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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Navadvipa Dhaam Mahatmya > Pramana Khanda With Sanskrit > Chapter-I

Chapter One

 

Text 1

 

 

     harih om. atha yad idam asmin brahmapure daharam pundarikam veshma

daharo 'sminn antarakashas tasmin yad-antas tad anveshtavyam tad vava vijijnasitavyam iti.

 

     harih—Hari; om—Om; atha—now; yad—what; idam—this; asmin—in this; brahmapure—spiritual city; daharam—the heart;  veshma—abode; daharo—heart; asmin—in this; antarakashas—place within; tasmin—in that; yad-antas—in that; tad—that; anveshtavyam—should be sought; tad—that; vijijnasitavyam—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

 

 

     tam ced bruyur yad idam asmin brahmapure daharam pundarikam veshma

daharo 'sminn antarakashah kim tad atra vidyate yad anveshtavyam yad vava vijijnasitavyam iti.

 

     tam—that; ced—if; bruyur—they say; yad—what; idam—this; asmin—in this;

brahmapure—spiritual city; daharam—the heart;  veshma—abode; daharo—heart; asmin—in this; antarakashah—internal sky; kim—what?; tad—that; atra—here; vidyate—is; yad—what; 

anveshtavyam—should be sought; yad—what; vava vijijnasitavyam—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

 

 

     bruyad yavan va ayam akashas tavan esho 'ntar hridaya akasha ubhe asmin dyav-aprithivi antar va samahite ubhav agnish ca vayush ca surya-candra-samav ubhau vidyun-nakshatrani yac casyehasti yac ca nasti sarvam tad asmin samahitam iti.

 

     bruyad—may say; yavan—when; vai—indeed; ayam—this; akashas—sky; tavat—then;

esho—He; antar—within;  akashas—sky; ubhe—both; asmin—in this; dyav—heaven; aprithivi—and earth; antar—in; eva—indeed; samahite—assembled; ubhau—both; agnish—fire; ca—and; vayush—air; ca—and; surya—sun; candra—and moon; samau—equal; ubhau—both; vidyut—lightning; nakshatrani—and stars; yat—which; ca—and; asya—of that; iha—here; asti—is; yat—what; na—not; asti—is; sarvam—everything; tad—that; asmin—in this; samahitam—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

 

 

     tam ced bruyur asmimsh ced idam brahmapure sarvam tad asmin samahitam sarvani ca bhutani sarve ca kama yadaitaj jarav apnoti pradhvamsate va kim tato 'tishishyata iti.

 

     tam—this; cet—if; bruyuh—they say; cet—if; idam—this; brahmapure—in Brahmapura; sarvam—everything; tat—that; asmin—in this; samahitam—is assembled; sarvani—all; ca—also; yada—when; etat—this; jarau—old age; apnoti—attains; pradhvamsate—is destroyed; va—or; kim—what?; tatah—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 bruyann asya jarayaitaj jiryati na vadhenasya hanyata etat satyam brahma-puram asmin kamah samahita esha atmapahata-papma vijaro vimrityur vishoko vijighatso 'pipasah satya-kamah

satya-sankalpo yatha hy eveha praja anvavishanti yathanushasanam yam yam antam abhikama bhavanti yam janapadam yam kshetra-bhagam tam tam evopajivanti.

 

     sah—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; kamah—desires; samahitah—assembled; eshah—this; atma—soul; apahata—destroyed; papma—sin; vijarah—free from old age; vimrityuh—free from death; visokah—free from lamentation; vijighatsah—free from hunger; apipasah—free from thirst; satya—spiritual; kamah—with desires; satya—spiritual; sankalpah—thoughts; yatha—people; anvavisanti—follow; yatha—as; anusasanam—instruction; yam—which; yam—which; antam—end; abhimamah—desiring; bhavanti—are; yam—which; janapadam—people; yam—which; kshetra—of the place; bhagam—part; tam—that; tam—that; eva—certainly; upajivanti—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 lokah kshiyate evam evamutra punya-jito lokah kshiyate tad ya ihatmanam ananuvidya vrajanty etamsh ca satyam kamams tesham sarveshu lokeshv akama-caro bhavaty atha ya ihatmanam anuvidya vrajanty etamsh ca satyam kamams tesham sarveshu

lokeshu kama-caro bhavati.

 

     tat—that; yatha—just as; iha—here; karma—by work; jitah—obtained; lokah—benefit; kshiyate—is destroyed; evam—in the same way; eva—certainly; amutra—in the next life; punya—by pious deeds; jitah—obtained; lokah—benefit; kshiyante—is destroyed; tat—that; yah—who; atmanam—the soul; ananuvidya—not understanding; vrajanti—attain; etan—these; ca—also; satyam—spiritual; kaman—desires; tesham—of them; sarveshu—in all; lokeshu—the worlds; akama-carah—not obtained the desire; bhavati—is; atha—then; yah—one who; iha—in this world; atmanam—the soul; anuvidya—understanding; vrajanti—attain; etan—these; ca—also; satyam—spiritual; kaman—desires; tesham—of them; sarveshu—in all; lokeshu—the worlds; kama-carah—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 pitriloka-kamo bhavati sankalpad evasya pitarah samuttishthanti tena pitrilokena sampanno mahiyate

.

     sah—he; yadi—if; pitriloka—Pitriloka; kamah—desiring; bhavati—becomes; sankalpat—by desire; eva—certainly; asya—of him; pitarah—the pitas; samuttishthanti—arise; tena—by this;

pitrilokena—by Pitriloka; sampannah—attained; mahiyate—becomes happy.

 

 

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

 

 

Text 8

 

 

     sa yadi matriloka-kamo bhavati sankalpad evasya matarah samuttishthanti tena matrilokena sampanno mahiyate.

 

     sah—he; yadi—if; matriloka—Matriloka; kamah—desiring; bhavati—becomes; sankalpat—by desire; eva—certainly; asya—of him; matarah—the matas; samuttishthanti—arise; tena—by this; matrilokena—by Matriloka; sampannah—attained; mahiyate—becomes happy.

 

 

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

 

 

Text 9

 

 

     sa yadi bhratriloka-kamo bhavati sankalpad evasya bhratarah samuttishthanti tena bhratrilokena sampanno mahiyate

.

     sah—he; yadi—if; bhratriloka—Bhratriloka; kamah—desiring; bhavati—becomes; sankalpat—by desire; eva—certainly; asya—of him; bhratarah—the bhratas; samuttishthanti—arise; tena—by this; bhratrilokena—by Bhratriloka; sampannah—attained; mahiyate—becomes happy.

 

 

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

 

 

Text 10

 

 

     sa yadi svashriloka-kamo bhavati sankalpad evasya svasarah samuttishthanti tena svashrilokena sampanno mahiyate.

 

     sah—he; yadi—if; svashriloka—Svashriloka; kamah—desiring; bhavati—becomes; sankalpat—by desire; eva—certainly; asya—of him; svasarah—the svasas; samuttishthanti—arise; tena—by this; svashrilokena—by Svashriloka; sampannah—attained; mahiyate—becomes happy.

 

 

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

 

 

Text 11

 

 

     sa yadi sakhiloka-kamo bhavati sankalpad evasya sakhayah samuttishthanti tena sakhilokena sampanno mahiyate.

 

     sah—he; yadi—if; sakhiloka—Sakhiloka; kamah—desiring; bhavati—becomes; sankalpat—by desire; eva—certainly; asya—of him; sakhayah—sakhis; samuttishthanti—arise; tena—by this; sakhilokena—by Sakhiloka; sampannah—attained; mahiyate—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 gandhamalyaloka-kamo bhavati sankalpad evasya gandhamalye samuttishthanti tena gandhamalyalokena sampanno mahiyate.

 

     sah—he; yadi—if; gandhamalyaloka—Gandhamalyaloka; kamah—desiring; bhavati—becomes; sankalpat—by desire; eva—certainly; asya—of him; gandhamalye—the gandhamalyas; samuttishthanti—arise; tena—by this; gandhamalyalokena—by Gandhamalyaloka; sampannah—attained; mahiyate—becomes happy.

 

 

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

 

 

Text 13

 

 

     sa yady annapanaloka-kamo bhavati sankalpad evasyannapane samuttishthanti tena annapanalokena sampanno mahiyate.

 

     sah—he; yadi—if; annapanaloka—Annapanaloka; kamah—desiring; bhavati—becomes; sankalpat—by desire; eva—certainly; asya—of him; annapane—the annapanas; samuttishthanti—arise; tena—by this; annapanalokena—by Annapanaloka; sampannah—

attained; mahiyate—becomes happy.

 

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

 

 

Text 14

 

 

     sa yadi gitavaditraloka-kamo bhavati sankalpad evasya gitavaditre samuttishthanti tena gitavaditralokena sampanno mahiyate.

 

     sah—he; yadi—if; gitavaditraloka—Gitavaditraloka; kamah—desiring; bhavati—becomes; sankalpat—by desire; eva—certainly; asya—of him; gitavaditre—the gitavaditras; samuttishthanti—arise; tena—by this; gitavaditralokena—by Gitavaditraloka; sampannah—attained; mahiyate—becomes happy.

 

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

 

 

Text 15

 

 

     sa yadi striloka-kamo bhavati sankalpad evasya striyah samuttishthanti tena strilokena sampanno mahiyate.

 

     sah—he; yadi—if; striloka—Striloka; kamah—desiring; bhavati—becomes; sankalpat—by desire; eva—certainly; asya—of him; striyah—the stris; samuttishthanti—arise; tena—by this;

strilokena—by Striloka; sampannah—attained; mahiyate—becomes happy.

 

 

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

 

 

Text 16

 

 

     yam yam antam abhikamo bhavati yam kamayate so 'sya sankalpad eva samutishthati tena sampanno mahiyate.

 

     yam yam—whatever; antam—end; abhikamah—desireous; bhavati—becomes; yam—what; kamayate—desires; sah—he; sankalpat—from the desire; eva—certainly; samuttishthati—

arises; tena—by that; sampannah—attained; mahiyate—becomes happy.

 

 

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

 

 

Text 17

 

 

     te ime satyah kama anritapidhanas tesham satyanam satam anritam apidhanam yo yo hy asyetah praiti na tam iha darshanaya labhate.

 

     te ime—these; satyah—real; kamah—desires; anrta—by the false; apidhanah—covered; tesham—of them; satyanam—of the real; satam—being; anrtam—false; apidhanam—covering; yah yah—whoever; hi—indeed; asya—of him; itah—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 casyeha jiva ye ca preta yac canyad icchan na labhate sarvam tad atra gatva vindate 'tra hy asyaite satyah kama anrtapidhanas tad yathapi hiranya-nidhim nihitam akshetrajna upary

upari sancaranto na vindeyur evam evemah sarvah prajna ahar ahar gacchanty atra etam brahmalokam na vindanty anritena hi pratyudhah.

 

     atha—then; ye—those who; ca—also; asya—of that; iha—here; jivah—individual spirit souls; ye—who; ca—and; pretah—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; gatva—having gone; vindate—finds; atra—here; hi—indeed; asya—of him; ete—they; satyah—real; kamah—desires; anrta—by falsehood; apidhanah—covered; tat—that; yatha-api—although; hiranya—of gold; nidhim—a treasure; nihitam—placed; akshetra-jnah-not knowing the place; upari—over; upari—and over; sancarantah—going; na—do not; vindeyuh—find; evam—in this way; eva—certainly; imah—these; sarvah—all; prajah—persons; ahah—day; ahah—after day; gacchanti—go; atra—here; etam—this; brahmalokam—spiritual world; na—not; vindati—find; anrtena—by falsehood; hi—indeed; pratyudhah—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 esha atma hridi tasyaitad eva niruktam hridy ayam iti tasmad dhridayam ahar ahar va evamvit svargam lokam eti.

 

     sah—He; eva—certainly; eshah—He; atma—the Supreme Person; hridi—in the heart; tasya—of Him; etat—this; eva—certainly; niruktam—definition; hridi—in the heart; ayam—He; iti—thus; tasmat—from this; hridayam—Hrdaya; ahah—day; ahah—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 Hridayam, which means "The person (ayam) in the heart (hrid)". A person constantly aware of the Lord's presence in his heart attains the spiritual world.

 

 

Text 20

 

 

     atha ya esha samprasado 'smac charirat samutthaya param jyotir upasampadya svena rupenabhinishpadyata esha atmati hovacaitad amritam abhayam etad brahmeti tasya ha va etasya

brahmano nama satyam iti.

 

     atha—then; yah—who; eshah—he; samprasadah—the soul; asmat—from this; sarirat—body; samutthaya—rising; param jyotih—the effulgent spiritual realm; upasampadya—attaining; svena—with his own; rupena—form; abhinispadyate—is manifested; eshah—eh; atma—the soul; iti—thus; ha—indeed; uvaca—said; etat—this; amritam—immortal; abhayam—fearless; etat—this; brahma—spirit; iti—thus; tasya—of him; ha—indeed; vai—

certainly; etasya—of him; brahmanah—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

 

 

     tani ha va etani triny aksharani satiyam iti tad yat sat tad amritam atha yad dhi tan martyam atha yady antenobhe yacchati yad anenobhe yacchati tasmad yam ahar ahar va evamvit svargam

lokam eti.

 

     tani—these; ha—indeed; vai—certainly; etani—these; trini—three; aksharani—syllables; sat—"sat"; i—"i"; yam—and "yam"; iti—thus; tat—that; yat—which; sat—"sat"; tat—that;

amritam—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; tasmat—from that; yam—which;  ahah—day; ahah—after day; vai—certainly; evam—in this way; vit—undertanding; svargam 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 atma sa setur vidhritir esham lokanam asambhedaya naityam setum aho-ratre tarato na jara na mrityur na shoko na sukritam na dushkritam. sarve papmano 'to nivartante 'pahata-papma

hy esha brahmalokas tasmad va etam setum tirtvandhah sann anandho bhavati viddhah sann aviddho bhavaty upatapi sann anupatapi bhavati tasmad va etam setum tirtvapi naktam ahar

evabhinishpadyate sakrid vibhato hy evaisha brahmalokah.

 

     atha—then; yah—who; atma—the Supreme Personality of Godhead; sah—He; setuh—the boundary; vidhrtih—the controller; esham—of these; lokanam—worlds; asambhedaya—for dividing; naityam—the eternal; setum—boundary; ahah—old age; na—not; mrityuh—death; na—not; sokam—lamentation; na—not; sukritam—pious deeds; na—not; duskritam—sins; sarve—all; papmanah—sins; atah—from that; nivartante—turn; apahata—destroyed; papma—sins; hi—indeed; eshah—this; brahmalokah—spiritual world; tasmat—from this; vai—indeed; etam—this; setum—boundary; tirtva—crossing; andhah—a blind person; san—being; anandhah—not blind; bhavati—becomes; viddhah—a wounded person; upatapi—one burning in pain; san—being; anupatapi—not burning; bhavati—becomes; tasmat—from this; vai—certainly; etam—this; setum—boundary; tirtva—crossing; api—also; naktam—night; ahah—and day; eva—certainly; abhinispadyate—is manifested; sakrit—at once; vibhatah—manifested; hi—indeed; eva—certainly; eshah—this; brahmalokah—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 evaitam brahmalokam brahmacaryenanuvindanti tesham evaisha brahmaloke tesham sarveshu lokeshu kamacaro bhavati.

 

     tat—then; yah—which; eva—certainly; etam—this; brahmalokam—spiritual world; brahmacaryena—by celibacy; anuvindanti—they find; tesham—of them; eva—certainly; eshah—

this; brahmalokah—spiritual world; tesham—of them; sarveshu—in all; lokeshu—realm; kamacarah—fulfilling desire; bhavati—is.

 

 

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

 

 

Text 24

 

 

     atha yad yajna ity acakshate brahmacaryam eva tad brahmacaryena hy eva yo jnata tam vindate 'tha yad ishtam ity acakshate brahmacaryam eva tad brahmacaryena hy eveshtvatmanam

anuvindate.

 

     atha—now; yat—what; yajnah—sacrifice; iti—thus; acakshate—call; brahmacaryam—celibacy; eva—certainly; tat—that; brahmacaryena—by celibacy; hi—indeed; eva—certainly;

yah—who; jnata—the knower; tam—Him; vindate—finds; atha—then; yat—what; istam—worship; iti—thus; acakshate—they call; brahmacaryam—celibacy; eva—certainly; tat—therefore; bramahcaryena—with celibacy; hi—indeed; eva—certainly; istva—worshipping; atmanam—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-trayanam ity acakshate brahmacaryam eva tad brahmacaryena hi eva sata atmanas tranam vindate 'tha yan maunam ity acakshate brahmacaryam eva tad brahmacaryena hy evatmanam anuvidya manute.

 

     atha—then; yat—what; sat—of the self; trayanam—protection; iti—thus; acakshate—they call; brahmacaryam—celibacy; eva—certainly; tat—that; brahmacaryena—with celibacy; hi—indeed; eva—certainly; satah—of the eternal; atmanah—soul; tranam—protection; vindate—finds; atha—then; yat—what; maunam—silence; iti—thus; acakshate—they call; brahmacaryam—celibacy; eva—certainly; tat—that; brahmacaryena—with celibacy; i—indeed; eva—certainly; atmanam—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 anashakayanam ity acakshate brahmacaryam eva tad esha hy atma na nashyati yam brahmacaryenanuvindate 'tha yad aranyayanam ity acakshate brahmacaryam eva tad arhash ca ha vai nyash carnavau brahmaloke tritiyasyamitau divi tadairamadiyam saras tad ashvatthah somasavanas tad aparajita pur brahmanah prabhu-vimitam hiranmayam

 

     atha—now; yad—what; anashakayanam—deathlessness; iti—thus; acakshate—sees; brahmacaryam—celibacy; eva—indeed; tad—that; esha—that; hi—indeed; atma—the soul; na—not; nashyati—perishes; yam—which; brahmacaryena—by celibacy; anuvindate—finds; atha—now; yad—what; aranyayanam—going to the forest; iti—thus; acakshate—sees; brahmacaryam—celibacy; eva—certainly; tad—that; arash—Ara; ca—and; ha—indeed; vai—indeed; nyashNya; c—and; aarnavau—two oceans; brahmaloke—in Brahmaloka; tritiyasya—of the third; amitau—unmeasured; divi—in heaven; tad—then; airamadiyam—Airamadiya; 

saras—lake; tad—then; ashvatthahthe ashvattha tree; somasavanas—Somavasana; tad—then;

aparajita—Aparajita; pur—city; brahmanah—ofBrahma; prabhu-vimitam—very powerful; hiranmayam—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" (aranyayanam) is actually celibacy, for by celibacy one attains the third realm of Brahman, where are the two oceans Ara and Nya, the Airamadiya Lake, the Somavasana ashvattha tree, the city Aparajita, and the opulent abode of Brahma.

 

 

Text 27

 

 

     tad ya evaitav aram ca nyash carnavau brahmaloke brahmacaryenanuvindanti tesham evaisha brahmalokas tesham sarveshu lokeshu kamacaro bhavati

 

      tad—that; ye—who; eva—indeed; etau—theses; aram—Ara; ca—and; nyash—Nya; ca—and; arnavau—two oceans; brahmaloke—in Brahmaloka;  brahmacaryena—by celibacy; anuvindanti—find; tesham—of them; eva—indeed; esha—this; brahmalokas—Brahmaloka; tesham—of them; sarveshu—in al; kama—desires; caro—going; bhavati—is.

 

 

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

 

 

Text 28

 

 

     ya esho 'ntar aditye hiranmayah purusho drishyate hiranya-shmashrur hiranya-kesha apranakhat sarva eva suvarnah.

 

     yah—who; esho—He; antar—within; aditye—the sun; hiranmayah—golden; purusho—person; drishyate—is seen; hiranya—golden; shmashrur—beard; hiranya—golden; kesha—hair;

apranakhat—to His fingernails and toenails; sarvah—all; eva—indeed; suvarnah—golden.

 

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

 

 

 

Text 29

 

 

     tasya yatha kapyasam pundarikam evam akshini tasyoditi nama sa esha sarvebhyah papmabhya udita udeti ha vai sarvebhyah papmabhyo ya evam veda.

 

     tasya—of Hi,; yatha—as; kapyasam—golden; pundarikam—lotus; evam—so; akshini—eyes;

tasya—of Him; uditi—Uditi; nama—name; sah eshas—He; sarvebhyah—from all; papmabhyas—sins; uditah—risen; udeti—rises; ha—indeed; vai—indeed; sarvebhyah—from all; papmabhyo—sins; evam—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

 

 

mundake kathitam yat tu

     brahma-dhama hiranmayam

mayapuram gatam tad dhi

     yoga-pitham su-nirmalam

 

     mundake—in the Mundaka Upanishad; kathitam—said; yat—what; tu—indeed; brahma—spiritual; dhama—abode; hiranmayam—golden; mayapuram—Mayapura; gatam—gone; tad—that; hi—certainly; yoga-pitham—spiritual place; su-nirmalam—splendid and pure.

 

 

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

 

 

Text 31

 

 

hiranmaye pare koshe

     virajam brahma nishkalam

tac chubhram jyotisham jyotis

     tad yad atma-vido viduh

 

     hiranmaye—golden; pare—spiritual; koshe—realm; virajam—free from matter; brahma—spiritual; nishkalam—pure; tat—that; chubhram—splendid; jyotisham—of splendors; jyotis—the splendor; tad—that; yad—what; atma—of the self; vido—the knowers; viduh—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 paramam brahma-dhama

     yatra vishvam nihitam bhati shubhram

upasate purusham ye hy akamas

     te shukram etad ativartanti dhirah

 

     sas—this; eva—indeed; etat—this; paramam—supreme; brahma—spiritual; dhama—abode; yatra—where; vishvam—the universe; nihitam—placed; bhati—shines; shubhram—splendid; upasate—worships; purusham—the Supreme Person; ye—who; hi—indeed; akamas—without desire; te—they; shukram—splendid; etad—this; ativartanti—cross beyond; dhirah—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

 

 

caitanyopanishad-vakyam

     shrinu sadho prayatnatah

navadvipasya mahatmyam

     yena sakshat samiritam

 

     chaitanya-upanishad—of the Chaitanya Upanishad; vakyam—the statement; shrinu—please hear; sadho—O saintly one; prayatnatah—with care; navadvipasya—of Navadvipa; mahatmyam—the glory; yena—by which; sakshat—directly; samiritam—is said.

 

 

     O saintly reader, please attentively hear the following words of Chaitanya Upanishad, which directly describe the glories of Navadvipa.

 

 

Text 34

 

 

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

 

     sas—he; tatha—in that way; bhutva—becoming; bhuyas—again; enam—him; upasadya—pproaching; aha—said; bhagavan—O lord; kalau—in Kali-yuga; katham—how?; mucyerann—may be delivered; iti—thus; ko—who?; va—or; devata—Deity; ko—what?; va—or; mantro—mantra. bruhi—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 hovaca rahasyam te vadishyami. jahnavi-tire navadvipe golokakhye dhamni govindo dvi-bhujo gaurah. sarvatma maha-yogi tri-gunatitah sattva-rupo bhaktim loke kashyatiti. tad ete

shloka bhavanti.

 

     sas—he; ha—indeed; uvaca—said; rahasyam—a secret; te—to you; vadishyami—I will tell;

jahnavi—of the Yamuna; tire—on the shore; navadvipe dhamni—in the abode of Navadvipa;

govindo—Krishna; dvi-bhujo—with two arms; gaurah—Gaura; sarva-atma—the Supersoul; maha-yogi—in the form of a great devotee; tri-guna—the three modes of material nature; atitah—beyond; sattva—spiritual; rupo—form; bhaktim—devotional service; loke—in the world; kashyati—manifests; iti—thus; tad—then; ete—these; shlokah—verses; bhavanti—are.

 

 

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