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Navadvipa and attained the treasure of bhakti. Now go out and preach the philosophy of suddha advaita. The time of My appearance on earth will come soon. At that time you will appear in the form of Sri Vallabha Bhatta. You will meet Me in Puri and then going to Vrndavana, you will perfect your sampradaya."

Nityananda Prabhu continued.

Jiva Gosvami! Sri Vallabha is now in Gokula. If you go there you will be able to see him.

Saying this Nityananda headed south and came to Para Danga on the bank of the Ganga.

Here he showed the place where the Rasa Mandal and Dhira Samira of Vraja were located.

"Oh Jiva, this is Vrndavana. One can see the Vrndavana pastimes here."

Upon hearing the word "Vrndavana", Jiva began trembling and tears flowed from his eyes.

"Gauranga and His devotees performed kirtan describing the Rasa Lila at this place. The place of the Rasa Lila in Vrndavana is situated here in Navadvipa. On the bank of the Ganga the fortunate can see that our Lord resides here eternally with the gopis. West of here see Sri Dhira Samira. In Vrndavana, it lies on the bank of the Yamuna, but here it lies on the bank of the Ganga. Actually what you see is not the bank of the Ganga, but that of the Yamuna, since in the western part of the Ganga flows the Yamuna. All the lila places of Vrndavana are situated within this place. Make no distinction between Vrndavana and Navadvipa, nor between Gauranga and Krsna."

In this way, Nityananda Raya went around, showing to Jiva Gosvami Vrndavana. Then heading some distance to the north, they spent the night in Rudradvipa.

Bhaktivinode, whose wealth is the lotus feet of Nitai and Jahnava, sings this glorification of Nadiya.

Chapter Sixteen

Vilvapaksa and Bharadvaja Tila.

All Glories to the wanderer of Nadiya's groves, Sri Gauracandra, All glories to the master of Ekacakra, Sri Nityananda, All glories to the master of Santipur, Advaita Isvara, All glories to Gadadhara of Ramacandra Pura. All glories to Gaura Bhumi, the essence of cintamani, Where Krsna wandered in Kali yuga.

The son of Padma, Sri Nityananda, crossing the Ganga, then going some distance, called out to the devotees.

See the attractive place called Vilvapaksa, commonly called Belapukuriya. In scripture, what is called Vilvavana is situated here in Navadvipa. At one time, some brahmanas, devotees of Siva, worshipped him by offering the leaves of his favorite tree, the vilva or bela tree, for a fortnight's duration. Siva was pleased with the brahmanas and gave them Krsna bhakti. Among those worshippers was Nimbaditya, who had been very attentive in the worship. Siva spoke to him.

"At the edge of this village is a sacred vilva forest. There the four Kumaras are in meditation. By their mercy you will receive transcendental knowledge. They are your gurus. Doing service to them, you will receive all that is of value."

Siva disappeared. Nimbaditya, after searching, found the place. On an attractive platform in the forest he sighted the four brothers, Sanaka, Sananda, Sanatana and Sanat Kumar, sitting there in Siva's abode, unseen to all others. They were young, naked, and noble in character. Nimbarka cried out in excitement, "Hare Krsna!"

At that sound, the Kumaras' meditation broke, they opened their eyes, and saw before them the figure of an ideal Vaisnava. Satisfied by this sight, one after another they embraced the brahmana.

"Who are you, why have you come here? We will certainly fulfill all your prayers."

Nimbarka paid his dandavats and introduced himself with humility. Sanat Kumar spoke with a smile.

"The Supreme Lord, all merciful, knowing that Kali yuga will be very troublesome, made the decision to preach bhakti. Empowering four men with devotion, he has sent them into the world to preach. Ramanuja, Madhva, Visnu Swami are three of these men. You are the fourth of these great devotees. Sri Laksmi accepted Ramanuja, Brahma accepted Madhva, Rudra accepted Visnu Swami and we, meeting you today, have the good fortune to teach you. This is our intention. Previously we were engaged in meditating on the Brahman, but by mercy that sinful act has gone away. Knowing that it is most essential to present pure bhakti, I have written one samhita, called the Sanat Kumara Samhita. You should receive initiation and follow its teachings."

Seeing there the mercy of guru the wise Nimbarka quickly took his bath in the Ganga and returned. Paying dandavatas, he said humbly, "Oh deliverer of the fallen, please deliver this low rascal."

The four brothers gave him the Radha Krsna Mantra and instructed him how to worship Radha and Krsna filled with sentiments of great love, called Bhava marga. At that place, with the mantra, he performed worship according to that samhita. Radha and Krsna showed themselves to him. Lighting up all directions, They spoke gently.

"You are very fortunate. You have done sadhana in Navadvipa which is dear to us. Here we take on one form, as the son of Saci."

At that moment the two became the one form of Gauranga. Nimbarka was trembling.

"Never have I seen or heard of such a remarkable form anywhere!"

Mahaprabhu said, "Please keep this form secret now. Just preach Krsna bhakti and the pastimes of Radha and Krsna, for I am very happy in these pastimes. When the form of Gauranga will appear, He will enjoy His educational pastimes. Just at that time you will take birth in Kashmir, and as a pandit out to defeat all opponents, you will tour India. You will be celebrated everywhere for your great learning, and will be called Kesava Kasmiri. While wandering in Navadvipa, you will come to Mayapur. The great learned men of Navadvipa, when they hear your name will flee. Intoxicated with scholastic studies, I will then take pleasure in defeating you. However, by the mercy of Sarasvati, you will realize My identity, give up your own pride, and take shelter of Me. At that time I will give you the gift of bhakti and will send you out to preach devotional service again. Thus you can satisfy Me by preaching the philosophy of Dvaita Advaita, keeping My identity secret.

"Later, when I begin the sankirtan movement, I myself will preach, using the essence of the philosophies of the four of you. From Madhva I will receive two items: his complete defeat of the mayavadi philosophy and his service to the murti of Krsna, accepting it as an eternal spiritual being. From Ramanuja I will accept two teaching: the concept of bhakti unpolluted by karma and jnana, and service to the devotees. From Visnu Swami's teachings I will accept two elements: the sentiment of exclusive dependence on Krsna and the path of raga bhakti. And from you I will receive two great principles: the necessity of taking shelter of Radha and the high esteem for the gopis' love of Krsna."

When Gauracandra disappeared, Nimbarka wept out of love. After worshipping the feet of his gurus, he departed elsewhere and started preaching Krsna bhakti.

Nityananda Prabhu and the devotees left Vilvapaksa and made their way to Bharadvaj Tila Village. Nityananda explained.

At this place the muni Bharadvaja came to see the Ganga Sagara. Here he worshipped Gauracandra, who then appeared to him.

"Your desire will be fulfilled. When I make My appearance, you will see Me."

The Lord disappeared and the muni fainted. After staying here some days, the muni departed to see other tirthas. The common people call this place Bharai Danga. The scriptures consider this a major tirtha.

While speaking thus, they returned to Mayapur. Isan Thakur welcomed them back. Nityananda Prabhu, in unprecedented prema, danced and sang among the devotees. That day, in the house of Jagannatha Misra, which is the best of all holy places, where Gauranga and the Holy Name appeared, the Lord's own mother fed the Vaisnavas. How to describe the bliss at that place? The sound of the kirtan resounded loudly.

Srila Bhaktivinode Thakur, whose hope is the shade of the feet of Nitai and Jahnava, sings these pastimes of Navadvipa.

Chapter Seventeen

Question and Answer.

Glory to Gauranga and Nityananda, Glory to Advaita and Gadadhara, incarnate bliss who is relishing prema, Glory to Srivas and the devotees, and to Navadvipa Dhama, Glory to nama kirtana, the residence of prema.

Nityananda Prabhu was sitting in the yard of Srivas, with tears streaming from his eyes from love of Gauranga. From all directions the saintly Vaisnavas came, overcome by that inundation of love. Jiva Gosvami became mad as he began experiencing the love of Radha and Krsna. Paying dandavats to Nityananda's lotus feet at that place, his throat was choked up in ecstasy.

Very carefully, Nityananda Prabhu posed the question to him. "After a few days you will go to Vrndavan?"

Jiva answered, "The order of the Lord is supreme. Accepting that order, I cannot but go to Vrndavana. But I have a few things to ask. For the benefit of your servant, please answer, oh Lord. You say that Navadvipa and Vrndavana are non-different. If that is so, why should one make the effort to go to Vrndavana at all?"

Nityananda Prabhu answered.

This is a deep topic, so hear carefully. But as long as the Lord's visible pastimes are present on earth, see that the materialists do not know of this.

Navadvipa and Vrndavana are one principle, neither one less or greater than the other. Vrndavana is the receptacle of rasa, the goal of the living entities, but one who is not qualified cannot receive that nectar. Therefore, by mercy, that same Dhama has become Navadvipa, where the living entities can attain qualification for that nectar. In other words, Radha and Krsna pastimes are the highest of all pleasure for the living entities, but immediately one has no right to it. Only after many lives of austerity does one reach the stage of knowledge. When knowledge matures one enquires after this rasa. But as there are many obstacles at all times, to obtain the great treasure of this nectar is very rare indeed. Therefore, anyone and everyone who goes to Vrndavana does not get that rasa. Rather, because of offenses, that sweet nectar turns sour.

Furthermore, because during terrible Kali yuga offenses are continuous, because the body is short-lived, and because the troubles are many, even if one wants the Vrndavana rasa, it is not attainable. Therefore, the only method of getting that rasa is to get the mercy of Krsna.

Radha and Krsna have given that mercy by appearing along with Vrndavana in the single form of Gaura Hari in Navadvipa. In that form He has given the process for qualifying for that rasa. Even the initial presence of many offenses does not bar one from attaining quickly the goal of prema, by taking to the worship of Gauranga.

Therefore, if one takes residence in Navadvipa and takes shelter of the Name, the offenses will cease and the qualification for the rasa will come. Quickly love of Krsna will shine and topics of Radha and Krsna will prevail. In this way the living entity, by earning the mercy of Gauranga, obtains entrance into the holy land of Vrndavana, land of the nectarean pastimes of Radha and Krsna.

As this is a confidential topic, do not discuss it openly. Actually, there is absolutely no difference between Navadvipa and Vrndavana. As you have the qualification to take shelter of the place where the Radha Krsna rasa is fully manifested, you should now take shelter of Vrndavana. In the strict sense, there is no need to go to Vraja Dhama, for upon qualification, that Vraja Dhama appears right here in Navadvipa Dhama. Only for other purposes should you now go to Vraja. It is always necessary for the living entities to take shelter of Navadvipa in order to obtain qualification for the rasa of Vraja. Only when one attains that appreciation of the Vraja rasa should one go and live in Vrndavana, where one develops his full happiness of the rasas. When you get the mercy of Navadvipa, easily you attain Vrndavana.

Hearing the conclusions of the Lord, Jiva Gosvami in ecstatic bliss caught the lotus feet of Sri Nityananda.

"I have one more question, so please listen. Many people live in Navadvipa but why do they still not get Krsna bhakti? If they are staying in this Dhama, place of purification, how is it that offenses remain in them? This has been disturbing me. How will you resolve this doubt, my Lord, who are the abode of the universe, the eternal Supreme Personality of Godhead?"

Srila Bhaktivinode Thakur, whose hope is the shade of the lotus feet of Nitai and Jahnava, speaks thus, low and worthless though he be.

Chapter Eighteen

Answer and Vrndavana Journey.

All glories to Sri Gauranga, son of Saci, All glories to the son of Padmavati, life of Jahnava, All glories to the husband of Sita, and to Gadadhara, All glories to Srivas and all the devotees.

In answer to Sri Jiva's question, Nityananda Raya spoke profoundly to the assembled devotees.

Listen oh Jiva. Both Vrndavana and Navadvipa are the shelter of countless blissful devotees. Purified living entities, having crossed over material nature, live there as associates of Krsna. That Dhama is eternal, non-material, and fully conscious, completely opposite to the material world. You should know that the houses, doors, the rivers and streams, the forests and courtyards, are all completely spiritual and intensely attractive. That is a blissful place, transcendental to material nature, resting on Krsna's inconceivable and supremely magnanimous sandhini energy.

By that energy that Dhama has descended here in Nadiya, for the greatest desire of Krsna is the deliverance of the living entities. Since no material thing or person is ever situated in the Dhama, a film of dull matter has been spread over this Dhama to keep it covered from the materialist. The people who have no relationship with Krsna Caitanya simply live on top of that covering, blind to the real truth. Though one is thinking, "I am in Navadvipa," Praudha Maya happily keeps the Dhama far away from that person. But if by some great fortune one receives association of a devotee, that relationship (Sambandha) with Sri Caitanya will come to him.

This topic of relationship is a deep thing, oh son of Vallabha, a treasure that the bound living entity cannot understand easily. Even if one calls out the name of Caitanya with seeming affection, if that relationship is not there, one simply remains in the material realm. Such a person resides on top of that illusory covering of the Dhama and never attains pure bhakti. This person is the pretender, the deceitful, who has no humility and is full of pride, who thinks himself fully qualified.

But by the great mercy of the devotees, even such a person can give up his pride and perform devotional activities. One should think himself lower than a blade of grass, be more tolerant than a tree, not ask for respect for himself, and considerately respect all others. When one is endowed with these four qualities and sings the glories of the Lord, Sri Caitanya comes into that person's heart and establishes the relationship.

Now, with Krsna there are five relationships: santa, dasya, sakhya, vatsalya and madhurya. By first doing service in santa and dasya attitude to Gauranga the devotee attains worship of Krsna in the other rasas. That perfected position attained through one's particular relationship with the Lord becomes the predominating mood in his worship.

Whoever makes a distinction between Gauranga and Krsna is worthless and vile, and he will never attain a relationship with Krsna. But, on the other hand, whoever possesses the qualities beginning with humility and takes the association of devotees, will first worship Gauranga in dasya or servitude relationship. This dasya worship of Gauranga gradually becomes perfected. It is that mood that the devotees call Sri Caitanya "Mahaprabhu". After this if one develops to the standard of love of God in the Vrndavana mood, the form of Gaura in one's worship becomes that of Radha and Krsna. Radha and Krsna, becoming one, have descended in the form of Gauranga Raya, and therefore the full pastimes of the divine couple are present in that form. Thus, after the dasya relation reaches maturity in the heart of the living entity and the Vrndavana rasa naturally develops in his heart, the form of Gaura Hari of Navadvipa becomes Radha and Krsna in Vrndavana, and the nectar of their eternal lila inundates the devotee. This is how the devotee reaches Radha and Krsna in Vrndavana.

The materialist, blind to spiritual life, cannot see the deep relation between Navadvipa and Vraja, which are one and the same but are simultaneously distinct entities. This very relationship has its roots in the deep relationship of Gaura and Krsna, who are also one and simultaneously distinct. When one acquires a taste for that madhurya rasa, then the form of Gaura Hari becomes that of Radha and Krsna. Very soon, Rupa and Sanatana will teach you all these truths, oh son of Vallabha. Now the Lord Himself has given to you the right to enter into Vrndavana. Jiva Gosvami, do not delay any longer in going there."

Saying this, the all merciful Nityananda Prabhu put his feet upon Jiva's head, and instigated within him spiritual power. At that instant Jiva Gosvami, experiencing great ecstatic love of God, swooned, and remained unconscious for some time at Nityananda Prabhu's feet. There, in Srivasa's yard, the ecstatic symptoms of love manifested themselves on his body. Crying, he spoke.

"How unfortunate am I, that I did not see with my own eyes the Lord's pastimes in Navadvipa. Gaura Hari performed His pastimes to free the souls bound in the material world, but as I did not see those activities, my days simply pass uselessly."

Hearing that Sri Jiva would be going to Vrndavana, many devotees came to Srivasa's yard. The elders among them gave their blessings, and the younger begged his mercy. Folding his hands Sri Jiva then spoke.

"Please excuse all of my offenses. You are all the servants of Sri Caitanya and the gurus of the world. Oh desire trees, give mercy to this insignificant living entity. Let the attraction of my mind reside in Lord Caitanya, let Nityananda Prabhu be my goal birth after birth! Ignorant, a mere child, I have given up my home, but you are my friends, taking care of my life. Without the mercy of Vaisnavas one cannot attain Krsna. Therefore, brothers, give me the dust from your feet."

Having said this, praising and bowing down to all, with the consent of Nityananda Prabhu he went to the house of Jagannatha Misra. At the feet of Saci, his mind agitated by spiritual emotions, he received the order to go to Vrndavana. Giving to him the dust from her lotus feet and all blessings she bid him well on his journey.

Weeping and weeping, Jiva crossed the Ganga. Crying the name of Gauranga, he went out, knowing the order was supreme. Then, reaching the edge of Navadvipa, he crossed the boundary. Leaving the Dhama, he paid his dandavats and headed for Vrndavana. At that moment Vraja Dhama, the Yamuna, his brothers Rupa and Sanatana, awoke in his heart.

One night along the way, he had a dream.

Gauranga said, "Go to Mathura. You and your brothers Rupa and Sanatana, who are all very dear to Me, together manifest the scriptures of devotional service. Dedicate your life to My service, and see at all times My pastimes of Vraja."

Awaking from his dream, Jiva was in great bliss and rushed quickly to Vrndavana. The activity that Jiva Gosvami accomplished there is impossible to describe. Later one fortunate man will describe all this, and the devotees, hearing, will be in great bliss. The worthless, unfit Bhaktivinode, has made this description of travelling in the Dhama.

I make one request at the feet of the Vaisnavas. Let my relationship with Gaura be sealed. Along with that relationship, let me reside in Navadvipa for a long time. That is my wish. I am a worm in the hole of materialism, extremely evil in conduct, devoid of devotion, filled with lust, and insane with anger. How else can such an evil person as I, the servant of maya, attain the relationship with Gauranga?

Oh Navadvipa Dhama, give me mercy and appear in my heart. Then I can escape. Oh Praudha Maya, protecting goddess, you are genuine mercy, you are the only hope to cross over the troubles arising from ignorance. Vrddha Siva, protector of the Dhama, be merciful, let the transcendental Dhama be revealed to my eyes.

Oh inhabitants of the Dhama, all the devotees of Gauranga, put your feet upon my head, rascal that I am. Everyone, hear this prayer of mine, so that I will quickly attain the feet of Sri Caitanya.

Though I am very low, taking the order of Sri Nityananda and Jahnava I have here described Navadvipa Dhama. It is a fact that this book is filled with the names of Gauranga, Nityananda and Navadvipa Dhama. On that basis, this work is a supreme deliverer, and I cannot be held guilty, though there be many faults in the writing. Devotees: In reading this work take out the valuable fruit that will enhance your parikrama. If one reads such a work while doing parikrama, the fruits increase a hundred fold. That is the verdict of scripture.

Thus has Bhaktivinode Thakur, vile, low and worthless, whose aspiration is the shade of the lotus feet of Sri Nitai and Jahnava, sung this glorification of Nadiya.

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