Birthplace (Books)

Expressions researched:
"birthplace" |"birthplaces"

SB Canto 1

SB 1.3.2, Purport:

The first puruṣa is the Kāraṇodakaśāyī Viṣṇu. From His skin holes innumerable universes have sprung up. In each and every universe, the puruṣa enters as the Garbhodakaśāyī Viṣṇu. He is lying within the half of the universe which is full with the water of His body. And from the navel of Garbhodakaśāyī Viṣṇu has sprung the stem of the lotus flower, the birthplace of Brahmā, who is the father of all living beings and the master of all the demigod engineers engaged in the perfect design and working of the universal order. Within the stem of the lotus there are fourteen divisions of planetary systems, and the earthly planets are situated in the middle. Upwards there are other, better planetary systems, and the topmost system is called Brahmaloka or Satyaloka. Downwards from the earthly planetary system there are seven lower planetary systems inhabited by the asuras and similar other materialistic living beings.

SB Canto 3

SB 3.1.17, Purport:

Such an arcā-mūrti is not an idol but the Lord Himself, and to the proportion to which one is free from sins, he is able to know the significance of the arcā-mūrti. The guidance of a pure devotee is therefore always required.

In the land of Bhāratavarṣa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year. Some of the arcā representations of the Lord situated in different places of pilgrimage are mentioned herewith. The Lord is present at Mathurā (the birthplace of Lord Kṛṣṇa) as Ādi-keśava; the Lord is present at Purī (Orissa) as Lord Jagannātha (also known as Puruṣottama); He is present at Allahabad (Prayāga) as Bindu-mādhava; at Mandara Hill He is present as Madhusūdana. In the Ānandāraṇya, He is known as Vāsudeva, Padmanābha and Janārdana; at Viṣṇukāñcī, He is known as Viṣṇu; and at Māyāpur, He is known as Hari. There are millions and billions of such arcā forms of the Lord distributed all over the universe. All these arcā-mūrtis are summarized in the Caitanya-caritāmṛta in the following words:

sarvatra prakāśa tāṅra—bhakte sukha dite

jagatera adharma nāśi' dharma sthāpite

"The Lord has so distributed Himself all over the universe just to give pleasure to the devotees, to give the common man facility to eradicate his sins, and to establish religious principles in the world."

SB 3.12.26, Purport:

The theory of becoming desireless is untenable because the mind cannot be made desireless. When it is recommended that one be desireless, it is understood that one should not desire things which are destructive to spiritual values. A devotee of the Lord always has the Lord in his mind, and thus he does not need to be desireless because all his desires are in relationship with the service of the Lord. The power of speaking is called Sarasvatī, or the goddess of learning, and the birthplace of the goddess of learning is the mouth of Brahmā. Even if a man is endowed with the favor of the goddess of learning, it is quite possible for his heart to be full of lust and material desire and his eyebrows to display symptoms of anger. One may be very learned in the mundane estimation, but that does not mean that he is free from all low activities of lust and anger. Good qualifications can be expected only from a pure devotee, who is always engaged in the thought of the Lord, or in samādhi, with faith.

SB Canto 4

SB 4.1.30, Purport:

Atri Muni unspecifically thought of the Personality of Godhead, the Lord of the universe, although he had no clear idea of the Lord of the universe nor of His specific form. Mahā-viṣṇu, from whose breathing millions of universes emanate and into whom they are again withdrawn, may be accepted as the Lord of the universe. Garbhodakaśāyī Viṣṇu, from whose abdomen sprouted the lotus flower which is the birthplace of Brahmā, may also be considered the Lord of the universe. Similarly, Kṣīrodakaśāyī Viṣṇu, who is the Supersoul of all living entities, may also be considered the Lord of the universe. Then, under the order of Kṣīrodakaśāyī Viṣṇu, the Viṣṇu form within this universe, Lord Brahmā and Lord Śiva may also be accepted as the Lords of the universe.

SB 4.3.11, Translation:

This manifested cosmos is a wonderful creation of the interaction of the three material modes, or the external energy of the Supreme Lord. This truth is fully known to you. Yet I am but a poor woman, and, as you know, I am not conversant with the truth. Therefore I wish to see my birthplace once more.

SB 4.3.11, Purport:

Therefore naturally these appear to me as real." Only less intelligent persons accept this perverted reflection of the spiritual world to be real. Those who are under the spell of the external energy accept this manifestation to be fact, whereas those who are advanced in spiritual realization know that it is illusion. Actual reality is elsewhere, in the spiritual world. "But as far as I am concerned," Sati said, "I do not have much knowledge about self-realization. I am poor because I do not know the actual facts. I am attracted by my birthplace, and I want to see it." One who has attraction for his birthplace, for his body, and for other such items mentioned in the Bhāgavatam is considered to be like an ass or a cow. Satī might have heard all this many times from her husband, Lord Śiva, but because she was a woman, yoṣit, she still hankered after the same material objects of affection. The word yoṣit means "one who is enjoyed." Therefore woman is called yoṣit. In spiritual advancement, association with yoṣit is always restricted because if one is like a play doll in the hands of yoṣit, then all his spiritual advancement is at once stopped. It is said, "Those who are just like playthings in the hands of a woman (yoṣit-krīḍā-mṛgeṣu) cannot make any advancement in spiritual realization."

SB 4.31.9, Purport:

Activity is successful if it results in serving the Lord. Philosophical speculation or mental speculation is successful when engaged in understanding the Supreme Personality of Godhead. The senses are worth possessing when engaged in the service of the Lord. Actually, devotional service means engaging the senses in the service of the Lord. At the present moment our senses are not purified; therefore our senses are engaged in the service of society, friendship, love, politics, sociology and so on. However, when the senses are engaged in the service of the Lord, one attains bhakti, or devotional service. In the next verse these matters will be more clearly explained.

When one great devotee of Lord Caitanya Mahāprabhu saw the Lord, he said that all his desires were fulfilled. He said, "Today everything is auspicious. Today my birthplace and neighborhood are completely glorified. Today my senses, from my eyes down to my toes, are fortunate. Today my life is successful because I have been able to see the lotus feet that are worshiped by the goddess of fortune."

SB Canto 5

SB 5.8.30, Purport:

It is significant that Mahārāja Bharata, by the grace of Vāsudeva, remembered his past life. He did not waste a moment; he returned to Pulaha-āśrama to the village known as Śālagrāma. Association is very meaningful; therefore ISKCON tries to perfect one who enters the society. The members of this society should always remember that the society is not like a free hotel. All the members should be very careful to execute their spiritual duties so that whoever comes will automatically become a devotee and will be able to return back to Godhead in this very life. Although Bharata Mahārāja acquired the body of a deer, he again left his hearth and home, in this case the Mountain Kālañjara. No one should be captivated by his birthplace and family; one should take shelter of the association of devotees and cultivate Kṛṣṇa consciousness.

SB Canto 10.1 to 10.13

SB 10.3.12, Translation:

O Mahārāja Parīkṣit, descendant of King Bharata, Vasudeva could understand that this child was the Supreme Personality of Godhead, Nārāyaṇa. Having concluded this without a doubt, he became fearless. Bowing down with folded hands and concentrating his attention, he began to offer prayers to the child, who illuminated His birthplace by His natural influence.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.49.7, Translation:

Kuntīdevī, taking advantage of her brother Akrūra's visit, approached him confidentially. While remembering her birthplace, she spoke with tears in her eyes.

SB 11.24.10, Translation:

I Myself appeared within that egg, which was floating on the causal water, and from My navel arose the universal lotus, the birthplace of self-born Brahmā.

CC Adi-lila

CC Adi 1.10, Translation:

I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets.

CC Adi 5 Summary:

Lord Baladeva in Kṛṣṇaloka is Nityānanda Prabhu. Therefore Nityānanda Prabhu is the original Saṅkarṣaṇa, and Mahā-saṅkarṣaṇa and His expansions as the puruṣas in the universes are plenary expansions of Nityānanda Prabhu.

In this chapter the author has described the history of his leaving home for a personal pilgrimage to Vṛndāvana and his achieving all success there. In this description it is revealed that the author's original paternal home and birthplace were in the district of Katwa, in the village of Jhāmaṭapura, which is near Naihāṭī. Kṛṣṇadāsa Kavirāja's brother invited Śrī Mīnaketana Rāmadāsa, a great devotee of Lord Nityānanda, to his home, but a priest named Guṇārṇava Miśra did not receive him well, and Kṛṣṇadāsa Kavirāja Gosvāmī’s brother, not recognizing the glories of Lord Nityānanda, also took sides with the priest. Therefore Rāmadāsa became sorry, broke his flute and went away. This was a great disaster for the brother of Kṛṣṇadāsa Kavirāja Gosvāmī. But on that very night Lord Nityānanda Prabhu Himself graced Kṛṣṇadāsa Kavirāja Gosvāmī in a dream and ordered him to leave on the next day for Vṛndāvana.

CC Adi 5.93, Translation:

I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets.

CC Adi 5.102, Translation:

From His navel grew a lotus flower, which became the birthplace of Lord Brahmā.

CC Adi 6.79, Purport:

As an expansion of Lord Viṣṇu he is called Hara, and he is transcendental to the material qualities, but when he is in touch with tamo-guṇa he appears contaminated by the material modes of nature. This is explained in Śrīmad-Bhāgavatam and the Brahma-saṁhitā. In Śrīmad-Bhāgavatam, Tenth Canto, it is stated that Lord Rudra is always associated with the material nature when she is in the neutral, unmanifested stage, but when the modes of material nature are agitated he associates with material nature from a distance. In the Brahma-saṁhitā the relationship between Viṣṇu and Lord Śiva is compared to that between milk and yogurt. Milk is converted into yogurt by certain additives, but although milk and yogurt have the same ingredients, they have different functions. Similarly, Lord Śiva is an expansion of Lord Viṣṇu, yet because of his taking part in the annihilation of the cosmic manifestation, he is considered to be changed, like milk converted into yogurt. In the Purāṇas it is found that Śiva appears sometimes from the heads of Brahmā and sometimes from the head of Viṣṇu. The annihilator, Rudra, is born from Saṅkarṣaṇa and the ultimate fire to burn the whole creation. In the Vāyu Purāṇa there is a description of Sadāśiva in one of the Vaikuṇṭha planets. That Sadāśiva is a direct expansion of Lord Kṛṣṇa's form for pastimes. It is said that Sadāśiva (Lord Śambhu) is an expansion from the Sadāśiva in the Vaikuṇṭha planets (Lord Viṣṇu) and that his consort, Mahāmāyā, is an expansion of Ramā-devī, or Lakṣmī. Mahāmāyā is the origin or birthplace of material nature.

CC Adi 7.25, Purport:

When the contents of the storehouse of love of Godhead is thus distributed, there is a powerful inundation that covers the entire land. In Śrīdhāma Māyāpur there is sometimes a great flood after the rainy season. This is an indication that from the birthplace of Lord Caitanya the inundation of love of Godhead should be spread all over the world, for this will help everyone, including old men, young men, women and children. The Kṛṣṇa consciousness movement of Śrī Caitanya Mahāprabhu is so powerful that it can inundate the entire world and interest all classes of men in the subject of love of Godhead.

CC Adi 9.11, Purport:

Śrīla Īśvara Purī was the spiritual master of Śrī Caitanya Mahāprabhu, but before initiating Lord Caitanya he went to Navadvīpa and lived for a few months in the house of Gopīnātha Ācārya. At that time Lord Caitanya became acquainted with him, and it is understood that he served Śrī Caitanya Mahāprabhu by reciting his book, Kṛṣṇa-līlāmṛta. This is explained in Śrī Caitanya-bhāgavata, Ādi-khaṇḍa, Chapter Eleven.

To teach others by example how to be a faithful disciple of one's spiritual master, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, visited the birthplace of Īśvara Purī at Kumāra-haṭṭa and collected some earth from his birth site. This He kept very carefully, and He used to eat a small portion of it daily. This is stated in the Caitanya-bhāgavata, Ādi-khaṇḍa, Chapter Seventeen. It has now become customary for devotees, following the example of Śrī Caitanya Mahāprabhu, to go there and collect some earth from that place.

CC Adi 10.14, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “One of the members of this family is living in Vṛndāvana and is named Sarojānanda Gosvāmī. One special characteristic of this family is that each of its members had only one son or no son at all, and therefore the family was not very expansive. There is a place in the district of Caṭṭagrāma in East Bengal that is known as Hāta-hājāri, and a short distance from this place is a village known as Mekhalā-grāma, in which Puṇḍarīka Vidyānidhi's forefathers lived. One can approach Mekhalā-grāma from Caṭṭagrāma either on horseback, by bullock cart or by steamer. The steamer station is known as Annapūrṇāra-ghāṭa. The birthplace of Puṇḍarīka Vidyānidhi is about two miles southwest of Annapūrṇāra-ghāṭa. The temple constructed there by Puṇḍarīka Vidyānidhi is now very old and much in need of repair. Without repair, the temple may soon crumble. There are two inscriptions on the bricks of that temple, but they are so old that one cannot read them. There is another temple, however, about two hundred yards south of this one, and some people say that this is the old temple constructed by Puṇḍarīka Vidyānidhi.”

CC Adi 10.41, Purport:

Vāsudeva Datta was so kind to the living entities that he wanted to take all their sinful reactions so that they might be delivered by Śrī Caitanya Mahāprabhu. This is described in the Fifteenth Chapter of the Caitanya-caritāmṛta's Madhya-līlā, verses 159 through 180.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "There is a railway station named Pūrvasthalī near the Navadvīpa railway station, and about one mile away, in a village known as Māmagāchi, which is the birthplace of Vṛndāvana dāsa Ṭhākura, there is presently a temple of Madana-gopāla that was established by Vāsudeva Datta." The Gauḍīya Maṭha devotees have now taken charge of this temple, and the sevā-pūjā is going on very nicely. Every year all the pilgrims on the navadvīpa-parikramā visit Māmagāchi. Since Śrī Bhaktisiddhānta Sarasvatī Ṭhākura inaugurated the navadvīpa-parikramā function, the temple has been very well managed.

CC Adi 11.30, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "Descriptions of Jagadīśa Paṇḍita are available from the Caitanya-bhāgavata, Ādi-khaṇḍa, Chapter Six, and the Caitanya-caritāmṛta, Ādi-līlā, Chapter Fourteen. He belonged to the village of Yaśaḍā-grāma, in the district of Nadia near the Cākadaha railway station. His father, the son of Bhaṭṭa Nārāyaṇa, was named Kamalākṣa. Both his father and mother were great devotees of Lord Viṣṇu, and after their death, Jagadīśa, with his wife Duḥkhinī and brother Maheśa, left his birthplace and came to Śrī Māyāpur to live in the company of Jagannātha Miśra and other Vaiṣṇavas. Lord Caitanya asked Jagadīśa to go to Jagannātha Purī to preach the hari-nāma-saṅkīrtana movement. After returning from Jagannātha Purī, on the order of Lord Jagannātha he established Deities of Jagannātha in the village of Yaśaḍā-grāma. It is said that when Jagadīśa Paṇḍita brought the Deity of Jagannātha to Yaśaḍā-grāma, he tied the heavy Deity to a stick and thus brought Him to the village. The priests of the temple still show the stick used by Jagadīśa Paṇḍita to carry the Jagannātha Deity."

CC Adi 12.84, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "The Śākhā-nirṇaya, verse 13, mentions Śrīnātha Cakravartī as a reservoir of all good qualities and an expert in the service of Lord Kṛṣṇa. Similarly, verse 35 mentions Uddhava dāsa as being greatly qualified in distributing love of Godhead to everyone. The Gaura-gaṇoddeśa-dīpikā (202) mentions Jitāmitra as the gopī named Śyāma-mañjarī. Jitāmitra wrote a book entitled Kṛṣṇa-māyurya. Jagannātha dāsa was a resident of Vikramapura, near Dacca. His birthplace was the village known as Kāṣṭhakāṭā or Kāṭhādiyā. His descendants now reside in villages known as Āḍiyala, Kāmārapāḍā and Pāikapāḍā. He established a temple of Yaśomādhava. The worshipers in this temple are the Gosvāmīs of Āḍiyala. As one of the sixty-four sakhīs, he was formerly an assistant of Citrādevī-gopī named Tilakinī. The following is a list of his descendants: Rāmanṛsiṁha, Rāmagopāla, Rāmacandra, Sanātana, Muktārāma, Gopīnātha, Goloka, Harimohana Śiromaṇi, Rākhālarāja, Mādhava and Lakṣmīkānta. The Śākhā-nirṇaya mentions that Jagannātha dāsa preached the Hare Kṛṣṇa movement in the district or state of Tripura."

CC Adi 13.42, Purport:

The twelfth generation of Vidyāpati's descendants is still living. Vidyāpati's songs about the pastimes of Lord Kṛṣṇa express intense feelings of separation from Kṛṣṇa, and Śrī Caitanya Mahāprabhu relished all those songs in His ecstasy of separation from Kṛṣṇa.

Jayadeva was born during the reign of Mahārāja Lakṣmaṇa Sena of Bengal, in the eleventh or twelfth century of the Śaka Era. His father was Bhojadeva, and his mother was Vāmādevī. For many years he lived in Navadvīpa, then the capital of Bengal. His birthplace was in the Birbhum district, in the village Kendubilva. In the opinion of some authorities, however, he was born in Orissa, and still others say that he was born in southern India. He passed the last days of his life in Jagannātha Purī. One of his famous books is Gīta-govinda, which is full of transcendental mellow feelings of separation from Kṛṣṇa. The gopīs felt separation from Kṛṣṇa before the rāsa dance, as mentioned in Śrīmad-Bhāgavatam, and the Gīta-govinda expresses such feelings. There are many commentaries on the Gīta-govinda by many Vaiṣṇavas.

CC Adi 13.61, Purport:

Near the temple is a place named Āmalītalā (Imlitala), which is so named because of a big tamarind tree there. According to a party named the Neḍādi-sampradāya, Vīrabhadra Prabhu, with the assistance of twelve hundred Neḍās (Buddhist monks), dug a great lake of the name Śvetagaṅgā. Outside of the temple are tombs of the Gosvāmīs, and there is a small river known as the Mauḍeśvara, which is called the water of Yamunā. Within half a mile from this small river is the birthplace of Śrī Nityānanda Prabhu. It appears that there was a big kīrtana hall in front of the temple, but later it became dilapidated. It is now covered by banyan trees. Later on, a temple was constructed within which Gaura-Nityānanda Deities are existing. The temple was constructed by the late Prasannakumāra Kārapharmā. A tablet was installed in his memory in the Bengali year 1323 (A.D. 1916), in the month of Vaiśākha (April-May).

CC Madhya-lila

CC Madhya 2.29, Translation:

“Of what use are the eyes of one who does not see the face of Kṛṣṇa, which resembles the moon and is the birthplace of all beauty and the reservoir of the nectarean songs of His flute? Oh, let a thunderbolt strike his head! Why does he keep such eyes?

CC Madhya 3.177, Translation:

“After accepting sannyāsa, it is not the duty of a sannyāsī to remain at his birthplace, encircled by relatives.

CC Madhya 7.109, Purport:

At that time there were many smārtas (nondevotee followers of Vedic rituals) at the holy place of Navadvīpa, which was also the birthplace of Lord Śrī Caitanya Mahāprabhu. Followers of the smṛti-śāstra are called smārtas. Most of them are nondevotees, and their main business is following the brahminical principles strictly. However, they are not enlightened in devotional service. In Navadvīpa all the learned scholars are followers of the smṛti-śāstra, and Lord Caitanya Mahāprabhu did not attempt to convert them. Therefore the author has remarked that the spiritual potency Lord Śrī Caitanya Mahāprabhu did not manifest at Navadvīpa was by His grace manifested in South India. Thus everyone there became a Vaiṣṇava. By this it is to be understood that people are really interested in preaching in a favorable situation. If the candidates for conversion are too disturbing, a preacher may not attempt to spread Kṛṣṇa consciousness amongst them. It is better to go where the situation is more favorable. This Kṛṣṇa consciousness movement was first attempted in India, but the people of India, being absorbed in political thoughts, did not take to it. They were entranced by the political leaders. We preferred, therefore, to come to the West, following the order of our spiritual master, and by the grace of Lord Caitanya Mahāprabhu this movement is becoming successful.

CC Madhya 9.294, Translation:

Out of curiosity, Śrī Raṅga Purī asked Śrī Caitanya Mahāprabhu about His birthplace, and the Lord informed him that it was Navadvīpa-dhāma.

CC Madhya 17.156, Translation and Purport:

When Śrī Caitanya Mahāprabhu entered the city of Mathurā, He took His bath at Viśrāma-ghāṭa. He then visited the birthplace of Kṛṣṇa and saw the Deity named Keśavajī. He offered His respectful obeisances to this Deity.

At the present moment, the temple of Keśavajī is very much improved. At one time, Keśavajī-mandira was attacked by the emperor Aurangzeb, who constructed such a big mosque there that the temple of Keśavajī was insignificant in comparison. But with the help of many rich Marwaris, the temple has been improved, and a very large temple is now being constructed so that the mosque is now appearing diminished in comparison. Many archeological discoveries have been made there, and many people from foreign countries are beginning to appreciate Kṛṣṇa's birthplace. This Kṛṣṇa consciousness movement is attracting many foreigners to the Keśavajī temple, and now they will also be attracted by the Kṛṣṇa-Balarāma temple in Vṛndāvana.

CC Madhya 18.67, Purport:

"At Lohavana, Lord Kṛṣṇa used to tend cows. The demon named Lohajaṅgha was killed at this place."

Mahāvana is described as follows in the Bhakti-ratnākara (Fifth Wave):

dekha nanda-yaśodā-ālaya mahāvane

ei dekha śrī-kṛṣṇa-candrera janma sthala

śrī-gokula, mahāvana—dui "eka" haya

"Behold the house of Nanda and Yaśodā in Mahāvana. See the birthplace of Lord Kṛṣṇa. Mahāvana and the birthplace of Lord Kṛṣṇa, Gokula, are one and the same."

CC Madhya 18.69, Translation:

After seeing Gokula, Śrī Caitanya Mahāprabhu returned to Mathurā, where He saw the birthplace of the Lord. While there, He stayed at the house of the Sanoḍiyā brāhmaṇa.

CC Madhya 20.287, Translation:

“A lotus flower then sprouted from the lotus navel of that Garbhodakaśāyī Viṣṇu. That lotus flower became Lord Brahmā’s birthplace.

CC Madhya 22.125, Translation and Purport:

“Tadīya means the tulasī leaves, the devotees of Kṛṣṇa, the birthplace of Kṛṣṇa (Mathurā), and the Vedic literature Śrīmad-Bhāgavatam. Kṛṣṇa is very eager to see His devotee serve tulasī, Vaiṣṇavas, Mathurā and Bhāgavatam.

After item twenty-six (meditation), the twenty-seventh is to serve tulasī, the twenty-eighth is to serve the Vaiṣṇavas, the twenty-ninth is to live in Mathurā, the birthplace of Lord Kṛṣṇa, and the thirtieth is to read Śrīmad-Bhāgavatam regularly.

CC Madhya 22.129, Purport:

To these thirty-five items, another four are added—namely marking tilaka on different parts of the body, writing the names of the Lord all over the body, accepting the Deity's garland and accepting caraṇāmṛta. These four items are understood to be included by Kavirāja Gosvāmī within arcana, worship of the Deity. Although these items are not mentioned here, they are to be added to the previous thirty-five items. Thus the total number becomes thirty-nine. To these thirty-nine should be added five others: association with devotees, chanting the Hare Kṛṣṇa mahā-mantra, reading Śrīmad-Bhāgavatam regularly, residing in Mathurā, the birthplace of Kṛṣṇa, and worshiping the Deity with great respect and veneration. The thirty-nine items plus these five come to a total of forty-four. If we add the previous twenty items to these forty-four, the total number becomes sixty-four. The five items mentioned above repeat previously mentioned items. In the Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī states:

aṅgānāṁ pañcakasyāsya pūrva-vilikhitasya ca

nikhila-śraiṣṭhya-bodhāya punar apy atra śaṁsanam

"The glorification of these five items (association with devotees, chanting the holy name and so on) is to make known the complete superiority of these five practices of devotional service."

CC Antya-lila

CC Antya 16.14, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, "Both Kālidāsa and Jhaḍu Ṭhākura are worshiped at a place called Śrīpāṭabāṭī, in the village known as Bhedo or Bhaduyā. This village is situated about three miles south of the village of Kṛṣṇapura, the birthplace of Raghunātha dāsa Gosvāmī, which is about one mile west of the Byāṇḍel junction of the Burdwan line. A post office there is named Devānanda-pura. Jhaḍu Ṭhākura used to worship the Deity of Śrī Madana-gopāla. The Deity is still worshiped by one Rāmaprasāda dāsa, who belongs to the Rāmāyet community. It is said that the Deity worshiped by Kālidāsa had been worshiped until recently in the village of Śaṅkha, on the bank of the Sarasvatī River, but the Deity was taken away by a gentleman named Matilāla Caṭṭopādhyāya from the village of Triveṇī. The Deity is now being worshiped at his place."

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 7:

In the spiritual sky all the planets dominated by the Nārāyaṇa feature are eternal. The topmost planet in the spiritual sky is called Kṛṣṇaloka, which is divided into three portions: Gokula, Mathurā and Dvārakā. In the Mathurā portion, the form of Keśava is always situated. He is represented on this earthly planet in Mathurā, India, where the Keśava mūrti is worshiped. Similarly, there is a Puruṣottama form in Jagannātha Purī, in Orissa. In Ānandāraṇya there is the form of Viṣṇu, and in Māyāpur, the birthplace of Lord Caitanya, there is the form of Hari. Many other forms are also situated in various places on the earth.

Not only in this universe but in all other universes as well these forms of Kṛṣṇa are distributed everywhere. It is indicated that this earth is divided into seven islands, which are the seven continents, and it is understood that on every island there are similar forms. But at the present moment these are found only in India. Although from the Vedic literature we can understand that there are similar forms in other parts of the world, at present there is no information of their location.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

One can chant any of the innumerable names of the Lord at any time. One should try to avoid offenses. There are ten offenses which one can commit while chanting the transcendental names, and these should be avoided as far as possible, but in any event, one should try to chant the holy names of the Lord at all times.

3. One should hear the transcendental topics enunciated in the Śrīmad-Bhāgavatam. This hearing is made possible through platform lectures by bona fide devotees and by authorized translations of the Bhāgavatam.

4. One should make his home at Mathurā, the birthplace of Lord Kṛṣṇa. Or one may make his home as good as Mathurā by installing the Deity of the Lord to be worshiped by all members of the family after proper initiation from the spiritual master.

5. One should worship the installed Deity with attention and devotion so that the whole atmosphere of one's home becomes the replica of the Lord's abode. This is made possible by the direction of the spiritual master who knows the transcendental art and can show the candidate the proper method.

Krsna, The Supreme Personality of Godhead

Krsna Book 5:

The next day, it was declared that a male child had been born to Yaśodā. According to Vedic custom, Nanda Mahārāja called for learned astrologers and brāhmaṇas to perform the birth ceremony. After the birth of a child, the astrologers calculate the moment of the birth and make a horoscope of the child's future life. Another ceremony takes place after the birth of the child: the family members take baths, cleanse themselves and decorate themselves with ornaments and nice garments; then they come before the child and the astrologer to hear of the future life of the child. Nanda Mahārāja and other members of the family dressed and sat down in front of the birthplace. All the brāhmaṇas who were assembled there on this occasion chanted auspicious mantras, according to the rituals, while the astrologers performed the birth ceremony. All the demigods are also worshiped on this occasion, as well as the forefathers of the family. Nanda Mahārāja distributed to the brāhmaṇas 200,000 cows, which were well decorated with cloth and ornaments. He gave the brāhmaṇas not only cows in charity but also hills of grain decorated with ornaments and golden-bordered cloth.

Krsna Book 49:

Gradually Akrūra learned from Kuntī and Vidura that the sons of Dhṛtarāṣṭra were intolerant and envious of the five Pāṇḍava brothers because of their extraordinary learning in military science and their greatly developed bodily strength. The Pāṇḍavas acted as truly chivalrous heroes, exhibited all the good qualities of kṣatriyas and were very responsible princes, always thinking of the welfare of the citizens. Akrūra also learned that the envious sons of Dhṛtarāṣṭra had tried to kill the Pāṇḍavas by poisoning them.

Akrūra happened to be one of the cousins of Kuntī; therefore, after meeting him, she began to inquire about her paternal relatives. Thinking of her birthplace and beginning to cry, she asked Akrūra whether her father, mother, brothers, sisters and other friends at home still remembered her. She especially inquired about Kṛṣṇa and Balarāma, her glorious nephews. She asked, "Does Kṛṣṇa, the Supreme Personality of Godhead, who is very affectionate to His devotees, remember my sons? Does Balarāma remember us?" Inside herself, Kuntī felt like a she-deer in the midst of tigers, and actually her position was like that. After the death of her husband, King Pāṇḍu, she was supposed to take care of the five Pāṇḍava children, but the sons of Dhṛtarāṣṭra were always planning to kill them. She was certainly living like a poor innocent animal in the midst of several tigers. Being a devotee of Lord Kṛṣṇa, she always thought of Him and expected that one day Kṛṣṇa would come and save them from their dangerous position.