Pramana khandachapter 1
chapter 2
chapter 3
chapter 4
chapter 5Sri Sri Navadwip Bhava Taranga
Chapter Three
Introduction
puräëe varëitaà yad yan
navadvépa-pramäëakam
adhyäye 'smin samäsena
saìgrahiñyämi sämpratam
çrémad-bhägavatasyädau
pramäëaà saìgrahiñyatepuräëe—in the Puranas; varëitaà—described; yad yat—what; navadvépa—about Navadvipa; pramäëakam—evidence; adhyäye—chapter; asmin—in this; samäsena—in general; saìgrahiñyämi—I will gather; sämpratam—now; çrémad-bhägavatasya ädau—beginning with Srimad-Bhagavatam; pramäëaà—evidence; saìgrahiñyate—is collected.
In this chapter I will present the descriptions of Navadvépa given in the Puräëas. I will begin with the evidence presented in Çrémad-Bhägavatam.
Text 1
çré-påthu-carite
gaìgä-yamunayor nadyor
antarä kñetram ävasan
ärabdhän eva bubhuje
bhogän puëya jihäsayäçré-påthu-carite—in the account of King Påthu's activities; maitreyaù uväca—the great saint Maitreya said; gaìgä—the River Ganges; yamunayoù—of the River Yamunä; nadyoù—of the two rivers; antarä—between; kñetram—the land; ävasan—living there;ärabdhän—destined; va—like; bubhuje—enjoyed; bhogän—fortunes; puëya—pious activities; jihäsayä—for the purpose of diminishing.
In the account of King Påthu's activities it is said
(4.21.11-12):The great saintly sage Maitreya told Vidura: My dear Vidura, King Påthu lived in the tract of land (Navadvépa) between two great rivers Ganges and Yamunä. Because he was very
opulent, it appeared that he was enjoying his destined fortune in order to diminish the results of his past pious activities.*
Text 2
sarvaträskhalitädeçaù
sapta-dvépaika-daëòa-dhåk
anyatra brähmaëa-kuläd
anyaträcyuta-gotrataùsarvatra—everywhere; askhalita—irrevocable; ädeçaù—order; sapta- dvépa—seven ialands;
eka—one; daëòa-dhåk—the ruler who holds the scepter; anyatra—except; brähmaëa-kulät—brähmaëas and saintly persons; anyatra—except; acyuta-gotrataù—descendants of the Supreme Personality of Godhead (Vaiñëavas).
Mahäräja Påthu was an unrivaled king and possessed the scepter for ruling all the seven islands of the globe. No one could disobey his irrevocable orders but the saintly persons, the brähmaëas, and the descendants of the Supreme Personality of Godhead [the Vaiñëavas].*
Text 3
bhü-gola-varëane
tathaivälakanandä dakñiëena brahma-sadanäd bahüni giri-küöäny atikramya hemaküöäd dhaimaküöäny ati-rabhasatara- raàhasä luthayanté bhäratam abhivarñaà dakñiëasyäà diçijaladhim abhipraviçati yasyäà snänärthaà cägacchataù puàsaù pade pade 'çvamedha-
räjasüyädénäà phalaà na durlabham iti.bhu-gola-varëane—in the description of the earth; tathä eva—similarly; alakanandä—the branch known as Alaka- nandä; dakñiëena—by the southern side; brahma-sadanät—from the city known as Brahmapuré; bahüni—many; giri-küöäni—the tops of ountains; atikramya—crossing over; hemaküöät—from Hemaküta Mountain; haimaküöäni—and Himaküta; ati-rabhasatara—more fiercely; raàhasä—with great force; luöhayanté—plundering; bhäratam abhivarñam—on all sides of Bhärata-varña; dakñiëasyäm—in the southern; diçi—direction;
jaladhim—the ocean of salt water; abhipraviçati—enters into; yasyäm—in which; snäna-artham—for bathing; ca—and; ägacchataù—of one who is coming; puàsaù—a person; pade pade—at every step; açvamedha-räjasüya-ädénäm—of great sacrifices like the Açvamedha yajïa and Räjasüya yajïa; phalam—the result; na—not; durlabham—very difficult to obtain; iti—thus.
In the description of the earth Navadvépa is referred to in these words (5.17.9):
Similarly, the branch of the Ganges known as Alakanandä flows from the southern side of Brahmapuré [Brahma-sadana]. Passing over the tops of mountains in various lands, it falls
down with fierce force upon the peaks of the mountains Memaküta and Himaküta. After inundating the tops of those mountains, the Ganges falls down onto the tract of land known as Bhärata-varña, which she also inundates. Then the Ganges flows into the ocean of salt water in the south. Persons who come to bathe in this river are fortunate. It is not very
difficult for them to achieve with every step the results of performing great sacrifices like the Räjasüya and Açvamedha yajïas.*
Text 4
çré-vidura-tértha-yaträyäm
svayaà dhanur dväri nidhäya mäyäà
bhrätaù puro marmasu täòito 'pi
sa ittham atyulbaëa-karëa-bäëair
gata-vyatho 'yäd urumänayänaùçré-vidura—of Çré Vidura; tértha-yaträyäm—in the pilgrimages; svayam—he himself; dhanuù dväri—bow on the door; nidhäya—keeping; mäyäm—Mäyäpura; bhrätuù—brother's; pu rah—from the palace; marmasu—in the core of the heart; täòitaù—being afflicted; api—in spite of; saù—he (Vidura); ittham—like this; ati-ulbaëa—severely; karëa—ear; bäëaiù—by the arrows; gata- vyathaù—without being sorry; ayät—excited; uru—great; mäna- yänaù—so thinking.
In the description of Çré Vidura's pilgrimages it is said (3.1.16,18,19):
Thus being pierced by arrows through his ears and afflicted to the core of his heart, Vidura placed his bow on the door and quit his brother's palace. He was not sorry. He left to go to Çré Mäyäpura.*
Text 5
pureñu puëyopavanädri-kunjesv
apaìka-toyeñu sarit-saraùsu
ananta-liìgaiù samalaìkåteñu
cacära térthäyataneñv ananyaùpureñu—holy places like Ayodhyä, Dvärakä and Mathurä; puëya—piety; upavana—the air; adri—hill; kunjeñu—in the orchards; apaìka—without sin; toyeñu—in the water; sarit—river; sarahsu—lakes; ananta-liìgaiù—the forms of the Unlimited; samalaìkåteñu—being so decorated; cacära—executed; tértha—places of pilgrimage; äyataneñu—holy lands; ananyaù—alone or seeing Krñëa alone.
He began to travel alone, thinking only of Kåñëa, through various holy places like Ayodhyä, Dvärakä and Mathurä. He traveled where the air, hill, orchard, river and lake are all pure and sinless and where the forms of the Unlimited decorate the temples. Thus he performed the pilgrim's progress.*
Text 6
gäà paryaöan medhya-vivikta-vrttih
sadäpluto 'dhaù çayano'vadhütah
alakñitaù svair avadhüta-veso
vratäni cere hari-toñaëänigäm—earth; paryaöan—traversing; medhya—pure; vivikta-våttiù—independent occupation for living; sadä—always; äplutaù—sanctified; adhaù—on the earth; çayanaù—lying; avadhütaù—without dressing (of the hair, etc.); alakñitaù—without being seen; svaiù—alone; avadhüta-veñaù—dressed like a mendicant; vratäni—vows; cere—performed; hari-toñaëäni—that pleased the Lord.
While so traversing the earth, he simply performed duties to please the Supreme Lord Hari. His occupation was pure and independent. He was constantly sanctified by taking his bath in holy places, although he was in the dress of a mendicant and had no hair dressing nor a bed on which to lie. Thus he was always unseen by his various relatives.*
Text 7
çuddhaà sva-dhämny uparatäkhila-buddhy-avasthaà
cin-mätram ekam abhayaà pratiñidhya mäyäm
tiñöhaàs tayaiva puruñatvam upetya tasyäm
äste bhavän pariçuddha ivätma-tantraùçuddhaà—pure; sva-dhämni—in own abode; uparatäkhila-buddhy-avastham—situated in all intelligence; cin-mätram—spiritual; ekam—one; abhayaà—fearless; pratiñidhya—checking; mäyäm—Mäyäpura; tiñöhan—standing; tayä—by You; eva—indeed; puruñatvam—the Supreme Person; upetya—approaching; tasyäm—in this; äste—stays; bhavän—You;
pariçuddhaù—pure; iva—as; ätma-tantraù—independent.
O Lord, You manifest Your pure, spiritual, fearless form and appear in Your own abode of Çré Mäyäpura. You are independent and do as You like.
Text 8
yuga-yogyopäsanä-sambandhe
kasmin käle sa bhagavän
kià varëaù kédåço nåbhiù
nämnä vä kena vidhinä
püjyate tad ihocyatämyuga—for the yuga; yogya—appropriate; upäsanä—worship; sambandhe—in relationship; kasmin—in what?; käle—time; saù—He; bhagavän—the Lord; kià—what?; varëaù—color; kédåço—like what?; nåbhiù—by men; nämnä—by name; vä—or; kena—by what; vidhinä—rule; püjyate—is worshiped; tad—that; iha—here; ucyatäm—should be said.
The method of worship appropriate for this yuga is described in these words (11.5.31-34):
At what time will the Supreme Lord appear? What will be His color? What will He be like? What will be His name? How will He be worshiped by men? Please tell all this.
Text 9
iti dväpara urvéça
stu vanti jagad-éçvaram
nänä-tan tra-vidhänena
kaläv api yathä çåëuiti—th us; dväpare—in the Dväpara Age; urvéça—O King; stuvanti—th ey praise,; jagat-
éçvaram—the Lord of the u niverse; nänä—various; tantra—of scriptu res,; vidhänena—by the regulations; kalau—in the age of Kali; api—also; yathä—in which manner; çåëu—please hear.O King, in this way people in Dväpara-yuga worshiped the Lord of the universe. In Kali-yuga they also worship the Supreme Personality of Godhead by the regulations of the revealed scriptures. Kindly now hear of that from me.*
Text 10
krsëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
yajanti hi sumedhasaùkåñëa-varëam—repeati ng the sy I la bles kåñ-ëa; tviñä—with a Iuste r; akåñëam—not black
(golden); sa-aìga—along with associates; upäìga—se rvitors; astra—weapons; pärñadam—confidential compan ions; yaiïaiù—by sac rific e; saìkértana-präyaiù—consisting chiefly of congregational chanting; yaianti—they worship; hi—certainly; su-medhasaù—intelligent persons.
In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kåñëa. Although His complexion is
not blackish, He is Kåñëa Himself. He is accompanied by His associates, servants, weapons and confidential companions.*
Text 11
dhyeyaà sadä paribhava-ghnam abhéñta-doham-
tirthäspadaà siva-viriïci-nutaà çaraëyam
bhrtyärti-haà praëata-päla-bhaväbdhi potaà
vande mahä-puruña te caraëäravindamdhyeyaà—should be meditated on; sadä—always; paribhava—distresses; ghnam—destroying; abhéñta-doham—satisfying desires; tirtha—of all holy places; aspadaà—the abode; siva—for Lord Çiva; viriïci—and Brahmä; nutaà—worshipable; çaraëyam—the shelter; bhrtya—of His servants; arti—the distresses; haà—removing; praëata—for the surrendered souls; päla—protector; bhava—of repeated birth and death; äbdhi—ocean; potaà—boat; vande—respectful obeisances; mahä-puruña—Supreme Personality of Godhead; te—Your; caraëäravindam—lotus feet.
We offer our respectful obeisances unto the lotus feet of Him, the Lord, upon whom one should always meditate. He destroys insults to His devotees. He removes the distresses of His
devotees and satisfies their desires. He, the abode of all holy places and the shelter of all sages, is worshipable by Lord Çiva and Lord Brahmä. He is the boat of the demigods for crossing the ocean of birth and death.*
Text 12
tyaktvä sudustyaja-surepsita-räjya-lakñméà
dharmistha ärya-vacasä yad agäd araëyam
mäyä-mågaà dayitayepsitam an vadhävad
vande mahä-purusa te caraëäravindamtyaktvä—leaving aside; sudustyaja—difficult to abandon; sura—by the demigods; ipsita—desired; räjya—regal; lakñméà—goddess of fortune; dharmiñöha ärya-vacasä—by the words of the pious; yad—which; agäd—went; araëyam—to the forest; mäyä-mågaà—illusion; dayitayä—mercifully; ipsitam—desired; anvadhävad—followed; vande—obeisances; mahä-purusa—the Lord; te—of You; caraëa—feet; aaravindam—lotus.
We offer our respectful obeisances unto the lotus feet of the Lord, upon whom one should always meditate. He left His householder life, leaving aside His eternal consort, whom even
the denizens of heaven adore. He went into the forest to deliver the fallen souls, who are put into illusion by material energy.*
Text 13
väyu-puräëa-madhye ca
svayaà bhagavateritamkalau saìkértanärambhe
bhaviñyämi çacé-sutaù
svarëädi-téram ästhäya
navadvépe janäçraye
tatra dvija-kula-çreñöho
bhaviñyämi dvijälayeväyu-puräëa-madhye—in the Väyu Puräëa; ca—and; svayam—personally; bhagavatä—by the Lord; iritam—said; kalau—in the age of Kali; saìkértana—of the saìkértana movement; ärambhe—in the beginning; bhaviñyämi—I will become; çacé-sutaù—the son of Çacé; svarnädi-téram—on the shore of the Ganges; ästhäya—placing; navadvépe—in Navadvépa; jana—of the
living entities; äçraye—the shelter; tatra—there; dvija-kula-çreñöhe bgest; bhaviñyämi—I will
become; dvija—of a brähmaëa; älaye—in the home.
In the Väyu Puräëa the Lord Himself said: In the age of Kali, when the saìkértana movement is inaugurated, I shall descend as the son of Çacé-devi. By the Ganges' shore, in
Navadvépa, the shelter of the living entities, in a brähmaëa's home, I will become the best of brähmaëas.
Text 14
agni-puräëe
çäntätmä lamba-kaëöhaç ca
gauräìgaç ca surävåtaùagni-puräëe—in the Agni Puräëa; çäntätmä—peaceful at heart; lamba-kaëöhaù—long neck; ca—and; gauräìgaù—a fair complexion; ca—and; sura—by devottes; ävåtaù—surrounded.
In the Agni Puräëa it is said: Peaceful at heart, His neck long, and His complexion fair, the Supreme Lord will appear as Gauräìga, surrounded by His devotees.
Text 15
garuòe
sädhavaù kali-käle tu
tyaktvänya-tértha-sevanam
våndäraëye 'thavä kñetre
nava-khaëòe vasanti vägaruòe—in the Garuòa Puräëa; sädhavaù—devotees; kali-käle—in the age of Kali; tu—indeed; tyaktva—abandoning; anya-tértha—of other holy places; sevanam—the service; våndäraëye—in Våndävana; athavä—or; kñetre—in a place; nava-khaëòe—of nine islands; vasanti—reside; vä—or.
In the Garuòa Puräëa it is said: In the age of Kali the devotees will abandon the service of other holy places and live in either Våndävana or Navadvépa.
Text 16
skände
mäyäpuréà samaçritya
kalau ye mäm upäsate
sarva-päpa-vinirmuktäs
te yänti paramäà gatimskände—in the Skanda Puräëa; mäyäpurém—Mäyäpura; samaçritya—taking shelter; kalau—in the age of Kali; ye—who; mäm—Me; upäsate—worship; sarva—of all; päpa—sins;
vinirmuktäù—free; te—they; yänti—go; paramäm—to the supreme; gatim—destination;
In the Skända Puräëa the Lord says: They who in the age of Kali take shelter of Mäyäpura and worship Me become free from all sins and attain the supreme destination.
Text 17
yat térthaà vartate çrémän
navadvépe vibhägaçaù
tat-tértha-mahimä tatra
çata-koöi-guëaà kalauyat—what; tértham—holy place; vartate—is; çrémät—beautiful; navadvépe—in Navadvépa;
vibhägaçaù—in parts; tat-tértha—of that holy place; mahimä—the glory; tatra—there; çata—hundreds; koöi—millions of times; guëam—multiplied; kalau—in Kali.
The glories of other holy places are present hundreds and millions of times over in Navadvépa in the age of Kali.
Text 18
yathä cintämaëeù saìgät
dhätu-mülyaà pravardhate
gaura-saìgät tathä tértha-
mähätmyaà parivardhateyathä—as; cintämaëeù—of a cintämaëi jewel; saìgat—from the touch; dhätu—of the metal; mülyam—the value; pravardhate—increases; gaura—of Lord Gaura; saìgät—from the touch; tathä—so; tértha—of the holy place; mähätmyam—the glory; parivardhate—increases.
As a metal's value increases with a cintämaëi jewel's touch, so the glory of any holy place increases with Lord Gaura's touch.
Text 19
mäyä mäyäpuré skñät
sarvänanda-vivardhiné
çré-garga-saàhitäyäà sa
kértitä päpa-näçinémäyä—the Lord's yogamäyä potency; mäyäpuré—Mäyäpura; skñät—directly; sarva—all;
änanda—bliss; vivardhiné—increasing; çré-garga-saàhitäyäm—in the Garga-saàhitä; sä—it;
kértitä—glorified; päpa—of sin; näçiné—the destroyer.
Mäyäpura is the Lord's yogamäyä potency. It is filled with ever-increasing bliss. In the Garga-saàhitä its is described as "the destroyer of sins".
Text 20
mäyä tu bilvanéläd vä
gaìgä-dvärä-vinirgatä
kuçavartamayé dhrauvyä
dhruva-maëòala-madhyagämäyä—Mäyäpura; tu—indeed; bilvanélät—from Bilvanéla-kñetra; vä—or; gaìgä-dvärä—from Gaìgädvärä; vinirgatä—manifested; kuçävartamayé—manifested in Kuçävarta;
dhrauvyä—Dhruva; dhruva-maëòala-madhyagä—situated in Dhruva-maëòala.
Mäyäpura is manifested from either Bilvanéla-kñetra or Gaìgädvärä. It is situated in Kuçävarta and Dhruva-maëòala.
Text 21
bhagavan-mandiräd räjan
uttarasyäà diçi çrutam
kroçärdhe nåpa-çardüla
mäyä-térthaà manoharambhagavat—of the Supreme Lord; mandirät—from the temple; räjan—O king; uttarasyäà diçi—in the north; çrutam—heard; kroça—a kroça; ardhe—half; nåpa—of kings; çardüla—O tiger; mäyä-tértham—Mäyäpura; manoharam—beautiful.
O king, O tiger among kings, I have heard that one mile north of the Lord's temple is beautiful Mäyäpura.
Text 22
viräjate yathä nityaà
durgä durgati-näçiné
siàhärüòha bhadrakälé
caëòa-muëòa-vinäçinéviräjate—shines; yathä—as; nityam—eternally; durgä—Durgä; durgati—of wickedness; näçiné—the destroyer; siàha—on a lion; ärüòha—riding; bhadrakälé—Bhadrakälé; caëòa—degraded; muëòa—and violent; vinäçiné—destroying.
There goddess Durgä Bhadrakälé, who rides a tiger and destroys the wicked, violent and degraded, is eternally manifest with great splendor.
Text 23
mäyä-térthe ca yaù snatvä
mäyäà sampüjya mänaväù
sarvaà manoratha-präptià
präpnuyän nätra saàçayaùmäyä-térthe—in Mäyäpura; ca—and; yaù—one who; snatvä—having bathed; mäyäm—the goddess of Mäyäpura; sampüjya—worshiping; mänaväù—men; sarvam—all; manoratha—of desires; präptim—attainemnt; präpnuyän—attain; na—not; atra—here; saàçayaù—doubt;
Text 24
påthu-kuëòa-viñaye garga-saàhitäyäm arjuna uväca
kaïcanébhir latäbhiç ca
sauvarëaiù paìkajair våtam
vada mäà devaké-putra
kasyedaà kuëòam adbhutampåthu-kuëòa-viñaye—in regard to Påthu-kuëòa; garga-saàhitäyäm—in the Garga-saàhitä; arjunaù—Arjuna; uväca—said; kaïcanébhiù—golden; latäbhiù—with vines; ca—and; sauvarëaiù—golden; paìkajaiù—with lotuses; våtam—filled; vada—tell; mäm—me; devaké-putra—O son of Devaké; kasya—of whom?; idam—this; kuëòam—lake; adbhutam—wonderful.
Påthu-kuëòa (in Navadvépa) is described in Garga-saàhitä, where Arjuna says: O son of Devaké, please tell me who owns this wonderful lake filled with golden lotuses and surrounded by golden vines?
Text 25
bhagavän uväca
påthuù pürve räja-räjaù
sväyambhuva-kulodbhavaù
tatäpa sa tapo divyaà
tasyedaà kuëòam adbhutam
bhagavän—the Lord; uväca—said; påthuù—Påthu; pürve—formerly; räja-räjaù—the king of kings; sväyambhuva-kula-udbhavaù—birn in the Sväyambhuva dynasty; tatäpa saù tapaù—performed austerities; divyam—spiritual; tasya—of him; idam—this; kuëòam—lake; adbhutam—wonderful.
The Supreme Personality of Godhead said: In ancient times the great king Påthu of the Sväyambhuva dynasty performed spiritual austerities here. This is his wonderful lake.
Text 26
asya pétvä jalaà sadyaù
sarva-päpaiù pramucyate
snatvä tad dhäma paramaà
yäti pärtha naretaraùasya—of it; pétvä—having drunk;jalam—the water; sadyaù—at once; sarva—all; päpaiù—from sins; pramucyate—is freed; snatvä—having bathed; tat—that; dhäma—abode; paramam—supreme; yäti—attains; pärtha—O son of Påthä; nara-itaraù—the lowest of men.
O son of Påthä, one who drinks the water here is at once free from all sins. The lowest of men who bathes here attains the supreme abode.
Text 27
tadottaraà mathuräà hi
térthaà sarva-phala-pradam
varähe vaiñëave tad vai
kértitaà çubhadaà nåëämtadä—then; uttaram—to the north; mathuräm—Mathurä; hi—indeed; tértham—holy place; sarva—all; phala—fruits; pradam—giving; varähe—Varäha; vaiñëave—devotees; tat—that; vai—indeed; kértitam—glorified; çubhadam—auspicious; nåëäm—for humans.
To the north is the holy place Mathurä, which filfills all desires, is aucpicious for the people, and is glorified in the Varäha and Viñëu Puräëas.
Text 28
çré-sémantadvépa-stha-mathurä-mähätmya-kathane pädme
aho mäyäpuré dhanyä
vaikuëöhäc ca garéyasé
dinaà ekaà niväsena
harau bhaktiù prajäyateçré-sémantadvépa-stha—situated in Çré Sémantadvépa; mathurä—of Mathurä; mähätmya—of the glory; kathane—in the description; pädme—in the Padma Puräëa; ahaù—Oh; mäyäpuré—Mäyäpura; dhanyä—auspicious; vaikuëöhät—than Vaikuëöha; ca—and; garéyasé—greater; dinam—day; ekam—one; niväsena—with residence; harau—for Lord Hari; bhaktiù—devotion; prajäyate—is born.
In the Padma Puräëa, in the glorification of the Mathurä situated in Çré Sémantadvépa in Navadvépa it is said: Auspicious Mathurä is greater than Vaikuëöha. By living there for a single day one develops devotion for Lord Hari.
Texts 29 and 30
çri-viñëu puräëe
yamunä-salile snätaù
puruño muni-sattama
jyaiñöha-müle 'male pakñe
dvädaçyäm upaväsa-kåtsamabhyarcyäcyutaà samyäg
yamunäyäà samähitaù
açvamedhasya yajïasya
präpnoty adhikajaà phalamçri-viñëu puräëe—in the Viñëu Puräëa; yamunä-salile—in the Yamunä's water;; snätaù—bathed; puruñaù—a person; muni-sattama—O great sage; jyaiñöha-müle—in the star Mula in montùof Jyaistha; amale pakñe dvädaçyäm—in the çukla-dvädaçé; upaväsa-kåt—fasting;
samabhyarcya—having worshiped; acyutam—Lord Acyuta; samyäk—completely; yamunäyäà samähitaù—in the Yamunä; açvamedhasya yajïasya—of an asvamedha sacrifice; präpnoti—attains; adhikajam—greater; phalam—result.
In the Çré Viñëu Puräëa it is said:
O great sage, a person who, fasting, bathes in the Yamunä's waters during the Mülä-nakñatra in the çukla-dvädaçé of the montùof Jyaiñöha, and then with a peaceful heart worships Lord Acyuta on the Yamunä's shore, attains a result greater than the result of an açvamedha-yajïa.
Text 31
yo jyaiñöha-çukla-dvädaçyäà
snätvä vai yamunä-jale
mathuräyäà harià dåñövä
präpnoti paramäà gatimyaù—who; jyaiñöha—in the montùof Jyaistha; çukla-dvädaçyäm—on the çukla-dvädaçé; snätvä—having bathed; vai—indeed; yamunä-jale—in the Yamunä; mathuräyäm—in Mathurä; harim—the Deity of Lord Hari; dåñövä—having seen; präpnoti—attains; paramäà
gatim—the supreme destination.
A person who bathes in the Yamunä and sees the Deity of Lord Hari in Mathurä during the çukla-dvädaçi in the montùof Jyaiñöha attains the supreme destination.
Text 32
varäha-puräëe varäha uväca
na vidyate hi pätäle
näntarékñe na mänuñe
samaà tu mathuräyä hi
térthe mama vasundharevaräha-puräëe—in the varäha Puräëa; varähaù—Lord Varäha; uväca—said; atha—now; sarva—of all; tértha—holy places; adhikatvam—superiority; yatha—as; ädi-värähe—in the Ädi-varäha Puräëa; na—not; vidyate—is; hi—indeed; pätäle—in hell; na—not; antarékñe—in heaven; na—not; mänuñe—in the world of men; samam—equal; tu—certainly; mathuräyä—to Mathurä; hi—certainly; térthe—holy place; mama—My; vasundhare—O earth.
In the Varäha Puräëa Lord Varäha says: O earth-goddess, neither in hell, heaven,, nor in the world of humans, is there any sacred place equal to Mathurä.
Text 33
tac chrutvä vacanaà tasya
praëamya çirasä tadä
puëyänäà paramaà puëyaà
påthvé vacanam abravéttat—that; chrutvä—hearing; vacanam—words; tasya—of Him; praëamya—bowing; çirasä—with the head; tadä—then; puëyänäm—of pious deeds; paramam—the ultimate; puëyam—pious deed; påthvé—the earth; vacanam—words; abravét—said.
After hearing His words, the earth-goddess bowed her head before Him and then described the greatest of pious deeds.
Text 34
påthvy uväca
puñkaraà naimiñaà caiva
puréà väräëaséà tathä
etän hitvä mahä-bhäga
mathuräà kià praçaàsasipåthvé—the earth; uväca—said; puñkaram—Puñkara; naimiñam—Naimiñäraëya; ca—and; eva—indeed; purém—city; väräëasém—Väräëasé; tathä—that; etän—these; hitvä—ignoring; mahä-bhäga—O auspicious Lord; mathuräm—Mathurä; kim—why?; praçaàsasi—You glorify.
The the Earth-goddess said: There are Naimiñäraëya, Lake Puñkara, and the city of Väräëasé. O auspicious Lord, why do You ignore them and glorify Mathurä?
Text 35
varäha uväca
çåëu kärtsnena vasudhe
kathyamänäà mayänaghe
mathureti ca vikhyätaà
nästi kñetraà paraà mamavarähaù—Lord Varäha; uväca—said; çåëu—please listen; kärtsnena—in completelness; vasudhe—O earth; kathyamänäm—described; mayä—by Me; anaghe—O sinless one; mathurä—Mathurä; iti—thus; ca—and; vikhyätam—famous; na—not; asti—is; kñetram—place; param—supreme; mama—of Me.
Lord Varäha said: O Earth-goddess, please listen and I will tel you all. O sinless one, no holy place is better than Mathurä.
Text 36
sä ramyä ca praçastä ca
janma-bhümiù priyä mama
çåëu devi yathä staumi
mathuräà päpa-häriëémsä—it; ramyä—delightful; ca—and; praçastä—glorious; ca—and; janma-bhümiù—place of
birth; priyä—dear; mama—to Me; çåëu—please hear; devi—O goddess; yathä—as; staumi—I praise; mathuräm—Mathurä; päpa—sin; häriëém—destroying.
Its is delightful and it is glorious. It is My dear birthplace. O goddess, please listen and I will glorify Mathurä, which destroys sins.
Text 37
tan-niväsé naro yäti
mokñaà nästy atra saàçayaù
mahä-mäghyaà präyage tu
yat phalaà labhate naraùtat phalaà labhate devi
mathuräyäà dine dinetan-niväsé—who lives there; naraù—person; yäti—attains; mokñam—liberation; na—not;
asti—is; atra—here; saàçayaù—doubt; mahä-mäghyam—in the month of Mägha; präyage—at
Prayäga; tu—indeed; yat—which; phalam—result; labhate—attains; naraù—a person; tat—that; phalam—fruit; labhate—attains; devi—O goddess; mathuräyäm—in Mathurä; dine dine—day after day.
A person who lives there attains liberation. Of this there is no doubt. O goddess, the result one attains at Prayäga in the month of Mägha is attained on any day in Mathurä.
Text 38
kärttikyäà caiva yat puëyaà
puñkare ca vasundhare
tat puëyaà labhate devi
mathuräyäà dine dinekärttikyäm—in Kärttika; ca—and; eva—indeed; yat—which; puëyam—piety;
puñkare—at Puñkara; ca—and; vasundhare—O earth; tat—that; puëyam—piety; labhate—attains; devi—O goddess; mathuräyäm—at Mathurä; dine dine—day after day.
O Earth-goddess, the pious result one attains at Lake Puñkara during the month of Kärttika is attained on any day in Mathurä.
Text 39
pürëe varña-sahasre tu
väräëasyäà tu yat phalam
tat phalaà labhate devi
mathuräyäà kñaëena hipürëe—full; varña—of years; sahasre—a thousand; tu—indeed; väräëasyäm—at Väräëasé; tu—indeed; yat—what; phalam—result; tat—that; phalam—fruit; labhate—attains; devi—O goddess; mathuräyäm—at Mathurä; kñaëena—in a moment; hi—indeed.
O goddess, the result obtained by living in Väräëasé for a thousand years is attain in Mathurä in a single moment.
Text 40
mathuräà ca parityajya
yo 'nyatra kurute ratim
müòho bhramati saàsäre
mohato mäyayä mamamathuräm—Mathurä; ca—and; parityajya—leaving; yaù—who; anyatra—for another place; kurute—does; ratim—attraction; müòhaù—bewildered; bhramati—wanders; saàsäre—in the material world; mohataù—bewildered; mäyayä—by illusion; mama—My.
A person who leaves Mathurä and is attracted to another place is a fool. Bewildered by by illusory potency he wanders in this world of repeated birth and death.
Text 41
yaù çåëoti varärohe
mäthuraà mama maëòalam
anyenoccaritaà saàsän
so 'pi päpaiù pramucyateyaù—who; çåëoti—hears; varärohe—O beautiful one; maöhuram—Mathurä; mama—My;
maëòalam—circle; anyena—by another; uccaritam—spoken; saàsan—praising; saù api—someone; päpaiù—from sins; pramucyate—is freed;
O beautiful one, a person who hears about My circle of Mathurä and also glorifies it becomes free from sin.
Text 42
påthivyäà yäni térthäni
ä-samudra-saräàsi ca
mathuräyäà gamiñyanti
supte caiva janärdanepåthivyäm—on the earth; yäni—what; térthäni—holy places; ä-samudra-saräàsi—from the rivers to teh oceans; ca—and; mathuräyäm—in Mathurä; gamiñyanti—will go; supte—asleep; ca—and; eva—indeed; janärdane—Kåñëa.
When Lord Janärdana naps all the holy places on the earth, from the rivers to the oceans, go to Mathurä.
Text 43
ye vasanti mahä-bhäge
mathuräm itare janäù
te 'pi yänti paraà siddhià
mat-prasädän na saàçayaùye—who; vasanti—reside; mahä-bhäge—O fortunate one; mathuräm—in Mathurä; itare—other; janäù—people; te api—they; yänti—go; param—supreme; siddhim—perfection; mat-prasädät—by My mercy; na—no; saàçayaù—doubt;
O fortunate one, even the lowest of men who reside in Mathurä attain the supreme perfection by My mercy.
Text 44
vaivasvata-sväsä ramyä
yamunä loka-püjitä
tatra snäna-paro devi
mama loke mahéyatevaivasvata—of Yama; sväsä—the sister; ramyä—beautiful; yamunä—Yamunä; loka-
püjitä—worshiped by the worlds; tatra—there; snäna—bath; paraù—devoted; devi—O goddess; mama—My; loke—on the planet; mahéyate—glorified.
O goddess, a person who bathes in the beautiful Yamunä, which is Yamaräja's sister and is worshiped by all the worlds, is glorified in My abode.
Text 45
athätra muïcate praëän
mama karma-paräyaëaù
na jäyate sa martyeñu
jäyate ca catur-bhujaùatha—then; aatra—there; muïcate—gives up; praëän—life; mama karma-paräyaëaù—devoted to My work; na—no; jäyate—is born; saù—he; martyeñu—among human beings; jäyate—is born; ca—and; catur-bhujaù—with four arms.
A person who, devoted to My work, dies there, is not born in the world of men. He is born as a four-armed resident of Vaikuëöha.
Text 46
kértana-viçräma-tértha-sambandhe tatraiva
viçränti-samjïakaà näma
térthaà trailokya-viçrutam
yasmin snäto naro devi
mama loke mahéyatekértana-viçräma-tértha-sambandhe—in the glorification of Viçräma-tértha; tatra—there; eva—indeed; viçränti-samjïakam—named Viçräma; näma—indeed; tértham—holy place; trailokya—in the three worlds; viçrutam—famous; yasmin—in which; snätaù—bathing; naraù—person; devi—O goddess; mama—My; loke—in the world; mahéyate—is glorified.
Viçräma-tértha is glorified in the following words: Viçränti-tértha is famous in the three worlds. O goddess, a person who bathes there becomes glorified in My abode.
Text 47
sarva-tértheñu yat snänaà
sarva-tértheñu yat phalam
tat phalaà labhate devi
dåñövä devaà gataçramamsarva-tértheñu—in all holy places; yat—which; snänam—bath; sarva—all; tértheñu—in holy places; yat—which; phalam—result; tat—that; phalam—fruit; labhate—attains; devi—O goddess; dåñövä—seeing; devam—the Deity; gataçramam—Gataçrama.
O goddess, by seeing the Deity at Viçränti-tértha a person attains the result of bathing in all holy places.
Text 48
na ca yajïair na tapasä
na dhyänena na samyamaiù
tat phalaà labhate devi
snäto viçränti-samjïakena—no; ca—and; yajïaiù—by sacrifices; na—no; tapasä—by austerities; na—no; dhyänena—by meditation; na—no; samyamaiù—by controlling the senses; tat—that; phalam—fruit; labhate—attains; devi—O goddess; snätaù—bathed; viçränti-samjïake—at
Viçränti-tértha.
O goddess, not by performing yajïas, not by austerities, not by meditation, and not by controlling the senses will a person attain the same result as one who bathes at Viçränti-tértha.
Text 49
käla-trayaà tu vasudhe
yaù paçyati gataçramam
kåtvä pradakñiëe dve tu
viñëulokaà sa gacchatikäla-trayam—the three phaes of time; tu—indeed; vasudhe—O earth; yaù—one who; paçyati—sees; gataçramam—Viçränti; kåtvä—having done; pradakñiëe—circumambulation; dve—two; tu—indeed; viñëulokam—to Viñëuloka; saù—he; gacchati—goes.
A person who at the three times (morning, noon, and night) sees the Deity (Lord Caitanya) of Viçränti-tértha and circumambulates Him twice, goes to Viñëuloka.
Text 50
santi dvädaça-térthäni
vasudhe durlabhäni hi
snänaà danaà tapo homaù
sahasra-guëitaà bhavet
teñäà smaraëa-mätreëa
sarva-päpaiù pramucyatesanti—are; dvädaça—twelve; térthäni—holy places; vasudhe—O earth; durlabhäni—rare;
hi—indeed; snänam—bath; danam—charity; tapaù—austerity; homaù—sacrifice; sahasra—a thousand times; guëitam—multiplied; bhavet—is; eñäm—of them; smaraëa—by remembering; mätreëa—only; aarva-päpaiù—from sins; pramucyate—is freed;
O Earth-goddess, in that place are twelve rare holy places. The pious results of bathing, charity, austerity, and sacrifice performed in these places are multiplied thousands of times.
Simply by remembering these places one is freed from all sins.
Text 51
hari-hara-käçé-kñeträdi-viñaye
mahä-väräëasé-kñetraà
dhurjati-sthänam uttamam
käçé-kñeträt paraà viddhi
sarva-päpa-vinäçanamhari-hara-käçé-kñeträdi-viñaye—in relation top Väräëasé; mahä-väräëasé—great Väräëasé;
kñetram—kñetra; dhurjati—of Lord Çiva; sthänam—place'; uttamam—ultimate; kasi-kñeträt—than Väräëasé; param—better; viddhi—please know; sarva—all; päpa—sin; vinäçanam—destruction;In relation to Väräëasé it is said: Väräëasé is the supreme abode of Lord Çiva. Know that Väräëasé destroys all sins.
Text 52
matsya-puräëe
vimuktaà na mayä yasmän
mokñate na kadäcana
mama kñetram idaà tasmäd
avimuktam idaà småtammatysya-puräëe—in the Matsya Puräëa; vimuktam—libreated; na—no; mayä—by Me;
yasmät—from which; mokñate—is liberated; na—no; kadäcana—ever; mama—My; kñetram—place; idam—this; tasmät—from this; avimuktam—not liberated; idam—this. småtamIn the Matysa Puräëa it is said: Because I never leave (vimukta) this place and because it is never separated (avimukta) from Me, it is known as Avimukta-kñetra.
Text 53
jïänäd ajïänato väpi
striyä vä puruñena vä
yat kiïcid açubhaà karma
kåtaà mänuña-buddhinä
avimuktaà praviñöasya
tat-kñaëät bhasmasad-bhavetjïänät—from knowledge; ajïänataù—ignorance; vä—or; api—also; srtiyä—by a woman; vä—or; puruñena—a man; vä—or; yat—what; kiïcit—something; açubhaàinauspicious; karma—work; kåtam—done; mänuña—human; buddhinä—with intelligence; avimuktam—not liberated; praviñöasya—entered; tat—that; kñaëät—in a moment; bhasmasad-bhavet—becomes burned to ashes.
Knowing or unknowing, man or woman, anyone who enters Avimukta-tértha finds his sins burned to ashes.
Text 54
prayägäd api térthägryäd
idaà eva mahattaram
alpäyäsena caivätra
mokña-präptiù prajäyateprayägät—from Prayäga; api—and; térthägryät—the best of holy places; idam—this; eva—indeed; mahattaram—glory; alpa—littel; äyäsena—with effort; ca—and; eva—indeed; atra—here; mokña—liberation; präptiù—attainment; prajäyate—is born.
A person who expends a slight effort to glorify Prayäga, the first of holy places, attains liberation.
Text 55
liìga-puräëe
brahma-hä yo 'bhigacchet tu
avimuktaà kadäcana
tasyä kñetrasya mähätmyäd
brahma-hatyä nivartate
avimukte vased yas tu
mama tulyo bhaven naraùliìga-puräëe—in the Liìga Puräëa; brahma—of a brähmaëa; hä—the killer; yaù—who;
abhigacchet—goes; tu—indeed; avimuktam—to Avimukta-tértha; kadäcana—some time;
tasya—of this; kñetrasya—place; mähätmyät—from the glory; brahma—of a brähmaëa; hatyä—the murder; nivartate—turns; avimukte—at Avimukta; vaset—resides; yas tu—indeed; mama—to Me; tulyaù—equal; bhavet—becomes; naraù—person.In the Liìga Puräëa it is said: A person who has murdered a brähmaëa but goes to Avimukta-tértha becomes free from his sin by the glory of that sacred place. A person who lives at Avimukta-tértha becomes equal to Me.
Text 56
brahma-puräëe
avimuktaà samäsädya
liìgaà arcanti ye naräù
kalpa-koöi-çataiç cäpi
nästi teñäà punar-bhavaùbrahma-puräëe—in the Brahma Puräëa; avimuktam—Avimukta; samäsädya—attaining; liìgam—the Çiva-liìga; arcanti—worship; ye—who; naräù—persons; kalpa—of kalpas; koöi—millions; çataiù—with hundreds; ca—and; api—also; na—not; asti—is; teñäm—of them; punaù—gain; bhavaù—birth.
In the Brahma Puräëa it is said: They who go to Avimukta-tértha and worship the Çiva-liìga there become free from hundreds of millions of future births.
Text 57
skanda-puräëe godruma-mähätmye
godrumäkhye hareù sthäne
vasanti ye narottamäù
sarva-päpa-vinirmuktäs
te yänti paramaà padamskanda-puräëe—in the Skanda Puräëa; godruma—of Godruma; mähätmye—in the glorification; godruma—Godruma; äkhye—named; hareù—of Lord Hari; sthäne—in the place;
vasanti—reside; ye—who; narottamäù—the best of men; sarva—all; päpa—of sins; vinirmuktäù—free; te—they; yänti—go; paramaà padam—to the supreme bode.
In the Skanda Puräëa, Godruma-mähätmya it is said: They who reside in Lord Hari's abode named Godruma become most exalted. Free from all sins, they attain the supreme abode.
Text 58
madhyadvépastha-naimiña-mähätmye garga-saàhitäyäm
gomaté-térajaà puëyaà
rajo yo dhärayen naraù
çata-janma-kåtät päpän
mucyate nätra saàçayaùmadhyadvépastha—situated in Madhyadvépa; naimiña—of Naimiña; mähätmye—in the glorification; garga-saàhitäyäm—in the Garga-saàhitä; gomaté—of the Gomaté; téra—on the shore; jam—born; puëyam—piety; rajaù—dust; yaù—who; dhärayet—holds; naraù—a
person; çata—hundreds; janma—in births; kåtät—done; päpät—from sin; mucyate—is freed; na—not; atra—here; saàçayaù—doubt;In the Garga-saàhitä in the glorification of the Naimiñäraëya situated in Madhyadvépa, it is said: He who takes the sacred dust on the shore of the Gomaté becomes free from the sins of hundreds of births. Of this there is no doubt.
Text 59
makara-sthe harau mäghe
prayäge snänam äcaret
çatäçvamedha-jaà puëyaà
sampräpnoti videha-räömakara-sthe harau mäghe—during Makara-saìkränti; prayäge—at Prayäga; snänam—bath; äcaret—takes; çata—a hundred; açvamedha—açvamedha-yajëas; jam—born; puëyam—piety; sampräpnoti—attains; videha—of Videha; räö—O king.
O king of Videha, a person who bathes at Prayäga during Makara-saìkränti attains the pious result of performing a hundred açvamedha-yajëas.
Text 60
tat sahasra-guëaà puëyaà
gomatyäà makare ravau
gomatyaç caiva mähätmyaà
vaktuà nälaà catur-mukhaùtat—that; sahasra-guëaà puëyam—piety; gomatyäm—at the Gomaté; makare ravau—during Makara-saìkränti; gomatyäù—of the Gomaté; ca—and; eva—indeed; mähätmyam—glory; vaktum—to speak; na—not; alam—enough; catur-mukhaù—Brahmä with four mouths.
That pious result is multiplied a thousand times during Makara-saìkränti at the Gomaté. Even Brahma with his four mouths cannot properly describe the Gomaté's glories.
Text 61
cakra-cihne cakra-térthe
dvädaçyäà snänam äcaret
cakrapäëi-padaà yäti
päpänäà bhajano 'pi hicakra—of the cakra; cihne—the mark; cakra-térthe—at Cakra-tértha; dvädaçyäm—on Dvädaçé; snänam—bath; äcaret—does; cakrapäëi-padam—the feet of Lord Kåñëa who holds the cakra in His hand; yäti—attains; päpänäm—of sins; bhajanaù—a reservoir; api—even; hi—indeed.
A person who, although he is a reservoir of sins, on the dvädaçé day bathes at Cakra-tértha, which bears the mark of the Lord's cakra, will attain the feet of Lord Kåñëa, who holds the cakra in His hand.
Text 62
çré-mahäbhärate kurukñetra-mähätmyam
pulastya uväca
tato gaccha hi räjendra
kurukñetram abhéñöa-dam
päpebhya yatra mucyante
darçanät sarva-jantavaùçré-mahäbhärate—in the Mahäbhärata; kurukñetra-mähätmyam—in the glorification of Kurukñetra; pulastyaù—Pulastya; uväca—said; tataù—then; gaccha—go; hi—indeed; räjendra—O king of kings; kurukñetram—to Kurukñetra; abhéñöa-dam—granting desires; äpebhyaù—from sins; yatra—where; mucyante—delivered; darçanät—by the sight;
sarva—all; jantavaù—people.In the Mahäbhärata, Kurukñetra-mähätmya, Pulastya Muni said: O greatest of kings, go to Kurukñetra, which fulfills all desires. By simply seeing Kurukñetra everyone becomes freed from all sins.
Text 63
kurukñetraà gamiñyämi
kurukñetre vasämy aham
ya eva satataà brüyät
sarva-päpaiù pramucyatekurukñetram—to Kurukñetra; gamiñyämi—I will go; kurukñetre—in Kurukñetra; vasämi—I will reside; aham—I; yaù—who; eva—indeed; satatam—always; brüyät—may say; sarva—all; päpaiù—from sins; pramucyate—is freed;
"I will go to Kurukñetra. I will live in Kurukñetra." A person who again and again says these words become free from all sins.
Text 64
paàsavo 'pi kurukñetre
vayunä samudéritäù
api duñkåta-karmäëäà
nayanti paramäà gatimpaàsavaù—particles of dust; api—even; kurukñetre—in Kurukñetra; vayunä—by the wind;
samudéritäù—carried; api—and; duñkåta-karmäëäm—of the sinful; nayanti—carry; paramäà
gatim—to the supreme destination.
Even the particles of dust carried from Kurukñetra by the wind bring the sinful to the supreme destination.
Text 65
çré-mahäbharate brahma-puñkara-mähätmye
nå-loke deva-devasya
térthaà trailokya-viçrutam
puñkaraà näma vikhyätaà
mahä-bhägaù samäviçetçré-mahäbharate—in the Mahäbhärata; brahma-puñkara-mähätmye—in the glorification of Brahma-Puñkara; nå-loke—in the world of humans; deva-devasya—of the master of the demigods; tértham—holy place; trailokya—in the three worlds; viçrutam—famous; puñkaram—Puñkara; näma—named; vikhyätam—famous; mahä-bhägaù—a fortunate person; samäviçet—will enter.
In the Mahäbhärata, Brahma-Puñkara-mahätmya, it is said: A very fortunate person is able to enter Lake Puñkara, which is sacred to the master of the demigods, and which is famous in the world of men.
Texts 66 and 67
daça-koöi-sahasräëi
térthänäà vai mahä-mate
sannidhyäà puñkare yeñäà
tri-sandhyaà kuru-nandanaäditya vasavo rudräù
sadhyäç ca sa-marud-gaëäù
gandharväpsarasaiç caiva
nityaà sannihitä vibhodaça—tens; koöi—of millions; sahasräëi—of thousands; térthänäm—of holy places; vai—indeed; mahä-mate—O noble-hearted one; sannidhyäm—near; puñkare—Puñkara; yeñäm—of which; tri-sandhyam—at the three times of the day; kuru-nandana—O descendant of the
Kuru dynasty; ädityäù—the Ädityas; vasavaù—vasus; rudräù—rudras; sadhyäù—Sadhyas;
ca—and; sa-marud-gaëäù—Maruts; gandharva—Gandharvas; apsarasaiù—and Apsaräs; ca—and;iva nityam—always; sannihitäù—in the area; vibhaù—O powerful one.O powerful descendent of Kuru, near Lake Puñkara are hundreds and thousands and millions of holy places where many Ädityas, Vasus, Rudras, Sädhyas, Maruts, Gandharvas, and Apsaräs always stay.
Text 68
janma-prabhåti yat päpaà
striyä vä puruñasya vä
puñkare snäna-mätrasya
sarvaà eva praëaçyatijanma—with birth; prabhåti—beginning; yat—which; päpam—sin; striyä—by a woman;
vä—or; puruñasya—of a man; vä—or; puñkare—at Puñkara; snäna-mätrasya—simply by bathing; sarvam—all; eva—indeed; praëaçyati—are destroyed.
All sins, beginning with the moment of birth, committed by a man or woman who simply bathes at Lake Puñkara, perish.
Text 69
yathä suräëäà sarveñäm
ädis tu madhusüdanaù
tathaiva puñkaraà räjaàs
térthänäm ädir ucyateyathä—as; suräëäm—of the demigods; sarveñäm—all; ädiù—beginning; tu—indeed;
madhusüdanaù—Lord Kåñëa; tathä—so; eva—indeed; puñkaram—Puñkara; räjan—O king; térthänäm—of holy places; ädiù—the first; ucyate—is said.
O king, as Lord Madhusüdana is the first of all deities, so Lake Puñkara is said to be the first of holy places.
Text 70
bhälukä-mähätmye garga-saàhitäyäm
tathä vai dakñiëaà dväraà
jambuvän rkña-räò balé
rakñaty ahar-niçaà räjan
bhagavad-bhakti-samyutaùbhaluka-mähätmye—in the glorification of Bhälukä; garga-saàhitäyäm—in the Garga-saàhitä; tathä—so; vai—indeed; dakñiëam—on the southern; dväram—door; jambuvän—Jambhavän; rkña-räö—the king of the Rkñas; balé—Bali; rakñati—protects; ahar-niçam—day and night; räjan—O king; bhagavad-bhakti—devotion; -samyutaù—engaged in devotional
service to the Lord.
In the Garga-saàhitä, Bhälukä-mähätmya it is said: O king, in this way powerful Jambhavän, the king of the Åkñas, who is a great devotee of the Lord, day and night guards the southern gate of this sacred place.
Text 71
mahäbhärate samudra-gaòa-mähätmye
sapta-koöéni térthäni
brahmäëòe yäni käni ca
sarväni tatra tiñöhanti
sapta-samudrake nåpamahäbhärate—in the Mahäbhärata; samudra-gada-mähätmye—in the Samudragada-mähätmya; sapta-koöéni—seventy-million; térthäni—holy places; brahmäëòe—in the universe; yäni käni—which; ca—and; sarväni—all; tatra—there; tiñöhanti—stand; sapta-samudrake—in Sapta-samudra-tértha; nåpa—O king.
In the Mahäbhärata, Samudragaòa-mähätmya, it is said: O king, all of the seventy-million holy places manifest in the universe stay at Saptasamudra-tértha.
Text 72
viñëu-puräëe
ayaà tu navamas teñäà
dvépaù sägara-samvåtaùviñëu-puräëe—in the Viñëu Puräëa; ayam—this; tu—indeed; navamaù—ninth; teñäm—of them; dvépaù—island; sagara-samvrtaù—surrounded by the ocean.
In the Viñëu Puräëa it is said: In the middle of the ocean this is the ninth island.
Text 73
vidyänägara-mähätmye garga-saàhitäyäm
jagäma veda-nägaraà
jambudvépe manoramam
mürtimän yatra nigamo
dåçyate sarvadaiva hividyänägara-mähätmye—in the Vidyänägara-mähätmya; garga-saàhitäyäm—in the Garga-saàhitä; jagäma—went; veda-nägaram—to the city of thre Vedas; jambudvépe—in Jambudvépa; manoramam—chamring; mürtimän—possessing a form; yatra—where; igamaù—the Veda; dåçyate—is seen; sarvadä—always; eva—indeed; hi—indeed.
In the Garga-saàhitä, Vidyänägara-mähätmya, it is said: Then he went to beautiful Vidyänägara in Jambudvépa. In that place the Personified Vedas are always seen.
Text 74
tat-sabhäyäà sadä väëé
véëä-pustaka-dhäriëé
gäyati kåñëa-caritaà
çubhagaà maìgaläyanamtat-sabhäyäm—in that assembly; sadä—always; väëé—Sarasvaté; véëä—a véëä; pustaka—and a book; dhäriëé—holding; gäyati—sings; kåñëa—Kåñëa's; caritam—pastimes; çubhagam—blissful; maìgaläyanam—auspicious.
In the assembly of scholars there goddess Sarasvaté, holding a book and a véëä, eternally sings the beautiful and auspicious pastimes of Lord Kåñëa.
Text 75
mürtimanto viräjante
tatra veda-pure nåpa
añöau täläù svaräù sapta
tathä gräma-trayaà nåpamürtimantaù—personified; viräjante—are splendidly manifest; tatra—there; veda-pure—in Vidyänägara; nåpa—O king; añöau—the eight; täläù—tälas; svaräù—notes; sapta—seven; tathä—so; gräma—scales; trayam—three; nåpa—O king.
O king, in Vidyänägara the personified eight rhythms, seven notes, and three musical modes, are splendidly manifested.
Text 76
mémäàsä-çästraà hasto
jyotir netraà prakértitam
äyur-vedaù påñöha-deço
dhanur-veda uraù-sthalammémäàsä-çästram—the Mémäàsä-çästra; hastaù—the hand; jyotiù—Jyotir Veda; netram—the eyes; prakértitam—glorified; äyur-vedaù—Äyur Veda; påñöha-deçaù—the back; dhanur-
vedaù—Dhanur Veda; uraù-sthalam—the chest.The Mémäàsä-sütras are said to be the hand of the Personified Veda, the Jyotir Veda its eye, the Äyur Veda its back, and the Dhanur Veda its chest.
Text 77
gandharvaà rasanaà viddhi
mano vaiçeñikaà småtam
saìkhyaà buddhi ahaìkäro
nyäya-väda-prakértitaù
vedäntaà tasya cittaà hi
vedasyäpi mahätmanaùgandharvam—the Gandharva Veda; rasanam—its tongue; viddhi—please know; manaù—mind; vaiçeñikaà småtam—Vaiçeñika-çästra; saìkhyam—Saìkhya-çästra; buddhiù—intelligence; ahaìkäraù—ego; nyäya-väda—Nyäya-çästra; prakértitaù—glorified; vedäntam—Vedänta; tasya—its; cittam—heart; hi—indeed; vedasya—of the Veda; api—also;
mahätmanaù—great soul.
Know that the Gandharva Veda is said to be the tongue of the noble-hearted Personified Veda, the Vaiçeñika-çästra its mind, the Saìkhya-çästra its intelligence, the Nyäya-çästra its ego, and the Vedänta-sütra its heart.
Text 78
rukmapura-rämatértha-mähätmye garga-saàhitäyäm
yatra rämeëa gaìgäyäà
kåtaà snänaà videha-räò
tatra térthaà mahä-puëyaà
räma-térthaà vidur budhäùrukmapura-rämatértha-mähätmye—in the Rukmapura-rämatértha-mähätmya; garga-saàhitäyäm—in the Garga-saàhitä; yatra—where; rämeëa—with Balaräma; gaìgäyäm—in the Ganges; kåtam—done; snänam—bath; videha-räò—O king of Videha; tatra—there; tértham—holy place; mahä-puëyam—very sacred; räma-tértham—Räma-tértha; viduù—know; budhäù—the wise;
In the Garga-saàhitä, Rukmapura-rämatértha-mähätmya it is said: O king of Videha, this very sacred place, where Räma bathed in the Ganges, the wise know as Räma-tértha.
Text 79
kärttikyäà kärttike snatvä
ramatérthe tu jähnavém
haridväräc chata-guëaà
puëyaà vai labhate janaùkärttikyäm—on the full-moon day; kärttike—in the month of Kärttika; snatvä—having bathed; ramatérthe—at Räma-tértha; tu—indeed; jähnavém—in the Ganges; haridvärät—from Hardwar; çata—a hundred times; guëam—multiplied; puëyam—piety; vai—indeed; labhate—attains; janaù—a person.
A person who on the full-moon day of the month of Kärttika bathes in the Ganges at Räma-tértha attains piety a hundred times greater than at Hardwar.
Text 80
bahuläçva uväca
kausambäc ca kiyad düraà
sthale kasmin mahä-mune
ramatérthaà mahä-puëyaà
mahyaà vaktuà tvam arhasibahuläçvaù—Bahuläçva; uväca—said; kausambät—from Kusanagara; ca—and; kiyat—how much?; düram—far; sthale—place; kasmin—in what?; mahä-mune—O great sage; ramatértham—Räma-tértha; mahä-puëyam—great piety; mahyam—to me; vaktum—to speak; tvam—you; arhasi—desrve.
Bahuläçva said: How far, and in what direction from Kusanagara, is very sacred Räma-tértha? Please tell me.
Text 81
närada uväca
kausambäc ca tad éçänyäà
catur-yojanam eva hi
vayasyaà sükara-kñetrac
catur-yojanaà eva ca
näradaù—Närada; uväca—said; kausambät—from Kusanagara; ca—and;
tat—that; éçänyäm—north; catur-yojanam—four yojanas (32 miles); eva—indeed;
hi—indeed; vayasyam—northwest; sükara-kñetrat—from Koladvépa; ca—and; catur-
yojanam—four yojanas; eva—indeed; ca—and.Närada said: It is 32 miles north of Kusanagara and 32 miles northwest of Koladvépa.
Text 82
karëakñeträc ca ñaö-kroçair
nalakñeträc ca païcabhiù
ägneyyäà diçi räjendra
räma-térthaà vadanti hikarëakñeträt—from Kurukñetra; ca—and; ñaö—six; kroçaiù—kroças; nalakñeträt—from
Nalakñetra; ca—and; païcabhiù—with five; agneyyäm—in the southeast; diçi—direction; räjendra—O great king; rämatértham—Räma-tértha; vadanti—say; hi—indeed.
O great king, they say that Räma-tértha 12 miles southeast of Kurukñetra and 10 miles southeast of Nalakñetra.
Text 83
våddha-keçé-siddha-péöhad
bilvakeçavanät punaù
pürvasyäà ca tribhiù kroçai
rämatérthaà vidur budhäùvåddha-keçé-siddha-péöhat—from Våddha-keçé-siddha-péöha; bilvakeçavanät—from Bilvakeçavana; punaù—again; pürvasyäm—in the east; ca—and; tribhiù kroçaiù—with three kroças; rämatértham—Räma-tértha; viduù—know; budhäù—the wise;
The wise know that Räma-tértha is 6 miles east of Våddha-keçé-siddha-péöha and Bilvakeçavana.
Text 84
dåòhäçvo vaìga-räjo 'bhüt
kurüpaà lomaça-munià
dåñövä jahäsa satataà
taà çaçäpa mahä-muniùdåòhäçvaù—Dåòhäçva; vaìga-räjaù—the king of Bengal; abhüt—was; kurüpam—deformed; lomasa-munim—Lomaça Muni; dåñövä—seeing; jahäsa—laughed; satatam—always; tam—him;
çaçäpa—cursed; mahä-muniù—the great sage.
There was a king of Bengal named Dåòhäçva who always laughed at deformed Lomaça Muni. The great sage Lomaça cursed him:
Text 85
vikarälaù kroòa-mukho
'suro 'bhavan mahä-khalaù
itthaà sa muni-çäpena
kolaù kroda-mukho 'bhavatvikarälaù—horrible; kroòa-mukhaù—with the face of a pig; asuraù—demon; bhava—become; mahä-khalaù—a great demon; ittham—in this way; saù—he; muni-çäpena—by the sage's curse; kolaù—Kola; kroòa-mukhaù—with the face of a pig; abhavat—became.
"Now become a horrible demon with the face of a pig!" By the sage's curse the king became a pig-faced demon named Kola.
Text 86
baladeva-prahäreëa
tyaktvä svam äsuréà tanum
kolo näma mahä-daityaù
paraà kñetraà jagäma habaladeva—of Lord Balaräma; prahäreëa—by the blows; tyaktvä—abandoning; svam—his;
äsurém—demon; tanum—body; kolaù—Kola; näma—name; mahä-daityaù—the great demon; paraà kñetram—to the supreme abode; jagäma—went; ha—indeed.
Killed by Lord Baladeva, the great demon Kola gave up his demon body and went to the spiritual world.
Text 87
tato rämo mantribhiç ca
uddhavädibhir anvitaù
jahnu-térthaà jagämäçu
yatra dakñaù çruter abhüttataù—then; rämaù—Balaräma; mantribhiù—with advisors; ca—and; uddhava-ädibhiù—headed by Uddhava; anvitaù—with; jahnu-tértham—to Jahnu-tértha; jagäma—went; äçu—at once; yatra—where; dakñaù—expert; çruteù—in the Vedas; abhüt—was.
Then Lord Balaräma, accompanied by Uddhava and other advisers, at once went to Jahnu-tértha, where He became learned in the Vedas.
Text 88
gaìgä brähmaëa-mukhyasya
jähnavé yena kathyate
datvä dänaà dvijätibhya
uñu rätrau janaiù sahagaìgä—Ganges; brähmaëa-mukhyasya—of the best of brähmaëas; jähnavé—Jähnavé; yena—by whom; kathyate—is called; datvä—giving; dänam—charity; dvijätibhyaù—to the brähmaëas; uñuù—resided; rätrau—at night; janaiù—people; saha—with.
Jahnu is the great Brähmaëa after whom the Ganges is called Jähnavé. There Lord Balaräma gave chairty ot the brähmaëas and then stayed the night with His associates.
Text 89
tatas taà päçcime bhäge
päëòavänäm ati-priyam
ähära-sthänakaà präpya
rätrau väsaà cakära hatataù—then; tam—that; päçcime bhäge—in the west; päëòavänäm—to the Päëòavas; ati-priyam—very dear; ähära-sthänakam—Ähära-sthäna; präpya—attained; rätrau—at night; väsam—residence; cakära—made; ha—indeed.
Going west, He reached Ähära-sthäna, which is very dear to the Päëòavas, where He stayed the night.
Text 90
tatra dänaà dvijätibhyo
datvä sad-guëa-bhojanam
tato yojanaà ekaà ca
devaà mäëòuka-samjïakamtatra—there; dänam—charity; dvijätibhyaù—to the brähmaëas; datvä—giving; sad-guëa-bhojanam—delicious food; tataù—then; yojanaà ekam—one yojana; ca—and; devam—the Deity; maëòuka-samjïakam—named Maëòuka.
There He gave delicious foods in charity to the brähmaëas. Then He went eight miles away to the Deity named Mäëòuka.
Text 91
tapas taptaà mahat tena
cänte deva-kåpäptaye
tad-arthaà sva-samäjena
baladevo jagäma hatapas taptam—performed austerities;; mahat—great; tena—by Him; ca—and; ante—in the
end; deva—of the Diety; kåpä—mercy; äptaye—to attain; tad-artham—for that purpose;
sva-samäjena—with His group; baladevaù—Balaräma; jagäma—went; ha—indeed.
Then He performed great austerities to attain the mercy of that Deity. That is the reason Lord Balaräma went there with His associates.
Texts 92 and 93
tasya çiåñëä karaà datvä
varaà brühéty uväca ha
yadi prasanno bhagavän
anugrahyo 'smi vä yadisarvottamäà bhägavatéà
saàhitäà çuka-vaktrataù
nirgatäà dehi mäà svämin
kali-doña-haräà parämtasya—of Him; çiåñëä—head; karam—hands; datvä—placing; varam—benediction; brühé—please give; iti—thus; uväca—said; ha—indeed; yadi—if; prasannaù—pleased; bhagavän—the Lord; anugrahyaù—the object of mercy; asmi—I am; vä—or; yadi—if; sarva—of all; uttamäm—the best; bhägavatéà saàhitäm—Çré Bhägavaté-saàhitä; çuka-vaktrataù—from the mouth of Çukadeva Gosvämé; nirgatäm—come; dehi—please give; mäm—me;– svamin—O LOrd; kali—of Kali-yuga; doña—the faults; haräm—removing; paräm—transcendental.
Placing His His hand on Lord Balaräma's head, the Deity said: "Ask for a benedcition." Lord Balaräma said: ïIf the Lord is pleased wth Me, or if the Lord feels compassion on Me, then, O Lord, please give me the Bhägavaté-saàhitä, which has come from the mouth of Çukadeva Gosvämé, and which removes the evils of the age of Kali."
Text 94
çré-baladeva uväca
çrémad-bhägavataà divyaà
puräëaà vacanaà tadä
gauränvayasya sampräptir
bhaviñyati na saàçayaùçré-baladevaù—Lord Balaräma; uväca—said; çrémad-bhägavatam—Çrémad-Bhägavatam; divyam—transcendental; puräëam—Puräëa; vacanam—words; tadä—then; gaura-anvayasya—of Lord Gaura; sampräptiù—attainment; bhaviñyati—will be; na—no; saàçayaù—doubt;
Lord Balaräma said: The splendid Çrémad-Bhägavatam Puräëa predicts the appearance of Lord Gaura. Of this there is no doubt.
Text 95
rudradvépa-mähätmye garga-saàhitäyäm
tathä vä uttare dvare
kñetraà syän naila-lohitam
yatra säkñän mahä-devo
räjate nila-lohitaùrudradvépa-mähätmye—in the Rudradvépa-mähätmya; garga-saàhitäyäm—in the Garga-saàhitä; tathä—so; vä—or; uttare dvare—in the north; kñetram—a place; syät—is; naila-lohitam—Naila-lohita; yatra—where; säkñät—directly; mahä-devaù—Lord Çiva; räjate—shines; nila-lohitaù—name Néla-lohita.
In the Garga-saàhitä, Rudradvépa-mähätmya it is said: In the north is a holy place named Nailalohita-kñetra, where Lord Çiva is splendidly manifest as the deity Nélalohita.
Text 96
devatä munayaù sarve
tathä saptarñayaù pare
vasanti yatra vaideha
tathä sarve marud-gaëäùdevatäù—demigods; munayaù—sages; sarve—all; tathä—so; sapta—seven; åñayaù—sages;
pare—others; vasanti—reside; yatra—where; vaideha—O king of Videha; tathä—so; sarve—all; marud-gaëäù—Maruts.
O king of Videha, all the demigods, sages, saptarñis, and Maruts live there.
Text 97
néla-lohita-liìgaà tu
yatra sampüjya yatnataù
aiçvaryam atulaà lebhe
rävaëo loka-rävaëaùnéla-lohita-liìgam—the deity of Nélalohita; tu—indeed; yatra—where; sampüjya—worshiping; yatnataù—earnestly; aiçvaryam—opulence; atulam—peerless; lebhe—attained; rävaëaù—Rävaëa; loka—world; rävaëaù—cry.
In this place Rävaëa, who made the world cry, earnestly worshiped the liìga of Lord Nélalohita and thus attained peerless opulence.
Text 98
kailäsasyäpi yaträyäà
yat phalaà labhate nåpa
tasmäc chata-guëaà puëyaà
nila-lohita-darçanätkailäsasya—of Kailäsa; api—even; yaträyäm—on the journey; yat—which; phalam—fruit;
labhate—attains; nåpa—O king; tasmät—than that; çata—a hundred times; guëam—multiplied; puëyam—piety; nila-lohita-darçanät—by seeing Lord Nélalohita.By seeing the deity of Lord Nélalohita one attains piety a hundred times greater than what one atains by going on pilgrimage to Mount Kailäsa.