Radha Kundotpatti varnanam - Visvanatha Cakravarti

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harekrsna

Jagadananda Das

Description

This short work (20 verses) is found in Visvanatha's commentary to the Bhagavatam (10.36.15). According to Vrindavana Chakravarti (in his comment to the Govinda-lilamrita 7.26), the narrative given here has its origins in the Varaha-purana.

This work is sometimes published as Radha-kunda-mahima.

(Jagat 2006-03-13)

Summary of contents · Posted by Jagat on March 15th 2006 - 10:36 -0500

Taken from http://web-image.at/Babaji/html/Glories.html (ahora dado de baja)


Srila Vishwanath Chakravarti Thakur wrote his commentary on Srimad Bhagavatam in Radhakund. When he commented on the killing of the bull demon Aristasura by Sri Krishna in this village, he collected about 20 texts from the Varaha-, Brahma Vaivarta- and Padma Puranas, as well as the Harivamsha, on which he based the following narration of the creation of Radhakund. The story runs as follows :

Once Sri Krishna, knowing Aristasura's intention to kill him, came here to graze his cows. Seeing that his victim had come so close, Aristasura thought to assume the form of a bull and finish him off, and so he did. On his first charge, Sri Krishna simply caught hold of his horns and pushed him back with such a force that Aristasura lost consciousness. On regaining his senses, the demon charged again, but this time with double force. Seeing this, Sri Krishna, the origin of Mahavishnu, simply caught hold of Arista's horns again, picked him up like a toy, whirled him over his head and threw him away with such force that the demon lost his life-airs.

Not long afterwards, according to a previous arrangement, Srimati Radharani came there with her friends to meet Sri Krishna. When she heard that Sri Krishna had killed a bull, she refused to associate with him unless he purified himself of the sin of bull killing by bathing in all the holy rivers of the universe.

Sri Krishna pleaded that this was not really necessary since the bull was a demon in disguise. But Srimati Radharani said that she heard from Madhumangal's grandmother Paurnamasi that even Indra, the king of the material heavens, had to atone for the sin of killing Vritasura, who was a brahmin by birth.

Sri Krishna then asked Srimati Radharani if she would be pleased if he called all the sacred rivers of the three worlds to come there.

Srimati Radharani replied : “We are simple cowherd-village-girls. How could we know?” Sri Krishna then replied, “I will convince you.” He then struck his right heel into the ground and created a large hollow (Vajrakund). Then he summoned all the sacred rivers who came there in human form and offered their obeisance to him. They identified themselves as Sri Godavari, Kaveri, Brahmaputra, Sindhu, Krishna, Gandaki, Yamuna, etc., and volunteered to fill Syamakund with their holy waters. After doing this, they left and Krishna bathed in the water and was purified of the sin of killing a bull to Srimati Radharani's satisfaction.

He then started joking with her, “Just see what I have done. Everyone will praise my glorious deeds in the future, but what have you girls done other than sell yogurt and clarified butter in the streets?”

Srimati then exhibited her transcendental anger (mâna), and seeing a big hoofprint of the Aristasura demon on the western side of Sri Syamakund, she broke one of her bangles and started digging there. With the help of thousands of her girlfriends (sakhis) and assistants (manjaris), a large depression in the earth was created.

When it was finished, however, there was no water to fill it. Krishna offered Srimati Radharani water from his kund, but she refused, considering that this water had been polluted when it cleansed Krishna of his sin of bull killing. Instead, she made arrangements to bring water from Manasa Ganga, nearly five kilometers away.

(Previously Nanda Maharaja and all the cowherdmen had desired to go on pilgrimage to take a bath in the Ganges, which is some 100 kilometers away from Vrindavan. Knowing this, Sri Krishna called for the Ganges personified to appear at Govardhan. This spot is now known as Manasa Ganga. In a similar manner, wherever his father wanted to go to some place of pilgrimage, Krishna would request that tirtha come to Vrajamandal. Thus, all the places of pilgrimage can be found within the Vrajamandal area).

Seeing this quarrel between Radha and Krishna, the personified sacred waters appeared again and requested Krishna to be allowed to fill Radha's pond. Sri Krishna agreed, but told them to first take permission from Srimati Radharani herself. All the personified rivers then began offering nice prayers to Srimati Radharani who, being kindness personified, hinted through her eye movements to Srimati Lalita, the chief of the sakhis, to have this done. So at 11.45 P.M. on the eighth day of the waning moon in the month of Karttik (October-November, also called Damodar month) the rivers personified broke the walls of Syamakund and entered Radhakund.

Sri Krishna then took bath in Radhakund and announced that whoever takes bath in Radhakund on this day of the year or any day in future, would receive the seed of intense love (prema bhakti) which Srimati Radharani has for him. Similarly, Srimati Radharani took bath in Syamakund and announced that she would also give the seed of love that Sri Krishna has for her to anyone who takes bath there.

Nowadays, thousands of pilgrims desiring love for Sri Sri Radha and Krishna come to this holy spot on the abovementioned tithi to to take bath in a reverential mood, first dipping into Sri Radhakund, then in Sri Syamakund, and then again in Sri Radhakund. The bath is called Ardha-Ratri-Snan (midnight bath). This is the only place of pilgrimage where an auspicious bath is taken at midnight.

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rädhä-kuëòotpatti-varëanam

çré-viçvanätha-cakravarti-öhakkureëa viracitam

(bhägavata-puräëasya daçama-skandhe ñaötriàçe’dhyäye païcadaça-çlokasya öékäyäm saàniviñöam.)

mäsmän spåçädya våñabhärdana hanta mugdhä

ghoro’suro’yam ayi kåñëa tad apy ayaà gauù |

våtro yathä dvija ihästv ayi¹ niñkåtiù kià

çuddhyed bhaväàs tribhuvana-sthita-tértha-kåcchrät ||1||

kià paryaöämi bhuvanäny adhunaiva sarvä

änéya tértha-vitatéù karaväëi täsu |

snänaà vilokayata tävad idaà mukundaù

procyaiva tatra kåtavän bata pärñëi-ghätam ||2||

pätälato jalam idaà kila bhogavatyä

äyätam atra nikhilä api tértha-saìghäù |

ägacchateti bhagavad-vacasä ta etya

tatraiva rejur atha kåñëa uväca gopéù ||3||

térthäni paçyata harer vacasä tavaivaà

naiva pratéma iti tä atha tértha-varyäù |

procuù kåtäïjali-puöä lavaëäbdhir asmi

kñéräbdhir asmi çåëutämara-dérghikäsmi ||4||

çoëo’pi sindhur aham asmi bhavämi tämra-

parëé ca puñkaram ahaà ca sarasvaté ca |

godävaré ravisutä sarayüù prayägo

reväsmi paçyata jalaà kuruta pratétim ||5||

snätvä tato harir atiprajagalbha eva

çuddhaù saro’py akaravaà sthita-sarva-tértham |

yuñmäbhir ätma-januñéha kåto na dharmaù

ko’pi kñitäv atha sakhér nijagäda rädhä ||6||

käryaà mayäpy atimanohara-kuëòam ekaà

tasmäd yadadhvam iti tad-vacanena täbhiù |

çré-kåñëa-kuëòa-taöa-paçcima-diçy amando

gartaù kåto våñabha-daitya-khurair vyaloki ||7||

taträrdra-måë-mådula-gola-taöéù prati sva-

hastoddhåtä anatidüra-gatä vidhäya |

divyaà saraù prakaöitaà ghaöikä-dvayena

täbhir vilokya sarasaà smarate sma kåñëaù ||8||

proce ca tértha-salilaiù paripürayaitan

mat-kuëòataù sarasijäkñi sahälibhis tvam |

rädhä tadä na-na-na-neti jagäd yasmät

tvat-kuëòa-néram uru-go-vadha-pätakäktam ||9||

ähåtya puëya-salilaà çata-koöi-kumbhaiù

sakhy-arbudena sa mänasa-jähnavétaù |

etat saraù sva-madhunä paripürayämi

tenaiva kértim atuläà tanaväni loke ||10||

kåñëeìgitena sahasitya samasta-tértha-

sakhyas tadéya-saraso dhåta-divya-mürtiù |

tuñöäva tatra våñabhänu-sutäà praëamya

bhaktyä kåtäïjali-puöaù sravad-asra-dhäraù ||11||

devi tvadéya-mahimänam avaita sarva-

çästrärtha-vin na ca vidhir na haro na lakñméù |

kià tv eka eva puruñärtha-çiromaëis tvat-

prasveda-märjana-paraù svayam eva kåñëaù ||12||

yaç cäru-yävaka-rasena bhavat-padäbjam

ärajya nüpuram aho nidadhäti nityaà |

präpya tvadéya-nayanäbja-taöa-prasädaà

svaà manyate parama-dhanyatamaà prahåñyan ||13||

tasyäjïayaiva sahasä vayam äjagäma

tat-pärñëi-ghäta-kåta-kuïja-vare vasämaù |

tvaà cet prasédasi karoñi kåpä-kaöäkñaà

tarhy eva tarña-viöapé phalito bhaven naù ||14||

çrutvä stutià nikhila-tértha-gaëasya tuñöä

präha sma tarñamayi vedayateti rädhä |

yäma tvadéya-saraséà saphalä bhaväma

ity eva no vara iti prakaöaà tadocuù ||15||

ägacchateti våñabhänu-sutä smitäsyä

proväca känta-vadanäbja-dhåtäkñi-koëä |

sakhyo’pitayaù kåta-sammatayaù sukhäbdhau

magnä virejur akhilä sthira-jaìgamäç ca ||16||

präpya prasädam atha te våñabhänujäyäù

çré-kåñëa-kuëòa-gata-tértha-varäù prasahya |

bhittveva bhittam ativegata eva rädhä-

kuëòaà vyadhuù sva-salilaiù paripürëaà eva ||17||

proce hariù priyatame tava kuëòam etan

mat-kuëòato’pi mahimädhikam astu loke |

atraiva me salila-kelir ihaiva nityaà

snänaà yathä tvam asi tadvad idaà saro me ||18||

rädhäbravéd aham api sva-sakhébhir etya

snäsyämy ariñöa-çata-mardanam astu tasya |

yo’riñöa-mardana²-sarasy uru-bhaktir atra

snäyäd vasan mama sa eva mahä-priyo’stu ||19||

räsotsavaà prakurute sma ca tatra³ rätrau

kåñëämbudaù kåta-mahä-rasa-harña-varñaù |

çré-rädhikä-pravara-vidyud-alaìkåta-çrés

trailokya-madhya-vitaté-kåta-divya-kértiù ||20||

iti çré-viçvanätha-cakravarti-viracitaà

rädhä-kuëòotpatti-varëanaà

samäptam

--o)0(o--

1 ihästy ayi

2 marçana

3 eva

lives of saints - iskcondesiretree