1. Sri Navadvipa Dhama

1. Sri Navadvipa Dhama:

It is not proper to limit the size of the dhama as it is all-pervading and unlimited. In Navadvipa-dhāma, all the Vaikuntha planets are resting. Śrila Bhaktivinoda Thakura has written that in just one portion of Navadvīpa dhāma all the sacred places, sages, munis, demigods, Vedic scriptures, and mantras reside. But for the benefit of our limited vision, the acāryas have mentioned different area sizes of the dhamas.

Navadvīpa-dhāma is situated at the centre of Gaura-mandala-bhūmi, which is shaped like a 100- petalled lotus. Its circumference is 270 km (168 miles), its diameter is 90 km (56 miles), and its radius is 51 km (32 miles). The Ganga flows through the centre of Gaura-mandala-bhūmi. Śrī Gauranga performed His pastimes throughout Gaura-mandala-bhūmi. It is stated,

gauda-mandala-bhūmi, yebä jäne cintamani, tara haya vraja-bhüme vasa

One who understands the transcendental nature of Navadvīpa and its surrounding area, where Sri Caitanya Mahaprabhu enacted His pastimes, resides always in Vrndāvana. (Srila Narottama dasa Thakurа, Savarana-sri-gaura-mahima -The Glories of Sri Gauranga, Prarthana)

There is a place called Nadia in Gaura-mandala-bhūmi. Now this area is known as a district in West Bengal. Navadvīpa- dhāma is situated in Nadia.

The Supreme Personality of Godhead has unlimited forms, through which He enjoys unlimited rasas and exhibits unlimited bhāvas. The three main bhāvas are aiśvarya-bhāva, mādhurya- bhāva, and audārya-bhāva. 

1. In Vaikuntha, the Supreme Personality of Godhead in the form of Nārāyaņa enjoys aiśvarya-bhāva. 

2. In Goloka Vrndāvana, Lord Śrī Krsna enjoys mādhurya- bhāva. 

3. In Navadvipa, the Lord in the form of Sri Gaurāńga enjoys audārya- bhāva. Audārya means magnanimity, generosity, or overflowing mercy. By this mood of magnanimity, the Lord enables His devotees to possess all qualities that He Himself possesses. 

Navadvipa means 9 (nava) islands (dvipa). During Mahaprabhu's time these 9 islands were more visibly distinct due to the flow of different rivers and lakes all over Navadvipa. These rivers are no longer running, but some areas of dry riverbeds or portions of rivers with water can still be seen. It has been mentioned that there were 16 rivers flowing through Navadvipa, and the 9 islands were created due to the intersecting flow of these rivers. 

Those 16 rivers were:

1. Yamuna

2. Bhogavati

3. Alakananda

4. Kāveri

5. Sarasvati

6. Tamraparni

7. Brahmaputra

8. Sarayu

9. Ganga

10. Manasa-Ganga

11. Krtamālā

12. Vidyadhari

13. Narmada

14. Gomati

15. Mandākini

16. Godavari

The 9 islands of Navadvipa-dhāma resemble an eight-petalled lotus flower with a whorl (karnikā) at the centre. Of the 9 islands, 4 are situated on the eastern side of the Ganga, and 5 are situated on the western side. The 4 eastern islands are Antardvipa, Simantadvipa, Godrumadvipa, and Madhyadvipa. The 5 western islands are Koladvipa, Rtudvipa, Jahnudvipa, Modadrumadvipa, and Rudradvipa. 

Each island represents one of the 9 processes of devotional service.

1. Antardvipa - Represents Atma- Nivedanam, Full Surrender

2. Simantadvipa - Represents Śravanam, Hearing

3. Godrumadvipa - Represents Kirtanam, Chanting

4. Madhyadvipa - Represents Smaranam, Remembering

5. Koladvipa - Represents Pada- Sevanam, Serving the Lotus Feet

6. Rtudvipa - Represents Arcanam, Worship

7. Jahnudvipa - Represents Vandanam, Praying

8. Modadrumadvipa - Represents Dasyam, Becoming A Servant

9. Rudradvipa - Represents Sakhyam, Being A Friend

It is recommended that one performs Navadvīpa-mandala-parikrama in the order mentioned above.

The center of Navadvipa is Antardvipa. Antardvīpa is located at the karņikä of the eight-petalled lotus. The circumference of Antardvipa is 16 km (10 miles). The śāstras describe that the island situated at the junction of the Ganga and Yamuna rivers is Antardvipa, and Mäyäpur lies within Antardvipa. Māyāpur's circumference is almost 5 km (3 miles). At the centre of Mayapur is the Yoga-pitha, which is the central point of Navadvipa- dhama and the appearance place of Sri Gauranga.

The 7 holy cities present in Navadvipa-dhāma are:

1. Mathura

2. Ayodhya

3. Haridvara

4. Kasi (Varanasi)

5. Kanci

6. Avanti (Ujjain)

7. Dvaraka

The 12 forests, dvādaśa-vana, in Navadvipa are:

1. Gokula Mahāvana - Antardvipa

2. Madhuvana and Mathura - North of Prthu-Kunda, Chand Kazi's House

3. Nandagrama - Godrumadvipa

4. Bahulāvana - Koladvipa

5. Giri Govardhana - Kuliya- Pahāda (Mountain) In Koladvipa

6. Bhadravana - Jahnudvipa

7. Bhandiravana - Modadrumadvipa

8. Kamyavana - Mahatpura in Modadrumadvipa

9. Talavana - Mayamari in Simantadvipa

10. Bilvavana - Rudradvipa

11. Khadiravana - Campahatta

12. Radha-Kunda - Rtudvipa

All incarnations of the Lord also reside in Navadvipa. During the 4 different yugas, the Lord appeared in four different forms in Navadvipa- dhama:

1. Satya-Yuga - As Śri Nrsimhadeva, In Godrumadvipa

2. Treta-Yuga - As Ramacandra, In Modadrumadvipa

3. Dvapara-Yuga - As Śri Krsna, In Samudra Gara in Koladvipa

4. Kali-Yuga - As Śri Gauranga Mahaprabhu, In Śri Navadvipa-Dhama, He also appeared as Varahadeva in Koladvipa.

Great demigods and goddesses like Brahmā, Rudra, Indra, and Parvati, also came to Navadvipa-dhama to perform austerities to receive the blessings of Śri Gauranga. Great rşis and munis, like the 4 Kumaras, the 6 Gosvāmīs, and Jahnu Muni, were also performing tapasya in Navadvipa dhāma. The ācāryas of the 4 sampradayas - Nimbārkācārya, Madhvācārya, Vişnusvāmī, and Rāmānujācārya-also visited Navadvīpa-dhāma and were blessed by Śri Caitanya Mahāprabhu.

Following the footsteps of all previous acaryas, our most beloved Founder Acarya of the International Society for Krishna Consciousness, His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupāda, also accepts Sri Navadvipa as his place of worship.

Citations from Sri Navadvipa-dhama māhātmya, Parikrama-khanda:

Now hear, brothers, of the places that I will describe within the 16 krosas of Navadvīpa-dhāma.

Sixteen rivers exist eternally within the 16 krośa area of Navadvipa. On the eastern bank of the main flow of the Gangă are 4 islands and on the western bank there are 5. The different tributaries of the Ganga surround these islands and give the dhāma its splendor. The main flow of the Ganga always flows in the middle, while other pious rivers flow in various tributaries. Near the Ganga flows the beautiful Yamună, and the Sarasvati flows within another river. East of the Yamună are the long streams of the Tamraparņi, the Kṛtamālā, and the Brahmaputra. The Sarayu, Narmadā, Sindhu, Kaveri, Gomati, and Godavari flow swiftly throughout the breadth of Navadvipa. All these rivers intersect to form the 9 different islands of Navadvipa.

Following the desires of the Lord, sometimes the streams dry up, and then again by His wish they flow with water; by the Lord's wish sometimes places become covered with water, and by His wish they again become visible. In this way the dhāma endlessly enacts its lila, but the same dhama remains always manifest to the fortunate living entity. If a devotee has an acute desire in his heart, all the islands and rivers will be visible. By devotion, the dhāma is sometimes visible in dreams, meditation, or to the naked eye. The island which lies at the junction of the Ganga and Yamuna is known in the śāstras as Antardvipa. Within Antardvipa lies the holy sanctuary of Māyāpur, where Lord Caitanya appeared. Know, devotees, that Mahāvana, in the center of Goloka, is none other than Mäyäpur of Navadvīpa.

Śvetadvipa, Vaikuntha, Goloka, and Vrndāvana always reside in Navadvipa. By the order of Gauracandra, the 7 holy cities: Ayodhyā. Mathură, Māyā (Haridvāra), Kāśi, Kāñci, Avanti (Ujjain), and Dväraka, are always present in their own places within Navadvipa. The city of Mäyä, at Gańgādvära, has its original form as Mäyäpur in Navadvipa-dhāma. The glories of this place are profusely sung in the scriptures. That person who once visits Māyāpur is easily freed from the bondage of mäyä. One who walks throughout Māyāpur is freed from the influence of mäyä and the repetition of birth. (from Sri Navadvipa Dhama Mahatmya, Parikrama-khanda, Chapter Three)