
Vaikunthapura
Coming to Vaikunthapura, Nityananda Prabhu spoke to Śri Jiva while mildly smiling. “On one side of the eight-petaled Navadvipa is this Vaikunthapura. Listen, without doubt. This is Vaikuntha, the abode of Nārāyaṇa, situated in the spiritual sky beyond the Viraja River. Māyā can never enter this place, where Lord Narayana is served by His energies, Śrī, Bhū, and Nilā. The effulgence radiating from this spiritual abode is the Brahman. With material vision, people see only the material world. But with his transcendental vision, Narada once saw Nārāyaṇa manifest as Gaurasundara in this spiritual abode. After seeing this, the best of the munis stayed here for some time.
(Sri Navadvipa-Dhama-Mahatmya, Chapter 15)
Then slowly I will go to Vaikunthapura, to the forest called Niḥsreyasa, abundant with all grandeur. The Lord of Vaikuntha. who is worshiped by all the demigods, resides there along with His three energies, Līlā. Bhū, and Śrī. As much as my Krsna is endowed with utmost sweetness, so the Lord of Vaikuntha is endowed with all opulences and grandeur. Although Vrajendra-nandana Kṛṣṇa never gives up these opulences, they are not seen by His devotees. The Lord of Vaikuntha was merciful to Narada. Hiding His opulences. He satisfied Narada by transforming Himself into Gauranga. Seeing that form of Gauranga, I will dance, while floundering in the ocean of bliss and crying in a loud voice.
(Sri Navadvipa Bhava-taranga)
“There is one more confidential story. Rāmānujācārya once came to Puri and pleased the Lord with many prayers. Jagannatha appeared before him and said, ‘Go and see Navadvipa-dhāma, for I will soon appear there in the house of Jagannatha Misra. The entire spiritual sky is situated within one corner of Navadvipa, My very dear abode. As My eternal servant and leading devotee, you should see Navadvipa. Let your students, who are absorbed in dasya-rasa, stay here while you go. Any living being who does not see Navadvipa has been born uselessly. Just one portion of Navadvipa contains Ranga-kṣetra, Śrī Venkata (Tirupati), and Yadava Acala. O son of Kesava, go to Navadvipa and see the form of Gauranga. You have come to the earth to preach bhakti, so let your birth be successful with the mercy of Gaura. From Navadvipa, go to Kurma-sthāna and join again with your disciples.’
“With folded hands, Rāmānuja submitted to Jagannatha, ‘In Your narration You have mentioned Gauracandra, but exactly who He is, I do not know.’
“The Lord mercifully replied to Rāmānuja, ‘Everyone knows Kṛṣṇa, the Lord of Goloka. That Kṛṣṇa, whose vilasa-murti is Nārāyaṇa, is the Supreme Truth, and He resides in Vṛndāvana. That Kṛṣṇa is fully manifest in the form of Gaurahari, and that Vṛndāvana is fully manifest in the form of Navadvipa-dhāma. I eternally reside as Lord Gauranga in Navadvipa, the topmost abode in the universe. By My mercy that dhama has come within Bhu-mandala, yet it remains without a scent of māyā. This is the verdict of scripture. If you say that Navadvipa is part of the material world, then your devotion will dwindle day by day. I have placed this spiritual abode within the material world by My desire and inconceivable energy. Simply by reading scriptures one will not get the highest truth, for the highest truth surpasses all reasoning power. Only the devotees can understand by My mercy.’
“Hearing this, the sober-minded Rāmānuja was agitated with love for Gauranga. He said, ‘Lord, Your pastimes are truly astounding. The scriptures cannot know Your opulences. Why isn’t gauranga-lila clearly described in the scriptures? When I closely examine the śruti and Puranas, I find only some hint of the Gaura-tattva. After hearing Your instructions, my doubts are gone, and the sweet mellows of Gauranga’s pastimes have arisen in my heart. If you order me, after going to Navadvipa I will preach gaura-lila throughout the three worlds. I will give people evidence from the hidden scriptures and establish devotional service to Gauranga throughout the universe. Please instruct me.’
“Seeing Rāmānuja’s eagerness, Jagannatha said, ‘Rāmānuja, do not broadcast like this. Keep the confidential pastimes of Gauranga secret. Only after Gauranga has finished His pastimes will the general public receive them. For now, preach dasya-rasa, while in your heart worship Gauranga constantly.’
“Taking the Lord’s advice, Rāmānuja secretly cultured his attraction for Navadvipa so that Gauranga’s pastimes were not revealed prematurely. Lord Nārāyaṇa then led Rāmānuja to Vaikunthapura and mercifully showed Rāmānuja His transcendental form served by Śri, Bhū, and Nīlā. Rāmānuja considered himself fortunate to obtain darśana of his worshipable Lord, when suddenly he saw the Lord assume the enchanting form of Gaurasundara, the son of Jagannatha Misra. Rāmānuja swooned at the brilliance of the form. Then Gauranga put His lotus feet on the head of Rāmānuja, who was thus divinely inspired and recited prayers of praise. ‘I must see Gaura’s actual lila on earth. I can never leave Navadvipa!’
“Gauranga said, ‘O son of Kesava, your desire will be fulfilled. When the Nadia pastimes are revealed in the future, you will take birth here again.’
“Gauranga disappeared and Rāmānuja, contented, resumed his journey. After some days he arrived at Kurma-sthāna and saw the place with his disciples. During his life, he preached dasya-rasa throughout South India, while internally he was absorbed in gaura-lila. By Gauranga’s mercy, he took birth in Navadvipa as the devotee Śri Ananta. He went to Vallabhācārya’s house and saw the marriage of Lakṣmipriya and Gauranga.
“See the house of Ananta, where many devotees of Nārāyaṇa gathered. It is well known that the kings of that time established Nārāyaṇa worship here.” As the devotees saw Niḥśreyasa Forest, situated on the other side of the Virajā River, they attained unlimited bliss. In this way, while reciting these narrations, they arrived at Mahatpura.
(Sri Navadvipa-Dhama-Mahatmya, Chapter 15)
The Lord saw Niḥśreyasa forest within Vaikuṇṭhapura and Brahmāṇīnagara across the Virajā River, and then He went to Mahatpura.
(Sri Navadvipa-Dhama-Mahatmya, Pramana-Khanda, Chapter 4)
He visited the places known as Tirumala and Tirupati, where He extensively preached the chanting of the Lord’s holy name. After visiting the temples of Tirumala and Tirupati, Śrī Caitanya Mahāprabhu had to subdue some atheists. He then visited the temple of Ahovala-nṛsiṁha.
(CC Madhya 1.105 – 1.106)
Śrī Caitanya Mahāprabhu next arrived at Tirupati and Tirumala, where He saw a four-handed Deity. Then He next proceeded toward Veṅkaṭa Hill.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has actually described the chronological order of Lord Caitanya Mahāprabhu’s visit. The Tirupati temple is sometimes called Tirupaṭura. It is situated on the northern side of Arcot in the district of Candragiri. It is a famous holy place of pilgrimage. In pursuance of His name, Veṅkaṭeśvara, the four-handed Lord Viṣṇu, the Deity of Bālājī, with His potencies named Śrī and Bhū, is located on Veṅkaṭa Hill, about eight miles from Tirupati. This Veṅkaṭeśvara Deity is in the form of Lord Viṣṇu, and the place where He is situated is known as Veṅkaṭa-kṣetra. There are many temples in southern India, but this Bālājī temple is especially opulent. A great fair is held there in the months of September and October. There is a railway station called Tirupati on the Southern Railway. Nimna-tirupati is located in the valley of the Veṅkaṭa Hill. There are several temples there also, among which are those of Govindarāja and Lord Rāmacandra.
(CC Madhya 9.64)
Information – This is a Lupta Tirtha, a sacred site whose exact location has yet to be discovered.
O my Lord! You are eternally existing—in the past, present, and future—yet You are the son of Śrī Jagannātha Miśra. I offer my repeated obeisances unto You along with Your associates (Your devotee servants), Your sons (Your Gosvāmī disciples or the processes of devotional service, such as the congregational chanting of the holy name), and Your consorts (who, according to regulative principles, refer to Viṣṇupriyā, who is Bhū-śakti, Lakṣmīpriyā, who is Śrī-śakti, and Navadvīpa, which is Nīlā, Līlā, or Durgā, and, according to devotional principles, refer to the two Gadādharas, Narahari, Rāmānanda, Jagadānanda, and others).
(Śrī Caitanya-bhāgavata, Ādi-khaṇḍa 1.2)
Kṛṣṇa’s own form has only two hands, but in the form of Lord Nārāyaṇa He has four hands. Lord Nārāyaṇa holds a conchshell, disc, club and lotus flower, and He is full of great opulence. The śrī, bhū and nīlā energies serve at His lotus feet.
PURPORT
In the Rāmānuja and Madhva sects of Vaiṣṇavism there are extensive descriptions of the śrī, bhū and nīlā energies. In Bengal the nīlā energy is sometimes called the līlā energy. These three energies are employed in the service of four-handed Nārāyaṇa in Vaikuṇṭha. Relating how three of the Ālvārs, namely Bhūta-yogī, Sara-yogī and Bhrānta-yogī, saw Nārāyaṇa in person when they took shelter at the house of a brāhmaṇa in the village of Gehalī, the Prapannāmṛta of the Śrī-sampradāya describes Nārāyaṇa as follows:
- tārkṣyādhirūḍhaṁ taḍid-ambudābhaṁ
- lakṣmī-dharaṁ vakṣasi paṅkajākṣam
- hasta-dvaye śobhita-śaṅkha-cakraṁ
- viṣṇuṁ dadṛśur bhagavantam ādyam
- ā-jānu-bāhuṁ kamanīya-gātraṁ
- pārśva-dvaye śobhita-bhūmi-nīlam
- pītāmbaraṁ bhūṣaṇa-bhūṣitāṅgaṁ
- catur-bhujaṁ candana-ruṣitāṅgam
“They saw the lotus-eyed Lord Viṣṇu, the Supreme Personality of Godhead, mounted on Garuḍa and holding Lakṣmī, the goddess of fortune, to His chest. He resembled a bluish rain cloud with flashing lightning, and in two of His four hands He held a conchshell and disc. His arms stretched down to His knees, and all His beautiful limbs were smeared with sandalwood and decorated with glittering ornaments. He wore yellow clothes, and by either side stood His energies Bhūmi and Nīlā.”
There is the following reference to the śrī, bhū and nīlā energies in the Sītopaniṣad: mahā-lakṣmīr deveśasya bhinnābhinna-rūpā cetanācetanātmikā. sā devī tri-vidhā bhavati, śakty-ātmanā icchā-śaktiḥ kriyā-śaktiḥ sākṣāc-chaktir iti. icchā-śaktis tri-vidhā bhavati, śrī-bhūmi-nīlātmikā. “Mahā-Lakṣmī, the supreme energy of the Lord, is experienced in different ways. She is divided into material and spiritual potencies, and in both features she acts as the willing energy, creative energy and the internal energy. The willing energy is again divided into three, namely śrī, bhū and nīlā.”
Quoting from the revealed scriptures in his commentary on the Bhagavad-gītā (BG 4.6), Madhvācārya has stated that mother material nature, which is conceived of as the illusory energy, Durgā, has three divisions, namely śrī, bhū and nīlā. She is the illusory energy for those who are weak in spiritual strength because such energies are created energies of Lord Viṣṇu. Although each energy has no direct relationship with the unlimited, they are subordinate to the Lord because the Lord is the master of all energies.
In his Bhagavat-sandarbha (Text 23), Śrīla Jīva Gosvāmī Prabhu states, “The Padma Purāṇa refers to the eternally auspicious abode of Godhead, which is full in all opulences, including the energies śrī, bhū and nīlā. The Mahā-saṁhitā, which discusses the transcendental name and form of Godhead, also mentions Durgā as the potency of the Supersoul in relationship with the living entities. The internal potency acts in relation with His personal affairs, and the material potency manifests the three modes.” Quoting elsewhere from the revealed scriptures, he states that śrī is the energy of Godhead that maintains the cosmic manifestation,bhū is the energy that creates the cosmic manifestation,and nīlā, Durgā, is the energy that destroys the creation. All these energies act in relation with the living beings,andthus they are together called jīva-māyā.
(CC Adi 5.27-28)
niḥśreyasa — the highest benediction (SB 2.3.11)
niḥśreyasa — final perfection of life (SB 3.25.44)
niḥśreyasam — the ultimate perfectional goal (SB 3.27.28-29)
niḥśreyasa — for the greatest welfare (SB 3.5.17)
niḥśreyasa — to achieve the ultimate goal of life (SB 5.8.26)
niḥśreyasa — of the highest bliss (SB 7.1.2)
niḥśreyasa — of what is certainly very auspicious for upliftment (SB 9.4.70)
In the world of Vaikuntha, in the forest of niḥśreyasa-vana (the forest of the supreme good), this auspicious kalyana-kalpataru desire-tree is splendidly manifest. To please the wise, this tree has three main branches: 1. upadesa (instruction), 2. upalabdhi (realization), and 3. Ucchväsa (ecstasy). Taking shelter of this tree, a wise person will pick its auspicious fruit, fruit that is service to Sri Sri Radha and Krsna in Their pastimes in Vrndavana forest, the innermost, most private part of the spiritual world.
(Kalyana-kalpataru by Srila Bhaktivinoda Thakura, Poem 1, Text 5-7)
In the realm of Sri Vaikuntha, in the forest of niḥśreyasa-vana are numberless beautiful kalpataru trees. Among the trees in that eternal abode this tree, king of the kalpataru trees of auspiciousness, is manifest eternally. That tree is very wonderful to see. It has three branches: 1. upadeça (teaching), 2. upalabdhi (realization), and 3. ucchwäsa (ecstasy). On that tree are beautiful flowers of pure devotional service and numberless fruits that bear the name “kalyana” (auspiciousness). Good people who take shelter of that tree may gather many kalyana fruits of devotional service to Lord Krsna. Becoming powerful by the mercy at my spiritual master’s feet, I brought that wonderful tree here.
(Kalyana-kalpataru by Srila Bhaktivinoda Thakura, Poem 2, Text 13-18)