Sri Govardhan Puja

[Guest guest]

Sri Govardhan Puja

 

 

NOTE: The term "Govardhana' has two meanings. The word "Go' means cows,

and "vardhana' means nourishment. In the other meaning "Go' stands for

senses and "vardhana' means to increase the diversion of the senses towards

Sri Krishna. Both these jobs are done by Sri Giriraja. He kindly blesses

the devotee by increasing his devotion. Thus by residing in the foothills

of Sri Giriraja, all the senses and their respective duties of a soul

attain divinity and are inclined to serve the Lotus Feet of Krishna.

 

----------

 

Origin of Govardhan:

 

In the western coast of India, in the island of Salmali, lived Dronachala,

the king of the mountains. Once a sage by the name of Pulastya Muni, came

to him to take his son Giriraja with him to Kashi (Varanasi). After

offering some initial resistance, Giriraja, somehow agreed to go with him

only on condition that he should not put him down on the earth in between.

If he does so, he would stay there forever.

 

When they were flying over the Vraja bhumi, Giriraja increased his weight

to the extent that Pulastya had no option but to put him down. Pulastya

understood the mischief of Giriraja. He became furious and cursed him that

he would decrease by a grain everyday. But then repenting on the curse he

gave to Giriraja, he assured him that he would be blessed in the Dvapara

Yuga and everybody would start worshipping him since then.

 

This happened in the Satya yuga. Brahmaji wished to create the Dvapara Yuga

but because of the portentous phenomenon of Ravana, he had to create the

Treta Yuga. In this yuga, Hanumanaji on the instructions of Lord Rama, came

to take Giriraja for the cause of constructing a pull on the ocean.

 

Giriraja at once agreed to go for the service of Lord Rama. But before they

reached, the pull was ready and there was no need of additional stones.

Giriraja was very dissappointed on not having the darshana of Lord Rama.

 

On knowing the sorrow of Giriraja, Lord Rama sent a message saying

that, "...by the end of the Dvapara Yuga, the Supreme Personality of

Godhead, Sri Krishna will Himself appear and play on you and will also

worship you. In the kaliyuga, the devotees shall attain numerous divine

supernatural powers by worshipping you.''

 

In Sarasvata Kalpa, i.e. the end of the Dvapara Yuga, Bhagavan Sri Krishna

stopped the worship of Indra and started the Govardhana Puja by doing

Himself. It was a wonderful sight. Being worshipped by Sri Krishna,

Giriraja himself became like Sri Krishna. It was like He (Sri Krishna)

worshipping Himself. Since then all the six seasons resided permanently on

Giriraja.

 

Besides this, the eight gates of the Asta Sakha's from where they entered

the nitya lila, are also on the Govardhan hill. The Asta Sakha's, who

reside on the Govardhan hill are in differrent places, each of which were

passionately attached to their respsctive Deities of those places.

 

----------

About Govardhan Puja In brief: The day after Deepawali is celebrated as

Govadhan Puja when Mount Govardhan, near Mathura, is worshipped. Pious

people keep awake the whole night and cook fifty-six (or 108) different

types of food for the bhog (the offering of food) to Krishna. This ceremony

is called ankut which means a mountain of food. Various types of food -

cereals, pulses, fruit, vegetables, chutneys, pickles, and salads - are

offered to the Deity and then distributed as prasada to devotees.

 

Worshiping Govardhana Hill

-----------------------------

KRSNA BOOK CHAPTER TWENTY-FOUR

by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

 

While engaged with the brähmaëas who were too much involved in the

performance of Vedic sacrifices, Krsna and Balaräma also saw that the

cowherd men were preparing a similar sacrifice in order to pacify Indra,

the King of heaven, who is responsible for supplying water. As stated in

the Caitanya-caritämåta, a devotee of Krsna has strong and firm faith in

the understanding that if he is simply engaged in Kåñëa consciousness and

Kåñëa's transcendental loving service, then he is freed from all other

obligations. A pure devotee of Lord Kåñëa doesn't have to perform any of

the ritualistic functions enjoined in the Vedas; nor is he required to

worship any demigods. Being a devotee of Lord Kåñëa, one is understood to

have performed all kinds of Vedic rituals and all kinds of worship to the

demigods. One does not develop devotional service for Kåñëa by performing

the Vedic ritualistic ceremonies or worshiping the demigods, but it should

be understood that one who is engaged fully in the service of the Lord has

already fulfilled all Vedic injunctions.

 

In order to stop all such activities by His devotees, Kåñëa wanted to

firmly establish exclusive devotional service during His presence in

Våndävana. Because He is the omniscient Personality of Godhead, Kåñëa knew

that the cowherd men were preparing for the Indra sacrifice, but as a

matter of etiquette He began to inquire with great honor and submission

from elder personalities like Mahäräja Nanda.

 

Kåñëa asked His father, "My dear father, what is this arrangement going on

for a great sacrifice? What is the result of such a sacrifice, and for whom

is it meant? How is it performed? Will you kindly let Me know? I am very

eager to know this procedure, so please explain to Me the purpose of this

sacrifice." Upon this inquiry, His father, Nanda Mahäräja, remained

silent, thinking that his young boy would not be able to understand the

intricacies of performing the yajïa. Kåñëa, however, persisted: "My dear

father, for those who are liberal and saintly, there is no secrecy. They do

not think anyone to be a friend, an enemy or a neutral party, because they

are always open to everyone. And even for those who are not so liberal,

nothing should be kept secret from the family members and friends, although

secrecy may be maintained for persons who are inimical. Therefore you

cannot keep any secrets from Me. All persons are engaged in fruitive

activities. Some know what these activities are, and they know the result,

and some execute activities without knowing the purpose or the result. A

person who acts with full knowledge gets the full result; one who acts

without knowledge does not get such a perfect result. Therefore, please let

Me know the purpose of the sacrifice you are going to perform. Is it

according to Vedic injunction? Or is it simply a popular ceremony? Kindly

let Me know in detail about the sacrifice."

 

On hearing this inquiry from Kåñëa, Mahäräja Nanda replied, "My dear boy,

this ceremonial performance is more or less traditional. Because rainfall

is due to the mercy of King Indra and the clouds are his representatives,

and because water is so important for our living, we must show some

gratitude to the controller of this rainfall, Mahäräja Indra. We are

arranging, therefore, to pacify King Indra, because he has very kindly sent

us clouds to pour down a sufficient quantity of rain for successful

agricultural activities. Water is very important: without rainfall we

cannot farm or produce grain, and without grain we cannot live. Therefore

rain is necessary for successful religious ceremonies, economic development

and, ultimately, liberation. So we should not give up this traditional

ceremonial function; if one gives it up, being influenced by lust, greed or

fear, then it does not look very good for him."

 

After hearing this, Kåñëa, the Supreme Personality of Godhead, in the

presence of His father and all the elder cowherd men of Våndävana, spoke in

such a way as to make heavenly King Indra very angry. He suggested that

they forgo the sacrifice. His reasons for discouraging the sacrifice

performed to please Indra were twofold. First, as stated in the Bhagavad-

gétä, there is no need to worship the demigods for any material

advancement; all results derived from worshiping the demigods are simply

temporary, and only those who are less intelligent are interested in

temporary results. Second, whatever temporary result one derives from

worshiping the demigods is actually granted by the permission of the

Supreme Personality of Godhead. It is clearly stated in the Bhagavad-gétä:

mayaiva vihitän hi tän. Whatever benefit is supposed to be derived from the

demigods is actually bestowed by the Supreme Personality of Godhead.

Without the permission of the Supreme Personality of Godhead, one cannot

bestow any benefit upon others. But sometimes the demigods become puffed up

by the influence of material nature; thinking themselves all in all, they

forget the supremacy of the Personality of Godhead. In Çrémad-Bhägavatam it

is clearly stated that in this instance Kåñëa wanted to make King Indra

angry. Kåñëa's advent was especially meant for the annihilation of the

demons and protection of the devotees. King Indra was certainly a devotee,

not a demon, but because he was puffed up, Kåñëa wanted to teach him a

lesson. He first made Indra angry by stopping the Indra-püjä, which had

been arranged by the cowherd men in Våndävana.

 

With this purpose in mind, Kåñëa began to talk as if He were an atheist

supporting the philosophy of Karma-mémäàsä. Advocates of this philosophy do

not accept the supreme authority of the Personality of Godhead. They put

forward the argument that if anyone works nicely, the result is sure to

come. Their opinion is that even if there is a God who gives man the result

of his fruitive activities, there is no need to worship Him because unless

man works He cannot bestow any good result. They say that instead of

worshiping a demigod or God, people should give attention to their own

duties, and thus the good result will surely come. Lord Kåñëa began to

speak to His father according to these principles of the Karma-mémäàsä

philosophy. "My dear father," He said, "I don't think you need to

worship any demigod for the successful performance of your agricultural

activities. Every living being is born according to his past karma and

leaves this life simply taking the result of his present karma. Everyone is

born in different types or species of life according to his past

activities, and he gets his next birth according to the activities of this

life. Different grades of material happiness and distress, comforts and

disadvantages of life, are different results of different kinds of

activities, from either the past or present life."

 

Mahäräja Nanda and other elder members argued that without satisfying the

predominating god one cannot derive any good result simply by material

activities. This is actually the fact. For example, it is sometimes found

that in spite of first-class medical help and treatment by a first-class

physician, a diseased person dies. It is concluded, therefore, that first-

class medical treatment or the attempts of a first-class physician are not

in themselves the cause for curing a patient; there must be the hand of the

Supreme Personality of Godhead. Similarly, a father's and mother's taking

care of their children is not the cause of the children's comfort.

Sometimes it is found that in spite of all care by the parents, the

children go bad or succumb to death. Therefore material causes are not

sufficient for results. There must be the sanction of the Supreme

Personality of Godhead. Nanda Mahäräja therefore advocated that in order to

get good results for agricultural activities, they must satisfy Indra, the

superintending deity of the rain supply. Lord Kåñëa nullified this

argument, saying that the demigods give results only to persons who have

executed their prescribed duties. The demigods cannot give any good results

to the person who has not executed the prescribed duties; therefore

demigods are dependent on the execution of duties and are not absolute in

awarding good results to anyone. So why should one care about them?

 

"My dear father," Lord Krsna said, "there is no need to worship the

demigod Indra. Everyone has to achieve the result of his own work. We can

actually see that one becomes busy according to the natural tendency of his

work; and according to that natural tendency, all living entities-either

human beings or demigods-achieve their respective results. All living

entities achieve higher or lower bodies and create enemies, friends or

neutral parties only because of their different kinds of work. One should

be careful to discharge duties according to his natural instinct and not

divert attention to the worship of various demigods. The demigods will be

satisfied by proper execution of all duties, so there is no need to worship

them. Let us, rather, perform our prescribed duties very nicely. Actually

one cannot be happy without executing his proper prescribed duty. One who

does not, therefore, properly discharge his prescribed duties is compared

to an unchaste wife. The proper prescribed duty of the brähmaëas is the

study of the Vedas; the proper duty of the royal order, the kñatriyas, is

engagement in protecting the citizens; the proper duty of the vaiçya

community is agriculture, trade and protection of the cows; and the proper

duty of the çüdras is service to the higher classes, namely the brähmaëas,

kñatriyas and vaiçyas. We belong to the vaiçya community, and our proper

duty is to farm, to trade with the agricultural produce, to protect cows or

to take to banking."

 

Kåñëa identified Himself with the vaiçya community because Nanda Mahäräja

was protecting many cows and Kåñëa was taking care of them. He enumerated

four kinds of business engagements for the vaiçya community, namely

agriculture, trade, protection of cows and banking. Although the vaiçyas

can take to any of these occupations, the men of Våndävana were engaged

primarily in the protection of cows.

 

Kåñëa further explained to His father, "This cosmic manifestation is going

on under the influence of three modes of material nature-goodness, passion

and ignorance. These three modes are the causes of creation, maintenance

and destruction. The cloud is caused by the action of the mode of passion;

therefore it is the mode of passion which causes the rainfall. And after

the rainfall, the living entities derive the result-success in

agricultural work. What, then, has Indra to do in this affair? Even if you

do not please Indra, what can he do? We do not derive any special benefit

from Indra. Even if he is there, he pours water on the ocean also, where

there is no need of water. So he is pouring water on the ocean or on the

land; it does not depend on our worshiping him. As far as we are concerned,

we do not need to go to another city or village or foreign country. There

are palatial buildings in the cities, but we are satisfied living in this

forest of Våndävana. Our specific relationship is with Govardhana Hill and

Våndävana forest and nothing more. I therefore request you, My dear father,

to begin a sacrifice which will satisfy the local brähmaëas and Govardhana

Hill, and let us have nothing to do with Indra."

 

After hearing this statement by Kåñëa, Nanda Mahäräja replied, "My dear

boy, since You are asking, I shall arrange for a separate sacrifice for the

local brähmaëas and Govardhana Hill. But for the present let me execute

this sacrifice known as Indra-yajïa."

But Kåñëa replied, "My dear father, don't delay. The sacrifice you

propose for Govardhana and the local brähmaëas will take much time. Better

take the arrangement and paraphernalia you have already made for the Indra-

yajïa and immediately engage them to satisfy Govardhana Hill and the local

brähmaëas."

 

Mahäräja Nanda finally relented. The cowherd men then inquired from Kåñëa

how He wanted the yajïa performed, and Kåñëa gave them the following

directions. "Prepare very nice foods of all descriptions from the grains

and ghee collected for the yajïa. Prepare rice, dhal, then halavä, pakorä,

puré and all kinds of milk preparations, such as sweet rice, rabré,

sweetballs, sandeça, rasagullä and laòòu, and invite the learned brähmaëas

who can chant the Vedic hymns and offer oblations to the fire. The

brähmaëas should be given all kinds of grains in charity. Then decorate all

the cows and feed them well. After performing this, give money in charity

to the brähmaëas. As far as the lower animals are concerned, such as the

dogs, and the lower grades of people, such as the caëòälas, or the fifth

class of men, who are considered untouchable, they also may be given

sumptuous prasädam. After nice grasses have been given to the cows, the

sacrifice known as Govardhana-püjä may immediately begin. This sacrifice

will very much satisfy Me."

 

In this statement, Lord Kåñëa practically described the whole economy of

the vaiçya community. In all communities in human society-including the

brähmaëas, kñatriyas, vaiçyas, çüdras, caëòälas, etc.- and in the animal

kingdom-including the cows, dogs, goats, etc.-everyone has his part to

play. Each is to work in cooperation for the total benefit of all society,

which includes not only animate objects but also inanimate objects like

hills and land. The vaiçya community is specifically responsible for the

economic improvement of the society by producing grains, by giving

protection to the cows, by transporting food when needed, and by banking

and finance.

 

>From this statement we learn also that although the cats and dogs, which

have now become so important, are not to be neglected, cow protection is

actually more important than protection of cats and dogs. Another hint we

get from this statement is that the caëòälas, or the untouchables, are also

not to be neglected by the higher classes and should be given necessary

protection. Everyone is important, but some are directly responsible for

the advancement of human society and some are only indirectly responsible.

However, when Kåñëa consciousness is there, then everyone's total benefit

is taken care of.

 

The sacrifice known as Govardhana-püjä is observed in the Kåñëa

consciousness movement. Lord Caitanya has recommended that since Kåñëa is

worshipable, so His land-Våndävana and Govardhana Hill-is also

worshipable. To confirm this statement, Lord Kåñëa said that Govardhana-

püjä is as good as worship of Him. From that day, Govardhana-püjä has been

going on and is known as Annaküöa. In all the temples of Våndävana or

outside of Våndävana, huge quantities of food are prepared in this ceremony

and are very sumptuously distributed to the general population. Sometimes

the food is thrown to the crowds, and they enjoy collecting it off the

ground. From this we can understand that prasädam offered to Kåñëa never

becomes polluted or contaminated, even if it is thrown on the ground. The

people, therefore, collect it and eat with great satisfaction.

 

The Supreme Personality of Godhead, Kåñëa, therefore advised the cowherd

men to stop the Indra-yajïa and begin the Govardhana-püjä in order to

chastise Indra, who was very much puffed up at being the supreme controller

of the heavenly planets. The honest and simple cowherd men, headed by Nanda

Mahäräja, accepted Kåñëa's proposal and executed in detail everything He

advised. They performed Govardhana worship and circumambulation of the

hill. (Following the inauguration of Govardhana-püjä, people in Våndävana

still dress nicely and assemble near Govardhana Hill to offer worship and

circumambulate the hill, leading their cows all around.) According to the

instruction of Lord Kåñëa, Nanda Mahäräja and the cowherd men called in

learned brähmaëas and began to worship Govardhana Hill by chanting Vedic

hymns and offering prasädam. The inhabitants of Våndävana assembled

together, decorated their cows and gave them grass. Keeping the cows in

front, they began to circumambulate Govardhana Hill. The gopés dressed

themselves very luxuriantly and sat in bull-driven carts, chanting the

glories of Kåñëa's pastimes. Assembled there to act as priests for

Govardhana-püjä, the brähmaëas offered their blessings to the cowherd men

and their wives, the gopés.

 

When everything was complete, Kåñëa assumed a great transcendental form and

declared to the inhabitants of Våndävana that He was Himself Govardhana

Hill in order to convince the devotees that Govardhana Hill and Kåñëa

Himself are identical. Then Kåñëa began to eat all the food offered there.

The identity of Kåñëa and Govardhana Hill is still honored, and great

devotees take rocks from Govardhana Hill and worship them exactly as they

worship the Deity of Kåñëa in the temples. The followers of the Kåñëa

consciousness movement may therefore collect small rocks or pebbles from

Govardhana Hill and worship them at home, because this worship is as good

as Deity worship. The form of Kåñëa who began to eat the offerings was

separately constituted, and Kåñëa Himself, along with the other inhabitants

of Våndävana, offered obeisances to the Deity as well as Govardhana Hill.

In offering obeisances to the huge form of Kåñëa and Govardhana Hill, Kåñëa

declared, "Just see how Govardhana Hill has assumed this huge form and is

favoring us by accepting all the offerings." Kåñëa also declared at that

meeting, "One who neglects the worship of Govardhana-püjä, as I am

personally conducting it, will not be happy. There are many snakes on

Govardhana Hill, and persons neglecting the prescribed duty of Govardhana-

püjä will be bitten by these snakes and killed. In order to assure the good

fortune of the cows and themselves, all people of Våndävana near Govardhana

must worship the hill, as prescribed by Me."

Thus performing the Govardhana-püjä sacrifice, all the inhabitants of

Våndävana followed the instructions of Kåñëa, the son of Vasudeva, and

afterwards they returned to their respective homes.

 

Thus ends the Bhaktivedanta purport of the Twenty-fourth Chapter of Kåñëa,

"Worshiping Govardhana Hill."

----

----------

 

Sri Govardhan Hill Parikrama:

Govardhana Hill was about 16 miles (29 km) high 5,000 years ago. Govardhana

is formed in the shape of a peacock. The following places; Radha Kunda and

Syama Kunda are the eyes, Dan Ghati is its long neck, Mukharavinda is the

mouth and Punchari is its back and tail feathers. As a peacock often curves

its neck and puts his head under its stomach. Govardhana Hill is shaped in

this pose of a peacock.

 

Due to the curse of Pulastya Muni, it is sinking the height of a mustard

seed daily. In Satya Yuga, Pulastya Muni approached Dronacala, the king of

the mountains, and asked him for his son Govardhana. Dronacala was

depressed and pleaded the sage that he was unable to bear the separation

from his son. Govardhana then went with sage, under the condition that

wherever the sage would put him down, he would remain.

 

Pulastya Muni then took Govardhana and then started for his ashrama. While

passing through Braja Mandala he put Govardhana down to answer the call of

nature. On his return he found that he cannot move Govardhana. He became

very angry and then cursed Govardhana to shrink to the size of mustard seed

daily. At that time it was 115 km (64 miles) long, 72 km (40 miles) wide

and 29 km (16 miles) high. Now the hill is only 80 ft. high at the highest

point.

 

Another story about Govardhana Hill is that the monkey army of Lord Rama

was carrying different stones to construct a bridge to Lanka. Sri Hanuman

was carrying Govardhana from Himalayas to help built the bridge. As Hanuman

was carrying Govardhana over Vraja, Nala and Neela, who were incharge of

building the bridge declared that it was completed and no more stones were

needed. Hanuman was in Vraja Mandala and he put Govardhana there. Thus it

would appear that Govardhana was then lost in two ways. He was away from

Lord Shiva and Lord Rama. Sri Rama heard about Govardhana crying and said

that in Dwarpara Yuga he would make His appearance as Sri Krishna and would

have His pastimes in that place, and would hold Govardhana up for seven

days and nights to save the residents of Vraja.

 

Lord Krishna lifted "Govardhana Giri" (this huge hill) with his little

finger of His left hand, and gave shelter to people under that huge hill

from a big storm presented by Indradev. A Parikrama (that is going around

the hill) is a sacred ritual performed by many devotees. It is

approximately a 24-mile Parikrama. Govardhana is set along the edge of a

large masonry tank known as the "Manasi Ganga", which have been brought

into existence by the operation of the divine will. Close by is the famous

red sandstone temple of Haridev and the Kusum Sarovar.

 

The parikrama starts by taking bath in Manasi Ganga. One then takes the

darshan of Harideva, Manasi Devi and Brahma Kunda.

 

 

The actual circumbulation of the Govardhana Hill starts from this point.

There are eleven main Silas on the Govardhana parikrama like bhuma sila,

sindura sila, etc, that have some special significance. One of them is the

dasavati sila. Knowingly or unknowingly if anybody commits a sin then he

should pay obeisance to Sri Girirajaji over here.

 

The sacred tank known as Rinamochana Kunda is near the Govardhana power

station and according to shastra if one bathes in this kunda they are freed

from all vices, usually only after it rains will there be water in this

kunda. There are several important places in the vicinity of Govardhana

Hill, which are not visited on the normal parikrama. Many of these places

are close to Govardhana Hill (within 5 km) and can be visited by taxi

easily. Some devotees prefer to walk from each place and spend many days in

the area doing so.

 

Nearby is Papamochana Kunda. It is said that anyone who bathes here has all

his offenses removed. After this normally one returns to the road to

Mathura and then goes in the direction of Mathura, passing the government

bus stand on the right. Here is a small hill on the right, and next to this

hill is a small pond - Indra-dhwaja Tila. This is where the cowherd men

would normally come to worship Indra.

 

Govardhanaa hill puja proper:

 

As previously mentioned within this page, during the Dwapara Yuga, Lord Sri

Krishna convinced the cowherd men to worship Govardhana, instead of doing a

sacrifice to please Lord Indra, the king of heaven, who is in charge of the

rain. His reasons for discouraging the sacrificial ceremony to please Lord

Indra were twofold. First, as stated in the Bhagavad-gita there was no need

to worship the demigods for any material advancement. Secondly, whatever

temporary result one derives is actually granted by the permission of the

Supreme Personality of Godhead. This act of stopping his puja angered Lord

Indra and in return he sent torrents of rain upon Vrindavan. The residents

approached Lord Krishna for help. It was then that Sri Krishna then lifted

Govardhana Hill and held it over the residents like a giant umbrella.

Seeing extraordinary mystic power of Krishna, Indra, was thunderstruck and

immediately called for all the clouds and asked them to desist. He then

worshipped Lord Krishna. Since Lord Krishna is worshipped, His Land

Vrindavan and Govardhana Hill also need to be worshipped. Since then,

Govardhana puja has been going on. In all the temples of Vrindavana huge

quantities of food are prepared in this ceremony and are distributed to

general public. According to the Vedic scriptures Giri Govardhan is greater

than even the transcendental kingdom of Vaikuntha, the eternal abode of

Lord Vishnu.

 

---

The Sacred Tongue of Govardhan Hill at Radha Kunda

Sri Giriraja's Tongue as normally seen

 

 

While circumbulating Radha Kunda - Shyama Kunda, one can do the darshana of

Sri Giriraja's tongue.

 

At Radha Kunda - Shyama Kunda, you can also have the darshana of the five

Pandava's and the Narayana tree. This is also the place where Radha and

Krishna enjoyed their pastimes in the Jhulan (swing). There is also a

Kadamba tree whose branches are in the shape of a Mridanga (Pakhavaja - an

instrument played while singing kirtans). Near to this are the ponds of the

Astha-Sakha's. At this spot is where you can get the darshana of the Lotus

Feet of Sri Giriraja.

----------

 

Sri Giriraja's Mouth at Manasi Ganga

On the banks of the Manasi Ganga is a temple of Sri Giriraja, who appear in

the shape of a mukuta. One should bathe Him with milk and offer bhoga.

According to legends it is said that one can attain highest fruits in life

by circumbulating Sri Giriraja and by drinking the waters of the Manasi

Ganga.

 

 

 

What is the reason it is called Manasi Ganga ?

 

Sri Krishna killed a demon by the name of Vatsasura. His sakha's told him

that you have killed a cow. You will have to bathe in the Ganges to purify

yourself. So Krishna mentally (manasa) produced the Ganges to bathe in

it.That is why it is called as Manasi Ganga. At Manasi Ganga, Sri Giriraja

is submerged in the water.

 

The village Govardhana comes twice during the parikrama. Every year there

is a big fair held over here on Diwali. At that time thousands of devotees

burn and float the candle-lights in the waters of the Manasi Ganga. There

is a great importance of having bath in the Manasi Ganga on Diwali. It is

said in the Puranas that the Manasi Gangi is milky in colouration. One who

has bath in it for six months continuosly is blessed with the divine vision

of the milky Manasi Gangi.

 

----------

Govinda Kunda

Sri Govindadevaja is also one the four vyuha who was incarnated with

Srinathaji for His pastimes. In the Sarasvata Kalpa, Indra had performed

the Govindabhisheka of Sri Krishna over here.

 

Once, Sri Krishna had a bath with all the vrajabhakta's in this kunda. Sri

Radhika was on the left while Sri Chandravali on the right of Sri Krishna

along with their particular groups (left wing or right wing). But while

bathing, the hands of Sri Swamini as Radha is known here, and Sri Krishna

got separated so they could not bathe fully with all the vrajabasis.

 

 

At that time Srimati Yamunadevi was also present there. On request of all

the vrajabasi's, they both had bath with all of them giving immense joy.

During this the water of the kunda became milky coloured as it remains

today.

 

----------

Dhoka Dauji - Lord Balaram's place

Lord Sri Balarama used to hide and watch the divine sports of his younger

brother, Krishna from this place. This is also the place where Krishna took

rest in the afternoon while grazing the cows.

 

Once Lord Balaram fell unconscious after having the darshana of the Rasa

lila here. At that time his mukuta and stick fell on Giriraja. Sri Giriraja

is so delicate that the marks of the mukuta and stick became inscribed on

him.

 

 

(these texts were thanks to the help of Jayatirtha caran pr.)