Govind Kunda

In the Mathura Mahatmya it is said. “The sacred Govinda-kunda has been created at the place where Lord Krishna was bathed by the enemy of the Yadus named Indra. It is filled with the water that washed Krishna’s body. just by taking bath there one attains liberation.” This sacred kunda was created when Lord Indra performed an elaborate abhisheka of Shri Krishna with water from the celestial River Ganges. This happened after Krishna had defeated Indra by lifting Govardhana Hill to save the Vrajavasis from the devastating rains sent by Indra to punish the Vrajavasis. After Indra had performed the abhisheka of Krishna, the demigods headed by Brahma and Shiva also bathed Krishna and then performed an elaborate aratrika ceremony with ghee lamps, incense, chamaras, and various other paraphernalia. Lord Brahma then crowned Krishna as Govinda, the Lord of the cows. Shrila Jiva Gosvarni has said that because all the demigods reside within the body of a cow, when the demigods anointed Krishna as the king of the cows, they were automatically crowning Him as the king of the demigods.
After the demigods had left for their own abode, the cowherd boys arrived there with
the cows and were surprised to find all the paraphernalia for puja lying there including; a large ornate ceremonial umbrella, golden trays, large golden ghee lamps, fragrant incense, a pure white conch shell, pure white chamara whisks and a beautiful peacock fan. The cowherd boys then spontaneously began to worship Krishna with the paraphernalia while they sang songs glorifying Krishna’s wonderful activities. From a distance the demigods heard the sweet singing of the cowherd boys, and turning their heads they looked back in amazement at the spontaneous love that the cowherd boys had for Krishna, and felt ashamed at their own efforts to worship the Supreme Lord.
just as the cowherd boys had finished worshiping Krishna, the cowherd men arrived at
Govinda-kunda along with Nanda Maharaja and were surprised to see all the elaborate puja paraphernalia. When Nanda enquired from where all the utensils for worship had come from, the cowherd boys replied that after they left Govinda-kunda to round up the cows, when they arrived back all the puja paraphernalia had somehow or other appeared there. One boy who witnessed the events, said that he saw a pure white cow arrive with a man who had thousands of eyes all over his body (Indra), and after he paid his obeisance’s to Krishna, a large white elephant arrived there (Airavata) and poured water over Krishna, then many others came forward and bathed Krishna. Then a man with four heads (Brahma), and another with five heads (Shiva), began worshiping Krishna with all this paraphernalia and after completing the puja they left.
As Nanda Maharaja and the cowherd men stood there in amazement, suddenly a
tumultuous voice reverberated from the sky saying, “Oh Nanda, just as we the demigods have crowned your son Krishna as the king of the cows and the senses, you should also crown him as the king of Vraja.” After hearing the voice from the sky, the cowherd men then worshiped Krishna with the puja paraphernalia and crowned him the king of Vrindavana.

When Indra saw that the Vrajaväsés had stopped worshipping him and were worshipping Govardhana instead, he became angry. Consequently, with the intention of destroying them, he poured forth torrential rains and hurled thunderbolts upon them for seven days, but he was not successful. Finally, Lord Brahmä advised him to ask for forgiveness for his offence, and so Indra performed abhiñeka of Çré Kåñëa with the milk of Surabhédevé at this place. Çré Kåñëa was named “Govinda” because He nourishes and gives pleasure to all – the cows, gopas, gopés and to the land of Vraja. This place is known as Govinda-kuëòa because the name-giving ceremony and abhiñeka of Çré Govinda were performed here. Çré Vajranäbha established this kuëòa in memory of this pastime.

Text 416
çré-govinda-kuëòasya mathura-khanòe

yatrabhiñikto bhagavan
maghona yadu-vairina
govinda-kunòaà taj-jataà
snana-matreëa mokña-dam

çré-govinda-kuëòasya – Govinda-kunòa; mathura-khaëòe – in the Mathurä-khaëòa; yatra – where; abhiñiktaù – bathed; bhagavan – the Lord; maghona – by Indra; yadu – of the Yadus; vairiëa – the enemy; govinda-kuëòam – Govinda-kuëòa; taj-jatam – born from that; snana-matreëa – simply by bathing; mokña-dam – grants liberation.

Glorification of Çri Govinda-kuëòa
In the Mathurä-khaëòa it is said:

The Supreme Personality of Godhead was bathed by Indra, who had become the enemy of Vraja. From that bathing Govinda-kunòa, was created. Govinda-kunòa grants liberation to those who do nothing more than bathe in it.

Text 417

adi-varahe

anna-kuöasya sannidhye
térthaà çakra-vinirmitam
tasmin snane tarpane ca
çata-kratu-phalaà labhet

adi-varahe – in the Ädi-varäha Puräna; anna-kuöasya – Annaküöa;
sannidhye – near; tértham – a holy place; çakra – by Indra; vinirmitam – made; tasmin – there; snane – in bathing; tarpaëe – pleasing; ca – and; çata-kratu-phalam – result of a hundred yajnas; labhet – attains.

In the Ädi-varäha Puräëa it is said:

Near Annaküöa-tirtha is the holy place (Govinda-kuëòa) that Indra made. A person who bathes there and offers tarpana attains the result of performing a hundred yajïas.

The place named Govinda-kunda has many glories because it was here that Indra performed the abhiseka of Krsna. Again in the Vraja-vilasa-stava it is said: “Out of fear of Lord Krsna, Indra, along with Surabhi, performed the abhiseka ceremony of Krsna by bringing the holy water of Mandakini. May Govinda-kund, which was created from the water of this abhiseka be always manifest before my eyes.”

GOVINDA KUNDA
This Govinda Kunda is splendidly radiant due to the unlimited pastimes, hlch Radha and Krishna have performed on its banks and in it’s transcen-
i, ni.il water, which is actually not water but the very essence of devotion¬al perfection. What can be said of that person who sees Govinda-kunda • /• n from a great distance, immediately all of his past sinful reactions ill run far away and loving sentiments towards Radha-Krishna will instan- hinrously arise within the heart.
Ibis Govinda-kunda is surrounded by beautiful wish-fulfilling desires- 11ri*s (kalpa-vriksa) and its banks are studded with billions of priceless cin- i mi mis (transcendental gems). All of the wealth of Vaikuntha, Ayodhya iml Dvarka cannot purchase a single grain of the dust of this place, and ho c an describe the transcendental water contained within this Kunda.
This water is the remnants of the bath water of Lord Krsna. For it was a this place that Lord Krishna was coroneted as King of the cows
|i iovlnda).
I hr mantra for bathing in Govinda-kunda is:
govinda snapa-nod bhuta
tirtha-raja namo stute
abhiseka-jalaih-rabhyah
kunda govinda sanjnakah
Now, having taken our bath in this lake of nectar, we can sit down on ihr hank and try to appreciate the beauty of Govardhana with our eyes Hid with our ears try to relish a fraction of the pastimes, which take plmv here in Govinda-kunda.
It is described in the Ananda Vimdavana Champu that when Indra and •iii.ihi were preparing to perform abhishek of Krishna, all of the demigods, hraded by Lord Brahma and Lord Siva, the munis and rishis, lead by
Narada Muni, all the wives of the great sages, headed by Arundhati, and the apsara’s who were lead by Urvasi, all assembled to take part in that maha-abhishek (Great bathing ceremony).
Govardhana provided the simhasana (lion-s^at) for Krishna to sit on, made of His own siias; Varuna, the god of waters brought a beautiful umbrella, bedecked with pearls and diamonds, and personally held it over Krishna’s head. Vayu, the god of air, along with his servants, personally came with chamaras (yak fans) and fanned Krishna on all sides; Chandra, the moon god, took the form of a mirror, which shone just like the full moon; Lord Narayana’s conch, Panchajanya, appeared in many humanlike forms and blew conchshells in every direction; Lord Narayana’s club, Kaumodaki, manifested as a dazzling diamond-studded column; Lord Narayana’s lotus flower appeared as many white umbrellas in every direction, and sudarsana chakra, the Lord’s disc weapon, manifested as an unlimited number of ghee-lamp…
The seven oceans, along with all the rivers, manasa-sarovar and all of the holy kupda’s and lakes, manifested celestial forms and came car¬rying golden pots, containing their own waters to bathe Krisna Bhoomi Devi (Mother Earth) personally came carrying seven pots made of gems and filled with seven types of precious stones as well as seven plates containing seven kinds of earth.
All the herbs and medicines came before Krsna and surrendered unto
Him. The auspicious trees, headed by vat and pipal, came in personified forms and each offered five new tender leaves in a container made of vaiduryamani (cat’s eye).
The various forest goddesses came carrying pots full of coconut-juice and all kinds of other fruit-juices. The mountain gods came with unlimited varieties of gems. The nine nidhis (the nine treasures of Kuvera), headed by Shanka, Padma and Mahapadma came and the eight sidhis (the eight mystic perfections), lead by Anima, Mahima and Garima. The precious stones, cintamanis, etc., many kamadhenus (cows of plenty), all kinds of kalpavriksas (wish fulfilling trees), all went to Surabhivan in personified forms and stood with folded hands before Krsna. Mount Sumeru offered a set of clothes made of gold and the Himalayas presented wonderful gifts and Gandhamadan Mountain brought golden lotuses from Manasa-sarovara and strung them into a nice garland for Krishna. The Malaya Hills brought the best of sandalwood and ground it into a paste for Krshpa. Mount Kailas came to Surabhivan with wonderful priceless garlands of jewels and the seven great sages brought extraordinary lotuses from the waters of Akash- gaiiga. Unfortunately due to the presence of the moon in the form of a mir- i i, iliose lotuses would not open at that moment the sun god personally to offer service to Krishna. Thus in the presence of the sun those IniiiNrs opened.
Agnideva, the god of fire, manifested as beautiful incense contain* • i In all direction, in which the most fragrant incense and woods were
burning.
guruda spread his golden wings over the top of Krishna like a canopy, r.iiki, the king of the snakes, along with many others snakes, transformed ihr11 hoods into decorated doorways and the jewels on their hoods into tings and banners.
‘.i isukta and other hymns for bathing the Lord, along with Purushasukta, ihr musical notes and vowels, appeared in divine forms. Surabhi (cow) . nnc and gave the panchagavya (the five products of the cow). Lord hiithma brought panchamrita (a mixture of milk, curd, sugar, ghee and honey) prepared with his own hands. Aravat (Indra’s elephant) brought the .«tors of the Akash-gariga in his trunks and filled up unlimited numbers of li imond pots. Auspicious sounds were heard from the sky and the best of (lowers showered down from the heavenly garden Nandanvan. The gand- luirvas, kinnaras, charanas and others denizens from the heavenly planets lanced and sang. The five deities in charge of drama (Mukh, Pratimukh, < ii hh, Vimarsh and Nirvahan), the secondary Vedas Rupak and Uparupak, l»r i formed nice plays, for Krishna. Many apsaras danced before Krishna and 1MM .nne totally infatuated by His beauty. When all these persons had gathered before Krishna for the purpose of (Milling Him, Lord Brahma approached Surabhi and said, “Oh, Surabhi, just rr loday is very auspicious in that we have the rare chance to serve Lord K i .11.1. So let us not delay any longer. Kindly approach the father of i ..uirsh (Lord Shiva) and take His permission and start the bathing ceremo¬ny Also take Arundhati, Anasuya, Lopamudra, Parvati, Gayatri, Aditi, Mi.iswati, and Swaha to assist in the bathing. After having received Lord lli.ihma’s order, all those chaste ladies approached Krishna* At that time l ord Brahma also went and stood close to Krsna with folded hands and • • • t«Mjucsted Him to sit on the simhasan. After Krishna had sat, Lord Brahma .r hed His feet and then offered madhuparka (a mixture of honey, curd, ug.ir and water), after which Surabhi, along with Arundhati and the «it her chaste mothers of the universe, started to bathe Krishna with pan- . h.mirita, panchagavya and milk from Surabhi’s own udders. All those great persons, who were witnessing that abhishek, perceived k i Mia looking like a dark cloud being bathed by the moon’s gems. After having bathed Krishna, all those mothers with great motherly affection applied all kinds of fragrant powders and . • • • ’s Etta’s body. After they had finished, the four Kumaras and the s$; seven nn;n rishis bathed Krishna with Ganga water. Then the seven oceans and ail all riwii rivers, kunda’s and sarovas came forward and bathed Krishna with ttf their GO \s own waters. Then the universal mothers (Arundhati, etc.) massagec^ged frag^stfragrant oils or Krishna’s body and after they had finished they tooooitook a £ a large plate, which had hundreds of holes in it (like a sieve) and hM held it .lift it above Krsna ' 9 • • • and with a conch-shell bathed Ki^na. And then their virgin daughters Cintamani, the kaljjkkalpavrikJiwriksas and the kamadhenus (all from the heavenly planets, not Goloka) i(ca) came 9(nme forward and started to dry Krishna’s body. Some dried His face, some Hse His haisd; hair, some His body, His feet: in this way they dried Krishna body’s \fs three asiree times. After having removed His wet clothes and dried Him theyflfiey dressyressed Krsna in fresh clothes and applied sandalwood paste, flower, garlhgarlands, ,dnds, ornaments, and they decorated His hair. Even though Krishna was worshipped in such a gjia grand hnd way by the demigods He was not particularly interested. Only due^due to tBioito their request did He tolerate their offerings. Butin the absence of His dais cows, (wws, boy-friends, gopi’s, He was not feeling any happiness. But to satisfy t)|tfy the dehe demigods, He put on a show of being satisfied. After Krishna had been bathed and dressed nicely, the dsie demig^iurnigods, headed by Brahma seated Krishna on a simhasan, made of a very sdy soft gra^t grass and then Lord Brahma personally washed Krispa’s lotus feet. Lorcfltord Brahi&ifBrahma wanted to offer further worship to Kfshna, but he was hesitant bec^because fhuse for any kind of worship to be complete, one must chant the appdfapproprisiippriate mantra. Understanding what Lord Brahma was thinking, Lord Sfi! Shiva . rva approached him and inquired why he was hesitant, “Just see, GopGopaia’s Vila’s mantra has manifested personally here in the form of a beautiful younyoung boodjig boy.” He was shining like many suns and on his body was written the rtisae name *9inme Govinda. When Brahma saw that wonderful boy, he became Wsie very hi pry happy. That mantra was capable of giving happiness to all. (The Gop^opaia M;Mra Mantra “klim krishnaya govindaya gopijana-vallabhaya svaha”, one mutt must reeut receive from Narada Muni or his bona fide representative). Next Brahmaji brought the paraphernalia for washing R]ig Kpshna’Wshna’s lotus feet and along with Narada Muni, the four kumaras, Dhruva a;t^a and Pnltid Prahlad, who are all capable of destroying the illusion of this realm Cim of mumf nuisance sim¬ply by their vision, Lord Brahma approached Krishna again tain and vbrand washed His lotus feet along with that Gopala Mantra, Then he sat lisat dowradown in padma asana. At that time Brahma’s four faces, which are looool looking pting in the four directions, all turned to look upon the unlimited beauty dity of Rpsaillf Krishna. At thatmoment the milk ocean brought many conch-shells and the presiding • i. ity l Sumeru Mountain brought many stands for those conch-shells, i* ni r,h Mountain brought a plate for putting flowers on. At the same mm many beautiful forest goodness brought incense, flowers and all net essary paraphernalia and Aditya brought all kinds of wonderful suc-
• ‘ilent foodstuffs; Sachi brought very nice pan and everything was placed i.elmv Krshpa and Lord Brahma started to worship Krishna and all the great i u’es, demigods and goddesses started to dance and sing the Holy Names of Krsna:
• • 0
hare krsna hare krsna krsna krsna hare hare
• • • 9 0 0 0 0 0 0 0 0
hare rama hare rama rama rama hare hare After completing arotika, Brahma placed a wonderful crown on Krishna’s head and tilaka too. Then Lord Brahma declared that Krishna was actually the Indra (King) of the demigods and all living entities.
The following description is taken from Gopaia Champu by Shrila Jiva (iosvami.
While Surabhi, Indra and all the demigods were worshipping Krishna, the
wherd boys had run after the calves so that they could herd them togeth- ei lor taking them home. When they returned, the demigods had left. Si attered on the ground were chamaras, umbrellas, and other parapherna¬lia, used for the worship of Krishna, which they immediately picked up and out of natural affection, started to fan Krishna and worshipping Him in dif¬ferent ways. The demigods, from a distance, heard the sweet singing and, when they saw the way the cowherd boys were worshipping Krishna out of loving affection, they became ashamed of their attempt to worship
Krsna.
} •
Hearing all this commotion, Balarama came there. Upon seeing Krishna sit¬ii ng on that amazing simhasan being worshipped by the other boys, He became very happy and He sat down next to Him for a while simply looking at His beautiful face.
On that day, Nanda Maharaja, accompanied by his servants and fol¬lowed by all other cowherd men and women, set out from Nandagram for the purpose of bathing his cows as well as to find out from where the cowherd boys had found all the chamaras, umbrellas, etc. When he ■irrived in Surabhi Van and saw Krishna, Balarama and all the cowherd boys, he became overwhelmed with paternal affection and within his mind he could understand everything. Still, to satisfy the curiosity of all the other c owherd men and women, he inquired from the boys as to where all these divine items had come from.
Shridama said, “We had run ahead to catch the calves, so that we could

After King Indra and the demigods bathed Sri Krsna at Govinda-kunda, Paurnamasi and Vrinda-devi arranged for a royal bathing ceremony to coronate Srimati Radharani as the Queen of Vrindavana. All the wives of the demigods and the personified holy rivers attended this gala function held at imli-tala. Sri Krsna also came and by bowing His head, He accepted Sri Radha as the Queen and controller of Vrindavana (Vrindavanisvari).
“When will I see the great bathing ceremony at Your coronation as the Queen of Vrindavana arranged personally by Paurnamasi? Hundreds of sakhis (gopis) will be gathered there singing auspicious songs, and playing various musical instruments like flutes, vinas and mrdangas. They will lovingly bathe You with many jars of sacred pure water”(VK).

Garga samhita
Text 3.4.7-18 Appearance of Manasi Ganga and Govinda Kunda
Text 7
iti stutvä harià devaà
sarvair deva-gaëaiù saha
kåtäïjali-puöo bhütvä
praëanäma purandaraù

iti—thus; stutvä—praying; harim—to Lord Kåñëa; devam—the Lord; sarvaiù—with all; deva-gaëaiù—the demigods; saha—with; kåtäïjali-puöaù—folded hands; bhütvä—becoming; praëanäma—bowed down; purandaraù—Indra.

After offering these prayers, Indra folded his hands and, accompanied by all the demigods, bowed down before Lord Kåñëa.

Text 8

atha govardhane ramye
surabhir gauù samudra-jä
snäpayäm äsa gopeçaà
dugdha-dhäräbhir ätmanaù

atha—then; govardhane—on Govardhana Hill; ramye—beautiful; surabhiù—surabhi; gauù—cow; samudra-jä—born from the ocean of milk; snäpayäm äsa—bathed; gopa—of the gopas; éçam—the king; dugdha-dhäräbhiù—with streams of milk; ätmanaù—own.

Then, on beautiful Govardhana Hill, the surabhi cow born from the milk-ocean bathed the gopa-king Kåñëa with great streams of milk.

Text 9

çuëòä-daëòaiç caturbhiç ca
dyu-gaìgä-jala-püritaiù
çré-kåñëaà snäpayäm äsa
matta airävato gajaù

çuëòä-daëòaiù—with trunks; caturbhiç—four; ca—and; dyu-gaìgä-jala-püritaiù—filled with water from the celestial Gaìgä; çré-kåñëam—Çré Kåñëa; snäpayäm äsa—bathed; matta—intoxicated; airävataù—Airävata; gajaù—elephant.

Its four trunks filled with celestial Gaìgä water, the intoxicated elephant Airävata bathed Lord Kåñëa.

Text 10

åñibhiù çrutibhiù sarvair
deva-gandharva-kinnaräù
tuñöuvus te harià räjan
harñitäù puñpa-varñiëaù

åñibhiù—by the sages; çrutibhiù—by the Vedas; sarvaiù—all; deva-gandharva-kinnaräù—by the devas gandharvas and kinnaras; tuñöuvuù—offered prayers; te—they; harim—to Kåñëa; räjan—O king; harñitäù—happy; puñpa-varñiëaù—showering flowers.

Then the joyful devas, kinnaras, gandharvas, åñis, and personified Vedas offered prayers to Lord Kåñëa and showered HIm with flowers.

Text 11

kåñëäbhiñeke saïjäte
giri-govardhano mahän
dravé-bhüto ‘vahad räjan
harñänandäditas tataù

kåñëa—of Lord Kåñëa; abhiñeke—the coronation bathing; saïjäte—completed; giri-govardhanaù—on Govardhana Hill; mahän—great; dravé-bhütaù—become liquid; avahat—flowed; räjan—O king; harñänandäditaù—from the bliss; tataù—then.

When the coronation bathing of Çré Kåñëa was completed noble Govardhana Hill became to melt with joy.

Text 12

prasanno bhagaväàs tasmin
kåtavän hasta-paìkajam
tad-dhastaà cihnam adyäpi
dåçayte tad-girau nåpa

prasannaù—pleased; bhagaväàù—the Lord; tasmin—in that; kåtavän—did; hasta-paìkajam—lotus hand; tad-dhastam—His hand; cihnam—mark; adya—today; api—even; dåçayte—is seen; tad-girau—on that hill; nåpa—O king.

Pleased, the Lord left the mark of His lotus hand on the melting hill. O king, even today that handprint can be seen on Govardhana Hill.

Text 13

tat térthaà ca paraà bhütaà
naräëäà päpa-näçanam
tad eva pada-cihnaà syät
tat térthaà viddhi maithila

tat—that; tértham—holy place; ca—and; param—great; bhütam—become; naräëäm—of human beings; päpa-näçanam—destroying sins; tat—that; eva—indeed; pada-cihnam—footprint; syät—is; tat—that; tértham—holy place; viddhi—know; maithila—O king of Mithilä.

O king of Mithilä, know that the footprints Kåñëa left there are a great holy place that destroys the people’s sins.

Text 14

etävat tasya tatraiva
päda-cihnaà babhüva ha
surabheù pada-cihnäni
babhüvus tatra maithila

etävat—like that; tasya—of Him; tatra—there; eva—indeed; päda-cihnam—footprint; babhüva—was; ha—indeed; surabheù—of the surabhi cow; pada-cihnäni—hoofprints; babhüvuù—were; tatra—there; maithila—O king of Mithilä.

O king of Mithilä, next to Lord Kåñëa footprints were the surabhi cow’s hoofprints.

Text 15

dyu-gaìgä-jala-pätena
kåñëa-snänena maithila
tatra vai mänasi gaìgä
girau jätägha-näçiné

dyu—celestial; gaìgä—Ganges; jala—water; pätena—falling; kåñëa—Lord Kåñëa; snänena—bathing; maithila—O king of Mithilä; tatra—there; vai—indeed; mänasé gaìgä—the Mänasa-gaìgä; girau—on Govardhana Hill; jäta—manifested; agha—sins; näçiné—destroying.

O king of Mithilä, the celestial Gaìgä water that bathed Lord Kåñëa on Govardhana Hill became the Mänasa-gaìgä lake, which destroys all sins.

Text 16

surabher dugdha-dhäräbhir
govinda-snänato nåpa
jäto govinda-kuëòo ‘drau
mahä-päpa-haraù paraù

surabheù—of the surabhin cow; dugdha-dhäräbhiù—with streams of milk; govinda-snänataù—from bathing Kåñëa; nåpa—O king; jätaù—born; govinda-kuëòaù—Govinda-kuëòa; adrau—on the hill; mahä-päpa-haraù—destroying the greatest sins; paraù—great.

O king, the streams of the surabhi cow’s milk that bathed Lord Kåñëa on Govardhana Hill became the Govinda-kuëòa lake, which destroys the greatest sins.

Text 17

kadäcit tasmin dugdhasya
svädutvaà pratipadyate
tatra snätvä naraù säkñäd
govinda-padam äpnuyät

kadäcit—sometimes; tasmin—thgere; dugdhasya—of milk; svädutvam—deliciousness; pratipadyate—is manifested; tatra—there; snätvä—having bathed; naraù—a person; säkñät—directly; govinda-padam—the feet of Lord Kåñëa; äpnuyät—attains

Sometimes the water in that lake tastes like delicious milk. One who bathes there attains Lord Kåñëa’s feet.

Text 18

pradakñiëé-kåtya harià praëamya vai
dattvä baléàs tatra purandarädayaù
jaya-dhvanià kåtya su-puñpa-varñiëo
yayuù suräù saukhya-yutäs triviñöapam

pradakñiëé-kåtya—circumambulating; harim—Lord Kåñëa; praëamya—bowing down; vai—certainly; dattvä—givving; baliàù—offerings; tatra—there; purandara—by Indra; ädayaù—headed; jaya—victory; dhvanim—sound; kåtya—doing; su-puñpa-varñiëaù—showering flowers; yayuù—went; suräù—the demigods; saukhya-yutäù—happy; triviñöapam—to the celestial worlds.

Circumambulating Lord Kåñëa, bowing down, making many offerings, calling out, “All glories!” and showering Him with flowers, the happy demigods returned to their celestial abode.

Text 3.8.5 Govinda Kunda is Govardhan’s lips

netre vai mänasé gaìgä
näsä candra-sarovaraù
govinda-kuëòo hy adharas
cibukaà kåñëa-kuëòakaù

netre—eyes; vai—indeed; mänasé gaìgä—Mänasa-gaìgä; näsä—nose; candra-sarovaraù—Candra-sarovara; govinda-kuëòaù—Govinda-kuëòa; hy—indeed; adharaù—lips; cibukam—chin; kåñëa-kuëòakaù—Çyäma-kuëòa.

Mänasa-gaìga is Govardhana Hill’s eyes, Candra-sarovara its nose, Govinda-kuëòa its lips, Çyäma-kuëòa its chin, . . .