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

Chapter Three

 

 

Introduction

 

 

purane varnitam yad yan

     navadvipa-pramanakam

adhyaye 'smin samasena

     sangrahishyami sampratam

shrimad-bhagavatasyadau

     pramanam sangrahishyate

 

     purane—in the Puranas; varnitam—described; yad yat—what; navadvipa—about Navadvipa; pramanakam—evidence; adhyaye—chapter; asmin—in this; samasena—in general; sangrahishyami—I will gather; sampratam—now; shrimad-bhagavatasya adau—beginning with Shrimad-Bhagavatam; pramanam—evidence; sangrahishyate—is collected.

 

 

     In this chapter I will present the descriptions of Navadvipa given in the Puranas. I will begin with the evidence presented in Shrimad-Bhagavatam.

 

 

Text 1

 

 

shri-prithu-carite

 

ganga-yamunayor nadyor

     antara kshetram avasan

arabdhan eva bubhuje

     bhogan punya jihasaya

 

     shri-prithu-carite—in the account of King Prithu's activities; maitreyah uvaca—the great saint Maitreya said; ganga—the River Ganges; yamunayoh—of the River Yamuna; nadyoh—of the two rivers; antara—between; kshetram—the land; avasan—living there;arabdhan—destined; va—like; bubhuje—enjoyed; bhogan—fortunes; punya—pious activities; jihasaya—for the purpose of diminishing.

 

 

     In the account of King Prithu's activities it is said

(4.21.11-12):

 

     The great saintly sage Maitreya told Vidura: My dear Vidura, King Prithu lived in the tract of land (Navadvipa) between two great rivers Ganges and Yamuna. 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

 

 

sarvatraskhalitadeshah

     sapta-dvipaika-danda-dhrik

anyatra brahmana-kulad

     anyatracyuta-gotratah

 

     sarvatra—everywhere; askhalita—irrevocable; adeshah—order; sapta- dvipa—seven ialands;

eka—one; danda-dhrik—the ruler who holds the scepter; anyatra—except; brahmana-kulat—brahmanas and saintly persons; anyatra—except; acyuta-gotratah—descendants of the Supreme Personality of Godhead (Vaishnavas).

 

 

     Maharaja Prithu 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 brahmanas, and the descendants of the Supreme Personality of Godhead [the Vaishnavas].*

 

 

Text 3

 

 

bhu-gola-varnane

 

     tathaivalakananda dakshinena brahma-sadanad bahuni giri-kutany atikramya hemakutad dhaimakutany ati-rabhasatara- ramhasa luthayanti bharatam abhivarsham dakshinasyam dishijaladhim abhipravishati yasyam snanartham cagacchatah pumsah pade pade 'shvamedha-

rajasuyadinam phalam na durlabham iti.

 

     bhu-gola-varnane—in the description of the earth; tatha eva—similarly; alakananda—the branch known as Alaka- nanda; dakshinena—by the southern side; brahma-sadanat—from the city known as Brahmapuri; bahuni—many; giri-kutani—the tops of ountains; atikramya—crossing over; hemakutat—from Hemakuta Mountain; haimakutani—and Himakuta; ati-rabhasatara—more fiercely; ramhasa—with great force; luthayanti—plundering; bharatam abhivarsham—on all sides of Bharata-varsha; dakshinasyam—in the southern; dishi—direction;

jaladhim—the ocean of salt water; abhipravishati—enters into; yasyam—in which; snana-artham—for bathing; ca—and; agacchatah—of one who is coming; pumsah—a person; pade pade—at every step; ashvamedha-rajasuya-adinam—of great sacrifices like the Ashvamedha yajna and Rajasuya yajna; phalam—the result; na—not; durlabham—very difficult to obtain; iti—thus.

 

 

     In the description of the earth Navadvipa is referred to in these words (5.17.9):

 

     Similarly, the branch of the Ganges known as Alakananda flows from the southern side of Brahmapuri [Brahma-sadana]. Passing over the tops of mountains in various lands, it falls

down with fierce force upon the peaks of the mountains Memakuta and Himakuta. After inundating the tops of those mountains, the Ganges falls down onto the tract of land known as Bharata-varsha, 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 Rajasuya and Ashvamedha yajnas.*

 

 

Text 4

 

 

shri-vidura-tirtha-yatrayam

 

svayam dhanur dvari nidhaya mayam

     bhratah puro marmasu tadito 'pi

sa ittham atyulbana-karna-banair

     gata-vyatho 'yad urumanayanah

 

     shri-vidura—of Shri Vidura; tirtha-yatrayam—in the pilgrimages; svayam—he himself; dhanuh dvari—bow on the door; nidhaya—keeping; mayam—Mayapura; bhratuh—brother's; pu rah—from the palace; marmasu—in the core of the heart; taditah—being afflicted; api—in spite of; sah—he (Vidura); ittham—like this; ati-ulbana—severely; karna—ear; banaih—by the arrows; gata- vyathah—without being sorry; ayat—excited; uru—great; mana- yanah—so thinking.

 

 

     In the description of Shri 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 Shri Mayapura.*

 

 

Text 5

 

 

pureshu punyopavanadri-kunjesv

     apanka-toyeshu sarit-sarahsu

ananta-lingaih samalankriteshu

     cacara tirthayataneshv ananyah

 

  pureshu—holy places like Ayodhya, Dvaraka and Mathura; punya—piety; upavana—the air; adri—hill; kunjeshu—in the orchards; apanka—without sin; toyeshu—in the water; sarit—river; sarahsu—lakes; ananta-lingaih—the forms of the Unlimited; samalankriteshu—being so decorated; cacara—executed; tirtha—places of pilgrimage; ayataneshu—holy lands; ananyah—alone or seeing Krshna alone.

 

     He began to travel alone, thinking only of Krishna, through various holy places like Ayodhya, Dvaraka and Mathura. 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

 

 

gam paryatan medhya-vivikta-vrttih

     sadapluto 'dhah shayano'vadhutah

alakshitah svair avadhuta-veso

     vratani cere hari-toshanani

 

  gam—earth; paryatan—traversing; medhya—pure; vivikta-vrittih—independent occupation for living; sada—always; aplutah—sanctified; adhah—on the earth; shayanah—lying; avadhutah—without dressing (of the hair, etc.); alakshitah—without being seen; svaih—alone; avadhuta-veshah—dressed like a mendicant; vratani—vows; cere—performed; hari-toshanani—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

 

 

shuddham sva-dhamny uparatakhila-buddhy-avastham

     cin-matram ekam abhayam pratishidhya mayam

tishthams tayaiva purushatvam upetya tasyam

     aste bhavan parishuddha ivatma-tantrah

 

     shuddham—pure; sva-dhamni—in own abode; uparatakhila-buddhy-avastham—situated in all intelligence; cin-matram—spiritual; ekam—one; abhayam—fearless; pratishidhya—checking; mayam—Mayapura; tishthan—standing; taya—by You; eva—indeed; purushatvam—the Supreme Person; upetya—approaching; tasyam—in this; aste—stays; bhavan—You; parishuddhah—pure; iva—as; atma-tantrah—independent.

 

 

     O Lord, You manifest Your pure, spiritual, fearless form and appear in Your own abode of Shri Mayapura. You are independent and do as You like.    

 

 

Text 8

 

 

yuga-yogyopasana-sambandhe

 

kasmin kale sa bhagavan

     kim varnah kidrisho nribhih

namna va kena vidhina

     pujyate tad ihocyatam

 

     yuga—for the yuga; yogya—appropriate; upasana—worship; sambandhe—in relationship; kasmin—in what?; kale—time; sah—He; bhagavan—the Lord; kim—what?; varnah—color; kidrisho—like what?; nribhih—by men; namna—by name; va—or; kena—by what; vidhina—rule; pujyate—is worshiped; tad—that; iha—here; ucyatam—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 dvapara urvisha

     stu vanti jagad-ishvaram

nana-tan tra-vidhanena

     kalav api yatha shrinu

 

     iti—th us; dvapare—in the Dvapara Age; urvisha—O King; stuvanti—th ey praise,; jagat-

ishvaram—the Lord of the u niverse; nana—various; tantra—of scriptu res,; vidhanena—by the regulations; kalau—in the age of Kali; api—also; yatha—in which manner; shrinu—please hear.

 

     O King, in this way people in Dvapara-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

 

 

krishna-varnam tvishakrishnam

     sangopangastra-parshadam

yajnaih sankirtana-prayair

     yajanti hi sumedhasah

 

   krishna-varnam—repeati ng the sy I la bles krish-na; tvisha—with a Iuste r; akrishnam—not black

(golden); sa-anga—along with associates; upanga—se rvitors; astra—weapons; parshadam—confidential compan ions; yainaih—by sac rific e; sankirtana-prayaih—consisting chiefly of congregational chanting; yaianti—they worship; hi—certainly; su-medhasah—intelligent persons.

 

 

     In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krishna. Although His complexion is

not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions.*

 

 

Text 11

 

 

dhyeyam sada paribhava-ghnam abhishta-doham-

     tirthaspadam siva-virinci-nutam sharanyam

bhrtyarti-ham pranata-pala-bhavabdhi potam

     vande maha-purusha te caranaravindam

 

     dhyeyam—should be meditated on; sada—always; paribhava—distresses; ghnam—destroying; abhishta-doham—satisfying desires; tirtha—of all holy places; aspadam—the abode; siva—for Lord Shiva; virinci—and Brahma; nutam—worshipable; sharanyam—the shelter; bhrtya—of His servants; arti—the distresses; ham—removing; pranata—for the surrendered souls; pala—protector; bhava—of repeated birth and death; abdhi—ocean; potam—boat; vande—respectful obeisances; maha-purusha—Supreme Personality of Godhead; te—Your; caranaravindam—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 Shiva and Lord Brahma. He is the boat of the demigods for crossing the ocean of birth and death.*

 

 

Text 12

 

 

tyaktva sudustyaja-surepsita-rajya-lakshmim

     dharmistha arya-vacasa yad agad aranyam

maya-mrigam dayitayepsitam an vadhavad

     vande maha-purusa te caranaravindam

 

     tyaktva—leaving aside; sudustyaja—difficult to abandon; sura—by the demigods; ipsita—desired; rajya—regal; lakshmim—goddess of fortune; dharmishtha arya-vacasa—by the words of the pious; yad—which; agad—went; aranyam—to the forest; maya-mrigam—illusion; dayitaya—mercifully; ipsitam—desired; anvadhavad—followed; vande—obeisances; maha-purusa—the Lord; te—of You; carana—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

 

 

vayu-purana-madhye ca

     svayam bhagavateritam

 

kalau sankirtanarambhe

     bhavishyami shaci-sutah

svarnadi-tiram asthaya

     navadvipe janashraye

tatra dvija-kula-shreshtho

     bhavishyami dvijalaye

 

     vayu-purana-madhye—in the Vayu Purana; ca—and; svayam—personally; bhagavata—by the Lord; iritam—said; kalau—in the age of Kali; sankirtana—of the sankirtana movement; arambhe—in the beginning; bhavishyami—I will become; shaci-sutah—the son of Shaci; svarnadi-tiram—on the shore of the Ganges; asthaya—placing; navadvipe—in Navadvipa; jana—of the

living entities; ashraye—the shelter; tatra—there; dvija-kula-shreshthe bgest; bhavishyami—I will

become; dvija—of a brahmana; alaye—in the home.

 

 

     In the Vayu Purana the Lord Himself said: In the age of Kali, when the sankirtana movement is inaugurated, I shall descend as the son of Shaci-devi. By the Ganges' shore, in

Navadvipa, the shelter of the living entities, in a brahmana's home, I will become the best of brahmanas.

 

 

 

Text 14

 

 

agni-purane

 

shantatma lamba-kanthash ca

     gaurangash ca suravritah

 

     agni-purane—in the Agni Purana; shantatma—peaceful at heart; lamba-kanthah—long neck; ca—and; gaurangah—a fair complexion; ca—and; sura—by devottes; avritah—surrounded.

 

 

     In the Agni Purana it is said: Peaceful at heart, His neck long, and His complexion fair, the Supreme Lord will appear as Gauranga, surrounded by His devotees.

 

 

Text 15

 

 

garude

 

sadhavah kali-kale tu

     tyaktvanya-tirtha-sevanam

vrindaranye 'thava kshetre

     nava-khande vasanti va

 

     garude—in the Garuda Purana; sadhavah—devotees;  kali-kale—in the age of Kali; tu—indeed; tyaktva—abandoning; anya-tirtha—of other holy places; sevanam—the service; vrindaranye—in Vrindavana; athava—or; kshetre—in a place; nava-khande—of nine islands; vasanti—reside; va—or.

 

 

     In the Garuda Purana it is said: In the age of Kali the devotees will abandon the service of other holy places and live in either Vrindavana or Navadvipa.

 

 

Text 16

 

 

skande

 

mayapurim samashritya

     kalau ye mam upasate

sarva-papa-vinirmuktas

     te yanti paramam gatim

 

     skande—in the Skanda Purana; mayapurim—Mayapura;  samashritya—taking shelter; kalau—in the age of Kali; ye—who; mam—Me; upasate—worship; sarva—of all; papa—sins;

vinirmuktah—free; te—they; yanti—go; paramam—to the supreme; gatim—destination;

 

 

     In the Skanda Purana the Lord says: They who in the age of Kali take shelter of Mayapura and worship Me become free from all sins and attain the supreme destination.

 

 

Text 17

 

 

yat tirtham vartate shriman

     navadvipe vibhagashah

tat-tirtha-mahima tatra

     shata-koti-gunam kalau

 

     yat—what; tirtham—holy place; vartate—is; shrimat—beautiful; navadvipe—in Navadvipa;

vibhagashah—in parts; tat-tirtha—of that holy place; mahima—the glory; tatra—there; shata—hundreds; koti—millions of times; gunam—multiplied; kalau—in Kali.

 

 

     The glories of other holy places are present hundreds and millions of times over in Navadvipa in the age of Kali.

 

 

Text 18

 

 

yatha cintamaneh sangat

     dhatu-mulyam pravardhate

gaura-sangat tatha tirtha-

     mahatmyam parivardhate

 

     yatha—as; cintamaneh—of a cintamani jewel; sangat—from the touch; dhatu—of the metal; mulyam—the value; pravardhate—increases; gaura—of Lord Gaura; sangat—from the touch; tatha—so; tirtha—of the holy place; mahatmyam—the glory; parivardhate—increases.

 

 

     As a metal's value increases with a cintamani jewel's touch, so the glory of any holy place increases with Lord Gaura's touch.

 

 

Text 19

 

 

maya mayapuri skshat

     sarvananda-vivardhini

shri-garga-samhitayam sa

     kirtita papa-nashini

 

     maya—the Lord's yogamaya potency; mayapuri—Mayapura; skshat—directly; sarva—all;

ananda—bliss; vivardhini—increasing; shri-garga-samhitayam—in the Garga-samhita; sa—it;

kirtita—glorified; papa—of sin; nashini—the destroyer.

 

 

     Mayapura is the Lord's yogamaya potency. It is filled with ever-increasing bliss. In the Garga-samhita its is described as "the destroyer of sins".

 

 

Text 20

 

 

maya tu bilvanilad va

     ganga-dvara-vinirgata

kushavartamayi dhrauvya

     dhruva-mandala-madhyaga

 

     maya—Mayapura; tu—indeed; bilvanilat—from Bilvanila-kshetra; va—or; ganga-dvara—from Gangadvara; vinirgata—manifested; kushavartamayi—manifested in Kushavarta;

dhrauvya—Dhruva; dhruva-mandala-madhyaga—situated in Dhruva-mandala.

 

 

     Mayapura is manifested from either Bilvanila-kshetra or Gangadvara. It is situated in Kushavarta and Dhruva-mandala.

 

 

Text 21

 

 

bhagavan-mandirad rajan

     uttarasyam dishi shrutam

kroshardhe nripa-shardula

     maya-tirtham manoharam

 

     bhagavat—of the Supreme Lord; mandirat—from the temple; rajan—O king; uttarasyam dishi—in the north; shrutam—heard; krosha—a krosha; ardhe—half; nripa—of kings; shardula—O tiger; maya-tirtham—Mayapura; manoharam—beautiful.

 

     O king, O tiger among kings, I have heard that one mile north of the Lord's temple is beautiful Mayapura.

 

 

Text 22

 

 

virajate yatha nityam

     durga durgati-nashini

simharudha bhadrakali

     canda-munda-vinashini

 

     virajate—shines; yatha—as; nityam—eternally; durga—Durga;  durgati—of wickedness; nashini—the destroyer; simha—on a lion; arudha—riding; bhadrakali—Bhadrakali; canda—degraded; munda—and violent; vinashini—destroying.

 

 

     There goddess Durga Bhadrakali, who rides a tiger and destroys the wicked, violent and degraded, is eternally manifest with great splendor.

 

 

Text 23

 

 

maya-tirthe ca yah snatva

     mayam sampujya manavah

sarvam manoratha-praptim

     prapnuyan natra samshayah

 

     maya-tirthe—in Mayapura; ca—and; yah—one who; snatva—having bathed; mayam—the goddess of Mayapura; sampujya—worshiping; manavah—men; sarvam—all; manoratha—of desires; praptim—attainemnt; prapnuyan—attain; na—not; atra—here; samshayah—doubt;

 

 

 

Text 24

 

 

prithu-kunda-vishaye garga-samhitayam arjuna uvaca

 

kancanibhir latabhish ca

     sauvarnaih pankajair vritam

vada mam devaki-putra

     kasyedam kundam adbhutam

 

     prithu-kunda-vishaye—in regard to Prithu-kunda; garga-samhitayam—in the Garga-samhita; arjunah—Arjuna; uvaca—said; kancanibhih—golden; latabhih—with vines; ca—and; sauvarnaih—golden; pankajaih—with lotuses; vritam—filled; vada—tell; mam—me; devaki-putra—O son of Devaki; kasya—of whom?; idam—this; kundam—lake; adbhutam—wonderful.

 

 

     Prithu-kunda (in Navadvipa) is described in Garga-samhita, where Arjuna says: O son of Devaki, please tell me who owns this wonderful lake filled with golden lotuses and surrounded by golden vines?

 

 

Text 25

 

bhagavan uvaca

 

prithuh purve raja-rajah

     svayambhuva-kulodbhavah

tatapa sa tapo divyam

     tasyedam kundam adbhutam

 

 

     bhagavan—the Lord; uvaca—said; prithuh—Prithu; purve—formerly; raja-rajah—the king of kings; svayambhuva-kula-udbhavah—birn in the Svayambhuva dynasty; tatapa sah tapah—performed austerities; divyam—spiritual; tasya—of him; idam—this; kundam—lake; adbhutam—wonderful.

 

 

     The Supreme Personality of Godhead said: In ancient times the great king Prithu of the Svayambhuva dynasty performed spiritual austerities here. This is his wonderful lake.

 

 

Text 26

 

 

asya pitva jalam sadyah

     sarva-papaih pramucyate

snatva tad dhama paramam

     yati partha naretarah

 

     asya—of it; pitva—having drunk;jalam—the water; sadyah—at once; sarva—all; papaih—from sins; pramucyate—is freed; snatva—having bathed; tat—that; dhama—abode; paramam—supreme; yati—attains; partha—O son of Pritha; nara-itarah—the lowest of men.

 

 

     O son of Pritha, 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

 

 

tadottaram mathuram hi

     tirtham sarva-phala-pradam

varahe vaishnave tad vai

     kirtitam shubhadam nrinam

 

     tada—then; uttaram—to the north; mathuram—Mathura; hi—indeed; tirtham—holy place; sarva—all; phala—fruits; pradam—giving; varahe—Varaha; vaishnave—devotees; tat—that; vai—indeed; kirtitam—glorified; shubhadam—auspicious; nrinam—for humans.

 

 

     To the north is the holy place Mathura, which filfills all desires, is aucpicious for the people, and is glorified in the Varaha and Vishnu Puranas.

 

 

Text 28

 

 

shri-simantadvipa-stha-mathura-mahatmya-kathane padme

 

aho mayapuri dhanya

     vaikunthac ca gariyasi

dinam ekam nivasena

     harau bhaktih prajayate

 

     shri-simantadvipa-stha—situated in Shri Simantadvipa; mathura—of Mathura; mahatmya—of the glory; kathane—in the description; padme—in the Padma Purana; ahah—Oh; mayapuri—Mayapura; dhanya—auspicious; vaikunthat—than Vaikuntha; ca—and; gariyasi—greater; dinam—day; ekam—one; nivasena—with residence; harau—for Lord Hari; bhaktih—devotion; prajayate—is born.

 

 

     In the Padma Purana, in the glorification of the Mathura situated in Shri Simantadvipa in Navadvipa it is said: Auspicious Mathura is greater than Vaikuntha. By living there for a single day one develops devotion for Lord Hari.

 

 

Texts 29 and 30

 

 

shri-vishnu purane

    

yamuna-salile snatah

     purusho muni-sattama

jyaishtha-mule 'male pakshe

     dvadashyam upavasa-krit

 

samabhyarcyacyutam samyag

     yamunayam samahitah

ashvamedhasya yajnasya

     prapnoty adhikajam phalam

 

     shri-vishnu purane—in the Vishnu Purana; yamuna-salile—in the Yamuna's water;; snatah—bathed; purushah—a person; muni-sattama—O great sage; jyaishtha-mule—in the star Mula in monthof Jyaistha; amale pakshe dvadashyam—in the shukla-dvadashi; upavasa-krit—fasting;

samabhyarcya—having worshiped; acyutam—Lord Acyuta; samyak—completely; yamunayam samahitah—in the Yamuna; ashvamedhasya yajnasya—of an asvamedha sacrifice; prapnoti—attains; adhikajam—greater; phalam—result.

 

 

     In the Shri Vishnu Purana it is said:

 

     O great sage, a person who, fasting, bathes in the Yamuna's waters during the Mula-nakshatra in the shukla-dvadashi of the monthof Jyaishtha, and then with a peaceful heart worships Lord Acyuta on the Yamuna's shore, attains a result greater than the result of an ashvamedha-yajna.

 

Text 31

 

 

yo jyaishtha-shukla-dvadashyam

     snatva vai yamuna-jale

mathurayam harim drishtva

     prapnoti paramam gatim

 

     yah—who; jyaishtha—in the monthof Jyaistha; shukla-dvadashyam—on the shukla-dvadashi; snatva—having bathed; vai—indeed; yamuna-jale—in the Yamuna; mathurayam—in Mathura; harim—the Deity of Lord Hari; drishtva—having seen; prapnoti—attains; paramam

gatim—the supreme destination.

 

 

     A person who bathes in the Yamuna and sees the Deity of Lord Hari in Mathura during the shukla-dvadashi in the monthof Jyaishtha attains the supreme destination.

 

 

Text 32

 

 

varaha-purane varaha uvaca

 

na vidyate hi patale

     nantarikshe na manushe

samam tu mathuraya hi

     tirthe mama vasundhare

 

     varaha-purane—in the varaha Purana; varahah—Lord Varaha; uvaca—said; atha—now; sarva—of all; tirtha—holy places; adhikatvam—superiority; yatha—as; adi-varahe—in the Adi-varaha Purana; na—not; vidyate—is; hi—indeed; patale—in hell; na—not; antarikshe—in heaven; na—not; manushe—in the world of men; samam—equal; tu—certainly; mathuraya—to Mathura; hi—certainly; tirthe—holy place; mama—My; vasundhare—O earth.

 

     In the Varaha Purana Lord Varaha says: O earth-goddess, neither in hell, heaven,, nor in the world of humans, is there any sacred place equal to Mathura.

 

 

Text 33

 

 

tac chrutva vacanam tasya

     pranamya shirasa tada

punyanam paramam punyam

     prithvi vacanam abravit

 

     tat—that; chrutva—hearing; vacanam—words; tasya—of Him; pranamya—bowing; shirasa—with the head; tada—then; punyanam—of pious deeds; paramam—the ultimate; punyam—pious deed; prithvi—the earth; vacanam—words; abravit—said.

 

 

     After hearing His words, the earth-goddess bowed her head before Him and then described the greatest of pious deeds.

 

 

Text 34

 

 

prithvy uvaca

 

pushkaram naimisham caiva

     purim varanasim tatha

etan hitva maha-bhaga

     mathuram kim prashamsasi

 

     prithvi—the earth; uvaca—said; pushkaram—Pushkara; naimisham—Naimisharanya; ca—and; eva—indeed; purim—city; varanasim—Varanasi; tatha—that; etan—these; hitva—ignoring; maha-bhaga—O auspicious Lord; mathuram—Mathura; kim—why?; prashamsasi—You glorify.

 

     The the Earth-goddess said: There are Naimisharanya, Lake Pushkara, and the city of Varanasi. O auspicious Lord, why do You ignore them and glorify Mathura?

 

 

Text 35

 

 

varaha uvaca

 

shrinu kartsnena vasudhe

     kathyamanam mayanaghe

mathureti ca vikhyatam

     nasti kshetram param mama

 

     varahah—Lord Varaha; uvaca—said; shrinu—please listen; kartsnena—in completelness; vasudhe—O earth; kathyamanam—described; maya—by Me; anaghe—O sinless one; mathura—Mathura; iti—thus; ca—and; vikhyatam—famous; na—not; asti—is; kshetram—place; param—supreme; mama—of Me.

 

 

     Lord Varaha said: O Earth-goddess, please listen and I will tel you all. O sinless one, no holy place is better than Mathura.

 

 

Text 36

 

 

sa ramya ca prashasta ca

     janma-bhumih priya mama

shrinu devi yatha staumi

     mathuram papa-harinim

 

     sa—it; ramya—delightful; ca—and; prashasta—glorious; ca—and; janma-bhumih—place of

birth; priya—dear; mama—to Me; shrinu—please hear; devi—O goddess; yatha—as; staumi—I praise; mathuram—Mathura; papa—sin; harinim—destroying.

 

 

     Its is delightful and it is glorious. It is My dear birthplace. O goddess, please listen and I will glorify Mathura, which destroys sins.

 

 

Text 37

 

 

tan-nivasi naro yati

     moksham nasty atra samshayah

maha-maghyam prayage tu

     yat phalam labhate narah

 

tat phalam labhate devi

     mathurayam dine dine

 

     tan-nivasi—who lives there; narah—person; yati—attains; moksham—liberation; na—not;

asti—is; atra—here; samshayah—doubt; maha-maghyam—in the month of Magha; prayage—at

Prayaga; tu—indeed; yat—which; phalam—result; labhate—attains; narah—a person; tat—that; phalam—fruit; labhate—attains; devi—O goddess; mathurayam—in Mathura; 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 Prayaga in the month of Magha is attained on any day in Mathura.

 

 

Text 38

 

 

karttikyam caiva yat punyam

     pushkare ca vasundhare

tat punyam labhate devi

     mathurayam dine dine

 

     karttikyam—in Karttika; ca—and; eva—indeed; yat—which; punyam—piety;

pushkare—at Pushkara; ca—and; vasundhare—O earth; tat—that; punyam—piety; labhate—attains; devi—O goddess; mathurayam—at Mathura; dine dine—day after day.

 

 

     O Earth-goddess, the pious result one attains at Lake Pushkara during the month of Karttika is attained on any day in Mathura.

 

 

Text 39

 

 

purne varsha-sahasre tu

     varanasyam tu yat phalam

tat phalam labhate devi

     mathurayam kshanena hi

 

     purne—full; varsha—of years; sahasre—a thousand; tu—indeed; varanasyam—at Varanasi; tu—indeed; yat—what; phalam—result; tat—that; phalam—fruit; labhate—attains; devi—O goddess;  mathurayam—at Mathura; kshanena—in a moment; hi—indeed.

 

 

     O goddess, the result obtained by living in Varanasi for a thousand years is attain in Mathura in a single moment.

 

 

Text 40

 

 

mathuram ca parityajya

     yo 'nyatra kurute ratim

mudho bhramati samsare

     mohato mayaya mama

 

     mathuram—Mathura; ca—and; parityajya—leaving; yah—who; anyatra—for another place; kurute—does; ratim—attraction; mudhah—bewildered; bhramati—wanders; samsare—in the material world; mohatah—bewildered; mayaya—by illusion; mama—My.

 

 

     A person who leaves Mathura 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

 

 

yah shrinoti vararohe

     mathuram mama mandalam

anyenoccaritam samsan

     so 'pi papaih pramucyate

 

     yah—who; shrinoti—hears; vararohe—O beautiful one; mathuram—Mathura; mama—My;

mandalam—circle; anyena—by another; uccaritam—spoken; samsan—praising; sah api—someone; papaih—from sins; pramucyate—is freed;

 

 

     O beautiful one, a person who hears about My circle of Mathura and also glorifies it becomes free from sin.

 

 

Text 42

 

 

prithivyam yani tirthani

     a-samudra-saramsi ca

mathurayam gamishyanti

     supte caiva janardane

 

     prithivyam—on the earth; yani—what; tirthani—holy places; a-samudra-saramsi—from the rivers to teh oceans; ca—and; mathurayam—in Mathura; gamishyanti—will go; supte—asleep; ca—and; eva—indeed; janardane—Krishna.

 

 

     When Lord Janardana naps all the holy places on the earth, from the rivers to the oceans, go to Mathura.

 

 

Text 43

 

 

ye vasanti maha-bhage

     mathuram itare janah

te 'pi yanti param siddhim

     mat-prasadan na samshayah     

 

     ye—who; vasanti—reside; maha-bhage—O fortunate one; mathuram—in Mathura; itare—other; janah—people; te api—they; yanti—go; param—supreme; siddhim—perfection; mat-prasadat—by My mercy; na—no; samshayah—doubt;     

 

 

     O fortunate one, even the lowest of men who reside in Mathura attain the supreme perfection by My mercy.

 

 

Text 44

 

 

vaivasvata-svasa ramya

     yamuna loka-pujita

tatra snana-paro devi

     mama loke mahiyate

 

     vaivasvata—of Yama; svasa—the sister; ramya—beautiful; yamuna—Yamuna; loka-

pujita—worshiped by the worlds; tatra—there; snana—bath; parah—devoted; devi—O goddess; mama—My; loke—on the planet; mahiyate—glorified.

 

 

     O goddess, a person who bathes in the beautiful Yamuna, which is Yamaraja's sister and is worshiped by all the worlds, is glorified in My abode.

 

 

Text 45

 

 

athatra muncate pranan

     mama karma-parayanah

na jayate sa martyeshu

     jayate ca catur-bhujah

 

     atha—then; aatra—there; muncate—gives up; pranan—life; mama karma-parayanah—devoted to My work; na—no; jayate—is born; sah—he; martyeshu—among human beings; jayate—is born; ca—and; catur-bhujah—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 Vaikuntha.

 

 

Text 46

 

 

kirtana-vishrama-tirtha-sambandhe tatraiva

 

vishranti-samjnakam nama

     tirtham trailokya-vishrutam

yasmin snato naro devi

     mama loke mahiyate

 

     kirtana-vishrama-tirtha-sambandhe—in the glorification of Vishrama-tirtha; tatra—there; eva—indeed; vishranti-samjnakam—named Vishrama; nama—indeed; tirtham—holy place; trailokya—in the three worlds; vishrutam—famous; yasmin—in which; snatah—bathing; narah—person; devi—O goddess; mama—My; loke—in the world; mahiyate—is glorified.

 

     Vishrama-tirtha is glorified in the following words: Vishranti-tirtha is famous in the three worlds. O goddess, a person who bathes there becomes glorified in My abode.

 

 

Text 47

 

 

sarva-tirtheshu yat snanam

     sarva-tirtheshu yat phalam

tat phalam labhate devi

     drishtva devam gatashramam

 

     sarva-tirtheshu—in all holy places; yat—which; snanam—bath; sarva—all; tirtheshu—in holy places; yat—which; phalam—result; tat—that; phalam—fruit; labhate—attains; devi—O goddess; drishtva—seeing; devam—the Deity; gatashramam—Gatashrama.

 

 

     O goddess, by seeing the Deity at Vishranti-tirtha a person attains the result of bathing in all holy places.

 

 

Text 48

 

 

na ca yajnair na tapasa

     na dhyanena na samyamaih

tat phalam labhate devi

     snato vishranti-samjnake

 

     na—no; ca—and; yajnaih—by sacrifices; na—no; tapasa—by austerities; na—no; dhyanena—by meditation; na—no; samyamaih—by controlling the senses; tat—that; phalam—fruit; labhate—attains; devi—O goddess; snatah—bathed; vishranti-samjnake—at

Vishranti-tirtha.

 

 

     O goddess, not by performing yajnas, not by austerities, not by meditation, and not by controlling the senses will a person attain the same result as one who bathes at Vishranti-tirtha.

 

 

Text 49

 

 

kala-trayam tu vasudhe

     yah pashyati gatashramam

kritva pradakshine dve tu

     vishnulokam sa gacchati

 

     kala-trayam—the three phaes of time; tu—indeed; vasudhe—O earth; yah—one who; pashyati—sees; gatashramam—Vishranti; kritva—having done; pradakshine—circumambulation; dve—two; tu—indeed; vishnulokam—to Vishnuloka; sah—he; gacchati—goes.

 

 

     A person who at the three times (morning, noon, and night) sees the Deity (Lord Chaitanya) of Vishranti-tirtha and circumambulates Him twice, goes to Vishnuloka.

 

 

Text 50

 

 

santi dvadasha-tirthani

     vasudhe durlabhani hi

snanam danam tapo homah

     sahasra-gunitam bhavet

tesham smarana-matrena

     sarva-papaih pramucyate

 

     santi—are; dvadasha—twelve; tirthani—holy places; vasudhe—O earth; durlabhani—rare;

hi—indeed; snanam—bath; danam—charity; tapah—austerity; homah—sacrifice; sahasra—a thousand times; gunitam—multiplied; bhavet—is; esham—of them; smarana—by remembering; matrena—only; aarva-papaih—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-kashi-kshetradi-vishaye

 

maha-varanasi-kshetram

     dhurjati-sthanam uttamam

kashi-kshetrat param viddhi

     sarva-papa-vinashanam

 

     hari-hara-kashi-kshetradi-vishaye—in relation top Varanasi; maha-varanasi—great Varanasi;

kshetram—kshetra; dhurjati—of Lord Shiva; sthanam—place'; uttamam—ultimate; kasi-kshetrat—than Varanasi; param—better; viddhi—please know; sarva—all; papa—sin; vinashanam—destruction;

 

     In relation to Varanasi it is said: Varanasi is the supreme abode of Lord Shiva. Know that Varanasi destroys all sins.

 

 

Text 52

 

 

matsya-purane

 

vimuktam na maya yasman

     mokshate na kadacana

mama kshetram idam tasmad

     avimuktam idam smritam

 

     matysya-purane—in the Matsya Purana; vimuktam—libreated; na—no; maya—by Me;

yasmat—from which; mokshate—is liberated; na—no; kadacana—ever; mama—My; kshetram—place; idam—this; tasmat—from this; avimuktam—not liberated; idam—this. smritam

 

     In the Matysa Purana it is said: Because I never leave (vimukta) this place and because it is never separated (avimukta) from Me, it is known as Avimukta-kshetra.

 

 

Text 53

 

 

jnanad ajnanato vapi

     striya va purushena va

yat kincid ashubham karma

     kritam manusha-buddhina

avimuktam pravishtasya

     tat-kshanat bhasmasad-bhavet

 

     jnanat—from knowledge; ajnanatah—ignorance; va—or; api—also; srtiya—by a woman; va—or; purushena—a man; va—or; yat—what; kincit—something; ashubhaminauspicious; karma—work; kritam—done; manusha—human; buddhina—with intelligence; avimuktam—not liberated; pravishtasya—entered; tat—that; kshanat—in a moment; bhasmasad-bhavet—becomes burned to ashes.

 

 

     Knowing or unknowing, man or woman, anyone who enters Avimukta-tirtha finds his sins burned to ashes.

 

 

Text 54

 

 

prayagad api tirthagryad

     idam eva mahattaram

alpayasena caivatra

     moksha-praptih prajayate

 

     prayagat—from Prayaga; api—and; tirthagryat—the best of holy places; idam—this; eva—indeed; mahattaram—glory; alpa—littel; ayasena—with effort; ca—and; eva—indeed; atra—here; moksha—liberation; praptih—attainment; prajayate—is born.

 

 

     A person who expends a slight effort to glorify Prayaga, the first of holy places, attains liberation.

 

 

Text 55

 

 

linga-purane

 

brahma-ha yo 'bhigacchet tu

     avimuktam kadacana

tasya kshetrasya mahatmyad

     brahma-hatya nivartate

avimukte vased yas tu

     mama tulyo bhaven narah

 

     linga-purane—in the Linga Purana; brahma—of a brahmana; ha—the killer; yah—who;

abhigacchet—goes; tu—indeed; avimuktam—to Avimukta-tirtha; kadacana—some time;

tasya—of this; kshetrasya—place; mahatmyat—from the glory; brahma—of a brahmana; hatya—the murder; nivartate—turns; avimukte—at Avimukta; vaset—resides; yas tu—indeed; mama—to Me; tulyah—equal; bhavet—becomes; narah—person.

 

     In the Linga Purana it is said: A person who has murdered a brahmana but goes to Avimukta-tirtha becomes free from his sin by the glory of that sacred place. A person who lives at Avimukta-tirtha becomes equal to Me.

 

 

Text 56

 

 

brahma-purane

 

avimuktam samasadya

     lingam arcanti ye narah

kalpa-koti-shataish capi

     nasti tesham punar-bhavah

 

     brahma-purane—in the Brahma Purana; avimuktam—Avimukta; samasadya—attaining; lingam—the Shiva-linga; arcanti—worship; ye—who; narah—persons; kalpa—of kalpas; koti—millions; shataih—with hundreds; ca—and; api—also; na—not; asti—is; tesham—of them; punah—gain; bhavah—birth.

 

 

     In the Brahma Purana it is said: They who go to Avimukta-tirtha and worship the Shiva-linga there become free from hundreds of millions of future births.

 

 

Text 57

 

 

skanda-purane godruma-mahatmye

 

godrumakhye hareh sthane

     vasanti ye narottamah

sarva-papa-vinirmuktas

     te yanti paramam padam

 

     skanda-purane—in the Skanda Purana; godruma—of Godruma; mahatmye—in the glorification; godruma—Godruma; akhye—named; hareh—of Lord Hari; sthane—in the place;

vasanti—reside; ye—who; narottamah—the best of men; sarva—all;  papa—of sins; vinirmuktah—free; te—they; yanti—go; paramam padam—to the supreme bode.

 

 

     In the Skanda Purana, Godruma-mahatmya 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

 

 

madhyadvipastha-naimisha-mahatmye garga-samhitayam

 

gomati-tirajam punyam

     rajo yo dharayen narah

shata-janma-kritat papan

     mucyate natra samshayah

 

     madhyadvipastha—situated in Madhyadvipa; naimisha—of Naimisha; mahatmye—in the glorification; garga-samhitayam—in the Garga-samhita; gomati—of the Gomati; tira—on the shore; jam—born; punyam—piety; rajah—dust; yah—who; dharayet—holds; narah—a

person; shata—hundreds; janma—in births; kritat—done; papat—from sin; mucyate—is freed; na—not; atra—here; samshayah—doubt;

 

     In the Garga-samhita in the glorification of the Naimisharanya situated in Madhyadvipa, it is said: He who takes the sacred dust on the shore of the Gomati becomes free from the sins of hundreds of births. Of this there is no doubt.

 

 

Text 59

 

 

makara-sthe harau maghe

     prayage snanam acaret

shatashvamedha-jam punyam

     samprapnoti videha-rat

 

     makara-sthe harau maghe—during Makara-sankranti; prayage—at Prayaga; snanam—bath; acaret—takes; shata—a hundred; ashvamedha—ashvamedha-yajnas; jam—born; punyam—piety; samprapnoti—attains; videha—of Videha; rat—O king.

 

 

     O king of Videha, a person who bathes at Prayaga during Makara-sankranti attains the pious result of performing a hundred ashvamedha-yajnas.

 

 

Text 60

 

 

tat sahasra-gunam punyam

     gomatyam makare ravau

gomatyash caiva mahatmyam

     vaktum nalam catur-mukhah

 

     tat—that; sahasra-gunam punyam—piety; gomatyam—at the Gomati; makare ravau—during Makara-sankranti; gomatyah—of the Gomati; ca—and; eva—indeed; mahatmyam—glory; vaktum—to speak; na—not; alam—enough; catur-mukhah—Brahma with four mouths.

 

 

     That pious result is multiplied a thousand times during Makara-sankranti at the Gomati. Even Brahma with his four mouths cannot properly describe the Gomati's glories.

 

 

Text 61

 

 

cakra-cihne cakra-tirthe

     dvadashyam snanam acaret

cakrapani-padam yati

     papanam bhajano 'pi hi

 

     cakra—of the cakra; cihne—the mark; cakra-tirthe—at Cakra-tirtha; dvadashyam—on Dvadashi; snanam—bath; acaret—does; cakrapani-padam—the feet of Lord Krishna who holds the cakra in His hand; yati—attains; papanam—of sins; bhajanah—a reservoir; api—even; hi—indeed.

 

 

     A person who, although he is a reservoir of sins, on the dvadashi day bathes at Cakra-tirtha, which bears the mark of the Lord's cakra, will attain the feet of Lord Krishna, who holds the cakra in His hand.

 

 

Text 62

 

 

shri-mahabharate kurukshetra-mahatmyam

 

pulastya uvaca

 

tato gaccha hi rajendra

     kurukshetram abhishta-dam

papebhya yatra mucyante

     darshanat sarva-jantavah

 

     shri-mahabharate—in the Mahabharata; kurukshetra-mahatmyam—in the glorification of Kurukshetra; pulastyah—Pulastya; uvaca—said; tatah—then; gaccha—go; hi—indeed; rajendra—O king of kings; kurukshetram—to Kurukshetra; abhishta-dam—granting desires; apebhyah—from sins; yatra—where; mucyante—delivered; darshanat—by the sight;

sarva—all; jantavah—people.

 

     In the Mahabharata, Kurukshetra-mahatmya, Pulastya Muni said: O greatest of kings, go to Kurukshetra, which fulfills all desires. By simply seeing Kurukshetra everyone becomes freed from all sins.

 

 

Text 63

 

 

kurukshetram gamishyami

     kurukshetre vasamy aham

ya eva satatam bruyat

     sarva-papaih pramucyate

 

     kurukshetram—to Kurukshetra; gamishyami—I will go; kurukshetre—in Kurukshetra; vasami—I will reside; aham—I; yah—who; eva—indeed; satatam—always; bruyat—may say; sarva—all; papaih—from sins; pramucyate—is freed;

 

 

     "I will go to Kurukshetra. I will live in Kurukshetra." A person who again and again says these words become free from all sins.

 

 

Text 64

 

 

pamsavo 'pi kurukshetre

     vayuna samudiritah

api dushkrita-karmanam

     nayanti paramam gatim

 

     pamsavah—particles of dust; api—even; kurukshetre—in Kurukshetra; vayuna—by the wind;

samudiritah—carried; api—and; dushkrita-karmanam—of the sinful; nayanti—carry; paramam

gatim—to the supreme destination.

 

 

     Even the particles of dust carried from Kurukshetra by the wind bring the sinful to the supreme destination.

 

 

Text 65

 

 

shri-mahabharate brahma-pushkara-mahatmye

 

nri-loke deva-devasya

     tirtham trailokya-vishrutam

pushkaram nama vikhyatam

     maha-bhagah samavishet

 

     shri-mahabharate—in the Mahabharata; brahma-pushkara-mahatmye—in the glorification of Brahma-Pushkara;  nri-loke—in the world of humans; deva-devasya—of the master of the demigods; tirtham—holy place; trailokya—in the three worlds; vishrutam—famous; pushkaram—Pushkara; nama—named; vikhyatam—famous; maha-bhagah—a fortunate person; samavishet—will enter.

 

 

     In the Mahabharata, Brahma-Pushkara-mahatmya, it is said: A very fortunate person is able to enter Lake Pushkara, which is sacred to the master of the demigods, and which is famous in the world of men.

 

 

Texts 66 and 67

 

    

dasha-koti-sahasrani

    tirthanam vai maha-mate

sannidhyam pushkare yesham

     tri-sandhyam kuru-nandana

 

aditya vasavo rudrah

     sadhyash ca sa-marud-ganah

gandharvapsarasaish caiva

     nityam sannihita vibho

 

     dasha—tens; koti—of millions; sahasrani—of thousands; tirthanam—of holy places; vai—indeed; maha-mate—O noble-hearted one; sannidhyam—near; pushkare—Pushkara; yesham—of which; tri-sandhyam—at the three times of the day; kuru-nandana—O descendant of the

Kuru dynasty; adityah—the Adityas; vasavah—vasus; rudrah—rudras; sadhyah—Sadhyas;

ca—and; sa-marud-ganah—Maruts; gandharva—Gandharvas; apsarasaih—and Apsaras; ca—and;iva nityam—always; sannihitah—in the area; vibhah—O powerful one.

 

     O powerful descendent of Kuru, near Lake Pushkara are hundreds and thousands and millions of holy places where many Adityas, Vasus, Rudras, Sadhyas, Maruts, Gandharvas, and Apsaras always stay.

 

 

Text 68

 

 

janma-prabhriti yat papam

     striya va purushasya va

pushkare snana-matrasya

     sarvam eva pranashyati

 

     janma—with birth; prabhriti—beginning; yat—which; papam—sin; striya—by a woman;

va—or; purushasya—of a man; va—or; pushkare—at Pushkara; snana-matrasya—simply by bathing; sarvam—all; eva—indeed; pranashyati—are destroyed.

 

 

     All sins, beginning with the moment of birth, committed by a man or woman who simply bathes at Lake Pushkara, perish.

 

 

Text 69

 

 

yatha suranam sarvesham

     adis tu madhusudanah

tathaiva pushkaram rajams

     tirthanam adir ucyate

 

     yatha—as; suranam—of the demigods; sarvesham—all; adih—beginning; tu—indeed;

madhusudanah—Lord Krishna; tatha—so; eva—indeed;  pushkaram—Pushkara; rajan—O king; tirthanam—of holy places; adih—the first; ucyate—is said.

 

 

     O king, as Lord Madhusudana is the first of all deities, so Lake Pushkara is said to be the first of holy places.

 

 

Text 70

 

 

bhaluka-mahatmye garga-samhitayam

 

tatha vai dakshinam dvaram

     jambuvan rksha-rad bali

rakshaty ahar-nisham rajan

     bhagavad-bhakti-samyutah

 

     bhaluka-mahatmye—in the glorification of Bhaluka; garga-samhitayam—in the Garga-samhita; tatha—so; vai—indeed; dakshinam—on the southern; dvaram—door; jambuvan—Jambhavan; rksha-rat—the king of the Rkshas; bali—Bali; rakshati—protects; ahar-nisham—day and night; rajan—O king; bhagavad-bhakti—devotion; -samyutah—engaged in devotional

service to the Lord.

 

 

     In the Garga-samhita, Bhaluka-mahatmya it is said: O king, in this way powerful Jambhavan, the king of the Rikshas, who is a great devotee of the Lord, day and night guards the southern gate of this sacred place.

 

 

Text 71

 

 

mahabharate samudra-gada-mahatmye

 

sapta-kotini tirthani

     brahmande yani kani ca

sarvani tatra tishthanti

     sapta-samudrake nripa

 

     mahabharate—in the Mahabharata; samudra-gada-mahatmye—in the Samudragada-mahatmya; sapta-kotini—seventy-million; tirthani—holy places; brahmande—in the universe; yani kani—which; ca—and; sarvani—all; tatra—there; tishthanti—stand; sapta-samudrake—in Sapta-samudra-tirtha; nripa—O king.

 

     In the Mahabharata, Samudragada-mahatmya, it is said: O king, all of the seventy-million holy places manifest in the universe stay at Saptasamudra-tirtha.

 

 

Text 72

 

 

vishnu-purane

 

ayam tu navamas tesham

     dvipah sagara-samvritah

 

     vishnu-purane—in the Vishnu Purana; ayam—this; tu—indeed; navamah—ninth; tesham—of them; dvipah—island; sagara-samvrtah—surrounded by the ocean.

 

 

     In the Vishnu Purana it is said: In the middle of the ocean this is the ninth island.

 

 

Text 73

 

 

vidyanagara-mahatmye garga-samhitayam

 

jagama veda-nagaram

     jambudvipe manoramam

murtiman yatra nigamo

     drishyate sarvadaiva hi

 

     vidyanagara-mahatmye—in the Vidyanagara-mahatmya; garga-samhitayam—in the Garga-samhita; jagama—went; veda-nagaram—to the city of thre Vedas; jambudvipe—in Jambudvipa; manoramam—chamring; murtiman—possessing a form; yatra—where; igamah—the Veda; drishyate—is seen; sarvada—always; eva—indeed; hi—indeed.

 

 

     In the Garga-samhita, Vidyanagara-mahatmya, it is said: Then he went to beautiful Vidyanagara in Jambudvipa. In that place the Personified Vedas are always seen.

 

 

Text 74

 

 

tat-sabhayam sada vani

     vina-pustaka-dharini

gayati krishna-caritam

     shubhagam mangalayanam

 

     tat-sabhayam—in that assembly; sada—always; vani—Sarasvati; vina—a vina; pustaka—and a book; dharini—holding; gayati—sings; krishna—Krishna's; caritam—pastimes; shubhagam—blissful; mangalayanam—auspicious.

 

 

     In the assembly of scholars there goddess Sarasvati, holding a book and a vina, eternally sings the beautiful and auspicious pastimes of Lord Krishna.

 

 

Text 75

 

 

murtimanto virajante

     tatra veda-pure nripa

ashtau talah svarah sapta

     tatha grama-trayam nripa

 

     murtimantah—personified; virajante—are splendidly manifest; tatra—there; veda-pure—in Vidyanagara; nripa—O king; ashtau—the eight; talah—talas; svarah—notes; sapta—seven; tatha—so; grama—scales; trayam—three; nripa—O king.

 

 

     O king, in Vidyanagara the personified eight rhythms, seven notes, and three musical modes, are splendidly manifested.

 

 

Text 76

 

 

mimamsa-shastram hasto

     jyotir netram prakirtitam

ayur-vedah prishtha-desho

     dhanur-veda urah-sthalam

 

     mimamsa-shastram—the Mimamsa-shastra; hastah—the hand; jyotih—Jyotir Veda; netram—the eyes; prakirtitam—glorified; ayur-vedah—Ayur Veda; prishtha-deshah—the back; dhanur-

vedah—Dhanur Veda; urah-sthalam—the chest.

 

     The Mimamsa-sutras are said to be the hand of the Personified Veda, the Jyotir Veda its eye, the Ayur Veda its back, and the Dhanur Veda its chest.

 

 

Text 77

 

 

gandharvam rasanam viddhi

     mano vaisheshikam smritam

sankhyam buddhi ahankaro

     nyaya-vada-prakirtitah

vedantam tasya cittam hi

     vedasyapi mahatmanah

 

     gandharvam—the Gandharva Veda; rasanam—its tongue; viddhi—please know; manah—mind; vaisheshikam smritam—Vaisheshika-shastra; sankhyam—Sankhya-shastra; buddhih—intelligence; ahankarah—ego; nyaya-vada—Nyaya-shastra; prakirtitah—glorified; vedantam—Vedanta; tasya—its; cittam—heart; hi—indeed; vedasya—of the Veda; api—also;

mahatmanah—great soul.

 

 

     Know that the Gandharva Veda is said to be the tongue of the noble-hearted Personified Veda, the Vaisheshika-shastra its mind, the Sankhya-shastra its intelligence, the Nyaya-shastra its ego, and the Vedanta-sutra its heart.

 

 

Text 78

 

 

rukmapura-ramatirtha-mahatmye garga-samhitayam

 

yatra ramena gangayam

     kritam snanam videha-rad

tatra tirtham maha-punyam

     rama-tirtham vidur budhah

 

     rukmapura-ramatirtha-mahatmye—in the Rukmapura-ramatirtha-mahatmya; garga-samhitayam—in the Garga-samhita; yatra—where; ramena—with Balarama; gangayam—in the Ganges; kritam—done; snanam—bath; videha-rad—O king of Videha; tatra—there; tirtham—holy place; maha-punyam—very sacred; rama-tirtham—Rama-tirtha; viduh—know; budhah—the wise;

 

 

     In the Garga-samhita, Rukmapura-ramatirtha-mahatmya it is said: O king of Videha, this very sacred place, where Rama bathed in the Ganges, the wise know as Rama-tirtha.

 

 

Text 79

 

 

karttikyam karttike snatva

     ramatirthe tu jahnavim

haridvarac chata-gunam

     punyam vai labhate janah

 

     karttikyam—on the full-moon day; karttike—in the month of Karttika; snatva—having bathed; ramatirthe—at Rama-tirtha; tu—indeed; jahnavim—in the Ganges; haridvarat—from Hardwar; shata—a hundred times; gunam—multiplied; punyam—piety; vai—indeed; labhate—attains; janah—a person.

 

 

     A person who on the full-moon day of the month of Karttika bathes in the Ganges at Rama-tirtha attains piety a hundred times greater than at Hardwar.

 

 

Text 80

 

 

bahulashva uvaca

 

kausambac ca kiyad duram

     sthale kasmin maha-mune

ramatirtham maha-punyam

     mahyam vaktum tvam arhasi

 

     bahulashvah—Bahulashva; uvaca—said; kausambat—from Kusanagara; ca—and; kiyat—how much?; duram—far; sthale—place; kasmin—in what?; maha-mune—O great sage; ramatirtham—Rama-tirtha; maha-punyam—great piety; mahyam—to me; vaktum—to speak; tvam—you; arhasi—desrve.

 

 

     Bahulashva said: How far, and in what direction from Kusanagara, is very sacred Rama-tirtha? Please tell me.

 

 

Text 81

 

 

narada uvaca

 

kausambac ca tad ishanyam

     catur-yojanam eva hi

vayasyam sukara-kshetrac

     catur-yojanam eva ca

 

 

     naradah—Narada; uvaca—said; kausambat—from Kusanagara; ca—and;

tat—that; ishanyam—north; catur-yojanam—four yojanas (32 miles); eva—indeed;

hi—indeed; vayasyam—northwest; sukara-kshetrat—from Koladvipa; ca—and; catur-

yojanam—four yojanas; eva—indeed; ca—and.

 

     Narada said: It is 32 miles north of Kusanagara and 32 miles northwest of Koladvipa.

 

 

Text 82

 

 

karnakshetrac ca shat-kroshair

     nalakshetrac ca pancabhih

agneyyam dishi rajendra

     rama-tirtham vadanti hi

 

     karnakshetrat—from Kurukshetra; ca—and; shat—six; kroshaih—kroshas; nalakshetrat—from

Nalakshetra; ca—and; pancabhih—with five; agneyyam—in the southeast; dishi—direction; rajendra—O great king; ramatirtham—Rama-tirtha; vadanti—say; hi—indeed.

 

 

     O great king, they say that Rama-tirtha 12 miles southeast of Kurukshetra and 10 miles southeast of Nalakshetra.

 

 

Text 83

 

 

vriddha-keshi-siddha-pithad

     bilvakeshavanat punah

purvasyam ca tribhih kroshai

     ramatirtham vidur budhah

 

     vriddha-keshi-siddha-pithat—from Vriddha-keshi-siddha-pitha; bilvakeshavanat—from Bilvakeshavana; punah—again; purvasyam—in the east; ca—and; tribhih kroshaih—with three kroshas; ramatirtham—Rama-tirtha; viduh—know; budhah—the wise;

 

 

     The wise know that Rama-tirtha is 6 miles east of Vriddha-keshi-siddha-pitha and Bilvakeshavana.

 

 

Text 84

 

 

dridhashvo vanga-rajo 'bhut

     kurupam lomasha-munim

drishtva jahasa satatam

     tam shashapa maha-munih

 

     dridhashvah—Dridhashva; vanga-rajah—the king of Bengal; abhut—was; kurupam—deformed; lomasa-munim—Lomasha Muni; drishtva—seeing; jahasa—laughed; satatam—always; tam—him;

shashapa—cursed; maha-munih—the great sage.

 

 

     There was a king of Bengal named Dridhashva who always laughed at deformed Lomasha Muni. The great sage Lomasha cursed him:

 

 

Text 85

 

 

vikaralah kroda-mukho

     'suro 'bhavan maha-khalah

ittham sa muni-shapena

     kolah kroda-mukho 'bhavat         

 

     vikaralah—horrible; kroda-mukhah—with the face of a pig; asurah—demon; bhava—become; maha-khalah—a great demon; ittham—in this way; sah—he; muni-shapena—by the sage's curse; kolah—Kola; kroda-mukhah—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-praharena

     tyaktva svam asurim tanum

kolo nama maha-daityah

     param kshetram jagama ha

 

     baladeva—of Lord Balarama; praharena—by the blows; tyaktva—abandoning; svam—his;

asurim—demon; tanum—body; kolah—Kola; nama—name; maha-daityah—the great demon; param kshetram—to the supreme abode; jagama—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 ramo mantribhish ca

     uddhavadibhir anvitah

jahnu-tirtham jagamashu

     yatra dakshah shruter abhut

 

     tatah—then; ramah—Balarama; mantribhih—with advisors; ca—and; uddhava-adibhih—headed by Uddhava; anvitah—with; jahnu-tirtham—to Jahnu-tirtha; jagama—went; ashu—at once; yatra—where; dakshah—expert; shruteh—in the Vedas; abhut—was.

 

 

     Then Lord Balarama, accompanied by Uddhava and other advisers, at once went to Jahnu-tirtha, where He became learned in the Vedas.

 

Text 88

 

 

ganga brahmana-mukhyasya

     jahnavi yena kathyate

datva danam dvijatibhya

     ushu ratrau janaih saha

 

     ganga—Ganges; brahmana-mukhyasya—of the best of brahmanas; jahnavi—Jahnavi; yena—by whom; kathyate—is called; datva—giving; danam—charity; dvijatibhyah—to the brahmanas; ushuh—resided; ratrau—at night; janaih—people; saha—with.

 

 

     Jahnu is the great Brahmana after whom the Ganges is called Jahnavi. There Lord Balarama gave chairty ot the brahmanas and then stayed the night with His associates.

 

 

Text 89

 

 

tatas tam pashcime bhage

     pandavanam ati-priyam

ahara-sthanakam prapya

     ratrau vasam cakara ha

 

     tatah—then; tam—that; pashcime bhage—in the west; pandavanam—to the Pandavas; ati-priyam—very dear; ahara-sthanakam—Ahara-sthana; prapya—attained; ratrau—at night; vasam—residence; cakara—made; ha—indeed.

 

     Going west, He reached Ahara-sthana, which is very dear to the Pandavas, where He stayed the night.

 

 

Text 90

 

 

tatra danam dvijatibhyo

     datva sad-guna-bhojanam

tato yojanam ekam ca

     devam manduka-samjnakam

 

     tatra—there; danam—charity; dvijatibhyah—to the brahmanas; datva—giving; sad-guna-bhojanam—delicious food; tatah—then; yojanam ekam—one yojana; ca—and; devam—the Deity; manduka-samjnakam—named Manduka.

 

 

     There He gave delicious foods in charity to the brahmanas. Then He went eight miles away to the Deity named Manduka.

 

 

Text 91

 

 

tapas taptam mahat tena

     cante deva-kripaptaye

tad-artham sva-samajena

     baladevo jagama ha

 

     tapas taptam—performed austerities;; mahat—great; tena—by Him; ca—and; ante—in the

end; deva—of the Diety; kripa—mercy; aptaye—to attain; tad-artham—for that purpose;

sva-samajena—with His group; baladevah—Balarama; jagama—went; ha—indeed.

 

 

     Then He performed great austerities to attain the mercy of that Deity. That is the reason Lord Balarama went there with His associates.

 

 

Texts 92 and 93

 

 

tasya shirishna karam datva

     varam bruhity uvaca ha

yadi prasanno bhagavan

     anugrahyo 'smi va yadi

 

sarvottamam bhagavatim

     samhitam shuka-vaktratah

nirgatam dehi mam svamin

     kali-dosha-haram param

 

     tasya—of Him; shirishna—head; karam—hands; datva—placing; varam—benediction; bruhi—please give; iti—thus; uvaca—said; ha—indeed; yadi—if; prasannah—pleased; bhagavan—the Lord; anugrahyah—the object of mercy; asmi—I am; va—or; yadi—if; sarva—of all; uttamam—the best; bhagavatim samhitam—Shri Bhagavati-samhita; shuka-vaktratah—from the mouth of Shukadeva Gosvami; nirgatam—come; dehi—please give; mam—me;– svamin—O LOrd; kali—of Kali-yuga; dosha—the faults; haram—removing; param—transcendental.

 

     Placing His His hand on Lord Balarama's head, the Deity said: "Ask for a benedcition." Lord Balarama said: nIf the Lord is pleased wth Me, or if the Lord feels compassion on Me, then, O Lord, please give me the Bhagavati-samhita, which has come from the mouth of Shukadeva Gosvami, and which removes the evils of the age of Kali."

 

 

Text 94

 

 

shri-baladeva uvaca

 

shrimad-bhagavatam divyam

     puranam vacanam tada

gauranvayasya sampraptir

     bhavishyati na samshayah

 

     shri-baladevah—Lord Balarama; uvaca—said; shrimad-bhagavatam—Shrimad-Bhagavatam; divyam—transcendental; puranam—Purana; vacanam—words; tada—then; gaura-anvayasya—of Lord Gaura; sampraptih—attainment; bhavishyati—will be; na—no; samshayah—doubt;

 

 

     Lord Balarama said: The splendid Shrimad-Bhagavatam Purana predicts the appearance of Lord Gaura. Of this there is no doubt.

 

 

Text 95

 

 

rudradvipa-mahatmye garga-samhitayam

 

tatha va uttare dvare

     kshetram syan naila-lohitam

yatra sakshan maha-devo

     rajate nila-lohitah

 

     rudradvipa-mahatmye—in the Rudradvipa-mahatmya; garga-samhitayam—in the Garga-samhita; tatha—so; va—or; uttare dvare—in the north; kshetram—a place; syat—is; naila-lohitam—Naila-lohita; yatra—where; sakshat—directly; maha-devah—Lord Shiva; rajate—shines; nila-lohitah—name Nila-lohita.

 

     In the Garga-samhita, Rudradvipa-mahatmya it is said: In the north is a holy place named Nailalohita-kshetra, where Lord Shiva is splendidly manifest as the deity Nilalohita.

 

 

Text 96

 

 

devata munayah sarve

     tatha saptarshayah pare

vasanti yatra vaideha

     tatha sarve marud-ganah

 

     devatah—demigods; munayah—sages; sarve—all; tatha—so; sapta—seven; rishayah—sages;

pare—others; vasanti—reside; yatra—where; vaideha—O king of Videha; tatha—so; sarve—all; marud-ganah—Maruts.

 

 

     O king of Videha, all the demigods, sages, saptarshis, and Maruts live there.

 

 

Text 97

 

 

nila-lohita-lingam tu

     yatra sampujya yatnatah

aishvaryam atulam lebhe

     ravano loka-ravanah

 

     nila-lohita-lingam—the deity of Nilalohita; tu—indeed;  yatra—where; sampujya—worshiping; yatnatah—earnestly; aishvaryam—opulence; atulam—peerless; lebhe—attained; ravanah—Ravana; loka—world; ravanah—cry.

 

 

     In this place Ravana, who made the world cry, earnestly worshiped the linga of Lord Nilalohita and thus attained peerless opulence.

 

 

Text 98

 

 

kailasasyapi yatrayam

     yat phalam labhate nripa

tasmac chata-gunam punyam

     nila-lohita-darshanat

 

     kailasasya—of Kailasa; api—even; yatrayam—on the journey; yat—which; phalam—fruit;

labhate—attains; nripa—O king; tasmat—than that; shata—a hundred times; gunam—multiplied; punyam—piety; nila-lohita-darshanat—by seeing Lord Nilalohita.

 

     By seeing the deity of Lord Nilalohita one attains piety a hundred times greater than what one atains by going on pilgrimage to Mount Kailasa.