Brahma Kunda

It was here at Brahma-kunda that Shrila Rupa Goswami discovered the deity of Vrinda
Devi that was lying hidden on northern bank of the hunda, after the goddess herself appeared in a dream and informed him where she could be found. The deity of Vrinda Devi, the presiding deity ofVrindavana forest, and is said to have been originally established by Vajranabha Maharaja.
Some scholars have said that this sacred hunda was formed from the tears of Lord Brahma, who sat here for sometime after he realized his mistake of having stolen Krishna’s calves and cowherd boyfriends. In the Varaha Purana it says. “A person who fasts thru the night and bathes in beautiful Brahma-kunda, which is surrounded by many trees and vines, enjoys pastimes with the Gandharvas and Apsaras. Leaving one’s body here, he goes to my abode.”
In the Bhahti-ratnahara it says. “See this place Brahma-kunda which is very secluded
and beautified by many creepers and plants. At this place, Vrinda Devi disclosed her mind and fulfilled the desires of Narada Muni.” With regard to this verse from Bhahti-ratnahara,some commentators have said that it refers to Vrinda Devi having revealed to Rupa Goswami in a dream where she was located. Regarding the second part of the verse, some say it refers to her advising Narada on how to achieve the form of a gopi in order to enter the rasa-mandala, but according to most authorities, Narada bathed in Kusuma-sarovara to obtain the form of a gopi, and this is also confirmed by Vishvanatha Chakravarti in Vraja-riti-chintamani. Some have proposed that Lord Shiva also bathed in Brahma-kunda in order to achieve the form of a gopi so that he could also enter the rasa-mandala to witness the rasa-dance, although the general opinion is that he bathed in Manasarovara.

This kuëòa lies a little towards the south-west of Jïäna-gudaòé. Bhagavaté Yogamäyä Paurëamäsé gave Mahädeva Çaìkara the form of a gopé by dipping him in this kuëòa. Çré Våndä-devé also gave Närada the form of Näradé Gopé by bathing him here, thus fulfilling his desire to take darçana of mahä-räsa, which is very difficult to obtain. There is an açoka tree on the northern side of this Brahmakuëòa which blossoms with flowers at exactly noontime on the Dvädaçé of Vaiçäkha-çuklä. Only extremely fortunate rasika bhaktas, however, can behold those flowers – no one else. This is stated in Varäha Puräëa

This Brahma Kunda is located on the southern bank of Manasi Ganga.
Lord Varaha said: “0 pious one, on Govardhana is a lake of the name
Brahma Kund which is beautifully existing and beautified by wonderful ·
trees, flowers and creepers. There are four kunda surrounding that holy
auspicious lake. On the eastern side is Indra tirtha to the south is Yama
tirtha, on its western side Varuna tirtha and to the north is Kuvera tirtha. ·
I am eternally enjoying according to my own desire in the middle of that
Brahma Kunda.” (Adi Varaha Purana)
“Just see Brahma Kunda whose glories are unlimited.The four tirthas on
its four sides are singing its wonderful glory.” (Bhakti-Ratnakara)
After lndra, the king of the demigods, had bathed Lord krishna,all of the
demigods, sages, holy rivers and tirthas headed by Lord Brahma came and
offered their prayers, after which they bathed Lord Krishna and thus created
some one hundred and eight Kunda’s around Govardhana Hill. This
Brahma Kunda is where the water was collected after Lord Brahma had
bathed Lord Krishna and on its four sides were the Kunda’s created by lndra
(east), yamaraja (south), Varuna (west), Kuvera (north). Unfortunately
these four Kunda’s have disappeared along with a good percentage of the
rest of the one hundred and eight Kunda’s.
Lord brahma is the grandfather of every one in this universe, and the
founder of the Brahma-Madhava-Gaudiya sampradaya {disciplic succession).
In his prayers to Govinda {Lord Krishna he has described Lord Krishna’s
abode.; bodily features and also His transcendental opulence’s:
I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded
by millions of purpose trees and always served with great reverence
and affection by hundreds of Laksmis or go pi’s.”
I worship Govinda, the primeval Lord, who is adept in playing on His
flute, with blooming eyes like lotus petals, this head decked with peacock’s
feather, with the figure of beauty tinged with the hue of blue clouds, and
His unique loveliness, charming millions of cupids.”
I worship Govinda, the primeval Lord, around whose neck is swinging a
garland of flowers, beautified with the moon locket, whose two hands are
adorned with the flute and jeweled ornaments, who always revels in pastimes
of love, whose graceful threefold-bending form of Syamasundara is
eternally manifest.” (Sri Brahma-Samhita, 29-30-31}
“If someone says that he knows everything about Krishna opulence, let
him think that way. However, as far as I am concerned, with my body and
mind I consider it in this way.
“My Lord, Your opulence is like an unlimited ocean of nectar, and it is
verbally and mentally impossible for me to realize even a drop of that
ocean.
“There are people who say, “I know everything about Krishna, let them
think that way. As far as I am concerned, I do not wish to speak very much
bout this matter. O my Lord, let me say this much. As far as your opulence’s
are concerned, they are all beyond the reach of my mind, body and
words. .
“Let the glories of Lord Krishna be! Who could be aware of all of them?
His abode, Vrindavana, has many wonderful opulence’s. Just try to see
them all!” (Caitanya- caritamrta Madhya 21:25-28)
Brahma has concluded that the perfection of life is to take birth in Vraja
and worship the residents:
“O almighty Lord, how greatly fortunate are the cows and ladies of
Vrindavana, the nectar of whose breast-milk You have happily drunk to Your
full satisfaction, taking the form of their calves and children. All the Vedic
sacrifices performed from time immemorial up to the present day have not
given you as much satisfaction.” ,
How greatly fortunate are Nanda Maharaja, the cowherd men and all the
other inhabitants of Vraja-Bhumi! There is no limit to their good fortune,
because the Absolute Truth, the source of transcendental bliss, the eternal
supreme Brahman, has become their friend.”
yet even though the extent of the good fortune of these residents of
Vrindavana is inconceivable, we eleven presiding deities of the various senses
headed by Lord Siva, are also most fortunate, because the senses of these devotees of Vrindavana are the cups through which we repeatedly drink the nectarine, intoxicating beverage of the honey of Your lotus feet.”
“My greatest possible good fortune would be to take any birth, whatever,
in this forest of Gokula, and have my head bathed by the dust falling
from the lotus feet of any of its residents. Their entire life and soul is the
Supreme personality of God-head, Mukunda, the dust of whose lotus feet is
still being searched for in the Vedic mantras.”
(Srimad-Bhagavatam I 0.14.31-34)
The bathing Mantra for Brahma Kunda is:

brahma-adi nirmitas tirtha
suddha Krsna abhisechana
namah kaivalya nathaya
devanam mukti karaka

Unfortunately, Brahma Kunda is in a state of disrepair and water is only
found after the rains. It would be very nice, if some vaisnava came forward
and repaired this Kunda, along with the four smaller Kunda’s on its four
sides. Since this place is very dear to Lord Krishna, restoration of these
kunda’s would bring spiritual dividends in immeasurable amounts.
Lord Caitanya Mahaprabhu and Nityananda Prabhu both visited and
spent some time on the bank of Brahma Kunda.

Pastime
There was a rich brahmana living here in Govardhana town, who was a
great devotee of Lord Balarama. He would chant the name of Lord
Balarama day and night, always begging Him to engage him in the service
of the lotus feet of Radha-Krsna.
That brahmana would wander around Govardhana, always crying out the
Lord’s Name in great anxiety.
One day that pious brahmana had a dream in which he was told; very
soon he would have the darsana of Lord Balarama.
Lord Nityananda, who is non-different to Lord Balarama, at that time was
wandering throughout the twelve forests of Vraja, and in order to fulfill the
desires of His devotee and to have darsana of Govardhana Hill, Nityananda
came and stayed for a few days in a secluded place on the bank of Brahma
Kunda. From a distant place that brahmana saw Lord Nityananda and he wondered
where this avadhuta was coming from. Seeing the Lord’s effulgence,
he could understand that the Lord was not an ordinary person. Bringing
yogurt, milk, cheese, butter, etc, the brahmana came before Nityananda
. and offering obeisance’s said. “O Avadhuta, please accept these gifts and I Pray that You please show Your mercy to me so I may have darsana of
Rohininandan {Balarama).
Hearing these words, Lord Nityananda smiled and accepted the offerings
made by the brahmana. The brahmana then received remnants from the
lord and returned to his own place, where he honored the mahaprasad in
great love.
Due to feelings of great ecstasy, the brahmana was unable to return to
meet Nityananda. When the evening arrived, sleep came to the brahmana,
and in a dream, Nityananda gave darsana to the fortunate brahmana.
SPelng Nityananda, the brahmana was very pleased. All of a sudden
‘Nityananda revealed His form as Baladeva and the brahmana fell at the feet
of the Lord. · .
That wonderful form of Lord Baladeva enchants the whole world.
.After blessing the Brahmana, the Lord disappeared. Then, on the Lord’s
disappearance, the brahmana’s sleep broke. He became restless and started to return to where he had met Nityananda Prabhu. At that moment he
heard a voice telling him to be patient and wait until the morning.
considering that his desire was at last fulfilled, he thought to himself,
Now I have achieved my Lord Balarama, I will not let Him go. I will fall at His feet and surrender everything to Him. When the night is over, I will
have a goldsmith make many beautiful ornaments to offer to the Lord.” As
he thought in this way, he again fell asleep.
In the brahmana’s dream, Nityananda appeared to him. The Lord was
decorated in wonderful ornaments and the best of the Brahmana’s were
offe ring many prayers. As before, upon the disappearance of the Lord, the
brahman’s sleep broke.
As soon as morning came the Brahman came before Nityananda Prabhu
and spoke about the previous nights dream. The Lord smiled slightly and
holding the Brahmana’s hand instructed him in all truths. After having
heard the essence of the sastras from the original compiler of the Vedas, the
brahmana inquired from the Lord, who had made such nice golden ornarncnt.
s for him, Nityananda smiled and told the Brahman that he himself
and offered the ornaments to Him, why had he forgotten so quickly?
Nityananda requested that Brahmana to make a gold necklace with a locket. and place a Govardhana sila inside. After presenting that Govardhana
shila to Nityananda, Nityananda felt unlimited bliss and hung that
(govardhana sila around His neck. In this way Nityananda Prabhu set the
example how to receive a Govardhana sila.
(This Govardhana sila was passed on to Birachandra Prabhu)
this synopsis of Lord Nityananda’s mercy is taken from the Fifth Wave of Bhakti Ratnakara.
To attain the mercy of Radha-Krishna in this kali yuga one must first get the
blessings of Lord Balarama in the form of Nityananda Prabhu:
“Let me offer my obeisance ‘s to Lord Nityananda, the Supreme Personality
of Godhead, whose opulence is wonderful and unlimited. By His will even
a fool can understand His identity.”
(Caitanya Caritamrta Adi 5.1)
“That original Lord Krishna appeared in Navadvipa as Lord Caitanya, and
Balarama appeared with Him as Lord Nityananda.”
“May Sri Nityananda Rama be the object of my constant remembrance.
Sankarsana, Sesa Naga and the Vishnu’s, who lie on the Karana Ocean,
Garba Ocean and the Ocean of Milk, are His plenary portions and the portions
of His plenary portions.” (Caitanya Caritamrta Adi 5. 6-7) .
Lord Caitanya Mahaprabhu rested here on the bank of Brahma Kunda
before performing parikrama of Govardhana Hill. ·
Lord Caitanya first bathed in Manasi Ganga, and then after taking darsana
of Harideva started Govardhana parikrama, thus practically setting the
example how Govardhana’s parikrama should be performed.
Anyone who gives charity in the area between Brahma Kunda and Manasi
Ganga will receive thousand-fold return and shall very quickly attain RadhaKrsna’s
lotus feet

Text 378-379

atha çri-brahma-kunòasyadi-varahe

tatra brahme maha-bhage
bahu-gulma-latavåte
tatra snanaà prakurvéta
eka-ratroñito naraù

gandharvair apsarobhiç ca
kréòamanaù sa modate
tathatra muïcate pranan
mama lokaà sa gacchati

atha – now; çri-brahma-kunòasya – of Brahma-kunòa; adi-varahe – in the Ädi-varäha Puräna; tatra – there; brahme – in Brahma-kunòa; maha-bhage – O auspicious one; bahu-gulma-latav – with many trees and vines; avåte – filled; tatra – there; snanam – bath; prakurvéta – does; eka-ratra – for one night; uñitaù – fasting; naraù – a person; gandharvair – with Gandharvas; apsarobhiù – apsaras; ca – and; kréòamanaù – playing; sah – he; modate – enjoys; tatha – so; atra – here; muïcate – is liberated; praëan – from life; mama – My; lokam – abode; saù – he; gacchati – goes.

Glorification of Brahma-kuëòa
In the Ädi-varäha Puräëa it is said:

A person who, fasting for the night, bathes in beautiful Brahma-kunòa, which is surrounded by many trees and vines, enjoys pastimes with the Gandharvas and Apsaräs. Leaving this life here, he goes to My abode.

Text 380

skande

tatra kunòaà maha-bhage
bahu-gulma-latavåtam
punyam eva maha-térthaà
su-ramya-salilavåtam

skande – in the Skanda Puräëa; tatra – there; kuëòam – lake; maha-bhage – O auspicious one; bahu-gulma-lata-avåtam – surrounded with trees and vines; puëyam – sacred; eva – indeed; maha-tértham – great holy place; su-ramya – charming; salila – with water; avåtam – filled.

In the Skanda Puräëa it is said:

O auspicious one, in this place is a very sacred lake with beautiful waters surrounded by many trees and vines.

Text 381

tatra snanaà prakurvéta
catuù-kaloñito naraù
modate vimale divye
gandharvanaà kule sukham

tatra – there; snanam – a bath; prakurvéta – does; catuù-kala – four times; uñitaù – fasting; naraù – a person; modate – enjoys; vimale – in the pure; divye – splendid world; gandharvanam – of Gandharvas; kule – in the community; sukham – happiness.

A person who fasts and bathes here four times, enjoys in the community of Gandharvas in the splendid heavenly world.

Text 382

tatrapi muïcate pranan
satataà kåta-niçcayaù
gandharva-kulam utsåjya
mama lokaà sa gacchati

tatra – there; api – also; muïcate – gives up; pranan – life; satatam – always; kåta-niçcayaù – determined; gandharva-kulam – in the community of Gandharvas; utsåjya – giving up; mama – My; lokam – abode; saù – he;gacchati – goes.

A person who stays here with determination and departs from this life here, leaves the company of the Gandharvas and goes to My abode.

Text 383

tatraçcaryaà pravakñyami
tat çånusva vasundhare
labhante manujaù siddhià
mama karya-parayanaù

tatra – there; açcaryam – a wonder; pravakñyami – I will tell; tat – this; çåëusva – please listen; vasundhare – O earth; labhante – attain; manujaù – people; siddhim – perfection; mama – My; karya-parayaëaù – devoted to the service.

O earth-goddess, listen and I will tell you something wonderful: They who devotedly serve Me in this place attain the supreme perfection.

Text 384-385

tasya tatrottara-parçve
‘çoka-våkñaù sita-prabhaù
vaiçakhasya tu masasya
çukla-pakñasya dvadaçi

sa puñpati ca madhyahne
mama bhaktasukhavahaù
na kaçcid abhijanati
vina bhagavataà çucim

tasya – of this; tatra – there uttara-parçve – north; açoka-våkñaù – an açoka tree; sita-prabhaù – white; vaiçakhasya – of Vaisakha; tu – indeed; masasya – of the month; çukla-pakñasya dvadaçi – on the çukla-dvädaçi; sah – it; puñpati – blooms; ca – and; madhyahne – in mid-day; mama – My; bhakta – devotees; sukhavahaù – bringing happiness; na – not; kaçcid – anyone; abhijanati – knows; vina – except; bhagavatam – devotee; çucim – pure.

North of this place is a white asoka tree that in the month of Vaiçäkha (April-May), on the çukla-dvädaçi, at noon, suddenly bursts into full bloom. Except for My pure devotee, no one can understand how this happens.