Śrī Rādhā-kuṇḍa and Śrī Śyāma-kuṇḍa

The Padma Purāṇa states:

yathā rādhā priyā viṣṇoḥ tasyāḥ kuṇḍaṁ priyaṁ tathā sarva-gopīṣu sevaikā viṣṇoratyanta-vallabhā

“Among all the gopīs, Śrīmatī Rādhā is Śrī Kṛṣṇa’s prāṇa-vallabhā, the dear most beloved of His life. Similarly, Rādhā’s dear kuṇḍa is also extremely dear to Him.” The Varāha Purāṇa declares: “O Śrī Rādhā-kuṇḍa, O Śrī Kṛṣṇa-kuṇḍa, You destroy all sins and award liberation in the form of prema. I bow down to you again and again.” The different Purāṇas are filled with innumerable descriptions of the glories of these two kuṇḍas. In Vraja-vilāsa-stava (text 53), Śrīla Raghunātha dāsa Gosvāmī prays: “Śrī Govardhana, is the arena of the nectarean rāsa, where the most confidential amorous pastimes of the Divine Couple take place. Because it and other places are situated in Śrī Vṛndāvana, Vṛndāvana has become exceedingly charming. Yet the glories of Vṛndāvana, what to speak of Vraja-maṇḍala’s other pastime places, are not equal to a mere shadow of a particle of the glories of Śrī Rādhā-kuṇḍa. I take shelter of this Śrī Rādhā-kuṇḍa, which is more dear to Śrī Mukunda than His own life.” Śrī Rādhā-kuṇḍa lies in a village named Āriṭa, about three miles north-east of Govardhana and fourteen miles from Mathurā and Vṛndāvana. Ariṣṭāsura was a servant of Kaṁsa who assumed the form of a bull and attacked Kṛṣṇa with the aim of killing Him, but Kṛṣṇa killed him instead at this place. At Śrī Rādhā-kuṇḍa, the Divine Couple, Śrī Rādhā-Kṛṣṇa, perform Their midday pastimes, and freely enjoy a variety of amorous pastimes without obstruction. This is not possible anywhere else. Therefore, Rādhā-kuṇḍa is considered to be the topmost place of bhajana, superior even to Nandagaon, Varsānā, Vṛndāvana and Govardhana. This confidential place, surcharged with the highest and most sublime loving transcendental sentiments, was therefore revealed by Śrī Caitanya Mahāprabhu Himself, who is endowed with the sentiment and lustre of Śrī Rādhā. Previously, Śrī Mādhavendra Purī, Śrī Lokanātha Gosvāmī and Śrī Bhūgarbha Gosvāmī also came to Vraja, where they revealed various pastime places of Kṛṣṇa; but even they did not reveal this most confidential of places. Only Śrī Gaurasundara, who is Śrī Rādhā and Śrī Kṛṣṇa combined, was able to do so.

The appearance of Rādhā-kuṇḍa & Śyāma-kuṇḍa

Śrī Kṛṣṇa killed Ariṣṭāsura during the day. That same night, He met with Śrī Rādhikā and His other beloveds here. He was very eager to embrace Śrīmatī Rādhikā, but as soon as He reached out to do so, She jokingly stepped back and said, “Today, You have killed a bull, which belongs to the cow family. You have therefore committed the sin of killing a cow. Please do not touch My pure body.” Smiling, Kṛṣṇa answered, “O dear most one, I killed a demon who had deceitfully assumed the form of a bull, so how can sin touch Me?” Śrīmatījī insisted, “Whatever he was, he was in the form of a bull when You killed him, so You are definitely guilty of the sin of killing a cow.” The sakhīs fully supported Her words. Śrī Kṛṣṇa asked how He could atone for this sin. Śrīmatījī smiled and answered, “The only atonement is to bathe in every holy place in the world.” Hearing this, Śrī Kṛṣṇa created a wide kuṇḍa simply by striking His heel on the ground. He then summoned all the holy places from all over the planet to come there. Uncountable holy places promptly came before Kṛṣṇa in their personified forms, and Kṛṣṇa asked them to enter the kuṇḍa as water. Within a moment, the kuṇḍa was filled with pure, sacred water. When Śrī Kṛṣṇa had bathed in that kuṇḍa He again tried to embrace Śrīmatījī, but in response to the bragging of Her dear most beloved, Śrīmatī Rādhikā now wanted to manifest a kuṇḍa full of water that was larger and more exquisite than Kṛṣṇa’s. She and Her sakhīs stubbornly dug out a very attractive kuṇḍa nearby with their bracelets, but not so much as a drop of water appeared in it. Kṛṣṇa joked that they could take water from His kuṇḍa, but Śrīmatījī along with Her innumerable sakhīs indignantly prepared themselves to bring water from Mānasī-gaṅgā in clay pots. Śrī Kṛṣṇa signalled to the holy places that they should insist that Śrīmatījī and Her sakhīs fill up their kuṇḍa with water from His. The holy places personified prayed to Śrīmatī Rādhikā and Her sakhīs and glorified them in many ways. Thus they pleased Her. She gave them permission to enter Her kuṇḍa and immediately, a current of water flowed from Kṛṣṇa-kuṇḍa into Rādhā-kuṇḍa. With great pleasure, Śrī Kṛṣṇa bathed and sported with Śrīmatī Rādhikā and the sakhīs in the water of this dear kuṇḍa. These two kuṇḍas manifested at midnight on Kṛṣṇāṣṭamī (the eighth day of the dark moon) in the month of Kārtika; therefore, thousands of people bathe here at midnight on this day, which is known as Bahulāṣṭamī. The Padma Purāṇa states: “Radiantly beautiful Śrī Rādhā-kuṇḍa is situated at the foot of Govardhana Hill. Faithful people who bathe here on Kṛṣṇāṣṭamī in the month of Kārtika receive prema-bhakti and thus serve Śrī Rādhā-Kuñjabihārī Śrī Hari.”[3] This same Purāṇa also states: “Unalloyed devotees of Śrī Rādhā-Kṛṣṇa who go to Śrī Rādhā-kuṇḍa on the day of Dīpāvalī in the month of Kārtika are granted a vision of the complete Vraja-maṇḍala as well the entire universe.”

The history of the kuṇḍas after Śrī Kṛṣṇa left for Dvārakā

Sometime after Śrī Kṛṣṇa had left for Dvārakā, both kuṇḍas disappeared. While uncovering the pastime places of Vraja, Śrī Kṛṣṇa’s great-grandson, Mahārāja Vajranābha, restored these two kuṇḍas under the guidance of Śāṇḍilya and other sages. Five thousand years later, however, they had again disappeared. When Śrī Caitanya Mahāprabhu came to this place, He inquired from the local people about Rādhā-kuṇḍa and Śyāma-kuṇḍa, but they could provide Him with no information. They could only tell Him about Kālī-kheta and Gaurī-kheta that lay before them, two fields which contained a little water. Śrīman Mahāprabhu reverentially addressed Kālī-kheta as Śyāma-kuṇḍa and Gaurī-kheta as Rādhā-kuṇḍa and offered His respects to them. Then, as He bathed in them, He became overwhelmed in ecstasy, and losing all composure cried out, “O Rādhā, O Kṛṣṇa!” and fainted. The place where He sat down is now called Tamāla-talā; it is also known as Mahāprabhu’s sitting-place (baiṭhaka).

Śrī Raghunātha dāsa Gosvāmī at Rādhā-kuṇḍa

After the disappearance of Śrī Caitanya Mahāprabhu, Śrī Raghunātha dāsa Gosvāmī came from Jagannātha Purī and performed bhajana at Rādhā-kuṇḍa. Once, the Mughal emperor Akbar was making his way along this path with his vast army. The emperor’s divisions of men, elephants, horses and camels were very thirsty. Seeing Dāsa Gosvāmī, Akbar asked, “Is there any big pond nearby?” Dāsa Gosvāmī motioned to him to take water from Kālī-kheta and Gaurī-kheta. The emperor thought, “This water is not sufficient even for a single elephant. How will it quench the thirst of my entire army?” However, on the repeated requests of Dāsa Gosvāmī, Emperor Akbar encouraged his men to drink. To his amazement, the whole army and its horses, elephants and camels drank to their full satisfaction, yet the water in the ponds did not reduce even slightly. After performing bhajana here for some time, the thought of restoring the two kuṇḍas entered the mind of Śrī Raghunātha dāsa Gosvāmī. But when he remembered the transcendental glories of Śrī Rādhā-kuṇḍa, he began to reproach himself for thinking this, because he knew that the kuṇḍa is eternally manifest. At that moment, a wealthy person arrived from Badrikāśrama, looking for a topmost renunciant named Śrī Dāsa Gosvāmī. He offered his prostrated obeisances at the feet of Gosvāmījī and said, “I am returning from a pilgrimage to Badarikāśrama. Bhagavān Śrī Badrī-nārāyaṇa has sent me to you. On His order, I am offering to cover all the expenses required to restore these two ponds to their original, charming forms. Kindly accept my offer.” Śrī Dāsa Gosvāmī became speechless. Earlier he had rejected this idea, but now, knowing it to be the desire of Śrī Rādhā-Kṛṣṇa, he began the work of reconstructing the two kuṇḍas. While Śrī Rādhā-kuṇḍa was being restored, the banks easily formed a rectanglar shape of perfect symmetry. Śyāma-kuṇḍa was also to be rectangular, but, to do this some trees had to be cut down. That night, while Śrī Dāsa Gosvāmī was performing bhajana, he dozed off, and as if in a dream, he saw five men standing before him. “We are the five Pāṇḍavas,” they said. “As trees, we are worshipping the Youthful Couple here, so please do not cut us down. Rather, let the shape of the pond be crooked.” For this reason, Śrī Dāsa Gosvāmī did not have the trees cut down, and allowed the outline of the kuṇḍa to remain crooked, just as Śrī Kṛṣṇa is crooked. He simply had the pond deepened, and its ghāṭas properly restored. Both kuṇḍas are still the same shape today, and over the years a few repairs have been carried out. Girirāja-Govardhana stretches from north to south, taking the shape of a peacock. Pūñcharī is his tail, which is in the south, and Rādhā-kuṇḍa and Śyāma-kuṇḍa, which are his two eyes, are in the north.

The kuṇḍas as described in Kṛṣṇa-bhāvanāmṛta and Govinda-lilāmṛta

In Kṛṣṇa-bhāvanāmṛta and Govinda-lilāmṛta, Śrīla Viśvanātha Cakravartī Ṭhākura and Śrīla Kṛṣṇa dāsa Kavirāja respectively describe Śrī Rādhā-kuṇḍa and Śrī Śyāma-kuṇḍa in delightful, nectarean ways: Vrajendra-nandana Śrī Kṛṣṇa is the source of all incarnations; He is the origin of everything, yet He is without origin; He is the personification of all nectarean mellows (akhila rasāmṛta-mūrti) and the source of all power (sarva-śaktimān). Even so, He is subservient to the prema of Śrīmatī Rādhikā, the embodiment of mahābhāva and the topmost of all of His beloveds. Śrī Kṛṣṇa always establishes the glories of His beloved Kiśorījī, and considers Her superior to Himself. Rādhā-kuṇḍa and Śyāma-kuṇḍa are non-different from Śrī Rādhā and Śrī Śyāmasundara Themselves, and thus Kṛṣṇa also attributes more importance to Rādhā-kuṇḍa than to Śyāma-kuṇḍa. North of Śrī Rādhā-kuṇḍa is the kuñja of Śrī Lalitā-devī, Lalitānandada, which is shaped like a golden, eight-petalled lotus. In the north-east is Viśākhānandada, the bejewelled kuñja of Viśākhā Sakhī, which is shaped like a sixteen-petalled lotus. In the east is Citrānandada, the kuñja of Citrā Sakhī, which displays an amazing variety of forms and colours. In the south-east is the kuñja of Indulekhā Sakhī, Indulekhānandada. It is shaped like an eight-petalled lotus and is made of diamonds. In the south is the kuñja of Campakalatā Sakhī, Campakalatānandada-kuñja, shaped like a golden lotus. And in the south-west is the lotus-like kuñja of Raṅgadevī, Raṅgadevī-sukhada, which is inlaid with blue sapphires. Tuṅgavidyānandada is the kuñja of Tuṅgavidyā Sakhī. This kuñja, in the west, resembles a lotus made of red rubies. In the north-west lies Ānandada, or Sudevī-sukhada-kuñja, the lotus-shaped kuñja of Sudevī, which is inlaid with emeralds. In the centre of Śrī Rādhā-kuṇḍa is Anaṅgamañjarī-ānandada-kuñja, shaped like a sixteen-petalled lotus inlaid with moonstones. This kuñja, also known as Svānanda-sukhada-kuñja, belongs to Anaṅga Mañjarī. It is connected with the bank of the kuṇḍa by a bridge made of moonstones. In the north-western area of Śrī Śyāma-kuṇḍa is a delightful place made of diamonds, emeralds and other precious stones where Śrīmatī Rādhikā daily takes bath. North of this place is Subalānandada-kuñja, which Subala Sakhā has given to Śrīmatī Rādhikā. Rādhā and Kṛṣṇa take rest here. In the northern part of Śyāma-kuṇḍa is the kuñja of Madhumaṅgala, Madhumaṅgalānandada, which is inlaid with white jewels. He has given this kuñja to Lalitājī. The Youthful Couple enjoy merriment and laughter here. Ujjvala Sakhā’s Ujjvalānandada-kuñja in the north-east, made of red jewels, has been given to Viśākhā Sakhī. In the east is Arjuna Sakhā’s Arjunānandada-kuñja, made of blue sapphires, which has been given to Citrā Sakhī. Gandharvānandada-kuñja in the south-east displays a variety of colours and forms, and belongs to Gandharva Sakhā, who has given it to Indulekhā Sakhī. In the south is the green emerald Vidagdhānandada-kuñja, belonging to Vidagdha Sakhā, who has given this kuñja to Campakalatā. Here the Youthful Couple play the game of chaupaḍa. Bhṛṅga Sakhā’s Bhṛṅgānandada-kuñja lies in the south-west, and he has given this kuñja to Raṅgadevī. In the west is Dakṣasanandānanda-kuñja made of a variety of jewels. Kokila Sakhā’s Kokilānandada-kuñja, also in the west, has been presented to Sudevī. At the juncture of the two kuṇḍas is a platform made of many kinds of jewels. It is also called the Yogapīṭha of Kṛṣṇa’s pastimes. To the south of Śrī Rādhā-kuṇḍa are jewelled swings hanging from the branches of campaka trees. Swings inlaid with precious stones hang from the branches of kadamba trees to the east. To the west, swings made of jewels hang from the branches of mango trees, and to the north jewelled swings hang from the branches of the bakula trees. Rasika Śrī Kṛṣṇa plays on these swings with Śrīmatī Rādhikā and the other sakhīs. Surrounding both Śrī Rādhā-kuṇḍa and Śrī Śyāma-kuṇḍa are wish-fulfilling trees of mango, jackfruit, kadamba, bakula and so on, which are abundantly laden with flowers and fruits. Around the bases of these trees are platforms made of various precious stones. All seasons are eternally serving the Divine Couple under the guidance of the spring season. Vṛndā-devī makes all kinds of arrangements for the service of the Divine Couple. Cuckoos coo and the peacocks dance and make a sweet ke-kā sound. Blue and red lotuses and various kinds of ketakī flowers frolic on the waves of the divine ponds, while intoxicated, buzzing bees hover above. Royal swans, cakravākas and cranes play in the water with their consorts, making sweet sounds. Different kinds of birds recite love poetry on the branches of the trees, giving pleasure to Rādhā and Kṛṣṇa. Deer and does roam about in attractive bowers nearby. Except for Śrīmatī Rādhikā’s most intimate girlfriends, no one can enter this forest.

Jhūlana-talā

On the western side of Śrī Rādhā-kuṇḍa is Jhūlana-talā. Once, Śrī Sanātana Gosvāmī and Śrī Rūpa Gosvāmī were sitting near Śrī Raghunātha dāsa Gosvāmī’s bhajana-kuṭī on the north-eastern side of Rādhā-kuṇḍa, immersed in narrations about Śrī Kṛṣṇa. Śrī Sanātana Gosvāmī asked Śrī Rūpa Gosvāmī, “Rūpa, what are you writing these days?” Śrī Rūpa showed Sanātana Cāṭu-puṣpāñjali, a stotra that he had composed. The first verse reads:

nava-gorocanā-gaurīṁ praverendīvarām barām maṇi-stavaka-vidyoti veṇī-vyālaṅgaṇā-phaṇāṁ

O Vṛṇdāvaneśvarī, I offer prayers to You again and again. You are golden-complexioned, like ever-fresh gorocanā. Your cloth is the colour of a beautiful blue lotus flower and the upper part of Your long braid, which is decorated with jewels, appears like the hood of a black female serpent.”

When Śrī Sanātana Gosvāmī read this, he said, “Rūpa, with the phrase veṇī-vyālaṅgaṇā-phaṇāṁ you compare the wavy, black braided hair of Śrīmatī Rādhikā to a poisonous black female serpent. She who possesses all qualities, Śrīmatī Rādhikā, is extremely charming, tender and sweet and is the beloved of Śrī Kṛṣṇa. I do not like this comparison.” Śrī Rūpa Gosvāmī smiled and humbly requested Śrī Sanātana Gosvāmī to suggest a better description, but Sanātana Gosvāmī could not think of one at that moment. “I will correct it later,” he said and went on his way, contemplating the matter. When he reached this place to the west of the kuṇḍa, he saw a young cowherd girl swinging on a beautiful swing that was hanging from the branches of a kadamba tree. Her friends were pushing Her to and fro, singing a mallāra-rāga. Suddenly, Śrī Sanātana Gosvāmī saw a black female serpent with an expanded hood slithering on the swaying black tresses of that young girl. Thinking to save Her from the serpent, he ran towards Her, shouting, “Lālī, lālī, beware! There is a black serpent in Your hair!” When he came nearer, however, everything disappeared. There was no kiśorī, no sakhīs and no swing. He wept with happiness and returned to Rūpa Gosvāmī saying, “Rūpa, your simile is perfect. Śrīmatī Kiśorī kindly granted me darśana of Her waving braid. There is no need for you to make any correction.” It is at this Jhūlana-talā that Śrī Sanātana Gosvāmī had darśana of Śrī Rādhā.

Some of the surrounding temples

Near a kadamba tree in the south-western part of Śrī Rādhā-kuṇḍa is an ancient temple of Śrī Rādhā-Kṛṣṇa. According to hearsay, the mendicant Śrī Dāsa Gosvāmī found these deities of Śrī Rādhā-Kṛṣṇa while he was renovating the kuṇḍa and gave Them to the Vrajavāsīs to worship and serve. Nearby, in the north-western part of Śrī Kṛṣṇa-kuṇḍa is the temple of Śrī Śyāmasundara, the worshipful deity of Śrī Śyāmananda Prabhu. North of this temple is Śrī Jīva Gosvāmī’s worshipful deity Śrī Rādhā-Dāmodara, and north of that temple is Śrīnivāsa Ācārya Prabhu’s place of bhajana. There is a deity of Śrī Caitanya Mahāprabhu here. East of Śrī Śyāmasundara’s temple, in the northern part of Śrī Rādhā-kuṇḍa, is the ghāṭa and sitting-place of Śrī Jāhnavā Ṭhākurānī. Near her ghāṭa is the temple of Śrī Gopīnātha. Adjacent to that temple is Śrī Raghunātha dāsa Gosvāmī’s place of residence and his puṣpa-samādhi. Proceeding from here, one comes to the temple of Śrī Govindadeva. Near this temple is the śilā of Śrī Girirāja’s tongue. On the eastern bank of Rādhā-kuṇḍa is the bhajana-kuṭī of Śrī Gopāla Bhaṭṭa Gosvāmī, and near this to the east, on the bank of Śyāma-kuṇḍa, is the bhajana-kuṭī of Śrī Raghunātha dāsa Gosvāmī.

Śrī Raghunātha dāsa Gosvāmī ’s bhajana-kuṭī

After coming from Jagannātha Purī, Śrī Raghunātha dāsa Gosvāmī used to live near Śrī Rādhā-kuṇḍa at Lagmohana-kuṇḍa. Once, during Śrī Kṛṣṇa’s manifest pastimes, on the day of the Holī festival, Śrīmatī Rādhikā was sitting here with Her girlfriends when Śaṅkhacūḍa unexpectedly seized Her and ran away. Kṛṣṇa pursued and killed him and, removing the jewel from the demon’s forehead, gave it to Śrī Baladeva. He, in turn, gave the jewel into the hands of Dhaniṣṭhā to give to Śrīmatī Rādhikā. Although Śrī Dāsa Gosvāmī first used to live at this Lagmohana-kuṇḍa, he later began performing bhajana on the banks of Śrī Rādhā-kuṇḍa. One day, Śrī Raghunātha dāsa Gosvāmī was performing his bhajana under the open sky at Rādhā-kuṇḍa. He was so absorbed that he was not conscious of his body and mind, and streams of tears flowed from his eyes. Occasionally, the words “O Rādhā, O Rādhā” came from his mouth. At this time, Śrī Sanātana Gosvāmī regularly came to see him. Once, from a distance, Śrī Sanātana Gosvāmī saw a ferocious tiger and tigress walk past Raghunātha dāsa, drink water from the nearby kuṇḍa and then return by the same path, as if they had not seen him. Śrī Sanātana Gosvāmī approached Śrī Dāsa Gosvāmī and very affectionately, like an elder brother, advised him to perform his bhajana in a hut. Śrī Sanātana had a leaf-hut built for Śrī Dāsa Gosvāmī, and instructed him to perform his bhajana there. That hut no longer exists, but a solid one made of cement has been constructed in its place. Near this bhajana-kuṭī, the five Pāṇḍavas – Yudhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva – performed bhajana as trees. Some time ago, these trees became unmanifest and disappeared from our vision. Between this bhajana-kuṭī and the bhajana-kuṭī of Śrī Gopāl Bhaṭṭa Gosvāmī are the samādhis of Śrīla Raghunātha Bhaṭṭa Gosvāmī, Śrīla Raghunātha dāsa Gosvāmī and Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī. North of Śrī Raghunātha dāsa Gosvāmī’s and Śrī Viśvanātha Cakravartī Ṭhākura’s bhajana-kuṭīs is the bhajana-kuṭī of Śrī Kṛṣṇadāsa Kavirāja Gosvāmī. It is said that he wrote some portions of Śrī Caitanya-caritāmṛta here, but most of it was actually written in his bhajana-kuṭī at the Rādhā-Dāmodara Temple in Vṛndāvana. Nearby, in the north-eastern area, is a temple of Śrī Gadādhara-Caitanya, and north-west of it is the Śrī Rādhā-Govinda Temple. One may take darśana of the Jihvā-śilā of Śrī Govardhana near the entrance of this temple.

Jihvā-śilā and other nearby places

After finishing his daily morning ablutions, Śrī Dāsa Gosvāmī used to bathe with the water of Gopī-kūpa, situated to the east of Śrī Śyāma-kuṇḍa. He would then bathe in Rādhā-kuṇḍa. Once, while drawing water from Gopī-kūpa, he also drew a govardhana-śilā out of the well. After taking his bath that day, Śrī Dāsa Gosvāmī went on his way; but while doing bhajana at night, he took some rest. In a dream he saw that the śilā was actually the tongue (jihvā) of Śrī Girirāja. He also received an order from Śrī Girirāja to worship the śilā according to the proper method. He had a temple constructed near the entrance of the Govindadeva Temple and arranged for the śilā to be properly worshipped there. This same śilā can be seen there today. After this event, Śrī Dāsa Gosvāmī stopped taking bath with the water of Gopī-kūpa, and had a new well constructed on the eastern bank of Lalitā-kuṇḍa for bathing. This new well remains there today. Proceeding from here, one arrives at the kuñja of Narahari Sarkāra. Lalitā-kuṇḍa is situated on the location of Lalitānandada-kuñja. Viśākhā-kuṇḍa and many other kuṇḍas are included within Lalitā-kuṇḍa but many of them have disappeared. Then come the temples of Śrī Rādhā-Vinoda-bihārījī and Śrī Sītānātha. Near Lagmohana-kuṇḍa, on the parikramā path, lies the samādhi of Śrī Rājendra Gosvāmī. He gave up his life at this place, in separation from Kṛṣṇa.

Śrī Rādhā-Kuñjabihārī Gauḍīya Maṭha

On the western side of Śrī Rādhā-kuṇḍa is Śrī Rādhā-Kuñjabihārī Gauḍīya Maṭha. The deities here, Śrī Rādhā-Kuñjabihārī, were installed by jagadguru paramahaṁsa parivrājakācārya-varya oṁ viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, who propagated pure vaiṣṇava-dharma and śrī-harināma-saṅkīrtana as practised and preached by Śrīman Mahāprabhu throughout the world. A little further away from Śrī Raghunātha dāsa Gosvāmī’s samādhi is the bhajana-kuṭī of Śrīla Saccidānanda Bhaktivinoda Ṭhākura, renowned as “the Seventh Gosvāmī ”; and the bhajana-kuṭī of Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī.

Śivakhora

When coming to the village of Śrī Rādhā-kuṇḍa from Uddhava-kuṇḍa, Śivakhora is situated on the right-hand side of the parikramā path at the entrance to the village. It is said that in ancient times a lost she-jackal wandered to this place during the day, but the dogs here killed her. Seeing this, the villagers performed her last rites at this place and were struck with wonder when a youthful gopī manifested from the she-jackal’s body and ascended into the sky. It is said that a living entity who dies at Śrī Rādhā-kuṇḍa attains Goloka-Vṛndāvana.

Mālyahāriṇī-kuṇḍa

Mālyahāriṇī-kuṇḍa is situated on the western side of Rādhā-kuṇḍa. Śrīmatī Rādhikā sat in a bower of mādhavī flowers here and strung necklaces of pearls. Śrī Raghunātha dāsa Gosvāmī has described this pastime very beautifully in his book Muktā-carita. The confidential realizations attained by mahā-bhāgavatas in deep meditation are completely true and transcendental. Once, during the month of Kārtika on the occasion of the Dīpāvalī festival at Girirāja-Govardhana, the Vrajavāsīs were busily absorbed in decorating their cows and other animals with various kinds of ornaments. The gopīs also brought various ornaments from their homes to decorate the cows. Śrī Rādhikā and Her girlfriends sat on the mādhavī terrace near the Mālyahāriṇī-kuṇḍa making several kinds of beautiful pearl ornaments. Meanwhile, Śrī Kṛṣṇa arrived there, having heard of Śrīmatī Rādhikā’s activities from the mouth of the parrot Vicakṣaṇa, and asked for some pearls. However, Rādhikā and Her gopī friends refused, proudly giving several reasons why they could not give Him any. Nonetheless, Śrī Kṛṣṇa insisted, “Sakhīs, if you cannot give Me a large quantity of pearls, then at least give Me a few with which to decorate My beloved cows Haṁsinī and Hariṇī.” But the headstrong gopīs rejected this request also. Lalitā collected a palmful of pearls of the very finest quality. She held them out to Kṛṣṇa, and taunted, “Kṛṣṇa, these pearls that You want to decorate Your cows with are most precious. They are not ordinary. Do You understand?” Disappointed, Śrī Kṛṣṇa returned home where He sulkily took some pearls from Mother Yaśodā. He dug holes in the soil near the bank of the Yamunā, put manure in them and planted the pearls. He then fenced the area to protect the growing plants from animals and birds and irrigated the field daily, with a large quantity of cow’s milk. He asked the gopīs to donate some milk for this, but they refused that request as well. All were amazed when, within a few days, each and every pearl began to sprout. The plants grew right before everyone’s eyes, and began to bear pearl fruit, from which extremely beautiful pearls grew in abundance. When the gopīs went to the bank of the Yamunā to fetch water, they saw this astonishing field of pearls and started to whisper among themselves. Śrī Kṛṣṇa happily harvested a huge quantity of pearls, brought them home and placed them in the lap of His mother. “Kanhaiyā, where did You get such excellent pearls?” she asked in amazement. Śrī Kṛṣṇa told her the whole story. Śrī Kṛṣṇa and the sakhās now began stringing uncountable pearl necklaces for all their cows, and, decorated with these pearl necklaces, these cows began to wander everywhere. Unable to tolerate His success, the gopīs secretly brought pearls from their homes and began to sow them as Śrī Kṛṣṇa had done. They irrigated the field with an abundance of cow’s milk as He did. Their pearls sprouted, but to their surprise, only into thorny creepers. The gopīs became worried. They told Śrī Kṛṣṇa what had happened, and asked Him for some of His pearls. But Kṛṣṇa, the crown jewel of rasikas, scornfully rejected their request. Finally He accepted kisses and embraces, and enjoyed the touch of their transcendental limbs in exchange for His pearls. Mālyahāriṇī-kuṇḍa received its name by virtue of this confidential pastime.

Famous ghāṭas of Śrī Rādhā-kuṇḍa & Śrī Śyāma-kuṇḍa

(1) Govinda-ghāṭa – This ghāṭa is on the eastern bank of Śrī Rādhā-kuṇḍa between the bhajana-kuṭī of Śrī Gopāla Bhaṭṭa Gosvāmī and the temple of Bihārījī. It was here that Śrī Sanātana Gosvāmī saw Śrīmatī Rādhikā playing on a swing and realised in his heart the secret of the phrase veṇī-vyālaṅgaṇā-phaṇā in Śrī Rūpa Gosvāmī’s Cāṭu-puṣpāñjali. (2) Mānasa-pāvana-ghāṭa – This ghāṭa is situated on the north-western side of Śyāma-kuṇḍa and is very dear to Śrīmatī Rādhikā. (3) Pañca Pāṇḍava-ghāṭa – This ghāṭa is joined to Mānasa-ghāṭa in the northern part of Śrī Śyāma-kuṇḍa. The five Pāṇḍavas in the form of trees disclosed themselves to Śrī Raghunātha dāsa Gosvāmī above this ghāṭa. Here, at the entrance door of the Śrī Gadādhara-Caitanya Temple, is also an old choharā tree, which disclosed to Śrī Viśvanātha Cakravartī Ṭhākura that it was actually a brāhmaṇa from Kāśī. (4) Madhumaṅgala-ghāṭa – Above this ghāṭa is Madhumaṅgala’s kuñja, named Madhumaṅgalānandada, which Madhumaṅgala offered to Śrī Lalitā Sakhī. The sitting-place (baiṭhaka) of Hitahari-vaṁśa Gosvāmī is here. (5) Jīva Gosvāmī-ghāṭa – Nearby this ghāṭa is Śrī Jīva Gosvāmī’s bhajana-kuṭī. During his stay here, Śrī Jīva Gosvāmī daily bathed at this ghāṭa. (6) Gayā-ghāṭa – Another name for this ghāṭa is Dhana-mādhava-gherā-ghāṭa. Near this ghāṭa is Śrī Mādhavendra Purī ’s baiṭhaka and Śrī Harirāma Vyāsa’s place of bhajana. (7) Aṣṭa-sakhī-ghāṭa – This ghāṭa lies between Gayā-ghāṭa and Tamāla-talā. (8) Tamāla-talā-ghāṭa – This ghāṭa lies on the southern bank of Śyāma-kuṇḍa. Śrī Caitanya Mahāprabhu sat under a tamāla tree here and inquired about the kuṇḍas from the villagers, who could offer Him no information. Instead, they pointed out Kālī-kheta and Gaurī-kheta nearby. Mahāprabhu declared them to be Rādhā-kuṇḍa and Śyāma-kuṇḍa and bathed here. This is how He caused Śrī Rādhā-kuṇḍa and Śrī Śyāma-kuṇḍa, which had been established by Mahārāja Vajranābha, to become manifest for the benefit of the world. Later, Śrī Raghunātha dāsa Gosvāmī reconstructed them as we see them today. (9) Vallabha-ghāṭa – This ghāṭa is situated west of Tamāla-talā on the southern bank of Śyāma-kuṇḍa. Śrī Vallabhācārya sat in the shade of a choharā tree here with his associates and glorified both kuṇḍas. He remained here for some time and bathed at this ghāṭa daily. He would also speak on Śrīmad-Bhāgavatam here. (10) Madana-mohana-ghāṭa – South of this ghāṭa is the temple of Śrī Madana-mohana. (11) Saṅgama-ghāṭa – This ghāṭa is situated between Rādhā-kuṇḍa and Śyāma-kuṇḍa. The two kuṇḍas meet under this platform. Saṅgama means “meeting”. This is the Yogapīṭha of the eternal pastimes of the Divine Couple Śrī Rādhā-Kṛṣṇa. Vaiṣṇavas first bathe in Rādhā-kuṇḍa and then in Śyāma-kuṇḍa. It is said that there was an old tamāla tree here that disclosed to one devotee that it was Agastya Ṛṣi. (12) Rāsavāḍī-ghāṭa – This ghāṭa is situated in the southern part of Śrī Rādhā-kuṇḍa. It is the location of a rāsa-maṇḍala. (13) Jhūlana-ghāṭa – Śrī Rādhā and Kṛṣṇa used to swing (jhūlā jhūlanā) at this ghāṭa, which lies on the western bank of Śrī Rādhā-kuṇḍa). Even today, the young girls of Rādhā-kuṇḍa swing here with great festivity. Another name for this ghāṭa is Rādhā-Kṛṣṇa-ghāṭa. (14) Jāhnavā-ghāṭa – This ghāṭa lies on Rādhā-kuṇḍa’s northern bank and is the bathing-place of Śrī Jāhnavā Ṭhākurāṇī, the wife of Śrī Nityānanda Prabhu. Śrī Jāhnavā Ṭhākurāṇī also used to perform bhajana here. Her sitting-place remains here to this day. (15) Vajranābha-kuṇḍa – This kuṇḍa is situated in the middle of Śrī Kṛṣṇa-kuṇḍa. (16) Kaṅkaṇa-kuṇḍa – This kuṇḍa was built by Śrī Rādhā with the help of Her sakhīs using their bracelets (kaṅkaṇa). It is situated in the very middle of Śrī Rādhā-kuṇḍa.

The rāsa-maṇḍalas of Śrī Rādhā-kuṇḍa

(1) South of Śrī Rādhā-kuṇḍa is the place of ancient rāsa-maṇḍala. A rāsa-maṇḍala pavilion has been constructed here (2) North-east of Śrī Rādhā-kuṇḍa, behind the temple of Govindadeva (3) In the northern part of the village, south of Bhānukhora (4) In the northern part of Śrī Śyāma-kuṇḍa, north of Rādhā-Vallabha-ghāṭa (5) In Nandinī-gherā (6) In the temple of Lalita-vihārījī

The seven Mahādevas acting as area-protectors (kṣetra-pālas) of Śrī Rādhā-kuṇḍa

(1) Kuṇḍeśvara Mahādeva on the south-western side of Śrī Rādhā-kuṇḍa (2) Mahādeva in the west of the village, north of Śivakhora (3) Mahādeva in the temple of Śrī Rādhā-Ramaṇajī (4) Mahādeva on the northern side of Śrī Śyāma-kuṇḍa (5) Bankhaṇḍī Mahādeva on the south-eastern side of Śrī Śyāma-kuṇḍa (6) Mahīmeśvara Mahādeva at Mālyahāriṇī-kuṇḍa (7) Mahādeva in the western part of Vallabhācārya’s baiṭhaka   [Excerpted from the Gaudiya Vedanta Publications “Sri Vraja-mandala Parikrama“]