Chand Kazi’s samadhi

tat-samipe maha-devi
mathura vidyate pure
abhavat yatra vai kamso
yavanasya grihe kalau

“O Mahadevi! Near that place (Simantadvipa, where Parvati had darsana of Lord Gauranga Mahaprabhu) is the city of Mathura, where in the age of Kali, Kamsa took birth in a yavana family.” (Navadvipa-dhama-mahatmya,Pramana-khanda4.34) 

Srila Bhaktivinoda Thakura writes: “North of Prithu-kunda is the town of Mathura and the holy place known as Shashthi-tirtha, which is within the exquisitely beautiful forest of Madhuvana (in Vraja). This is a very extensive area populated by many people. May my eyes become purified by viewing this scene.” (Navadvipa-bhava-taranga)

Chand Kazi Samadhi

The place of the Kazi is compared to the city of Mathura. Here Gauranga Mahaprabhu delivered Chand Kazi by giving him the jewel of Krishna. Kamsa, from the pastime of Sri Krishna in Mathura, now appeared as Chand Kazi. Therefore Mahaprabhu, when He went to meet with Chand Kazi, addressed him as uncle or mama. Being empowered by King Hussein Shah, Chand Kazi broke the mridanga at the beginning of the sankirtana and thus created a lot of disturbance. Hussein Shah was Jarasandha during the pastime of Sri Krishna in Dvaparayuga. Chand Kazi was his relative and thus had great power.  When Lord Gauranga Mahaprabhu appeared in front of him in the form of Lord Narasimha, Chand Kazi was very frightened. He took shelter at the lotus feet of the most merciful Gauranga Mahaprabhu, who gave the Kazi love of Godhead. Only the most fortunate people hear the pastime of Mahaprabhu and Chand Kazi and about his deliverance. Now you can see the samadhi of Chand Kazi who was also known as Campa. At his samadhi there are two trees, a neem tree and a campaka flower tree representing Nimai and Campa (Chand Kazi).

Darsana times: Daytime

Directions: It is one kilometer north of the Yoga-pitha, and three anda half kilometers north of ISKCON. The samadhi is on the left side ofthe road, in the middle of the first village after the Yoga-pitha, calledBamanpukur bazaar (market). From the road you will see a small archway in-between some shops and a large tree in the background.

Point of interest: The stone samadhi of Chand Kazi has two trees growing out of it. The campaka tree is said to represent Chand Kazi. It is over 500 years old and therefore witnessed theevents of Chand Kazi’spastimes with the Lord. Even though the trunk of this tree is hollow, it isstill in full bloom and gives campaka flowers all year round, even when itis not flowering season.

Simantini-mandira

Goddess Parvati is worshiped as Simantini-devi. The exact location of Simuliya village is not known, but the Vaishnavas accept one place that they call Simantini-mandira. When you walk from Belpukur along the dirt road which joins the Mayapur road from Chowgacha to Hulor Ghat, you will come across a village called Sonadanga. In this village there is a small Siva temple. All parikrama parties stop here to discuss Simantini-devi. Although this is believed to be the place of Simantini, there is no temple or deity of her here.

Why is this island named Simantadvipa?

The reason why this island is called Simantadvipa has been described in scripture as follows. Once upon a time during Satya-yuga, Lord Siva started to dance chanting the holy name of Lord Gauranga. Goddess Parvati asked Mahadeva, “What is this name, Gauranga, that you are chanting and which is causing you to dance? My heart is melting to see your wonderful dance and to hear your chanting of the name of Gauranga. Until now all the mantras and tantras I have heard simply give troubles and problems to the living entities. Kindly tell me about Gauranga. I will make my life successful by worshiping Gauranga.” Hearing these words from Parvati, Mahadeva spoke while meditating upon Lord Gauranga, “You are a plenary portion of Radha who is the origin of all potency (adi-sakti). Now I will tell you a secret truth. During this Kali-yuga Lord Sri Krishna, accepting the mood of Radharani, will take birth as Gauranga in Mayapur from the womb of Saci-devi. Lord Gauranga will be mad from chanting the holy name of the Lord, nama-sankirtana. He will distribute the wealth of prema to everyone without considering who is qualified and who is not. If a person does not come to float in the flood of this holy name but spends his life in great luxury, he is most unfortunate. I am floating in an ocean of love, remembering the promise of my Lord. I could not control my mind and have left my place called Kasi-dhama (Varanasi). I have decided to stay near the border of Mayapur on the bank of the Ganga. There I will stay in a cottage while engaging in gauranga bhajana.”   

simanta-dvipam asadya
tvam hi devi sanatani
dadrashtha sundaram rupam
gaurangasya mahatmanah

“O Devi! You had darsana of the beautiful form of Sri Gauranga Mahaprabhu in Simantadvipa.” (Navadvipa-dhama-mahatmya, Pramana-khanda 4.33)  

After hearing this from Mahadeva, Parvati immediately came to Simantadvipa. She started to chant the holy name of Gaura with great love, meditating on Sri Gauranga. After a few days, Lord Gauranga Mahaprabhu mercifully appeared in front of Parvati devi along with all His associates. His body was tall and the color of molten gold. His head was covered with gently curling locks of hair and His limbs were very attractive. He wore a dhoti folded thrice and a beautiful flower garland was draped around His neck. Due to great ecstasy Gaura Raya started to speak with a chocked voice, “My dear Parvati! Please tell Me why you have come here?” Parvati fell at the feet of the Lord of the universe and informed Him about her pitiful situation. She said, “O Lord Jagannatha! Life of the whole universe! You are merciful to everyone except me. You have engaged me to keep all living entities who are averse to You in the bondage of material existence. I am engaged in that service and deprived of Your unlimited prema. People say, wherever there is Krishna, maya cannot stay. As a result I am always distant from You. O my Lord, how can I see Your pastimes? Unless You show me the path, I am hopeless.” 

Lord Gauranga and Parvati Devi

Saying this, Parvati-devi took the dust from the lotus feet of Lord Gauranga and very eagerly placed it on her head in the simanta (the middle portion of the hair just above the forehead of ladies is known as sinthi or simanta).

Therefore this island is called Sri Simantadvipa, although some people out of ignorance call this place Simuliya. Being very pleased with Parvati-devi Lord Gauranga said, “Dear Parvati! Please listen carefully. You are not different from Me. You are My energy. One energy serves Me accepting two forms. As My svarupa-sakti you are known as Radhika. Radha has expanded in you as My external energy. Without you My pastimes will not be perfect. You are definitely working as yoga-maya in My pastimes. In Vraja-dhama you reside eternally as Paurnamasi. In Navadvipa you remain as Praudha Maya along with Kshetrapala Mahadeva.” Saying this Lord Gauranga disappeared. Parvati was filled with ecstatic love. She stayed in Simantadvipa as Simantini in one form and as Praudha Maya-devi in Mayapur in another, for the pleasure of Lord Gauranga.  The following is a description of Simantadvipa in Bhakti-ratnakara. One day in Kailasa Lord Mahesvara was feeling impatient within his heart while chanting the nectarean names of the Lord’s devotees. He was loudly calling the names of the different devotees of the Lord’s various incarnations who would appear in Navadvipa. Lord Siva was chanting the glories of the devotees with his five mouths. His whole body was in ecstasy and he was experiencing bliss within his heart. He was dancing very wonderfully, naked and ecstatic, causing the entire Kailasa mountain to shake. He was playing his musical instruments, the sound of which was resounding through the whole universe, and roaring loudly like a madman. Upon seeing Lord Sankara in this situation, goddess Parvati became very perturbed as she could not understand what was happening.  After some time Trilocana-deva (Siva) became calm and quiet. From his eyes tears of bliss were flowing which he could not stop. He looked like a silver mountain sitting on a skin mat. He was praising the good fortune of the age of Kali. What a wonderful person Lord Mahesvara is! He was smiling and looking around, happy within his heart to see Parvati’s attempt to understand the situation. He made her sit by his side and she asked, “Oh, my Lord! I have never seen the mercy you have shown today. I have never heard these names you have just pronounced from your lotus mouth before. You are praising the good fortune of Kali-yuga again and again. From this I can understand that all these great personalities will appear in Kali-yuga.” By hearing the words of Parvati-devi with great satisfaction, Lord Mahadeva told her, “In this Kaliyuga Sri Krishna will appear in Nadia as the son of Saci-devi. He will accept the bodily splendor of Srimati Radharani. No one can make any comparison to that form. The whole world will become mad just by seeing His form once. By the beauty of His body, the pride of Kandarpa (Cupid) will be smashed. He will manifest many wonderful pastimes in Navadvipa. He will relish the rarest vraja-prema with all the devotees of all His incarnations. He will manifest an ocean of bliss in the sankirtana movement. By His own good qualities He will deliver the whole universe. During the time of this incarnation no one will remain distressed. Whatever desires anyone has will be fulfilled. 

Whatever offenses anyone has committed previously, the Lord will excuse, and thus please everyone. He will reveal the glories of the devotees elaborately. I must tell you there is no one who is more merciful than Him.” 

Who can describe with his one mouth what Parvati felt in her heart by hearing this?  Then Parvati-devi came to this place in Navadvipa to worship Lord Sri Gaurasundara. Lord Gaurasundara was very pleased to know that Parvati-devi was worshiping Him. He appeared in front of Parvati-devi, His bodily luster overwhelming the whole universe. His face was effulgent like millions of moons. Who can remain patient to see the two long eyes of the Lord? His dazzling cheeks defeated the pride of a mirror. His long arms extended down to His knees and His chest was broad and strong. His body was decorated with many varieties of jewellery and ornaments. His clothes defeated the pride of Madana or Cupid and the way He walked was full of happiness. When Parvati-devi saw the Lord, she could not control herself any longer as tears of bliss flowed from her eyes. Seeing Parvati in this condition Lord Visvambhara came close to her with great happiness in His heart and spoke sweet words, “By your worship I could not control My heart. I promise that whatever desire you express to Me, I will definitely grant you.” Hearing this from the Lord, Parvati was extremely happy. Her whole body was in incomparable ecstasy. She spoke to Prabhu Visvambhara with folded hands, saying, “You will make this Kaliyuga most fortunate by manifesting Your pastimes. You will remove the threefold miseries of the whole universe very easily. You will increase the happiness of all the living entities. You are antaryami, incognito, and You know everything. You know very well how my heart always feels distress. I have committed many offenses against Your devotees. I cursed Citraketu and therefore he became the demon Vritrasura. I cannot describe the good qualities of Your devotees. I committed an offense against him but still Your devotee Citraketu was glorifying me and praying to me. Please bless me so that all of those with whom You will have different pastimes in Nadia will be pleased with me. Oh, my Lord! I cannot fully express my heart’s desire to always see Your pastimes in Nadia.”

The Lord replied, “All your desires will be fulfilled. None of My activities are performed without you.” The Lord was about to disappear when Parvatidevi fell at His lotus feet and offered her obeisance. She then put the dust of the lotus feet of the Lord upon her “simanta”.  Parvati-devi became very worried, seeing that the Lord had disappeared, and wondered when He would manifest His pastimes. Therefore this island is known as Simantadvipa.  Isana Thakura said: “Whoever sees this Simantadvipa once will have achieved success in his life. He will very easily become free from the fear of material existence. People still worship Parvatidevi here and by her mercy they do not feel any suffering or experience any problems. In this Simuliya village Lord Gauranga had many pastimes with His unlimited numbers of associates. How can I explain with my one mouth the happiness manifested here during the time of the nagara-sankirtana?” 

The Geographical Location of Old Navadvipa

Sriman Mahaprabhu’s birthplace

There has been a centuries’ old controversy regarding the location of Old Navadvipa, Sriman Mahaprabhu’s birthplace. The information in this section comes from the book Citre-navadvipa by Sri Saradindu Narayana Raya (published by Sri Caitanya Matha, Mayapura). This information gives conclusive proof that Old Navadvipa was situated on the eastern bank of the Ganga. The English excerpts from the above-mentioned book have been quoted directly.

By studying scriptures such as Urddhamnaya Maha-tantra, Sri Caitanya-caritamrita and Bhakti-ratnakara it is clear that Old Navadvipa was situated on the Ganga’s (Bhagavati-Bhagirathi’s) eastern bank. The Urddhamnaya Maha-tantra states:

vartateha navadvipe nityadhamni mahesvari
bhagirathi tatepurve mayapurantu gokulam

O Mahesvari, Sri Navadvipa-dhama is eternal, and Mayapura, which is situated on the Bhagirathi’s eastern bank, is the same as Gokula.

Sri Caitanya-caritamrita (Adi-lila 1.86) states: “… gaudadese purva-saile karila udaya – … they arose on the eastern horizon in the land of Gauda.” And Adi-lila 13.97 states: “nadiyaudayagiri, purnacandra gaurahari, kripa kari’ ha-ila udaya – thus by His causeless mercy the full moon, Gaurahari, rose in the district of Nadiya, which is compared to Udayagiri, where the sun first becomes visible”.

Sri Navadvipa-parikrama by Srila Narahari Cakravarti states:

sri-suradhunira purva-tire
antardvipadika catushtaya sobhakare
jahnavira pascikulete
koladvipadika panca vikhyata jagate

Antardvipa and three other islands are situated in full splendour on the eastern bank of the Suradhuni (Ganga), and Sri Antardvipa Koladvipa and four other famous islands are on the Jahnavi’s (Ganga’s) western bank. In the 16th century, during the British Empire’s occupation of India, Sir William Hunter produced an authoritative historical and geographical record of India, focusing on many well known places in Bengal. In this record (Hunter’s Statistical Account, pg 142) he described the geographical position of Navadvipa Town.

“It was on the east of the Bhagirathi and on the west of the Jalangi.”

In other words, Navadvipa town was situated on Bhagirathi’s eastern bank and Jalangi’s western bank. From the explanations in the Nadiya Gazetteer one can understand that Navadvipa was the capital of the kings of the Sena dynasty: “Nabadwip is a very ancient city and is reported to have been founded in A.D. 1063 by one of the Sen kings of Bengal. In the Aini Akbari it is noted that in the time of Lakhana Sen, Nadia was the capital of Bengal.” Navadvipa is an ancient city, said to be founded in 1063 by a king of the Sena dynasty. Aini Akbari also mentions that Navadvipa was the capital of Bengal during the reign of Maharaja Sri Lakshmana Sena.

In his statistical account (pg. 142) Sir William Hunter also has mentioned that Maharaja Lakshmana Sena founded Nadiya in A.D. 1063.

The following statement appeared in the Calcutta Review (pg. 398, 1946):

“The earliest that we know of Nadia is that in 1203 it was the Capital of Bengal.”

In other words, our first information about Nadiya Town is that it was the capital of Bengal in 1203. In this way much proof supports the fact that old Nadiya, or old Navadvipa, was the capital of the kings of the Sena dynasty and was situated on the Ganga’s eastern bank.

The Nadiya District Gazetteer provides further evidence: “The nature of Mahammadi Baktier’s conquest (A.D. 1203) appears to have been exaggerated. The expedition to Nadia was only on in-road, a dash for securing booty. The troopers looted the city with the palace and went away. They did not take possession of the part. It seems probable that the hold of Mohammedans upon the part of Bengal in which Nadia district lies was very slight for the two centuries which succeeded the sack of Navadwip by Baktier Khan. It appears, however, that by the middle of the fifteenth century the independent Mahammedan Kings of Bengal had established their authority.”

It seems that the description of the conquest of Navadvipa by Baktiyara Khan (1203) was exaggerated. The sole reason Baktiyara Khan invaded Nadiya was to loot its riches. It was a sudden attack in which the cavalry plundered the royal palace and Navadvipa Town, and then left. They never established any authority over the town, although it is possible that after their attack on Navadvipa, Baktiyara Khan was its authority in name only. If so, this authority lasted for the duration of two centuries.

In the middle of the 15th century, the independent Muslim emperors established their authority over Bengal. Nadiya Gazetteer and Hunter’s Statistical Account (pg. 142) clearly prove that the highland adjacent to present Mayapura is actually the ruins of King Ballala Sena’s palace and that Nadiya Town was his capital. Ballala-dighi (Prithu-kunda) was situated nearby.

Over time, the course of the Ganga’s flow occasionally changed and gradually it washed away the old Navadvipa Town, which was later founded again on the western bank. Old Navadvipa, or Nadiya Town, is now known by various names, such as Brahmana-pukura, Bel-pukura, Sri Mayapura, Ballaladighi and Srinathapura. The present Sridhama Mayapura is where Sri Jagannatha Misra’s house, Srivasa-angana, Advaitabhavana, Murari Gupta-bhavana and other places were situated.

The place known as Kuliya-grama (or Pahada-pura) during Mahaprabhu’s time, is where the present Navadvipa Town and Municipality are situated. Old maps give evidence of this.

Bhakti-ratnakara is an old and authoritative scripture which was composed by the well-known Srila Narahari Cakravarti Thakura. In its description of Navadvipa-dhama parikrama,Bhakti ratnakara gives clear evidence to support that Antardvipa Mayapura, which was situated on the Ganga’s eastern bank, was the old Nadiya, or Navadvipa Town. Even today Chand Kazi’s samadhi, Sridhara-angana and other places are situated on the eastern bank. When Srinivasa Acarya and Sri Narottama Thakura performed parikrama with Isana Thakura, they visited Jagannatha-bhavana and the nearby Barakonaghata, Ganga-nagara and so forth, and without crossing the Ganga, they went to Chand Kazi’s samadhi, Sridhara-angana, Simuliya and other places.In 1684 William Hayes, an agent of the East India Company,wrote in his diary about Richard Temple’s old map, which also shows that Navadvipa Town was situated on Bhagirathi’s eastern bank.

In 1572, Kavi-karnapura wrote his famous play Sri Caitanyacandrodaya. From the geographical description given there it is clear that the old Navadvipa, or Nadiya Town, was situated on the Ganga’s eastern bank and that Kuliya-grama was situated on the western bank.

Sri Vrindavana dasa Thakura compiled Sri Caitanya bhagavata just a few years after the disappearance of Sri Caitanya Mahaprabhu. From the descriptions in this book one can get to know the geographical location of Navadvipa and nearby places. Everyone accepts that the samadhi of Chand Kazi, who was a contemporary of Sri Caitanya Mahaprabhu, is situated in Vamana-pukura (also known as Brahmana-pukura and Brahmana-pushkarini). According to Sri Caitanya bhagavata’s narration of Chand Kazi’s defeat, Sriman Mahaprabhu took a large sankirtana party to Chand Kazi’s residence, but there is no mention that they crossed the Ganga.

From the above-mentioned proofs it is clear that the place indicated by Srila Jagannatha Dasa Babaji Maharaja and Srila Bhaktivinoda Thakura in Sri Mayapura-dhama is the actual place of Sri Caitanya Mahaprabhu’s appearance.

Some people say that Ramacandrapura, or Kekada Mantha, situated on the Ganga’s western bank, is the actual site of Sri Caitanya  Mahaprabhu’s appearance and is therefore the ancient Mayapura. This assumption, however, is completely baseless and opposed to the above proofs. Some reasons for this, in brief, are:

(1) If Ramacandrapura were Mahaprabhu’s appearance place and Chand Kazi’s house was on the other side of the Ganga, Sriman Mahaprabhu and His kirtana party would have had to cross the Ganga to go from Ramacandrapura to the Kazi’s house on the day of the Kazi’s defeat. But Sri Caitanya-bhagavata does not mention that Sriman Mahaprabhu crossed the Ganga.

(2) To go from Ramacandrapura to the Kazi’s house in Vamana-pukura via Ganga-nagara, one has to go through Rudra-pada. There is no alternate route. Sriman Mahaprabhu led the sankirtana party through many ghats on the banks of the Ganga. Then, finally arriving at Ganga-nagara, He came to the Kazi’s house. If the sankirtana party had started at Ramacandrapura, the distance travelled would have been 6–8 miles.

(3) In the narration of Srinivasa Acarya’s parikrama, it is mentioned that he went to Simuliya (Simanta dvipa) from Antardvipa. Even today, the Kazi’s house and samadhi are on the path from present Mayapura (Antardvipa) to Simuliya. If we take Ramacandrapura to be Antardvipa Mayapura, however, then to reach Simuliya from there one must surely cross Rudra-pada, or Rudradvipa.

Srinivasa Acarya finally arrived in Rudradvipa after going to Jannagara ( Jahnudvipa), then to Mamagachi (Modadrumdvipa) and Mahatpura (Matapura), etc. If Srinivasa Acarya had begun his Navadvipa-dhama parikrama from  Ramacandrapura, how would he have reached Simuliya first, and then Gadigacha (Godrumadvipa) and Majida (Madhyadvipa), and after crossing the Ganga, Kuliya (Koladvipa), Ratudvipa- Ratupura (Ritudvipa), Jannagara (Jahnudvipa), Mamagachi (Modadrumadvipa) and finally Rudra-pada (Rudradvipa)? Consequently, it must be concluded that he started his parikrama from the present Antardvipa Mayapura situated on the Ganga’s eastern bank. This conclusion is in accordance with the description given in Bhakti-ratnakara and with old maps.

(4) It is mentioned in Bhakti-ratnakara that one can see Suvarna-vihara from Antardvipa. Even today one can see Suvarna-vihara from the present Mayapura. But if Ramacandrapura is considered to be Antardvipa it is impossible to see Suvarna-vihara, which is situated about 5–6 miles away.

(5) If Ramacandrapura is the place of Sriman Mahaprabhu’s appearance, and if Ganga-Govinda Singh considered that place to be Sriman Mahaprabhu’s birthplace and built a temple there, why are the deities of Sri Rama-Sita established in this temple? Why didn’t he establish a deity of Sriman Mahaprabhu, and why didn’t he call this place Mayapura? And why is this place known as Ramacandrapura on the old government maps?

(6) It is well-known that there is a huge Sri Rama-Sita festival celebrated with great pomp in Ramacandrapura.

This Ramacandrapura is situated within Modadrumadvipa, Sri Ramacandra and Sitaji’s pastime-place. Hence, this place cannot also be assumed to be Antardvipa Mayapura.

These and other facts give clear proof that Ramacandrapura, or Kekada Mantha, is definitely not Sriman Mahaprabhu’s appearance place. Srila Bhaktivinoda Thakura and Antardvipa Mayapura.

Sri Saccidananda Bhaktivinoda Thakura, Sri Caitanya Mahaprabhu’s eternal intimate associate, is revered as the Seventh Gosvami who again inaugurated the flow of the Bhagirathi of bhakti. He appeared in this world to manifest Mahaprabhu’s holy name (gaura-nama), His innermost desire (gaura-kama) and His holy abode (gauradhama). Like Sri Rupa and Sri Sanatana, he wanted to reside in Vraja and perform bhajana there. On his way to Vraja-mandala he came to a deity of Lord Siva, Mahadeva Sri Tadakesvara, a short distance from Kolkata. That night Sri  Mahadeva appeared to him in a dream and requested him to reveal Sri Gauranga Mahaprabhu’s appearance-place. He also told him to remain in Gauda-mandala and perform bhajana. Sri Bhaktivinoda Thakura placed Sri Tadakesvara’s instruction upon his head and returned to Sridhama Navadvipa. There, in Godrumadvipa, he constructed a small hut and began performing bhajana, eager to find Sriman Mahaprabhu’s appearance-place. He wrote in his autobiography:

“I was very anxious to find Sriman Mahaprabhu’s appearance place. I went to Navadvipa (the present Navadvipa Town) and with much endeavour made some investigation, but was unable to find any trace of it. Thus I became very unhappy. Nowadays the people of Navadvipa are only busy filling their bellies.

They know nothing about Sriman Mahaprabhu’s pastime-places, nor do they endeavour to learn about them. One day after twilight, at ten o’clock, Kamala and I, together with one clerk, were standing on the roof of the Rani Dharmasala looking about. It was very dark and the sky was filled with clouds. Then, across the Ganga towards the north I saw an effulgent mansion. I asked Kamala, ‘Did you see something?’ He answered, ‘I became awestruck to see an effulgent mansion on the other side of the Ganga towards the north.’ In the morning I again went to the roof of the Rani Dharmasala and attentively looked towards that place. I was unable to see the effulgent mansion, but I could see a palm tree there. When I inquired from others about that place, they said it was called Ballala-dighi and that one can still see many traces of King Lakshmana Sena’s old fort there. The coming Monday I went to Krishna-nagara and the following Saturday I went straight from there to Ballala-dighi. That night I beheld a wondrous sight. Sriman Mahaprabhu, Sri Nityananda Prabhu, Sri Advaita Acarya, Sri Gadadhara and the other devotees were completely absorbed in chanting and dancing ecstatically. Everyone’s eyes were filled with tears. The tumultuous sound of “Hari Bol!” and the sound of mridangas and kartalas maddened the devotees. After sometime that sight disappeared from my eyes.

“The next day I walked to those places to take darsana of them and asked the elderly locals about them. They told me that this was Sriman Mahaprabhu’s birthplace. I visited all the small villages mentioned in Bhakti-ratnakara as well as those mentioned in Srila Vrindavana dasa Thakura’s Sri Caitanyabhagavata. Thereafter I sat in Krishna-nagara and compiled the book Sri Navadvipa-dhama-mahatmya and sent it to be printed in Kolkata. I told Sri Dvarika Babu, an engineer from Krishna-nagara, about my findings. He could understand everything I said and on the strength of his intelligence he produced a map of Sri Navadvipa-mandala. I then wandered throughout Navadvipa-dhama and wrote the Dhamamahatmya, because at that time I could do nothing else.”

In Godruma, 1893, Srila Bhaktivinoda Thakura performed a great harinama-sankirtana festival under the auspices of Srila Jagannatha dasa Babaji Maharaja. At that time Sri Jagannatha dasa Babaji Maharaja went with many Vaishnavas to take darsana of Sri Mayapura. Overwhelmed by ecstatic sentiments, he himself pointed out Mahaprabhu’s birthplace, the lost Yogapitha-Mayapura. The 144-year-old Babaji Maharaja became overwhelmed with ecstasy and jumped into the air, crying out, “This is the birthplace of Gauracandra, our very life and soul!” Srila Bhaktivinoda Thakura, many famous writers of Bengal, many high-posted government officers, editors of famous magazines and others witnessed the event. Amongst them was Sri Syamalala Gosvami, the great and erudite Vaishnava. Also present were Sri Sasibhushana Gosvami, Sri Radhikanatha Gosvami, Sri Vipina Bihari Gosvami, Sri Raya Vanamali, Sri Raya Bahadura, Sri Sisira Kumara Ghosha, Sri  Dvarikanatha Sarakara and Sri Naphara Kumara. Some huts were eventually made here and the temple construction began. Gradually, faithful devotees from the various states of India came here to take darsana, and now, people come from all over the world to this holy place.