Other titles by rla bhaktivednta nryaa GOsvm mahrja r ikaka Veu-gta r Prabandhval r Bhakti-rasmta-sindhu-bindu r mana-ik Bhakti-tattva-viveka r upademta arcana-dpik

r Gauya Gti-guccha rmad Bhagavad-gt rmad Bhakti Prajna keava Gosvm his life and teachings r harinma mah-mantra Jaiva-dharma r Vraja-maala Parikram r Brahma-sahit r Bhajana-rahasya r Prema-sampua r camatkra-candrik r dmodarakam r Gop-gta r Sakalpa-kalpadruma Rays of the harmonist (periodical) and more. For a complete list over books, free downloads of titles, and more, please visit: www.purebhakti.com ISBN 978-1-935428-02-2
First printing: 1000 copies, February 2005 Second printing: 2000 copies, November 2009 2009 GaudIya VedaNta PuBlIcatIoNS. Some RIGhtS ReSeRVed.
excePt wheRe otheRwISe Noted, coNteNt oN thIS Book IS lIceNSed uNdeR the cReatIVe commoNS attRIButIoNNo deRIVatIVe woRkS 3.0 uNPoRted lIceNSe.

to view a copy of this license, visit http://creativecommons.org/licenses/by-nd/3.0/ Permissions beyond the scope of this license may be available at www.purebhakti.com/pluslicense or write to: gvp.contactus@gmail.com artwork pages 125, 219 ymarn ds. used with permission. artwork pages 89, 207, 256 BBt International. used with permission. Printed at: Samrat offset Pvt. ltd., New delhi - 110020

r r guru-gaurgau jayata

r Navadvpa-dhma

and Other Prominent Holy Places of the Gauya Vaiavas in r Gaua-maala

by

r rmad Bhaktivednta Nryaa Gosvm Mahrja

Dedicated to my Holy Master

r gauya-vednta-cr ya-kesar nitya-ll-pravia o viupda aottara-ata r

rmad Bhakti Prajna Keava Gosvm Mahrja

the best amongst the tenth generation of descendants in the bhgavata-parampar from r Ka Caitanya Mahprabhu, and the founder of the r Gauya Vednta Samiti and its branches throughout the world

INtRoductIoN PReFace to the eNGlISh edItIoN the dIScIPlIc SucceSSIoN

Part 1

i vii

viiiix

the maGNIFIceNce oF R NaVadVPa-dhma

the appearance and size of the dhma Part 2 The Nine Islands

3 7

chaPteR 1 R aNtaRdVPa
topura-grma ac-devs delivery room ketrapla iva, or Gopvara mahdeva r Nsihadeva temple r Gaura-kua Vddha-iva, or iva-ov mahprabhu-gha Jag-mdh-gha, or mdh-gha Brakon-gha Ngariy-gha Gag-nagara rvsa-agana, or khola-bhgra-g rvsa Paita r advaita-bhavana, the house of r advaita crya r Gaddhara-agana r Svarpa dmodara r Jagadnanda Paita

13
14 20 21 22 23 24 24 24 26 29 30 31 32 34 35 37 39

r Navadvpa-dhma
r candraekhara-bhavana rla Bhaktisiddhnta Sarasvat hkuras samdhi-mandira rla Gaura-kora dsa Bbj mahrjas samdhi r Rdh-kua and r yma-kua Pthu-kua, or Ballla-drgh r murr Guptas residence r odyna, or r Nandana cryas residence the Gauya-mahas at odyna in mypura and rla Bhaktisiddhnta Sarasvat hkura Prabhupda r yogapha-mypura r Gaura-Gaddhara rama r Gauya rama r caitanya-candrodaya mandira r Gaura-Nitynanda mandira (r Nandana crya-bhavana) r caitanya Gauya maha r caitanya-Bhgavat maha r ka-caitanya maha r Gopntha Gauya maha r Gaurga Gauya maha r Paramahasa Gauya maha caitanya mahprabhus true Birth Place (map) the Geographical location of old Navadvpa rla Bhaktivinoda hkura and antardvpa mypura 43 44 47 49 52 54 57 58 61 62 62 63 64 66 67 68 69 71 71 72 73 79

chaPteR 2 R SmaNtadVPa
chand kazis samdhi rdhara-agana

chaPteR 3 R GodRumadVPa, oR SuRaBh-kuJa

Svnanda-sukhada-kuja

85
87 90

95
98

Contents
Suvara-vihra harihara-ketra devapall (Nsihapall) 102 105 108

chaPteR 4 R madhyadVPa
Saptari-bhajana-sthala Naimiraya Brhmaa-pukara (Pukara-trtha) uccahaa Pacave

117
118 119 120 120 121

chaPteR 5 R koladVPa
Prauhmy r Jaganntha dsa Bbj mahrjas bhajana-ku and samdhi kuliy-dharmal (and rla Gaura-kiora dsa Bbj mahrja) rla Va dsa Bbj mahrja r devnanda Gauya maha r r keavaj Gauya maha r caitanya Srasvata Gauya maha r Srasvata Gauya sana and mission Samudragaha campaka-haa

123
130 134 137 141 143 151 153 154 155 156

chaPteR 6 R tudVPa (R Rdh-kua)

Vidynagara

161
164

chaPteR 7 R JahNudVPa
Bhma-il

169
174

chaPteR 8 R modadRumadVPa
rla Vndvana dsa hkuras place of residence

177
180

r Navadvpa-dhma
r mlin-devs fathers house and r Vsudeva dattas residence r Sragadeva murrs residence Vaikuhapura mahatpura 181 182 185 187

chaPteR 9 R RudRadVPa
Bilvapaka Bharadvja-l, or Bhru-g Niday-gha Part 3 r Gaua-maala

otheR PRomINeNt holy PlaceS oF the Gauya VaIaVaS IN R Gaua-maala

ambik-klan r Gaurdsa Paita Blasgrma (Rdhnagara) r mnaketana Rmadsa Benpola r haridsa hkura Buhana Budhu-p Budhur ckadaha ckund rnivsa crya cdap cndapura cigrma r Puarka Vidynidhi r mukunda datta chatrabhoga chuchur

191
193 195 195

201
202 203 206 206 206 207 209 210 210 210 211 212 212 213 213 213 214 215 215

Contents
dha, or dha r Va-vadannanda denua devagrma r Vivantha cakravart hkura hk (r hkevar Pha) hk-dakia dhrend Bahdura r ymnanda Prabhu ekacakr (Vracandra-pura Garbhavsa) r Nitynanda Prabhu Gopvallabhapura r Rasiknanda Prabhu Guptipa Jhmaapura kgaja Pukuriy kjalgrma klikpura kcap, or kcanapall kcana-gaiy kcan-grma kkuiy kima-bzra kaav kendubilva key khaadaha khnkula-ka-nagara khetur kogrma kolkata Bgabzra kapura 217 218 218 218 218 221 221 222 222 223 228 230 231 232 232 234 234 234 234 235 236 236 236 237 239 239 239 241 243 246 246 248

r Navadvpa-dhma
kul, or knu-grma kulna-grma r Rmnanda Vasu kumrahaa r vara Purpda mdh-tal mahea mekhal Navagrma Navahaa, or Naih Nitynandapura Pacaku Pnh r Rghava Paita Pacimap Phuliy Pichalad Prvasthal Puiy r Gagmt Gosvmin Rmakeli r Rpa and r Santana Gosvms r anupama r Jva Gosvm aiyadbda akhanagara ntipura r advaita crya Saptagrma tala-grma rkhaa r Narahari Sarakra hkura 249 249 250 251 252 253 253 254 255 256 256 256 256 258 259 260 261 261 261 261 262 264 269 269 270 270 272 273 277 278 279 279

Contents
r mukunda Sarakra hkura r cirajva Sena r dmodara kavirja r Rmacandra kavirja r Govinda kavirja r Sulocana r Balarma dsa r Ratiknta hkura r Rma-gopla dsa r Rmapura-ctar tlakhar tamaluka, or tmralipti trive uddhraa-pura Vghnp Vkalcandradvpa r candraekhara crya Vakrevara Vallabhapura Vanaviupura Varhanagara Vrajarjapura r Gaddhara dsa yjgrma rnivsa crya Prabhu yaa Part 4 Prayers to r Navadvpa-dhma r Navadvpakam the Glories of r Navadvpa-dhma 282 284 284 284 286 287 287 287 288 288 288 289 290 290 292 292 292 293 293 294 294 295 295 296 296 300

306 309

GloSSaRy INdex oF PeoPle

315 325

translated from the Hindi Edition

ymasundara r Ka, the son of the king of Vraja, is the ultimate limit of the Absolute Truth. He is the Supreme Personality of Godhead, the cause of all causes and the origin of everything, though He Himself is without origin. He is the personification of eternity, knowledge and bliss. He possesses all potencies and is the most merciful. He fully embodies and relishes all transcendental mellows. This same r Ka, who performs pastimes filled with sweetness, displays the highest degree of magnanimity as r Gaurasundara, He who freely bestows transcendental love. Thus r Ka and r Gaurasundara comprise an identical spiritual principle (tattva). r Kas abode, r Vndvana-dhma, is similarly identical in all respects to r Gaurasundaras abode, r Navadvpa-dhma. The perimeter of both is approximately thirty-two miles (sixteen kosas ).1 The Vedic scriptures reveal that r Gaurasundaras pastimes are the sequel to Kas pastimes. In Vraja, r Ka relishes the mellows of transcendental love, and in r Navadvpa-dhma He distributes them. That devotee who performs his devotional practices aspiring for the transcendental mellows of Vraja can easily attain this vrajaprema by taking exclusive shelter of r Gaurasundara and His dear associates in r Navadvpa-dhma, where offences are not considered. Hence, the glories of both Navadvpa-dhma and Vndvana-dhma defy description. Devari Nrada, r Uddhava and other exalted saints possess a high calibre of prema , but still they aspire to acquire this rarely attained vrajaprema. r Gaurasundaras abode easily bestows this prema to

r Navadvpa-dhma
sdhakas who take its shelter. In conclusion, r Navadvpa-

dhma is as supremely magnanimous as r Gaurasundara Himself. Navadvpa-dhma consists of nine islands [nava means nine and dvpa means island], namely, Antardvpa, Smantadvpa, Godrumadvpa, Madhyadvpa, Koladvpa, tudvpa, Jahnudvpa, Modadrumadvpa and Rudradvpa. Furthermore, r Navadvpadhma is the abode of the nine types of devotional service as follows: Antardvpa self-surrender; Smantadvpa hearing; Godrumadvpa chanting; Madhyadvpa remembering; Koladvpa serving the Lords lotus feet; tudvpa worshipping; Jahnudvpa offering prayers; Modadruma dvpa engaging as a servant; and Rudradvpa serving as a friend. r Gaurasundara and His intimate associates enacted their pastimes throughout Navadvpa-dhma. Gaurasundara also performed pastimes in r Gaua-maala, the area surrounding and including Navadvpa-dhma, where many of His associates appeared, performed their pastimes and practised their bhajana. To this day the places mentioned in this book serve to generate memories of the Lords pastimes. These pastimes are eternal, as confirmed in Bhakti-ratnkara (1.57):
adypiha sei ll kare gaurarya kona-kona bhgyavn dekhibre pya Even today r Gaurasundara performs pastimes here with His associates, but only an exceedingly fortunate living entity can behold them.

The jvas life becomes successful by circumambulating r Navadvpa-dhma, where the Lords most munificent pastimes are enacted. Moreover, if he does so while chanting the holy name and hearing hari-kath, he receives unlimited benefit.

ii

Introduction
rla Jva Gosvm was still a youth when Mahprabhu (r Gaurasundara) entered His unmanifest pastimes. Soon after, he renounced material life and came to rdhma Mypura. In the house of Mahprabhu, r Jva Gosvm received the priceless mercy of r Nitynanda Prabhu, who later guided him on Navadvpa-dhmas thirty-two mile parikram , elaborating on rman Mahprabhus pastimes in each and every place. rla Bhaktivinoda hkuras deeply moving descriptions of this parikram are recorded in r Navadvpa-dhma-mhtmya (see Parikram-khaa). Years later, r na hkura, an associate of rman Mahprabhu, took rnivsa crya, r Narottama hkura and r Rmacandra Kavirja on parikram of r Navadvpa-dhma. rla Narahari Cakravart hkura gives a captivating description of this parikram in his Bhakti-ratnkara , and a concise yet heart-rending description is found in rla Bhaktivinoda hkuras r Navadvpa-bhva-taraga. In recent times our grand-spiritual master, o viupda aottara-ata r rmad Bhaktisiddhnta Sarasvat Gosvm hkura Prabhupda, inaugurated r Navadvpa-dhma parikram and executed it according to the section on parikram in rla Bhaktivinoda hkuras book r Navadvpa-dhmamhtmya . He performed the parikram with thousands of pilgrims to bestow this auspicious opportunity upon the wider community. Following in his footsteps, our spiritual master, jagad-guru nitya-ll pravia o viupda aottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja, per formed this parikram annually, as do those devotees who have taken shelter of him. Annually, for the last forty-five years, this worthless and insignificant servant has also had the opportunity to participate in r

iii

r Navadvpa-dhma
Navadvpa-dhma parikram . For many years I performed it with my spiritual master, and in this way received several opportunities to hear narrations of pastimes and philosophical conclusions from his lotus mouth. Later, when he had entered his unmanifest pastimes, I performed parikram under the guidance of his r Gauya Vednta Samiti. This book is based on those narrations, on information taken from Bhakti-ratnkara, and in particular on rla Bhaktivinoda hkuras r Navadvpadhma-mhtmya and his r Navadvpa-bhva-taraga. r Caitanya Mahprabhus prema-dharma, eternal religion of pure, transcendental loving service to r Ka, is being extensively propagated all over the world. Consequently, countless pilgrims from India and abroad come to take darana of rman Mahprabhus appearance-place, rdhma Mypura, His various pastime-places in Navadvpa-dhma, and the appearance- and pastime-places of His associates. I hope this book will assist all inquisitive devotees. My most worshipful Gurudeva, the crest-jewel of topmost, swan-like Vaiavas, o viupda aottara-ata r rmad Bhakti Prajna Keava Gosvm, is the guardian of the r Gauiya sampradya, and the founder-crya of the Gauya Vednta Samiti and the gauya-mahas throughout India under its jurisdiction. He established r Keavaj Gauya Maha in Mathur-dhma to preach rman Mahprabhus prema-dharma amongst the Hindi-speaking population. His causeless mercy and inspiration has led to much devotional literature being translated from Bengali into Hindi, and this translating work continues to this day. It is a great pleasure to present this book to the reader today, on behalf of my Gurudeva. Finally, I must mention that this book was produced very quickly through the enthusiasm, generosity and affectionate

iv

Introduction
support of the present chairman and crya of r Gauya Vednta Samiti, my godbrother parivrjakcrya r rmad Bhaktivednta Vmana Mahrja. I am indebted to him. May he offer this book into the lotus hands of our most beloved Gurudeva and thus bestow his affection upon me. This is our prayer at his lotus feet. The service of the devotees who made this book ready for publication is laudable. Worthy of mention are r O Praka Vrajavs (M.A.) Shityaratna, Dr. Kedra Datta Tatr (Ph.D.), rman Navna-ka Brahmacr, rman Anaga-mohana Brahmacr and others. rman Jaganntha dsa dhikr and others financed its publication. I am praying to the lotus feet of Their Lordships r Guru-Gaurga and r GndhrvikGiridhr that They shower Their abundant mercy and blessings upon them. This book was published immediately after its basic completion, and may therefore contain some errors. May intelligent readers delight us by correcting these errors in the course of their reading. Praying for a particle of the mercy of r Hari, r Guru and the Vaiavas,

(r Bhaktivednta Nryaa) r Gaura-prim, 1992 r Keavaj Gauya Maha Mathur (U.P.)

1 r Vndvana-dhma is measured here to include Vndvana, Govardhana, Varsn and Nandagrma.

t ranSlation : nti ds t ranSlation c onSultation : rpad B.V. Mdhava Mahrja, rmat um dd and Prim ds E ditinG : Vaijayant-ml ds E ditinG i nPut: rpad Bhgavata Mahrja, Sundara-gopla dsa, ymar ds, Vicitri ds and Viupriy ds P HotoGraPHy: Vidhi-bhakti ds additional photos supplied by Ka-kruya dsa brahmacr, arad ds, Ka-my ds and Sulat ds M aPS G raPHicS : Jaya-gopla dsa brahmacr r ESEarcH : Vaijayant-ml ds c olour S cHEME for r G aua- Maala : Vasanta dsa and anupama dsa a rtWorK the disciplic Succession on page 8-9 by Pratparudra dsa l ayout
and

c oVEr d ESiGn : Ka-kruya dsa brahmacr Knt ds

G loSSary

and i ndEx :

in various ways the following devotees gave their generous assistance to the production of this book: rpad B.V. Vaikhnas Mahrja, rman Svetadvpa dsa, Brajantha dsa, narahari dsa brahmacr (hka Gauya Maha), Jaganntha dsa (uSa), Gaurasundara dsa, Bhma dsa, Vrajantha dsa (junior), acyuta-ka dsa, Vasanta dsa, Premavat ds, yaoda-my ds and Majar ds.

Pronunciation G uidE We have used standard diacritical markings to indicate the specific pronunciation of Sanskrit and Bengali words. Pronounce like a in father, like ea in neat, like oo in root, like ri in rip, and like ng in hung, and like sh in shy, and c like ch in chap. in many Bengali words v is pronounced as b.

to the English Edition

n this book our eternally merciful Gurudeva, r rmad Bhaktivednta Nryaa Mahrja, describes the numerous sacred places of r Navadvpa-dhma and introduces many of the holy places in the surrounding area of r Gaua-maala (which includes Bangladesh). The enclosed map of r Gaua-maala offers another dimension of involvement to the reader of this and other books about rman Mahprabhu and His followers. The locations of many places were verifiable, but over time, some places have been forgotten or obscured by changes in landscape, and therefore were not easily located or available for darana. rpad Bodhayan Mahrja kindly connected us with rman Mukunda Prabhu (Mr. Mukulpada Mitra) from hka, who ensured a successful pilgrimage to Bangladesh to take photos. Both ISKCON temples and Gauya Mahas showed their nonsectarian spirit by giving assistance in this regard. We are ever indebted to rla A.C. Bhaktivednta Svm Prabhupda, who revealed to the Western world the glories, pastimes and abodes of r Gaurga Mahprabhu and His associates. We pray to one day genuinely desire the mercy of our Gurudeva and the followers of Mahprabhu, by which we will all find ourselves submerged in the same ocean of love for r Gaurga in which they are blissfully immersed. nti ds / Vaijayant-ml ds Nitynanda-trayoda 21st February, 2005 r Keavaj Gauya Maha, Mathur

t HE d iSciPlic S uccESSion
froM toP lEft to BottoM riGHt nitya-ll-PraVia o ViuPda VaiaVa-SrVaBHauMa

rla Jaganntha dsa Bbj Mahrja

nitya-ll-PraVia o ViuPda Saccidnanda

rla Bhaktivinoda hkura

nitya-ll-PraVia o ViuPda ParaMaHaSa

r rmad Gaurakiora dsa Bbj Mahrja

nitya-ll-PraVia o ViuPda aottara-ata r

rmad Bhaktisiddhnta Sarasvat hkura Prabhupda

nitya-ll-PraVia o ViuPda crya-KESar r

rmad Bhakti Prajna Keva Gosvm Mahrja

nitya-ll PraVia o ViuPda aottara-ata r

rmad Bhaktivednta Svm Mahrja

o ViuPda ParaMaHaSa PariVrJaKcrya

rmad Bhaktivednta nryaa Gosvm Mahrja

r Navadvpa-dhma

offer my obeisances to r Navadvpa-dhma, a transcendental land so enchanting that it steals the heart. This abode is referred to as Brahmapura in the Chndogya Upaniad, vetadvpa in the Smtis and Vraja by those rare devotees who are conversant with transcendental mellows. r Navadvpa-dhma is the pastime-place of r acnandana Gaurahari, who is characterised by the sentiments and bodily lustre of r Rdh. r Gaurahari is the combined form of r Ka, who is the monarch of all transcendental mellows (rasarja), and of r Rdh, who is the personification of ecstatic love of Godhead (mahbhva). Anta ka bahir-gauram inwardly He is Ka Himself, and outwardly He is of fair complexion ( gaura). The glory of this dhma is without limit or comparison. r Caitanya Mahprabhus dhma , which is eternal, is as profound and esoteric as He is. However, the conditioned living entities are unable to properly behold the dhma , because they have turned their backs on the Lord. As a result, they are enveloped by His illusory energy (Mahmy). By the mercy of Yogamy-dev, Mahmy removes her illusory covering of material existence, enabling the living entities to take complete darana of the Lords holy abode. This is explained by rla Bhaktivinoda hkura in his r Navadvpabhva-taraga (verse 11):
my-jlvta cak u dekhe k udrgra jaa-my bhmi jala dravya jata ra my kp kari jla uhya jakhana khi dekhe suvila cinmaya bhavana One whose eyes are covered by the illusory energy looks upon the dhma and merely sees an ordinary place and material elements, such as earth and water. If, however, the illusory energy mercifully lifts her covering, then one beholds a grand transcendental dwelling.

Magnificence
r Kas pastimes (ka-ll ) and rman Mahprabhus pastimes ( gaura-ll ) are non-different, just as Vndvanadhma and Navadvpa-dhma are non-different. Gaura-ll is the sequel to ka-ll. At the end of Dvpara-yuga the most merciful Vrajendra-nandana r Ka, the foremost enjoyer of all transcendental mellows, descended to this material world along with the entire land of Vraja and His Vraja companions. He appeared for the purpose of bestowing His transcendental love upon the living entities by performing His various pastimes. Even though r Kas holy name and abode are unlimitedly magnanimous, the living entities ( jvas ) cannot easily attain ka-prema from them. The principal reason for this is the jvas vast accumulation of offences. It is impossible to attain prema as long as ones chanting is offensive to the holy name. Amazingly, offences are not considered significant when one chants the holy name of r Gaurasundara, visits His holy abode and practises devotion to Him. This ka-prema is rarely attained, but if a person utters the names of r Gaura and r Nitynanda Prabhu in r Navadvpa-dhma, ka-prema easily manifests in his heart, even if he is offensive. Jag and Mdh are striking evidence of this. Navadvpa-dhma has yet another unique magnificence. If a sdhaka worships r Gaurasundara in the mood of neutrality (nta-rasa ) or servitude (dsya-rasa ), he easily attains the mood of either fraternal (sakhya-rasa), parental (vtsalya-rasa) or amorous love (mdhura-rasa) for Ka. rla Bhaktivinoda hkura explains that worship to rman Mahprabhu should be performed in the mood of servitude. When this mood of servitude matures, the most elevated mellow of amorous love for r Ka manifests in the heart of the practitioner. The object of ones bhajana, rman Mahprabhu, is then seen as r Rdh and r Ka. 5

r Navadvpa-dhma
The boundless and infinite glory of r Navadvpa-dhma cannot be completely described, even by the father of mankind, Brahm; by the lord of lords, Mahdeva; or by Anantadeva with his thousands of mouths. For countless millennia demigods and goddesses, as well as Rudras and Siddhas, worship r Gauracandra in various parts of Navadvpa-dhma just to receive His mercy and the mercy of the dhma . The rutis, Smtis, Tantras, Puras and other scriptures obscure their descriptions of r Navadvpa-dhmas true splendour, which can only be understood by the mercy of Bhagavn and His devotees. It was the desire of the Lord that in Satya-yuga, Tret-yuga and Dvpara-yuga the glory of r Navadvpa-dhma remain concealed. In Kali-yuga, however, the glory of this dhma resplendently manifests and the influence of the other holy places diminishes. The Supreme Personality of Godhead, Vrajendra-nandana r Ka, descends as r Gaurasundara to benefit the living entities by propagating the chanting of the holy name and by dis tributing prema. Beyond even that, He descends to personally relish the sentiments of r Rdh. At that time, His most cherished abode, r Vndvana, which until that time was covered, manifests as r Navadvpa-dhma and powerfully bestows p r e m a - b h a k t i . If a person takes shelter of r Gaurasundara in His abode, he will easily attain this premabhakti that dear devotees like r Nrada and others rarely achieve. r Gaura and r Nitynanda do not seriously consider the living entities offences; neither does Their abode. Premabhakti in the unnatojjvala-rasa of Vraja is attained simply by residing in the land of Navadvpa or circumabulating it with faith.

Magnificence
The appearance and size of the dhma
r Navadvpa-dhmas nine islands are situated within r Gaua-maala on both banks of the Bhagavat-Bhgrath (Gag). Here the Bhagavat-Gag flows a twisting, zigzag course as if reluctant to continue on her way, preferring instead to forever enfold this playground of rman Mahprabhu in her embrace. r Gaua-maala extends over twenty-one yojanas, with r Gag-dev flowing through its centre. r Navadvpa-dhma is located in the heart of r Gaua-maala, the centre of which is the Yogapha-Mypura, where rman Mahprabhu appeared. Gaua-maala is a wish-fulfilling gem, because all that is here the water, land and trees is spiritual. All sacred places, such as the seven holy cities, as well as the Gag, Yamun and Sarasvat, are included within it. The living entities darana of this extraordinary dhma is solely dependent on the mercy of rman Nitynanda Prabhu. r Navadvpa is shaped like an extensive eight-petalled lotus flower, the centre of which is Antardvpa Mypura. Smantadvpa, Godrumadvpa, Madhyadvpa, Koladvpa, Rudradvpa, Jahnudvpa, Modadrumadvpa and tudvpa constitute the lotus eight petals. The centre of r Gauamaala, r Navadvpa-dhma, has a circumference of sixteen kosas (approximately thirty-two miles), and is also like the pericarp of a lotus flower. According to the scriptures, rman Mahprabhus appearance-place, Antardvpa Mypura, is situated on the Gags eastern bank along with Smantadvpa, Godruma dvpa and Madhydvpa. Five islands Koladvpa, tudvpa, Rudradvpa, Jahnudvpa and Modadrumadvpa lie on the western bank. By examining five hundred year old government maps and by studying the authoritative literatures

r Navadvpa-dhma
of that time, it is clearly evident that rman Mahprabhus appearance-place was situated on the Gags eastern bank. r Caitanya-bhgavata , r Caitanya-caritmta and other ancient authoritative scriptures give clear descriptions of how rdhma Mypura, Chand Kazis samdhi, Ballla Senas fort, Ballla-dgh, rdhara-gana and other such places were situated in close proximity on the Gags eastern bank. It is in present times only that the town of Navadvpa is situated on the Gags western bank, which is actually the location of the original Koladvpa. When the Gag flooded the original Navadvpa, its residents moved to settle on the higher ground on the western bank. Changes like this have taken place frequently. Today, once again, there are many beautiful, tall temples decorating the Gags eastern bank. The circumambulation of r Navadvpa-dhma begins from Antardvpa Mypura. From there one progresses in sequence to Smantadvpa, Godrumadvpa and Madhyadvpa. After crossing the Gag, one then continues to Koladvpa, tudvpa, Jahnudvpa, Modadrumadvpa and Rudradvpa, returning to Antardvpa to complete the parikram. Previously Rudradvpa was located on the Gags western bank, but now it is on the eastern bank. The auspicious day to commence the yearly parikram is on the eighth or ninth day of the bright fortnight in the month of Phlguna (FebruaryMarch), and it is auspicious to finish it on Prim in that same month. In this way one can take darana of one or two different islands each day, and on Prim, the appearance day of r Gaurasundara, one may take darana of rdhma Mypura. In his r Navadvpa-dhma-mhtmya, rla Bhaktivinoda hkura beautifully describes the parikram of r Navadvpadhma in Bengali poetry. He also describes it briefly in his r

Magnificence
Navadvpa-bhva-taraga, as does rla Narahari Cakravart

hkura in his Bhakti-ratnkara. First r Nitynanda Prabhu guided r Jva Gosvm on this parikram , and thereafter, Mahprabhus servant r na hkura, a resident of Mypura, took rnivsa crya, r Narottama hkura and r Rmacandra Kavirja around the dhma. rla Bhaktivinoda hkura himself later performed this same parikram and described the places of darana in all nine islands in r Navadvpa-dhma-mhtmya . Next rla Sarasvat hkura performed the parikram yearly and his principal disciples have continued this practice to the present day. J a g a d - g u r u rla Bhakti Prajna Keava Gosvm Mahrja and his followers are prominent among those disciples performing this parikram. Each of Navadvpas nine islands represent one of the nine kinds of devotion described in rmad-Bhgavatam as follows: Godrumadvpa chanting ( k r t a n a m ); Madhyadvpa remembering (smaraam); Koladvpa serving the Lords lotus feet ( pda-sevanam ); tudvpa worshipping ( arcanam ); Jahnudvpa offering prayers (vandanam); Modadrumadvpa engaging as a servant ( dsyam ); Rudradvpa serving as a friend (sakhyam ); Smantadvpa hearing (ravaam ); and Antardvpa fully surrendering ones very self to the Lord (tma-nivedanam). The twelve forests of Vraja are concealed within the nine islands of Navadvpa, but in Navadvpa these forests are situated in a different order. Antardvpa is Gokula-Mahvana. North of Pthu-kua (or Ballla-dgh) are Madhuvana and the city of Mathur. In the middle of Madhuvana, near rdharas hut, is Virma-gha, where rman Mahprabhu rested after reforming the Kaz.

r Navadvpa-dhma
Godrumadvpa is Nandagrma, where countless cowherd boys reside. At this place rman Mahprabhu and r Nitynanda Prabhu would become absorbed in ecstasy upon remembering their cowherding pastimes with the cowherd boys. Madhyadvpa is a part of Kmyavana, and both Pukara and Naimiraya are also present there. Koladvpa is Bahulvana and Campaka-haa is Khadiravana. tudvpa is Rdh-kua, which is a part of Vndvana. Nearby, in Koladvpas Kuliy-paha is Govardhana. Jahnudvpa is Bhadravana, and Modadrumadvpa is Bhravana. Mahatpura in Modadrumadvpa is Kmyavana. Rudradvpa is Baelvana and Smantadvpa, situated near Rudradvpa, is also a part of Baelvana. In this way, the twelve forests of rdhma Vndvana are concealed within the islands of r Navadvpa-dhma.

10

r Navadvpa-dhma

our-headed Brahm performed austerities at topuragrma to become free from the offence he committed during Kas pastimes of stealing the cowherd boys and calves. Feeling deeply remorseful and having contemplated rman Mahprabhus coming pastimes and His munificence, he worshipped the Lord at this place. Mahprabhus pastimes are eternal, yet sometimes they manifest in this world and other times they do not. Consequently, it is not against established philosophical conclusions to worship rman Mahprabhu even before He performs His pastimes in this world. Satisfied with Lord Brahms worship, rman Mahprabhu appeared before him. Brahmj begged forgiveness for his offences, and asked for a boon: When You exhibit Your pastimes in this world, please arrange for me to take birth in a low-class family and, thus in a mood of humility and wretchedness, fulfil Your innermost desire with my service. rman Mahprabhu then granted Lord Brahm his boon, saying, You will take birth in a Muslim family and serve Me by preaching and loudly chanting the holy names of Hari. I will appear in this form of Gaurga, having accepted the sentiment and bodily lustre of My beloved Rdh for the purpose of fulfilling My three special internal desires. I will madden all the living entities in the universe by making them dance in harinma-sakrtana and by bestowing upon them the most elevated and resplendent prema , which is rarely attained even by the demigods. You will assist Me in fulfilling My hearts desires to accomplish this. This island (dvpa ) became known as Antardvpa, because it was here that the Lord revealed His internal (antara ) sentiments to Brahm. In rman Mahprabhus pastimes this same Brahm

topura-grma

14

r Antardvpa
appeared as nma-crya rla Haridsa hkura, the authority in the chanting of the holy name. Antardvpa is also known as topura. Antardvpas central point, the Mah-yogapha, is the appearance-place of the Lord, and is also known as Mypura. This Antardvpa consists of Ballla-dgh (Pthu-kua), a portion of Vmana-pukura, rnthapura, Gag-nagara and other places. r Jaganntha Miras house was within the present Vmana-pukura. Although rman Mahprabhu eternally performs pastimes here, only fortunate souls can witness them. When the foundation to the present grand Yogapha Temple in Mypura was being dug, a small four-armed deity was found. This deity had been worshipped by r Jaganntha Mira, whose temple was located in that spot. And just nearby, under a large neem tree, Nim took birth from r ac-devs womb. ac-devs father, r Nlmbara Cakravart, was a renowned scholar of astrology and logic. ac-dev was highly chaste, devout and the embodiment of mercy. Her eight daughters died at birth, one after the other. She then gave birth to an extraordinary son named r Vivarpa. He was learned in the scriptures, peaceful in nature and benevolent. He was omniscient and his intellect was unparalleled. Although he was incomparably beautiful, he was completely detached from sense enjoyment. Nim took birth after Vivarpa. Nim was none other than Vrajendra-nandana r Ka Himself who had accepted the mood and lustre of r Rdh. He chose to appear in this world for several reasons among which four are prominent: (1) To propagate the yuga-dharma , or the religious practice for the age. This is the congregational chanting of the holy names (r-nma-sakrtana).

15

r Navadvpa-dhma
(2) To distribute what had never been given before unnatojjvala-prema, transcendental love in the elevated amorous mellow. (3) To respond to the entreaty of r Advaita crya, who was perturbed by the extremely irreligious state of the world at that time. r Advaita crya had worshipped r Kra with Gag water and tulas leaves, and thus induced the Lord to appear. (4) To fulfil His three confidential desires. Ka, who is supremely merciful and the enjoyer of all transcendental mellows, accepted the mood and lustre of r Rdh and appeared as r Gaurga: (a) to taste the greatness of rmat Rdhiks prema, (b) to personally taste, as rmat Rdhik does, all the sweetness of His form, and (c) to taste rmat Rdhiks happiness when She relishes His sweetness.

Nim cried often, and only stopped when someone chanted the holy names.

16

r Antardvpa
r Gaurga Mahprabhu took birth on 23rd Phlguna in the akbda Era 1407, that is [according to the Christian Era] 28th February, 1486. It was a full-moon day, and He appeared at twilight. There was a lunar eclipse that evening, and everywhere hundreds of thousands of people were singing the glories of Hari. In such a glorious atmosphere, which was surcharged with the chanting of the holy name, He appeared from the womb of r ac-dev. Because He took birth under a neem tree He was named Nim, and because His complexion was golden in lustre, He became known as Gaurga (golden-limbed). The ladies exclaimed, Hari Bol, Hari Bol! and that abode re sounded continuously with the vibration of the holy names. Nims childhood nature was extremely restless, just like r Kas. Once, in the house of Jaganntha Mira, He caught a snake and proceeded to play with it. Another time He climbed upon the shoulders of a thief and rode on them throughout the town. On an Ekda day He begged for the food that was being

Restless Nim caught a snake and played with it.

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r Navadvpa-dhma

offered to the deity in the house of a devotee. He cried often, and only stopped when someone chanted the holy names, at which He broke out into loud peals of laughter. Sometimes, on His way home from school He would play games in the Gag with the other children. When His elder brother Vivarpa accepted the renounced order, however, Nims behaviour became more subdued and He studied at r Gagdsas school, which He attended with Gaddhara, Dmodara, Jagadnanda, Mukunda and other boys. Later He established a Sanskrit school in His own home where He taught grammar. At one of the Gags ghas in Antardvpa, He crushed the pride of a champion of erudition named Keava Kmr and instructed him in bhajana. In Antardvpa He was married twice; first to r Lakmpriy-dev, and after she left this world, to r Viupriy-dev. It was from here that He travelled to Gay, where r vara Pur initiated Him into the chanting of r Kas names. When He returned He had become transformed into an exalted devotee who constantly tasted transcendental sentiments. Finally, in a mood of detachment, He left His aged mother and His wife Viupriy and crossed the Gag to

18

r Antardvpa
accept the renounced order in Kaav. Later, in ntipura, His mother requested Him to take up His residence in Pur-dhma instead of Vndvana, and He agreed to do this. He later left Pur to travel throughout South India, where He dis cussed b h a k t i - t a t t v a with r Rmnanda The deities of r Gaurga with His wives r Lakmpriy-dev (left) and Rya on the bank of the r Viupriy-dev (right) river Godvar. In all, He remained based in Pur-dhma for twenty-four years, the first six of which were spent travelling to Vndvana, South India and other places. During the remaining eighteen years He experienced an unceasing restlessness caused by feelings of separation from Ka. Svarpa Dmodara and Rya Rmnanda were able to pacify rman Mahprabhus specific moods by reciting appropriate verses from r m a d Bhgavatam , or by singing songs by Cadsa, Vidypati or from Jayadeva Gosvms Gta-Govinda. He had conducted His married life as an ideal house-holder, and when He renounced it, He lived a life of complete detachment. In this way He set the example how to engage in the ideal, renounced life of bhajana. When rman Mahprabhu accepted sannysa , the lives of Mother ac and Viupriy-dev became filled with intolerable separation from Him. At that time, they were cared for by na hkura and r Va-vadannanda. In separation from

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r Navadvpa-dhma
Mahprabhu, Viupriy-dev forgot to eat, drink or tend to other bodily needs. Indeed, she forgot everything, and became extremely weak and frail. She simply chanted the mah-mantra from morning to noon, and for each mantra she chanted, she put aside one grain of rice. At noon she prepared that rice and offered it to r Rdh-Ka and her deity of Mahprabhu. She then offered the prasda to ac-dev, who would accept some and leave the rest, which amounted to a mere handful, for Viupriy-dev. With a restless heart she remembered r Caitanya Mahprabhu day and night, and as she chanted the holy name, she wept. Faithful devotees received darana of her lotus feet only after repeated requests. Unable to tolerate separation from rman Mahprabhu, Vaiavas like r Nitynanda Prabhu, r Advaita crya and rvsa Paita gradually moved away from Navadvpa to reside elsewhere. Later, when the Gag flooded a large part of Navadvpa, the inhabitants of Navadvpa moved to the western bank, called Kuliy-Pahapura.

ac-devs deliver y room

(where Nims umbilical cord was cut)

Here under a neem tree, baby Nim took birth from the womb of Mother ac. The original tree has since departed from this world, and a new tree has grown in the same place.

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r Antardvpa

r Caitanya Mahprabhus birthplace

Ketrapla iva, or Gopvara Mahdeva

In the Yogapha, Ketrapla iva, the protector of the dhma, is eternally worshipped. He is also known as r Gopvara, and he bestows service to the dhma. Pure devotees who perform their worship in accordance with the followers of rla Rpa Gosvm (the r-rpnugas ) honour Ketrapla iva as Gopvara iva, and pray to him for eternal service to r Gaura that is devoid of material attributes. r Gaura is the embodiment of rasarja-mahbhva , the com bined form of r Rdh-Ka. Gopvara ivas prama-mantra (from rla Vivantha Cakravart r Sakalpahkuras kalpadruma, text 103) is:

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r Navadvpa-dhma
vdvanvani-pate! jaya soma! soma-maule!
sanaka-sanandana-santana-nradeya gopvara! vraja-vilsi-yugghri-padme prema prayaccha nirpdhi namo namas te O gatekeeper of Vndvana! O Soma, all glories to you! O you whose forehead is decorated with the moon, and who is worshipful for the sages headed by Sanaka, Sanandana, Santana and Nrada! O Gopvara! Desiring that you bestow upon me prema for the lotus feet of r Rdh-Mdhava, who perform joyous pastimes in Vraja-dhma, I offer obeisances unto you time and again.

r Nsihadeva Temple
Close to Ketrapla iva is a temple of r Nsihadeva, who destroys obstacles on the path of devotion, and nearby are the deities of r Gaura-Gaddhara.

r Nsihadeva (left) and r Gaura-Gaddhara (right)

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r Antardvpa

r Gaura-kua
In Vndvana, r Rdh-kua and r yma-kua are supremely glorious. Similarly, in Navadvpa, which is nondifferent from Vndvana, r Gaura-kua in Mypura is matchlessly glorious. The devotees of r Gaurasundara bathe and perform camana in this pond, and thus they taste the sweetness of r Rdh-Kas mercy. Many exalted personalities, expert in bhajana, perform their worship here.

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r Navadvpa-dhma
Vddha-iva, or iva-ov
Vddha-iva is located on the bank of the Gag south of the Yogapha. In rman Mahprabhus time there was a temple of Vddha-iva here, but the temple has since disappeared in the Gags flow. At that place, which is now known as iva-ov, r Nitynanda Prabhu gave r Jiva Gosvm darana of Vddha-iva.

Mahprabhu-gha was situated near the Yogapha, six yards north of Vddha-iva. These ghas no longer exist, having been submerged by the Gag. Here Nim, as a young boy and as a scholar, used to bathe in the Gag and perform water-sports. Just as the Yamun witnessed Kas pastimes, the Gag received the good fortune to delight in Nims pastimes.

Jag-Mdh-gha, or Mdh-gha
Jag-Mdh-gha was near Jaganntha Miras house in Mypura, on the bank of the Gag. By the mercy of rman Mahprabhu, r Mdh used to clean this gha with his own hands. Jag and Mdh, previously Jagadnanda and Mdhavnanda Bandhopdhyya, were born into a prestigious brhmaa family of Navadvpa, but bad association corrupted their characters and they became great rogues, drunkards and sinners. In fear of their oppressive and tyrannical behaviour, no virtuous persons especially the elderly, children or women would come to bathe at this gha. rman Mahprabhu had appointed the exalted Nitynanda Prabhu and Haridsa hkura to go throughout the town to propagate nma-prema, transcendental love for Ka through

Mahprabhu-gha

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r Antardvpa
chanting the holy name. They both considered Jag and Mdh to be the most suitable candidates for receiving nma-prema, and they asked them to chant the holy name. But the brothers were completely intoxicated on wine. Mdh took a piece of a broken, earthen wine pot and threw it at Nitynanda Prabhus head, making it bleed. Haridsa hkura reported this unfortunate incident to rman Mahprabhu, who, enraged, went there with all of His associates. Raising His hand above His head, He summoned His disc weapon, crying, Cakra, cakra! The sight of the transcendental disc weapon in the hand of Mahprabhu made Jag and Mdh tremble in fear. This melted the heart of the most compassionate r Nitynanda Prabhu, who grasped Mahprabhus hand and said, The purpose of Your appearance in this incarnation is to distribute love of God. It is therefore not fitting for You to kill someone. Instead it is appropriate for You to purify a persons heart by giving him prema. Jag prevented Mdh from striking Me a second time, so please be merciful to him.

Jag and Mdh receive mercy from Nitynanda Prabhu and Mahprabhu.

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r Navadvpa-dhma
Mahprabhu embraced Jag, who fainted in ecstasy, then He placed His feet on Jags chest. Jag began to weep and chant, Ka, Ka! Seeing this, Mdh fell at the feet of Nitynanda Prabhu begging for forgiveness and Mahprabhu bestowed prema upon him also. Mdh asked Nitynanda Prabhu how he could become free from his former sins of killing various living entities, and Nitynanda Prabhu instructed him to tend to the maintenance of this gha . He told him that rendering service to the Gag would remove his offences. On the order of Nitynanda Prabhu, Mdh performed this service for the rest of his life, and in this way took the dust of the Vaiavas feet. He built steps at this gha with his own hands and also cleaned them daily. People therefore called this gha JagMdh-gha, or just Mdh-gha. It was situated thirty yards north of Mahprabhu-gha.

In His youth, Nim Pata used to teach Sanskrit grammar to students in His own school. After class, He would discuss the scriptures with His students at Brakon-gha. Once, the eminent Keava Kmr, a digvijay-paita from Kmra, arrived there with hundreds of his disciples. Keava Kmr was famous for having defeated brilliant scholars all over India. In East India, Navadvpa was known as an important centre of learning where the Vedas, Upaniads, Smtis, Puras and the six systems of Indian philosophy, especially navyanyya (a new kind of logic) were taught. People came from great distances to study here. Keava Kmr had received the blessings of Sarasvat, the goddess of learning. He was especially gifted in composing highly ornamented poetry, and in a moment hundreds of

Brakon-gha

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r Antardvpa
original Sanskrit verses would issue forth from his mouth in an unbroken stream. He could defeat the most prominent scholars with his brilliant speech, which revealed his great expertise in logic and other talents. When, therefore, he arrived in the town of Navadvpa he very proudly declared that any of the scholars there should come forward to debate with him; otherwise, they should write a letter declaring his victory over them. But no scholar came forward. These scholars were all envious of Nim Paita and with great cunning they told Keava Kmr, The boy Nim Paita is Navadvpas most insignificant scholar. First debate with Him, and then you can debate with us. It was dusk, and as the sun set into the Gag, its red rays playfully danced on her waves. The brilliant Nim Paita sat on the bank of the Gag amongst a group of students, teaching them grammar. The sky was reddish as if filled with anurga and the atmosphere was serene. Seeing the students, Keava Kmr, intoxicated with pride, came over to them. Nims sweet voice was speaking excellent and logical statements on

Nim Paita crushes the pride of Keava Kmr.

27

r Navadvpa-dhma
grammar and navyanyya , thus revealing His extraordinary brilliance. This attracted Keava Kmr, who sat down amongst them, thus making some of the boys quite nervous. Keava Kmr asked one boy, What is this students name? The boy replied, He is our Nim Paita. Merely hearing this name filled Keava Kmr with fear. One of the boys whispered into Nims ear, This is Keava Kmr. Nim Paita turned to Keava Kmr and spoke respectfully. It is our good fortune that today you have come into our midst. We have heard of your glories. Please recite something for us. Keava Kmr asked, What subject matter would you like to hear about? Nim replied, We would like to hear r Bhagavat Bhgraths glories from your lips. Keava Kmr immediately began reciting a shower of freshly composed verses adorned with alliteration and other literary ornaments. The students were stunned. Nim Paita then asked him to select just one of the verses he had recited and to describe its virtues and faults. Keava Kmr asked, Which verse would you like me to describe? Nim Paita immediately chose a verse from the middle of the poem. Seeing Nims capacity to hear something and at once commit it to memory, Keava Kmr was struck with wonder and trembled within. Nonetheless, out of pride he answered, In Keava Kmrs compositions there is never any fault. He pointed out the verses five virtues in regard to alliteration and he also pointed out other literary ornaments. Nim Paita, with humility and gravity, then pointed out five more virtues. When He further pointed out five faults, everyone was astounded. His pride crushed and unable to respond, the defeated Keava Kmr returned to his quarters. That night Mother 28

r Antardvpa
Sarasvat consoled him saying, The person who defeated you is my Master, the Supreme Lord r Ka Himself. You are highly fortunate to have received His darana. Fall at His feet and beg forgiveness. Early the next morning, Keava Kmr met Nim Paita and fell at His feet begging forgiveness. Nim Paita instructed him, The purpose of scholarship is not to defeat others; its only purpose is to worship Ka. Go to Vraja and worship Him with a simple heart. Keava Kmr offered his obeisances to Nim Paita and left.

Ngariy-gha
Ten yards north of Brakon-gha at nearby Gag-nagara was r Gagdsa Paitas Sanskrit school, in which Nim studied with the other boys. On the way home from school Nim would stop by Ngariy-gha and tell the young girls to worship Him. He blessed the girls who worshipped His feet that their future husbands would be handsome, pleasant, wealthy and respected. And He threatened the others with husbands that would be crippled and poor. Sometimes, while taking bath in the Gag, He would splash water on the brhmaas who were chanting mantras and offering water to the sun, and when they angrily rebuked Him, He took water in His mouth and sprayed them with it. Angered upon hearing the complaints of the brhmaas and the young girls, Jaganntha Mira went to the gha with stick in hand. But he was unable to find Nim because He had taken another path home. Nim had told the boys to inform His father that He had gone straight home from school. Nim smeared dust on His body and sprinkled it with drops of ink, just to hide any indication that He might have bathed. When Jaganntha Mra arrived at the house, he saw the dust and ink on Nims body 29

r Navadvpa-dhma
and an expression of pure innocence on His face, and he did not say a word. It was at Ngariy-gha that r ac-dev first saw r Viupriy and selected her to be Nims bride. On the day the Kazi was subdued, rman Mahprabhu came here with a huge sakrtana party and chanted for some time. Then, carrying burning torches and performing krtana with mdagas and karatlas , the party went to Chand Kazis residence in Simuliy-grma.

Today Gag-nagara is covered by the Gag. Here, Navadvpas famous scholar r Gagdsa Paita had his school, where young Nim as a boy completed His studies in grammar. Nim then opened a school in His own home. Gagdsa, who was Sndpan Muni in Kas pastimes, greatly honoured Nim. Upon returning from Gay, Nim was absorbed in kraprema . Nim the teacher had become Nim the devotee, and He gave up teaching. When Nims students complained to Paita Gagdsa about this, he showed them mercy by presenting to bhvuka Nim many logical arguments why He should resume His teaching. Nim Paita complied to his instruction, but now He revealed every syllable and aphorism as a manifestation of r ymasundara Ka, who attracts the entire universe. Before His students very eyes, He would glorify Kas pastimes and become immersed in ecstasy, and upon coming to external consciousness tears would flow from His eyes and His voice would choke up. All He could say was, I can no longer teach grammar that is devoid of devotion to Ka. He then absorbed Himself in krtana accompanied by His students, who abandoned their studies to join Him. 30

Gag-nagara

r Antardvpa

rvsa-agana, or Khola-bhgra-g
This place is situated about two hundred yards north of the Yogapha. Here in the extensive courtyard of rvsa Paitas house, Mahprabhu used to perform harinma-sakrtana together with His associates. All night long rvsa and his four brothers would perform krtana with mdagas and karatlas. The atheistic Hindus in the neighbourhood complained to Navadvpas ruler, Mauln Sirjuddna Chand Kazi, who decreed that no Hindu should loudly utter the holy name or loudly perform krtana . Anyone who did so would be duly punished and lose his caste. In spite of this decree, the krtanas at rvsa-gana continued. Finally the Kazi himself came here and smashed a mdaga . rvsa-agana is therefore also known as Khola-bhgra-dg, the place where the mdaga was broken. It is also rman Mahprabhus place of sakrtana-rsa. 31

r Navadvpa-dhma
rvsa Paita The eminent rvsa Pata was the principal supporter of rman Mahprabhus ghastha-ll, or pastimes performed as a

householder. The following significant pastimes took place at his house: (1) When He returned from Gay, rman Mahprabhu sat upon r Vius throne and in full splendour displayed His opulence as the Supreme Lord. (2) The devotees performed the abhieka , or sacred bathing, of rman Mahprabhu. (3) rman Mahprabhu bestowed love of God upon all His devotees. Mother ac-dev also received prema after begging r Advaita cryas forgiveness for her offence to him. (4) r Nitynanda Prabhus vysa-pj took place here. (5) rman Mahprabhu showed Nitynanda Prabhu His six-armed form, holding a bow and arrow, flute, staff and water pot in His hands. (6) rman Mahprabhu manifested sta-prahariybhva, the ecstasy of twenty-one hours. (7) For one year krtana was secretly performed the entire night long. (8) rman Mahprabhu showed rvsa Paita His form of Lord Nsihadeva. (9) When rvsas son left his body, Mahprabhu stopped the krtana and called the dead boys soul to re-enter his body. Mahprabhu asked him, Having left rvsa Paita, where are you going? The boy answered, No one is anybodys son, brother, friend or parent. These relationships are all false, and cause pain and sorrow. The Supreme Lord is the one supreme father of all living entities. By the influence of 32

r Antardvpa
Mahmy the living entities wander throughout the 8,400,000 species of life, both high and low, while suffering the results of their activities. Only by worshipping the Supreme Lord and receiving His mercy and the mercy of His devotees, can one become free from illusion and attain transcendental service to Him. According to my previous deeds I took birth in this house, and now the time I was destined to live here has come to an end. rman Mahprabhu then gave the boy permission to leave his body. When the residents of rvsas house saw and heard this, they became enlightened by transcendental knowledge and devoted themselves fully to bhagavad-bhajana. (10) r Mahprabhu gave His remnants to Nrya, rvsa Paitas young niece. The son of Nrya is r Vndvana dsa hkura, the Vedavysa of rman Mahprabhus pastimes and the author of r Caitanyabhgavata. rvsa Paita, who is an incarnation of r Nrada, is a branch of the r Caitanya tree and is one of the Paca-tattva. He took birth in the district of rhaa and later came to live near rman Mahprabhus house in Navadvpa. When Mahprabhu left for Pur after accepting s a n n y s a , rvsa felt Navadvpa to be desolate and moved to Kumrahaa. rman Mahprabhu and His associates used to perform krtana-pastimes in rvsas courtyard. Once an envious brhmaa , Gopla Cpla, who was dis pleased with rvsa, placed impure objects at the door of 33

r Navadvpa-dhma
his house. As a result of this offence Gopla Cpla contracted leprosy. Later, when he approached rvsa crying and begging for forgiveness, rvsa forgave him. Once, rvsas mother-in-law hid herself in rvsa-agana to listen to the krtana , but rvsa sensed her presence and knowing her to be unqualified to participate, made her leave. rvsa Paita was both a singer and dancer in rman Mahprabhus krtana. During the Ratha-ytr festival he used to stay with r Caitanya Mahprabhu in Jaganntha Pur.

r Advaita-bhavana,
the house of r Advaita cr ya

r Advaita-bhavana is situated twenty yards north of rvsaagana. r Advaita cryas birthplace is Navagrma in the district of rhaa, but he later moved to ntipura. He also resided here in Navadvpa. He taught his many students the explanations of bhakti as given in the Gt and Bhgavatam.

r Advaita-bhavana

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r Antardvpa
Nims elder brother, r Vivarpa, was one of his many students. On the order of His mother, the boy Nim used to fetch Vivarpa from school and bring him home. Though normally grave, Advaita crya was enchanted by Nims behaviour and broken speech. Smiling, Nim looked at him as if to say, Although you called for Me to come to this world, you cannot recognise Me. The time will come though, when you certainly will. This amazing child made a deep impression on r Advaita crya. It was at this very same place that r Advaita crya used to worship Ka with tulas leaves and Gag water, according to the rules of the pcartrika system, the regulative principles enjoined in the Nrada-pacartra. To remove the sorrows of the living entities, he loudly called out to the Lord. Hearing this call r Ka Himself appeared as r Gaurga. Here at Advaita-bhavana, Vivarpa, Haridsa hkura, rvsa, Gagdsa, uklmbara, Candraekhara, Murr Gupta and other Vaiavas used to assemble and become absorbed in the sweet mellows of ka-kath . After rman Mahprabhu took sannysa , Advaita crya moved to ntipura. He then met with rman Mahprabhu every year at the time of the Ratha-ytr in Jaganntha Pur.

r Gaddhara-agana
Ten yards east of Advaita-bhavana is Gaddhara-agana. This was the residence of r Gaddhara Paita, whose father was r Mdhava Mira. Gaddhara Paita was Mahprabhus fellow student and dear friend, and in their childhood, Mahprabhu used to harass him by debating with him about logic (nyya ). After Mahprabu took sannysa , Gaddhara went with Him to r Jaganntha Pur and stayed with Him there. It was with the sole intention of remaining with 35

r Navadvpa-dhma

Mahprabhu in Pur that he accepted ketra-sannysa, the vow to remain in a holy place of pilgrimage and never leave. r Gaddhara was a great scholar and a rasika , melodic speaker of the Bhgavatam . Upon hearing the narrations of rmad-Bhgavatam from the lips of Gaddhara, rman Mahprabhu would become overwhelmed with transcendental emotions. In Jaganntha Pur he lived at r Gopntha o 36

r Gaddhara-agana

r Antardvpa
where he served r Gopntha, and Mahprabhu would come there to hear him narrating the rmad-Bhgavatam . At the close of His manifest pastimes, r Caitanya Mahprabhu entered the temple of r Gopntha and merged into the deity. Sometime later Gaddhara Paita also entered his unmanifest pastimes. It is said that when r Gopntha saw how difficult it was for Gaddhara Paita to decorate Him with garlands and ornaments, He assumed a sitting position that He has remained in since. All other deities of r Ka are standing; it is only here that He is sitting.

r Svarpa Dmodara
In Kas pastimes r Svarpa Dmodara was Lalit Sakh. His previous name was r Puruottama crya. His fathers name was r Padmagarbha crya, whose original residence was in Bhidiy, and his maternal grandfather was r Jayarja Cakravart, who was a resident of Navadvpa. Jayarja Cakravart married his daughter to r Padmagarbha crya, who also settled in r Navadvpa where Puruottama took birth. Some time later r Padmagarbha crya went to Mithil and K to study Vednta, leaving his wife and sons in Navadvpa. In K he received Vaiava initiation from r Mdhavendra Purs spiritual master r Lakmpati and then returned to Bhidiy, where he again married. Puruottama was raised in the house of his maternal grandfather in r Navadvpa-dhma and was rman Mahprabus fellow student. After Mahprabhus sannysa he went to K where he accepted the renounced order, and was thereafter known as Svarpa Dmodara. Although he remained in K studying the Vedas, Vednta and other scriptures, he never acquired a taste for the monistic commentary of the Vednta 37

r Navadvpa-dhma
propagated by r akarcrya. As soon as he was able, he left K and arrived at r Caitanya Mahprabhus lotus feet in r Pur-dhma. Svarpa Dmodara is the principal member of rman Mahprabhus three-and-a-half intimate associates (Svarpa Dmodara, Rmnanda Rya, ikhi Mhiti and Mdhav-dev). Not only was he an excellent poet, but he was learned in the scriptures and established philosophical conclusions (siddhnta). He sang with great feeling and was a rasika and bhvuka speaker of the Bhgavatam . He was a member of rman Mahprabhus krtana party, and was Puarka Vidynidhis foremost friend and companion. He strung a garland of rman Mahprabhus pastimes into his diary (known as a kaac ), which r Raghuntha dsa Gosvm later spoke to rla Kadsa Kavirja Gosvm and upon which rla Kavirja Gosvm based his r C a i t a n y a caritmta. If rman Mahprabhu heard an expression of any sentiment opposed to the established philosophical conclusions of devotion, opposed to rasa or in which there was an overlapping of r a s a s , He experienced distress. Therefore, before a verse or composition was presented to Mahprabhu, it was shown to Svarpa Dmodara. In accordance with rman Mahprabhus inner mood, Svarpa Dmodara used to recite the sweet verses and songs of Vidypati, Cadsa and Jayadeva Gosvms Gta-govinda. He sang like a Gandharva and was like Bhaspati in his knowledge of the scriptures. He was very dear to Nitynanda Prabhu and Advaita crya, and he was the life of rvsa and the other devotees. rman Mahprabhu entrusted Raghuntha dsa Gosvm to his care.

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r Antardvpa
r Jagadnanda Paita
r Jagadnanda Paita was rman Mahprabhus intimate devotee and a singer in His krtana. He knew no one other than rman Mahprabhu. In Kas pastimes he was r Kas principal queen, Satyabhm-dev.1 He used to serve rman Mahprabhu in Pur-dhma. Once Paitaj went to Bengal and collected from ivnanda Sena a cooling oil made from fragrant sandalwood paste and other ingredients. He filled a pot with the oil, brought it to Purdhma and gave it to Mahprabhus servant, Govinda, saying, Apply a little of this oil to the Lords head to minimise the excess of bile and air in His body. rman Mahprabhu, however, forbade anyone to use the oil on Him. He told Govinda, With great effort Jagadnanda has brought this oil from Bengal. Give it to the Jaganntha Temple for the Lords servants to use in the oil-lamps. Im a sannys and cannot accept it. When Govinda again told Mahprabhu that Jagadnanda had requested Him to use the oil, Mahprabhu became angry. He retorted, Why only oil? Why not also arrange for a masseur to massage Me daily with that oil! Did I accept the renounced order for these pleasures? You have nothing to lose if I use that oil, but I will be ruined and all would laugh. I will be labelled a dr-sannys, a tantric renunciant who keeps women. Jagadnanda was most upset, and the next day he went to see rman Mahprabhu. He took the pot of oil and smashed it to the ground before the Lord. Oil spread everywhere. Then he returned to his residence, bolted the door and refused to eat or drink for three days. All he did was weep. Although Mahprabhu was by nature extremely grave, He was unable to remain calm upon seeing Jagadnandas reaction. On the morning of the fourth day He went to Jagadnandas

39

r Navadvpa-dhma
residence and said, Im now on My way to take bath in the ocean, but Im very hungry. Cook something quickly and I will come back soon. Forgetting all pride, r Jagadnanda took bath and absorbed himself in cooking. He finished in no time and when Mahprabhu returned Jagadnanda offered Him a beautiful sitting place and mah-prasda . Mahprabhu said, Today we shall honour mah-prasda together, and silently took His seat. But Jagadnanda turned his face away from Mahprabhu and said, First You should take prasda, and then I will take. Alright, the Lord said, but you must prove true to your word. My word will never be proven untrue, Jagadnanda re sponded. I could never transgress Your order. The Lord honoured prasda to His complete satisfaction and told Govinda, Inform Me when Jagadnanda has honoured prasda. Jagadnanda never approved of the Lords austere renunciation. When Mahprabhu took rest He would lie on the ground on His outer garment. One day Jagadnanda brought a saffron-coloured cloth, filled it with soft cotton and laid it where Mahprabhu usually took rest. Who has made this bedding? the Lord asked. When Govinda told Him it was Jagadnanda the Lord said nothing further, but threw the bedding outside, saying, Bring a comfortable bed as well. You all want to engage Me in sense gratification, but as a sannys , it is proper for Me to stay far away from sense enjoyment. But Svarpa Dmodara supported Jagadnanda and devised another plan to give the Lord some bedding. He tore some bark of a plantain tree into fine fibers and filled an old outer cloth with it. After much coaxing by the devotees, Mahprabhu accepted the bedding. 40

r Antardvpa
Everyone was satisfied that the Lord had accepted it all except Jagadnanda, who was angry inwardly but appeared happy. Previously Mahprabhu had rejected Jagadnandas request to go to Vndvana. Now, concealing his anger and unhappiness, Jagadnanda again asked for permission to go. The Lord answered, Youre going to Vndvana because youre angry with Me; therefore, you will merely become a beggar and see faults in Me. Jagadnanda repeatedly insisted on receiving Mahprabhus permission and finally He gave it. In Vndvana Jagadnanda stayed with r Santana Gosvm. One day while Jagadnanda was cooking kichri , Santana Gosvm entered the room wearing a red cloth tied around his head. Jagadnanda Paita thought that this cloth must have been rman Mahprabhus remnants, so he asked Santana Gosvm, From where did you get this cloth? Did the Lord give it to you? Santana Gosvm answered, Mukunda Sarasvat gave it to me. Upon hearing that the cloth had come from an advaitavd sannys, Jagadnanda burned with anger and losing all control, he raised a cooking pot to beat Santana Gosvm. Santana Gosvm became somewhat ashamed, so Jagadnanda put down the pot and said, You are one of Mahprabhus chief associates and very dear to Him, yet you wear the cloth of another sannys , a renunciant of the impersonalistic school, on your head! I cannot tolerate this. When the exalted Vaiava, Santana Gosvm, who was both wise and tolerant, witnessed Jagadnandas firm faith in Mahprabhu, he became extremely pleased and told him, Your fortune is unlimited. Once, at the time of Ratha-ytr, r Santana Gosvm journeyed to Jaganntha Pur to take darana of rman Mahprabhu. As he travelled through the deep Jhrikhaa forest, mosquitoes bit him and he also drank water from rivers 41

r Navadvpa-dhma
and canals. Consequently pussy boils developed all over his body. Despite this, Mahprabhu lovingly embraced him. This saddened Santana Gosvm, who forbade Mahprabhu to embrace him as long as his body was in such a condition. Mahprabhu, however, did not obey him. Distressed, Santana Gosvm asked r Jagadnanda what he should do. Paitaj replied, It appears that it is not proper for you to stay here. It would be auspicious for you to return to Vndvana after the Ratha-ytr. Somehow or other Mahprabhu found out about this conversation. Displeased, He told Santana, Jag is a new student, but he has become so proud that he has even begun to instruct you, who are My instructor and like My spiritual master. Santana responded, Today I can understand how dear Jagadnanda is to You. You make him drink the nectar of Your loving quarrels with him, whereas on the pretext of giving me honour You make me drink bitter neem juice. This is my misfortune. rman Mahprabhu became somewhat embarrassed, and to satisfy Santana Gosvm He said, Dont think Jagadnanda is more dear to Me than you are. I am simply unable to tolerate the transgression of rules and regulations of etiquette. You are an authority on the scriptures and Jag is a young boy. The bodies of Vaiavas are never material. To test Me, r Ka has made your body erupt with these sores. If I didnt embrace your body, I would be committing an offence to a Vaiava. To Me, your body is more fragrant than sandalwood paste from the Malayana mountains. There is no reference to the exact location of the residences of r Svarpa Dmodara and Jagadnanda, but it is known that they were close to the residence of rman Mahprabhu.

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r Antardvpa
r Candraekhara-bhavana
r Candraekhara crya was very close to rman Mahprabhu. He was also known as cryaratna, which means jewel amongst learned personalities. His place of residence is known as Vraja-pattana. At Candraekhara-bhavana, in the first dramatic stage performance in the history of Bengal, rman Mahprabhu danced in the mood of Rukmi. In 1918 jagad-guru rla Bhaktisiddhnta Sarasvat hkura established r Caitanya Maha at this very location. From this Caitanya Maha, branches and sub-branches of gauya-mahas have been established all over the world, and today it remains the main source of international preaching and propagation of the holy names of r Ka and r Caitanya Mahprabhu. Due to the endeavours of rla Bhaktivinoda hkura and rla Sarasvat hkura, the ideology of the Gauya Vaiavas is today spreading throughout the whole world. The following words of rman Mahprabhu ( r Caitanya-bhgavata , Antya-khaa 4.126) have become meaningful in all respects:

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r Navadvpa-dhma

pthivte-parynta yata che dea-grma

sarvatra sacra haibeka mora nma My holy name will be broadcast in every town and village of this Earth planet.

rla Bhaktisiddhnta Sarasvat hkuras samdhi-mandira

Here is the samdhi of the world-famous jagad-guru rla Bhaktisiddhnta Sarasvat hkura. This exalted, saintly personality (mahpurua) appeared in Pur-dhma in 1874 on the fifth day of the dark lunar fortnight in the month of Mgha (6th February) and was named Vimala Prasda. His father was rla Bhaktivinoda hkura and his mother, r Bhagavat-dev. From childhood it was evident that he was a mahpurua , as he exhibited all such symptoms. When Vimala Prasda was a small child, rla Bhaktivinoda hkura initiated him into the chanting of the holy name and the Nsiha mantra. When he was eight

r Caitanya Maha

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or nine years old, rla Bhaktivinoda hkura gave him the mantra to worship r Krmadeva, who had manifested Himself in a wall of their house, and instructed Vimala Prasda in worship of Him. Upon seeing Vimala Prasdas scholastic brilliance, the academic assembly awarded him the title r Siddhnta Sarasvat. In 1900 at Svnanda-sukhada-kuja in r Godrumadvpa, he received initiation from rla Gaura-kiora dsa Bbj Mahrja, who was a stalwart renunciant devoted to chanting the holy name. In 1918 he accepted tridaa-sannysa , and at r Gaura-prim established r Caitanya Maha and installed the deities of r Guru-Gaurnga and r Gndharvik-Giridhr. From this place he inaugurated the preaching of r kanma and ka-prema , as practised and propagated by r Caitanya Mahprabhu, in India and other places around the world.

rla Bhaktisiddhnta Sarasvat hkuras samdhi

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r Navadvpa-dhma

The deities of r Guru-Gaurnga and r Gndharvik-Giridhr established by rla Bhaktisiddhnta Sarasvat hkura

He re-instituted r Navadvpa-dhma parikram ; bestowed the renounced order upon qualified disciples; published monthly, weekly and daily journals, which propagated Gauya philosophy in various languages such as Bengali, Hindi, Sanskrit, Telegu, Tamil, Asamiya and English; published other devotional literatures; and sent out qualified preachers to various places. Thus, in a short time he preached pure devotion in a way that no one had done before. He also established gauya-mahas in prominent places. At r Gauras birthplace, the Yogapha, he constructed a grand temple. Then, on 1st January, 1937, he entered r Rdh-Kas ninta-ll and his own unmanifest pastimes. 46

r Antardvpa
rla Gaura-kora dsa Bbj Mahrjas samdhi
rla Gaura-kiora dsa Bbj Mahrja was the initiating spiritual master of rla Bhaktisiddhnta Sarasvat hkura. He used to reside in Vraja at the various places of r Kas pastimes, such as Vndvana, Govardhana, Rdh-kua, yma-kua, Srya-kua and Nandagrma, and he did his bhajana there while practising severe renunciation. He then went to r Navadvpa-dhma, where he performed bhajana in a mood of great separation from r Ka. To escape the association of materialistic sense enjoyers, he hid in an abandoned latrine built by the municipality of Navadvpa. He did not open the door for anyone, not even for the District Judge and Police Superintendent who came to see him. But he did open it for our most worshipful spiritual master rla Bhakti Prajna

rla Gaura-kora dsa Bbj Mahrjas samdhi

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r Navadvpa-dhma
Keava Gosvm Mahrja (at that time r Vinoda-bihr Brahmacr). Recognising him as a recipient of the mercy of rla Sarasvat hkura, he opened the door with great affection, gave his darana and instructed him to perform pure bhajana . Bbj Mahrja was a siddha-mahpurua , a perfected, self-realised personality. Due to strong renunciation he became fully blind externally. 2 Nonetheless, he daily crossed the Gag, while loudly chanting the holy name, to go to Svnanda-sukhada-kuja in Godruma to hear hari-kath from r Bhaktivinoda hkura. He left this world on Utthnaekda, 17th November, 1915. With his own hands rla Sarasvat hkura placed his spiritual master in samdhi, in Ntana-ca in the ancient Kuliy (present Navadvpa Town) in accordance with the prescribed rules in the Samskradpik . After some time the Gag flooded. Fearing that she would wash away the samdhi of his spiritual master, rla Sarasvat hkura moved it, re-establishing it on the bank of Rdh-kua at r Caitanya Maha.

rla Bbj Mahrjas samdhi temple on the bank of r Rdh-kua

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r Antardvpa
r Rdh-kua and r yma-kua
rla Prabhupda manifested r Rdh-kua and r ymakua next to Candraekhara-bhavana on the banks of the ancient r Pthu-kua, or Ballla-dgh. There, in a mood of deep separation, he used to perform bhajana of r RdhKa and r Gaurasundara. The mere sight of these two ponds

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r Rdh-kua

r Navadvpa-dhma

r yma-kua with rla Bhaktisiddhnta Sarasvat hkuras samdhi temple in the background

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r Antardvpa
causes memories of Rdh-kua and yma-kua in Vraja to arise in the heart. Nearby is a dense jackfruit tree under which r Vinoda-bihr Brahmacr would sit while supervising rla Sarasvat Prabhupdas estate and managing r Caitanya Maha.

The jackfruit tree under which r Vinoda-bihr Brahmacr would sit

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Pthu-kua, or Ballla-drgh
East of Gag-nagara was a beautiful pond that people called Ballla-drgh. In Satya-yuga there lived a very glorious emperor named Pthu. Pthu Mahrja was an empowered incarnation of the Supreme Lord, a aktyvea-avatra. He levelled hilly parts of the Earth to make it suitable for the people to live on and support themselves by agricultural activities. He arrived at this place intending to level it, when he saw a powerful effulgent light emanating in all directions. To understand this mysterious light, he entered meditation. In his meditation he saw that this was rdhma Navadvpa, which is non-different from Vndvana. In the coming Kali-yuga the Supreme Personality of Godhead, Vrajendra-nandana ymasundara, Himself would appear at this very place as r acnandana Gaurahari. To accomplish His own purposes He

The area of Ballla-drgh

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would accept the lustre and inner sentiments of His beloved rmat Rdhik, the embodiment of mahbhva . He would perform various kinds of loving pastimes with His associates and disseminate the chanting of Kas holy name throughout the world, bestowing ka-prema upon all. Pthu Mahrja also received rman Mahprabhus darana, and Mahprabhu ordered him to keep the glories of this place hidden for the time being. He also told him to construct a beautiful pond here, which later became known as Pthu-kua, renown for the purity and sweetness of its waters. Later r Lakmaa Sena became the king of this place. He enlarged and deepened the pond, and named it Ballla-drgh after his father Ballla Sena. The ruins of Mahrja Lakmaa Senas palace (and Ballla Senas) are still seen today in the neighbourhood behind Chand Kazis samdhi.

The ruins of Ballla Senas palace

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r Murr Guptas residence

Murr Guptas r Rma-St temple and residence are situated east of the Yogapha Temple on what was previously the bank of Ballla-dgh. He was rman Mahprabhus associate and fellow student. Accomplished in all arts, he was an expert dancer, a sweet singer and the author of r Caitanya-caritra. Murr Gupta took birth in a famous family of ayurvedic doctors in the district of rhaa. Later he went to live in rdhma Navadvpa. Although he was a few years older than Mahprabhu and studied in a higher grade, and although he was a sharp, intelligent student, Nim would sometimes defeat him in their debates on nyya-stra , the scriptures of logic. When Murr Gupta established an axiom, Nim refuted it. And when Nim established one, Murr refuted it. Although Nim was defeated, He praised Murr for his astute intelligence and scriptural knowledge.

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r Antardvpa
When rman Mahprabhu returned from Gay, Murr Gupta joined His sakrtana party and danced as he per formed krtana in the houses of rvsa and the other devotees. When Murrs sweet voice would chant verses from the Bhgavatam , rman Mahprabhu became immersed in ecstasy, and both He and Murr Gupta would weep. Once in Murrs house, rman Mahprabhu revealed His r Varha form to him. In r Rmas pastimes Murr Gupta was Hanumn, the Lords unparalleled servant, and had exclusive faith in r Rma. Once, to test Murrs one-pointed devotion to Rma, rman Mahprabhu explained the ultimate truth that Vrajendranandana r Ka is the Lord of all lords. He described r Kas unequalled virtues and His four unique qualities that are not found in any of His other incarnations. Thus inspired,

Photo courtesy rmat Majar ds

r Murr Guptas original deities

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Murr became enthused to worship Ka and returned to his home. The next morning, however, he approached rman Mahprabhu with an agitated heart and fell at His feet, weeping. I see no alternative but to take my life, he said. Yesterday I embraced Your instruction to worship r Ka because my ultimate duty is to follow Your order, but at the same time I have dedicated my life to the lotus feet r Rmacandra. Just trying to imagine giving up my service to r Rmacandra tears my heart to pieces. Last night my mind gave me no peace, for on one hand I cannot leave r Rmacandra and on the other hand I cannot transgress Your order. Under these circumstances it is only befitting for me to die. rman Mahprabhu became completely satisfied upon seeing Murr Guptas one-pointed devotion to r Rma and ordered him to continue his worship of Him. Once, rman Mahprabhu and Nitynanda Prabhu were sitting together in rvsa Paitas house. Murr Gupta first paid his obeisances to Gauracandra and then to Nitynanda Prabhu. This did not please rman Mahprabhu who told him, You have transgressed Vaiava etiquette. That night rman Mahprabhu entered Murrs dream and spoke to him of the glories of Nitynanda Prabhu. r Nitynanda Prabhu is akhaa guru-tattva , the original undivided truth of the spiritual master. First, the devotee worships the spiritual master, and then he worships the Supreme Lord. If a devotee transgresses this order, the Supreme Lord does not accept his worship. The next morning Murr first offered his obeisances to Nitynanda Prabhu and then to Mahprabhu. This greatly satisfied Mahprabhu. r Murr Gupta was a very famous ayurvedic doctor, and people from afar used to come to him for treatment. In reality,

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however, he was a doctor who cured the disease of material existence. Sometimes, while absorbed in ecstasy, rman Mahprabhu assumed the mood of four-armed Lord Nryaa. Murr Gupta then assumed the mood of Garua, and Mahprabhu climbed upon his shoulders. When r Caitanya Mahprabhu left for Pur after taking sannysa, Murr Gupta would travel there yearly for the Rathaytr festival.

r odyna,
or r Nandana cr yas residence

Iodyna is on the southern boundary of Antardvpa at the confluence of the rivers Gag and Sarasvat (Khaiy River), and is situated between them. There was a beautiful garden here in which deer, blue cows and other smaller forest animals used to roam. r Nandana crya lived and performed his bhajana here. Once, Nitynanda Prabhu came to this house and hid. He thought, If My younger brother Kanhaiy has really appeared as Gaurga, He will personally come here to meet Me. Understanding Nitynanda Prabhus desire, rman Mahprabhu came to this place with some of His associates. At Their first meeting, the two brothers were overjoyed and became surcharged with spiritual happiness. Later, Mahprabhu brought Nitynanda to rvsa-agana, and from that time on Nitynanda remained with the Lord. Both are the Lord (a) of lords, and therefore Their meeting place is known as odyna, the garden of the two Lords.

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The Gauya-mahas
at odyna in Mypura and the glories of rla Bhaktisiddhnta Sarasvat hkura Prabhupda Today, on the eastern side of the

Gag, there is a beautiful mountain range of gauya-mahas, beginning from r Yogapha-Mypura and ending in the south at the confluence of the Gag and Jlag (Khay River). Jagad-guru nitya-ll pravia o viupda aottara-ata r rmad Bhaktisiddhnta Sarasvat Prabhupda was an illustrious crya and scholar in the Brahma-Mdhva-Gauya Vaiava line. He knew several languages, was a natural poet, a distinguished writer and was fully conversant with bhakti-tattva and other philosophical principles. He was a fearless, expert speaker of the impartial truth, and could sharply refute the sahajiys (who are opposed to bhakti ) and the impersonalists. His explanations of the rmad-Bhgavatam were both relishable and filled with philosophical conclusions. He was an unequalled preacher and crya of the chanting of the holy name and the distribution of love of Godhead as preached and practised by rman Mahprabhu. Through the mercy of this great personality it has become possible to preach Mahprabhus message throughout the

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world, and centres, temples, mahas and ramas , which disseminate pure devotional service, have been established everywhere. Many devotional literatures, such as rmadBhgavatam, rmad Bhagavad-Gt, r Caitanyacaritmta, r Bhakti-rasmta-sindhu, r Ujjvala-nlamai and Jaiva-dharma , have been published in the worlds major languages. He empowered his many qualified disciples with the transcendental potency to deliver the people of this material

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world. Within a short period of time they preached pure devotional service throughout the world, thus fulfilling the desire of their worshipful spiritual master. The following sannyss and cryas are some of the wellknown disciples of rla Prabhupda: rmad Bhakti Prajna Keava Mahrja, rmad Bhakti Pradpa T rtha Mahrja, rmad Bhakti Vilsa Trtha Mahrja, rmad Bhakti Rakaka rdhara Mahrja, rmad Bhakti Sraga Gosvm Mahrja, rmad Bhakti Hdaya Vana Mahrja, rmad Bhakti Vicra Yyvara Mahrja, rmad Bhaktivednta Svm Mahrja, rmad Bhakti Gaurava Vaikhnas Mahrja, rmad Bhakti Kevala Auulom Mahrja, rmad Bhakti Praka Araya Mahrja, rmad Bhakti Vijna rama Mahrja, rmad Bhakti Sarvasva Giri Mahrja, rmad Bhakti Sudhra Ycaka Mahrja, rmad Bhakti Vilsa Gabhastanemi Mahrja, rmad Bhakti Viveka Bhrat Mahrja, rmad Bhakti Svarpa Parvata Mahrja, rmad Bhakti rrpa Siddhnt Mahrja, rmad Bhakti Dayita Mdhava Mahrja, rmad Bhakti Kusuma ravaa Mahrja, rmad Bhakti Bhaktyloka Paramahasa Mahrja, rmad Bhakti Saurabha Sra Mahrja, rmad Bhakti Pramoda Pur Mahrja and rmad Bhakti Kamala Madhusdana Mahrja. After rla Prabhupdas disappearance they opened their own gauya-mahas to preach pure devotional service throughout the world. In this way they fulfilled rla Sarasvat hkura Prabhupdas innermost desire. Our most worshipful rla Bhakti Prajna Keava Mahrja established the grand r Devnanda Gauya Maha, rla Bhakti Rakaka rdhara Mahrja established r Caitanya Srasvata Gauya Maha, and rla Bhakti Viveka Bhrat Mahrja and rla Bhakti rrpa Siddhnt Mahrja established r Gauya sana and Mission. These mahas are all in Koladvpa (the present town of Navadvpa). rmad Bhakti 60

r Antardvpa
Kevala Auulomi Mahrja established rmad Bhaktisiddhnta Sarasvat Gauya Maha in Godruma. On the Gags eastern bank, beginning from Yogapha-Mypura up to the confluence of the Gag and Khaiy River, there is a beautiful chain of temples. The prominent among them are listed below.

r Yogapha-Mypura

After the disappearance of jagadrla Bhaktisiddhnta Sarasvat hkura, r YogaphaMypura, rvsa-agana, r Advaita-bhavana, r Caitanya Maha (Candraekhara-bhavana) and other places came under the care of rmad Bhakti Vilsa Trtha Mahrja. Numerous gauyamahas were also managed under his guidance.
guru

rmad Bhakti Vilsa Trtha Mahrja

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rmad Bhakti Vilsa Trtha Mahrja had received initiation from rla Prabhupda in his youth and tolerated much hardship to render him extensive service. After rla Sarasvat hkura Mahrja entered his unmanifest pastimes, rmad T rtha Mahrja accepted the renounced order from tridai-svm Bhakti Vijna rama Mahrja. In rla Prabhupdas time, Bhakti Vilsa T rtha Mahrja was the secretary of all the mahas, and after rla Prabhupdas disappearance he became the crya of r Caitanya Maha.
r Gaura-Gaddhara rama

This rama was established by r Rasnanda Vana Mahrja, a disciple of t r i d a i - s v m rmad Bhakti Hdaya Vana Mahrja, who was a prominent disciple of rla Bhaktisiddhnta Sarasvat Prabhupda. rmad Bhakti Hdaya Vana Mahrja established Bhajana-ku in r Vndvana, and founded the College of Oriental Studies at Ramaa-ret, Vndvana. rla rmad Bhakti Hdaya Vana Mahrja Sarasvat hkura Prabhupda sent him to preach pure devotion to the Western world, in countries like England, France, Germany and Spain.
r Gauya rama

This rama was established by a disciple of tridai-svm rmad Bhakti Svarpa Parvata Mahrja (a disciple of rla Prabhupda). rmad Parvata Mahrja preached in Udl, Orissa, where he established Udl Gauya Maha. 62

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r Caitanya-Candrodaya Mandira Nitya-ll pravia o viupda rmad Bhaktivednta Svm

Mahrja established this extensive temple in odyna, rdhma Mypura. He was initiated by jagad-guru rla Bhaktisiddhnta Sarasvat hkura in 1933 and in 1966 founded the world-famous International Society for Ka Consciousness (ISKCON), which has many hundreds of temples all over the world. rmad Bhaktivednta Svm Mahrja, who was born in 1896 in the city of Kolkata, was highly religious from childhood. On the order of his spiritual master he wrote essays in English and sent them to his magazine for publication. After giving up his home, wife, children and all else, r Bhaktivednta Svm Mahrja (right) at the sannysa ceremony in he accepted the renounced order r Keavaj Gauya Maha 63

ISKCON Mypura

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in 1959 at r Keavaj Gauya Maha in Mathur from nitya-ll pravia o viupda r rmad Bhakti Prajna Keava Gosvm Mahrja. He translated rmad-Bhgavatam and the Gt into English, and to fulfil his spiritual masters innermost desire he went to the United States of America in 1965 to preach pure devotion. There he composed authoritative translations and explanations of devotional literature and wrote several other books. He left this world on 14th November, 1977. At present thousands of his disciples and grand-disciples are preaching the holy name of Ka and pure devotion all over the world. There is a plan to build a great Vedic temple here, so that devotees from all over the world can continue to study Vedic culture.
r Gaura-Nitynanda Mandira (r Nandana cr ya-bhavana)

This temple was established by rmad Bhakti Sraga Gosvm Mahrja, a prominent disciple of jagad-guru rla Sarasvat hkura Prabhupda. He was exclusively devoted to Prabhupdas service. He was a powerful speaker and an excellent writer, and had countless other good qualities. He was the editor and managing director of the rmad Bhakti Sraga Mahrja weekly Gauya, which was established by rla Sarasvat hkura. rla Prabhupda sent him to the Western countries to preach the message of Mahprabhu and pure devotional service. After rla Prabhupdas dis appearance he established preaching centres in rdhma Vndvana, Delhi, Jaganntha Pur, Mypura and other places. 64

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The front gate of r Gaura-Nitynanda Mandira

During the time of r Caitanya Mahprabhu, there was a very beautiful garden here where r Nandana crya built his home and performed bhajana . After r Nitynanda Prabbhu had visited the holy places of India he came to Nandana cryas house and hid. His motive for hiding was, If Nim Paita really is r Nanda-nandana, He is omniscient and will certainly know that I have arrived. Then He will personally come here to meet Me. And so it happened. That evening Nim Paita, along with some of His prominent associates, came here to meet Nitynanda Prabhu for the first time in caitanya-ll . They became so deeply absorbed in the moods of Ka and Balarma that They lost consciousness. Thereafter r Nim Paita took Nitynanda Prabhu to rvsa-agana, where all the devotees were delighted to meet Him. rmat Mlin-dev, rvsas wife, cared for Nitynanda as her own son in every respect, and thus raised Him. 65

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r Caitanya Gauya Maha Tridai-svm r rmad

Bhakti Dayita Mdhava Mahrja, one of rla Sarasvat hkuras prominent disciples and an influential crya, is the founder of this maha. His brahmacr name was r Hayagrva Brahmacr. After rla Prabhupdas disappearance he accepted the renounced order from parivrjakcrya r rmad Bhakti Gaurava Vaikhnasa rmad Bhakti Dayita Mdhava Mahrja Mahrja. He established preaching-centres in Bengal, Assam, Andhra Pradesh, Punjab, Uttar Pradesh and other places in India, from which to spread the message of Lord Caitanya. He

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also established centres of bhakti in r Vndvana-dhma, r Pur-dhma and r Navadvpa-dhma. He published a monthly Bengali magazine called Caitanya-v , as well as many authoritative and ancient religious scriptures. His samdhi is here.

r Caitanya-Bhgavat Maha

This maha was established by parivrjakcrya r rmad Bhakti Vicra Yyvara Mahrja, rla Sarasvat hkuras last sannys disciple. By nature he was a very simple-hearted

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Vaiava and an exceptionally sweet singer. People were deeply moved by his beautiful sakrtana . He established preaching-centres in Medinpura, Kthi, Candrakon Town and Mypura. His place of bhajana and his samdhi are here.
r Ka-Caitanya Maha The founder of this maha is parivrjakcrya rmad Bhakti
rmad B.V. Yyvara Mahrja

Kamala Madhusdana Mahrja, a disciple of rla Sarasvat hkura. He took birth in 1899 in East Bengal (Bangladesh) in Vjitapura village of the Magrpura subdivision of the Harpura district. His fathers name was r Prvatntha Sanyla and his mothers name was Svaramay-dev. He received his primary education in Vjitapura and his higher education in Kolkata. While engaged in his former occupation as co-editor of the

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famous daily Amta-bazara of Kolkata, he would frequently attend the lectures of rla Bhaktisiddhnta Sarasvat in the citys r Bgabzra Gauya Maha. He was so influenced by rla Prabhupdas hari-kath that he gave up his home, family, work and everything else to take full shelter of Prabhupdas lotus feet. In rla Prabhupdas time he bore the responsibility of managing several mahas . After rla Prabhupdas disappearance he resided with our spiritual master, rla Bhakti Prajna Keava Gosvm Mahrja, in r Gauya Vednta Samiti. He was the editor of the Samitis main journal, the Gauya Patrik , and he also preached in various parts of India. He later established preaching-centres in the town of Vardhamna and odyna in Mypura. He was an influential speaker and commentator of rmad-Bhgavatam . He entered aprakaa-ll in 1991 on Gaura-daam. His samdhi is situated here.
rmad Bhakti Kamala Madhusdana Mahrja

r Gopntha Gauya Maha

This maha was established by parivrjakcrya tridais v m rmad Bhakti Pramoda Pur Mahrja. In rla Prabhupdas time he wrote articles for the daily Nadiypraka and other weekly and monthly religious magazines. r Pur Mahrja was also a great preacher of bhakti-dharma and an influential speaker of rmad-Bhgavatam. Before accepting the renounced order his name was r Praavnanda Brahmacr. After rla Prabhupdas disappearance he spent a long time with our spiritual master, rla Bhakti Prajna Keava 69

r Navadvpa-dhma

r Gopntha Gauya Maha (top) and rmad Bhakti Pramoda Pur Mahrjas samdhi (left)

Gosvm Mahrja, in r Gauya Vednta Samiti. He later founded r Vsudeva Gauya Maha in Ambikklan, from where he

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preached pure bhakti throughout India. He frequently stayed with the crya of r Caitanya Gauya Maha, rmad Bhakti Dayita Mdhava Mahrja, and was the President of the Editorial Board of their journal, Caitanya-v. He entered aprakaa-ll on 22nd November, 1999, in Jaganntha Pur. His samdhi is here.
r Gaurga Gauya Maha This maha was established by rla Bhakti Saurabha Sra

Mahrja, a disciple of rla Prabhupda. After Prabhupdas disappearance, rla Sra Mahrja accepted sannysa from rmad Bhakti Sraga Gosvm Mahrja, the founder of r Gauya Sagha. After rmad Gosvm Mahrjas disappearance he served as the crya of r Gauya Sagha for some time. He was very humble, learned in the philosophical conclusions of bhakti, and greatly adept in writing and speaking.
r Paramahasa Gauya Maha

This maha was established by disciples of parivrjakcrya Bhaktyaloka Paramahasa Mahrja, a disciple of rla Sarasvat hkura. He was a very simple-hearted Vaiava and would always chant the holy name. During Prabhupdas time he was the manager of the Gauya Printing Press in Ka-nagara, which produced the Nadiy-praka and other publications. For some time he also looked after the estate in r Mypura. After rla Prabhupdas disappearance he stayed with our spiritual master, rla Bhakti Prajna Keava Gosvm Mahrja, in r Gauya Vednta Samiti. He later established a maha in Kolkata, where he took up his residence. This maha (r Paramahasa Gauya Maha) has been named after him. Many other mahas besides those mentioned here have been established or are being established in this area.

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The Geographical Location of Old Navadvpa
[There has been a centuries-old controversy regarding the location of Old Navadvpa, rman Mahprabhus birthplace. The information in this section comes from the book Citre-navadvpa by r aradindu Nryaa Rya (published by r Caitanya Maha, Mypura). This information gives conclusive proof that Old Navadvpa was situated on the eastern bank of the Gag. The English excerpts from the above-mentioned book have been quoted directly. ed.]

By studying scriptures such as Urddhmnya Mah-tantra, r Caitanya-caritmta and Bhakti-ratnkara it is clear that Old Navadvpa was situated on the Gags (Bhagavat-Bhgraths) eastern bank. The Urddhmnya Mah-tantra states:
vartateha navadvpe nityadhmni mahevari
bhgrath taeprve mypurantu gokulam O Mahevari, r Navadvpa-dhma is eternal, and Mypura, which is situated on the Bhgraths eastern bank, is the same as Gokula.

r Caitanya-caritmta (di-ll 1.86) states: ... gauadee prva-aile karil udaya ... they arose on the eastern horizon

in the land of Gaua. And di-ll 13.97 states: nadyudayagiri, pracandra gaurahari, kp kari ha-ila udaya thus by His causeless mercy the full moon, Gaurahari, rose in the district of Nady, which is compared to Udayagiri, where the sun first becomes visible. r Navadvpa-parikram by rla Narahari Cakravart states:
r-suradhunra prva-tre
antardvpdika catuaya obhkare jhnavra pacikulete koladvpdika paca vikhyta jagate Antardvpa and three other islands are situated in full splendour on the eastern bank of the Suradhun (Gag), and

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Koladvpa and four other famous islands are on the Jhnavs (Gags) western bank.

In the 16th century, during the British Empires occupation of India, Sir William Hunter produced an authoritative historical and geographical record of India, focusing on many well known places in Bengal. In this record (Hunters Statistical Account, pg 142) he described the geographical position of Navadvpa Town: It was on the east of the Bhagirathi and on the west of the Jalangi. In other words, Navadvpa Town was situated on Bhgraths eastern bank and Jlangs western bank. From the explanations in the Nadiya Gazetteer one can understand that Navadvpa was the capital of the kings of the Sena dynasty: Nabadwip is a very ancient city and is reported to have been founded in A.D. 1063 by one of the Sen kings of Bengal. In the Aini Akbari it is noted that in the time of Lakhana Sen, Nadia was the Capital of Bengal. Navadvpa is an ancient city, said to be founded in 1063 by a king of the Sena dynasty. ini Akbar also mentions that Navadvpa was the capital of Bengal during the reign of Mahrja r Lakmaa Sena. In his Statistical Account (pg. 142) Sir William Hunter also has mentioned that Mahrja Lakmaa Sena founded Nady in A.D. 1063. The following statement appeared in the Calcutta Review (pg. 398, 1946): The earliest that we know of Nadia is that in 1203 it was the Capital of Bengal.

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In other words, our first information about Nady Town is that it was the capital of Bengal in 1203. In this way much proof supports the fact that old Nady, or old Navadvpa, was the capital of the kings of the Sena dynasty and was situated on the Gags eastern bank. The Nadiya District Gazetteer provides further evidence: The nature of Mahammadi Baktiers conquest (A.D. 1203) appears to have been exaggerated. The expedition to Nadia was only on in-road, a dash for securing booty. The troopers looted the city with the palace and went away. They did not take possession of the part. It seems probable that the hold of Mohammedans upon the part of Bengal in which Nadia district lies was very slight for the two centuries which succeeded the sack of Navadwip by Baktier Khan. It appears, however, that by the middle of the fifteenth century the independent Mahammedan Kings of Bengal had established their authority. It seems that the description of the conquest of Navadvpa by Baktiyra Khn (1203) was exaggerated. The sole reason Baktiyra Khn invaded Nady was to loot its riches. It was a sudden attack in which the cavalry plundered the royal palace and Navadvpa Town, and then left. They never established any authority over the town, although it is possible that after their attack on Navadvpa, Baktiyra Khn was its authority in name only. If so, this authority lasted for the duration of two centuries. In the middle of the 15th century the independent Muslim emperors established their authority over Bengal. Nadiya Gazetteer and Hunters Statistical Account (pg. 142) clearly prove that the highland adjacent to present Mypura is actually the ruins of King Ballla Senas palace and that Nady Town was his capital. Ballla-dgh (Pthu-kua) was situated nearby. 75

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Over time, the course of the Gags flow occasionally changed and gradually it washed away the old Navadvpa Town, which was later founded again on the western bank. Old Navadvpa, or Nady Town, is now known by various names, such as Brhmaa-pukura, Bel-pukura, r Mypura, Ballladgh and rnthapura. The present rdhma Mypura is where r Jaganntha Miras house, rvsa-agana, Advaitabhavana, Murr Gupta-bhavana and other places were situated. The place known as Kuliy-grma (or Paha-pura) during Mahprabhus time, is where the present Navadvpa Town and Municipality are situated. Old maps give evidence of this. Bhakti-ratnkara is an old and authoritative scripture which was composed by the well-known rla Narahari Cakravart hkura. In its description of Navadvpa-dhma parikram , B h a k t i - r a t n k a r a gives clear evidence to support that Antardvpa Mypura, which was situated on the Gags eastern bank, was the old Nady, or Navadvpa Town. Even today Chand Kazis samdhi, rdhara-agana and other places are situated on the eastern bank. When rnivsa crya and r Narottama hkura performed parikram with na hkura, they visited Jaganntha-bhavana and the nearby Brakongha, Gag-nagara and so forth, and without crossing the Gag, they went to Chand Kazis samdhi , rdhara-agana, Simuliy and other places. In 1684 William Hayes, an agent of the East India Company, wrote in his diary about Richard Temples old map, which also shows that Navadvpa Town was situated on Bhgraths eastern bank. In 1572, Kavi-karapra wrote his famous play r Caitanyacandrodaya. From the geographical description given there it is clear that the old Navadvpa, or Nady Town, was situated on the Gags eastern bank and that Kuliy-grma was situated on the western bank. 76

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r Vndvana dsa hkura compiled r C a i t a n y a bhgavata just a few years after the disappearance of r Caitanya Mahprabhu. From the descriptions in this book one can get to know the geographical location of Navadvpa and nearby places. Everyone accepts that the samdhi of Chand Kazi, who was a contemporary of r Caitanya Mahprabhu, is situated in Vmana-pukura (also known as Brhmaa-pukura and Brhmaa-pukari). According to r C a i t a n y a b h g a v a t a s narration of Chand Kazis defeat, rman Mahprabhu took a large sakrtana party to Chand Kazis residence, but there is no mention that they crossed the Gag. From the above-mentioned proofs it is clear that the place indicated by rla Jaganntha dsa Bbj Mahrja and rla Bhaktivinoda hkura in r Mypura-dhma is the actual place of r Caitanya Mahprabhus appearance. Some people say that Rmacandrapura, or Keka Mha, situated on the Gags western bank, is the actual site of r Caitanya Mahprabhus appearance and is therefore the ancient Mypura. This assumption, however, is completely baseless and opposed to the above proofs. Some reasons for this, in brief, are: (1) If Rmacandrapura were Mahprabhus appreanceplace and Chand Kazis house was on the other side of the Gag, rman Mahprabhu and His krtana party would have had to cross the Gag to go from Rmacandrapura to the Kazis house on the day of the Kazis defeat. But r Caitanya-bhgavata does not mention that rman Mahprabhu crossed the Gag. (2) To go from Rmacandrapura to the Kazis house in Vmana-pukura via Gag-nagara, one has to go through Rudra-p. There is no alternate route. rman Mahprabhu led the sakrtana party through many ghas on the banks of the Gag. Then, finally arriving 77

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at Gag-nagara, He came to the Kazis house. If the sakrtana party had started at Rmacandrapura, the distance travelled would have been 68 miles. (3) In the narration of rnivsa cryas parikram it is mentioned that he went to Simuliy (Smantadvpa) from Antardvpa. Even today, the Kazis house and samdhi are on the path from present Mypura (Antardvpa) to Simuliy. If we take Rmacandrapura to be Antardvpa Mypura, however, then to reach Simuliy from there one must surely cross Rudra-p, or Rudradvpa. rnivsa crya finally arrived in Rudradvpa after going to Jnnagara ( Jahnudvpa), then to Mmagchi (Modadrumdvpa) and Mahatpura (Mtpura), etc. If rnivsa crya had begun his Navadvpa-dhma parikram from Rmacandrapura, how would he have reached Simuliy first, and then Gdgch (Godrumadvpa) and Majd (Madhyadvpa), and after crossing the Gag, Kuliy (Koladvpa), RtudvpaRtupura (tudvpa), Jnnagara (Jahnudvpa), Mmagchi (Modadrumadvpa) and finally Rudra-p (Rudradvpa)? Consequently, it must be concluded that he started his parikram from the present Antardvpa Mypura situated on the Gags eastern bank. This conclusion is in accordance with the description given in Bhakti-ratnkara and with old maps. (4) It is mentioned in Bhakti-ratnkara that one can see Suvara-vihra from Antardvpa. Even today one can see Suvara-vihra from the present Mypura. But if Rmacandrapura is considered to be Antardvpa it is impossible to see Suvara-vihra, which is situated about 56 miles away. (5) If Rmacandrapura is the place of rman Mahprabhus appearance, and if Gag-Govinda Singh 78

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considered that place to be rman Mahprabhus birthplace and built a temple there, why are the deities of r Rma-St established in this temple? Why didnt he establish a deity of rman Mahprabhu, and why didnt he call this place Mypura? And why is this place known as Rmacandrapura on the old government maps? (6) It is well-known that there is a huge r Rma-St festival celebrated with great pomp in Rmacandrapura. This Rmacandrapura is situated within Modadrumadvpa, r Rmacandra and Stjs pastime-place. Hence, this place cannot also be assumed to be Antardvpa Mypura. These and other facts (unstated to avoid increasing the size of this book) give clear proof that Rmacandrapura, or Keka Mha, is definitely not rman Mahprabhus appearanceplace.

rla Bhaktivinoda hkura and Antardvpa Mypura

r Saccidnanda Bhaktivinoda hkura, r Caitanya Mahprabhus eternal intimate associate, is revered as the Seventh Gosvm who again inaugurated the flow of the Bhgrath of bhakti . He appeared in this world to manifest Mahprabhus holy name ( gaura-nma ), His innermost desire ( gaura-kma ) and His holy abode ( gauradhma). Like r Rpa and r Santana, he wanted to reside in Vraja and perform bhajana there. On his way to Vraja-maala he came to a deity of Lord iva, Mahdeva r Takevara, a short distance from Kolkata. That night r Mahdeva appeared 79

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to him in a dream and requested him to reveal r Gaurga Mahprabhus appearance-place. He also told him to remain in Gaua-maala and perform bhajana . r Bhaktivinoda hkura placed r Takevaras instruction upon his head and returned to rdhma Navadvpa. There, in Godrumadvpa, he constructed a small hut and began performing bhajana, eager to find rman Mahprabhus appearance-place. He wrote in his autobiography: I was very anxious to find rman Mahprabhus appearanceplace. I went to Navadvpa (the present Navadvpa Town) and with much endeavour made some investigation, but was unable to find any trace of it. Thus I became very unhappy. Nowadays the people of Navadvpa are only busy filling their bellies. They know nothing about rman Mahprabhus pastime-places, nor do they endeavour to learn about them. One day after twilight, at ten oclock, Kamala and I, together with one clerk, were standing on the roof of the Rani Dharmal looking about. It 80

r Takevara

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was very dark and the sky was filled with clouds. Then, across the Gag towards the north I saw an effulgent mansion. I asked Kamala, Did you see something? He answered, I became awestruck to see an effulgent mansion on the other side of the Gag towards the north. In the morning I again went to the roof of the Rani Dharmal and attentively looked towards that place. I was unable to see the effulgent mansion, but I could see a palm tree there. When I inquired from others about that place, they said it was called Ballla-dgh and that one can still see many traces of King Lakmaa Senas old fort there. The coming Monday I went to Ka-nagara and the following Saturday I went straight from there to Ballla-dgh. That night I beheld a wondrous sight. rman Mahprabhu, r Nitynanda Prabhu, r Advaita crya, r Gaddhara and the other devotees were completely absorbed in chanting and dancing ecstatically. Everyones eyes were filled with tears. The tumultuous sound of Hari Bol! and the sound of mdagas and kartlas maddened the devotees. After sometime that sight disappeared from my eyes. The next day I walked to those places to take darana of them and asked the elderly locals about them. They told me that this was rman Mahprabhus birthplace. I visited all the small villages mentioned in Bhakti-ratnkara as well as those mentioned in rla Vndvana dsa hkuras r Caitanyabhgavata . Thereafter I sat in Ka-nagara and compiled the book r Navadvpa-dhma-mhtmya and sent it to be printed in Kolkata. I told r Dvrik Bb, an engineer from Ka-nagara, about my findings. He could understand everything I said and on the strength of his intelligence he produced a map of r Navadvpa-maala. I then wandered throughout Navadvpa-dhma and wrote the D h m a mahtmya, because at that time I could do nothing else. 81

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In Godruma, 1893, rla Bhaktivinoda hkura performed a great harinma-sakrtana festival under the auspices of rla Jaganntha dsa Bbj Mahrja. At that time r Jaganntha dsa Bbj Mahrja went with many Vaiavas to take darana of r Mypura. Overwhelmed by ecstatic sentiments, he himself pointed out Mahprabhus birthplace, the lost Yogapha-Mypura. The 144-year-old Bbj Mahrja became overwhelmed with ecstasy and jumped into the air, crying out, This is the birthplace of Gauracandra, our very life and soul! rla Bhaktivinoda hkura, many famous writers of Bengal, many high-posted government officers, editors of famous magazines and others witnessed the event. Amongst them was r ymalla Gosvm, the great and erudite Vaiava. Also present were r abhaa Gosvm, r Rdhikntha Gosvm, r Vipina Bihr Gosvm, r Rya Vanaml, r Rya Bahdura, r ira Kumra Ghoa, r Dvrikntha Sarakra and r Naphara Kumra. Some huts were eventually made here and the temple construction began. Gradually, faithful devotees from the various states of India came here to take darana, and now, crowds of people come from all over the world to this holy place.

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1 r Jagadnanda Paita used to exhibit mna (sulky mood) like r Kas queen Satyabhm. Therefore Mahprabhu would tease him by telling him he is Satyabhm, although Jagadnanda Paita himself states in Prema-vivarta that he is a rdh-ds, a maidservant of rmat Rdhik. One may wonder whether r Jagadnanda Paita is an incarnation of Satyabhm or a maidservant of rmat Rdhik. He is in fact both, just as Rmnanda Rya is Vikh as well as Arjuna Sakh and Arjuna Sakh. r Jagadnanda Paita is simultaneously Satyabhm and a maidservant of rmat Rdhik, the latter being his more prominent identity. 2 Externally rla Gaura-kiora dsa Bbj Mahrja was fully blind, but he was not blind internally. We say he was blind because we ourselves are spiritually blind. In fact he always saw rman Mahprabhu and the Divine Couple in his heart. He used to wander here and there. On one very dark night when Mypura was flooded, Bbj Mahrja travelled from Navadvpa to Mypura to meet with Prabhupda rla Sarasvat hkura. Prabhupda asked him, O Gurudeva, how did you find your way here on such a dark night? He replied, I met one boy who brought me here. Who was that boy? He was none other than r Caitanya Mahprabhu.

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his island is also called Simuliy. It consists of yenag, a part of Vmana-pukura (Brhmaapukari), Rjapta, Mullp, Viu-nagara, Sarag and other places. There is an ancient temple of r Jaganntha in old Sarag, which is also called avara-ketra. It is said that a Muslim king named Klpaha became antagonistic towards the Hindus when his mother, a Hindu lady, was forcibly captured by Muslims and her Hindu parents abandoned her. She was left with no choice but to live with the Muslims. When he grew up Klpaha came to know of this. He demolished thousands of temples and forcibly converted thousands of Hindus into Muslims. When he attacked Jaganntha Pur the deities of Jaganntha, Baladeva and ubhadr were brought to this place and worshipped by a devotee here. According to the Puras, once, in the course of akarajs (ivas) narration of the Supreme Lords pastimes to Prvat, he began to describe r Gaurga, r Kas coming incarnation in Kali-yuga. r Gaurga is none other than r Ka Himself resplendent with the sentiment and lustre of r Rdh, performing the pastime of distributing pr ema to ordinary people. Such prema is rarely attained even by the demigods. Inspired by this description, Prvat-dev proceeded to perform severe austerities in this dense forest of Navadvpa. Mahprabhu became pleased by her austerities and appeared before her. Enchanted by His form, she expressed her desire to behold His pastimes when they would manifest in this world. rman Mahprabhu said, Since you are My inseparable energy, you are always an associate in My pastimes. As My internal energy you are My dear Rdhik, and as the external energy you are a manifestation of Rdhik known as Durg, or Prvat. As Yogamy you manifest My pastimes, and as Paurams in

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r Baladeva, Subhadr and Jaganntha at the present Jaganntha Temple in Smantadvpa

Vraja you nourish them. Now in Navadvpa you eternally reside as Prauhmy along with Ketrapla iva. You bewilder those who are indifferent to Me, and you help those who turn toward Me to become attracted to serving Me. Hearing this, Prvat became overwhelmed with ecstatic love. She took rman Mahprabhus foot-dust in her hands and placed it where her hair parts in the middle. Mahprabhu then disappeared. The parting in the hair is called smanta , and because she placed Mahprabhus foot-dust there she is worshipped as Smantan-dev. The place where this pastime occurred became known as Smantadvpa.

Chand Kazis samdhi

This place is situated in Smantadvpa on the boundary of Antardvpa. Nearby was Mauln Sirajuddna Chand Kazis palace. ac-devs father, Nlmbara Cakravart, used to reside in this village. Chand Kazi was a high official in the kingdom of Emperor Hussein Shah, Bengals chief ruler. At that time Chand

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Chand Kazis samdhi

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Kazi was the administrator of Navadvpa as well as its magistrate. Some considered him to be the spiritual master of the Emperor. He used to be a great opponent of Hindu religion and after breaking a mdaga during the devotees krtana in rvsa-agana he passed a law against the performance of sakrtana. That same evening, in defiance of that law, rman Mahprabhu gathered hundreds of thousands of people, almost all carrying burning torches. Performing krtana with mdagas and karatlas they went to Chand Kazis residence. The terrified Chand Kazi hid, but somehow Mahprabhu enticed him out, assuring him he had no need to fear. According to village relationships you are My maternal uncle and I want your affection. Why are you hiding? Chand Kazi replied, After breaking the m d a g a , I returned home. That night while I slept, the form of Nsiha suddenly mounted my chest and scratched it with His nails. Trembling in rage He said, Today Im letting you go, but if in the future you ever again obstruct the sakrtana movement, I will kill you. Always remember this. I started from my Mahprabhu and Chand Kazi sleep in horror. Look, even now You can see His nailmarks on my chest. I promise that from this day forth, I will never obstruct the sakrtana movement; nor will anyone in my dynasty obstruct it. I will disown anyone who does so.

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rman Mahprabhu then inquired from the Kazi, Please explain why are you engaged in cow killing. The cow, who gives milk to both Hindus and Muslims, is the mother of everyone. The Kazi replied, In our noble Koran there is no injunction to kill the cow. Those who do so are acting in opposition to the Koran . After this incident, Chand Kazi became a devotee, and when he disappeared from this world, his samdhi was built at this place. Even today rman Mahprabhus Vaiava devotees reverentially circumambulate Chand Kazis samdhi. At his s a m d h i a 500-year-old g o l o k a - c a m p a k a tree stands as witness to this incident. The tree continues to blossom even though the upper part of the tree is hollow.

rdhara-agana is situated in the north-east corner of Antardvpa at the border of Simantadvpa near Chand Kazis samdhi in the south-eastern direction. Here, in the middle of a banana grove was the dilapidated house of the nikicana rdhara, the best of devotees and most dear to r Gaura and Nitynanda Prabhu. In Kas pastimes rdhara was the cowherd boy Kusumsava Sakh.

rdhara-agana

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Nim Paita used to meet him daily on the bank of the Gag. On the footpath that ran alongside the Gag, rdhara would sit selling banana-leaves, banana-flowers, soft bananastalks, ripe bananas, green bananas, and various vegetables such as bottle-gourd (lauk ) and eggplant, all of which he had grown in his garden. With half of the money he obtained from his sales, he would buy flowers and other articles to worship the

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The area of rdhara-agana

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Gag, and the other half he used for his maintenance. He thus performed bhajana day and night. Nim particularly liked rdharas vegetables. Every day He took a vegetable from him without paying sometimes a lauk, sometimes a banana-flower and sometimes a ripe banana and then a scuffle would take place between them. rdhara would become angry, catch Nim s hand and say, Im a poor brhmaa . What can I give in charity? Furthermore Im worshipping the Gag. Mahprabhu would answer, And Im Gags husband. By serving Me, Gag will be satisfied. rdhara replied, You commit an offence by saying You are the husband of the Gag. You dont even fear Bhagavn Himself. Mahprabhu laughed and said, One day you will have to accept My words. Both the old man and the young boy derived immense delight from such quarrelling. When, in rvsa-agana, rman Mahprabhu manifested His sta-prahariy-bhva (the ecstasy of twenty-one hours)

A quarrel between Nim Paita and rdhara

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rdhara was called for and given ka-prema. Thus absorbed he cried, Oh Ka, oh Ka! and fainted. After defeating the Kazi, rman Mahprabhu came to rdharas house with a huge sakrtana party. Mahprabhu drank water to His satisfaction from rdharas broken iron pot, and greatly glorified him. On the day that Mahprabhu renounced His home He met rdhara in the evening and received a lauk from him as a gift. He gave it to His mother and asked her to make laklak [lauk cooked in milk with sugar]. When it was prepared and offered to their deity, rman Mahprabhu honoured that mahprasda with great relish.

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his island comprises the ancient places of Gdgch, Blcara, Maheagaja, Tiyorakhl, magh, ymanagara, Virij, Devapall, Harapura and Suvara-vihra. It extends from the eastern bank of the Gag and the southern bank of the Sarasvat (Khaiy River) to Devapall. In the course of time local language usage has changed the name Godruma to Gdgch. Previously a massive banyan tree stood on a high part of the Bhagavat-Bhgraths bank, where the Surabh cow and the King of the demigods, Indra, worshipped r Gaura. During Kas pastimes Indra wanted to destroy Gokula because the residents of Vraja had stopped worshipping him. For seven days he sent torrents of rain upon Vraja, but Ka protected Gokula by lifting r Govardhana. The pride of Indra was crushed and fear arose within him because of his offence. When he learnt from Grandfather Brahm that r Gauracandra would appear in

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the future, he took Mother Surabh with him and performed austerities under a banyan tree at this lonely place in Navadvpa, hoping to evoke His mercy. A long time passed. Finally r Gauracandra appeared before him saying, I understand your heart. After some time I will appear in r Navadvpa and distribute the chanting of My holy name along with pure love for r Ka to the general people. At that time you will assist Me in My pastimes. When the Lord disappeared, Mother Surabh made a hut under this banyan tree and became absorbed in worship of r Gauracandra here. Since then this place has become known as Godruma. Go means cow (Surabh) and druma means tree. Once during the time of cosmic devastation, Mkaa is son, Mrkaeya i, rested at this place. He had attained the age of seven kalpas (7 x 4,320,000,000 earth years). During the annihilation at the end of the seventh kalpa , the Earth was submerged in water, leaving not one place visible. Mrkaeya i floated in the water and finally, by immense good fortune, he came to this place in Navadvpa. Seeing the exhausted sage unconscious from the effect of the dashing waves, merciful Mother Surabh lifted him from the water of devastation and brought him to her hut. When he regained consciousness, he was amazed to see that Navadvpadhma was not under water. The sight of the beautiful forests and sub-forests filled with trees, plants, birds and animals of the thirty-two mile large dhma greatly pleased him. Mother Surabh gave him her nectarean milk to drink, which fully rejuvenated him. She then instructed him to remain at Godruma and worship r Gauracandra. This dhma is transcendental and beyond material nature, she said. It cannot be seen with material eyes. Eight of the

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islands of Navadvpa are like the petals of a lotus, and rdhma Mypura is like the pericarp of that lotus. Here, in a concealed form, all the holy places and demigods worship r Gaurga Mahprabhu. By worshipping Him one will attain service to r Rdh-Ka in Vraja with the sentiment of amorous love (madhura-bhva ). Although all perfections, the eight kinds of opulence and all kinds of liberation stand at the gate of this sacred place praying for service, the devotees of r Gaura reject them from afar. By worshipping r Gauracandra one becomes forever free from sins and miseries, as well as from all kinds of fructified and unfructified fruitive activities, desires for sense enjoyment, and from ignorance. Mrkaeya therefore remained here to perform bhajana.

Svnanda-sukhada-kuja
Towards the eastern side of Godruma, on the bank of the Sarasvat, lies Svnandasukhada-kuja, where rla Bhaktivinoda hkura built a hut and performed his bhajana. In a corner of this grove is the bhajana-ku of rla Gaura-kiora dsa Bbj Mahrja, the crestjewel among a v a d h t a s and rla Bhaktivinoda hkuras intimate friend. rla Bhaktivinoda hkura was later placed in samdhi here.

rla Bhaktivinoda hkuras samdhi

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In present times, rla Bhaktivinoda hkura is the main personality who re-inaugurated the propagation of pure devotion. He compiled approximately one hundred books on bhakti in various languages and established the transcendental glories of r Gaurga Mahprabhu. In the Gauya Vaiava community he is therefore known as the Seventh Gosvm. It is by the persistent endeavours of this great personality that the r Vivavaiava-rja-sabh (the Universal Assembly of Vaiavas) was established in Kolkata in the year 398 of the Caitanya era (A.D. 1884). He preached the message of Mahprabhu ( gaura-v ), the name of Mahprabhu ( gaura-nma ) and pure devotional service (uddha-bhakti ) very vigorously through the medium of a magazine called Sajjana-toa. He also published many old, authoritative Vaiava literatures. rla Bhaktisiddhnta Sarasvat

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Svnanda-sukhada-kuja

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was his dear son and it was through him that rla Bhaktivinoda hkura preached pure devotion all over the world. Once, in the middle of the night, while he was performing his bhajana in Godruma, he saw a transcendental light shining some distance from the other side of the river towards the north. The next day he saw the same light and he also saw r GauraNitynanda performing mah-sakrtana with Their associates at that same place. In order to understand this mystery, he crossed the Sarasvat River and came to rdhma Mypura where he saw tulas plants growing near a palm tree. Upon further inquiry from the local people, he learned that no crop grew there except tulas who grew of her own accord. In an attempt to verify that place as the birthplace of r Gaurasundara, r Bhaktivinoda hkura studied old government maps and reports, as well as historic literature, specifically r Caitanya-bhgavata, r Caitanya-caritmta and Bhaktiratnkara. He also heard from elderly, eminent, saintly personalities about it.

The river Sarasvat and rdhma Mypura seen from Godruma

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The Paca-tattva deities established by rla Bhaktivinoda hkura at the Yogapiha Temple, Antardvpa

Finally, he went there in the company of nitya-siddha

vaiava-srvabhauma rla Jaganntha dsa Bbj Mahrja

and other famous personalities of Bengal. When rla Jaganntha dsa Bbj Mahrjas arrived at that place, he danced with joy, thus indicating it to be the Yogapha, the place of r Gauras appearance. r Bhaktivinoda hkura established the deities of r Gaura-Viupriy-Lakmpriy, the Paca-tattva

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and so forth there, and entrusted the management of the entire place to his son r Vimal Prasda Sarasvat. Later this Vimal Prasda became famous as r Bhaktisiddhnta Sarasvat. rla Bhaktivinoda hkura established nma-haa and thus preached the chanting of the holy name and pure devotion in the villages. In Kas pastimes in Vraja he is r Kamal Majar. He was also an eternal associate of r Gaurasundara.

Suvara-vihra is situated near the magh station on the Navadvpa-gha railway line, which goes to Ka-nagara. In Satya-yuga King Suvara Sena lived and ruled here for many years. His attachment to sense gratification and to his kingdom did not diminish, but lasted to his old age. Once, to his great fortune, the great sage Nrada appeared at his palace. Nrada saw that the king was completely absorbed in sense grati fication, and this evoked his mercy. In a solitary place the sage proceeded to give the king instructions for his welfare: My dear King, you are passing your life fruitlessly. You perceive what is useless to be valuable and what is of true value to be useless. Please consider the situation properly: it is material objects that have no value and no use. They entangle the living entity in the cycle of birth and death and repeatedly hurl him into it. Please deliberate on what I say. After death, what will become of your relationships with your father, son, wife, brothers, friends and subjects? These relationships will cease and your body will be burned. To remain attached to this material body is not very intelligent. If according to the result of ones fruitive actions, one goes to the heavenly planets and enjoys the happiness there, one must again return to this world, as such an attainment is not permanent.

Suvara-vihra

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Impersonal liberation completely destroys the living entity, so no material or transcendental happiness can be found there either. In such liberation the jvas existence vanishes. Therefore fortunate living entities do not desire it. The jva is Kas eternal servant, but having forgotten the Supreme Lord, he wanders throughout various species of life always troubled by the three types of miseries. If by good fortune while wandering in this material world, he attains the association of pure devotees, then transcendental faith ( pramrthika-raddh ) arises in his heart. When he takes shelter of a bona fide spiritual master, he starts his practice of ka-bhajana. By taking unalloyed shelter of a spiritual master and performing bhajana in the association of devotees, his faith (raddh ) gradually matures into nih , ruci , sakti , bhva and finally ka-prema. The only correct process to attain pure devotion is to perform the nine types of devotional service, such as hearing, chanting, remembering and praying. Only by this sdhana-bhakti can one attain ka-prema. O King, you are born in r Navadvpa-dhma and thus you are very fortunate. In the forthcoming Kali-yuga, the source of all incarnations, r Ka Himself, will appear as r Gaurga accepting the sentiment and complexion of rmat Rdhik. He will distribute the holy name and love of God to the common man. Those people who live in Kas abode and perform their sdhana-bhajana there while tolerating many difficulties, attain perfection after a long time. But for those who live in the land of Gaura and take shelter of Gauras name, offences are easily removed. They quickly attain ka-prema . Speaking thus, Nrada Muni chanted Gaurahari! and danced in ecstatic love. That night, after Nrada i left, the king dreamt of r Gaurahari and His associates dancing and singing. When his

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sleep broke, the aggrieved king began to cry. Then a voice from the sky said, O King, do not be distraught. In My manifest pastimes you will become My associate, Buddhimanta Khn, and you will render Me many kinds of service. r Buddhimanta Khn assisted rman Mahprabhu in various ways, such as assisting Him in His journey to Pur-dhma.

r Suvara-vihra Gauya Maha established by rla Bhaktisiddhnta Sarasvat hkura

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At the present time, r Suvara-vihra Gauya Maha, established by rla Bhaktisiddhnta Sarasvat hkura, is situated in a mango grove on the ruins of Suvara Senas palace.

Harihara-ketra
Harihara-ketra is also called Mah-Vras. It is situated on the bank of the Gaak River on the eastern side of the river Alaknand. Here in an ancient temple, r Hari and r Hara (Viu and iva) are manifest in one and the same deity. The best of the Vaiavas, r ambhu (iva), and vaiav-akti r Gauri eternally reside here chanting the name of Gaura. Residence in this place is superior to residence in K and Kaila. When a living entity dies here ambhu chants r Gauras name in his ear and thus delivers him from this material world. r Mahdeva, or r ambhu, is actually Sad-iva. This means he is viu-tattva, a primary expansion of the Supreme Lord. There is no difference between Sad-iva and Viu. Accepting a portion of the mode of ignorance, Sad-iva destroys this material world and fulfils the desires of the jvas. He bewilders those who are unfavourable to Ka, and he grants devotion to Ka and protects those who are favourable. He worships Ka in his abode of K or Kaila. As the foremost of Vaiavas he is very dear to r Hari and is nondifferent from Him. Persons like Rvaa, Kumbhakara, Meghanda, Kasa, Jarsandha and Bhaumsura, are envious of r Hari and only worship akara. They are called demons and r Hari kills them. rmad-Bhgavatam describes how Puarka Vsudeva and his friend, the king of K, opposed r Ka. Ka killed the coward Puarka Vsudeva and chopped off the kings

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The ancient temple in Harihara-ketra

r Harihara with consorts Lakm and Parvat

head, throwing it at the gate of K. At this, his son prepared to attack r Ka, but before he could do so Ka burned the entire city of K to ashes with the heat coming from His Sudarana cakra. akara left K with his associates and took shelter of Harihara-ketra. The real nature of Lord iva is very mysterious. When r Rmacandra established Rmevara, a deity of iva, everyone present acknowledged Rmevara to mean rmasya vara, or va is the lord (vara) of Rma. The demigods opposed this

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and through the compound rmaca asau vara they derived another meaning: Rma and akara are both the Lord ( vara ). These explanations distressed akara, who per sonally spoke from the iva-liga : Neither explanation is correct. Through the grammatical compound rma yasya vara sa rmevara the meaning of Rmevara becomes: Rmevara is he whose Lord is Rma. Thus, r Ka is established as the sole Lord of all lords, and akara as His precious servant.1 In the narration of s marriage in rmad-Bhgavatam a fight is described between Bsura and r Ka. akara sided with Bsura, who was defeated by Ka. akara prayed to Ka to spare Bsuras life, and as a result Ka cut off all but four of Bsuras thousand arms, and made him an associate of akara. Vaiavas acknowledge Lord akara as dear to the Supreme Lord and the spiritual master of the Vaiavas, and therefore they respect and honour him. akara is ketrapla , the protector of all of Bhagavns holy abodes. In Vndvana, where he accepts the mood of a gop, he is famous as r Gopvara. He bestows ka-prema upon qualified living entities, and thus gives them entrance into Vndvana. rmad-Bhgavatam also accepts akara as the best of Vaiavas, vaiavn yath ambhu. Even if the Lord gives him unpleasant instructions, akara is forever attentive to carry them out. When the ocean of milk had been churned, akara, understanding Vius desire, drank the poison the churning had produced and thus protected the universe. akara also understood the desire of his Lord and Master, r Ka, that he come as r akarcrya to propagate impersonalism, which is opposed to the principles of the Vedas. By doing this he obscured pure

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devotion and knowledge of the essential reality of the Supreme Personality, subdued the atheistic Buddhists, and destroyed the impersonal karma-ka [the division of the Vedas that deals with fruitive activities]. By always observing Bhagavns desire, akara serves the Lords innermost desire.

Devapall (Nsihapall)
Devapall, situated in the south-eastern part of r Navadvpadhma, has been famous since Satya-yuga. Lord Nsihadeva rested here after killing Hirayakaipu, who had been tyrannising the devotee Prahlda. This place is situated on the ancient riverbed of Mandkin, on whose bank various demigods such as Brahm, Indradeva, Sryadeva, Gaea and Vivakarm built their residences on different hillocks. Here they stay worshipping r Nsihadeva. In course of time, the flow of Mandkin changed; the demigods dwellings also turned into hillocks and the temple vanished.

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The deity of Lord Nsihadeva in Devapall

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While performing sakrtana rman Mahprabhu and His associates came to this place, which is considered to be the border of Navadvpa-dhma. In the evening they returned to rdhma Mypura, passing through Harihara-ketra, Brhmaa-pukari, Suvara-vihra and other places. The forests and gardens here were replete with rivers, streams, mango groves, small villages, and various birds and animals like deer, blue-cows and cuckoos. Absorbed in ecstasy r Gaura and Nitynanda Prabhu sang and danced as They returned to Mypura with Advaita crya, Gaddhara, Mukunda, rvsa Paita and other associates. People from every village received them as they passed by and participated in their chanting and dancing. rman Mahprabhu would remember the pastimes of r Ka returning to the village from the forest where He was grazing the cows the flute in full splendour seated on His lips; a yellow cloth decorating His bluish-black limbs like a per manent lightning flash shimmering against a new monsoon cloud; and a vaijayant-ml, a garland of five kinds of flowers, extending down to His feet. The cowherd boys sang Kanhaiys glories, while millions of mooing cows surrounded Him. Taking Ka to be a bluish-black cloud and the sound of His flute to be

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thunder, the peacocks became intoxicated. They spread their tail-feathers and began to dance. The cuckoos singing of kuhu-kuhu sounded as if they were welcoming Ka. The gops hiding in the groves on both sides of the path, on the roofs of high buildings and behind the latticed windows of the residential quarters worshipped ymasundara through their crooked side-long glances. Suddenly an old lady said to her newly married daughter-inlaw, Stay in the house. If you go out, this black (ka) snake will bite you. You will not get free from the poison it injects for the rest of your life. The simple-hearted gop responded, Why dont you forbid your own daughter to go? And why are you yourself going? I shall certainly go. rman Mahprabhu was thus absorbed in the mood of rmat Rdhik taking direct darana of ymasundara Ka. With great difficulty, Mahprabhus associates tried to bring Him back to consciousness, and when they eventually did, He burst into tears. At that time Gaddhara Paita sang this verse from rmad-Bhgavatam (10.21.5) in a sweet, melodic voice.
barhpa naa-vara-vapu karayo karikra bibhrad vsa kanaka-kapia vaijayant ca mlm randhrn veor adhara-sudhayprayan gopa-vndair vndraya sva-pada-ramaa prviad gta-krti ymasundara is entering the forest of Vndvana accompanied by His cowherd boyfriends. In His turban there is a peacock feather; over His ears, a karikra flower; on His body, a yellow cloth glitters like gold; and around His neck, extending down to His knees, is a heart-stealing garland strung with five kinds of fragrant forest flowers. He is dressed like an expert dancer on a stage, and the nectar of His lips flows through the

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holes of His flute. Singing His glories, the cowherd boys follow behind Him. Already more charming than Vaikuha, Vndvana-dhma, marked with the impressions of r Kas lotus feet which are decorated with the conch, disc and other symbols, has become even more beautiful.

And Mukunda Ghoa recited this verse (Padyvali 46):

phullendvara-kntim indu-vadana barhvatasa-priya r-vatskam udra-kaustubha-dhara ptmbara sundaram gopn nayanotpalrcita-tanu go-gopa-saghvta govinda kala-veu-vdana-para divyga-bha bhaje I worship Govinda, whose complexion is the colour of a blossoming blue lotus flower. His face is like the moon, and He is fond of wearing a peacock feather in His crown. His chest bears the mark of rvatsa and is adorned with the Kaustubha gem. He wears beautiful yellow garments, and His handsome form is worshipped by the gops sidelong glances. His companions are multitudes of cows and cowherd boys. He plays sweet melodies on the flute, and His body is decorated with glittering ornaments.

Hearing these verses everyone became immersed in ecstasy. Nitynanda Prabhu and His sakhs blissfully accompanied rman Mahprabhu who then entered the mood of Kanhaiy. They all arrived at the house of ac-mt, who then performed rat to the devotees. Taking Gaura and Nitynanda on her lap, she wiped the dust from Their bodies with the end of her sari. r Nsiha rested at this place after killing Hirayakaipu, the father of His great devotee Prahlda. Hirayakaipu was opposed to the Supreme Lord and His devotees. He forbade his son Prahlda to chant the name of the Lord, but Prahlda Mahrja never complied. Hirayakaipu devised many means

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to kill his son. He threw him into fire, hurled him into the ocean, gave him poison and threw him into a pit of snakes. When not one of these plans was successful, he again sent Prahlda to study with aa and Amarka, the sons of Hirayakaipus spiritual master, ukrcrya. One day, while his teachers were absent from the classroom, Prahlda began to instruct his schoolmates, all of whom were the children of demons. We do not know when death will come, he told them. According to their karma, some people die in childhood, some in youth, some in adulthood and some in old age. Therefore, it is necessary to worship the Supreme Lord from childhood. Just as one suffers misery, despite making no endeavour to attain it, one will also experience happiness, which also comes of its own accord as a result of ones previous actions. Therefore, the sole and most beneficial duty of one who has acquired a human birth is to worship the Supreme Lord. He who spends this precious human life gathering enjoyment for the senses is just like an animal. He must leave behind whatever he has collected as a result of his activities, including his body. Such things cannot give happiness and peace to the living entity, who is the eternal servant of the Lord. We have fallen into this miserable condition because we have turned away from the Lord. Only by worshipping Bhagavn can the jva remain eternally happy. The highest duties of the living entities are chanting the holy name, hearing narrations about the Lord and remembering these narrations. The words of Prahlda Mahrja had a powerful effect on the boys and they loudly chanted the name of Hari. Hirayakaipu came to know that Prahlda was spoiling the other children, inciting them to join him in chanting the holy name, and he called him to his palace. His eyes and face red

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with anger he leaped at Prahlda with club in hand shouting, Now lets see who will protect you! Where is He? Fearlessly, Prahlda answered, He is not only my protector, He is also yours; He is the protector of the entire universe. He is omnipresent; there is no place where He cannot be found. I see Him everywhere. Hirayakaipu bellowed, Oh, you liar! Is He also in this pillar? And he smashed it with his bare fist. A dreadful roar and loud peals of laughter resounded from the pillar and Hirayakaipu shuddered as the fearsome Nsiha Bhagavn, with the body of a human and the head of a lion emerged. He prepared himself to fight with r Nsiha, but the Lord placed him across His thighs and slayed him. He did not kill him during the day or during the night, but at twilight; it was neither inside the house nor outside it, but in the doorway; it was not in any standard month, but in Puruottama, the leap month; it was not with any weapons or arms that He tore open his stomach, but with His nails.2 The demigods began offering glorifications to the Lord, who repeatedly requested Prahlda to ask for a boon. Prahlda, however, would not accept one. Finally, he said, Let me suffer the miseries of all the living entities of the universe. Then, when they are free from all of their sins, please allow them to be engaged in Your service. The Supreme Lord became extremely pleased by this prayer of Prahlda Mahrja, who is the ideal devotee. Mere remembrance of him removes all worldly miseries and one attains devotion to the Lord. r Nsihadeva is greatly honoured at Nsihapall. In Vraja people show honour to Girirja-Govardhana with the hope that he will fulfil any desire or remove any misery, and in Gauamaala they respect Lord Nsihadeva for the same purpose. People come from afar to take His darana.

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1 The name Rmevara has numerous meanings. The ability to give the most esoteric meaning depends on the qualification of the speaker. 2 Hirayakaipu had earlier received the benediction from Lord Brahm that he would not die on the land or in the sky, so r Nsihadeva placed him on His lap, which was neither land nor sky. He had also received the benediction that he would not die either during the day or night, so he was killed at dusk, which is the juncture between day and night, but is neither day nor night. Hirayakaipu had also received other benedictions from Lord Brahm and to keep them all intact, r Nsihadeva killed him accordingly.

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adhyadvpa is situated south-west of Godruma, and it encompasses Majdgrma, Vmana-p, Simlagchi, Brahma-nagara and other villages. With the gradual degeneration of the language, the name Madhyadvpa became Majdgrma. Places to visit here are Saptari-bhajana-sthala (Saptari-ila), Naimiraya, Pukaratrtha, Uccahaa, Pacave and Hasavhana va.

Saptari-bhajana-sthala
(the place of worship of the seven sages) In Satya-yuga, the seven great sages (saptaris) namely Marci,

Atri, Agr, Pulaha, Kratu, Pulastha and Vaiha approached Grandsire Brahm and talked with him about r Gaurahari, who would appear in the coming Kali-yuga. They discussed His method of bhajana, and how He would distribute to everyone, even the dog-eaters, the prema that even the demigods rarely attain. When they requested Brahm to tell them something about the nature of this prema , Brahm became pleased and instructed the sages to go to r Navadvpa-dhma. There they should chant r Gauraharis names and remember His pastimes. He said that by this process, the dhma itself would awaken gaura-prema in their hearts. Those who have love and affection for Navadvpa-dhma, where offences are not considered, easily attain residence in Vraja. When they heard the glory of r Navadvpa these sages built their bhajana-kus at this place in Madhyadvpa. Praying for Gaurasundaras mercy, they remained here, loudly chanting and glorifying r Gaurasundaras name, form, qualities and pastimes. They relinquished eating, drinking, sleeping and other types of sense enjoyment. One day, at noon, while chanting the name of Gaura, the extraordinarily attractive r Gaurasundara

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appeared to them together with His associates. The sages glorified and completely surrendered to Him, who was resplendent with the sentiments and lustre of r Rdh. r Gaurasundara ordered the sages to give up all desires fulfilled through jna , karma , tapasy and yoga , and only desire to serve Ka, devoting themselves exclusively to chanting Kas name. After some time, He said, I, along with all My associates, will manifest My pastimes in r Navadvpa-dhma, and you will be able to witness them. After r Gaurasundara disappeared from their vision, the seven sages remained here at Saptari-bhajana-sthala and eagerly engaged in worshipping r Gaura. During rman Mahprabhus manifest pastimes, He and His associates would come here performing krtana.

Naimiraya
The supremely sacred Gomat River flows south of Saptari-il. The groves bordering the Gomat are called Naimiraya. Here 88,000 sages heard narrations about r Gaurasundara from the mouth of r Sta Gosvm. At that time, Pacnana Mahdeva (iva) gave up his bull carrier (vhana ) and rode on a swan (hasa) to hear r Gauras pastimes accompanied by his The temple of Hasavhana va where the deity of Lord iva is riding on Lord Brahms swan carrier associates.

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Brhmaa-pukara (Pukara-trtha)
The present name of Brhmaa-pukara is Vmana-pokhar or Vmana-pur. In Satya-yuga, a brhmaa named Jvana dsa came here while visiting all the holy places and took up residence here. His ardent desire to take bath in Pukara-trtha made him extremely restless. As he slept that night he heard a divine voice in his dream: Remain here for some time chanting the holy name of the Lord and your desire will be fulfilled. He made a hut and performed bhajana here until the end of his life. In his very old age, Trtharja Pukara mercifully appeared to him in the form of a beautiful pond and told him to take bath. Upon doing so the brhmaa was blessed with a divine vision in which he directly saw the personification of T rtharja Pukara. Pukara-rja mercifully instructed him, O brhmaa, whatever benefit a person attains by taking one hundred baths in all the other holy places, he attains by residing in Navadvpadhma for just one night. Therefore I will also reside here eternally along with all the holy places of the Earth. In the upcoming Kali-yuga, r Gaurahari will manifest in Navadvpadhma and distribute ka-prema through the chanting of Kas holy names. You will take birth at that time and have the good fortune of seeing His pastimes.

Uccahaa, which is also called Ha-g-grma, is Kuruketra within Brahmvarta [a tract of land between the rivers Yamun and Gag]. On one side flows the Sarasvat River and on the other side, the Dadvat. Taking all His associates with Him, rman Mahprabhu passed through Brhmaa-pukara and came here while performing krtana with up to fourteen mdagas . All the demigods would come and loudly chant Gauras name in unison and narrate His pastimes. Therefore this 120

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place is called Uccahaa. Ucca means in a loud voice and haa means gathering. It is also known as Ha-g, which means the place where the demigods assemble. If one always resides in Navadvpa at Uccahaa, which is non-different from Kuruketra, and performs bhajana here, one will quickly attain r Gaurasundaras mercy.

Pacave
Pacave is situated near Uccahaa. It is the confluence of the Bhagavat-Gag as well as the Mandkin, Alaknand and Sarasvat (which is hidden). On the western side, the Gag meets with Bhogavat and Mnasa-gag. This place is the glorious Mah-Prayga. Grandsire Brahm performed millions of sacrifices on the Gags two banks. If a living entity dies here in the water, on the land or in the sky he effortlessly attains r Goloka-dhma. All rivers converge here to perform service to r Gaura. This is the conclusion of r Vedavysa and other omniscient sages. There is no other holy place in the fourteen planetary systems equal to this Pacave. rman Mahprabhus sacred pastimes easily manifest in the hearts of those who reverentially remember Him while taking bath or performing camana here. Loving devotion for r Rdh-Kas lotus feet then manifests in their hearts. 121

r Navadvpa-dhma

oladvpa includes such places as Gag-prasda, Samudragaha, Campaka-haa, Gadakhalkcara, Kolmda, Pramedy, Gdakhalra, Tegharp and Tegharkola. It also includes the present city of Navadvpa, which is called Apardha-bhajana-pa, or Kuliy. rla Bhaktivinoda hkura writes in his informative article on Kuliy-dhma, published in the magazine Sajjana-toa , that on this Earth, r Kuliy-paha within Navadvpa is unparalleled. On the western bank of the Gag, near the confluence of the Pacave (which is situated on both the eastern and western banks) is the raised land called r Kuliy-paha. r Koladeva, which is a name for Varhadeva (the boar incarnation), appeared in Koladvpa. Once, in Satya-yuga, a brhmaa named Vsudeva lived in Koladvpa where he worshipped Varhadeva. Lord Varha was so pleased with the brhmaas worship that He appeared before him, first as Varhadeva (Koladeva) and then in His form of Nsiha. Upon seeing this form of Nsiha, who protected the devotee Prahlda by killing Hirayakaipu, the fortunate brhmaa became restless with love and began to glorify the Lord. Pleased, the Lord again assumed His mountain-like form as Koladeva and spoke the following words. This Navadvpadhma, which is Gupta Vndvana, or the hidden Vndvana, is very dear to Me. No other dhma in the three worlds can compare to it and all other dhmas on the Earth are eternally situated in their full splendour within it. Residence here easily grants the result of residing in all other holy places. In Kali-yuga Lord r Ka, having accepted rmat Rdhiks mood and complexion, will appear as r Gaurga in r Navadvpadhma. While performing various pastimes with His associates,

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He will propagate the chanting of the holy name and in this way distribute love of God to the common people. You will take birth at that time and receive the fortune of beholding those pastimes. For now, however, keep this secret. With these words, r Koladeva disappeared and r Vsudeva Vipra continued his worship of the Lord.

r Koladeva, or Varhadeva, the presiding deity of r Koladvpa

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Koladvpa is non-different from r Govardhana. Bahulvana is in Koladvpas northern part and the place of rsa-ll of rdhma Vndvana is in the southern part. Koladvpa is also called Apardha-bhajana Kuliy, or Kuliy, the place where offences are destroyed. After taking sannysa , rman Mahprabhu went to r Pur-dhma. He travelled for some time in South India and then returned to Pur. Later He travelled again, this time to take darana of rdhma Vndvana. Thousands of people accompanied Him as He passed through places such as Pnh, Kumrahaa and Kcanapall, until He finally arrived at Vidy-vcaspatis house in Vidynagara. The crowds were so great that for seven days Mahprabhu stayed in Mdhava dsas house in Kuliy. While He was here, He delivered Gopla Cpla, a resident of Kuliy, who was an offender to both the Vaiavas and the holy name, and Devnanda Paita, who also offended the Vaiavas.

Present-day Kuliy

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Gopla Cakravart was a government tax collector who worked under r Hiraya and Govardhana Majmdra, the well-known residents of Saptagrma. He was highly scholarly and very beautiful. One day the royal priest, Balarma Paita, went with rla Haridsa hkura to the royal court of r Hiraya and Govardhana. rla Haridsa hkura proceeded to glorify the holy name saying, What to speak of uttering one pure name, the utterance of a mere semblance of the holy name spoken to indicate something else ( saketa ), jokingly ( parihsa ), disrespectfully ( avahel ), derisively ( stobhaavaj) or inattentively (upek ) can easily bestow liberation. Pure chanting of the holy name awards ka-prema by which one attains Vaikuha or above that, r Goloka-dhma. Haridsa hkuras statements greatly angered Gopla, who contemptuously insulted him: Liberation is attained only by jna; it can never be attained by harinma. If one can attain liberation by chanting the holy name, then let my nose rot and fall off, otherwise, if Haridsas statement is wrong, let his nose rot and fall off. A tumult broke out in the assembly. Balarma Paita said, You have offended the exalted Vaiava Haridsa hkura. There will never be any auspiciousness for you. You have guaranteed your own destruction due to your terrible offence to a Vaiava. After this incident Govardhana dsa dismissed Gopla Cakravart from his service. And although the mah-bhgavata rla Haridsa hkura, the personification of forgiveness and tolerance, did not accept Goplas offence, Gopla became afflicted by leprosy three days after the incident. His beautiful campaka-flower-like nose, his fingers and his toes rotted away. After many days rman Mahprabhu came to Kuliy-grma and Gopla Cakravart went to see Him. Weeping, he surrendered to

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the supremely merciful Mahprabhu and begged forgiveness for his vaiava-apardha . Caitanya Mahprabhu forgave this nma-apardh brhmaa and instructed him to continuously chant the holy name. Gopla Cakravart did so and his leprosy soon disappeared leaving him beautiful as before. Now, he was Bhagavns devotee, highly dedicated to the holy name, and a servant of the Vaiavas. Another resident of Navadvpa named Gopla Cpla was a depraved brhmaa. He became so envious of rvsa Paita that he could not tolerate the sakrtana at rvsas house and tried to disturb him in different ways. At night he placed at rvsas door many items used in the worship of the goddess Durg, such as a wine pot and vermilion, to show that rvsa was only externally posing as a Vaiava. rvsa Paita had them removed and purified the place by smearing it with cow dung. Due to this great offence Gopla Cpla soon became afflicted with leprosy. When, after accepting sannysa, rman Mahprabhu came to Kuliy, Gopla Cpla came to Him and falling at His feet, began to weep. Mahprabhu told him to beg forgiveness from rvsa Paita. He fell weeping at rvsa Paitas feet and by the mercy of Mahprabhu, his health returned. At that time in Navadvpa, Devnanda Paita was considered a great teacher of rmad-Bhgavatam and he instructed many students in his home in Kuliy-nagara on the Gags western bank. Once, the mah-bhgavata rvsa Paita passed by Devnanda Paitas house and heard rmad-Bhgavatam being recited. He went in and sat down to listen. As Devnanda Paita described Kas pastimes, rvsa Paita was unable to remain calm. He wept loudly and rolled on the ground. Devnanda Paitas students, who were devoid of bhva-

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bhakti , could not understand rvsa Paitas aa-sttvika bhvas . Considering him a disturbance to their studies, they threw him out of the house. Devnanda Paita remained silent, doing nothing to stop them. When news of this incident came to r Caitanya Mahprabhu He angrily said, Devnanda does not understand a single letter of the Bhgavatam, which is r Ka personified and completely transcendental, so what can he teach! rmad-Bhgavatam can not even remain near him. He is an offender of both Vaiavas and the Bhgavatam. I will tear up his false Bhgavatam and throw it away. Some time later, Devnanda Paita met r Puarka Vidynidhi, one of rman Mahprabhus associates. Vidynidhi mercifully gave him lucid instructions on philosophical knowledge about the devotees, Bhgavatam and the Supreme Lord. He revealed to Devnanda Paita many confidential truths about rman Mahprabhu and rvsa Paita. Remembering his previous behaviour Devnanda Paita became filled with remorse. When r Caitanya Mahprabhu came to Kuliy after accepting sannysa, Devnanda Paita came before Him and in great humility, repeatedly begged forgiveness for his offence. rman Mahprabhu told him to beg pardon from rvsa Paita directly. Devnanda approached rvsa Paita, an incarnation of Nradaj, the personification of mercy. rvsa forgave all his offences and requested Mahprabhu to show Devnanda Paita mercy. This He did, and thus made him qualified to attain love of God. When the teacher Nim Paita was living in r Navadvpadhma, the prominent professors and students there opposed Him and ridiculed His devotional mood. For the welfare of these ignorant people bereft of bhakti , Nim Paita left Navadvpa and took sannysa . Now, having understood His

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glory, the teachers and students repented. When Nim Paita returned as r Ka Caitanya Mahprabhu to Kuliy-nagara (after accepting sannysa ), they all came to Mdhava dsas house to see him. Weeping they begged forgiveness at His feet, and the supremely merciful Mahprabhu pardoned them. From that time, they all became devotees. Because these pastimes took place here, Kuliy-grma is known as Apardha-bhajana-pa, the place where offences are destroyed.

Antardvpa, south of Mypura, is the place of Vddha-iva and Prauhmy, the protectors of the dhma . They reside here eternally, bewildering those opposed to the Lord and engaging those who are favourably disposed towards Him in r Gauras service. Although they reside in Antardvpa eternally, when the larger part of Mypura was lost in the Gags flow, Prauhmy was worshipped by the devotees in Kuliypahapura. Today people call this place Pauh M Tal. When r Ka took birth from Mother Yaods womb, this same Yogamy also appeared. Yogamy is one of the Supreme Lords par-aktis, or superior internal potencies, and she serves Him in various forms. In Nanda-bhavana or in Vraja she, as Yogamy, bewilders Mother Yaod into feeling that Ka is her son. Overpowered by a parental mood, Yaod binds Ka to the mortar, chastises Him and nurtures Him. All of Kas pastimes are accomplished by Yogamy. And to bewilder and punish Kasa and other demons, she manifests as Mahmy in Mathur. The various forms of Mahmy, such as Durg, Kl, Bhadr, Vindhyavsin, Kmkhy and Ca, bewilder materialistic

Prauhmy

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Prauhmy at Pauh M Tal

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people by bestowing upon them wealth, opulence, sons, family and so forth. And as Yogamy Paurams, she bestows transcendental power (cit-akti ) upon the living entities and grants them the eligibility to serve the youthful Divine Couple, r Rdh-Ka. Yogamy places a covering over the Lords abodes so that those opposed to Him cannot enter. And with the net of her Mahmy she keeps fruitive workers, dry mental speculators and others away, depriving them of darana of the dhma.

(above) Mahmys temple near the temple of Prauhmy (left) The deity of Mahmy known as M Bhavatrin

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(above) The temple of Vddha-iva at Pauh M Tal (right) The iva-liga worshipped in the temple

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r Jaganntha dsa Bbj Mahrjas bhajana-ku and samdhi
r Jaganntha dsa Bbj Mahrja used to reside at Sryakua in Vraja-maala where he performed his bhajana, but at the end of his life he moved to r Navadvpadhma. It was his habit to loudly chant the m a h mantra. He was recognised as the most prominent scholar of his time. He was also acknowledged as being most expert in relishing transcendental mellows ( rasika ) and the most perfected Vaiava in Gaua-maala, Vrajamaala and KetraThe bakula tree under which rla Bbj Mahrja sat to do bhajana maala. He is therefore known as vaiava-srvabhauma, the topmost Vaiava. At r Bhaktivinoda hkuras request this great personality determined rdhma Mypura to be the birthplace of r Gaura. On his order a grand temple was constructed in Mypura at the birthplace of r Gaura, where the deities of r Gaura-Viupriy-Lakmpriy and Paca-tattva are presently worshipped. In the Bengali year 1302 (A.D. 1895), two years after Mypura-dhma was located, r Jaganntha dsa Bbj Mahrja entered his unmanifest pastimes. He had appeared in a village in the agila portion of the Mayamana-siha district in East Bengal (Bangladesh) and remained in this material world

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for approximately 144 years. It is said that in an act of great mercy he infused his entire strength in bhajana and his knowledge of the scriptures, culminating in prema-bhakti , into the heart of rla Bhaktivinoda hkura.

rla Jaganntha dsa Bbj Mahrjas samdhi

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Once the disciples of Jaganntha dsa Bbj Mahrja complained to rla Bhaktivinoda hkura: We gave up our home to learn about bhajana from Bbj Mahrja, but instead he is instructing us to serve Bhagavn by growing flowers and vegetables. He is not educating us in meditation on r Kas daily eight-fold pastimes. Please request him to train us in bhajana. Bhaktivinoda hkura responded, Growing tulas , flowers, fruits and vegetables for the service of the deity will purify the living entities who are afflicted by offences and desires in the heart opposed to bhakti (anarthas); otherwise it is not possible for them to chant the pure, transcendental name. If unqualified persons meditate on these confidential pastimes their anarthas will substantially increase, and gradually they will be unable to perform bhajana. We will benefit by performing our sdhana according to rla Bbj Mahrjas instructions. rla Jaganntha dsa Bbj Mahrja used to save whatever donations people gave him. One day he ordered his disciples to buy rasagullas and other sweets, offer them to the deity and give the prasda to the cows and dogs of the dhma . His disciples, however, wanted to use the money to invite the bbjs of that place for a grand festival. Bbj Mahrja forbade them. It is more beneficial to feed the cows and dogs of the dhma than to feed so-called Vaiavas who outwardly dress as saintly personalities wearing tilaka and beads, but who secretly engage in illicit activities. By feeding the animals of the dhma one will enter pure bhakti . All the rasagullas were then given to the cows and dogs. In his extreme old age Bbj Mahrjas eyelids drooped so low that they obstructed his vision. There was a dog where he lived that had six or seven puppies. When his disciples brought

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him mah-prasda he would wait for the puppies to come to him and count them with his fingers. Then he let them eat from his plate. Only after they had eaten would he himself honour p r a s d a . If his disciples hid the puppies from him he, displeased, would not honour prasda. He would indignantly say, You people do not understand that these are the puppies of the dhma ; they are not ordinary. I will not take anything until they come here and honour prasda with me. Such was Bbj Mahrjas firm faith in the dhma. His disciples used to carry him in a basket on their heads sometimes to Mypura, sometimes to Godruma-kuja and sometimes to other places. Upon arriving at rman Mahprabhus birthplace in rdhma Mypura, he sang and danced, jumping high into the air.

Kuliy-dharmal
(and rla Gaura-kiora dsa Bbj Mahrja)

rla Gaura-kiora dsa Bbj Mahrja, the crest-jewel of avadhtas and paramahasas, performed bhajana from time to time here. He would also perform his bhajana at Kas various pastime-places in Vraja, such as Vndvana, Govardhana, Rdh-kua, Srya-kua, Nandagrma and Varsn. His bhajana was characterised by severe renunciation, so extreme, in fact, that when he felt hungry he sometimes ate

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the mud from Rdh-kua or the Yamun. In a mood of separation from the Divine Couple, he would cry out, O Rdh! O Ka! and wander from forest to forest loudly singing songs

rla Gaura-kiora dsa Bbj Mahrja

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such as kothya go premamay rdhe rdhe, kothya go vraja-vilsin rdhe rdhe . In his later life he came to r Navadvpa to get the mercy of this dhma. rla Gaura-kiora dsa Bbj Mahrja had taken a vow not to accept any disciples, but r Vimal Prasda Sarasvat vowed to fast until he received initiation from him. This, combined with the request of rla Bhaktivinoda hkura, resulted in rla Gaura-kiora dsa Bbj Mahrja giving initiation into Vaiavism to the boy Sarasvat, who became famous in the Vaiava world as o viupda r rmad Bhaktisiddhnta Sarasvat hkura Prabhupda. Bbj Mahrja regarded honour and prestige harmful to bhajana. He therefore carefully avoided it, considering it to be like the stool of a pig. People would disturb him to receive blessings for their material desires, such as wealth, followers, sons and family. Once, to avoid such materialistic people, Bbj Mahrja went to live in the abandoned latrine in a government dharmal in Kuliy. When the District Magistrate came to know of this he went to meet him with the Police Superintendent. Bbj had locked the latrine door from inside, and even though they waited for a long time, repeatedly requesting him to open the door, he would not come out to meet with them. They offered to construct a hut for him in a good location, but Bbj Mahrja did not consent to the idea. According to Bbj Mahrja, the association of materialistic people is more disgusting than the stench of excrement, and is an obstacle for bhakti. He later entered his unmanifest pastimes in this same dharmal. Our worshipful spiritual master, r rla Bhakti Prajna Keava Gosvm Mahrja (at that time known as r Vinodabihr Brahmacr) came to rdhma Mypura to take darana

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of Bbj Mahrja. Initially, Bbj spoke faintly from inside the latrine: Im very sick and cannot open the door. When, however, Vinoda-bihr Brahmacr said, Im a servant who has taken shelter of rla Sarasvat hkura, Bbj immediately opened the door. He affectionately put his hand on Vinodabihrs head and said, Perform your sdhana-bhajana fearlessly. I personally accept all your hardships. Whenever our spiritual master remembered the mercy r Bbj Mahrja bestowed upon him, he became overwhelmed with ecstatic emotion. Once a man approached rla Bbj Mahrja and repeatedly requested him to bestow his mercy upon him. Bbj Mahrja immediately took off his ora and kaupna [the undergarments of a renunciant], and told him, Here, take my mercy. Fearing that he would have to give up material life the man quickly fled. Another incident involved a young man who referred to himself as Bbjs disciple and who lived near his rama. After some days he returned to his home, married and came back to Bbj Mahrja with his wife. He offered obeisances to Bbj and begged for his auspicious blessings, saying, Bbj Mahrja, I have collected a maidservant (ka-ds ) for r Kas service. Please give us your blessings. Bbj gravely said, It is a matter of great pleasure that you have established a new house for Ka and collected a kads. But, be cautious! Never entertain the thought of personally enjoying her. Never accept any service from her, always think of her as worshipful and always serve her. A ka-ds is most respectable and worshipful for the entire universe. When that young man heard this, he quickly left with his wife. Once, with great happiness, a so-called bbj gave the following auspicious news to Bbj Mahrja: I have

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purchased a beautiful place in r Navadvpa-dhma. I will build a hut there and perform bhajana. Hearing this Bbj Mahrja answered, It is very amazing that you have purchased land in Navadvpa-dhma where every particle of dust is transcendental and millions of times more valuable than a cintmai, a wishfulfilling gem. The entire wealth of the universe cannot compare with the value of just one dust particle of this abode, and you have bought a piece of this land? This is beyond my comprehension. Ashamed, the man fell at Bbjs feet. Previously the samdhi of this great personality was situated in Kuliy-grma (Navadvpa Town) on the Gags western bank, but when the river flooded, rla Sarasvat hkura reestablished it next to Rdh-kua close to r Candraekharabhavana. Although, from a worldly point of view, Bbj Mahrja was blind and uneducated, prominent speakers of the Bhgavatam who were his contemporaries would come to hear his confidential and ambrosial explanations of verses from rmadBhgavatam.

rla Va dsa Bbj Mahrja

The highly exalted rla Va dsa Bbj Mahrja, a contemporary of rla Gaura-kiora dsa Bbj Mahrja, was completely dedicated to bhajana. On the bank of the Gag in Kuliys Ntana-cah, he built a hut where he performed his bhajana. He worshipped his r Gaura-Nitynanda deities with bhva-sev , serving Them with great love and affection sometimes reproaching Them, sometimes fighting and quarrelling with Them, and sometimes crying in separation from Them. Even great philosophers were confounded by his fathomless attachment to his deities, and the sentiments hidden

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within his heart. Once, when he was picking flowers from a kanera tree next to his bhajana-ku, a young boy forbade him to do so, and an argument ensued. The boy pushed Bbj Mahrja, who fell and hurt his feet. Bbj returned to his hut, threatening r Gaura-Nitynanda saying, Why did You send me to pick flowers? And why did this boy push me? I will not serve You. He became sulky, but Bbj was unable to stay in this mood for long and soon he again became absorbed in his service. He used to become so blissfully absorbed in nmabhajana that he would forget to follow Ekda, and on other occasions he would observe Ekda for three or four days, even fasting from water. Sometimes he greatly glorified Nitynanda Prabhu and would call Mahprabhu mischievous. Sometimes to avoid materialistic people and materialistic so-called Vaiavas, he would throw impure items, like fish bones and fins, around

rla Va dsa Bbj Mahrja

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his hut so that ordinary men would think him low-class and stay away from him. rla Bhaktisiddhnta Sarasvat acknowledged him as a siddha-mahpurua and greatly honoured him, and rla Sarasvat hkuras disciples would visit him. It was very difficult to understand rla Bbj Mahrjas manner of speaking and his moods, because he was always roaming in the internal kingdom of bhakti.

r Devnanda Gauya Maha

The northern part of r Koladvpa is both r Govardhana and Bahulvana; and in the southern part, where the Yamun flows on the western side, is r Vndvanas place of the rsa-ll . Vavaa and the place of the r s a are in the midst of the forests and gardens on Yamuns bank. r Devnanda Gauya Maha is situated in the middle of Koladvpa. In 1940, after jagad-guru rla Bhaktisiddhnta Sarasvat hkura Prabhupada entered aprakaa-ll, one of his intimate associates, rla Bhakti Prajna Keava Gosvm Mahrja, established r Gauya Vednta Samiti in a rented building. He did this to fulfil his spiritual masters innermost desire. He later purchased an extensive piece of land on which

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he established a maha with a beautiful temple. The following deities preside in the three chambers of the temple: (1) rla Bhaktisiddhnta Sarasvat hkura Prabhupda, (2) r Gaurga and r Rdh-Vinoda-bihr, and (3) r Koladeva, or Varhadeva, the presiding deity of r Koladvpa.

r Gaurga and r Rdh-Vinoda-bihr

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The temples nine towers each represent one limb of navadh-bhakti, the nine types of devotional service: hearing, chanting, remembering, serving the Lords lotus feet, worshipping, offering prayers, engaging as a servant, serving as a friend and completely surrendering oneself. The maha is divided into the following nine parts (khaas): (1) Paramrtha-khaa the printing press where devotional literature and magazines are produced. (2) Krtana-khaa the place where sakrtana and lectures on Bhgavatam and other scriptures take place. (3) Upsya-khaa the temple where the deities of rla Sarasvat hkura Prabhupda, r Gaurga, r RdhVinoda-bihr and r Koladeva are worshipped. (4) Sevaka-khaa the place where the residents of the maha live. (5) Bhoga-khaa the storehouse and kitchen. (6) Govardhana-khaa the cow shed. (7) Vaiava-granthgra-khaa the library. (8) Udyna-khaa the garden. (9) Jna-khaa the bathrooms and latrines. These sections are divided on the basis of activities favourable to bhakti , which are to be accepted and those unfavourable, which are to be avoided. Jna and karma which are devoid of bhakti are always to be rejected just as one rejects stool. For this reason the bathrooms and latrines of the maha are called Jna-khaa. It was rla Bhaktisiddhnta Sarasvat Gosvms long-held desire that a deity of r Koladeva be established on the Gags western bank in the old Kuliy-nagara. To fulfill this desire, rla Bhakti Prajna Keava Gosvm Mahrja has manifested the service of r Koladeva at this place.

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The deity of r Koladeva at r Devnanda Gauya Maha

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rla Bhakti Prajna Keava Gosvm Mahrja, appeared in East Bengal (present day Bangladesh) in the village of Vnrp in the Varila district. He took birth in the well-established Guhahkurt dynasty. He was the second son of the great devotee r aradacandra Guha and the highly devotional Bhuvanamohin-dev. He had a very beautiful golden complexion, therefore he was called Janrdana, which comes from the word j y o t s a n (moonlight) or j o n (which is derived from jyotsan ). His actual name was r Vinodabihr. When Vinoda was eight years old his father died. r Bhuvana-mohin-dev was a very skilled and learned woman from a family of landowners, and she brought up her children to be the same. From childhood Vinoda-bihr was fearless, intelligent, virtuous, benevolent, strong, wise and, above all, deeply religious. Seeing his managerial competence and desire to render service to society and humanity at large, everyone honoured him. At age twelve, when Vinoda was in eighth grade, he began to take responsibility for management of the family land, showing competence and knowledge of law that is rarely seen in one so young. He passed the entrance examination and received admission to Uttarap College. One year later he commenced his studies at Daulatapura College. The teachers there lauded

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his recitation of r Caitanya-caritmta , rmad Bhagavadgt and other religious scriptures. In 1915 he went with his paternal aunt, rmat Sarojavsindev to meet rla Bhaktisiddhnta Sarasvat hkura Prabhupda, and received harinma initiation from him. Then in 1919 on Phlgun-prim [Gaura-prim, the appearance of rman Mahprabhu] he received Vaiava initiation from rla Prabhupda. From that time on he was manager of the press in Ka-nagara, which printed the daily magazine Nady, and he also contributed many articles to this magazine. In 1929 rla Sarasvat hkura was so pleased with one of his philosophical lectures that Prabhupda presented him with his complete collection of philosophical scriptures. On 21st March, 1932, on the occasion of Gaura-prim, rla Prabhupda gave him the title Ktiratna he who performs the crest-jewel of all activities being pleased with the responsibility with which he rendered service. Thereafter, Vinoda-bihr preached pure devotion in Jaganntha Pur, Kaaka, Blevara, Allahabad, Knpura, Assam and other places. One of his works, Myvda k Jvan (Vaiava-vijaya), had a powerful effect on the Vaiava community. During his manifest pastimes, rla Prabhupda often tried to award r Vinodabihr sannysa, but for different reasons, was never able to do so. After his disappearance, rla Prabhupda appeared to him in three separate dreams and ordered him to enter the renounced order. Therefore in 1941 in Kaav, where rman Mahprabhu took sanny sa , r Vinoda-bihr accepted the renounced order from rmad Bhakti Rakaka rdhara Mahrja, a disciple of rla Prabhupda, and received the sanny sa name rmad Bhakti Prajna Keava Gosvm Mahrja. He preached pure bhakti in Rma-gha, Naih,

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Kcap, Chuchur, Candana-nagara, Vaidyav, r Rmapura, Kolkata and other places on both sides of the Gag. Prominent scholars were impressed by his discourses on rmad-Bhgavatam . He established r Uddhraa Gauya Maha in Chuchur upon the request of the local residents. In 1940, on Akaya-tty in the month of Vaikha (AprilMay), he founded r Gauya Vednta Samiti in a rented house on Bosp Lane in Kolkata. He established the Samitis headquarters, r Devnanda Gauya Maha, in the present city of Kuliy in r Navadvpa-dhma. From here he re-inaugurated the performance of r Navadvpa-dhma parikram and the celebration of rman Mahprabhus appearance. He published the monthly magazines Gauya Patrik in Bengali and Bhgavata Patrik in Hindi, and simultaneously he preached in villages in the districts of Medinpura, Caubsa-paragan, Hugl and Vardhamna. He established r Gauya Vednta Catuph. On 13th September, 1954, he founded r Keavaj Gauya Maha in Mathur, and on Annaka Mahotsava 1956, he installed the deities in this maha. In the same way he also established r Goloka-gaja Gauya Mata in Assam and Vsudeva Gauya Maha in Vsugon. He established a maha in Pichalad, where rman Mahprabhus footprints are, and a preaching-centre in Ry-ha (Koraa) near Bhadraka in Orissa. rmad Bhakti Prajna Keava Gosvm Mahrja was a highly influential crya , with exemplary faith in his spiritual master ( guru-nih ). He was an exceptionally gifted writer, a forceful speaker and was conversant with law. He was also an expert manager, wise and a fearless preacher of the truth. According to r Caitanya Mahprabhus innermost desire he preached the message of pure bhakti all over India within a

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very short time. On the night of arada-prim in October 1968, he manifested his aprakaa-ll and entered into mahrsa. His samdhi also lies here.

rmad Bhakti Prajna Keava Gosvm Mahrjas samdhi

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r r Keavaj Gauya Maha

The author established this magnificent temple at Kolerdaga, to propagate pure bhakti to all persons, from every corner of the planet, according to the desire of his guruvar ga . The presiding deities here are r Rdh-vinoda Biharaj, r LakmVarha and nitya-ll-pravia o viupda Bhakti Prajna Keava Gosvm Mahrja, the authors venerable gurudeva.

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The boundless mercy of rman Mahprabhu is the only hope for the jvas of Kali-yuga. In r Caitanya-candrmta (125) r Prabodhnanda Sarasvat has written:
kla kalir balina indriya-vairi-varg r bhakti-mrga iha kaaka-koi-ruddha h h kva ymi vikala kim aha karomi caitanyacandra yadi ndya kp karoi Now it is the age of Kali. My enemies, the senses, are very strong. The beautiful path of bhakti is spiked with countless thorns (like karma, jna and unrestricted sense enjoyment). My spirit is weak. My senses are powerful and agitated. O what shall I do? Where shall I go? O Lord Caitanya-candra, if You do not grant me Your mercy, what shall I do to save myself?

r rmad Bhaktivednta Nryaa Gosvm Mahrja giving hari-kath to the worldwide assembly of devotees who have gathered at r r Keavaj Gauya Maha for the annual r Navadvpa-dhma Parikram Festival.

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r Caitanya Srasvata Gauya Maha
Tridai-svm rmad Bhakti Rakaka rdhara Mahrja, one

of jagad-guru rla Sarasvat hkuras most prominent disciples, performed his bhajana and founded this maha here. As the best of scholars, he was expert in the philosophical conclusions of bhakti , and his discourses reflected this. This brilliant crya was also an extraordinary poet who composed several unparalleled hymns and prayers about Hari, Guru and Vaiavas, and the dhma . Our spiritual master received sannysa from him. His samdhi is located here.

r rmad Bhakti Rakaka rdhara Gosvm Mahrja and his samdhi temple at r Caitanya Srasvata Gauya Maha

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r Srasvata Gauya sana and Mission

This m a h a was established by parivrjakcrya rmad Bhakti Viveka Bhrat Mahrja and rmad Bhakti rrpa Siddhnt Mahrja, two of rla Prabhupdas disciples. Both were erudite, notable authors and influential speakers. They republished rmad Bhagavad-gt , Brahma-stra, Sindhu-BinduKiraa and some of the Upaniads, and established preaching-centres in Kolkata and Pur-dhma.

rmad Bhakti rrpa Siddhnt Mahrja

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Samudragaha
This place is situated in the south-western part of Koladvpa, and is understood to be within Bahulvana in Vraja. It is also considered non-different from Dvrikpur and Gag-sgara. In Dvpara-yuga, a devotee of Ka named King Samudra Sena ruled this area. At the time of the Rjasya sacrifice, the powerful Pava, Bhmasena, who had defeated the kings of east India, came here with his army to conquer Bengal. Mahrja Samudra Sena had an ardent desire to take r Kas darana , and he knew that this is possible only by the mercy of His devotees. He thought, If in battle I can somehow defeat Bhmasena, he will have no other solution than to call out to Ka to protect him. In this way my worshipful Lord Ka will appear and I will be able to take darana of Him. With high spirited zeal and full force he met Bhma in battle, and by the Lords desire, Bhma actually faced defeat. When, in great distress Bhma cried out to r Ka, the protector of the Pavas, Ka immediately appeared on the battlefield, but only King Samudra Sena was able to have His darana . The Supreme Lord remained unseen to Bhmasena and to both armies. r Ka told Samudra Sena about His coming advent as r Gaurga and instructed him to worship r Gaura through harinma-sakrtana . On Samudra Senas request, r Ka manifested His form of Gaurga, resplendent with the lustre and sentiments of r Rdh. Upon receiving this d a r a n a , the King became deeply content. He offered abundant gifts to Bhma and established an alliance with him. Bhmasena, also satisfied, departed with the happiness of victory. This place is also non-different from Kumudavana in Vraja. During the late afternoon, r Ka roams here performing

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playful pastimes with the cowherd girls. King Samudra Sena also had darana of these pastimes. Famous Samudragaha is situated south of Navadvpa on the western border. The ocean is not very far from here. Being eager to see the Lords pastimes, Mahprabhus devotee, the ocean, came here along the Gag. Now the ocean eternally resides here taking darana of Navadvpa-dhma and r Caitanya Mahprabhus pastimes. It requested Mahprabhu: Please reside for some time on my shores, and bestow upon me the fortune of having darana of Your wonderful pastimes there. To fulfill this desire r Mahprabhu, after taking sannysa , manifested His astonishing pastimes in r Purdhma on the oceans shore.

r Koladvpas south-western part, Campaka-haa, was named after the large garden of campaka flowers that used to be here.

Campaka-haa

r Gaura-Gaddhara Gauya Maha

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Its present name is Cp-h and it is situated in the Vardhamna district. In Satya-yuga an elderly b r h m a a resided here and wor shipped r Rdh-Govinda with campaka these flowers. Pleased with his service, r ymasundara Ka appeared before him as the beautiful r r Gaura-Gaddhara Gaura, whose com plexion is resplendent like a campaka flower, and said, In Kaliyuga I will manifest the form you now see and distribute the chanting of the holy name and love of Ka to the living entities. At that time you will also take birth and witness My most munificent pastimes. In Mahprabhus pastimes that brhmaa was Dvija Vntha, the younger brother of r Gaddhara, who is the personified potency of r Gaura. In Kas pastimes Vntha was Kmalekh Sakh. The deities of r Gaura-Gaddhara that Vntha worshipped are now being served here in r Gaura-Gaddhara Gauya Maha, which was established by jagad-guru rla Prabhupda. This is r Jayadeva Gosvms residence and place of bhajana . Jayadeva Gosvm was a contemporary of King Ballla Sena, who greatly honoured him. Jayadevas bhajanaku was on the Gags eastern bank some distance from

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Ballla Senas royal palace, but when an obstacle arose in his bhajana, he left there with his wife Padmvat and came to this solitary and charming garden. Once, as he was composing the verses of Gta-govinda , a pastime in which rmat Rdhik entered Her sulky mood (mna) appeared in his heart. Kas repeated attempts to remove Her mna all failed. Then the mood entered r Jayadevas heart in which he understood that to pacify rmat Rdhik, r Ka put His head at Her lotus feet. This filled r Jayadeva with fear and he could not bring himself to write it. He thought, r Ka is everyones worshipful Supreme Lord and He possesses all potencies. rmat Rdhik is His potency and maidservant. How is it possible for r Ka to put His head at Rdhiks lotus feet? That would transgress the principles of religion. His hand trembled and lost grip of his pen. He could write no more, so he went to take bath in the Gag. Meanwhile, r Ka, the topmost relisher of transcendental mellows, assumed the form of r Jayadeva and went to his house. He asked Padmvat to bring Him the manuscript and then personally completed the verse smara-garala-khaana (the deadly poison of amorous love) that Jayadeva had begun to write, by adding mama irasi maana dehi pada-pallavam udram (is counteracted by decorating My head with Your flower-like feet).
smara-garala-khaana mama irasi maanam dehi pada-pallavam udram *My beloved, offer the fresh buds of your enchanting feet as an ornament upon my head, so the devastating effect of Cupid's poison may be alleviated and the harsh fire of amorous desires may also be relieved.*

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

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harming tudvpa is situated north of Campaka-haa and south of r Jahnudvpa. The present name of tudvpa (the hidden Rdh-kua) is Rtupura. All six seasons are present in tudvpa, which is full of flower gardens and lush, leafy bowers. On the banks of Rdh-kua in particular are dense mango groves inhabited by singing cuckoos. When r Nitynanda Prabhu came here with Jva Gosvm, He became absorbed in the mood of Baladeva Prabhu in His Vraja pastimes. He loudly cried, Quickly bring Me My bugle! The calves have strayed ahead! Bhaiy Kanhaiy is still at home sleeping and is not here yet. O Subala! rdma! Where are you? How can I take care of the calves Myself? Brother Kanhaiy, where are You? The devotees present caught Nitynanda and tried to calm Him. Prabhu, Your brother Kanhaiy came as Gauracandra. After taking sannysa He went to Jaganntha Pur where He now lives. His absence from Navadvpa has left the entire town empty and desolate, but He is unmoved by our affection and love, and has reduced us to paupers. Hearing this, Nitynanda Prabhu loudly wept and fell to the ground in a faint. He revived after some time, and said, Bhaiy Kanhaiy, why did You become a sannys and leave us all? Unable to live without You, I will jump into the Yamun and give up My life! And again He fell unconscious. The devotees loudly chanted Gauras name, and after almost one and a half hours when He regained consciousness, He addressed the devotees saying, This place is the hidden Rdh-kua and yma-kua. Surrounding the kuas, where Kas midday pastimes ( madhyhna-ll ) take place, are the enchanting groves of the sakhs. In the afternoon rman Mahprabhu and

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His associates would come here performing sakrtana and distributing ka-prema to everyone. In the kingdom of bhajana r Rdh-kua is supreme. Above Dev-dhma [this material universe], across the Viraj and above both Brahmaloka and ivaloka is r Vaikuha-dhma. In Vaikuha, above Sket and other dhmas, is r Kaloka, and in r Kaloka, above Dvrak, is r Mathur-dhma. Within Mathur, r Gokula-Vndvana is topmost, and in Vndvana, Govardhana is the most superior place. In this Govardhana, r Rdh-kua and r yma-kua are supreme and the most confidential places of r Rdh-Kas ll-vilsa (particularly Their midday pastimes).

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Vidynagara is situated within tudvpa on Navadvpas western border. It is here that the Vedas, Upaniads, Puras, Smtis and the sixty-four kinds of knowledge originated, and it is the main centre of their study and instruction. Lord Brahm, the grandfather of the universe, taught the sages and the demigods at this place. These sages, who had realised the intrinsic nature of mantras , manifested the various Upaniads. Manu, Vaiha, Parara, Yjavalkya and others manifested the Smtis and taught them to the sages. Vlmki i, by r Nradas mercy, compiled the original R m y a a here and taught it to Bharadvja and other disciples. At this place Dhanvantari received education in Ayurveda, Vivmitra in Dhanurveda, and aunaka and other sages in the Vedas and Puras. Kapila i manifested skhya philosophy here; Gautama nyya , Kabhka vaieika, and Ptajali yoga. Jaimin manifested

Vidynagara

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mms here; Vedavysa vednta-darana, Mahbhrata,

the Puras and so forth; and Devari Nrada manifested Pacartra-darana . Each instructed their specific areas of knowledge to their respective followers. In particular r Vedavysa manifested the spotless Pura, r m a d Bhgavatam , which represents the essence of all knowledge, the meaning of gyatr, the essence of Mahbhrata and the truth established in the Upaniads. For the Vaiavas, rmadBhgavatam is as dear as life. The omniscient Bhaspati, the guru of the demigods, came to know from Grandfather Brahm that r Ka Himself would appear as r Gaurga in the coming Kali-yuga and that through sakrtana He would distribute ka-prema to the common person. Before rman Mahprabhus manifest pastimes, Bhaspati took birth in Vidynagara as Srvabhauma Bhacrya. His fathers name was r Mahea Virada and his younger brother was r Vidy-vcaspati. Then, just before the appearance of rman Mahprabhu, r Srvabhauma Bhacrya went to r Jaganntha Pur, where he became the royal scholar of Mahrja Pratparudras court. Amongst contemporary a d v a i t a v d scholars he was considered the most knowledgeable. Eminent, learned renunciants from the advaitavd school came to study akarabhya , a commentary on Vednta-stra (or Brahma-stra ), from him. After accepting sannysa r Caitanya Mahprabhu went to r Pur-dhma where, upon taking darana of r Jaganntha, He became so overwhelmed with ecstasy that He fell to the ground unconscious. Srvabhauma Bhacrya, who was present there, was astonished to see the eight symptoms of transcendental ecstasy (aa-sttvika bhvas) on Mahprabhus

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body. Understanding Him to be an extraordinarily great personality, he brought Him to his residence. Soon after, r Nitynanda Prabhu and the other devotees went to his house, and Srvabhauma Bhacrya became very pleased to learn from them Mahprabhus identity as the son of r Jaganntha Mira, his fathers dear friend. He affectionately insisted on teaching Him the akara-bhya, akarcryas commentary on the Vednta, for seven days. The young sannys , rman Mahprabhu, however, refuted all the logic Srvabhauma presented in an attempt to establish that the true purport of the Vednta is that the Absolute Truth is devoid of attributes ( nirviea-brahma ). Instead, Mahprabhu established the Absolute Truth as being endowed with all transcendental attributes ( saviea-brahma ). He then mercifully showed Srvabhauma Bhacrya His six-armed form. Srvabhaumas pride was shattered and he attained transcendental knowledge.

The temple at Vidynagara

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He became a devotee of the Lord and one of rman Mahprabhus associates. Vidynagara is the place of rman Mahprabhus scholastic pastimes. As Nim Paita He used to come here and playfully defeat Srvabhauma Bhacryas disciples with His sharp logic. Even eminent teachers The Gaura-Nit deities in feared debating with the Vidynagara temple Him. Vidynagara is the abode of the nine kinds of devotional service. Prauhmy resides here eternally and renders service to r Gaurasundara by keeping non-devotees away from bhakti . She does this by bewildering them with ignorance. Ka-bhakti is the only real knowledge ( vidy ), and its shadow is ignorance (avidy ). Both vidy and avidy reside in r Gaura-dhma and, directly and indirectly, render eternal service to the Lord.

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

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

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The Puras give another narration about r Gag. In Goloka, Gag is Kas beloved sakh. Once in a secluded part

Jhnav-Gag

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of Goloka she was deeply absorbed in charming ambrosial talks with Ka, when suddenly she noticed rmat Rdhik and Her sakhs approaching. Gag became embarrassed and in her embarrassment she turned into water. Smiling, Rdhik asked r Ka, Where did that sakh of Yours go? Ka made the gestures of one trying to excuse himself and said, Apart from You there is no other sakh here. rmat Rdhik understood Kas words and accepted Gag as Her sakh. The Gag, as water, is eternally situated in Goloka, as is the Yamun. A portion of the Gag is manifest as the Causal Ocean, with which Lord Brahm washed r Vmanadevas lotus feet. Once, in Emperor Akbaras court in Agra a question arose as to which of the two rivers the Gag or the Yamun was superior. A discussion ensued. Kings, feudal princes and royal scholars who resided on the banks of the Gag stated she was superior. And those living on the banks of r Yamun asserted that she was superior. The controversy could not be resolved. At that time, r Jva Gosvm was performing b h a j a n a in Vndvana, having accepted a vow to remain in a holy place of pilgrimage (ketra-sannysa). In his time, he was celebrated as the worlds most learned saintly personality. With much honour and faith, Akbara summoned r Jva Gosvm to Agra in the hope that he could resolve this issue, but r Jva Gosvm was not prepared to leave Vraja, even for one day. Upon the Emperors strong insistence Jva Gosvm finally agreed to go on the condition that he could return to Vraja the same day. The Emperor made all travel arrangements, and r Jva Gosvm thus attended the royal court. After hearing the arguments on both sides Jva Gosvm gave his conclusion, According to the scriptures, r Ka is the Supreme Lord. r Vmanadeva is a part of a part of Lord r

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Ka Himself, and r Gag is the water that washed His lotus feet. On the other hand, r Yamun, or Klind, is one of the queens of r Ka. As His dearmost beloved she is nondifferent from Him. Now, you can decide who is superior. The benefit one gets from taking bath in the Gag is attained simply by thinking of the Yamun. By bathing in the Gag sins are removed, but by bathing in the Yamun one will attain ka-pr ema and vraja-pr ema . Ka enjoys performing pastimes with His sakhs and sakhs on Yamuns bank and in her waters. But a special consideration is to be made in this connection. r Gag joins with r Yamun at Prayga, and together they proceed to r Navadvpa-dhma, the place of Mahprabhus pastimes. The Gag flows on the eastern side and the Yamun flows on the western side. r Caitanya Mahprabhu performs His various pastimes in the combination of these two waters. Such great fortune places the Bhagavat-Bhgrath Gag on an equal status to r Yamun. The Gag is capable of giving gaura-prema, which is non-different from ka-prema. All members of the assembly appreciated r Jva Gosvms conclusion, and Emperor Akbara also received the great fortune of having his darana.

Bhma-il is situated near Jnnagara. Bhmadeva came here to meet with his maternal grandfather, r Jahnu Muni, and stayed with him for some time. Daily, Bhma heard narrations about the Lord and received various instructions from Jahnu Muni about r Gaurgadeva and His appearance in r Navadvpadhma. He explained that after some time, at the beginning of Kali-yuga, r Ka would appear as r Gaurga and give

Bhma-il

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k a - n m a and k a - p r e m a to both qualified and

unqualified living entities all over the world. He would even drive the trees, creepers, birds and animals mad with kaprema. He further educated Bhmadeva in politics, laws of religion, laws of society and in the subtle rules of dhar ma , and he imparted knowledge about the soul and matter (tm-antm ), matter and consciousness ( jaa-cetana ), the reality of the living entity ( jva-tattva ), the reality of the illusory energy ( m y - t a t t v a ), the reality of the Supreme Personality (bhagavat-tattva), the reality of the nature of devotional service (bhakti-tattva) and so on. The jva is an eternal servant of the Supreme Lord, but because he is opposed to this service, he has fallen into the cycle of birth and death in the illusory material world, and is scorched by the three-fold miseries. By the mercy of a bona fide spiritual master the jva can hear narrations about the Supreme Lord and chant His name in the association of Vaiavas. In this way, he can attain his svarpa , or original constitutional form. This is the essential teaching of all religions. When, at the time of his passing away, Grandfather Bhma was lying on his bed of arrows, he imparted the instructions he heard from r Jahnu Muni to the distressed Mahrja Yudhihira and the other Pavas. The place where Bhmadeva resided is known as Bhma-il.

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

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Prema-bhakti is tasted in two ways: meeting (sambhoga ) and separation (vipralambha). In sambhoga-rasa the pleasure one receives in meeting is prominent. In vipralambha-rasa, in the distress of separation, one attains the happiness of constant internal meeting in which everything external is forgotten. Only in separation do one-pointed rasika devotees attain the unlimited bliss of service. Without vipralambha , sambhogarasa is not nourished. Therefore in vipralambha , rasa is a million times more relishable than in sambhoga. When I appear as Gaurga, Mother Kaualy, together with Aditi-dev, will appear as ac-dev, and you will be My wife Viupriy. Later, in this incarnation as Rma, I will find an excuse to abandon you, and send you to the hermitage of Vlmki. Then in separation from you, I will make a golden St and worship you. In the same way, in My incarnation as Gaura, you will manifest a deity of Me as Gaurga after I renounce My home, and you will worship Me in Navadvpa. Through the pastimes of Gaurga, I will teach the world the excellence of vipralambha-rasa. r Navadvpa-dhma is dear to Me, even more so than Ayodhy. This banyan tree will become famous as Rma-vaa, but it will disappear at the beginning of Kali-yuga. After staying here for some time, r Rmacandra, together with St and Lakmaa, departed for Daakraya. By the desire of r Rmacandra, His dear friend Guhaka, the King of Nida, took birth here in the house of a brhmaa as Sadnanda Bhacrya. Sadnanda Bhacrya had onepointed firm faith in Rmacandra and was present in r Jaganntha Miras house at the time of rman Mahprabhus appearance. When he took darana of baby Nim he saw Him as r Rmacandra. He later had darana of r Rma, St and

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Lakmaa, with r Hanumn folding his hands at their feet. Sadnanda Bhacrya often used to come to the house of Jaganntha Mira to take darana of the child Nim. When, after some time, rman Mahprabhu inaugurated His harinma-sakrtana , Sadnanda performed krtana in Mahprabhus group and was overwhelmed with transcendental bliss.

r Vndvana dsa hkuras place of residence

Modadrumadvpa is the appearance-place of r Vndvana dsa hkura, the author of r Caitanya-bhgavata . He is nondifferent from r Ka-dvaipyana Vedavysa. His mother was r Nrya-dev, the niece of rman Mahprabhus associate rvsa Paita. When she was young, this devout child lovingly accepted mah-prasda remnants from r Caitanya

The appearance-place of r Vndvana dsa hkura

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The r Gaura-Nitynanda deities (left) of r Vndvana dsa hkura (right)

Mahprabhu, who had much affection for her. In due course of time, Nrya-dev married into a brhmaa family from this place. rla Bhaktisiddhnta Sarasvat hkura established r Modadruma Gauya Maha here. r Gaura-Nitynanda and r Jaganntha, the deities served by r Vndvana dsa hkura, are still worshipped here.

r Mlin-devs fathers house and r Vsudeva Dattas residence

The house of the father of r Mlin-dev, rvsa Paitas wife, was here, near the house of rla Vndvana dsa hkura. The residence of r Sraga and Murr, both of whom are associates of rman Mahprabhu, is close by. After Mahprabhu took sannysa and left Navadvpa, they were unable to remain in Navadvpa due to separation from Him, so they moved here and performed their bhajana . r Madana-Gopla, the deity

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established by r Vsudeva Datta hkura, the younger brother of r Mukunda Datta hkura from Caagrma, is worshipped here to this day. r Vsudeva Datta hkura was an associate of rman Mahprabhu who generously spent all he had in the service of the Supreme Lord, keeping nothing for the future. He was a topmost devotee. rman Mahprabhu praised him saying, This body of Mine is the property of Vsudeva only. Wherever he sells Me, I will be sold. This fact I state three times. r Yadunandana crya, the initiating spiritual master of rla Raghuntha dsa Gosvm, was a disciple of r Vsudeva Datta hkura. Once, r Vsudeva Datta requested rman Mahprabhu, Let me accept on my head the sins of all the living entities in the world. I will suffer for their sins birth after birth. You can then remove their material bondage and liberate them. r Vsudeva Datta rendered service to Viu and the Vaiavas with such magnanimity that rman Mahprabhu appointed r ivnanda Sena as Vsudeva Dattas sarakhela, or accountant, to look after his assets and oversee his expenses.

r Sragadeva Murrs residence

r Sragadeva, an associate of r Gaura, resided here in Mmagach. Once, as r Gaurasundara was returning home with rvsa and r Sragadeva, after having reprimanded Devnanda Paita, He turned to Sragadeva and asked, Sragadeva, why dont you accept a disciple? It must be an endeavour for you to do all the work in the rama, to serve the deities and then join Me in sakrtana. Sragadeva replied, I cannot find a qualified disciple, therefore I accept no one.

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The presiding deities being worshipped at Sraga Murrs residence: r Rdha-Madana-gopla of Vsudeva Datta (center, large), and in front of Them r Rdha-Gopntha of Sraga Murr

Mahprabhu said, Whomever you accept as a disciple will become qualified. Sragadeva then agreed. I will accept as a disciple the first person I meet tomorrow. He then paid his obeisances to the

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Lord and returned to his r a m a . The next morning Sragadeva got up and went to take bath in the Gag. There he saw the dead body of a boy floating in the water. Remembering Mahprabhus order, Sragadeva brought that

The ancient bakula tree at Sragadevas residence

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dead boy to the riverbank and recited the dk-mantra into his ear. Astonishingly, when the mantra entered the boys ear he returned to life. Paying his prostrated obeisances at r Sragadevas feet he said, Yesterday, on the occasion of my sacred thread ceremony, I was bitten by a poisonous black snake. I dont know what happened after that. When the boys parents, relatives and friends heard that he was alive again they came to the place of r Sragadeva. They embraced the boy and said, When you were bitten by that snake no remedy could save you. Since the body of a person who has died of a snake bite cannot be burned, we placed you in the Gag, and by the mercy of r Sragadeva you have returned to life. They wanted the boy, Murr, to go home with them, but he would not go. This boy, who later became known as r Murr hkura, firmly vowed to spend his entire life in the service of r Sragadeva. At Sragadevas residence there was a huge bakula tree. Even today this ancient tree, which is completely hollow inside, stands as witness to this event.

Vaikuhapura
This village, situated on the north-western border of Modadrumadvpa, is where r Nryaa is eternally worshipped in Navadvpa-dhma, together with His three potencies r, Bh and Ll. The reflected rays emanating from this transcendental land are called Brahman. Only one who has transcendental vision can have darana of this abode. Once when Nrada i went to r Vaikuha, he could not find r Lakm-Nryaa there. He inquired from their associates as to their where-abouts. They answered that r Lakm-Nryaa had gone to Navadvpa-dhma on the Earth

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planet, so Nrada i came to this place where he was able to have their darana. Pleased with him, r Nryaa revealed to him His form as r Gaurga. The place where Nrada had this darana became known as Vaikuhapura. There is another more confidential story about this place. For some time r Rmnuja crya stayed in rketra Jaganntha Pur r Rmnuja cr ya and rendered service to r Jagannthadeva. Once r Jaganntha mercifully ordered him: Journey to r Navadvpadhma and take darana of that place. After some time, I will appear there as r Gaurga and distribute ka-prema to the common people everywhere through ka-nma-sakrtana. Leave your disciples here in Puri and go alone to Navadvpa, which is a million times superior to r Ragam. When you have taken darana of Navadvpa you should return to your place at Krmcala. r Rmnuja thus came here on the order of r Jagannthadeva. When he took d a r a n a of Lord Vaikaevara he saw Him as r Gaurga. This darana of r Gauracandra made Rmnuja crya so restless that he declared, I will never leave Navadvpa-dhma and go elsewhere. I will remain here to witness Your coming pastimes in this place. r Gaurasundara told him, Your desire will be fulfilled. You will take birth here when My pastimes manifest, and then He disappeared.

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By the desire of the Lord, r Rmnuja crya returned to South India where he began to preach dsya-bhakti, devotion in the mellow of servitude. With his philosophy, called viidvaitavda, he defeated the impersonal advaitavda of r akarcrya using scriptural evidence and sharp logic. He is acknowledged as the founder of the r sampradya, which is one of the four Vaiava sampradyas in Kali-yuga. The literatures he wrote, such as a commentary on the Vedntastra known as r-bhya, are famous. During the advent of rman Mahprabhu, r Rmnuja took birth in a brhmaa family. His name was r Ananta and he participated in the marriage ceremony of r Nim Paita and r Lakmpriy.

Mahatpura
Mahatpura is Kmyavana in Vraja-maala. During their forest exile, Draupad, Yudhihira and the other Pavas came to the village of Ekacakr. Mahrja Yudhihira was gladdened by its beauty. One night in a dream he received darana of r Baladeva Prabhu, who showed him His form of r Nitynanda Prabhu. Nitynanda Prabhu told him about r Gaurgas coming incarnation and instructed him to take darana of the nearby r Navadvpa-dhma. Consequently, the Pavas came to this place near Mypura on the Gags bank where they worshipped r Gaurasundara. Being pleased with their worship, r Gaurasundara appeared before them and described the glories of the Lords holy name and His own future pastimes. r Yudhihira Mahrja, his brothers and wife became joyfully intoxicated in gaura-prema and started to dance. The place where they received darana of r Mahprabhu has become famous as Mahatpura. Five banyan trees once stood here as well

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as a hillock named Yudhihira-ved, but now they have all have disappeared. r Madhvcrya and his disciples stayed here for some time and thus attained the mercy of rman Mahprabhu. In Kaliyuga r Madhvcrya is acknowledged as the main crya in the r Brahma s a m p r a d y a , one of the four Vaiava sampradyas . This sampradya descends from Brahm to Nrada and then to Vysa, who is Nradas disciple and the spiritual master of r Madhvcrya. The Madhva sampradya is named after him. r Madhvcrya is the propounder of dvaitavda. According to this philosophy five types of differences (bheda) are eternal: (1) the difference between Brahman and the living entity ( jva), (2) the difference between jva and jva , (3) the difference between jva and jaa (inert matter), (4) the difference between jaa and jaa , and (5) the difference between Brahman and jaa . Ka is the Supreme Brahman, and He is all powerful (sarva-aktimn). The jvas are His parts and parcels, and are of two types: conditioned and liberated. Bhagavad-bhakti, devotion to the Lord, is the main sdhana. Moreover, Ka is

Mahatpura presently known as Matapura

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the Supreme Person, and the jva is His eternal servant. Because of these philosophical points, r Mdhavendra Purpda, the seed of the desire tree of pr ema , and his disciples vara Purpda, Advaita crya, Puarka Vidynidhi, Paramnanda Pur and other prominent associates of rman Mahprabhu, have appeared in this disciplic lineage. rman Mahprabhu accepted Vaiava initiation from r vara Purpda and therefore, this disciplic lineage is named r Brahma-MadhvaGauya-Vaiava sampradya. r Madhvcrya worshipped r Gaurasundara for some time here. This is where he had darana of the resplendent golden form of r acnandana Gaurahari, who instructed Madhvcrya saying, You are My eternal servant. Very soon I will appear in Navadvpa-dhma. I will accept initiation into your disciplic lineage and distribute pure, unalloyed prema-bhakti and the holy name throughout the world. Now you should travel all over India and with scriptural evidence and sharp logic refute the non-vedic hidden Buddhism preached by r akarcrya. The body of Bhagavn eternally exists and is composed of eternity, knowledge and bliss. This Supreme Brahman is the fountainhead of all transcendental qualities. The living entity can never become the Supreme Brahman; the relationship between them is that of master and servant. Preach this truth everywhere, but do not reveal the secret of My coming pastimes for now. Saying this, r Gaurahari disappeared. Thereafter, on His instruction, r Madhvcrya travelled widely eliminating impersonalism (myvda) and disseminating bhakti.

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udradvpa extends to villages such as Rdupura, akarapura, Rudrap, Niday-gha and o. Jagad-guru rla Bhaktisiddhnta Sarasvat hkura established r Rudradvpa Gauya Maha here. r Rudradeva (Lord iva) knew that golden-complexioned Gaurahari would appear in Nady and distribute the holy name and love of God everywhere so he came here with his associates before rman Mahprabhus appearance. He began to chant the name of Gaura and dance, and the demigods showered him with flowers. When r Gaurasundara saw Rudradevas absorption in krtana, He appeared before him and told him about His descent in the coming Kali-yuga. He then disappeared. Learned persons say that Nla-lohita and the other ten Rudras worship Gauracandra at this place, and therefore it is called Rudradvpa. Kailsa-dhma (Lord ivas abode) is merely the radiance of this Rudradvpa. Abandoning the path of impersonalism, which is opposed to devotional service, Avakra, Datttreya and other sages worship Bhagavn here and to attain bhakti. r akarcrya also came here, but Rudradeva forbade him to preach impersonalism in r Navadvpa-maala, so he went elsewhere. The crya of uddhdvaita , r Viusvm, acquired Rudradevas mercy and manifested the r Rudra Vaiava sampradya in Kali-yuga. At this place rman Mahprabhu gave His mercy to rla rdhara Svm, whose commentary on rmad-Bhgavatam , known as Bhvrthadpka, was greatly revered by Mahprabhu. For some time Rudradvpa was situated on the Gags western bank. When r Jva Gosvm performed his dhmaparikram , this island was situated on both the eastern and western banks of the Gag, and in rnivsa cryas time it

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was situated on the eastern bank. Nowadays part of Rudradvpa is also situated on the western bank again.

Bilvapaka
The vernacular form of the name Bilvapaka is Bela Pokhariy. This is Baelvana in Vraja. Respectable brhmaas used to worship Mahdeva with bilva (bael ) leaves here; therefore it became known as Bilvapaka or Bela Pokhariy. r Nimbditya crya was one of those brhmaas. He was the highly learned founder- crya of the r Catusana sampradya , one of the Vaiava sampradyas in Kali-yuga. His philosophical doctrine is known as dvaitdvaita. According to his line of thought the living entity and inert matter are simultaneously one with and different from Brahman. From the perspective of the transcendental substance (vastu), there is no difference between the living entity and Brahman, but the living entity is minute, ignorant and subject to illusion, and his intrinsic nature is that of a servant. Brahman is complete eternity, knowledge and bliss. He possesses all potencies in full and is the master of the living entity and inert matter. Since the material world is also produced by Bhagavns potency, it is both different and non-different from Brahman. Sanaka and the three other Kumras worshipped r Gaura at this place. Infused with their potency, r Nimbditya crya preached pure devotion (bhedbheda-tattva). There are four main Vaiava sampradyas . Each sampradya has its own founder r (Lakm), Brahm, Rudra and Sanat Kumra. In Kali-yuga r accepted Rmnuja as the founder- crya , Brahm accepted Madhvcrya, Rudra accepted Viusvm and Sanat Kumra accepted Nimbditya. All four refuted r akaras impersonalism and propagated bhakti.

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Rmnu ja

Nimbditya

The founder- cryas of the four main Vaiava sampradyas

Madhvcr ya

Viusvm

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r Nimbditya crya worshipped r Rdh and Ka here and received Their darana in Their form as r Gaurasundara. He took birth around the time of Mahprabhus manifest pastimes as Digvijay Keava Kmr. rman Mahprabhu defeated him and instructed him to perform bhajana of r Rdh-Ka.

Bharadvja-l, or Bhru-g
Bharadvja-l is situated north-west of Gag-nagara. When rnivsa crya performed parikram of Navadvpa-dhma, Bharadvja-il was a prosperous town situated on a hill (il ). The corrupted form of the name Bharadvja-il is Bhrug. While visiting different holy places, Bharadvja i came here from Prayga and worshipped r Gaurahari at Cakrahda or Ckadaha, on the Gags bank. Bharadvja i was a disciple of the original poet Vlmki and he was very powerful. During His exile to the forest, r Rmacandra came to his rama together with Stj and Lakmaa. Bharadvja i was omniscient, and knew where the coming incarnation of rman Mahprabhu would perform His pastimes; therefore he came to Navadvpa-dhma.

Niday-gha
This gha is situated on the Gags eastern bank. r Gaura only informed certain devotees, such as Gaddhara Paita and Candraekhara crya, about His intention to take sannysa . One evening as r Gaurasundara roamed throughout all quarters of Navadvpa and lovingly met with the devotees and citizens there, rdhara gave Him a lauk (bottle-gourd). The cowherd men gave Him milk, someone gave Him sandalwood pulp, and someone else a flower garland, and in this way they

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honoured Him. Gaurasundara returned home with the milk and the lauk , gave it to Mother ac and asked her to prepare lakalak ( lauk cooked in milk with sugar) from it. The preparation was then offered to r lagrma Bhagavn and distributed to everyone. Mahprabhu Himself also lovingly relished this preparation. That night, Gaurasundara spent some time with Viupriy for the first time in a long while. He affectionately laughed and spoke sweetly to her, and also decorated her. Viupriy became apprehensive; His behaviour had changed so much. On the previous day during her bath in the Gag she had lost the nose-ring received at her wedding. She knew this loss was most inauspicious and now, as she remembered the incident, she trembled and her fear increased. With the help of Yogamy rman Mahprabhu quickly lulled Viupriy into a deep sleep. Then detached, hard-hearted and merciless, He took one last

Niday-gha

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tear-filled look at Viupriy. r ac-dev stood at the door like a wooden statue, almost inert in separation from Him. She did not even have the strength to weep. r Gaurasundara offered obeisances to His mother, who gazed in silence unable to speak, and left His home. On that wintry night He jumped into the turbulent waters of the Gag at this gha, crossed the river and went to Kaaka-nagar (Kaav) where He accepted the renounced order from r Keava Bhrat. Then, via ntipura, He went to r Jaganntha Pur. Being very cruel-hearted ( nirdaya ) He left His widowed mother and His wife, and crossed the Gag at this gha. From that time on this gha became known as Niday-gha.

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he Supreme Lord Himself, Vrajendra-nandana r Ka, appeared about five hundred years ago as r acnandana Gaurahari in r Mypura-dhma in the ancient land of Gaua (Bengal). He came to fulfil His own three desires and to distribute ka-prema throughout the world through harinma-sakrtana. Kas associates of Vraja also made their appearances in various places throughout Gauamaala. Bhagavns appearance-place is worshipful. Similarly, the appearance-places of His associates, as well as their places of residence and bhajana , are also supremely pure and worshipful, and bestow auspiciousness upon the devotees. Vaiavas enthusiastically visit and circumambulate these places, also called rpas. Some of the rpas in r Gauamaala will now be described.

Ambik-klan
Ambik-klan lies on the bank of the Gag near r Navadvpa-dhma. ntipura, where r Advaita crya resided, is across the Gag from Ambik-klan. Many devotees lived here, including r Gaurdsa Paita, his elder brother Sryadsa Sarakhela, r Hdaya-caitanya (r ymnanda Prabhus guru ), Paramnanda and Kadsa Sarakhela.

r Gaurdsa Paitas residence

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r Gaurdsa Paita Paita Gaurdsa was one of the twelve cowherd boys in the

Nitynanda branch of the Caitanya tree. [A beautiful description of the Caitanya tree and its branches is found in r Caitanyacaritmta, di-ll, Chapters 910.] In Kas pastimes he was Subala Sakh. He initially lived in ligrma, and later moved to Ambik-klan. r Gaurdsa Paitas father was r Kasri Mira and his mother was Kamal-dev. His elder brother was r Sryadsa Sarakhela, whose two daughters, r Vasudh and r Jhnavdev, were married to r Nitynanda Prabhu. His disciple was r Hdaya-caitanya, spiritual master of the famous r ymnanda Prabhu. Once rman Mahprabhu and r Nitynanda Prabhu took a boat and rowed along the river from the village of Harinad to

The place where r Nitynanda Prabhu married Vasudh and Jhnav-dev

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Ambik-klan. They arrived at the bhajana-ku of Gaurdsa, who was sitting beneath a nearby tamarind tree. Seeing the two Lords after a long time, r Gaurdsa Paita repeatedly requested Them to always remain in his home. rman Mahprabhu created forms of Himself and Nitynanda Prabhu from neem tree wood and gave Them to Gaurdsa. He used to talk to these deities, and lovingly feed and serve Them. These same deities are present here to this day.

The oar used by Mahprabhu and Nitynanda Prabhu to row to Ambik-klan

The tamarind tree

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The deities in r Sr yadsa Sarakhelas residence

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Photo courtesy ymasundara Mandira, Ambik-klan

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Blasgrma (Rdhnagara)
This is r Mnaketana Rmadsas residence and is situated ten miles east of Rmapura Ha.
r Mnaketana Rmadsa r Mnaketana Rmadsa was a self-realized prem-bhakta. He

is in the Nitynanda branch of the Caitanya tree. He was invited to attend a twenty-four hour long nma-sakrtana at the house of r Kadsa Kavirja. Upon his arrival, all the Vaiavas present honoured him, but the pujr , Gurava Mira, neither greeted him nor talked with him. Displeased, Mnaketana Rmadsa said, Here is a second Romaharaa Sta. (When Romaharaa Sta did not greet Baladeva Prabhu, Baladeva cut off his head.)

Benpola is in the Yaohara district in Bangladesh, near the Indian border. Here r Haridsa hkura used to chant 300,000 holy names daily.

Benpola

r Haridsa hkuras bhajana kuja in Benpola

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r Haridsa hkura Rmacandra Khn, a

wicked and envious landowner, sent the prostitute Lakahr to Haridsa hkura in an attempt to make him deviate from his bhajana. Lakahir heard Haridsa hkuras pure chanting of the holy name for three succes sive nights, a n d her heart became purified. She fell at his feet, weepingly begging forgiveness. Haridsa Lakahr tr ying to tempt Haridsa hkura hkura pardoned her. She then gave in charity all she possessed her house and her entire wealth. Now humble and destitute, she expressed a resolute desire to worship the Supreme Lord, and Haridsa hkura initiated her into the Vaiava-dharma. He instructed her to perform bhajana in his rama on the bank of the Gag, then he himself left that place. Within a short time she became a greatly renounced ascetic, fully absorbed in bhajana. Virtuous people and great saintly persons would come from far away to pay their respects to her. When r Haridsa hkura lived in Phuliy, Muslims, who opposed his chanting of the holy name, tried to kill him by whipping him in twenty-two market places. Thinking him dead, they threw him into the Gag. The mere touch of the Gags water, however, returned his body to its original condition and

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The deities of Lakahr (left) and r Haridsa hkura (right)

he went back to his rama, still chanting the holy name. This so astonished the Muslim rulers that they considered him to be a pra, a living Muslim saint, and granted him permission to chant the holy name. r Haridsa hkura used to visit Hiraya and Govardhana Majmdras royal court, and felt much affection for Govardhanas son, r Raghuntha dsa. His association had a great impact on the boy. One day in the court, an intense debate ensued between two parties regarding the glory of Bhagavns holy name. One party stated that the holy name can give liberation, and the other declared this to be impossible. When Haridsa hkura arrived at the assembly hall, everybody wanted to know his opinion. His answer was simple and

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straightforward: A mere semblance of the holy name, nma bhsa , can grant liberation, even if one does not desire it. Furthermore, ka-prema can be obtained by purely chanting the name of Ka. These words angered one of the brhmaas present who said to Haridsa hkura, If a person cannot attain liberation by chanting harinma, let your nose fall off! And if it is indeed possible to attain liberation by chanting the holy name, then may my own nose fall off. A tumult ensued as everyone present rose to their feet. r Haridsa hkura unhappily left the assembly. The offensive brhmaa was expelled from the royal assembly, and astonishingly, in just a few days, he contracted leprosy and his nose did indeed fall off. r Haridsa hkuras life is filled with many other wonderful pastimes. He is considered to be a combined incarnation of Lord Brahm and Prahlda Mahrja. At the end of his life he came to Pur to be near r Caitanya Mahprabhu, who made him a hut at Siddha-bakula where he could perform bhajana . r Rpa and Santana Gosvms lived with him in Jaganntha Pur. When r Haridsa hkura was leaving his body, rman Mahprabhu and His associates came to him. With His own hands Mahprabhu placed him in samdhi, and then celebrated his disappearance festival with the devotees.

Buhana
Buhana, r Haridsa hkuras birthplace, is situated in the Stkhr subdivision of the Khuln district in Bangladesh. Haridsa hkura later moved to Phuliy near ntipura and performed bhajana there. He would visit r Advaita crya who resided at ntipura.

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Budhu-p
Hemalat-dev, the eldest daughter of rnivsa crya, was married to r Gopjana-vallabha, the son of r Rmakiana Caarja, of this village. Yadunandana dsa, a disciple of Hemalat-dev, also lived here. Yadunandana translated many Vaiava literatures. Budhu-p is now submerged in the Gags waters, and its inhabitants have moved to Naiylisa-p.

This place is also called Teliy-budhur, and is the rpa of r Rmacandra Kavirja and Govinda Kavirja.

r Mahea Paitas samdhi

Hemalat-devs Gopla deity now worshipped in Yjgrma

Budhur

Ckadaha
Situated in the Nady district, Ckadaha is the residence of r Mahea Paita, who was one of the twelve cowherd boys in the Nitynanda branch of the Caitanya tree. In Kas pastimes in Vraja he was the cowherd boy Udra Gopla. r Pradyumna killed ambarsura here, and thus this place is also called Pradyumna-nagara.

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The deities said to be established by r Mahea Paita in Ckadaha

Ckund
Ckund is three miles north of Agradvpa in the district of Nady. This is rnivsa cryas birthplace. His samdhi is also located here.

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rnivsa cr ya rnivsa crya was born

in 1441 of the aka Era on Vaikh-prim (the fullmoon day in AprilMay in A.D. 1519). His father was a Rhya b r h m a a named r Caitanya dsa. rnivsa crya was the best of illustrious spiritual preceptors and propagated Vaiava-vednta and Vaiava literature. He also rnivsa cr ya composed a collection of songs about great Vaiavas. r crya Prabhu contributed significantly to the preaching of the Gauya Vaiava-dharma, and is considered to be a second manifestation of rman Mahprabhu. His spiritual master is the celebrated r Gopla Bhaa Gosvm, and he studied Vaiava philosophy and devotional literature under rla Jva Gosvm. r crya Prabhu is considered to be the founder of the krtana style called manoharah-svara. [Also see Yjgrma.]

Cdap, situated eight miles northeast of the Muridbd station, is where r Subuddhi Rya took birth. Once, the Mohammedan governor of Bengal was urged by his wife to throw water from his water pot on r Subuddhi Ryas face. Consequently Subuddhi Rya lost his caste. The brhmaas advised him to purify himself by drinking boiling ghee and thus give up his life. Subuddhi Rya, however, had surrendered to

Cdap

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rman Mahprabhu, who instructed him to chant the holy name and go to Mathur-Vndvana. Subuddhi Rya remained in Mathur-Vndvana where he chanted harinma and became a highly elevated saint.

Cndapura
Cndapura, a village of Saptagrma, is the residence of r Yadunandana crya, the spiritual master of rla Raghuntha dsa Gosvm and dear friend of rla Haridsa hkura. As a result of his association, Raghuntha dsa Gosvm attained the lotus feet of Nitynanda Prabhu and r Gauracandra.

Cigrma
This village is situated in the Caagrma district and is the birthplace of some of rman Mahprabhus associates, such as r Puarka Vidynidhi, r Caitanya Vallabha, r Vsudeva Datta and r Mukunda Datta.
r Puarka Vidynidhi

Puarka Vidynidhi, who was Vabhnu Mahrja in vrajall , was born in a brhmaa family. His fathers was r

Revara Brahmacr and his mother was r Gag-dev. He was the zamindar of Candral, and also had a residence and property in Navadvpa. Puarka Vidynidhi was a disciple of the illustrious r Mdhavendra Pur. He had a friendship with r Mdhava Mira, the father of r Gaddhara Paita, and with r Svarpa Dmodara. r Puarka was like a royal sage (rjari) and although he engaged in the tasks of a zamindar and possessed vast wealth, he was a highly elevated devotee of the Lord. rman Mahprabhu would refer to him as bpa , or father, and also as Premanidhi (the ocean of prema).

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Once, Mahprabhu sent Gaddhara Paita to visit Puarka Vidynidhi, but upon seeing his affluent lifestyle, which seemed to bespeak of sense gratification, Gaddhara Paita returned to Mahprabhu. Mahprabhu sent him again to Puarka Vidynidhi, this time with r Mukunda. When Puarka Vidynidhi heard Mukunda recite the verse aho bak ya... from the rmad-Bhgavatam , he was immediately carried away in ecstasy. He rolled on the ground, tearing his royal clothes, and became covered in dust. He was completely unaware of his body and finally he fell unconscious. This incident made a deep impression on Gaddhara Paita and he later accepted Vaiava initiation from him. One day in Pur, when Puarka Vidynidhi went for darana of Lord Jaganntha, he noticed that the Lord was wearing new cloth. These new clothes were full of starch so Puarka Vidynidhi considered them impure and his mind became critical of Lord Jagannthas priest. That night both r Jaganntha and r Baladeva came to him in a dream. They caught hold of him and laughed as They slapped his cheeks. The next morning, Puarka Vidynidhi saw his swollen cheeks. Understanding that he had received the great mercy of Lord Jaganntha, he wept tears of transcendental jubilation. Aho! Lord Jaganntha and Baladeva are very merciful. Upon seeing Their dear friend commit a mistake, They corrected him as a good friend would. [Also see Mekhal.]
r Mukunda Datta

Mukunda Datta, the younger brother of Vsudeva Datta, was Mahprabhus fellow-student whose singing voice was exceptionally melodic. In vraja-ll he was Madhukaha Sakh. He initially lived in Caal in the Caagrma district,

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but later took up residence in Navadvpa. After rman Mahprabhu accepted sannysa Mukunda Datta moved to Kcap. Once rman Mahprabhu admonished him, calling him khaa jhiy be 1 , and He refused to give him pr ema . Sending a message through rvsa Paita, Mukunda asked Mahprabhu when he might receive His darana again, and Mahprabhu replied that he would receive it after ten million births. When Mukunda heard this, he began to dance and cried, Now, it is certain that I will attain the Lord after ten million births! rman Mahprabhu received news of Mukundas reaction, which revealed deep loving sentiments, and His heart melted. He called for Mukunda and bestowed His mercy upon him immediately. Mukunda Datta remained with Mahprabhu during His krtanas in rvsa-agana, during His sannysa initiation and during His stay in Nlcala (Pur-dhma).

Chatrabhoga
Chatrabhoga is situated four miles south of the JayanagaraMajilapura railway station in Thn Mathurpura, Caubsaparagan. During the time of rman Mahprabhu, the Gag divided into hundreds of branches and merged into the ocean at Chatrabhoga. Mahprabhu passed through here on His way to Pur. Jagad-guru rla Bhaktisiddhnta Sarasvat hkura established rman Mahprabhus foot-prints ( pda-pha) here. Nearby is Cakra-trtha, and also the famous trtha called Ambliga.

Chuchur
In Pacnana-tal, in the Kmrap market of Chuchur, is the deity of r ymasundara that used to be the family deity of

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r Raghuntha dsa Gosvm. When Muslims were causing a disturbance in Saptagrma, Raghuntha dsas father r Govardhana Majmadra hid r ymasundara here. The deity has resided here since that time. rmad Bhakti Prajna Keava Gosvm Mahrja established r Uddhraa Gauya Maha in an ancient hkura-b 2 in Chuchurs Caumth. The deities of r Gaura-Nitynanda that were previously worshipped by rvsa Paita in Kumrahaa

r ymasundara

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rvsa Paitas Gaura-Nitynanda deities

(Hlahara) were later brought to this maha in Chuchur and are still being worshipped here.

Dha, or Dha
The village of Dha is situated two miles from Dha station on the Baiila-Baaharav railway line. The rpa of r Mukunda Ghoa, r Vsudeva Ghoas brother, is situated here. The deity worshipped by him, r Rasika-rya, is still

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present here. This is also the place of r Va-vadanndanas rpa.
r Va-vadannanda In ka-ll r Va-vadannanda was the cherished flute (va ) of r Ka. His residence is also in Kuliy-pahapura

in rdhma Navadvpa. After rman Mahprabhu accepted the renounced order and left for Pur, Va-vadannanda was appointed guardian of Mother ac and r Viupriy-dev in rdhma Navadvpa. He established a deity of r Gaurga on the approval of r Viupriy-dev.

Denua is the birthplace of r Keava Bhrat, Mahprabhus sannysa-guru. After r Keava Bhrat accepted the renounced order he established ramas , first in Khundi and later in Kaav, to perform his bhajana. His samdhi is also in Kaav. r Vndvana dsa hkura composed r C a i t a n y a bhgavata here and established deities of r Nit-Gaura. Denua was the home of his maternal uncle. r Gaddhara Paitas handwritten rmad-Bhgavatam , in which r Caitanya Mahprabhu Himself wrote the meanings of certain words, is safely preserved here to this day.

Devagrma lies in the Muridbda district in Thn Sgaradghi and is the birthplace of rla Vivantha Cakravart hkura.
r Vivantha Cakravart hkura

r Vivantha Cakravart hkura was born in Devagrma in 1576 of the aka Era (A.D. 1654). His fathers name was r

Denua

Devagrma

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Rma-nryaa Cakravart. r Vivantha Cakravart received his primary education in Devagrma and studied devotional scriptures in Saidbda. His initiating spiritual m a s t e r w a s r Rdhramaa Cakravart, and his grand-spiritual master ( p a r a m a - g u r u ) was r Ka-caraa Cakravart, r Rdh-ramaa Cakravarts father. r Ka-caraa was the son of r Rmaka crya of Saidbda, r Vivantha Cakravart hkura and the adopted son of Gag-nryaa of Blcara. r Ka-caraa resided in Saidbda, where he studied the bhakti-stras and later taught them to rla Vivantha Cakravart hkura. During this period Cakravart hkura composed three small books Bhakti-rasmta-sindhu-bindu , Ujjvala-nlamai-kiraa and Bhgavatmta-ka . Although Cakravart hkura married, he had no attachment to household life. Renouncing his home he went to reside in Vndvana to do bhajana. On the order of his spiritual master he returned to his virtuous wife, but spent only one night with her in which he spoke the nectarean words of rmad-Bhgavatam . The next morning he returned to Vndvana. In his time Cakravart hkura was known in the assembly of scholars as mah-mahopdhyya, the most illustrious of great

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teachers, and the helmsman and crest-jewel of the assembly of the Vaiavas. He was a profound scholar, a great philosopher, a superlative poet and an eminent devotee, expert in relishing rasa . He is called Vivantha because he shows the path of bhakti to the living entities of the universe (viva ), and he is called Cakravart because he resides in the circle (cakra ) of bhakti. It is said that rain would never fall where he sat to write his commentaries on r m a d - B h g a v a t a m . The deity established by him, r Gokulnanda, is still present in Vndvana. r Vivantha Cakravart left this world on the banks of Rdh-kua on Mgh-ukla-pacam, the fifth day of the bright fortnight in the month of Mgha (JanuaryFebruary). His samdhi is near the r Gokulnanda Temple in Vndvana. Some of his most prominent commentaries and books are: Srrtha-daran commentary on rmad-Bhgavatam , Srrtha-vari commentary on the Gt , nanda-candrika commentary on Ujjvala-nlamai , Bhaktisra-pradarin commentary on r Bhakti-rasmta-sindhu , Bhakti-harin commentary on Gopla-tpan , commentary on Brahmas a h i t , M a h a t commentary on D n a - k e l i - k a u m u d , Sukhavartan commentary on nanda-vndvana-campu , Subodhin commentary on Alakra-kaustubha , commentary on Hasadta , a Sanskrit commentary on r Caitanyacaritmta , a commentary on Prema-bhakti-candrik , r Ka-bhvanmta , r Gaurga-llmta , Aivaryakdambin , Mdhurya-kdambin , Stavmta-lahar , r Bhakti-rasmta-sindhu-bindu , r Ujjvala-nlamai-kiraa , Bhgavatmta-ka , Rga-vartma-candrik , Camatkracandrik and Kaad-gta-cintma.

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hk (r hkevar Pha)
hk is where r Vracandra Prabhu met with the Nvb (the Muslim governor), and asked him for the beautifully carved stone piece situated on the top of the tower of his royal residence. The Nvb complied. From that stone he manifested a beautiful deity of r ymasundara. V racandra Prabhu preached bhagavad-bhakti in this region.

hk-dakia
r Jaganntha Mira, the father of rman Mahprabhu, and his father, r Upendra Mira, were born here. rman Mahprabhu came here to meet with His paternal grandmother. This place is also known as Gupta, or hidden, Vndvana.

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r Upendra Miras house

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Dhrend Bahdura
Dhrend Bahdura is r ymnanda Prabhus rpa, and is situated in the Medinpura district near the Khaagapura railway station. r ymnanda Prabhu took birth here in 1455 akbda (A.D. 1533).
r ymnanda Prabhu r ymnanda Prabhu was

born in the Sadagopa dynasty. His fathers name was r Ka Maala and his mothers name was rmat Durik-dev. Many of his elder brothers and sisters died before he took birth. In an attempt to prevent him from also dying, his parents named him Dukh (which means sad or distressed). Later his name became Ka r ymnanda Prabhu dsa, hence his childhood name was Dukh Ka dsa. When he was young, on the instruction of his father, he took Vaiava initiation from r Hdaya Caitanya, a disciple of Gaurdsa Paita from AmbikKlan. ymnanda Prabhu first took darana of Gauamaala after which he travelled to all the holy places of India. He then studied the devotional scriptures under rla Jva Gosvm in Vndvana, where he lived at Jh-maala and performed his sdhana-bhajana. One morning while sweeping the nearby Rsa-maala, he found one of rmat Rdhiks

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Photo courtesy ymasundara Temple, Vndvana

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anklets. He presented it to Jva Gosvm, who forbade him to give it to anyone but Rdhik Herself. r Lalit and r Vikh came to ymnanda Prabhu looking for the anklet, but he told them, I will only return the anklet to its owner. If She comes here, I will place it around Her ankle with my own hands. Lalit answered, Have you no shame? You are a bbj, but you are prepared to place this anklet on the foot of a young, married lady! ymnanda Prabhu remained resolute. Finally it was decided that he could place the anklet on the foot of the owner if his eyes were blindfolded. This done, rmat Rdhik appeared before him with Her s a k h s , and the life of ymnanda Prabhu became successful. r Jva Gosvm was very pleased with him, and gave him the name ymnanda dsa, which means a servant of ymasundara, who gives pleasure to ym (Rdhik). The anklet was touched to his forehead, leaving a tilaka mark in the shape of the anklet. ymnanda Prabhu travelled with Narottama dsa hkura and rnivsa crya to Bengal, taking with them many volumes of Vaiava literature, which King Vrahamvra stole. [This pastime is related under Vanaviupura and Yjgrma.] In his final days ymnanda Prabhu lived in Nsihapura in Orissa and extensively preached Vaiava-dharma. Rasiknanda is prominent amongst his countless disciples.

Ekacakr (Vracandra-pura Garbhavsa)

Ekacakr is situated eight miles east of the Mallpura railway station and eleven miles from the Rmapura Ha railway station. One can take darana of the following places in Ekacakr: (1) r Nitynanda Prabhus place of birth, called the Garbhavsa.

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(2) The place where Nitynandas mother, Padmvat, performed ah-pj [the ceremony performed six days after the birth of a son]. This is near the Garbhavsa. (3) Padmvat-pukari, a pond that was constructed in memory of Mother Padmvat.

Garbhavsa

The place of Padmvats ah-pj

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Padmvat-pukari

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(4) Mltal, the gigantic ppala tree on the branch of which rman Mahprabhu hung His garland (ml ). (5) Siddha-bakula, a huge bakula tree under which r Nitynanda Prabhu played in His childhood. (6) Vracandra-pura, which is named after r Nitynanda Prabhus son, r Vracandra (also known as r Vrabhadra). r Bk Rya (or r Bakima Rya) with r Jhnav-dev on His right and rmat Rdhik on His left are worshipped in the temple here. r Nitynanda Prabhu found this deity of r Bk Rya at Kadambakha-gha at the small river Yamun, which flows nearby. The deity of rmat Rdhik was found beneath the roots of a neem tree in Bhapura.

Mltal

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r Bk Rya with Jhnav-dev on His right and rmat Rdhik on His left

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Siddha-bakula

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r Nitynanda Prabhu r Nitynanda Prabhu

appeared in the village of Ekacakr on Mgh-uklatrayoda, in the year 1395 of the aka Era (A.D. 1473). His father was r Hah Paita and His mother was Padmvat-dev. In their childhood r Nitynanda (Nit) and the other boys performed dramas based on the Supreme Lords pastimes, such as r m a - l l and r Nitynanda Prabhu ka-ll . In the dramas depicting Rmas pastimes Nit took the role of Lakmaa, and in the dramas of Kas pastimes He would take the role of Balarma. He completely absorbed Himself in His role. Once, He became so absorbed in the mood of Lakmaa fighting in Lak that He actually became unconscious by the power of Meghanthas blow to His chest. He remained in that condition for so long that the other boys tearfully went to inform His parents. When they saw their child unconscious they also started to cry. Then one boy said, Nitynanda told me that when He faints, Hanumn should bring the sajvan medicinal plant from the Gandhamdana Mountain. When Nitynanda smells it He will regain consciousness. The boy playing the role of Hanumn enacted obtaining the sajvan plant and bringing it to Nit who, to everyones amazement, quickly regained consciousness.

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Once, when Nit was a child, a Vaiava came to Ekacakr and asked Nits father to allow him to take Nit with him on a pilgrimage to Indias holy places. Later, Nitynanda Prabhu came to Vndvana and from there went to rdhma Navadvpa where He met r Caitanya Mahprabhu. He was rman Mahprabhus right hand in propagating the holy name and distributing love of God. In ka-ll Nitynanda was r Baladeva and before that, in Rmas pastimes in Tret-yuga, He was Lakmaa, r Rmas younger brother. Nitynanda Prabhu played a prominent role in the deliverance of Jag and Mdh. On rman Mahprabhus order, He went daily throughout the town of Navadvpa begging people to chant the holy name. He would become deeply absorbed in dancing and chanting with the devotees in rvsa-agana, the place of sakrtana-rsa. Nitynanda Prabhu was not conscious of His body to the extent that He sometimes wore cloth meant for the lower part of His body around His head, and quite naked became absorbed in cowgrazing and other pastimes related to sakhya-bhva, or the mellow of friendship. Nitynanda Prabhu is one of the two main branches of the desire tree of bhakti [the Caitanya tree]. When rman Mahprabhu became a renunciant and went to Pur, Nitynanda Prabhu and some other devotees went with Him. On the bank of a river in Orissa, Nitynanda Prabhu broke Mahprabhus sannysa staff (daa ) into three pieces and threw them into the river. This river therefore became known as Daa-bhg, or the place where the daa was broken. Mahprabhu asked, Why did You break My daa , My lifecompanion? Nitynanda Prabhu answered, I cannot tolerate seeing You carry this daa made of dry bamboo for the rest of Your life. The hidden meaning behind these words is that the ekadaa (single staff) indicates impersonalism in which one

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thinks, I am Brahman. Nitynanda Prabhu turned rman Mahprabhus e k a d a a into the t r i d a a carried by Vaiavas. Prior to Jaganntha Ratha-ytr, Nitynanda Prabhu was rman Mahprabhus most prominent assistant. Mahprabhu eventually ordered Him to propagate devotional service to the Supreme Lord, especially harinma-sakrtana , all over Bengal. Nitynanda Prabhu therefore returned to live in Navadvpa and after some time married the two daughters of Sryadsa Sarakhela, r Vasudh and r Jhnav. After His marriage He lived in Khaadaha, where His son, r Vracandra, took birth. Nitynanda Prabhu is Mula-sakaraa. He manifests in five forms: Mah-sakaraa, Krabdhiy Viu, Garbhoday Viu, Kroday Viu and ea. He is the presiding deity (adhihtr-deva) of the sandhin-akti, the potency of eternal existence. He serves the Youthful Couple as the sakh Anaga Majar. After r Nitynanda Prabhu entered His unmanifest pastimes, Jhnav-dev and V racandra Prabhu came to Ekacakr. Memories of r Nitynanda Prabhu awakened within them and they wept tears of bliss. In the course of time, the village of Ekacakr became deserted, but now the population is growing again.

Gopvallabhapura is situated in the Medinpura district on the bank of the Suvara-rekh River. r Rasiknanda Prabhu, a disciple of r ymananda Prabhu, received a deity from the King of Mayura-bhajana. r ymananda Prabhu named the deity r Gopntha, and the

Gopvallabhapura

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place where he established this deity became known as Gopvallabhpura. Many articles have been preserved in the house of the late m a h a n t a , r Nandanandnanda-deva Gosvm, including stamped royal agreements and r Rasiknanda Prabhus neck beads, his patchwork garment, his rmad-Bhgavatam , clay pots, tilaka , three or four of his flutes and many of his handwritten books.
r Rasiknanda Prabhu r Rasiknanda Prabhu is also

called Rasika Murr, and was ymnanda Prabhus most prominent disciple. He appeared in 1512 in the aka Era (A.D. 1590) in the village of Rohi, or Raya, which is situated on the bank of the Suvara-rekh River. His fathers name was r Acyutnanda and his mothers name was r Bhavn-dev. r Rasiknanda was erudite, rasika and a perfected great r Rasiknanda Prabhu soul (siddha-mahtm ). r ymananda Prabhu was captivated by Rasiknanda Prabhus qualities, and entrusted him with the service of r Govinda, a deity established by r ymananda. r Rasiknanda Prabhu was a powerful personality. Once a despotic Muslim ruler released some wild elephants to cause him trouble. Chanting the Lords name he took some water in his palms and threw it upon the elephants. The mere touch of

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this water made the elephants turn their heads, lift their trunks and loudly chant Kas holy names. At that moment the elephants became Vaiavas, adopting humble and mild behaviour. The heart of the despotic ruler changed, and after surrendering to r Rasiknanda he became a devotee of Ka. Rulers of contemporary kingdoms, such as Mayra-bhajana, Paapura and Mayan, became disciples of r Rasiknanda Prabhu due to his transcendental potency. In his final days he performed krtana with his disciples as they walked from Vadaha village to Remun. When they arrived in the courtyard of the Khracor-Gopntha Temple, r Rasiknanda went into the inner chamber of the temple and entered r Gopnthas body. All his associates present also gave up their bodies, right there in the courtyard. r Rasiknandas pupasamdhi and the samdhis of the other devotees are near the temple of r Khracor-Gopntha.

r Vakrevara Paitas residence is in Guptipa. r Caitanya Mahprabhu entrusted r Vakrevara with the responsibility of serving in the r Rdh-knta Maha and the Gambhr, which is situated in r K Mira-bhavana in Pur-dhma.

Jhmaapura is situated in the Vardhamna district, near the Slra station (on the Eastern Railway line). Within it are the residences of rla Kadsa Kavirja Gosvm, who used to live here with his elder brother, and r Mnaketana Rmadsa, a great devotee of Lord Nitynanda. Once, while they were glorifying rman Mahprabhu in krtana, r Mnaketana Rmadsa came to their house. When

Guptipa

Jhmaapura

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rla Kadsa Kavirja Gosvms bhajana-ku

Mnaketana Rmadsa began glorifying r Nitynanda Prabhu, rla Kadsa Kavirja Gosvms elder brother interjected with some disrespectful comments about Him. Angered, r Mnaketana Rmadsa left that place. r Kavirja Gosvm became so enraged with his brother that he set out for Vndvana, and thus abandoned his brother forever. Upon seeing Kadsa Kavirjas firm faith in Him, r Nitynanda Prabhu showed unfathomable mercy by giving him direct darana of r Vndvana-dhma, r Rdh-Govinda, r Rdh-Gopntha and r Rdh-Mohana. This pastime took place here in Jhmaapura. Nitynanda Prabhu also bestowed prema-bhakti upon Kadsa Kavirja and empowered him to compose literature on devotional service.

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Kgaja Pukuriy
Kgaja Pukuriy is situated in the Yaohara district, east of Benpola. The immoral and vicious Rmacandra Khn, who maintained connections with prostitutes, used to live here. He once engaged a young, charming prostitute named Lakahr to disturb r Haridsa hkuras sdhana , but upon hearing r Haridsa hkuras pure chanting she gave up her former ways and became a great Vaiav. Even several exalted male saints and sdhus would come to take her darana. Later, when r Nitynanda Prabhu came to this village, Rmacandra Khn showed him disrespect. Nitynanda Prabhu immediately left. Due to this offence, Muslims attacked the village the next day, killing Rmacandra Khn and his family, and desecrating the place.

Kjalgrma is situated in the Vardhamna district and is the birthplace of r Nitynanda Prabhus mother, rmat Padmvat. She was a highly learned and deeply pious woman. Her fathers name was r Mahevara arm.

Klikpura is situated in the Vardhamna district near Kcoyra. At Klikpura the deities of r Rdh-Mdhava, who were established by r Gagmt Gosvmins descendants, are worshipped.

Kcap, or Kcanapall
Kcanapall, the residence of rman Mahprabhus associate r Vsudeva Datta, is situated on the bank of the Gag in the Caubsa-paragan district. Like his brother r Mukunda Datta,

Kjalgrma

Klikpura

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r Vsudeva Datta was an expert singer in rman Mahprabhus congregational chanting party. He once asked the following boon from rman Mahprabhu: I will accept the sins of all the living entities in the universe if You kindly remove their attachment to material life and engage them in worshipping You. He later left Kcap and became a resident of Nlcala. In Kas pastimes he was Madhuvrata Sakh. ivnanda Sena was born in Kulna-grma and his father-inlaws house was in Kcap. r Ka-rya, a deity established by r Kavi-karapra, is worshipped in the Kapura section of Kcap.

Kcana-gaiy
Kcana-gaiy is situated about five miles from Bjrashu station, in the Kdi subdivision of the Muridbd district. One can take darana of the following places in Kcana-gaiy: (1) the residence of r Haridsa crya (also known as Dvija Haridsa), an associate of rman Mahprabhu. Haridsa crya resided and performed bhajana in Vndvana according to Mahprabhus instructions. He had two sons, rdsa and Gokuladsa. When Haridsa crya went to Vndvana, they remained in Kcanagaiy. Haridsa crya requested rnivsa crya to give them Vaiava initiation which he did when he returned from Vndvana. Haridsa crya departed from this world in Vndvana, and his sons brought his body to Kcana-gaiy where they placed him in samdhi. (2) the residence of r Rdh-vallabha dsa Maala, who translated Vilpa-kusumjali.

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(3) the residence of rnivsa cryas disciple, r Vndvana Caarja. (4) the residence of rnivsa cryas disciple, Nsiha Kavirja, one of the eight poets (aa-kavirjas). (5) the residence of rnivsa cryas disciple r Raghuntha Kara, also one of the eight poets.

Kcan-grma in Caagrma is the birthplace of the brothers r Vsudeva and Mukunda Datta, as well as other associates of rman Mahprabhu. Mahprabhu asked r ivnanda Sena to look after r Vsudeva Dattas property. r Vsudeva Datta, who was Madhuvrata Sakh in Kas pastimes, was a sweet and skillful singer.

In Kkuiy, which is situated near Deulira village in the Vrabhma district, is the house of r Locana dsa hkuras father-in-law. The deities established by him, r Gopntha and r Gaura-Nit, are still worshipped here.

In Kima-bzra is the royal palace of Mahrja r Manndracandra Nand, who offered his life, treasury and everything in his possession to the progress of the Gauya Vaiava-dharma. To his great credit he financed printing of a rmad-Bhgavatam that had several commentaries. In many ways, he helped r Bhaktivinoda hkura and rla Sarasvat hkura Prabhupda preach Gauya Vaiava-dharma both in India and abroad.

Kcan-grma

Kkuiy

Kima-bzra

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Kaav
Kaav is situated in the Vardhamna district, and is also called Kaaka-nagar. At the age of twenty-four, r Nim Paita left His wife Viupriy and His mother ac-dev, crossed the Gag at Niday-gha and came to this place, where He accepted sannysa from r Keava Bhrat. From here He went to Pur via ntpura. A temple of rman Mahprabhu still stands here.

The temple and deities at Kaav

The place where rman Mahprabhus head was shaved for his sannysa ceremony, a samdhi of His hair, r Gaddhara dsas samdhi and residence, the residence of r Keava Bhrat, and the samdhi of r Madhu, the barber who shaved Mahprabhu, are also here. Our spiritual master, nitya-ll pravia o viupda r rmad Bhakti Prajna Keava Gosvm Mahrja, also accepted the renounced order here.

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The place where rman Mahprabhus head was shaved for his sannysa ceremony

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The samdhi of r Gaddhara dsa and Mahprabhus hair (left photo) and the samdhi of the barber who shaved Mahprabhu (right corner of right photo)

Kendubilva
Kendubilva is situated in the Vrabhma district on River Ajayas bank, twenty miles south of Siu. The illustrious poet and the author of Gta-govinda, r Jayadeva Gosvm, took birth here. For sometime he was the royal paita of Mahrja Lakmaa Sena.

Key
Key, situated in the Medinpura district, has been purified by the touch of r ymnanda Prabhus and r Rasiknanda Prabhus lotus feet. There is also a gauya-maha here.

Khaadaha
Khaadaha village is situated on the Gags bank, two miles west of Khaadaha railway station on the Eastern Railway line in the Caubsa-paragan district. When rman Mahprabhu

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went to Pur, Nitynanda Prabhu returned to Bengal to preach Vaiava-dharma in various places on Mahprabhus order. After some time, He married r Jhnav-dev and r Vasudh-dev and came to live in Khaadaha. His son, r V rabhadra (Vracandra), and his daughter, Gagmt-dev, took birth here. rnivsa crya and Narottama hkura also visited this place. A deity of r ymasundara Ry presides in the local temple. The gha at the Gag is known as ymasundaragha.

r ymasundara Ry

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Photo courtesy the local temple in Khaadaha

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Khnkula-ka-nagara
Khnkula is situated on the bank of the river Dvrakevara in the Hugl district, and is the residence of r Abhirma Gosvm. He was prominent among the twelve goplas , or cowherd boyfriends, in the branch of r Nitynanda Prabhu. In kall he was rdma Sakh and in rma-ll he was Bharata. His wifes name was Mlin-dev. In the mood of rdma he once lifted with one hand a mighty wooden log that sixteen people together had been unable to lift. Abhirma Gosvm held it up like a flute. He was so powerful that when he offered his obeisances to any deity other than a Viu deity, or to an ordinary stone, it would crack. Furthermore, when he paid obeisances to seven of Nitynanda Prabhus sons they all died, but when He paid obeisances to r Vracandra Prabhu, the eighth son, he remained alive. Abhirma Gosvm considered Vracandra Prabhu to be rman Mahprabhus second body. Abhirma Gosvm carried a whip called Jaya-magala. Any fortunate person who was touched by this whip received love of God. r Abhirma Gosvm struck rnivsa crya with this whip and gave him ka-prema.

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The Gopntha Temple in Khnkula

Abhirma Gosvms Gopntha deity

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Narottama hkuras sitting-place

Khetur
Khetur, the birthplace of r Narottama dsa hkura, is situated in the Rjah district (Bangladesh) near Rjabari Ha. The places of darana in Khetur-dhma are: (1) Narottama dsa hkuras sitting-place (the sanab ),

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(2) Rdh-kua and yma-kua established by Narottama dsa hkura, (3) mltal (or Imltal), where Narottama dsa hkura put his tooth stick in the earth and a massive tamarind (iml ) tree grew,

Rdh-kua

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(clockwise from top:)

Narottama hkuras place of bhajana , the river Padma at Prematal and mltal

(4) Narottama dsa hkuras place of bhajana, (5) Prematal. Before r Narottamas birth, rman Mahprabhu came here and deposited prema for him in the Padma River. This place, on the bank of the Padma, therefore became known as Prematal. It is two miles from Khetur.

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At the famous Khetur-mahotsava, r Narottama dsa hkura esta blished six deities: (1) r Gaurga, (2) r Vallabh-knta, (3) r Vrajamohana, (4) r Ka, (5) r Rdhknta and (6) r Rdh-mohana. These deities are no longer present here. r Gaurga is presently worshipped in Jiagaja (in the Muridbada district) in West Bengal. r Nitynanda Prabhus consort, r r Gaurga in Jiagaja Jhnav-dev, partici pated in this grand festival along with uncountable Vaiavas from all over Bengal.

Kogrma
Kogrma, situated in the Vardhmana district, south of rkhaa. It is the residence of r Locana dsa hkura, the author of r Caitanya-magala , and his samdhi is also here. His mothers name was Sadnand and his father was Kamalkara. He was a disciple of the celebrated r Narahari Sarkra hkura of rkhaa. Locana dsa hkura composed a collection of songs and translated the verses of Rsapacdhyy, the five chapters in rmad-Bhgavatam describing r Kas rsa-ll.

Kolkata Bgabzra
The King of Viupura, Vrahamvra, used to serve r Madanamohana. This deity was originally served by the descendants of r Kvara Paita, and King Vrahamvra received the deity from them. One of Vrahamvras descendants mortgaged r Madana-mohana for 100,000 rupees with r Gokulacandra Mitra, a 246

Photo courtesy Govinda-b, Jiagaja

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rich landowner residing in Bgabzra. For this they even had a courtcase. To this day, r Madana-mohana is present in Bgabzra in Gokulacandra Mitra-bhavana.

Photo courtesy Gokulacandra Mitra-bhavana, Kolkata

r Madana-mohana at Gokulacandra Mitra-bhavana

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Kapura
Kapura (one of the villages of Saptagrma) is the appearance-place of rla Raghuntha dsa Gosvm. The palace of his father, r Govardhana dsa, and uncle, r Hiraya dsa, was here. Kapura is situated in the Hugl district, a short distance south of Saptagrma village on the eastern bank of the Sarasvat River, which is now almost dry. In the temple here is a pair of wooden shoes worn by Raghuntha dsa and a stone slab he used as a seat.

A deity of Raghuntha dsa Gosvm sitting on the original stone slab (the box contains his shoes)

The appearance-place of r Raghuntha dsa Gosvm

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Kul, or Knu-grma
The village of Kul is situated in the Vardhamna district on the bank of the River Ajaya, ten miles north-west of Kaav. It is the birthplace of three of r Mahprabhus associates r Govinda, r Mdhava and r Vsudeva. rman Mahprabhu rested on the bank of this river.

Kulna-grma
Kulna-grma is situated in the Vardhamna district, three miles east of Jaugrma railway station on the Eastern Railways Newcord line. This was the residential place of many of rman Mahprabhus associates, such as r Satyarja Khn, r Rmnanda Vasu, akara, Vidynanda and Vntha Vasu. Among the places of darana here are the r Jaganntha Temple, r Madana-gopla Temple, a temple of Gopvara iva (worshipped by Satyarja Khn), rla Haridsa hkuras place of bhajana and a memorial stambha dedicated to Satyarja Khn and the other famous residents of Kulna-grma.

Gopvara worshipped by Satyarja Khn

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r Rmnanda Vasu r Rmnanda Vasu was extremely dear to rman Mahprabhu.

His fathers real name was r Lakmntha Vasu, but his title was r Satyarja Khn. The name of r Satyarja Khns father was r Mldhara Vasu and his title was r Guarja Khn, a renowned poet. rman Mahprabhu recited a line from his famous book, r Ka-vijaya: nanda-nandana ka mora pra-ntha Nanda-nandana r Ka is the Lord of my life. Mahprabhu then said, By this statement of Guarja Im sold into the hands of his dynasty.

rla Haridsa hkuras place of bhajana

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r Rmnanda Vasu and his father, r Satyarja Khn, both met rman Mahprabhu at the time of Ratha-ytr. Their meeting is described in r Caitanya-caritmta. Every year on the order of rman Mahprabhu, they used to bring silk ropes that they had made themselves. This rope was used to move r Jaganntha on to His chariot at the time of the Ratha-ytr. In answering a series of questions put to Him by r Rmnanda Vasu and r Satyarja Khn, Mahprabhu said, One whose mouth has once uttered the holy name of Ka is a third-class Vaiava and is worshipful. He whose mouth constantly utters ka-nma is a higher Vaiava, a second-class Vaiava. And he whose darana causes one automatically chant ka-nma is a first-class Vaiava.

Kumrahaa
Kumrahaa is situated in the Caubsa-paragan district. r vara Pur, rvsa Paita and Khaja Bhagavncrya used to

Kumrahaa, the birthplace of r vara Purpda

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reside here. Its present name is Hlahara. Previously rvsa Paita lived in Navadvpa, but after rman Mahprabhu entered aprakaa-ll , he was unable to tolerate separation from Him and moved here.
r vara Purpda r vara Purpda, the

most prominent disciple of r Mdhavendra Pur, had firm faith in his guru . He spent most of his time residing at his gurus rama in Gay. Caitanya Mahprabhu met him in the Viu Temple in Gay, and accepted Vaiava initiation from him. He was a bhvuka bhakta and an extraordinary poet, authoring the r vara Purpda famous Ka-llmta . While vara Pur was in Navadvpa-dhma, he asked Nim Paita to correct this book. This event took place before Nims dk. After accepting the renounced order of life, rman Mahprabhu came to Kumrahaa, the birthplace of his guru, where He reverentially took some dust and placed it on His head. As r vara Pur was leaving this world, he ordered Govinda and Kvara to go to Pur and serve Mahprabhu there.

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Mdh-tal
Mdh-tal is situated one mile from Mahprabhus temple in Kaav. The samdhi of r Mdh, of the famous brothers Jag and Mdh, is here.

Mahea
Mahea is also called r RmapuraMahea. It is the residence of two of rman Mahprabhus associates, r Kamalkara Pill and Dhruvnanda Brahmacr. Kamalkara Pills daughter, r Nrya-dev, was married to r Vracandra Prabhu. The Ratha-ytr festival that takes place here is renowned.
r Kamalkara Pills deities

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r Mdhs samdhi

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Mekhal
Mekhal is the place of residence of r Puarka Vidynidhi, an associate of rman Mahprabhu. It is situated twelve miles north of Caagrma village. r Caitanya Mahprabhu con sidered Puarka Vidynidhi to be Vabhnu Mahrja and used to address him as Father. Although he lived like a king, upon hearing a verse from rmad-Bhgavatam he fell from his bed and began to cry, calling out, O Ka! O Ka! On rman Mahprabhus recommendation, r Gaddhara Paita took initiation from him. r Puarka Vidynidhi was a disciple of r Mdhavendra Pur. He would never go to the Gag to take bath during the day because at that time people would wash the dirt from their bodies in her waters, as well as wash their clothes, rinse their mouths and so forth. This made him greatly unhappy. For this reason, he would go to the bank of the Gag at night, pay his obeisances and perform camana. He never placed his feet in the Gag. [Also see Cigrma.]

The area of Lua Navagrma

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Navagrma
Lua Navagrma in the rhaa district is r Advaita cryas birthplace. [See ntipura.]

A deity of r Advaita cr ya as worshipped in present-day Navagrma

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Navahaa, or Naih
Navahaa village is situated three miles north of Kaav, and is the home of r Sarvnanda Vcaspati, whose knowledge of the Puras was unequalled. r Sarvnanda Vcaspati was Santana Gosvms teacher in Sanskrit. r Rpa and r Santanas ancestor, r Padmanbha, lived in Navahaa and worshipped r Jaganntha by performing Ratha-ytr and other services. r Santana Gosvms father, r Kumradeva, left this place due to family troubles and went to Vklcandradvpa.

This place lies within Saptagrma in the Hugl district. After Nitynanda Prabhus marriage with r Vasudh and r Jhnavdev they resided here for some time.

This village, which is situated within the Bku district, is near Vanaviupura where dacoits stole the bullock cart filled with scriptures from rnivsa crya.

Pnh is situated on Gags bank in the Caubsa-paragan district and is where r Raghuntha dsa Gosvm, on the order of r Nitynanda Prabhu, observed the ci-dah-daamahotsava , a festival

Nitynandapura

Pacaku

Pnh

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The banyan tree on the bank of the Gag

in which the Vaiavas were served delicious chipped rice preparations. r Nitynanda Prabhu used to sit under a banyan tree on the bank of the Gag, and the same tree is still here today. Nearby, under a bower of m l a t and m d h a v creepers, is the residence of r Rghava Paita. r Caitanya-caritmta gives a beautiful description of Rghavas bags filled with food stuffs that his sister Damayant had cooked for rman Mahprabhu. It also describes Damayants inclination to serve.
r Rghava Paitas samdhi

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r Rghava Paita r Rghava Paita is one of rman Mahprabhus main associates. In vraja-ll he was Dhanih. Kadamba flowers used to bloom on the jambra-nb tree next to his house and

from them he would make garlands for his deity. His sister, Damayant, used to spend many days painstakingly preparing a variety of tasty dried foodstuffs for him to take to rman Mahprabhu in r Pur-dhma at the time of Ratha-ytr. Throughout the year, Govinda would daily offer these preparations to Mahprabhu in small quantities. From time to time, Rghava Paita himself, who was very dear to all of Mahprabhus devotees, cooked for rman Mahprabhu.
Damayant

Rghava Paita carries the food stuffs prepared by Damayant to Pur.

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Pacimap
The village of Pacimap is situated west of Tely Budhur, and is the residential place of r Govinda Kavirja, who is in the Nitynanda branch of the Caitanya tree. He was rnivsa cryas disciple and r Rmacandra Kavirjas younger brother. His father was r Cirajva Sena and his wife was Mahmy-dev. Govinda Kavirja was a kta, a worshipper of Durg-dev, but by the mercy of his brother and mother, he later took initiation into Vaiava-dharma. Once, when he was ill, he went with his brother to rnivsa crya and accepted initiation from him. After his initiation he became free from that disease and composed his first song, bhajahu re mana r-nandanandana abhaya-cararavinda re. He not only became free from his bodily disease, but from material conditioning as well. Thereafter he composed many devotional songs that later became famous. rla Jva Gosvm was so impressed by his extraordinary poetic talent that he gave him the title Kavirja, he who is pre-eminent among poets. r Vracandra Gosvm also praised his poetry. The following lines of Bengali poetry, full of beautiful alliteration, are an example of his work. They wonderfully describe the blackish ajana on Kas eyes, His yma complexioned hue that resembles a cloud, His hair decorated with mall flowers, His sweetness sweeter than honey and His garland of mlati flowers. It also describes Ka to be as cool as the moon and His body as fragrant as a flower.
ajana gajana jagajana rajana, jalada puja jini vara mukalita mall, madhura madhu-mdhur mlati majulamla kuvalaya kandala kusumkalevara klima-knti kalola

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Phuliy
Phuliy is one of the places where r Haridsa hkura resided. It is situated near the Gag in the Nady district, just south of ntipura. Inside a cave here, r Haridsa hkura used to chant the holy name 300,000 times each day. r Caitanya Mahprabhu also came here after taking sannysa.

This shrine marks the location of r Haridsa hkuras cave.

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Pichalad
In the Medinpura district, fourteen miles from the city of Tamaluka, there is a place called Naragha. Crossing the River Hald at Naragha, one will find the small village of Pichalad nearby. When r Caitanya Mahprabhu first journeyed from Jaganntha Pur to Vndvana by the ocean route, He came to this place. From here He travelled by boat to Pnh. Nowadays there is a maha here, Pdapha Pichalad Gauya Maha, established by r Gauya Vednta Samiti.

Prvasthal
Prvasthal is situated in the western part of r Navadvpadhma. Its old name was akarapura.

Puiy
The king of Puiy, r Vrendra Nryaa, was initiated into Vaiava-dharma by the mercy of Vaiavas who had been inspired by the descendants of rnivsa crya Prabhu.
r Gagmt Gosvmin

r ac-dev, a daughter of one of Puiys kings, accepted initiation from r Haridsa Gosvm, who was a great Vaiava and pujr of r Govindadeva in Vndvana. r ac-dev lived in Vndvana on the order of her spiritual master and performed strict sdhana-bhajana at Rdh-kua for some years. She later performed b h a j a n a in a hut at the ruins of r Srvabhauma Bhacryas house in Jaganntha Pur. To fulfil the order of her spiritual master she desired to construct a beautiful temple there in memory of rman Mahprabhu and r Srvabhauma Bhacrya.

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Once, on Gag-dahar (the day Gag appeared in this world), ac-dev desired to take bath in the Gag. That night the Gag flowed from r Jagannthadevas lotus feet to her rama . Upon entering the waters of the Gag to take bath, the current carried her to r Jagannthas feet in the temple. In the morning when the pujrs opened the temple doors they saw r ac-dev, and taking her to be a thief, put her in jail. Jaganntha came to the king and the head pujr in a dream and ordered them: Show ac-dev great respect and honour. Take her back to her own place and accept initiation from her. Build a beautiful temple there according to her desire, and then make all arrangements for worship in that temple. This miracle astonished everyone and they became her disciples. From then on she became known as r Gagmt Gosvmin. The deity of r yma-rya of Jaipur ordered His brhmaa pujr to personally carry Him to r Gagmt Gosvmin in r Pur-dhma. In Pur, r yma-rya accepted personal service from her. On her order, the Mahrja of Pur renovated the house of r Srvabhauma Bhacrya in such a way that it was again a magnificent royal palace just as people remembered it to be. To this day r yma-rya is being worshipped there.

Rmakeli is situated in the Mladaha district and used to be the capital of the land of Gaua. Here r Rpa and r Santana held the posts of Emperor Hussein Shahs ministers. It is also the birthplace of r Jva Gosvm. In the northern part of Rmakeli is Santana-dghi, and on the western bank of Santana-dghi was their place of residence. There is a large pond named Rpasgara here, which was constructed by r Rpa Gosvm, whose residence was on the eastern side. Even today a tamla

Rmakeli

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and keli-kadamba tree grow where rman Mahprabhu sat as He was about to leave for Vndvana. The magnificent temple of r Madana-mohana, established by r Santana Gosvm, is still a place of d a r a n a . In memory of Kas pastimes, r Rpa and r Santana Gosvms manifested yma-kua and Rdh-kua, which are nearby. They also mani fested Lalit-, Vikh-, Indulekh-, Sudev- and Ragadev-kua. When r Caitanya Mahprabhu, followed by a r Madana-mohana

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huge crowd, came here on His way to r Vndvana, rla Santana Gosvm told Him that it is inappropriate to go to Vndvana surrounded by so many people, as ones hearts sentiments would diminish. Hearing this, Mahprabhu returned to Jaganntha Pur. A year later He again journeyed to Vndvana by the Jhrikhaa path with just r Balabhadra Bhacrya and one brhmaa servant.
r Rpa and r Santana Gosvms

The brothers, r Rpa and r Santana, are intimate associates of rman Mahprabhu. In Kas pastimes r Santana Gosvm was Lavaga Majar and r Rpa Gosvm was r Rpa Majar. The four Kumras are also present in r Santana Gosvm. r Rpa, r Santana and their youngest brother Anupama, were Yajurvedya Bhradvja Gotrya brhmaas , whose

Rpa-sgara

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A tamla and keli-kadamba tree grow where Mahprabhu sat.

forefathers hailed from Karnaka, South India. r Santana Gosvms previous name was Amara and r Rpa Gosvms name was Santoa. From childhood they demonstrated sharp intellect and studied all the stras from the crown jewel of r Navadvpas teachers, r Vidy-vcaspati. Their special interest was rmad-Bhgavatam. In their youth, the three brothers became royal ministers in the kingdom of Hussain Shah, the emperor of Gaua. He had appointed r Santana Gosvm as his Prime Minister and r Rpa Gosvm as his Private Secretary, giving them the titles Skara Mallika and Dabhira Khsa. They oversaw all the royal affairs with such expertise that the Emperor became completely dependent on them. When rman Mahprabhu came to Rmakeli on the pretext of going to Vndvana, both Rpa and Santana took off their royal attire. Accepting very humble dress they came to take

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yma-kua (foreground) and Rdh-kua (background)

darana of Mahprabhus lotus feet; thus their lives attained

complete success. Just by seeing Mahprabhu, their already perfected renunciation and attachment to Bhagavn spontaneously overflowed. Now their minds and hearts were completely detached from royal duties, and they passed their time studying rmad-Bhgavatam and worshipping the Supreme Lord. Later, on another pilgrimage, r Caitanya Mahprabhu went to Vndvana. When r Rpa Gosvm received news of this he retired from his royal duties and proceeded to go there, along with his younger brother Anupama. By the time they arrived rman Mahprabhu had left Vndvana to return to Pur. On His way He arrived in Prayga and it was there that He again met r Rpa Gosvm and Anupama. Mahprabhu stayed with Rpa Gosvm in Prayga for ten days, instructing him on the conclusive truths of bhakti-rasa and prema. He also empowered Rpa

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Gosvm to manifest the lost holy places of Vndvana and to compose devotional literature. Mahprabhu then proceeded to K. r Santana Gosvm, who was now indifferent towards his royal duties, desired to abandon such materialistic life. However the Emperor objected to his proposal and imprisoned him. Santana Gosvm then received a mysterious message from r Rpa Gosvm, and as a result of understanding that message, he successfully escaped. He went to K, where he met with rman Mahprabhu. Mahprabhu stayed with Santana Gosvm in K for some time, giving him lucid instructions on jva-tattva , bhagavadtattva, my-tattva and sambandha-tattva. He explained that the performance of devotional service (bhakti ) is abhidheyatattva and that pure love of God (ka-prema) is prayojanatattva. Empowering him thus, Mahprabhu ordered him to go to Vndvana and manifest the lost holy places there, compose

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devotional literature and establish the worship of the ancient deities of Vndvana. Thus empowered, r Santana Gosvm fulfilled rman Mahprabhus inner desire by manifesting lost holy places of Vndvana, establishing the service of r Madana-mohana, and compiling Hari-bhakti-vilsa , Bhadbhgavatmtam and a commentary on rmad-Bhgavatams Tenth Canto. rla Rpa Gosvm fulfilled rman Mahprabhus inner desire in the following ways. He manifested the service of r Rdh-Govindadeva and re-discovered other lost holy places of Vndvana. In particular he compiled priceless devotional literature such as Bhakti-rasmta-sindhu , Ujjvala-nlamai , Lalita-mdhava, Vidagdha-mdhava, Laghu-bhgavatmtam, Stava-ml , Uddhava-sandea , Hasa-dta , Dna-kelikaumud and Rdh-ka-gaoddea-dpik . The Gauya Vaiava sampradya is eternally indebted to these two great personalities.

Vikh-kua

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r Anupama r Anupama was r Rpa and Santanas younger brother, and

like them, was a high-ranking government official in the government of Emperor Hussein Shah. Together with r Rpa Gosvm he fully renounced material life and went to r Vndvana. Anupama was a devotee of r Rmacandra. Once, Rpa Gosvm told him about the sweetness of r Ka and instructed him to make Him his worshipful Lord instead. Anupama humbly accepted this instruction, but wept all night, tormented by an incessant restlessness. Early the next morning he came to r Rpa Gosvm and said, Without worshipping r Rmacandra I cannot remain alive. On the other hand I cannot disobey your order. Under these circumstances the only auspicious action for me to take is to die. Pleased, Rpa Gosvm advised him to continue his determined and faithful worship of Lord Rma. He travelled to Pur with r Rpa Gosvm to take darana of rman Mahprabhu, but on the way there, he left this world. His son was the famous r Jva Gosvm.
r Jva Gosvm

r Jva Gosvm was the son of r Anupama (Vallabha). As a young boy he took darana of Mahprabhu when He came to the village of Rmakeli. r Rpa Gosvm placed Jva at the feet of Mahprabhu, who placed His lotus hands on Jvas head. Jva studied grammar and the scriptures when he was quite young, after which he went to Navadvpa where r Nitynanda Prabhu took him on r Navadvpa-dhma parikram . r Nitynanda Prabhu also took him for darana of r Viupry. He then sent Jva to Rpa and Santana in r Vndvana-dhma.

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On the way Jva stopped in Ks for some time and studied Vednta under r Srvabhauma Bhacryas disciple, r Madhusdana Vcaspati. In particular he studied the Vednta, as Srvabhauma Bhacrya had heard it from rman Mahprabhu. When he arrived in Vndvana he took shelter at r Rpa Gosvms lotus feet, and r Rpa and Santana Gosvms instructed him on all bhakti literature. r Rpa Gosvm gave him dk and taught him the content of the books he had written. In his time, r Jva Gosvm was renowned as the worlds greatest scholar. Vaiavas of the three dhmas Vraja-maala, Gaua-maala and Ketra-maala used to take instruction from him. He instructed r Narottama dsa hkura, rnivsa crya and r ymnanda Prabhu in the entirety of bhakti literature. Among his major works are the a-sandarbhas , Sarvasamvdin , Harinmmta-vykaraa , Gopala-camp , Mdhava-mahotsava , Krama-sandarbha , and commentaries on Bhakti-rasmta-sindhu , Ujjvala-nlamai and Brahmasamhit.

Saiyadbda is situated on the Gags bank one mile west of Ksima-bzra in the Muridbda district, and is the residence of r Harirma crya Prabhu, a disciple of r Rmacandra Kavirja. This is also where r Vivantha Cakravart hkura studied the scriptures on bhakti.

akhanagara is one of the seven villages comprising Saptagrma. It is situated on River Sarasvats bank, near the village called Magarra, and is the rpa of Klidsa, rla

Saiyadbda

akhanagara

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Jha hkuras samdhi (left) and his Madana-gopla deity (right)

Raghuntha dsas paternal uncle. Klidsa would search out well-known Vaiavas, even if they resided far away, offer them items such as fruits and sweets, and listen to them speak harikath . The Vaiavas would offer to their deity whatever he gave them. After honouring the prasda , they would throw away the peels, stones, leaves, leafcups and so forth, and Klidsa, who would be hiding nearby, ate or licked whatever remnants they discarded. He would then dance in euphoric bliss. Once Klidsa went to a remote village where the great devotee Jha hkura resided. Jha hkura was born into a dra family. That evening Klidsa came to his house, offered him some sweet, ripe mangoes and listened to him speak harikath. At nightfall Klidsa took his leave and hid nearby. Jha hkuras wife washed and offered some of the mangoes and then gave them to her husband. Then she took his remnants and threw what was left on to the scrap pile outside their house. This was just the opportunity Klidsa had been waiting for. He

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quickly retrieved the peels and stones from the pile and proceeded to suck them. Klidsa had firm faith in the potency of the Vaiavas remnants. This made r Caitanya Mahprabhu so satisfied with him that He never objected to Klidsa daily drinking the water that had washed His feet at Jaganntha Temples lion gate. He did not allow anyone else to drink this water, but was so pleased with Klidsas service to the Vaiavas that he bestowed such great fortune upon him.

ntipura is situated on the bank of the Gag, and is the rpa of r Advaita crya, r Hara and r Gopla cryas. Today r Advaita cryas Nsiha il and the deity of r Madana-gopla accept worship here. r Gaura and r

ntipura

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The meeting place of r Gaura, Nitynanda Prabhu and Advaita cr ya

Nitynanda Prabhu used to come here to meet with r Advaita crya.

r Advaita cr ya

r Advaita crya is one of the Paca-tattva, and a disciple of r Mdhavendra Pur. In his previous pastimes he was Devdideva Mahdeva (Lord iva). He appeared in a Vrendra brhmaa family in Lua Navagrma on ukl-saptam in the month of Mgha, 1355 of the aka Era (A.D.1434) and lived for 125 years. His fathers name was Kuvera Paita and his mother was

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Advaita cr ya as worshipped in ntipura

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Nbh-dev. His previous name was Kamalka Veda Pacnana. His two wives were r St-dev and r Dev. Stdev gave birth to Acyutnanda and five other sons, and r Dev gave birth to ymadsa. r Vivarpa, Nims elder brother, studied under Advaita crya. r Advaita crya is an incarnation of Mah Viu. Previously He worshipped a ligrma-il with tulas leaves and Gag water, thus causing Vrajendra-nandana r Ka Himself to appear as r Gaurga, resplendent with the sentiments and bodily complexion of rmat Rdhik. r Advaita crya participated in all the important pastimes of rman Mahprabhu, and to attain the Lords darana , r Advaita would yearly travel to Jaganntha Pur at the time of the Rathaytr festival. He disowned those of his sons who were devoid of devotion to the Lord, accepting his youngest son, Acyuta, an unalloyed devotee of r Gaura, as his only real son. The glorious Advaita crya shared a deep friendship with r Nitynanda Prabhu, and was well versed in all scriptures. He would honour every Vaiava regardless of that Vaiavas caste or family. He wanted to reveal to the world that Mahprabhu is r Ka Himself and worshipped Him for this reason. rman Mahprabhu, however, respected Advaita crya as His spiritual master and would not accept his worship. This disturbed Advaita crya who returned to ntipura, where he began to explain the Gt according to impersonal philosophy. When rman Mahprabhu heard him speak like this, He threw the elderly Advaita crya to the ground before the entire assembly and repeatedly punched him. St-dev tried to restrain the Lord, but He did not acknowledge her entreaty and threatened Advaita with proud words that actually revealed His own

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opulences. Advaita crya became jubilant and jumped up in bliss. Turning to Mahprabhu he said, Now that You have caught a thief, the relationship between the Lord and His servant has been strengthened. Understanding Advaita cryas real purpose for having preached impersonalism, Mahprabhu became ashamed to have beaten him. Because Advaita crya is non-different from r Hari, he is called Advaita (meaning non-dual), and because he is an authority in and teacher of the philosophical principles of bhakti, he is called crya. Once ac-mt referred to Advaita crya as Dvaita crya because he separated a son (Vivarpa) from his mother (herself) by making him a sannys and sending him away. Displeased with His mothers words Mahprabhu did not bestow ka-prema upon her. The devotees asked why, since He had bestowed it upon all His other devotees. Mahprabhu angrily said, She is an offender at the feet of Advaita crya. r ac-dev then went to ntipura and beseeched Advaita crya to forgive her. rman Mahprabhu gave ka-prema to His mother on Advaita cryas request. His pilgrimage to Indias holy places brought him to rdhma Vndvana and he visited all twelve forests there. From Vndvana he went to Mithil, where he was astonished to see that a divine-looking, elderly brhmaa had placed his head at the root of a tree and was weeping as he sang the following verses:
ttala saikate, vri-bindu-sama, suta-mita-rama-samje tohe visari mana, the samarpinu, ab majhu habo kon kje

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O my Lord, completely forgetting You, I offered my mind unto the society of women, children and friends; but this experience has been just like offering a drop of water to a beachs burning sands. How can I possibly be relieved of this great misery? dha janama hma, ninde goyanu, jar iu koto-dina gel nidhuvane rama, rasa-rage mtanu, tohe bhajabo kon bel Wandering about in a half-alive condition, I have spent my life in utter disgrace. I passed uncountable days as a frivolous child and now as a useless old man, and I have been intoxicated by the pleasure of sharing romantic adventures with beautiful young women. When will I ever get a chance to worship You? koto caturnana, mari mari jota, na tuy di avasn tohe janami puna, tohe samota, sgara-lahar samn Numberless Brahms die one after another, whereas You are without beginning or end. All such Brahms take birth from You and are again absorbed into You, just like waves in the ocean.

Hearing these verses Advaita crya inquired about the brhmaas identity. When he found out he was none other than r Vidypati they affectionately embraced. It is said that Advaita crya also met r Cadsa, the renowned Bengali Vaiava poet.

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Saptagrma
The residences of r Raghuntha dsa Gosvm and r Uddhraa Datta hkura are situated here. Saptagrma, meaning seven villages, comprised Saptagrma, Veav, ivapura, Vsudevapura, Kapura (or Cdapura), Nitynandapura and akhanagara (the present Trive-grma). At that time Saptagrma was quite prosperous. r Raghuntha dsa Gosvm was a resident of Kapura, r Kldsa Lhi of akhanagar, and r Balarma crya of Cdapura. The family guru of Raghuntha dsa, r Yadunandana crya, was also a resident of Cdapura. Nitynanda Prabhu would visit Saptagrma.

The a-bhja deity (middle) worshipped by Uddhraa Datta hkura

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The actual name of Uddhraa Datta hkura was Divkara. His wife died when he was twenty-six. He then left home and travelled with r Nitynanda Prabhu and preached b h a k t i dharma. The two brothers Hiraya dsa and Govardhana dsa lived in Saptagrma, and were extremely wealthy landowners. r Raghuntha dsa Gosvm was the son of Uddhraa Datta hkuras Govardhana dsa. rmat samdhi in Saptagrma Viupriy-devs father, r Santana Mira, was the spiritual master of Hiraya dsa and Govardhana dsa.

This village, previously called Siddhala-grma, lies on the Vardhamna-Kaav railway line, one mile northeast of Kaicara station. The residence of r Dhanajaya Paita, one of the twelve goplas, is here. In ka-ll Dhanajaya Paita was Vasudma. He was born in Pagrma in the Caagrma district. His father was rpati Bandhopdhyya, his mother was Klinddev, and his wife was Hari-priy. He gave everything he owned to rman Mahprabhu and kept only one empty pot. To preach Vaiava-dharma he travelled to many places, finally arriving at tala-grma, where he established the deities of r Gaura-Nit and r Gopntha.

tala-grma

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rkhaa
rkhaa village is situated one mile from rpa rkhaa railway station on the line between Vardhamna and Kaav, and is the residence of r Narahari Sarakra hkura. Nume rous eminent and cel ebrated Vaiavas re sided here, such as Mukunda hkura, r Raghunandana, r Cirajva, Sulocana, Dmodara Kavirja, Madhu-pukari Rmacandra Kavirja, Govinda Kavirja, Balarma dsa, Ratiknta hkura, Rma-gopla dsa, Ptmbara dsa, acnandana dsa and Jagadnanda. Among the places of darana here are r Narahari Sarakras house and place of bhajana , Madhu-pukari, Baag bhajana-sthal , the deities of r Gopntha and r Gaurga, as well as the deities established by Raghunandanas son Kanh hkura Viupriy, yma-rya and Madana-gopla.
r Narahari Sarakra hkura

In Kas pastimes Narahari Sarakra hkura was the prasakh Madhumati. He appeared in 1405 of the aka Era (A.D. 1483). His fathers name was Nryaadeva and mother was Gu-dev. His elder brother was Mukunda hkura, whose son

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r Narahari Sarakra hkuras house

and his place of bhajana

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(from left) yma-rya, Gopntha, Gaurga, Viupriy and Madana-gopla

was the well-known Raghunandana hkura. Narahari hkura was a noted scholar, poet and a rasika Vaiava. Even before meeting rman Mahprabhu he composed poetry in both Sanskrit and Bengali about r Rdh-Govindas pastimes. He and Gaddhara Paita later lived with and served rman Mahprabhu. His own specific service to Mahprabhu was fanning Him with a cmara. He composed Bhakti-candrikak Paala , r Ka-bhajanmtam , r Caitanya-sahasranma , r acnandanaka and r Rdhaka . He also composed much sweet, nectar-like poetry. His deity of r Gaurga is still being worshipped here. r Raghunandana, the son of his elder brother Mukunda hkura, continued his family line. Once, r Gauracandra and r Nitynanda Prabhu came to rkhaa and asked r Narahari hkura for some honey to drink. With his powers r Narahari hkura transformed the water of a nearby pond into honey, and in this way they were satisfied. That pond is still called Madhu-pukari, the pond of honey.

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r Mukunda Sarakra hkura Mukunda hkura is the elder brother of Narahari Sarakra

hkura, who is in a branch of the Caitanya tree. His son was Raghunandana. Mukunda hkura married on the order of Mahprabhu and was the royal physician of Hussein Shah, the emperor of Bengal. One day, while sitting on an elevated platform beside the king, Mukunda observed the royal servant fanning the king with a fan of peacock feathers. Seeing the peacock feathers, he became overwhelmed in ecstatic rapture and fell to the ground in a faint. When he regained con sciousness he excused his behaviour by telling the inquisitive king that he suffered from epilepsy. The king, however, could understand that Mukundas fainting had been caused by his internal sentiments, and the kings respect for him increased. Mukunda later left the post of royal physician to study devotional literature in Navadvpa with Mahprabhu. One day in Jaganntha Pur, rman Mahprabhu asked Mukunda, Is Raghunandana your son or are you his son? With great humility Mukunda answered, Raghunandana is my father. Why? Mahprabhu asked. Because through him I have attained bhagavad-bhakti and affection for You. These words greatly pleased Mahprabhu and His devotees. Narahari Sarakra helped raise Raghunandana, the son of Mukunda hkura. In his early childhood, Raghunandanas love-filled devotion induced Gopntha, the family deity, to eat a sweet ball made of rice. And, by the influence of Raghunandana a kadamba tree on Madhu-pukaris bank would give just two kadamba flowers daily, which he used in the worship of r Gopntha.

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Once r Abhirma Gosvm came to rkhaa. Whomever Abhirma Gosvm paid his obeisances to would die. But when, he offered his obeisances to Raghunandana hkura, he accepted them and embraced Abhirma. Raghunandana then took him to the krtana at the bhajana-sthal in Baag. r Narahari Sarakra once became so absorbed in dancing in the krtana at Baaga that his anklebell (npura) broke off and landed in the home of his disciple, Kadsa, who lived in kha some distance away. Even today there is a pond in kha known as Npura-kua. rman Mahprabhu, who inaugurated sakrtana , con sidered Raghunandana His son. On the adhivsa [the day before a function begins], of rman Mahprabhus sakrtanayaja , Mahprabhu gave Raghunandana the privilege of

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offering garlands, sandal wood pulp and other articles to the devotees present, and on the day of the festivals completion He had him perform the ritual of breaking the pot filled with yogurt and turmeric.
r Cirajva Sena Cirajva Sena moved his

residence from Kumranagara to rkhaa. He was a disciple of Narahari Sarakra, and his two sons, A memorial dedicated to r Cirajva Sena and his two sons, Rmacandra Rmacandra Kavirja and Kavirja and Govinda Kavirja Govinda Kavirja, were well-known poets. In ka-ll he was Candrik or Rpakah Sakh.
r Dmodara Kavirja

Dmodara Kavirja is also known as Dmodara Sena and was a dis tinguished poet and scholar. His daughter, r Sunand, was married to Cirajva Sena.
r Rmacandra Kavirja

Rmacandra Kavirja was a disciple of rnivsa crya, and was the son of Cirajva Sena and Sunand-dev. In

r Rmacandra Kavirja

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Rmacandra Kavirjas wedding party

ka-ll he was Karu Majar. His maternal grandfather, r

Dmodara Kavirja, was r Narahari Sarakras disciple. When his father left this world, he moved to Kumra-nagara where his maternal grandfather resided. He later lived in the village of Teliy-budhur in the Muridbda district. At the time of Rmacandra Kavirjas wedding, rnivsa Prabhu saw him in his wedding attire and said, With his own money a man buys illusion, then he ties a noose around his neck and considers himself successful. The next day Rmacandra renounced his home and became a disciple of rnivsa Prabhu. Rmacandra Kavirja was the the instructing spiritual master of King Vrahamvra of Viupura. His devotion to his spiritual master was unparalleled. r Jva Gosvm was so impressed by his poetry that he gave him the title Kavirja. Rmacandra is one of the aa-kavis, or eight poets. His most prominent books are Smaraa-camatkra , Smaraa-darpaa , Siddhntacandrik and the biography of rnivsa crya.

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Although Rmacandra Kavirja was married, he was completely detached and never became entangled in worldly life. His wifes name was Ratnaml. The descendants of his brother, Govinda Kavirja, are still present.
r Govinda Kavirja r Govinda Kavirja was a disciple of rnivsa crya. His

mother was Sunand-dev, his father r Cirajva Sena and his elder brother, r Rmacandra Kavirja. He was born in Teliybudhur. His wifes name was Mahmy-dev and his son was Divya Siha. When his father left this world Govinda went with his mother and elder brother to the house of his maternal grandfather, r Dmodara Kavirja, in Kumra-nagara. Govinda Kavirja heard rnivsa cryas mercy-filled words to Rmacandra Kavirja at the time of Rmacandras wedding, and from then on remained in the shelter of rnivsa crya. He had previously been a kta, worshipper of akti (Durg) and although he was advancing in bhajana, could not give up his worship of akti. Once, by great fortune, he became severely ill. Understanding that his death was imminent he petitioned his brother, Rmacandra Kavirja, and begged to receive darana of rnivsa crya Prabhus lotus feet. rnivsa crya then came to the village of Budhur and placed r Govinda Kavirjas samdhi

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his feet on Govinda Kavirjas head. That moment changed his life and he gained fresh enthusiasm for bhajana. The first song he wrote after this event was the very beautiful: bhajahu re mana r nanda-nandana abhaya-cararavinda re O mind, serve the lotus feet of Nanda-nandana, which grant fearlessness. His mind became fixed in composing poetry solely about Rdh and Ka. Some of his best-known compositions are r Rma-caritra-gt, Sagta-mdhava Naka and Aa-klya Eknana Pada . Impressed by his extraordinary poetic talent, r Jva Gosvm and other leading Vaiavas used to correspond with him. The Gosvms of Vndvana honoured him with the titles Kavirja and Kavndra. He is one of the eight poets, forever remembered, respected and worshipped by the Gauya Vaiavas.
r Sulocana

r Sulocana was one of r Caitanya Mahprabhus associates and in ka-ll he was Candraekhar Gop.
r Balarma dsa

r Balarma dsa was Jhnav-devs disciple and he also received instruction on bhajana from Narahari Sarakra. He participated in the historic festival at Khetur.
r Ratiknta hkura

r Ratiknta hkura was the grandson of Madana hkura of rkhaa and a digvijay-paita . He composed r Gauraataka and established the famous deity of r Madana-gopla in rkhaa. r Gopla dsa, who composed r Rasakalpavall, was his disciple.

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r Rma-gopla dsa r Rma-gopla dsa was a resident of rkhaa and a disciple

of Ratiknta hkura, who was in the lineage of r Raghunandana. He compiled the poem Rasa-kalpavall, which has twelve divisions.

r Rmapura-ctar is the residential place of r Kvara Paita, an associate of rman Mahprabhu in the branch of r akarraya. In ka-ll he was Keli Majar. He was born in 1420 in the aka Era (A.D. 1498) in Brhmaa-g village in the Yaohara district. His fathers name was r Vsudeva crya and his mother was r Jhnav-dev. From his childhood he was a brahmacr attracted to r Gaurgadeva. He left home in his youth and went to rdhma Pur. On his mothers request he established r Gaura-Nit deities in Ctar and began to worship Them.

Tlakhar is situated midway between the towns of Magura and Yaohara in Bangladesh. It is the appearance-place of r Lokantha Gosvm who later found and established the worship of the deity of r Rdh-Vinoda in Kior-kua (a pond situated in Umro Village in Chattravana, rdhma Vndvana). Fearing name and fame, Lokantha Gosvm

r Rmapura-ctar

Tlakhar

r Lokantha Gosvms birthsite

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forbade r Kadsa Kavirja to mention him in r Caitanyacaritmta . His disciple, r Narottama hkura, preached Vaiava-dharma throughout eastern India.

Tamaluka, or Tmralipti
Tamaluka, an ancient city in the Medinpura district, is situated on the bank of the River Rpa-nryaa. In ancient times it was a renowned port and the capital of famous kings. During the time of the Mahbhrata War, when King Mayradhvaja fought the Pavas here, he recognised Arjuna and Ka. He requested r Ka to continually give him His darana , and since then r Ka is present here as Jiu-hari, a deity of Arjuna and Ka. The twenty-third chief of the Jains, Prvantha, came to this place and preached against the karma-ka section of the Vedas. The Buddhists had one of their main monasteries here.

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Lokantha rama, Tlakhar

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Emperor Aoka of the Maurya Empire annexed Tmralipti and established an Aoka pillar here. After rman Mahprabhu accepted the renounced order, Vsudeva Ghoa could not remain in Nady without Mahprabhu. Thus he moved to Tamaluka, where he established a deity of rman Mahprabhu whom he worshipped.

When Nitynanda Prabhu resided in Saptagrma, He used to take bath at Trive-gha, which is at the confluence of the Gag, Yamun and Sarasvat.

Uddhraa-pura is situated in the Vardhamna district on BhagavatBhgraths bank, two miles north of Kaav. This was the residential place of r Uddhraa Datta hkura, a dear associate of r Nitynanda Prabhu. His samdhi is here. It is said that r Nitynanda Prabhu used to sit beneath an old neem tree nearby. r Uddhraa Datta hkura is foremost among the twelve r Uddhraa Datta hkura cowherd boys (dvdaa-goplas) in the r Nitynanda Prabhu branch of the Caitanya tree. In ka-ll he was r Subhu Sakh. He took birth in Kapura of Saptagrma in a prosperous family belonging to the suvaravaik community. His fathers name was rkara Datta and his

Trive

Uddhraa-pura

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Uddhraa Datta hkuras samdhi

mothers name was Bhadrvat. Upon completing his education he entered household life and was appointed the manager of King Nairjs estate in Navahaa (Naih) near Kaav. At that time r Uddhraa Datta hkura lived in the nearby village named Uddhraa-pura after him. By the influence of r

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Nitynanda Prabhus association, he later left everything his vast wealth, home and so forth and served r Nitynanda Prabhu. He roamed about with Nitynanda Prabhu propagating the glories of the Lords holy name and devotion to Him. In the year 1436 in the aka Era (A.D. 1514) on Agrahya-katrayoda, at the age of sixty, he entered his unmanifest pastimes.

Vghnp is the first train station on the line from Ambikklan to Navadvpa. It is the residential place of r Vavadannanda and his son Rm hkura (or r Rmacandra Gosvm). [See Dha.]

r Kumradeva, r Santana Gosvms father, lived at Vkal after leaving Naih. r Santana (Amara), r Rpa (Santoa) and r Vallabha (Anupama) took birth here. r Candraekhara crya also resided here for some time.
r Candraekhara cr ya

r Candraekhara crya, also known as cryaratna, was Mahprabhus maternal uncle. He was born in the rhaa district, but later lived in Navadvpa-dhma. rman Mahprabhu danced in the mood of the supreme goddess of fortune in his house. He used to participate in rman Mahprabhus sakrtana, and was present when He accepted the renounced order in Kaav. It was Candraekhara crya who gave the news of Mahprabhus sannysa to the residents of ntipura and Navadvpa.

Vghnp

Vkalcandradvpa

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Vakrevara
This village, also called Gupta K, is situated thirteen miles southwest of Siu in the Vrabhma district. The sage Avakra performed austerities here. In the north of Vakrevara are the rivers Vakrevara and Ppahar. In a temple courtyard is vetagag and a iva-liga called Vakrevara. r Nitynanda Prabhu visited this place.

Vallabhapura
r Kvara Paita and r Rudra Paita, two of rman Mahprabhus associates, resided here. Their deity, r RdhVallabha, is still worshipped in Vallabhapura. On Mahprabhus order r Kvara Paita established and served the GauraGovinda deity here. In Kas pastimes he was Keli Majar. Kvara Paita had deep affection for r Rpa and Santana Gosvms. He used to live in Purdhma near r Caitanya Mahprabhu, and although he had no desire to leave that place, Mahprabhu gave him a deity of Himself and ordered him to go to Vndvana. He com plied with the Lords instruction. r Rudra Paita was Varuthaka, a cowherd boy, in Kas pastimes.
r Rdh-Vallabha

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Photo courtesy r Rdh-Vallabha Temple, Vallabhapura

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Vanaviupura
Vanaviupura is situated in the Bku district and was the capital of King Vrahamvra. One night, as rnivsa crya, r Narottama hkura and r ymnanda Prabhu were bringing Gauya Vaiava literature in a bullock cart from Vndvana, the king stole the cart, thinking it to be filled with jewels. Later, in his royal court, when the king heard rnivsa cryas supremely beautiful recitation of rmad-Bhgavatam , he returned the books. He accepted initiation and became a great Vaiava. r Jva Gosvm named him Caitanya dsa. At the time of King Vrahamvra, Vanaviupura was prosperous in all respects. The temple of r Madana-mohana is the most famous temple in Vanaviupura. The temples of r yma-rya, Klcandramural-manohara and Madana-gopla are also here. Once, when enemies attacked this place, r Madana-mohana ignited the weapon named Dalamdala, which was like a machine-gun, and the attackers fled. At present r Madana-mohana graces the residence of the late r Gokulacandra Mitra of Kolkata. It is said that once, due to lack of funds, the descendants King Vrahamvra pawned r Madana-mohana. Since then the deity presides in Bgabzra, Kolkata.

Varhanagara is the place of r Bhgavata cryas residence. His samdhi is also here. When r Caitanya Mahprabhu came here He became very delighted to hear r Bhgavata cryas r Ka-prema-taragin , a poetic translation of rmad-Bhgavatam that is filled with exalted philosophical conclusions.

Varhanagara

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Painting inside r Bhgavata cr yas samdhi temple

r Caitanya Mahprabhu hears Bhgavata cr yas r Ka-prema-taragin

Vrajarjapura
Vrajarjapura, situated in the Bku district, is a pastime-place of r Gaddhara dsa, an associate of r Nitynanda Prabhu.
r Gaddhara dsa

r Gaddhara dsa used to live in Eiydaha on the bank of the Gag. He also lived in Pur-dhma near rman Mahprabhu.

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When Mahprabhu ordered Nitynanda Prabhu to distribute love of God in Bengal, He sent Gaddhara dsa with Him. Dsa Gaddhara was very powerful and out-spoken. One day he advised the Muslim Kazi in his village to chant the holy name, and by his mercy the Kazi became a Vaiava. While residing in Navadvpa he looked after ac-mt and Viupriy-dev. His temple, house and samdhi are still present in Eiydaha.

Yjgrma is situated in the Vardhamna district, a short distance south of Kaav, and is rnivsa cryas rpa.

rnivsa cr ya Prabhu

rnivsa crya appeared in a brhmaa family in the village of Ckund on the bank of the Gag. His fathers name was r

Yjgrma

rnivsa cr yas bhajana-ku

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rnivsa cr yas deities: r Madana-mohana (left), r Gaur-Nit (right) and Vavadana-il (in right front corner)

Caitanya dsa. In his childhood he studied grammar and other subjects, and at that time he heard about the glory of r Caitanya Mahprabhu. In rkhaa, rnivsa crya had darana of r Raghunandana and other devotees of rman Mahprabhu. This made him yearn to go to r Ketra (Pur) to take darana of the Lord and His associates. After he began his journey he heard that r Caitanya Mahprabhu had left this world and entered His unmanifest pastimes. Overwhelmed with grief he fell unconscious. Finally, upon arriving in Pur he met r Gaddhara Paita, who taught him some verses from the Bhgavatam and instructed him to go to Gaua-dea. He later heard that r Gaddhara Paita had also entered aprakaa-ll, and he fainted. While returning to Bengal he received the news that r Nitynanda Prabhu had entered aprakaa-ll. Somehow or other he again returned to Navadvpa, and from there went to rkhaa and then Vndvana, where he received Vaiava initiation from r Gopala Bhaa Gosvm. Under r Jva Gosvm he studied with r Narottama and r ymnanda Prabhu all bhakti literature,

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such as rmad-Bhgavatam , as well as the Gosvms asandarbha and Bhakti-rasmta-sindhu.

Then, on the order of r Jva Gosvm, he took all the books composed by the Gosvms and continued on to Bengal with r Narottama and r ymnanda Prabhu to preach. They carried

The tree that grew from rnivsa cr yas tooth-stick

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The tree under which rnivsa cr ya and Narottama dsa hkura were sitting when Rmacandra Kavirja and his wedding party passed by

the books in large boxes loaded on bullock carts. At the Bengali border near Vanaviupura, King Vrahamvra, the leader of the local dacoits, thinking the cart to be filled with jewels, stole the books. Later, upon being highly impressed by rnivsa cryas

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devotional brilliance, the King returned the books and accepted Vaiava initiation from him. rnivsa crya then continued to Bengal with the books. In rkhaa, Narahari Sarakra hkura arranged for rnivsas marriage. Then rnivsa again went to Vndvana, and after taking darana , he returned to Bengal, where he began to propagate pure devotion. [Also see Ckund.]

Yaa is situated near Ckadaha on the bank of the Gag in the district of Nady. It is the rpa of r Jagada, one of r Caitanya Mahprabhus associates. r Jagada Paita personally carried a deity of r Jaganntha on his shoulders from Purdhma to this place. At that time he took rest under a banyan tree here, which is still alive today.

r Jagada Paitas Jaganntha deity

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Photo courtesy r Caitanya Gauya Maha, Yaa

Yaa

r Gaua-maala

1 This pastime is narrated in r Caitanya-bhgavata, Madhyakhaa , Chapter 10: Mukunda was unqualified to receive Mahprabhus d a r a n a because he associated with impersonalistic sampradyas and shared their sentiments. His mind and devotional service were unsteady. The Lord called him khaa jhiy be because sometimes he held a straw ( khaa ) in his teeth and sometimes he beat Him with a stick ( jhi ). To deny the supremacy of devotional service is like beating the Lords body with a stick. Later, upon seeing Mukundas love for Him, rman Mahprabhu forgave him. 2 A hkura-b is a house where an ancient deity, that is informally worshipped by a householder (not necessarily following the proper rules of a temple), gives darana to the public.

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r Navadvpakam
(Eight verses in glorification of r Navadvpa) by r Rpa Gosvm

r-gaua-dee sura-drghikys tre ti-ramye pura-puya-mayy lasantam nanda-bharea nitya, ta r-navadvpam aha smarmi (1) I perpetually meditate upon r Navadvpa-dhma, which is eternally filled with supreme bliss and is splendidly situated on the sacred Bhagavat-Bhgraths naturally beautiful bank in the land of Gaua. yasmai paravyoma vadanti kecit kecic ca goloka itrayanti vadanti vndvanam eva taj-js ta r-navadvpam aha smarmi (2) I perpetually meditate upon r Navadvpa-dhma, which some refer to as Paravyoma-Vaikuha, and some as Goloka. Those who have realised the truth, however, know it as r Vndvana. ya sarva-diku sphuritai sutair nn-drumai spavanai parta r-gaura-madhyhna-vihra-ptrais ta r-navadvpam aha smarmi (3) I perpetually meditate upon r Navadvpa-dhma, where a radiant, cool, gentle and fragrant breeze flows in all directions. This dhma is beautifully decorated with varieties of green and blossoming trees, thus creating an auspicious atmosphere for r Gaurasundaras midday pastimes.

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Prayers
r-svar-ad yatra vihra-bhmi suvara-sopna-nibaddha-tr vyptormibhir gaura-vagha-rpais ta r-navadvpam aha smarmi (4) I perpetually meditate upon that r Navadvpa-dhma where, with the strong current of her waves, r Bhagavat-Bhgrath dances to and fro, delighted in supreme bliss. Her banks are decorated with golden stairs. mahnty anantni ghi yatra sphuranti haimni manohari pratylaya ya rayate sad rs ta r-navadvpam aha smarmi (5) I perpetually meditate upon r Navadvpa-dhma, where there are countless, beautifully effulgent golden palatial buildings, in which r Lakm-dev is personally present. vidy-day knti-mukhai samstai sadbhir guair yatra jan prapann samstyamn i-deva-siddhais ta r-navadvpam aha smarmi (6) I perpetually meditate upon r Navadvpa-dhma, where each resident is ornamented by excellent qualities, such as knowledge, compassion, forgiveness and sacrifice. Even great sages, demigods and perfected beings glorify these residents. yasyntare mira-purandarasya snanda-smyaika pada nivsa r-gaura-janmdika-llayhyas ta r-navadvpam aha smarmi (7) I perpetually meditate upon r Navadvpa-dhma, in the centre of which r Gaurasundaras birth pastime is per formed, and

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where r Jaganntha Miras house, the only abode of transcendental happiness, is situated. gauro bhraman yatra hari sva-bhaktai sakrtana-prema-bharea sarvam nimajjayaty ullasad-unmadbdhau ta r-navadvpam aha smarmi (8) I perpetually meditate upon r Navadvpa-dhma, where r Gaurahari loudly and lovingly performs sakrtana with the devotees, thus submerging everyone in an ocean of the elevated
ujjvala-bhva.

etan navadvpa-vicintanhya padyaka prta-man pahed ya rmac-chac-nandana-papadme sudurlabha prema sampnuyt sa (9) Those who affectionately recite this pure padyaka to r Navadvpa-dhma will achieve the rarely attained jewel of

prema for r acnandanas lotus feet.

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Prayers
The Glories of r Navadvpa-dhma
(taken from r Prabodhnanda Sarasvats r Navadvpa-atakam , the hundred verses glorifying the land of Navadvpa)

ruti chndogykhy vadati parama brahma-puraka smtir vaikuhkhya vadati kila yad viu-sadanam sita-dvpacnye virala-rasiko ya vrajavana navadvpa vande parama-sukhada ta cid-uditam I offer my respects to the supremely blissful r Navadvpadhma, which is manifested by the cit-akti, the transcendental potency. The Chndogya Upaniad names it Parabrahmapura; the Smtis call it Vaikuha, the abode of Viu; other great personalities describe it as vetadvpa; and the rare rasika
bhaktas know it to be r Vndvana.

kad navadvpa-vanntarev aha paribhraman gaura-kioram adbhutam mud naanta nitar sa-prada parisphuran vkya patmi mrchhita Oh, when, as I wander through Antardvpa, the inner part of r Navadvpa-dhma, will such good fortune arise that I swoon in ecstasy upon seeing that most wonderful r Gaurakiora jubilantly dancing with His associates? yat-smnam api spen na nigamo drt para lakyate kicid ghatay yad eva paramnandotsavaikvadhi yan mdhuryakalpy avedi na iva-svyambhvdyair aha tac chman-nava-khaa-dhma-rasada vindmi rdh-pate When will I attain r Navadvpa-dhma, which easily bestows
prema to r Rdhik-ramaa? Not even the Vedas can touch the

boundary of this dhma ; they can only look in that direction from afar. There, a great festival of inexplicable supreme bliss in

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its highest form secretely takes place eternally. iva, Svayambh and other demigods are not acquainted with even a particle of its great sweetness. svaya patita-patraky amtavat kudh bhakayan t tridivavandin uci-payo jalbhi pivan kad madhura-rdhik-ramaa-rsa-keli-sthal vilokya rasa-magna-dhr adhivasmi gaurm Oh, when will I achieve such good fortune upon residing in r Gauras forest, r Navadvpa-knana, that my hunger becomes allayed by the nectarean-like leaves that fall naturally, my thirst becomes quenched by drinking the tasty, cool water of the sacred Suradhun (Gag), and I become submerged in premarasa upon beholding the place of r Rdhik-ramaas sweet

amorous pastimes? sarva-sdhana-hno pi navadvpaika-saraya ya ko pi prpruyd eva rdh-priya-rasotsavam Although a person may be devoid of all kinds of spiritual practices, if he has not committed offences to the dhma and takes unalloyed shelter of rdhma Navadvpa, he will certainly enter the wonderful festival of rsa of r Vrabhnav Rsarsevar rmat Rdhik. s me na mt sa ca me pit na sa me na bandhu sa ca me sakh na sa me na mitra sa ca me gurur na yo me na rdhvana-vsam icchet A father is not my father, a mother is not my mother, a relative is not my relative, a friend is not my friend, a well-wisher is not my

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well-wisher, and a guru is not my guru if they are opposed to my residing in our precious Rdhvana (r Navadvpa). rdhita nava-vana vraja-knana te nrdhita nava-vana vraja eva dre rdhito dvija-suto vraja-ngaras te nrdhito dvija-suto na taveha ka If you have worshipped r Navavana (r Navadvpa) you have worshipped Vraja-knana (r Vndvana). If you have not worshipped Navadvpa, however, r Vraja-dhma is far away from you. If you have worshipped r Gaurasundara, the son of r Jaganntha, you have worshipped r Ka, the gallant of Vraja. But if you have not worshipped the son of Mira, then, in this world, you have not worshipped Gopendra-nandana. sakala-vibhava-sra sarva-dharmaika-sra sakala-bhajana-sra sakala-siddhayaika-sram sakala-mahima-sra vastu khae navkhye sakala-madhurimmbho-ri-sra vihra To wander through the nine islands of r Navadvpa-dhma is the essence of all opulences, the essence of all religious principles, the essence of all bhajana , the essence of all perfections, the essence of all glories and the essence of all kinds of oceans of sweetness. sasra-sindhu-tarae hdaya yadi syt sakrttanmta-rase ramate mana cet premmbudhau viharae yadi citta-vttir mypurkhya-nagare vasati kurusva If you cherish the desire in your heart to cross the ocean of material existence, if you have the desire to taste the sweet nectar of the holy name, if you have an intent eagerness to play

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in the ocean of prema, you must certainly reside in the city of r Mypura. kad navadvpa-vanntarev aha paribhraman saikata-pra-catvare harti rmeti harti krtayan vilokya gaura praptmi vihvala Oh, when will I achieve such great fortune that, while wandering the paths filled with shining white sand in the beautiful forests of r Navadvpa reciting Hari, Ka, Rma in a sweet voice, I will behold r Gauracandra and fall to the ground overwhelmed by prema ?

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A
camana a ritual of purification in which one sips water from the palm of the right hand and simultaneously chants names of the Supreme Lord. cr ya spiritual preceptor, or one who teaches by example. Advaitavda the doctrine of non-dualism, monism; the doctrine that emphasises the absolute oneness of the living entities with God. Advaitavd one who advocates the doctrine of monism (see Advaitavda). Apardha (apardh) an offence committed against the holy name, Vaiavas, the spiritual master, the scriptures, holy places or the deity (one who commits an offence). Aprakaa-ll unmanifest pastimes; when a transcendental personality leaves this material world he enters his unmanifest pastimes, which are not seen by material eyes. rat the ceremony of offering a deity articles of worship, such as incense, lamp, flowers and fan, accompanied by the chanting of devotional hymns. rama a residential place established to facilitate spiritual practices. Aa-sttvika-bhvas eight symptoms of spiritual ecstasy arising exclusively from unalloyed goodness untainted by material existence (viuddha-sattva). Avadhta an ascetic who often transgresses the rules governing ordinary social conduct.

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B
Bbj a person who is absorbed in meditation, penance and austerity; a renounced order beyond sannysa. Bhagavn the Supreme Lord; the Supreme Personality of Godhead. Bhajana (1) activities performed with the consciousness of being a servant of r Ka; (2) in a general sense bhajana refers to the performance of spiritual practices, especially hearing, chanting and meditating upon r Kas name, form, qualities and pastimes. Bhajana-ku a place where a devotee performs his bhajana. Bhakti loving devotional service to r Ka. Bhakti-tattva the essential reality (tattva ) of devotional service (bhakti ). Bhva-bhakti the initial stage of perfection in devotion. Bhvuka a devotee at the stage of bhva, who is thus able to taste spiritual sentiments. Brahmacr celibate student; the first of the four stages of life (ramas). Brahman the impersonal all-pervading feature of the Lord, which is devoid of attributes and qualities. Depending on the context, this may sometimes refer to the Supreme Brahman, r Ka, who is the source of Brahman. Brhmaa the highest of the four varas , or castes, in the varrama system; a priest or teacher.

Caitanya-ll the pastimes of r Caitanya Mahprabhu. Cakra the disc weapon of the Supreme Personality of Godhead. Cmara a yak-tail fan used in the service of the Lord.

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D
Darana seeing, visiting or beholding (especially in regard to a deity, a sacred place or an exalted Vaiava). Dhma a holy place of pilgrimage; the abode of the Supreme Personality of Godhead, where He appears and enacts His transcendental pastimes. Dharma principles of religious conduct; religiosity; righteous prescription. Dharmal a building found at a holy place providing inexpensive or free lodging to pilgrims. Digvijay-paita a learned scholar who travels all over the world challenging other scholars in philosophy, logic and other fields of knowledge with the desire to conquer them. Dk receiving initiation from a spiritual master. Dvpara-yuga the third of the four ages described in the Vedas. (Also see Yuga.)

E
Ekda the eleventh day of the waxing or waning moon, on which devotees fast from grains, beans and certain other foodstuffs, and increase their remembrance of r Ka and His associates.

G
G a u y a - m a h a a temple belonging to the Gauya sampradya with residential quarters for devotees; a monastery. Gauya Vaiava (1) any Vaiava who follows the teachings of r Caitanya Mahprabhu; (2) a Vaiava born in Bengal. Gandharvas the celestial demigod dancers, singers and musicians of the heavenly planets.

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Gha bathing place; steps or landing-stage that lead down to a holy river, lake or pond. Gop one of the young cowherd maidens of Vraja headed by rmat Rdhik who serve Ka in the mood of amorous love. Guru, Gurudeva spiritual master.

Hari-kath narrations of the holy name, form, qualities and pastimes of r Hari. Harinma the chanting of r Kas holy names. It refers to the practice of chanting the Hare Ka mah-mantra softly to oneself on a strand of tulas beads. When joined with the word sakrtana it refers to the congregational chanting of the mahmantra.

Jagad-guru the spiritual master of the entire Universe. Jva the eternal, spiritual living entity who, in the conditioned state of material existence, assumes a material body in any of the 8,4 million species of life. Jna (1) knowledge; (2) knowledge leading to impersonal liberation.

Kali-yuga the present age of quarrel and hypocrisy that began five thousand years ago. (Also see Yuga.) Kalpa one day in the life of Brahm, which is equal to 4,320 million years. Karatlas hand cymbals used in the performance of devotional songs. Karma (1) pious activities leading to material gain in this

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world or in the heavenly planets after death, (2) fate; former acts leading to inevitable results. Krtana one of the nine most important limbs of bhakti , consisting of either (1) congregational singing of r Kas holy names, sometimes accompanied by music, (2) loud individual chanting of the holy name, or (3) oral descriptions of the glories of r Kas names, forms, qualities, associates and pastimes. Ka the original Supreme Lord, who is the origin of all expansions. Ka-kath (see Hari-kath ). Ka-prema pure love for Ka (see Prema). Ka-ll the divine pastimes of r Ka. Ka-nma the holy names of r Ka. Kua a pond or small lake, often with steps leading to the water.

M
Mah-bhgavata a first-class devotee of the Supreme Lord. Mahbhva the highest stage of ( prema ), divine, transcendental love. Mah-mantra the great mantra composed of the principal names of the Supreme Lord in their vocative forms: Hare Ka, Hare Ka, Ka Ka, Hare Hare / Hare Rma, Hare Rma, Rma Rma, Hare Hare. Mahmy the Supreme Lords external potency, which influences the living entities to accept the false egoism of being independent enjoyers of this material world. Mahanta the superior of a temple. Mah-prasda (see Prasda). Mantra (man mind; tra deliverance) a spiritual sound vibration that delivers the mind from its material conditioning

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and illusion when repeated over and over; a Vedic hymn, prayer or chant. M a h a a temple of the Lord with living quarters for brahmacrs and sannyss ; a monastery. Mdaga a double-headed clay drum which is used in the performance of devotional songs.

Nma the holy name of Ka, chanted by devotees as the main limb of the practice of sdhana-bhakti. Nma-apardha offensive chanting of the holy name. Nma-haa a system of preaching where devotees hold public preaching programmes in their homes. Ninta-ll r Kas pastimes that take place daily at the end of the night just prior to dawn. Nikicana free from all material possessions; entirely destitute; a renunciant.

Paita a learned scholar. Paramahasa a topmost, God-realised, swan-like devotee of the Supreme Lord. Parikram circumambulation; the path that encircles a sacred tract of land such as Vndvana or Vraja; the covered path round a temple. Patita-pvan the one who purifies fallen and sinful people (a title of the Gag). Phlguna one of the months corresponding to February March. Pra-sakh one of the five kinds of sakhs. Prasda (literally means mercy) especially refers to the

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Glossary
remnants of food offered to the deity. Prema love for r Ka that is extremely concentrated, that completely melts the heart, and that gives rise to a deep sense of mamat, possessiveness, in relation to r Ka. Prema-bhakti pure love of Lord Ka, the highest perfectional stage in the progressive development of pure devotional service. Prema-dharma eternal religion of pure, transcendental loving service to r Ka. Pujr the priest who performs the worship of the deity. Prim the full-moon. Pupa-samdhi a samdhi established using flowers worn by a departed Vaiava before his body is embalmed and put into samdhi (see Samdhi).

R
Rdhik the eternal consort of r Ka. Rma-ll the divine pastimes of r Rma. Rasa the spiritual transformation of the heart that takes place when the perfectional state of love for r Ka, known as rati, is converted into liquid emotions by combining with various types of transcendental ecstasies; transcendental mellows. R s a - l l r Kas dance with His most confidential servitors, the cowherd maidens of Vraja, in which they exchange pure spiritual love. Rasika one who is expert at relishing rasa. Rudras eleven expansions of Lord iva.

S
Sdhana the method one adopts in order to obtain a specific goal is called sdhana . The sdhana of bhakti refers to

321

r Navadvpa-dhma
spiritual practices such as hearing, chanting and so on. Sdhaka one who performs sdhana , following a spiritual discipline to achieve a specific goal. Sakh a male friend, companion or attendant. Sakh a female friend, companion or attendant. Samdhi (1) meditation of deep trance upon either the Supersoul or r Kas sweet pastimes; (2) the tomb in which a pure Vaiavas body is placed after his departure from this world. Sampradya a line of disciplic succession; the authentic, unadulterated conception of Godhead which is transmitted from one spiritual master to another; a particular system of religious teaching. Sakrtana congregational chanting of the holy names of Ka. Sannysa the fourth rama, or stage of life, in the varrama system; renounced, ascetic life. Sannys a member of the renounced order. stra scripture; especially the Vedic scriptures. Satya-yuga the first of the four ages described in the Vedas. (Also see Yuga.) Siddha-mahpurua (1) one who has attained the perfectional stage of bhakti in this life, and who thus incessantly tastes the bliss of prema, being completely unacquainted with impediments or material distress; (2) a liberated soul who resides in the spiritual world, and who accompanies the Supreme Lord to the material world to assist in His pastimes. Siddhas demigods from Siddhaloka, a heavenly planet whose inhabitants possess all mystic powers. il, ligrma-il the worshipful deity of the Lord in the form of a stone. Smti the body of Vedic literature that is remembered.

322

Glossary
rpa an eminent devotees place of residence and bhajana. ruti infallible knowledge that was received by Brahm or by the great sages in the beginning of creation and that descended in disciplic succession from them. Stambha a pillar. dra the lowest of the four varas, or castes, in the varrama system; artisans and labourers.

T
Tapasy austerities. Tilaka clay markings worn on the forehead and other parts of the body by a Vaiava that signify he is a devotee of Lord Ka or Viu, and consecrates his body as the Lords temple; a piece of clay used to mark the body. Trtha holy place, place of pilgrimage. Tret-yuga the second of the four ages described in the Vedas. (Also see Yuga.) Tridai-sannysi, tridai-svm member of the renounced order of life who accepts the personal nature of the Absolute Truth. Tulas a sacred plant whose leaves and blossoms are used by Vaiavas in the worship of Lord Ka.

U
Unnatojjvala-rasa the most elevated, resplendent transcendental mellow of amorous love.

V
Vaiava literally means one whose nature is of Viu in other words, one in whose heart and mind only Viu or Ka resides. A devotee of r Ka or Viu.

323

r Navadvpa-dhma
Veda the four primary books of knowledge compiled by rla Vysadeva. Vednta conclusion of Vedic knowledge. Vraja-ll r Kas pastimes in Vraja. Vraja-prema pure love of Ka in the mood of the inhabitants of Vraja. Vysa-pj the spiritual master is a representative of rla Vysadeva. Therefore, according to the Vedic system, the disciples perform the ceremony called vysa-pj on the spiritual masters birthday.

Yoga a path of developing mystic powers. Yogamy the internal potency of the Lord that engages in arranging and enhancing all His pastimes. Yojana a traditional Indian measure of distance equal to about eight miles. Yuga one of the four ages described in the Vedas: Satya-yuga, Tret-yuga, Dvpara-yuga and Kali-yuga. The duration of each yuga is said to be respectively 1,728,000; 1,296,000; 864,000; and 432,000 years. The descending numbers represent a corresponding physical and moral deterioration of mankind in each age.

Zamindar landlord; person responsible for ground rents to the government.

324

Note: When information about a personality is given in detail, the page number is in plain text. When a personality is just mentioned, the page number given is in small italics.

A
Abhirma Gosvm Advaita crya Acyutnanda Anupama Arjuna Avakra
241, 242, 283

16, 20, 32, 34,

35, 272276 274 269, 292 289 293

Bhakti Pramoda Pur Mahrja 6971 Bhakti Rakaka rdhara Mahrja 153 Bhakti Sraga Gosvm Mahrja 64 Bhakti Saurabha Sra Mahrja 71 Bhaktisiddhnta Sarasvat hkura 4446, 49,
5860

B
Balarma dsa 279 , 287 Balarma Paita 127, 277 Ballla Sena 53, 158 Bsura 107 Bhgavata crya 294 Bhagratha 170 Bhakti Dayita Mdhava Mahrja 66, 71 Bhakti Hdaya Vana Mahrja 62 Bhakti Kamala Madhusdana Mahrja 68 Bhakti Kevala Auulomi Mahrja 61 Bhakti Prajna Keava Mahrja 47, 51, 69, 71,
143150

Bhakti rrpa Siddhnt Mahrja 154 Bhakti Svarpa Parvata Mahrja 62 Bhaktivednta Svm Mahrja 63 Bhakti Vicra Yyvara Mahrja 67 Bhakti Vilsa Trtha Mahrja 61, 62 Bhaktivinoda hkura 9, 7982,
98100

Bhakti Viveka Bhrat Mahrja 154 Bhaktyaloka Paramahasa Mahrja 71 Bharadvja i 195

325

r Navadvpa-dhma
Bhma (Bhmasena) 155 Bhmadeva 174 Brahm 14, 108, 121 Bhaspati 165 Buddhimanta Khn 104 Gaura-kora dsa Bbj 47, 98 Gaura, Gauracandra, Gaurga Gaurasundara, Gaurahari, (see Caitanya Mahprabhu) 202204 Gaurdsa Paita Gopla crya 272 Gopla Bhaa Gosvm 212, 297 Gopla Cpla 128 Gopla Cakravart 127 Govardhana Majmdra 248, 278 Govinda (Mahprabhus servant) 39, 252 Govinda Kavirja 259, 279,
286, 287

C
Caitanya Mahprabhu 1416 Caitanya Vallabha 211 Cadsa 38, 276 Candraekhara crya 35, 43,
292

Chand Kazi Cirajva Sena

D
Damayant 257, 258 Dmodara Kavirja 279, 284 Devnanda Paita 128 Dhruvnanda Brahmacr 253 Dvija Vntha 157 Guarja Khn Gurava Mira

G
Gaddhara dsa 237, 239, 295 Gaddhara Paita 3537, 111, 115 , 214, 280 Gag (sakh ) 172 Gagdsa Pata 30, 35 Gagmt Gosvmin 234 , 261, 262 Gag-nryaa 219

31, 8790 279, 284

250 206

H
Haridsa crya Haridsa Gosvm Haridsa hkura Harirma crya Hara crya Hemalat-dev Hiraya dsa Majmdra Hirayakaipu Hdaya-caitanya
235 261
35 ,

206209, 260 270 272 210 248, 278 112114 202

326

Index of People
I
Indra na hkura vara Pur
96, 108 9, 19 189, 251

L
Lakmaa Sena 53, 74 Lakmpriy-dev 18, 30 Locana dsa hkura 236, 246 Lokantha Gosvm 288

J
Jagadnanda 18, 3942, 279 Jagada Paita 300 Jag 2426 Jaganntha dsa Bbj 82,
134137

M
Mdh 2426, 253 Mdhavendra Pur 189 Mdhav-dev 38 Madhu 237, 239 Madhvcrya 188, 193 Mahprabhu (see Caitanya Mahprabhu) Mahea Paita 210, 211 Mlin-dev (rvsa Paitas wife) 65, 181 Manndracandra Nand Mahrja 236 Mrkaeya i 97, 98 Mnaketana Rmadsa 206, 232 Mukunda Datta 213215, 236 Mukunda Ghoa 112, 217 Mukunda Sarakra hkura 279, 282 Murr 181, 185 Murr Gupta 35 , 5457

Jaganntha Mira 15, 29, 221 Jayadeva Gosvm 157159, 239 Jhnav-dev 230, 246 Jahnu Muni 170, 171, 174, 175 Jha hkura 271 Jva Gosvm 9, 172, 173, 222,
262, 269270, 287

Jvana dsa

120

K
Klidsa 270272 Kamalkara Pill 253 Kvara Paita 252, 288, 293 Kavi-karapra 76, 235 Keava Bhrat 218, 237 Keava Kmr 2629, 195 Khaja Bhagavncrya 251 Ka-caraa Cakravart 219 Kadsa Kavirja 38, 206,
232, 233

N
Nandana crya 57, 65 Nandanandnanda-deva 231

327

r Navadvpa-dhma
Nrada i 185 Narahari Cakravart hkura 76 Narahari Sarakra hkura 279281, 283, 300 Nrya 180 Narottama dsa hkura 9,
244246, 289, 294

Nim 1520 Nimbditya crya 193195 Nitynanda Prabhu (Nit) 9,

65, 162, 223230, 240

Nsihadeva 22, 108, 109, 114 Nsiha Kavirja 236

P
Padmanbha 256 Padmvat (Nitynanda Prabhus mother) 224, 234 Pavas 187 Paramnanda Pur 189 Prvat-dev 86, 87 Ptmbara dsa 279 Pradyumna 210 Prahlda Mahrja 108, 112114 Prauhamy 87, 130132 Pthu Mahrja 52 Puarka Vidynidhi 129, 189,
213, 214

R
Rdh-ramaa Cakravart 219 Rghava Paita 257, 258

Raghunandana

279, 282284,
297 38 ,

Raghuntha dsa Gosvm Raghuntha Kara Rma, Rmacandra Rmacandra Gosvm (Rm hkura) Rmacandra Kavirja

213, 248, 256, 277, 278 236 178, 179, 180 292 9, 210,

279, 284286

Rma-gopla dsa 279, 288 Ramnanda Vasu 249251 Rmnuja crya 186-187, 194 Rasnanda Vana Mahrja 62 Rasiknanda 230231 Ratiknta hkura 279, 287 Rya Rmnanda 19, 38 Rudra Paita 293 Rpa Gosvm 262268, 292

S
ac-dev (ac-mt)
178 ,

15, 20, 197, 275

ac-dev (see Gagmt Gosvmin) acnandana dsa 279 Sadnanda Bhacrya 179, 180 Samudra Sena 155 Santana Gosvm 41, 42,
262268, 292

akarcrya

192

328

Index of People
Sragadeva 182185 Srvabhauma 165167 Bhacrya Sarvnanda Vcaspati (see Vidy-vcaspati) Satyarja Khn 249250 ikhi Mhiti 38 iva 86, 105108, 119, 273
(Ketrapla, Gopvara) 21, 22, 87 (Rudradeva) (Takevara) (Vddha-iva) 192 79, 80 24, 130 235, 236 9093 192 78, 211, 212, 241, 296300

U
Uddhraa Datta hkura 277,
278, 290, 291, 292

Upendra Mira

221

V
Vakrevara Paita 232 Va dsa Bbj 141143 Va-vadannanda 218 Vntha Vasu 249 Varhadeva 55, 124, 125 Vsudeva Datta 181, 182, 213,
234236

ivnanda Sena rdhara rdhara Svm rnivsa crya

rvsa Paita 3134, 35, 128, 216 , 217 , 251 Subuddhi Rya 212 uklmbara 35 Sulocana 279, 287 Surabh 97 Sryadsa Sarakhela 203 Sta Gosvm 119 Suvara Sena 102104 Svarpa Dmodara 37, 38, 40, 42 , 213 ymnanda Prabhu 222, 223

Vsudeva Ghoa Vsudeva Vipra Vasudh Vidynanda Vidypati Vidy-vcaspati Vracandra Prabhu

217, 290 124, 125 230 249 38, 276 126, 256 221, 230, 241, 253

Vrahamvra 246, 294 Vrendra Nryaa 261 Viupriy-dev 18, 20, 196,
278

Viusvm 192194 Vivantha Cakravart hkura 218220, 270 Vivarpa 15, 18, 35 Vndvana Caarja 236

329

r Navadvpa-dhma
Vndvana dsa hkura
180, 218

Y
Yadunandana crya 182, 213 Yadunandana dsa 210

330