Sri Navadwip Dham Mahatmya
Chapter 1

Pramana khanda

chapter 1
chapter 2
chapter 3
chapter 4
chapter 5

Parikrama khanda

Sri Sri Navadwip Bhava Taranga

Sri Navadvipa-dhama-mahatmya: Pramana-khanda

Chapter One

Introduction
 

Text 1
 

natvä vraja-yuva-dvandvaà
     tad-aikyam ca mahäprabhum
çrüyatäà dhäma-mähätmyaà
     pramäëa-saìgrahoditam

     natvä—bowing down; vraja—of Vraja; yuva—youthful; dvandvaà—couple; tad-aikyam—equal to Them; ca—and; mahäprabhum—Lord Caitanya Mahäprabhu; çrüyatäà—may be heard; dhäma—of the spiritual abode; mähätmyaà—the glory; pramäëa—evidence; saìgraha—collection; uditam—spoken.
 

     Offer respectful obeisances to the youthful couple of Vraja and to Lord Caitanya Mahäprabhu, who is the same as They, and please hear this anthology of scriptural evidence describing the glories of Çré Navadvépa-dhäma.
 

Text 2
 

çré-navadvépam uddiçya
     çrutibhir yat prakäçitam
tad ahaà saìgrahiñyämi
     vaiñëavänäà satäà mude

     çré-navadvépam—to Çré Navadvépa; uddiçya—in relation; çrutibhir—by teh Vedas; yat—what; prakäçitam—manifested; tad—that; ahaà—I; saìgrahiñyämi—will assemble; vaiñëavänäà—of the devotees; satäà—saintly; mude—for the pleasure.
 

     What the Çruti-çästra has said about Çré Navadvépa I will now assemble for the pleasure of the saintly devotees.
 

Text 3
 

navadvépaà samuddiçya
     chändogye kathitaà hi yat
tad ädau çrüyatäà sädho
     çraddhayä çäöhya-çünyayä

     navadvépaà—to Navadvépa; samuddiçya—in relation; chändogye—in the Chändogya Upaniñad; kathitaà—spoken; hi—indeed; yat—what; tad—that; ädau—in the beginning; çrüyatäà—should be heard; sädho—O saintly devotee; çraddhayä—with faith; çäöhya—duplicity; çünyayä—without.
 

     O saintly one, with faith and without duplicity please hear what is said in the Chändogya Upaniñad about Çré Navadvépa. This passage of the Upaniñad actually describes Çré Navadvépa.
 

Text 4
 

tatra brahma-puraà näma
     puëòarékaà yad ucyate
tad eväñöa-dalaà padma-
     sannibhaà puram adbhutam

     tatra—there; brahma-puraà—spiritual city; näma—name; puëòarékaà—lotus; yad—which; ucyate—is said; tad—that; eva—indeed; añöa—eight; dalaà—petals; padma—lotus; sannibhaà—like; puram—city; adbhutam—wonderful.
 

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

Text 5
 

tan-madhye daharaà säkñän
     mäyäpuram itéryate
tatra veçma bhagavataç
     caitanyasya parätmanaù
tasmin yas tv antaräkäço
     hy antardvépaù sa ucyate

     tat—of that; madhye—in the midst; daharaà—the heart; säkñät—directly; mäyäpuram—Mäyäpura; iti—thus; éryate—is said; tatra—there; veçma—the home; bhagavataç—of the Supreme Lord; caitanyasya—Caitanya; parätmanaù—the Supreme Soul; tasmin—in that; yas—who; tu—indeed; antaräkäço—in the sky; hi—indeed; antardvépaù—Antardvépa; sas—it; ucyate—is said.
 

     In the heart of that lotus is Mäyäpura, the transcendental abode of Çré Caitanya, the Supreme Personality opf Godhead. In the middle of Mäyäpura is the place called Antardvépa.
 

Chapter One

Text 1
 

     hariù om. atha yad idam asmin brahmapure daharaà puëòarékaà veçma
daharo 'sminn antaräkäças tasmin yad-antas tad anveñöavyaà tad väva vijijëäsitavyam iti.

     hariù—Hari; om—Om; atha—now; yad—what; idam—this; asmin—in this; brahmapure—spiritual city; daharaà—the heart;  veçma—abode; daharo—heart; asmin—in this; antaräkäças—place within; tasmin—in that; yad-antas—in that; tad—that; anveñöavyaà—should be sought; tad—that; vijijëäsitavyam—should be desired to be known; iti—thus.
 

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

Text 2
 

     taà ced brüyur yad idam asmin brahmapure daharaà puëòarékaà veçma
daharo 'sminn antaräkäçaù kim tad atra vidyate yad anveñöavyaà yad väva vijijëäsitavyam iti.

     taà—that; ced—if; brüyur—they say; yad—what; idam—this; asmin—in this;
brahmapure—spiritual city; daharaà—the heart;  veçma—abode; daharo—heart; asmin—in this; antaräkäçaù—internal sky; kim—what?; tad—that; atra—here; vidyate—is; yad—what;
anveñtavyam—should be sought; yad—what; väva vijijëäsitavyam—one should desire to know; iti—thus.
 

     If they (the students) ask: What does it mean that in the heart of this spiritual city is a lotus abode, the internal part of that abode should be sought, and that part one should desire to know? . . .
 

Text 3
 

     brüyäd yävan vä ayam äkäças tävan eño 'ntar hådaya äkäça ubhe asmin dyäv-äpåthivé antar va samähite ubhäv agniç ca väyuç ca sürya-candra-samäv ubhau vidyun-nakñaträëi yac cäsyehästi yac ca nästi sarvaà tad asmin samähitam iti.

     brüyäd—may say; yävan—when; vai—indeed; ayam—this; äkäças—sky; tävat—then;
eño—He; antar—within;  äkäças—sky; ubhe—both; asmin—in this; dyäv—heaven; äpåthivé—and earth; antar—in; eva—indeed; samähite—assembled; ubhau—both; agniç—fire; ca—and; väyuç—air; ca—and; sürya—sun; candra—and moon; samau—equal; ubhau—both; vidyut—lightning; nakñaträëi—and stars; yat—which; ca—and; asya—of that; iha—here; asti—is; yat—what; na—not; asti—is; sarvaà—everything; tad—that; asmin—in this; samähitam—assembled; iti—thus.
 

 . . .then he (the guru) may say: As in the external world there is a sky, so inside this heart there is also a sky. In both the external world and within this heart there are heaven and earth. In both are fire and air. In both are sun and moon and lightning and stars. Whatever is in the external world and whatever is not in the external world is present in this heart.
 

Text 4
 

     taà ced brüyur asmiàç ced idaà brahmapure sarvaà tad asmin samähitaà sarväëi ca bhütäni sarve ca kämä yadaitaj jaräv äpnoti pradhvaàsate vä kià tato 'tiçiñyata iti.

     tam—this; cet—if; bruyuù—they say; cet—if; idam—this; brahmapure—in Brahmapura; sarvam—everything; tat—that; asmin—in this; samahitam—is assembled; sarväni—all; ca—also; yada—when; etat—this; jarau—old age; äpnoti—attains; pradhvamsate—is destroyed; vä—or; kim—what?; tataù—then; atisisyate—remains; iti—thus.
 

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

Text 5
 

     sa brüyann asya jarayäitaj jéryati na vadhenasya hanyata etat satyaà brahma-puram asmin kämäù samähitä eña ätmäpahata-papma vijaro vimåtyur viçoko vijighatso 'pipäsaù satya-kämaù
satya-saìkalpo yathä hy eveha prajä anväviçanti yathänuçäsanaà yaà yam antam abhikämä bhavanti yaà janapadaà yaà kñetra-bhägaà taà tam evopajévanti.

     saù—he; bruyan—may say; asya—of him; jaraya—by old age; etat—this; jiryati—is aged; na—not; vadhena—by death; asya—of that; hanyate—is killed; eta—this; satyam—truth; brahma-puram—Brahmapura; asmin—in that; kämaù—desires; samahitaù—assembled; eñaù—this; ätmä—soul; apahata—destroyed; papma—sin; vijaraù—free from old age; vimåtyuù—free from death; visokaù—free from lamentation; vijighatsaù—free from hunger; apipasaù—free from thirst; satya—spiritual; kämaù—with desires; satya—spiritual; sankalpaù—thoughts; yathä—people; anvavisanti—follow; yathä—as; anusasanam—instruction; yam—which; yam—which; antam—end; abhimamaù—desiring; bhavanti—are; yam—which; janapadam—people; yam—which; kñetra—of the place; bhagam—part; tam—that; tam—that; eva—certainly; upajévanti—obtain for livehood.
 

 . . .then he (the guru) may say: It is not withered by old age. It is not killed by death. This spiritual city is eternal. Within it are all desires. The soul is free from sin, old-age, death,
lamentation, hunger, and thirst, and its desires and thoughts are all automatically fulfilled. As by following good advice people attain their desires, so the spiritualists also attains their
desires.
 

Text 6
 

     tad yatheha karma-jito lokaù kñéyate evam evämutra puëya-jito lokaù kñéyate tad ya ihätmänam ananuvidya vrajanty etäàç ca satyaà kämäàs teñäà sarveñu lokeñv akäma-caro bhavaty atha ya ihätmänam anuvidya vrajanty etäàç ca satyaà kämäàs teñäà sarveñu
lokeñu käma-caro bhavati.

     tat—that; yathä—just as; iha—here; karma—by work; jitaù—obtained; lokaù—benefit; kñiyate—is destroyed; evam—in the same way; eva—certainly; amutra—in the next life; punya—by pious deeds; jitaù—obtained; lokaù—benefit; kñiyante—is destroyed; tat—that; yaù—who; ätmänam—the soul; ananuvidya—not understanding; vrajanti—attain; etan—these; ca—also; satyam—spiritual; käman—desires; teñäm—of them; sarveñu—in all; lokeñu—the worlds; akäma-caraù—not obtained the desire; bhavati—is; atha—then; yaù—one who; iha—in this world; ätmänam—the soul; anuvidya—understanding; vrajanti—attain; etan—these; ca—also; satyam—spiritual; käman—desires; teñäm—of them; sarveñu—in all; lokeñu—the worlds; käma-caraù—who have obtained their desire; bhavati—is.
 

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

Text 7
 

     sa yadi pitåloka-kämo bhavati saìkalpäd eväsya pitaraù samuttiñöhanti tena pitålokena sampanno mahéyate
.
     saù—he; yadi—if; pitåloka—Pitåloka; kämaù—desiring; bhavati—becomes; saìkalpät—by desire; eva—certainly; asya—of him; pitaraù—the pitas; samuttiñöhanti—arise; tena—by this;
pitålokena—by Pitåloka; sampannaù—attained; mahéyate—becomes happy.
 

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

Text 8
 

     sa yadi mätåloka-kämo bhavati saìkalpäd eväsya mätaraù samuttiñöhanti tena mätålokena sampanno mahéyate.

     saù—he; yadi—if; mätåloka—Mätåloka; kämaù—desiring; bhavati—becomes; saìkalpät—by desire; eva—certainly; asya—of him; mätaraù—the mätäs; samuttiñöhanti—arise; tena—by this; mätålokena—by Mätåloka; sampannaù—attained; mahéyate—becomes happy.
 

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

Text 9
 

     sa yadi bhrätåloka-kämo bhavati saìkalpäd eväsya bhrätaraù samuttiñöhanti tena bhrätålokena sampanno mahéyate
.
     saù—he; yadi—if; bhrätåloka—Bhrätåloka; kämaù—desiring; bhavati—becomes; saìkalpät—by desire; eva—certainly; asya—of him; bhrätaraù—the bhrätäs; samuttiñöhanti—arise; tena—by this; bhrätålokena—by Bhrätåloka; sampannaù—attained; mahéyate—becomes happy.
 

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

Text 10
 

     sa yadi svasåloka-kämo bhavati saìkalpäd eväsya svasaraù samuttiñöhanti tena svasålokena sampanno mahéyate.

     saù—he; yadi—if; svasåloka—Svasåloka; kämaù—desiring; bhavati—becomes; saìkalpät—by desire; eva—certainly; asya—of him; svasaraù—the svasas; samuttiñöhanti—arise; tena—by this; svasålokena—by Svasåloka; sampannaù—attained; mahéyate—becomes happy.
 

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

Text 11
 

     sa yadi sakhiloka-kämo bhavati saìkalpäd eväsya sakhäyaù samuttiñöhanti tena sakhilokena sampanno mahéyate.

     saù—he; yadi—if; sakhiloka—Sakhiloka; kämaù—desiring; bhavati—becomes; saìkalpät—by desire; eva—certainly; asya—of him; sakhäyaù—sakhis; samuttiñöhanti—arise; tena—by this; sakhilokena—by Sakhiloka; sampannaù—attained; mahéyate—becomes
happy.

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

Text 12
 

     sa yadi gandhamälyaloka-kämo bhavati saìkalpäd eväsya gandhamälye samuttiñöhanti tena gandhamälyalokena sampanno mahéyate.

     saù—he; yadi—if; gandhamälyaloka—Gandhamälyaloka; kämaù—desiring; bhavati—becomes; saìkalpät—by desire; eva—certainly; asya—of him; gandhamälye—the gandhamalyas; samuttiñöhanti—arise; tena—by this; gandhamälyalokena—by Gandhamälyaloka; sampannaù—attained; mahéyate—becomes happy.
 

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

Text 13
 

     sa yady annapänaloka-kämo bhavati saìkalpäd eväsyännapäne samuttiñöhanti tena annapänalokena sampanno mahéyate.

     saù—he; yadi—if; annapänaloka—Annapänaloka; kämaù—desiring; bhavati—becomes; saìkalpät—by desire; eva—certainly; asya—of him; annapäne—the annapanas; samuttiñöhanti—arise; tena—by this; annapänalokena—by Annapänaloka; sampannaù—
attained; mahéyate—becomes happy.

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

Text 14
 

     sa yadi gétaväditraloka-kämo bhavati saìkalpäd eväsya gétaväditre samuttiñöhanti tena gétaväditralokena sampanno mahéyate.

     saù—he; yadi—if; gétaväditraloka—Gétaväditraloka; kämaù—desiring; bhavati—becomes; saìkalpät—by desire; eva—certainly; asya—of him; gitavaditre—the gitavaditras; samuttiñöhanti—arise; tena—by this; gétaväditralokena—by Gétaväditraloka; sampannaù—attained; mahéyate—becomes happy.

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

Text 15
 

     sa yadi stréloka-kämo bhavati saìkalpäd eväsya striyaù samuttiñöhanti tena strélokena sampanno mahéyate.

     saù—he; yadi—if; stréloka—Stréloka; kämaù—desiring; bhavati—becomes; saìkalpät—by desire; eva—certainly; asya—of him; striyaù—the stris; samuttiñöhanti—arise; tena—by this;
strélokena—by Stréloka; sampannaù—attained; mahéyate—becomes happy.
 

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

Text 16
 

     yaà yam antam abhikämo bhavati yam kämayate so 'sya saìkalpäd eva samutiñöhati tena sampanno mahéyate.

     yam yam—whatever; antam—end; abhikämaù—desireous; bhavati—becomes; yam—what; kämayate—desires; saù—he; saìkalpät—from the desire; eva—certainly; samuttiñöhati—
arises; tena—by that; sampannaù—attained; mahéyate—becomes happy.
 

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

Text 17
 

     te ime satyäù kämä anåtapidhänäs teñäà satyänäà satäm anåtam apidhänaà yo yo hy asyetaù praiti na tam iha darçanäya labhate.

     te ime—these; satyaù—real; kämaù—desires; anrta—by the false; apidhanaù—covered; teñäm—of them; satyänäm—of the real; satam—being; anrtam—false; apidhanam—covering; yaù yaù—whoever; hi—indeed; asya—of him; itaù—from this; praiti—after death; na—not; tam—him; iha—here; darsanaya—for the sight; labhate—attains.
 

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

Text 18
 

     atha ye cäsyeha jévä ye ca pretä yac cänyad icchän na labhate sarvaà tad atra gatvä vindate 'tra hy asyaite satyaù käma anrtapidhänas tad yathäpi hiraëya-nidhià nihitam akñetrajïa upary
upari saëcaranto na vindeyur evam evemaù sarväù prajïä ahar ahar gacchanty atra etaà brahmalokaà na vindanty anåtena hi pratyudhaù.

     atha—then; ye—those who; ca—also; asya—of that; iha—here; jévaù—individual spirit souls; ye—who; ca—and; pretaù—those who have died and left this world; yat—what; ca—also; anyat—other things; icchan—desiring; na—not; labhate—attains; sarvam—everything; tat—that; atra—here; gatvä—having gone; vindate—finds; atra—here; hi—indeed; asya—of him; ete—they; satyaù—real; kämaù—desires; anrta—by falsehood; apidhanaù—covered; tat—that; yathä-api—although; hiranya—of gold; nidhim—a treasure; nihitam—placed; akñetra-jïaù-not knowing the place; upari—over; upari—and over; saïcarantaù—going; na—do not; vindeyuù—find; evam—in this way; eva—certainly; imaù—these; sarvaù—all; prajaù—persons; ahaù—day; ahaù—after day; gacchanti—go; atra—here; etam—this; brahmalokam—spiritual world; na—not; vindati—find; anrtena—by falsehood; hi—indeed; pratyudhaù—obstructed.

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

Text 19
 

     sa eva eña ätmä hådi tasyaitad eva niruktaà hådy ayam iti tasmäd dhådayam ahar ahar vä evamvit svargaà lokam eti.

     saù—He; eva—certainly; eñaù—He; ätmä—the Supreme Person; hådi—in the heart; tasya—of Him; etat—this; eva—certainly; niruktam—definition; hådi—in the heart; ayam—He; iti—thus; tasmät—from this; hådayam—Hrdaya; ahaù—day; ahaù—after day; vai—certainly; evam—in this way; vit—understanding; svargam lokam—the spiritual realm; eti—attains.
 

     The Supreme Personality of Godhead resides in the hearts of the living entities, and for this reason He is known as Hådayam, which means "The person (ayam) in the heart (håd)". A person constantly aware of the Lord's presence in his heart attains the spiritual world.
 

Text 20
 

     atha ya eña samprasädo 'smäc charérät samutthäya paraà jyotir upasampadya svena rüpeëäbhiniñpadyata eña ätmäti hovacaitad amåtam abhayam etad brahmeti tasya ha vä etasya
brahmaëo näma satyam iti.

     atha—then; yaù—who; eñaù—he; samprasadaù—the soul; asmät—from this; sarirat—body; samutthaya—rising; param jyotiù—the effulgent spiritual realm; upasampadya—attaining; svena—with his own; rüpeëa—form; abhinispadyate—is manifested; eñaù—eh; ätmä—the soul; iti—thus; ha—indeed; uvaca—said; etat—this; amåtam—immortal; abhayam—fearless; etat—this; brahma—spirit; iti—thus; tasya—of him; ha—indeed; vai—
certainly; etasya—of him; brahmanaù—the spirit; nama—the name; satyam—truth; iti—thus.
 

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

Text 21
 

     täni ha vä etäni tréëy akñaräëi satéyam iti tad yat sat tad amåtam atha yad dhi tan martyam atha yady antenobhe yacchati yad anenobhe yacchati tasmäd yam ahar ahar vä evamvit svargaà
lokam eti.

     täni—these; ha—indeed; vai—certainly; etäni—these; trini—three; akñaräni—syllables; sat—"sat"; i—"i"; yam—and "yam"; iti—thus; tat—that; yat—which; sat—"sat"; tat—that;
amåtam—the immortal; atha—then; yat—which; hi—"i"; tat—that; martyam—he who is subject to death; atha—then; yadi—if; antena—by the end; ubhe—both; yacchati—gives; yat—which; antena—by the end; ubhe—both; yacchati—gives; tasmät—from that; yam—which;  ahaù—day; ahaù—after day; vai—certainly; evam—in this way; vit—undertanding; svargaà lokam—the spiritual realm; eti—attains.
 

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

Text 22
 

     atha ya ätmä sa setur vidhåtir eñäà lokänäm asambhedäya naityaà setum aho-rätre tarato na jarä na måtyur na çoko na sukåtäà na duñkåtäm. sarve papmäno 'to nivartante 'pahata-papma
hy eña brahmalokas tasmäd vä etaà setuà tértvändhaù sann anandho bhavati viddhaù sann aviddho bhavaty upatäpé sann anupatäpé bhavati tasmäd vä etaà setuà tértväpi naktam ahar
eväbhiniñpadyate sakåd vibhato hy evaiña brahmalokaù.

     atha—then; yaù—who; ätmä—the Supreme Personality of Godhead; saù—He; setuù—the boundary; vidhrtiù—the controller; eñäm—of these; lokänäm—worlds; asambhedaya—for dividing; naityam—the eternal; setum—boundary; ahaù—old age; na—not; måtyuù—death; na—not; sokam—lamentation; na—not; sukåtam—pious deeds; na—not; duskåtam—sins; sarve—all; papmanaù—sins; ataù—from that; nivartante—turn; apahata—destroyed; papma—sins; hi—indeed; eñaù—this; brahmalokaù—spiritual world; tasmät—from this; vai—indeed; etam—this; setum—boundary; tértvä—crossing; andhaù—a blind person; san—being; anandhaù—not blind; bhavati—becomes; viddhaù—a wounded person; upatapi—one burning in pain; san—being; anupatapi—not burning; bhavati—becomes; tasmät—from this; vai—certainly; etam—this; setum—boundary; tértvä—crossing; api—also; naktam—night; ahaù—and day; eva—certainly; abhinispadyate—is manifested; sakåt—at once; vibhataù—manifested; hi—indeed; eva—certainly; eñaù—this; brahmalokaù—spiritual world.
 

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

Text 23
 

     tad ya evaitaà brahmalokaà brahmacaryeëänuvindanti teñäm evaiña brahmaloke teñäà sarveñu lokeñu kämacaro bhavati.

     tat—then; yaù—which; eva—certainly; etam—this; brahmalokam—spiritual world; brahmacaryeëa—by celibacy; anuvindanti—they find; teñäm—of them; eva—certainly; eñaù—
this; brahmalokaù—spiritual world; teñäm—of them; sarveñu—in all; lokeñu—realm; kämacaraù—fulfilling desire; bhavati—is.
 

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

Text 24
 

     atha yad yajïa ity acakñate brahmacaryam evä tad brahmacaryeëa hy eva yo jïata taà vindate 'tha yad iñöam ity acakñate brahmacaryam eva tad brahmacaryeëa hy eveñövätmänam
anuvindate.

     atha—now; yat—what; yajïaù—sacrifice; iti—thus; acakñate—call; brahmacaryam—celibacy; eva—certainly; tat—that; brahmacaryeëa—by celibacy; hi—indeed; eva—certainly;
yaù—who; jïata—the knower; tam—Him; vindate—finds; atha—then; yat—what; istam—worship; iti—thus; acakñate—they call; brahmacaryam—celibacy; eva—certainly; tat—therefore; bramahcaryeëa—witù celibacy; hi—indeed; eva—certainly; istvä—worshipping; ätmänam—the Supreme Personality of Godhead; anuvindate—one finds.
 

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

Text 25
 

     atha yat sat-trayänäm ity acakñate brahmacaryam eva tad brahmacaryeëa hi eva sata ätmänas träëaà vindate 'tha yan maunam ity acakñate brahmacaryam eva tad brahmacaryeëa hy evätmänam anuvidya manute.

     atha—then; yat—what; sat—of the self; trayänäm—protection; iti—thus; acakñate—they call; brahmacaryam—celibacy; eva—certainly; tat—that; brahmacaryeëa—with celibacy; hi—indeed; eva—certainly; sataù—of the eternal; ätmänaù—soul; tranam—protection; vindate—finds; atha—then; yat—what; maunam—silence; iti—thus; acakñate—they call; brahmacaryam—celibacy; eva—certainly; tat—that; brahmacaryeëa—with celibacy; i—indeed; evä—certainly; ätmänam—the Supreme Personality of Godhead; anuvidya—undertanding; manute—meditates.
 

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

Text 26
 

     atha yad anäçakäyanam ity acakñate brahmacaryam eva tad eña hy ätmä na naçyati yaà brahmacaryeëänuvindate 'tha yad araëyäyanam ity acakñate brahmacaryam eva tad arhaç ca ha vai ëyaç carëavau brahmaloke tåtéyasyämitau divi tadairamadiyaà saras tad açvatthaù somasavanas tad aparäjitä pur brahmaëaù prabhu-vimitaà hiraëmayam

     atha—now; yad—what; anäçakäyanam—deathlessness; iti—thus; acakñate—sees; brahmacaryam—celibacy; eva—indeed; tad—that; eña—that; hi—indeed; ätmä—the soul; na—not; naçyati—perishes; yaà—which; brahmacaryeëa—by celibacy; anuvindate—finds; atha—now; yad—what; araëyäyanam—going to the forest; iti—thus; acakñate—sees; brahmacaryam—celibacy; eva—certainly; tad—that; araç—Ara; ca—and; ha—indeed; vai—indeed; ëyaçNya; c—and; aarëavau—two oceans; brahmaloke—in Brahmaloka; tåtéyasya—of the third; amitau—unmeasured; divi—in heaven; tad—then; airamadiyaà—Airamadiya;
saras—lake; tad—then; açvatthaùthe açvattha tree; somasavanas—Somavasana; tad—then;
aparäjitä—Aparäjitä; pur—city; brahmaëaù—ofBrahmä; prabhu-vimitaà—very powerful; hiraëmayam—golden.
 

     What is called "deathlessness" is actually celibacy, for by celibacy one understands the spirit soul, which never dies. What is called "living as a hermit in the forest" (araëyäyanam) is actually celibacy, for by celibacy one attains the third realm of Brahman, where are the two oceans Ara and Ëya, the Airamadéya Lake, the Somavasana açvattha tree, the city Aparäjitä, and the opulent abode of Brahmä.
 

Text 27
 

     tad ya evaitäv araà ca ëyaç cärëavau brahmaloke brahmacaryeëänuvindanti teñäm evaiña brahmalokas teñäà sarveñu lokeñu kämacäro bhavati

      tad—that; ye—who; eva—indeed; etau—theses; araà—Ara; ca—and; ëyaç—Ëya; ca—and; arëavau—two oceans; brahmaloke—in Brahmaloka;  brahmacaryeëa—by celibacy; anuvindanti—find; teñäm—of them; eva—indeed; eña—this; brahmalokas—Brahmaloka; teñäà—of them; sarveñu—in al; käma—desires; cäro—going; bhavati—is.
 

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

Text 28
 

     ya eño 'ntar äditye hiraëmayaù puruño dåçyate hiraëya-çmaçrur hiraëya-keça äpraëakhät sarva eva suvarëaù.

     yaù—who; eño—He; antar—within; äditye—the sun; hiraëmayaù—golden; puruño—person; dåçyate—is seen; hiraëya—golden; çmaçrur—beard; hiraëya—golden; keça—hair;
äpraëakhät—to His fingernails and toenails; sarvaù—all; eva—indeed; suvarëaù—golden.

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

Text 29
 

     tasya yathä kapyäsaà puëòarékam evam akñiëé tasyoditi näma sa eña sarvebhyaù päpmabhya udita udeti ha vai sarvebhyaù päpmabhyo ya evaà veda.

     tasya—of Hi,; yathä—as; kapyäsaà—golden; puëòarékam—lotus; evam—so; akñiëé—eyes;
tasya—of Him; uditi—Uditi; näma—name; saù eñas—He; sarvebhyaù—from all; päpmabhyas—sins; uditaù—risen; udeti—rises; ha—indeed; vai—indeed; sarvebhyaù—from all; päpmabhyo—sins; evaà—in this way; veda—know.
 

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

Text 30
 

muëòake kathitaà yat tu
     brahma-dhäma hiraëmayam
mäyäpuraà gataà tad dhi
     yoga-péöhaà su-nirmalam

     muëòake—in the Muëòaka Upaniñad; kathitam—said; yat—what; tu—indeed; brahma—spiritual; dhäma—abode; hiraëmayam—golden; mäyäpuraà—Mäyäpura; gataà—gone; tad—that; hi—certainly; yoga-péöhaà—spiritual place; su-nirmalam—splendid and pure.
 

     The splendid, pure, sacred, golden spiritual world of Mäyäpura is also described in the following statement of Muëòaka Upaniñad:
 

Text 31
 

hiraëmaye pare koçe
     virajaà brahma niñkalam
tac chubhraà jyotiñäà jyotis
     tad yad ätma-vido viduù

     hiraëmaye—golden; pare—spiritual; koçe—realm; virajaà—free from matter; brahma—spiritual; niñkalam—pure; tat—that; chubhraà—splendid; jyotiñäà—of splendors; jyotis—the splendor; tad—that; yad—what; ätma—of the self; vido—the knowers; viduù—know.
 

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

Text 32
 

sa evaitat paramaà brahma-dhäma
     yatra viçvaà nihitaà bhäti çubhram
upäsate puruñaà ye hy akämäs
     te çukram etad ativartanti dhéräù

     sas—this; eva—indeed; etat—this; paramaà—supreme; brahma—spiritual; dhäma—abode; yatra—where; viçvaà—the universe; nihitaà—placed; bhäti—shines; çubhram—splendid; upäsate—worships; puruñaà—the Supreme Person; ye—who; hi—indeed; akämäs—without desire; te—they; çukram—splendid; etad—this; ativartanti—cross beyond; dhéräù—the wise.
 

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

Text 33
 

caitanyopaniñad-väkyam
     çåëu sädho prayatnataù
navadvépasya mähätmyaà
     yena säkñät saméritam

     caitanya-upaniñad—of the Caitanya Upaniñad; väkyam—the statement; çåëu—please hear; sädho—O saintly one; prayatnataù—with care; navadvépasya—of Navadvépa; mähätmyaà—the glory; yena—by which; säkñät—directly; saméritam—is said.
 

     O saintly reader, please attentively hear the following words of Caitanya Upaniñad, which directly describe the glories of Navadvépa.
 

Text 34
 

      sa tathä bhutvä bhüya enam upasadyäha bhagavan kalau päpäcchanna-prajäù kathaà mucyerann iti. ko vä devatä ko vä mantro brühéti.

     sas—he; tathä—in that way; bhutvä—becoming; bhüyas—again; enam—him; upasadya—pproaching; äha—said; bhagavan—O lord; kalau—in Kali-yuga; kathaà—how?; mucyerann—may be delivered; iti—thus; ko—who?; vä—or; devatä—Deity; ko—what?; vä—or; mantro—mantra. brühi—please tell; iti—thus.

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

Text 35
 

     sa hoväca rahasyaà te vadiñyämi. jähnavé-tére navadvépe golokäkhye dhämni govindo dvi-bhujo gauraù. sarvätmä mahä-yogé tri-guëätétaù sattva-rüpo bhaktià loke käçyatéti. tad ete
çlokä bhavanti.

     sas—he; ha—indeed; uväca—said; rahasyaà—a secret; te—to you; vadiñyämi—I will tell;
jähnavé—of the Yamunä; tére—on the shore; navadvépe dhämni—in the abode of Navadvépa;
govindo—Kåñëa; dvi-bhujo—with two arms; gauraù—Gaura; sarva-ätmä—the Supersoul; mahä-yogé—in the form of a great devotee; tri-guëa—the three modes of material nature; ätétaù—beyond; sattva—spiritual; rüpo—form; bhaktià—devotional service; loke—in the world; kaçyati—manifests; iti—thus; tad—then; ete—these; çlokäù—verses; bhavanti—are.
 

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