a 2ohitah -name Nila-lohita.

In the Garga-samhita, Rudradvipa-mahatmya it is said: In the north is a holy

place named Nailalohita-ksetra, where Lord Siva is splendidly manifest as the deity
Nilalohita.

Text 96

devata munayah sarve

tatha saptarsayah pare
vasanti yatra vaideha
tatha sarve marud ganah -

devatah de m i g ods;munayah sa g e s;sarve al l ; ta t ha so ; sa p ta s e v e n ;

rsay ah sages;
pare others; vasanti re s i d e;yatra wh e r e ;vaideha 0 ki n g o f V i d e h a;tatha
so; sarve al l; marud ganah Maruts.

0 king of Videha, all the demigods, sages, saptarsis, and Maruts live there.

Text 97

nz2a 2oh-ita 2in-gam tu

yatra sampujya yatnatah
aisvaryam atu2am 2ebhe
ravano loka rav-anah

ni2a 2ohi-ta 2ing-am the deity of Nilalohita; tu in d e e d ; ya t ra w h e r e ;

sampuj ya wo r s hiping; yatnatah ea r n e s tly;aisvaryam op u l e n c e;atu2am
peerless; 2ebhe attained; ravanah Ravana; 2oka wo r l d; ravanah c r y .

In this place Ravana, who made the world cry, earnestly worshiped the linga of
Lord Nilalohita and thus attained peerless opulence.

Text 98

kailasasyapi yatrayam
yat pha2am 2abhate nrpa
tasmac chata gunam -punyam
ni2a 2ohita -darsan-at

kailasasya of K a i l asa;api ev e n ;ya trayam on t h e j o u r n e y; yat w h i c h ;

phalam fruit;
labhate at t ains; nrpa 0 ki n g ; ta s m at th a n t h a t ; sata a h u n d r e d t i m e s ;
gunam multiplied; punyam pi e t y ; ni2a 2ohita -darsan-at by seeing Lord
Nilalohita.

By seeing the deity of Lord Nilalohita one attains piety a hundred times greater
than what one atains by going on pilgrimage to Mount Kailasa.

Chapter Four

Introduction
yad uktam dhama-mahatmyam
sivena girijam prati
urdhvamnaya-maha-tantre
srnu tad bhakti-purvakam

yat — which; uktam — said; dhama — of the holy abode; mahatmyam-

glorification; sivena — by Lord Siva; girijam — Parvati; prati — to; urdhvamnaya-
maha-tantre — in the Urdhvamnaya Tantra; srnu — please hear;tat — that; bhakti-
devotion; purvakam — before;

Now please hear with devotion Lord Siva's glorification of the holy dhama to
Parvati in the Urdhvamnaya Tantra.

Text 1

srutva gaura-katha devi

visnu-maya sanatam
papraccha sankaram devam
bhaktya paramaya muda

srutva — having heard; gaura — of Lord Gaura; katha — topics; devi — 0 goddess;
visnu-maya — Lord Visnu silluosry potency; sanatam — eternal; papraccha — aked;
sankaram — Siva;devam — Lord; bhaktya — with devotion; paramaya muda — with
great happiness.

After hearing this description of Lord Gaura, Lord Visnu s eternal illusory
potency cheerfully and with great devotion asked Lord Siva:

gaura-mantradikam natha
srutam tavordhva-vaktratah
navadvipasya mahatmyam
idanim vada tattvatah

gaura — of Lord Gaura;mantradikam — beginning with the mantra; natha — 0

lord; srutam — heard; tava — from you; urdhva-vaktratah — clearly; navadvipasya — of
Navadvipa; mahatmyam — glory; idanim — now; vada — please tell; tattvatah — in
truth.
 0 Lord, I have heard Lord Gaura's mantra from You. Now please truthfully tell
me the glories of Navadvipa.

navadvipa-katha punya
sarva-papa-vinasim
na kadacit pura natha
krpaya kathita tvaya

navadvipa-katha — topics of Navadvipa; punya — sacred; sarva — all; papa — sin;

vinasim — destroying; na — no; kadacit — ever; pura — before; natha — 0 Lord; krpaya-
mercifully; kathita — spoken; tvaya — by You.

0 Lord, never before have You told me the sacred description of Navadvipa, a
description that destroys all sins.

sri-mahadeva uvaca

sri-hareh parama saktih

svarupakhya varanane
yasyas chaya-svarupa tvam
maha-maya gunatmska

sri-mahadevah — Lord Siva; uvaca — said; sri-hareh — of Krsna; parama saktih-

transcendental potency; svarupa — Svarupa;akhya — named; varanane — 0 girl ith the
beautiful face; yasyah — of which; chaya-svarupa — in the form of a shadow; tvam-
you; maha-maya — great illusion; guna-atmika — consisting of the modes of nature.

Lord Siva said: 0 girl with the beautiful face, Lord Hari s transcendental
potency is called Svarupa-sakti. You, His Maha-maya potency consisting of the
modes of nature, are a shadow reflection of the Svarupa-sakti.

Text 5

tat-prabhavas tridha samvit-

hladini-sandhini priye
sandhim dhama-namader
hareh saksat-prakasini

tat-prabhavah — potencies; tridha — three; samvit- hladim-sandhim — samvit,

hladini and sandhim priye — 0 beloved; sandhini — sdandini; dhama — of the
abode;namadeh — beginning with the name; hareh — of Lord Krsna; saksat — directly;
-prakasim — manifested.

The transcendental potency is of three kinds: samvit, hladini, and sandhim. The
sandhim potency reveals Lord Hari's holy name and abode.

Text 6

bhagavan sac-cid-anandas
codayam asa sandhinim
sa sandhini navadvipam
akarod aksi-gocaram

bhagavan — the Lord; sat — eternity; cit — knowledge; ananda — bliss;s codayam
asa — sent; sandhinim — sandhini; sa — that; sandhini — sandhim; navadvipam-
Navadvipa; akarot — made; aksi-gocaram — in the perception of the eyes.

The Supreme Personality of Godhead, who is eternal and full of knowledge and
bliss, sent the sandhini potency to this world. The sandhim potency made
Navadvipa visible to the eyes of this world.

Text 7

phalam puspam yatha devi

sakter dhama tatha subhe
ato nityam navadvipam
prakatam hi vidur budhah

phalam — fruit; puspam — flower; yatha — as; devi — 0 goddess; sakteh — of the
potency; dhama — the abode; tatha — so; subhe — 0 beautiful one; atah — then;
nityam — eternally; — navadvipam — Navadvipa; prakatam — manifested; hi — indeed;
viduh — know; budhah — the wise;

0 goddess, 0 beautiful one, the wise know that Navadvipa-dhama is eternally

manifest from the Lord's transcendental potency with many fruits and flowers.
Texts 8 and 9

aprakrtam navadvipam
cin-mayam cid-visesanam
jadatitam param dhama
brahma-puram sanatanam

vadanti srutayah saksad

daharam sarva-sundaram
nava-sankhyas tatha dvipa
vartante padma-puspa-vat

aprakrtam — spiritual; navadvipam — Navadvipa; cin-mayam — spiritual; cid-

visesanam — full of knowledge; jada — inert matter; atitam — beyond; param-
supreme; -dhama — of the abode; brahma-puram — spiritual city; sanatanam-
eternal; vadanti — say; srutayah — the Vedas; saksat — directly; daharam — hadara;
sarva — all; sundaram — beautiful; nava — nine; sankhyah — in number; tatha — so;
dvipah — islands; vartante — are; padma-puspa-vat — like a lotus flower.

The Vedas say Navadvipa is not material, but spiritual and full of knowledge,
beyond dull and inert matter, a transcendental abode, an eternal spiritual city, an
all-beautiful lotus flower. The nine islands of Navadvipa are like a great lotus
flower.

Text 10

srnu devi pravaksyami

nava-khanda-svarupakam
yatra vai rajate nityam
sri-gaurasundaro harih

srnu — please hear; devi — 0 goddess; pravaksyami — I will tell; nava-khanda-

svarupakam — the form of nine islands; yatra — where; vai — indeed; rajate-
shines;nityam — eternally; — sri-gaurasundarah — Lord Caitanya; harih — Lord Hari.

0 goddess, please listen and 1 will tell you of these nine islands where Lord
Gaura-Hari eternally shines with great splendor.

Text ll
antardvipas tatha devi
simantadvipa-samjnakah
godrumadvipa-samjno 'nyo
madhyadvipas tatha parah

ganga-purva-tate ramye
devi dvipa-catustayam
koladvipa-rtudvipo
jahnudvipah suresvari
modadrumas tatharudrah
pancaite pascime tate

antardvipah — Antardvipa; tatha — as; devi — 0 goddess; simantadvipa-samjnakah

— named Simantadvipa; godrumadvipa-samjnah — named Godrumadvipa;anyah-
another; madhyadvipah Madhyadvipa; tatha — so; parah — another; ganga — Ganges;
purva-tate — on the eastern shore; ramye — delightful; devi — 0 goddess; dvipa-
catustayam — four islands; koladvipa — Koladvipa; rtudvipah — ERtudvipa;
jahnudvipah — Jahnudvipa; suresvari — 0 goddess; modadrumas+modadruma; tatha
— so; rudrah — Rudradvipa;panca — five; ete — they; pascime — in the west; tate — on
the shore.

0 goddess, on the Ganges' beautiful eastern shore are the four islands
Antardvipa, Simantadvipa, Godrumadvipa, and Madhyadvipa, and on the western
shore are the five islands Koladvipa, Rtudvipa, Jahnudvipa, Modadrumadvipa, and
Rudradvipa.

Text 13

ganga ca yamuna caiva

godavari sarasvati
narmada sindhuh kaveri
tamraparni payasvim

krtamala tatha bhima

gomati ca drsadvati
sarvah punya-jala nadyah
vartante 'tra yatha-yatham
navadvipo maha-devi
tabhih sarvaih parivaritah

ganga — Ganges; ca and;

— yamuna — Yamuna; ca — and; eva — mdeed; godavari-
Godavari; sarasvati — Sarasvati; narmada — Narmada; sindhuh — Sindhu; kaveri-
Kaveri;tamraparni — Tamraparni; payasvim — Payasvini; krtamala — Krtamala; tatha-
so; bhima — Bhima; gomati — Gomati; ca — and; drsadvati — drsadvati; sarvah — all;
punya — pure and sacred; jalah — waters; nadyah — rivers; vartante — are; atra — here;
yatha — as; yatham — as; navadvipah — Navadvipa; maha-devi — 0 goddess; tabhih-
by them; sarvaih — all; parivaritah — surrounded.

0 goddess, Navadvipa is surrounded by the pure and sacred waters of the

Ganges, Yamuna, Godavari, Sarasvati, Narmada, Smdhu, Kaveri, Tamraparni,
Payasvim, Krtamala, Bhima, Gomati, Drsadvati, and all other sacred rivers.

Text 15

ayodhya mathura maya

kasi kanci hy avantika
dvaravati kuruksetram
puskaro naimisam vanam
vartante 'tra navadvipe
nitye dhamni mahesvari

ayodhya — Ayodhya; mathura — Mathura; maya — Maya;kasi — Kasi; kanci — Kanci;

hi — indeed; avantika — Avantika; dvaravati — Dvaraka; kuruksetram — Kuruksetra;
puskarah — Puskara; naimisam — Naimisa; vanam — forest;vartante — are; atra
navadvipe — in Navadvipa; nitye — eternally; dhamni — in the abode; mahesvari — 0
goddess.

0 goddess, Ayodhya, Mathura, Maya, Kasi, Kanci, Avantska, Dvaraka,

Kuruksetra, Puskara, and Naimisaranya, are all present in the eternal
transcendental abode of Navadvipa.

Text 16

bhagirathy-alakananda
mandakini tathapara
bhogavatiti gangaya
asti dhara-catustayam
navadvipasya paridhis
catvari yojanani ca

bhagirath — Bhagirathi; alakananda — Alakananda; mandakini — Mandakini; tatha

— so; apara — another; bhogavatiti — Bhogavati; gangayah — of the Ganges; asti — is;
dhara-catustayam — four streams; navadvipasya — of Navadvipa; paridhih — moat;
catvari — four; yojanani — yojanas; ca — and.

Bhagirathi, Alakananda, Mandakmi, and Bhogavati are the four streams of the
Ganges that surround Navadvipa for 32 miles.
Text 17

prthivyam yani tirthani

rasayam divi va priye
tani sarvani tisthanti
navadvipe suresvari

prthivyam — on the earth; yani — as; tirthani — holy places; rasayam — in the lower
planets; divi — in the upper planets; va — or; priye — 0 beloved; tani — they; sarvani-
all; tisthanti — stay; navadvipe — in Navadvipa; suresvari — 0 goddess.

0 goddess, 0 beloved, all the holy places of the upper and lower planets are
present in Navadvipa.

Text 18

naham vasami kailase

na tvam vasasi mad-grhe
na deva divi tisthanti
rsayo na vane vane

na — not; aham — I; vasami — live; kailase — in Kailasa; na — no; tvam — you; vasasi-
reside; mad-grhe — in my home; na — no; devah — the demigods; divi — in heaven;
tisthanti — stay; rsayah — the sages; na — no; vane vane — inthe forests.

I do not reside in Kailasa. You do not reside in my home. The demigods do not
stay in the upper planets. The sages do not stay in the forest.

Text 19

sarve vayam navadvipe

tisthamah prema-lalasah
gaura gaureti gayantah
sankirtana-para bhuvi

sarve — all; vayam — we; navadvipe — in Navadvipa;tisthamah — stay; prema-

lalasah — overcome with love; gaura gaura — Gaura Gaura; iti — thus; gayantah-
singing; sankirtana-para — glorifying Lord Gaura; bhuvi — on the earth.

We all stay in Navadvipa. Overwhelmed with love, we perform sankirtana,

singing "Gaura! Gaura!" in the earthly sphere.
Text 20

ye narah krtino devi

navadvipe vasanti te
jivena marane tesam
patir eko mahaprabhuh

ye — who; narah — humans; krtinah — pious; devi — 0 goddess; navadvipe — in

Navadvipa; vasanti — reside;te — they; jivena — with life; marane — in death; tesam — of
them; patih — Lord; ekah — one; mahaprabhuh — Caitanya.

0 goddess, for the saintly devotees who live in Navadvipa Lord Caitanya
Mahaprabhu is their only Lord both in this life and also after death.

Text 21

panca-tattvatmakam gauram
krsna-caitanya-samjnakam
ye bhajanti navadvipe
te me priyatamah kila

panca-tattvatmakam — five truths; gauram — Lord Gaura; krsna-caitanya-

samjnakam — named Sri Krsna Caitanya; ye — who; bhajanti — worship; navadvipe-
in Navadvipa; te — they; me — tome; priyatamah — most dear; kila — indeed.

They who in Navadvipa worship Pancatattvatmaka Gaura, who is known as Sri

Krsna Caitanya, are most dear to me.

Text 22

padmakaram navadvipam
antardvipam ca karnikam
simantadi-sthalams tatra
dalan asta-svarupakan

padma — lotus; akaram — form; navadvipam — Navadvipa; antardvipam-

Antardvipa; ca — and; karnikam — the whorl; simantadi-sthalan — places beginning
with Simantadvipa; tatra — there; dalan asta-svarupakan — in the forms of eight
petals.
 Navadvipa has the form of a great lotus. Antardvipa is the whorl of that lotus
and Simantadvipa and the other islands are its eight petals.

karnika-madhya-bhage tu
pitham ratnamayam param
panca-tattvanvitam tatra
gauram purata-sundaram
ye dhyayanti janah sasvat
te tu sarvottamottamah

karnika-madhya-bhage — in the middle of the whorl; tu — indeed; pitham — a

sacred place; ratnamayam — made of jewels; param — supreme; panca-tattvanvitam-
where the Panca-tattva stays; tatra — there; gauram — Lord Gaura; — purata — gold;
sundaram — handsome; ye — who; dhyayanti — meditate; janah — persons; sasvat-
eternally; te — they; tu — indeed; sarvottamottamah — are the greatest of the great.

In the middle of that whorl is a sacred place of jewels. They who always
meditate on handsome golden Lord Gaura and the Panca-tattva there are the most
exalted of all exalted souls.

Textn

yatra tatra navadvipe

sa sannyasy athava grhi
ha gaureti vadan nityam
sarvanandan samasnute

yatra — where; tatra — there; navadvipe — in Navadvipa; sah — He; sannyasi-

renunciate; athava — or; grhi — householder; ha — indeed; gaura — Gaura!; iti — thus;
vadan — saying; nityam — eternally; sarva — all; anandan — blisses; samasnute — enjoy.

Whether a sannyasi or a grhastha, a person who somewhere in Navadvipa calls

out "Gaura!" always enjoys all trancendental bliss.
bhagirathi-tate purve
mayapuram tu gokulam
tasyas tate pascime hi
vrndavanam vidur budhah

bhagirathi — of the Ganges; tate — on the shore; purve — eastern; mayapuram-

Mayapura; tu — indeed; gokulam — Gokula; tasyah — of it; tate — on the shore;
pascime — in the west; hi — indeed; vrndavanam — Vrndavana; viduh — know; budhah
— the wise;

The wise know that on the eastern shore of the Ganges Mayapura is Gokula,
and on the western shore is Vrndavana.

tatra rasa-sthah divya

pulinam balukamayam
rasa-sthali pascime tu
punyam dhira-samirakam
yad yad vrndavane devi
tat tat tatra na — no; samsayah

tatra — there; rasa-sthah — the place of the rasa dance; divya — transcendental;
pulinam — the shore;balukamayam — filled with bakula flowers; rasa-sthah — the
place of the rasa dance; pascime — in the west; tu — indeed; punyam — piety; dhira-
gentle; samirakam — breeze; yat — which; yat — which; vrndavane — in Vrndavana;
devi — 0 goddess;tat — this; tat — this; tatra — there; na — no; samsayah — doubt;

In this place is the transcendental rasa dance arena. On the western shore is a
rasa dance arena filled with bakula flowers and gentle breezes. 0 goddess,
whatever is present in Vrndavana is also here. Of this there is no doubt.

Text 27

tvam hi maya hareh saktir

durghatana-patiyasi
cin-mayam antaradityam
acchadayasi sampratam

tvam — you; hi — indeed; maya — the illusory potency; hareh — of Lord Krsna;
saktih — potency; durghatana-patiyasi — very difficult to overcome; cin-mayam-
spiritual; antara — within; adityam — sun; acchadayasi — you cover;sampratam — now.
 You are Lord Hari's insurmountable illusory potency. At the present time you
cover the spiritual sun shining here.

tato mayapura-khyatir
yoga-pithasya bhu-tale
praudha maya tava khyatih
sarvatra vartate priye

tatah — then; mayapura — as Mayapura; khyatsh — celebrated; yoga-pithasya-

spiritual place; bhu-tale — on the earth; praudha — powerful; maya — illusion; tava-
of you; khyatih — fame; sarvatra — everywhere; vartate — is; priye — 0 beloved.

This sacred place is famous on the earth as Mayapura. 0 beloved, you are
famous everywhere as the great illusory potency of the Lord.

Text 29

gate tu pulinabhyasam
kale sri-gaura-vigrahe
vamsivatam samasritya
tvam pasi vaisnavan janan

gate tu — indeed; pulina — on the shore; abhyasam — acting; kale — at the time; sri-
gaura — of Lord Gaura; vigrahe — the form; vamsivatam — Vamsivata; samasritya-
taking shelter; tvam — you; pasi — protect; vaisnavan janan — the Vaisnavas.

When the form of Lord Gaura enjoys pastimes on the shore here, you stay
nearby in Vamsivata and protect the Vaisnavas.

aham vrddha-sivah saksat

prabhor ajnanusaratah
kalpitair agamais tais tair
vancami bahir-mukhan

aham — I; vrddha-sivah — great Lord Siva; saksat — directly; prabhoh — of the

Lord; ajnanusaratah — following the order; kalpitaih — concocted; agamaih — with
scriptures; tais taih — with various; vancami — I cheat; bahir-mukhan — the fallen
souls.

I am the great Lord Siva. Following the orders of the Supreme Personality of
Godhead, I cheat the fallen souls with many newly-created pseudo-scriptures.

Text 31

lila-pustim bhagavatas
caitanyasya hareh svayam
karomi satatam devi
tava maya-balena hi

lila — pastimes; pustim — nourishment; bhagavatah — of the Lord; caitanyasya-

Caitanya; hareh — of Lord Krsna; svayam — personally; karomi — I do; satatam-
always; devi — 0 goddess; tava — of you; maya-balena — by the strength of the
illusion; hi — indeed.

0 goddess, using your illusory power I always increase the transcendental

pastimes of the Supreme Personality of Godhead, Lord Caitanya-Hari.

Text 32

antardvipe harih saksad

brahmanam krpaya svayam
gauravatara-tatparyam
kathayam asa tattvatah

antardvipe — in Antardvipa; harih — Lord Hari; saksat — directly; brahmanam-

Brahma; krpaya — mercifully; svayam — personally; gaura — of Lord Gaura; avatara-
of the incarnation; tatparyam — the meaning; kathayam asa — told. tattvatah — in
truth.

In Antardvipa Lord Hari personally told the demigod Brahma the real meaning
of Lord Gaura's incarnation.

Text 33
simanta-dvipam asadya
tvam hi devi sanatam
dadarsa sundaram rupam
gaurangasya mahatmanah

simanta-dvipam — Simantadvipa; asadya tvam — you; hi — indeed; devi — 0

goddess; sanatam — eternal; dadarsa — saw; sundaram — the handsome; rupam-
form; gaurangasya — of Lord Caitanya; mahatmanah — the great one.

0 eternal goddess, you went to Simantadvipa and there personally saw Lord
Gauranga Mahaprabhu's handsome form.

Text 30

tat-samipe maha-devi
mathura vidyate puri
abhavat yatra vai kamso
yavanasya grhe kalau

tat — this; samipe — near; maha-devi — 0 goddess;mathura — Mathura; vidyate — is;

puri — city; abhavat — where; yatra — where; vai — indeed; kamsah — Kamsa; yavanasya
— of a yavana;grhe — in the home; kalau — in the age of Kali.

0 goddess, nearby is Mathura City where in Kali-yuga Kamsa was born in a

yavana's house.

sodhitva tam kirtanadau

sri-gaurasundarah prabhuh
tirtham dvadasakam tirtva
sridharasya grham yayau

sodhitva — having purified; tam kirtanadau sri-gaurasundarah — Gaurasundara;

prabhuh — the Lord; tirtham — holy place; — dvadasakam — Dvadasa; tirtva — having
crossed; sridharasya — of Sridhara; grham — to the home; yayau — went.

After purifying it in His first public kirtana, Lord Gaurasundara left Dvadasa-
tirtha and went to Kolaveca Sridhara's house.
Text 36

tad dhi navadvipe devi

sudama-puram iryate
tatraiva vartate gauri
visrama-kundam uttamam

tat — that; dhi navadvipe — in Navadvipa; devi — 0 goddess; sudama — of Sudama;

puram — the home; iryate — is said; tatra — there; eva — indeed; vartate — is; gauri — 0
Gauri; visrama-kundam — Visrama-kunda; uttamam — transcendental.

0 goddess Sridhara's house in Navadvipa is said to actually be the hosue of

Sudama Vipra. 0 Gauri, in that place is transcendental Visrama-kunda.

Text 37

mayamarim tatottirya
drstva rama-parakramam
suvarna-sena-durge sa
nanarta kirtane harih

mayamarim tatah — then; uttirya — crossing; drstva — seeing; rama — of Lord

Rama;
parakramam — prowess; suvarna-sena-durge — in Suvarna Seba's home; sah — He;
nanarta — danced; kirtane — in kirtana; harih — Lord Hari.

After crossing over the place named Mayamari, and after seeing Rama's
prowess, Lord Hari danced in kirtana in the home of Suvarna Sena.

deva-pallim tato gatva

devan surya-mukhan prabhuh
sri-krsna-kirtananande
plavayam asa bhamim

deva-pallim — Devapalli; tatah — then; gatva — having gone; devan — the demigods;
surya — by Surya; mukhan — headed; prabhuh — the Lord; sri-krsna-kirtana-anande-
in the bliss of Krsna-kirtana; plavayam asa — plunged; bhamini — 0 beautiful one.
 0 beautiful one, the Lord then went to Devapalli, where He plunged Surya and
the demigods in the bliss of Krsna-kirtana.

Text 39

ksetram hari-haram tirtva

kasim ca moksa-dayimm
godruma-dvipam asadya
surabhi-sevitam harih
nanarta paramavisto
mrkanda-suta-sannidhau

ksetram hari-haram — Harihara-ksetra; tirtva — having crossed; kasim — Kasi; ca-

and; moksa-dayinim — giving liberation; godruma-dvipam — Godrumadvipa; asadya
— attaining; surabhi — by surabhi cow; sevitam — served; harih — Lord Hari; nanarta-
danced; parama-avistah — in ecstasy; mrkanda-suta — Markandeya; sannidhau-
near.

After going to Harihara-ksetra and Kasi, which gives liberation, Lord Hari went
to Godrumadvipa, where there is a surabhi cow. There the Lord danced in ecstacy
with Markandeya.

Text 00

madhyadvipam tato gatva

sap tarsi-mandape harih
nanarta naimise tirthe
savadhutah sa-parsadah

madhyadvipam — Madhyadvipa; tatah — then; gatva — having gone; saptarsi — of

the seven dsages; mandape — in the pavilion; harih — Lord Hari; nanarta — danced;
naimise — in Naimisa; tirthe — the holy place; sa — with; avadhutah — Nityananda
Avadhuta;sa — with; parsadah — His associates.

Lord Hari then went to Madhyadvi where, in Naimisa-tirtha, in Saptarsi-

mandapa, He danced with His associates and with Nityananda Avadhuta.

Text Wl

tato gatva puskarakhyam

tirtham vipra-nisevitam
brahmavartam kurusketram
 plavayam asa kirtanaih

tatah — then; gatva — having gone; puskara — Puskara; akhyam — named; tirtham-
holy place;-vipra-nisevitam — the residence of brahmanas; brahmavartam-
Brahmavarta; kurusketram — Kuruksetra; plavayam asa — plunged; kirtanaih — in
kirtana.

The Lord then went to Puskara-tirtha, where there are many brahmanas. He
flooded Brahmavarta and Kuruksetra with kirtana.

Text 02

tato maha-prayagakhyam
panca-veni-samanvitam
tirtham sri-jahnavim tirtva
koladvipam jagama ha

tatah — then; maha-prayaga-akhyam — named Mahapprayaga; panca-veni-

samanvitam — where five rivers meet; tirtham — holy place; — sri-jahnavim — the
Ganges; tirtva — having crossed; koladvipam — to Koladvipa; jagama — went; ha-
llldeed.

The Lord then went to Mahaprayaga-tirtha, where five rivers meet. Then He
crossed thw Ganges and went to Koladvipa.

samudrasena-rajye tu
ganga-sagara-sangame
kirtayitva harim devi
campahattam jagama ha

samudrasena-rajye — in the kingdom of Maharaja Samudrasena;tu — indeed;

ganga — Ganges; sagara — the ocean; sangame — meeting; kirtayitva — glorifying;
harim — Lord Hari; devi — 0 goddess; campahattam — to Campahatta; jagama — went;
ha — indeed.

Performing hari-kirtana in Maharaja Samudrasena s kingdom where the Ganges

meets the ocean, the Lord then went to Campahatta.
Text 00

rtudvipam tato gatva

drstva sobham vanasya ca
radha-kundadikam smrtva
ruroda sacinandanah

rtudvipam — to Rtudvipa; tatah — then; gatva — having gone; drstva — having seen;
sobham — beauty; vanasya — of the forest; ca — and; radhakunda-adikam — beginning
with Radha-kunda; smrtva — having remembered; ruroda — cried; sacinandanah-
Saci's son.

Then Lord Sacinandana went to ERtudvipa where, seeing the beauty of the
forest, He was reminded of Radha-kunda, and He wept.

Text 05

tatah sankirtananande
sri-vidyanagaram harih
dadarsa parsadaih sardham
veda-sthanam anuttamam

tatah — then; sankirtana — of sankirtana; anande — in the bliss; sri-vidyanagaram-

Sri Vidyanagara; harih — Lord Hari; dadarsa — saw; parsadaih — associates; sardham-
with; veda — of the Vedas; sthanam — place; anuttamam — transcendental.

Then, absorbed in the bliss of sankirtana, Lord Hari and His associates saw
Vidyanagara, the home of the Vedas.

jahnudvipam samasadya
drstva jahnu-tapovanam
modadrume rama-hlam
smaran gauro mumoda ha

jahnudvipam — Jambudvipa; samasadya — attaining; drstva — seeing; jahnu-

tapovanam — the forest where Jahnu Muni performed austerities; modadrume — in
Modadruma; rama — of Lord Rama; lilam — the pastimes; smaran — remembering;
gaurah — Lord Gaura; — mumoda — was joyful; ha — indeed.
 Then the Lord went to Jahnudvipa where He saw the forest where Jahnu Muni
performed austerities. In Modadrumadvipa was happy remembering Lord Rama's
transcendental pastimes.

Text 07

vaikuntha-pura-madhye tu
drstva nihsreyasam vanam
brahmanim virajapare
bhagavan sri-mahat-puram

vaikuntha-pura-madhye — in the middle of Vaikunthapura; tu — indeed; drstva-

seeing; nihsreyasam — the best;vanam — forest; brahmanim — Brahmans; viraja — of
the Viraja; apare — on the other shore; bhagavan — the Lord; sri-mahat-puram — Sri
Mahat-pura.

In the midst of Vaikuntapura, the Lord saw Nihsreyasa-vana. Then, crossing to

the other shore of the Viraja, He saw Brahmanipura and Sri Mahatpura.

sthanam ca pandu-putranam
kamya-nama vanam subham
drstva panca-vatim catra
sri-sankara-puram yayau

sthanam — place; — ca — and; pandu-putranam — of Pandu's sons; kamya — Kamya;

nama — named; vanam — forest; subham — beautiful; drstva — seeing; panca-vatim-
five gardens; ca — and;atra — here; sri-sankara-puram — to Sri Sankara-pura; yayau-
went.

The Lord then went to the beautiful forest named Kmyavana, which had been
the place of the Pandavas. He saw five gardens there and then He went to Sri
Sankarapura.

tatah pulinam asadya

pitham vrndavanatmakam
dadarsa kirtayan krsnam
 sri-gauranga-mahaprabhuh

tatah — then; pulinam — the shore; asadya — attaining; pitham — the sacred place;
vrndavana — Vrndavana; atmakam — the self; dadarsa — saw; kirtayan — glorifying;
krsnam — Krsna;sri-gauranga-mahaprabhuh — the Lord.

He went to the riverbank there and saw the sacred place identical with
Vrndavana forest. There Lord gauranga Mahaprabhu performed Krsna-kirtana.

Text 50

tatra rasa-sthalim drstva

sa-parsada-rama-patih
sri-bhagavata-padyena
rasa-gitam cakara sah

tatra — there; rasa-sthalim — the place of the rasa dance; drstva — seeing; sa-
parsada — with His associates; rama-patih — the husband of the goddess of fortune;
sri-bhagavata-padyena — with the verses of Srimad-Bhagavatam; rasa-gitam — the
song of the rasa dance; cakara — did; sah — He.

The Lord, who is the husband of the gosddess of fortune, in the company of His
associates seeing the arena of the rasa dance there sang verses from Srimad-
Bhagavatam glorifying the
rasa dance.

Text 51

smrtva rasatmskam lilam

maha-bhava-dasam prabhuh
lebhe tatra maha-devi
puline rasa-mandape

smrtva — having remembered; rasatmikam — sweet; lilam — pastimes; maha-

bhava-dasam — great love; prabhuh — the Lord; lebhe — attained; tatra — there; maha-
devi — 0 goddess;puline — on the shore; rasa-mandape — in the rasa pavilion.

0 goddess, remembering the rasa-dance pastime in the rasa-mandapa by the

riverbank, the Lord became filled with ecstatic love.
Text 52

divi dundubhayo nedur

babhuvuh puspa-vrstayah
jagadur munayo vedan
chandogyadi-svarupakan

divi — in the upper planets; dundubhayah — drums; neduh — sounded; babhuvuh

— became; puspa — of flowers;vrstayah — showers; jagaduh — recited; munayah-
sages; vedan — the Vedas; chandogya-adi-svarupakan — beginning with the
Chandogya Upanisad.

Dundubhi drums sounded in the celestial worlds. A shower of flowers fell.

Beginning with the Chandogya Upanisad, the sages recited the Vedas.

sruti-mula-gate namni
dirgha-bahur mahaprabhuh
hare krsneti sankrosya
cacala jahnavi-tate

sruti-mula-gate — entered the ears; namni — when the name; dirgha — long; bahuh
— arms; mahaprabhuh — the Lord; hare krsna iti — Hare Krsna; sankrosya — calling
out; cacala — went; jahnavi-tate — on the shore of the Ganges.

When the sound the holy name entered His ears, long-armed Lord Mahaprabhu
called out " Hare Krsna!" and wandered on the Ganges' shore.

Text 50

bhagirathim samuttirya
sa-parsadah saci-sutah
nama sankirtane reme
rudradvipe samantatah

bhagirathim — the Ganges; samuttirya — crossing; sa — with; parsadah — His

associates; saci-sutah — Lord Caitanya; nama — name; sankirtane — in sankirtana;
reme — enjoyed; rudradvipe — in Rudradvipa; samantatah — everywhere.
 After crossing the Ganges with His associates, Lord Caitanya, the son of Sacs-
devi, enjoyed nama-sankirtana everywhere inRudradvipa.

bilva-pakse tato gatva

vipran krsna-parayanan
premna samplavayam asa
kanci-puram jagat-patih

bilva-pakse — Bilvapaksa; tatah — then; gatva — having gone; vipran — to the

brahmanas; krsna-parayanan — devoted to Krsna; premna — with love; samplavayam
asa — flooded; kanci-puram — Kancipura; jagat — of the universes; patih — themaster.

The Lord of the universes then went to Bilvapaksa and Kancipura, where He
plunged the devotee-brahmanas into a flood of krsna-prema.

tato gatva bharadvaja-

sthanam sankirtayan harim
tato mayapuravasam
pravivesa svayam harih

tatah — then; gatva — having gone; bharadvaja — of Bharadvaja; sthanam — place;-

sankirtayan — florifying; harim — Lord Hari; tatah — then; mayapura-avasam — the
abode of Mayapura; pravivesa — entered; svayam — personally; — hari — Lord Hari.

Lord Hari then went to Bharadvaja-sthana and performed hari-sankirtana and

then He personally entered the abode of Mayapura.

Text 57

srnvanti paraya bhaktya

ye gaura-kirtana-drumam
na tesam punar avrttih
sive samsara-sagare

srnvanti — hear; paraya — with great; bhaktya — withdevotion; ye — who; gaura — of

Lord Gaura; kirtana — of kirtana; drumam — the tree; na — no; tesam — of them;
punah — again; avrttih — return; sive — 0 auspicious one; samsara — of repeated birth
and death; sagare — in the ocean.

0 auspicious one, they with with great devotion hear about the tree of Lord
Gaura's sankirtana pastimes never again return to the ocean of repeated birth and
death.

Text 58

navadvipa-samam sthanam
sri-gauranga-samah prabhuh
krsna-prema-sama praptir
nasti durge kadacana

navadvipa — to Navadvipa; samam — equal; sthanam — place; — sri-gauranga-samah

— equal to Lord Caitanya; prabhuh — the Lord; krsna-prema-sama — equal to Krsna-
prema; praptih — attainment; na — not; asti — is; durge — 0 Durga; kadacana — at any
time.

0 Durga, no place is equal to Navadvipa. No deity is equal to Lord Gauranga.

No attainment is equal to pure love for Lord Krsna.

etad dhi janma-saphalyam

vaisnavanam visesatah
bhajanam sri-navadvipe
vraja-lokanusaratah

etat — this; hi — indeed; janma — birth; saphalyam — fruitfulness; vaisnavanam — of

the devotees; visesatah — specifically; bhajanam — wworship; sri-navadvipe — in
Navadvipa; vraja-loka — the people of Vrajaa; anusaratah — following.

The success of life, epecially for the Vaisnavas, is to stay in Navadvipa and
worship the Lord by following the path of the people of Vraja.

Text 60

ksauram uposanam sraddham

snana-danadikam hi yat
anya-tirthesu kartavyam
navadvipe na tad vidhih

ksauram — shaving the head; uposanam — fasting; sraddham — performing

sraddha; snana — performing ritual bathing; dana — giving charity; adikam-
beginning with; hi — indeed; yat — which; anya — in other;tirthesu — holy places;
kartavyam — must be done; navadvipe — in Navadvipa; na — no; tat — that; vidhih-
rule.

In other holy places shaving the head, fasting, offering sraddha, performing
ritual bathing, giving charity, and other duties are mandatory, but in Navadvipa
there is no rule that they must be done.

Text 61

tani tani hi karmani

krtani yadi tatra vai
nasyanti sahasa devi
karma-granthi-nikrntanat

tani tani — whatever; hi — indeed; karmani — deeds;krtani — done; yadi — if; tatra-
there; vai — indeed; nasyanti — are destroyed; sahasa — at once; devi — 0 goddess;
karma — of karma; granthi — the knot; nikrntanat — from cutting.

0 goddess, whatever past karma there may be at once perishes in Navadvipa,

for the knot of karma is cut.

Text 62

bhidyate hrdaya-granthis
chidyante sarva-samsayah
ksiyante jada-karmani
gaure drste parat pare

bhidyate — pierced; hrdaya — heart; granthih — knots; chidyante — cut to pieces;

sarva — all; samsayah — misgivings; ksiyante — terminated; jada — material; karmani-
chain of fruitive actions; gaure — Lord Gaura; drste — seen; parat pare — greater than
the greatest.

Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The
chain of fruitive actions is terminated when one sees Lord Gaura, the Supreme
Personality of Godhead.
Text 63

ato vai munayo devi

nava-khandam samasritah
kurvanty ahitukim bhaktim
radha-krsna-padambuje

atah — then; vai — indeed; munayah — the sages; devi — 0 goddess; nava-khandam
— the nine islands; samasritah — taken shelter; kurvanti — do; ahitukim-
unmotivated; bhaktim — devotion; radha-krsna-padambuje — for the lotus feet of Sri
Sri Radha-Krsna.

0 goddess, the great sages take shelter of Navadvipa and serve Sri Sri Radha-
Krsna's lotus feet with unmotivated devotion.

Text 60

dvipe dvipe prapasyanti

visnor avayavam param
gayanti hari-namani
majj anti j ahnavi-j ale

dvipe dvipe — on island after island; prapasyanti — they see; visnoh — of Lord
Visnu; avayavam — form; param — supreme; gayanti — sing; hari — of Lord Hari;
namani — the holy names; majjanti — they plunge; jahnavi-jale — in the Ganges
water.

On island after island they see Lord Visnu's transcendental Deity form. They
sing Lord Hari's holy names. They bathe in the Ganges' waters.

nava-ratre navadvipam
bhramanti bhakti-purvakam
jivanti paramanande
maha-prasada-sevaya

nava — nine; ratre — nights; navadvipam — Navadvipa; bhramanti — wander; bhakti

— devotion;purvakam — before; jivanti — they live; parama — transcendental; anande-
in bliss; maha-prasada-sevaya — by honoring maha-prasadam.
 For nine nights they wander through Navadvipa with great devotion. They
maintain their lives by blissfully honoring maha-prasadam.

prasadam paramesani
gaurangasya mahaprabhoh
pavanam sarva-jivanam
durlabham duskrtam kila

prasadam — the prasadam; paramesani — 0 goddess; gaurangasya — of Lord

Caitanya; mahaprabhoh — of the Lord;pavanam — purifying; sarva — all; jivanam-
living entities; durlabham — rare; duskrtam — for the impious; kila — indeed.

0 goddess, the prasadam of Lord Gauranga Mahaprabhu, which purifies all

living entities, cannot be attained by the sinful.

Text 67

aham brahma tvam isani

devas ca pitaras tatha
munayo rsayah sarve
prasada-yacaka dhruvam

aham — I; brahma — Brahma; tvam — you; isani — 0 goddess; devah — the

demigods; ca — and; pitarah — the pitas; tatha — so; munayah — the munis; rsayah-
and rsis; sarve — all; prasada — of that prasadam; yacaka — beggars; dhruvam-
certainly.

I, Brahma, you, 0 goddess, and the devas, pitas, munis, and rsis, all pray to get
that prasadam.

gaura-niveditannena
yastavyah sarvada vayam
pavitram gaura-nirmalyam
grahyam deyam janaih sada
 gaura-nivedita-annena — the prasadam of Lord Gaura; yastavyah — to be
worshiped; sarvada — always; vayam — we; pavitram — pure; gaura — of Lord Gaura;
nirmalyam — prasadam; grahyam — should be accepted; deyam — should be taken;
janaih — by the people; sada — always.

We always worship the foodstuffs offered to Lord Gaura. The sacred prasadam
offered to Lord Gaura should always given and accepted.

Text 69

jaty-abhimana-mohandha-
vidyahankara-piditah
duskrti-dusitah sattvah
prasade rati-varjitah

jati — of birth; abhimana — of pride; moha — by the illusion; andha — blind; vidya-
knowledge; ahankara — ego; piditah — tormented; duskrti — by sins; dusitah-
polluted; sattvah — natures; prasade — for prasadam; rati — attraction; varjitah-
without.

They who are blinded by the illusion of noble birth, they who are tortured by
pride of knowledge, and they who are dirty with many sins are not attracted to this
prasadam.

Text 70

aham tan raurave devi

niksipya yatana-maye
dandam dadami satyam te
vadami natra samsayah

aham — I; tan — them; raurave — in hell; devi — 0 goddess; niksipya — throwing;

yatana-maye — filled with tortures; dandam — punishment; dadami — I give; satyam-
the truth; te — to you; vadami — I speak; na — not; atra — here; samsayah — doubt.

0 goddess, I cast them into a hell filled with tortures. I punish them. Itell you
the truth. Of this there is no doubt.

Text 71
yatra tatra navadvipe
yad annam tan-niveditam
tad grahyam brahmana saksac
candalad api candike

yatra — where; tatra — there; navadvipe — in Navadvipa; yat — which; annam-

food; tat — to Him; niveditam — offered; tat — that; grahyam — should be taken;
brahmana — by a brahmana; saksat — directly; candalat — froma candala; api — and;
candike — 0 Candi.

0 Candi, in Navadvipa a brahmana should accept prasadam from even a

candala.

Text 72

suskam paryusitam vapi

nitam va bahu-duratah
prapti-matrena bhoktavyam
natra kala-vicarana

suskam — dried up; paryusitam — stale; va — or; api — indeed; mtam — brought; va-
or;
bahu — very; duratah — from far away; prapti — attaining; matrena — by only;
bhoktavyam — should be eaten; na — not; atra — here; kala — of time; vicarana-
consideration.

Whether stale, dried-up, or brought from very far away, prasadam should be
eaten at once. There is no consideration of whether it is the proper time or not.

Text 73

na desa-niyamas tatra
na patra-niyamas tatha
na datr-niyamo devi
gaura-bhakta-nisevane

na — no; desa — of place; niyamah — restriction; tatra — there; na — no; patra — of

object; niyamah — restriction; tatha — so; na — not; datr — of giver; niyamah-
restriction; devi — 0 goddess; gaura — of Lord Gaura; bhakta — of the devotees;
nisevane — in service.
 0 goddess, in honoring food enjoyed by Lord Gaura there are no restrictions of
what is the proper time, who is the proper recipient, orwho is the proper giver.

Text 70

a-kantha-bhojanad devi
gaure bhaktih prajayate
na cati-dharma-vadho 'sti
gaura-bhukta-nisevane

a — up to; kantha — the neck; bhojanat — from eating; devi — 0 goddess; gaure-
for Lord Gaura; bhakti — devotion; h prajayate — is born; na — no; ca — and; ati-
dharma-vadhah — impiety; asti gaura — of Lord Gaura; bhukta — of what was
enjoyed; nisevane — in the service.

0 goddess, by eating prasadam until one is filled up to the neck devotion for
Lord Gaura is born. There is no impiety in overeating what was enjoyed by Lord
Gaura.

Text 75

aho dvipasya mahatmyam

na ko 'pi varnane ksamah
anya-tirtha-mrtih pumsam
bhukti-mukti-pradayim
navadvipa-mrtih saksat
kevala bhakti-dayim

ahah — oh; dvipasya — of Navadvipa; mahatmyam — glory; — na — no; kah api-

someone; varnane — in the description; ksamah — is competent; anya — other; tirtha-
holy place; mrtih — death; pumsam — of the living entities; bhukti — sense-
gratification; mukti — liberation; pradayini — giving; navadvipa — in Navadvipa;
mrtih — liberation; saksat — directly; kevala — exclusive; bhakti — devotion; dayini-
giving.

No one has the power to properly describe Navadvipa. Death in any other holy
place brings liberation or future sense-gratification, but death in Navadvipa brings
pure devotional service.

Text 76
akala-maranam vapi
kasta-mrtyur grhe mrtih
apamrtyur na dosaya
nava-khande varanane

akala — at an inauspicious time; maranam — death; va — or; api — indeed; kasta-

painful; mrtyuh — death; grhe — in the home; mrtih — death; apamrtyuh — sudden or
unnatural death; na — no; dosaya — for fault; nava-khande — in Navadvipa; varanane
— 0 girl with the beautiful face.

0 girl with the beautiful face, in Navadvipa neither an untimely death, a painful
death, a violent death, nor a peaceful death at home are at all inauspicious.

Text 77

anyatra yoga-mrtyur va
kasyam jnana-mrtir bhavet
tat sarvam phalam carv-angi
navadvipe mrtasya vai

anyatra — in another place; yoga — in yoga trance; mrtyuh — death; va — or;

kasyam — in Kasi; jnana — in knowledge; mrtih — death; bhavet — may be;tat — this;
sarvam — all; phalam — fruit; carv-angi — 0 beautiful one; navadvipe — inNavadvipa;
mrtasya — of the dead; vai — indeed.

All the results of dying in yoga trance in any other holy p l ace or dying
absorbed in transcendental knowledge in Kasi are at once attained by dying in
Navadvipa.

Text 78

varam dinam navadvipe

prayage kalpa-yapanat
varanasi-mvasad va
sarva-tirtha-nisevanat

varam — excellent; dinam — day; navadvipe — in Navadvipa; prayage — in Prayaga;

kalpa — for a kalpa; yapanat — by living; varanasi — in Varanasi; nivasat — by living; va
— or; sarva — all; tirtha — holy place;-nisevanat — by serving.
 By staying for a single day in Navadvipa one attains the result of living for a
kalpa at Prayaga, staying for a very long time at Varanasi, or serving all other holy
places.

Text 79

yoge 'nyatra phalam yat tad

bhoge dvipe nave subhe
pada-ksepe maha-yajnah
sayane dandavat phalam

yoge — in yoga; anyatra — in another; phalam — fruit; yat — what; tat — that; bhoge-
in
experiencing; dvipe nave — in Navadvipa; subhe — 0 beautiful one; pada — feet;
ksepe — moving; maha-yajnah — a great sacrifice; sayane — lying down to sleep;
dandavat — of offering obeisances falling down as a stick; phalam — the fruit.

By merely living in Navadvipa one attains the result of practicing yoga in any
other holy place. In Navadvipa walking is like performing great yajnas and lying
down to sleep is
like offering repeated dandavats.

bhojane paramesasya
prasada-sevanam bhavet
kim punah sraddadhanasya
hari-nama-parasya ca
gaura-prasada-bhaktasya
bhagyam tatra vadamy aham

bhojane — in eating; paramesasya — of the Lord; prasada — of prasadam; sevanam-

service; bhavet — is;kim — what>; punah — more; sraddadhanasya — of a faithful
person; hari-nama-parasya — devoted tyo the holy name of Lord Hari; ca — and;
gaura-prasada-bhaktasya — devoted to Lord Gaura's prasadam; bhagyam — good
fortune; tatra — there; vadami — say; aham — I.

Even ordinary eating there becomes honor to prasadam. I tell you: what could
be a greater good fortune for a faithful person devoted to the holy name of Lord
Hari and devoted to honoring Lord Gaura's prasadam>
Text 81

etat te kathitam devi

samasena tavagratah
gopyam hi bhavata sarvam
gauranga-prabhor icchaya

etat — this; te kathitam — said; — devi — 0 goddess;samasena — in a summary; tava-

you; agratah — before; gopyam — secret; hi — indeed; bhavata — by you; sarvam — all;
gauranga-prabhoh — of Lord Gauranga; icchaya — by the desire.

0 goddess, this summary I have spoken to you should be kept secret, for this is
Lord Gauranga's wish.

dhanye kalau sampraviste

gaura-lila manorama
prakata bhavita hy etat
vyaktam tada bhavisyati

dhanye — auspicious; kalau — in the age of Kali; sampraviste — entered; gaura — of

Lord Gaura; lkla — pastimes;manorama — beautiful; prakata — manifested; bhavita-
will be; hi — indeed; etat — this; vyaktam — manifested; tada — then; bhavisyati — will
be.

In the auspicious age of Kali Lord Gaura's beautiful pastimes will be openly
manifested.

Note: This concludes the passage from the Urdhvamnaya Tantra.

The next quote is from the Sri Visva-sara Tantra.

Text 1

kathitam sri-visva-sare
candikayai sivena hi

gangaya daksine bhage

navadvipe manorame
kali-papa-vinasaya
saci-garbhe sanatanah
janisyati priye misra-
purandara-grhe svayam
phalgune paurnamasyam ca
nisayam gaura-vigrahah

kathitam — said; — srI-visva-sare — in the Sri Visva-sara Tantra; ca — and;

candikayai — to Parvati; sivena — by Lord Siva; hi — indeed; gangayah — of the
Ganges; daksine — on the southern; bhage — part; navadvipe — in Navadvipa;
manorame — beautiful; kali — of Kali-yuga; papa — sin; vinasaya — for destruction;
s acI-garbhe — in Sack s womb; sanatanah — eternal; janisyati — will take birth; priye -
0 beloved; misra-purandara — of Purandara Misra; grhe — in the home; svayam-
personally; phalgune — in the month of Phalguna; paurnamasyam — on the full-
moon day; ca — and; nisayam — at night; gaura — of Lord Gaura; vigrahah — the form.

In the Visvasara Tantra Lord Siva said to CanCk: 0 beloved, in the southern
part of the Ganges, in charming Navadvipa, in the home of Purandara Misra, on
the full-moon night of the month of P alguna, in the womb of Saci-devi, the
eternal Supreme Personality of Godhead will appear in a fair-complexioned form
to destroy the sins of the age of Kali.

Text 3

tantre kularnave sambhur

avadat parvatim prati

tatah kale ca samprapte

kalau ko 'pi maha-nidhih
hari-nama-prakasaya
ganga-tire janisyati

tantre kularnave — in the Kularnava Tantra; sambhuh — Lord Siva; avadat — said;
parvatim — Parvati; prati — to; tatah — then; kale — in the time; ca — and; samprapte-
attained; kalau — in the age of Kali; kah api — someone; maha- nidhih — an ocean of
transcendental qualities; hari — of Lord Hari; nama — of the holy names; prakasaya-
for manifestation; ganga — Ganges; tire — on the shore;janisyati — will take birth.

In the Kularnava Tantra Lord Siva said to Parvati: In the age of Kali a person
who is an ocean of transcendental virtues will take birth on the shore of the
Ganges to spread the chanting of Lord Hari's holy names.
brhad-brahma-yamalakhye
tantre tat kathitam pura

kalau purnanandas tri-bhuvana-jayI gaura-sutanur

navadvipe jatah suradhuni-samipe naraharih
dadat papibhyah samstutam api harer nama sukrtam
taritva papabdhim bhuvi vijayate sri-gauracandrabhidhah

brhad-brahma-yamala-akhye tantre — in the Brhad-Brahma-yamala Tantra; tat-

this; kathitam — said; — pura — previously; kalau — in the age of Kali; p u rn a — full;
ananda — bliss; stri-bhuvana-jayi — glorious in the three worlds; gaura — of Lord
Gaura; sutanuh — the handsome form; navadvipe — in Navadvipa; jatah — born;
suradhuni — the Ganges; samipe — near;naraharih — the Lord; dadat — giving;
apibhyah — to the sinful; samstutam — glorified; api — and; hareh — of Lord Hari;
nama — name; sukrtam — pious; taritva — having crossed; papa — of sin; abdhim — the
ocean; bhuvi — in this world; vijayate — all glories; srigauracandra — Sri Gauracandra;
abhidhah — named.

In the Brhad-Brahma-yamala Tantra in ancient times it was said: All glories to

Sri Gauracandra, who is the perfect bliss in the age of Kali, the glory that shines in
the three worlds, and the fair-complexioned humanlike form of the Supreme
Personality of Godhead who has taken birth in Navadvipa, and who gives to the
sinful the sacred and glorious name of Lord Hari and makes them cross over the
ocean of sins in this world.

Text 5

vande gauravataram kali-mala-mathanam sri-navadvipa-vasam

kanthe malam dadhanam sruti-yuga-vilasat-svarna-samsaktagandam
keyurangada-divya-ratna-ghatitam bahu-dvaye bibhratam
bhaktebhyo dadatam malapaharanam namapi sarvam hareh

vande — I offer my respectful obeisances; gaura — of Lord gaura; avataram — to the

incarnation; kali — of the age of Kali; mala — the impurity; mathanam — destroying;
srinavadvipa — of Sri Navadvipa; vasam — the abode; kanthe — on the neck; malam-
a garland; dadhanam — placing; sruti — of ears; yuga — on the pair; vilasat — glittering;
svarna — gold; samsakta — embracing; gandam — cheeks; keyura — keyuras; angada-
and angadas; divya — transcendental; ratna — with jewels; ghatitam — studded; bahu-
arms dvaye — on the two; bibhratam — wearing; bhaktebhyah — to the devotees;
dadatam — giving; mala — impurity; apaharanam — removing; nama — name; api-
indeed; sarvam — all; hareh — of Lord Krsna.

I offer my respectful obeisances to Gaura-avatara, who destroys the impurities

of the age of Kali, who resides in Navadvipa, who wears a garland on His neck, to
whose cheeks cling glistening golden earrings, who wears splendid jeweled keyura
and angada armlets on His arms, and who gives to the devotees Lord Hari's holy
name, which destroys all sins.

kapila-tantre

jambudvipe kalau ghore

mayapure dvijalaye
janitva parsadaih sardham
kirtanam karayisyati

kapila-tantre — in the Kapila Tantra; jambudvipe — in Jambudvipa; kalau — in the

age of
Kali; ghore — horrible; mayapure — in Mayapura; dvija — of a brahmana; alaye — in
the home; janitva — having been born; parsadaih — His associates; sardham — with;
kirtanam — kirtana; karayisyati — will do.

In the Kapila Tantra it is said: During the horrible Kali-yuga, in Jambudvipa, in

M ayapura, in a brahmana s home, the Supreme Lord will take birth and with Hi s
associates He will start the sankirtana movement.

Text 7

mukti-sankalini-tantre

kuruksetram krte tirtham

tretayam puskaram smrtam
dvapare naimisaranyam
nava-khandam kalau kila

mukti-sankalinI-tantre — in the Mukti-sankalini Tantra; kuruksetram-

Kuruksetra; krte — in Satya-yuga; tirtham — holy place; tretayam — in Treta-yuga;
puskaram — Puskara; smrtam — remembered; dvapare — in Dvapara-yuga;
naimisaranyam — Naimisaranya; nava-khandam — Navadvipa;kalau — in the age of
Kali; kila — indeed.

In the Mukti-sankalini Tantra it is said: In Satya-yuga Kuruksetra is the most

important holy place, in Treta-yuga Lake Puskara is the most important holy place,
in Dvapara-yuga Naimisaranya is the most important holy place, and in Kali-yuga
Navadvipa is the most important holy place.
Text 8

brahma-yamale

athavaham dharadhame
bhutva mad-bhakta-rupa-dhrk
mayayam ca bhavisyami
kalau sankirtanagame

brahma-yamale — m the Brahma-yamala; athava — or; aham — I; dhara-dhame — on

the surface of the world; bhutva — having been; mad-bhakta — of My devotee; rupa-
the form; dhrk — manifesting; mayayam — in Mayapura; ca — and; bhavisyami — I will
be; kalau — in the age of Kali; sankirtana — of the sankirtana movement; agame — in
the beginning.

In the Brahma-yamala the Lord says: Sometimes I personally appear on the

surface of the world in the garb of a devotee. Specifically I appear in Mayapura as
the son of Sacs in Kali-yuga to start the sankirtana movement.*

Text 9

krsna-yamale

punya-ksetre navadvipe
bhavisyati saci-sutah

krsna-yamale — in the Krsna-yamala; punya-ksetre — in the sacred place;

navadvipe — in Navadvipa; bhavisyati — will be; saci-sutah — the son of Sack.

In the Krsna-yamala it is said: In sacred Navadvipa the Supreme Lord will

appear as the son of Saci.

Chapter Five

Introduction

navadvipasya mahatmyam
vidvadbhir yat samiritam
sangrhitam maya sarvam
adhyaye 'smin sukhavaham

adau karnapurasyaiva
varnanam srnu yatnatah
caitanya-carite kavye
navadvipa-kathasraye

navadvipasya — of Navadvipa mahatmyam — glory; — vidvadbhih — by the wise; yat

— which; samiritam — said; sangrhitam — collected; maya — by me; sarvam — all;
adhyaye — chapter; asmin — in this; sukha — happiness; avaham — bringing; adau-
inthe beginning; karnapurasya — of Kavi-karnapura; eva — indeed; varnanam — the
description; srnu — please hear; yatnatah — carefully; caitanya-carite kavye — in Sri
Caitanya-carita Maha-kavya; navadvipa-kathasraye — in the description of
Navadvipa.

In this chapter I have collected everything the learned great devotees havesaid
about Navadvipa. First, please carefully hear Kavi-karnapura s description of
Navadvipa in his Caitanya-carita Maha-kavya:

Text I

syam mahi bhagyavati mahiyasi

divo 'pi divyad api nirmalair gunaih
mahanti ratnani yada dadaty ato
dadhau navadvipam ativa-durlabham

iyam — this; mahI — earth; bhagyavatI — fortunate; mahiyasi — more; divah — than
the
higher planets; api — and; divyat — than the higher planets; api — and; nirmalaih-
with pure; gunaih — virtues; mahanti — great; ratnani — jewels; yada — when; dadati-
gives; atah — then; dadhau — gave; navadvipam — Navadvipa; ativa — very; durlabham
— rare.

The fortunate and purely virtuous earthly world is more exalted than even
Svargaloka. When the earth was giving great jewels it also gave the very rare abode
of Navadvipa.

anekadha sancita-bhagya-sancayam
samastam ekatra vidhaya sarvatah
mahiruhair utpulakeyam utsuka
dadhau navadvipa iti pratham kim u

anekadha — many; sancita — collected; bhagya — good fortune; sancayam-

multitude;
samastam — all; ekatra — in one place; vidhaya — placing; sarvatah — completely;
mahiruhaih — with trees; utpulaka — with bodily hairs erect in ecstasy; iyam-
this;utsuka — eager; dadhau — placed; navadvipe — in Navadvipa; iti — thus;
prathamfame;kim — whether>; u — indeed.

Has the earth, its trees now hairs standing in ecstasy, eagerly collected all
transcendental opulences and placed them in Navadvipa>

prabhuh kada vavatarisyatity ado

vicintayantya manasi praphullaya
manorathakranti-visad anekasah
satam padabjanu-gatir yaya dadhe

prabhuh — the Lord; kada — when>; va — or; avatarisyati — will descend; iti — thus;
adah — below;vicintayantya — thinking; manasi — in the heart; praphullaya — joyful;
manoratha — desires; akranti-visat — overwhelming; anekasah — many; satam — of the
devotees; pada-abja — lotus feet; anu-gatih — following; yaya — by her; dadhe-
placed.

" When will the Lord descend>" Thinking this way in her heart, and overcome
with spiritual desires, the earth began to follow the footsteps of the great devotees.

iyam navadvipa-misena medini

dadhara bhuyo mathuram svaparam
vaded amusyam ca vimukti-dayini
prabhoh pada-sparsa-rasamalatmanah

iyam — she; navadvipa-misena — as Navadvipa; medim — the earth; dadhara-

held; bhuyah — again; mathuram — Mathura; iva — as if; aparam — peerless; vadet-
may say; amusyam — of it; ca — and; vimutki-dayim — granting liberation; prabhoh-
of the Lord; pada — of the feet; sparsa — the touch; rasa — nectar; amala — pure;
atmanah — heart.
 The earth held Navadvipa as if it were another peerless Mathura. It is said that,
heart purified by the nectar touch of the Lord's feet, she now offers liberation.

Texts 5-8

aplavya ya dhurjati-sajjata-tatim
kapala-mala-cchatayasamanvstam
sasanka-lekha-pratibimba-rupimm
alabdha-purvam sapharim samasadat

prabhoh padambhoja-yugasya pavani

dhara mano~na madhura mahiyasah
cakara yatraspadam utsuka sati
samantato 'sau vimalambu-vahinI

drava-svarupapi bhavabdhi-sosini
subhrapi yasid dhrta-krsna-vigrahah
ksity-asritapi dyu-naditi visruta
bhramapahapi bhrami-vibhramavaha

seyam navadvipa-bhuvi mahiyasim

sobham ivadhaya tad-anta-vasinI
prabhoh padambhoja-yugasya saurabham
prapyaiva bhuyotkalikakuh-krta

aplavya — flooding; ya — which; dhurjati — of Lord Siva; sat — transcendental; jata-

matted hair; tatim — surface; kapala — of skulls; mala — necklace; cchataya — with the
splendor; samanvitam — endowed; sasanka-lekha — crescent moon; pratibimba-
reflection; rupinim — form; alabdha — not attained; purvam — before; sapharim-
sapharI fish; samasadat — attained prabhoh — of the Lord; padambhoja-yugasya — of
the lotus feet; pavam — purifying;dhara — river; manojna — beautiful; madhura-
sweet; mahiyasah — great; cakara — did; yatra — where; aspadam — abode; utsuka-
eager; sati — saintly; samantatah — completely; asau — it; vimala — pure; ambu — water;
vahinI — streams; drava — liquid; svarupa — form; api — indeed; bhava — of repeated
birth and death; abdhi — ocean; sosini — drying up; subhra — splendid; api — indeed;
ya — which; asst — was; dhrta — held; krsna - — of Lord Krsna; vigrahah — the form;
ksiti — earth; asrita — sheltered; api — indeed; dyu — of the celestial planets; nadi — the
river; iti — thus; visruta — celebrated; bhrama — bewilderment; apaha — removing; api
— indeed; bhrami — of wandering in the material world; vibhrama — the illusion;
avaha — removing; sa iyam — this; navadvipa-bhuvi — in the land of Navadvipa;
mahiyasim — great; sobham — splendor; iva — as; adhaya — taking; tad-anta-vasim-
residing; prabhoh — of the Lord; padambhoja-yugasya — of the lotus feet; saurabham
— sweet fragrance; prapya — attaining; eva — certainly; bhuyotkalikakuli-krta — filled
with waves.
 Flooding Lord Siva's matted hair splendid with a necklace of skulls and a
reflection of the crescent moon and wonderfully splendid as a sapharI fish, pure
with the touch of the Supreme Personality of Godhead's lotus feet, beautiful,
sweet, manifesting the supreme abode, restless, transcendental, eternal, flowing
with pure waters, drying up the ocean of repeated birth and death eventhough it is
itself liquid, glorious, holding the transcendental form of Lord Krsna in its
embrace, destroying material illusion even though its course is winding, filled with
playful waves, and bearing the fragrance of the Supreme Personality of Godhead,
the Ganges, the famous river of the celestial worlds now flowing on the earth,
beautifies the land of Navadvipa.

vasanti yatra ksiti-deva-sattamah

sada sadacara-parah parayanah
nirantaram veda-vidhana-karmasu
sruti-smrtinam vidhayah saririnah

vasanti — reside; yatra — where; ksiti-deva-sattamah — exalted brahmanas; sada-

always; sad-acara-parah — saintly; parayanah — devoted; nirantaram — always; veda-
vidhana-karmasu — in activities prescribed by the Vedas; sruti-smrtinam — of sruti
and smrti; vidhayah — the rules; saririnah — personified.

In Navadvipa reside exalted, saintly, devoted brahmanas, who always follow

Vedic duties, and who are personifications of sruti and smrti.

Text 10

sva-bhava-bhajam bhisajam mahattamah

sa-dharma-nisthas ca visam varah pare
pratisthaya nirbhara-subhraya sada
samanvita yatra vasanti manavah

sva-bhava-bhajam — own nature; bhisajam — of physicians; mahattamah — the

best; sa-dharma-nisthah — following prescribed duties; ca — and; visam — of vaisyas;
varah — the best; pare — others; pratisthaya — by reputation; nirbhara-subhraya — very
pure; sada — always; samanvitah — endowed; yatra — where; vasanti — reside;
manavah — people.

In Navadvipa reside exalted physicians, pious, dutiful vaisyas, and many other
gloriously respectable people.
Text ll

tenaiva varnitam candrodayakhye natake punah

gauda-ksauni jayati katama punya-tirthavatamsa-

praya yasau vahati nagarim sri-navadvipa-nammm
yasyam camikara-vara-rucer Isvarasyavataro
yasmin murta puri puri parispandate bhakti-devI

tena — by him; eva — indeed; varnitam — described;candrodayakhye natake — in

the Sri Caitanya-candrodaya ¹ t a k a ; p u nah — again; gauda-ksaum — in Bengal;
jayati — all glories; katamah — which; punya-tirtha — of sacred places; avatamsa-
prayah — the crest jewels; ya — which; asau — it; vahati — carries; nagarim — the city;
srI-navadvipa-namnim — named Sri Navadvipa; yasyam — in which; camikara-vara-
ruceh — the splendor of gold; Isvarasya — of the Supreme Personality of Godhead;
avatarah — the incarnation; yasmin — in which; murtah — forms; puri puri — in every
home; parispandate — shines; bhakti — devotion; devi — goddess.

He (Kavi-karnapura) has also described (Navadvipa) in the following verse of

S ri Caitanya-candrodaya ¹ t a k a :

All glories to the crest-jewel of sacred places in Bengal that bears the name
Navadvipa! There the Supreme Personality of Godhead descended in a form
splendid as gold. There Goddess Bhakti is splendidly manifest in every home.

Text 12

srI-gaura-ganoddesa-dipikayam ca

rasajnah srI-vrndavanam iti yam ahur bahu-vido

yam etam golokam katipaya-janah prahur apare
sita-dvipam prahuh param api para-vyoma jagadur
navadvipah so yam jayati paramascarya-mahima

sri-gaura-ganoddesa-dipikayam — in the Gaura-ganoddesa-dipika; ca — and;

rasajnah — those expert at relishing the transcendental mellows; sri — vrndavanam-
Sri Vrndavana; iti — thus; yam-which;ahuh — say; bahu — vidah — very learned; yam-
which etam — this; golokam — Goloka; katipaya — some; janah — persons; prahuh-
say; param — again; api — also; para-vyoma — the spiritual sky of Vaikuntha; jagaduh
— say; navadvipah — Navadvipa; sah ayam — this;jayati — all glories; parama-
transcendental; ascarya — wonderful; mahima — with glories.

In Sri Gaura-ganoddesa-dipika, also, he said:

 Some learned devotees say that Navadvipa is identical with the land of
Vrndavana. Others say that Navadvipa is actually the spiritual planet Goloka. Some
say that Navadvipa is the planet Svetadvipa, and others say that Navadvipa is
actually the spiritual sky of Vaikuntha. All glories to the wonderfully glorious land
of Navadvipa!

Text 13

sri-caitanya-stave yat-tat-
rupena gaditam srnu

gatir yah paundranam prakatita-navadvipa-mahima

bhavenalankurvan bhuvana-mahitam srotriya-kulam
punaty angi-karad bhuvi paramahamsasrama-padam
sa devascaitanyakrtir atitaram nah krpayatu

sri-caitanya-stave — in prayers to Lord Caitanya; yat — what; tat — this; rupena-

by Srila Rupa Gosvami;gaditam — said; srnu — please hear; gatih — the shelter; yah-
who; paundranam — of the people of Bengal; prakatita-navadvipa-mahima — whose
glories are manifested in Navadvipa; bhavena — by birth; alankurvan — decorating;
bhuvana-mahitam — glorified in the worlds; srotriya-kulam — brhamanas; punati-
purifies; angi-karat — by accepting; bhuvi — in the world; paramahamsasrama-
padam — the status of paramahamsa.

Now please hear what Srila Rupa Gosvami has said in his prayers to Lord
Caitanya:

He is the shelter of the people of Bengal. His glory is manifested in Navadvipa.

By birth He ornaments the brahmana community, which is worshiped in all the
worlds. By accepting it, He purifies the paramahamsa-asrama in this world. May
that Supreme Personality of Godhead, Lord Caitanya, show us His great causeless
mercy.

Text lk

prabodhananda-vakyam yat
tad idam srnu sampratam

stumas tam caitanyakrtim ati-vimaryada-pramadad-

bhutaudaryam varyam vraja-pati-kumaram rasayitum
visuddha-sva-premonmada-madhura-piyusa-laharim
pradatum canyebhyah para-pada-navadvipa-prakatam
 prabodhananda — of Srila Prabodhananda Sarasvati; vakyam — statement; yat-
what; tat — that; idam — that; srnu — please hear; sampratam — now; stumah — we
glorify; tam — Him; caitanya-akrtim — the form of Lord Caitanya; ati-vimaryada-
without limits; parama — great; abhuta — wonderful; audaryam — generosity; varyam
— best; vraja-pati-kumaram — the prince of Vraja; rasayitum — to taste; visuddha-
pure; sva-prema — own love; unmada — mad; madhura — sweet; piyusa — of nectar;
laharim — waves; pradatum — to give; ca — and; anyebhyah — to others; para-pada-
the supreme abode; navadvipa — in Navadvipa; prakatam — manifest.

Now please hear the statement of Srila Prabodhananda Sarasvati:

Let us glorify the boundlessly merciful Supreme Personality of Godhead, the

prince of Vraja. To taste the intoxicating sweet waves of the nectar of
transcendental love for Krsna, as well as to give that nectar to others, He has now
appeared in the transcendental abode of Navadvipa as Lord Caitanya Mahaprabhu.

Text 15

sri-vrndavana-dasa-thakurasya

nityanandadvaita-caitanyam ekam
tattvam nityalankrtam brahma-sutram
nityair bhaktair nityaya bhakti-devya
tatam nitye dhamni nityam bhajamah

sri-vrndavana-dasa-thakurasya — of Vrndavana dasa; nityananda — Nityananda;

advaita — Advaita; caitanyam — Lord Caitanya; ekam — one; tattvam — principle; nitya
— eternal; alankrtam — decorated; brahma-sutram — brahma-sutra; nityaih — eternal;
bhaktaih — with devotees; nityaya — eternal; bhakti — devotion; devya — by the
goddess; tatam — extended; nitye — eternal; dhamni — in the abode; nityam-
eternally; bhajamah — we worship.

Sri Vrndavana dasa Thakura has said:

We eternally worship Lord Nityananda, Lord Advaita, and Lord Caitanya, who
are the single Supreme Personality of Godhead, who are eternally decorated with
spiritual glory, and who eternally stay in Their eternal transcendental abode with
Thier eternal devotees and with the eternal goddess of devotion.

Text 16

sriman-navadvipa-dhyanam
phullat-srimad-druma-valli-talla-jala-sat-tira tarangavah
ramya manda-marun-marala-jalaja-srenisu bhrngaspadam
sad-ratna-khacita-tirtha-divya-nivaha sri-gaura-padambuja-
dhuli-dhusaritanga-bhava-nicata gangasti ya pavanI

tasyas tira-su-ramya-hema-surasa-madhye lasac-chrI-nava-

dvipo bhati su-mangalo madhuripor ananda-vanyo mahan
nana-puspa-phaladya-vrksa-latika-ramyo mahat-sevito
nana-varna-vihanga-malini-nadair hrt-karna-hari hi yah

sriman-navadvipa — on Sri Navadvipa; dhyanam — meditation; phullat-

blossoming;
srimat — beautiful; druma — trees; valli — vines; talla — lakes; jala — water; sat-
beautiful; tira — shores; taranga-avah — waves; ramya — charming; manda — gentle;
marun — breezes; marala — swans; jalaja — lotuses; srenisu — in the multitudes;
bhrnga — of bumblebees; aspadam — abode;sat — beautiful; ratna — with jewels;
khacita — studded; tirtha — holy place; divya — transcendental; nivaha — abundance;
srI-gaura — of Lord Gaura;pada — feet; ambuja — lotus; dhuli — with the dust;
dhusarita — grey; anga — limbs; bhava-nicata — with the nature; ganga — Ganges;sti ya
— which; pavam — purifying; tasyah — of that; tira — on the shore; su-ramya — very
beautiful; hema — golden; surasa — sweet; madhye — in the midst; lasat — shining; sri-
navadvipah — beautiful Navadvipa; bhati — shines; su — very; mangalah — auspicious;
madhuripoh — of Lord Krsna; ananda — bliss; vanyah — flood; mahan — great; nana-
various; puspa — flowers; phala — fruits; adya — beginning with;vrksa — trees; latika-
vines; ramyah — delightful; mahat — greatly; sevitah — served; nana — various; varna-
species; vihanga-malini-nadaih — sounds of birds; hrt — ofthe heart; karna — and
ears; harihi — enchanting; yah — who.

The following meditation on Navadvipa (is found in the Sri

Caitanyacandrarcana-candrika):

In the beautiful, purifying Ganges, where the shores are filled with beautiful
blossoming trees and vines, where the waters are filled with waves, where there are
gentle breezes, swans, lotus flowers, and bumblebees, where there are splendid
holy places studded with jewels, where the dust bears the impression of Lord
Gaura's lotus feet, by the charming, golden, nectar shore, Sri Navadvipa, very
auspicious, a great flood of bliss, charming with many kinds of flowers, fruits,
trees, and vines, served by the great souls, and filled with the sounds of many
kinds of colorful birds, sounds that charm the ear and heart, shines with great
splendor.

Text 18

tan-madhye dvij a-bhavya-loka-nikaragarani ramyanganam

aramopavanali-madhya-vilasad-vedi-viharaspadam
sad-bhakti-prabhaya virajita-mahad-bhaktali-nityotsavam
praty-agaram aghari-murti su-mahat bhatiha yat pattanam

tat — of it; madhye — in the midst; dvija — brahmanas; bhavya-loka — and pious
people; nikara — multitudes; agarani — gomes; ramya — charming; anganam-
courtyards; arama — gardens; upavana — groves; ali — multitudes; madhya — inthe
middle; vilasat — shining; vedi — courtyards; vihara — of pastimes; aspadam — places;
sat — transcendental; bhakti — devotion; -prabhaya — by the splendor; virajita-
glorious; mahad-bhakta-ali — for the great devotees; nitya — eternal; utsavam-
festival; prati — every; agara — house; agha-ari — of Lord Krsna, the enemy of the
Agha demon; murti — the form; su-mahat — great; bhati — shines; iha — here; yat-
what; pattanam — city.

In the city of Navadvipa many brahmanas and pious people have their homes,
and there are many beautiful courtyards, gardens, groves and splendid pastime
places. The devotees celebrate eternal festivals glorious with the splendor of
transcendental devotional service. In every home the Deity of Lord Krsna shines
with great splendor.

Text 19

tan-madhye ravi-kanti-nindi-kanaka-prakara-sat-toranam
sri-narayana-geham agra-vilasat-sankirtana-pranganam
laksmy-antah pura-paka-bhoga-sayana-sri-candrasalam puram
yad gauranga-harer vibhati sukhadam svananda-sambrmhitam

tat — of that; madhye — in the midst; ravi — of the sun; kanti — the splendor; nindi
— rebuking; kanaka — gold; prakara — wall; sat — excellent; toranam — gates; sri-
narayana — of Lord ¹ r a y a na; geham — temple; agra — before; vilasat — splendid;
sankirtana — sankirtana; pranganam — courtyard; laksmi — the goddess of fortune;
antah-pura — private rooms; paka — kicten; bhoga — dining room; sayana — bedroom;
sri-candrasalam — rooftop balcony; puram — palace; yat — which; gauranga-hareh — of
Lord Gaura-Hari; vibhati — shines; sukhadam — delightful; sva — own; ananda — bliss;
sambrmhitam — expanding.

In Navadvipa Lord Gauranga-Hari's delightful palace, enclosed by a golden wall

eclipsing the sun s splendor, glorious with a grand entrance-gate, splendid
sankirtana-courtyard, temple of Sri Laksmi-¹ r a y a n a , ki t chen, dining-room,
bedroom, and rooftop balcony, shines with great splendor.

Text 20
tan-madhye nava-cuda-ratna-kalasam vajrendru-ratnantara-
mukta-dama-vicitra-hema-patalam sad-bhakti-ratnacitam
veda-dvara-sad-asta-mrsta-mani-rut-sobha-kapatanvitam
sac-candratapa-padmaraga-vidhu-ratnalambi yan-mandiram

tat — of that; madhye — in the midst; nava — new;cuda — crest; ratna — jewel;
kalasam — dome; vajra — diamond; indu-ratna — moonstones; antara — within; mukta
— pearls; dama — strings; vicitra — wonderful; hema — gold; patalam — roof; sat-
transcendental; bhakti — devotion; ratna-acitam — studded with jewels; veda — four;
dvaradoors; sat — excellent; asta — eight; mrsta-mani — mrstamani jewels; rut-sobha-
splendor; kapata — panels; anvitam — with; sat — excellent; candratapa — awning;
padmaraga — rubies; vidhu-ratna — moonstones; alambi — with; yat — which;
mandiram — palace.

The palace has a dome of jewels, a roof of diamonds, candramanis, other jewels,
pearls, wonderful gold, and transcendental bhaktimanis, four doors with eight
panels splendid with mrstamani jewels, and awnings of rubies.

Text 21

tan-madhye mani-citra-hema-racite mantrarna-yantranvite

sat-konantara-karnikara-sikhara-srI-kesara-sannibhe
kurmakara-mahistha-yoga-mahasi sri-yoga-pithe mbuje
akasatapa-candra-patra-vimale yad bhati simhasanam

tat — of that; madhye — in the midst; mani — jewels; citra — wonderful; hema — of
gold;
racite — made; mantra — mantras; arna — letters; yantra — diagrams; anvite — with; sat-
kona — with siz corners; antara — within; karnikara — whorl; sikhara — point; sri-
kesara — filaments; sannibhe — near; kurma — of a tortoise; akara — form; mahistha-
greatest; yoga — of yoga; mahasi — in the splendor; sri-yoga-pithe — in the sacred
place; ambuje — lotus; akasatapa — sunshine; candra-patra — camphor leaf; vimale-
splendid; yat — which; bhati — shines; simhasanam — throne.

In the midst of that place is a wonderful golden six-petal lotus decorated with
mantra-letters and mystic patterns (yantras). In the middle is the lotus whorl and
filaments. There, splendid as sunshine and cooling as camphor, is a sacred place in
the shape of a tortoise. There a lion-throne shines with great splendor.

Text 22

parsvadhah-padma-pattI-ghatita-harimani-stambha-vaidurya-prstham
 citra-cchadavalambi-pravara-mani-vara-mauktikya-kanty-ujj valam
tulantas cina-celasanam udupa-mrdu-pranta-prsthopadhanam
svarnantas citra-mantram vasu-hari-carana-dhyana-gamyasta-konam

parsva — sides; adhah — beneath; padma — rubies;patti — plate; ghatita — fashioned;

harimani — sapphires; stambha — columns; vaidurya — lapis lazuli; prstham — back;
citra — wonderful; cchada — covering; avalambi — manifest; pravara — best; mani-
jewels; vara — excellent; mauktikya — pearls; kanti — splendor; ujjvalam — splendid;
tulantah — soft cushions; cina — silk; cela — cloth; asanam — throne; udupa — moon;
mrdu = soft; pranta-prstha-upadhanam — cushion for sitting; svarna — golden; antah-
within; citra — wonderful; mantram — mantra; vasu — eight; hari — of Lord Hari;
carana — on the feet; dhyana — meditation; gamya — approached; asta-konam-
octagon.

The base and sides of the throne are fashioned from rubies, the legs from
sapphires, and the back from lapis lazuli. It is splendid with wonderful pearls and
the best jewels. There are soft moon-cushions covered with silken cloth. The
throne rests on an octagonal golden base where an eight-letter mantra of
meditation on LordHari s feet is inscribed.

Text I

sriman-navadvipa-stotram

srI-gauda-dese sura-dirghikayas
tire 'ti-ramye iha punyamayyah
lasantam ananda-bharena nityam
tam sri-navadvipam aham smarami

sri-navadvipa-stotram — prayers glorifying Navadvipa; sri-gauda-dese — in

Bengal; sura-dirghikayah — of the celestial Ganges; tire — on the shore; ati-ramye-
very beautiful; iha — here; punyamayyah — pure; lasantam — shining; ananda-
bharena — with great bliss; nityam — eternally; tam — it; sri-navadvipam — on Sri
Navadvipa; aham — I; smarami — meditate.

Prayers glorifying Navadvipa (by Srila Rupa Gosvami) follow:

I meditate on Sri Navadvipa, which eternally shines with great spiritual bliss on
the very charming shore of the purifying Ganges in in Bengal.

yasmai paravyoma vadanti kecit

 kecic ca goloka itTrayanti
vadanti vrndavanam eva taj-jnas
tam sri-navadvipam aham smarami

yasmai — to which; paravyoma — the spiritual sky; vadanti — say; kecit — some;
kecic — some; ca — and; goloka — Goloka; iti — thus; irayanti — say; vadanti — say;
vrndavanam — Vrndavana; eva — indeed; taj-jnah — they who know.

I meditate on Sri Navadvipa, which some say is the spiritual sky of Vaikuntha,
some say is the realm of Goloka, and they who know the truth say is Sri
Vrndavana.

yah sarva-diksu sphuritaih su-sitair

nana-drumaih supavanaih paritah
srT-gaura-madhyahna-vihara-patrais
tam sri-navadvipam aham smarami

yah — who; sarva-diksu — in all directions; sphuritaih — manifested; su-sitaih-

cooling; nana-drumaih — various shade trees; supavanaih — with gentle breezes;
paritah — filled; srI-gaura — of Lord Gaura; madhyahna — midday; vihara — of
pastimes;patraih — with objects.

I meditate on Sri Navadvipa, where in every direction are cooling breezes and
many trees where Lord Gaura enjoyed His noon pastimes.

srI-svarna-dhI yatra viharita ca

suvarna-sopana-nibaddha-tTra
vyaptormibhir gaurava-gaha-mayyes
tam sri-navadvipam aham smarami

sri-svarna-dhT — golden; yatra — where; viharita — enjoyed transcendental

pastimes; ca — and; suvarna — with golden; sopana — stairs; nibaddha — bound; tira-
shores; vyapta — manifested; urmibhih — with waves; gaurava-gaha-mayyeh — great.

I meditate on Sri Navadvipa, where the waves of the great Ganges playfully
splash against the golden shores decorated with golden stairs.
Text 5

mahanty anantani grhani yatra

sphuranti haimani manoharani
praty-alayam yam srayate sada sris
tam sri-navadvipam aham smarami

mahanty — great; anantani — limitless; grhani — houses; yatra — where; sphuranti-

manifested; haimani — golden; manoharani — charming; praty-alayam — in each

home; yam — which; srayate — rests; sada — always; srih — the goddess of fortune.

I meditate on Sri Navadvipa, where there numberless beautiful golden palaces,

all the eternal homes of the goddess of fortune.

vidya-daya-ksanti-makhaih samastaih
sadbhir gunair yatra janah prapannah
samstuyamana rsi-deva-siddhais
tam sri-navadvipam aham smarami

vidya — knowledge; daya — compassion; ksanti — tolerance; makhaih — sacrifice;

samastaih — with al; sadbhih — six; gunaih — virtues; yatra — where; janah — people;
prapannah — endowed; samstuyamana — glorified; rsi-deva-siddhaih — by the rsis,
devas, and siddhas.

I meditate on Sri Navadvipa, where the people are glorified by the great sages.
demigods, and Siddhas, and are filled with knowledge, mercy, tolerance, the
results of all Vedic yajnas, and the six great opulences.

Text 7

yasyantare misra-purandarasya
svananda-gamyaika-padam nivasah
sri-gaura-janmadika-lilayadhyas
tam sri-navadvipam aham smarami

yasya — of which; antare — in the middle; misra-purandarasya — of Purandara

Misra; svananda-gamyaika-padam — blissful place; nivasah — abode; sri-gaura-
janmadika-hlayadhyah — enriched with pastimes from the the birth of Lord
Caitanya.

I meditate on Sri Navadvipa, within which is the blissful home of Purandara

Misra, opulent with Lord Gaura's pastimes from His birth.

Text 8

gauro yatra bhraman harih sva-bhaktaih

sankirtana-prema-bharena sarvam
nimajjayaty ujjvala-bhava-sindhau
tam sri-navadvipam aham smarami

gaurah — Lord Gauranga; yatra — where; bhraman — wandering; harih — Lord Hari;
sva-bhaktaih — with His devotees; sankirtana-prema-bharena — with the great love
of sankirtana; sarvam — everything; nimajjayaty — immerses; ujjvala-bhava-sindhau-
in the ocean of splendid ecstatic love.

I meditate on Sri Navadvipa, where golden Lord Hari, by wandering

everywhere and chanting the Holy Name with great love in the company of His
devotees, plunged everyone into the brilliant ocean of ecstatic love of God.

Text 9

etan navadvipa-vicintanadhyam
padyastakam prita-manah pathed yah
srimac-chacinandana-pada-padme
su-durlabham premam avapnuyat sah

etan — this; navadvipa — of Navadvip; vicintanadhyam — enriched with the

memory;
padyastakam — eight verses; prita-manah — happy at heart; pathet — reads; yah-
who; srimac-chacinandana-pada-padme — for the lotus feet of Lord Caitanya; su-
durlabham — very rare; premam — love;avapnuyat — attains; sah

May he who with a joyful heart reads these eight verses opulent with
meditation on Sri Navadvipa attain rare love for Sriman Sacinandana s lotus feet.

Epilogue
gTtam gaudTya-bhasayam
vidvadbhir bahubhir muhuh
navadvTpasya mahatmyam
granthesu bahusu prthak

tani tani hi vakyani

samalocya samantatah
navadvTpa-kathayam tu
ramantu bhagavat-priyah

gTtam — sung; gaudTya-bhasayam — in a Bengali commentary; vidvadbhih-

learned souls; bahubhih — by many; muhuh — again and again; navadvipasya — of
Navadvipa; mahatmyam — glory; — granthesu — scriptures; bahusu — in many; prthak
— in many ways; tani tani — they; hi — indeed; vakyani — words; samalocya — seeing;
samantatah — everywhere; navadvTpa-kathayam — topics of Navadvipa; tu — indeed;
ramantu — may enjoy; bhagavat — to the Lord; priyah — they who are dear.

Let the dear devotees of the Lord rejoice to see these statements glorifying
Navadvipa in many different scriptures spoken by many learned devotees and now
translated into Bengali.