Mansi Ganga

This lake is said to have been created from Krishna’s mind after He had killed the demon Vatsasura. Because the demon was in the form of a calf, and it is considered very sinful to kill a calf, the cowherd boys suggested Krishna could purify Himself by bathing in the River Ganges. Not wishing to leave Vrindavana, while at the same time satisfying His cowherd boyfriends, Krishna created the River Ganges from His own mind and manifested it here at Govardana Hill.
He then took His bath much to the pleasure of His cowherd boyfriends. The word ‘manasi’ means ‘from the mind’ and ‘ganga’ means the ‘River Ganges’.
Sometime later, when Nanda Maharaja and the cowherd men heard descriptions about
the glories of bathing in the Ganges, they wanted to go and take bath in that holy river. After much persuasion however, Krishna convinced the Vrajavasis that the River Ganges was manifested in Vrindavana and brought them here to Manasi-ganga. When Nanda Maharaja and the cowherd men arrived there with Krishna, Ganga Mayi, the river goddess, suddenly appeared from the lake and standing before them, offered prayers to Krishna. Having seen mother Ganga with their own eyes, they were convinced that Manasi-ganga was non-different from the River Ganges, and they joyfully took their bath in the sacred lake.
Manasi-ganga is also the site of some of Krishna’s celebrated boating pastimes known
as nauka-vihara. Formerly Manasi-ganga was much larger and many boats used to ply from one side to the other. One day, the gopis arrived there with their milk products meant for sale in a local market on the other side of the lake. There were no boats available other than one very old boat, so the gopis enquired from the young boatman dressed in a cloak with a peacock feather in his hair, how much he would charge. After some haggling, the boatman agreed to accept some milk products as his fee. The gopis boarded the boat and the boatman began rowing to the opposite shore. All of a sudden the boatman stopped rowing and lying back, informed the gopis that due to weakness, he was unable to go any further unless he was immediately fed with some of their milk products. At first the gopis refused to hand over any milk products until they reached the other side, but realizing they had no other option, fed a quantity of their milk sweets to the boatman.
After being fed, the boatman continued rowing for some time but again stopped, this time saying that after eating so many milk products, he would have to rest for some time. The
boatman suggested that it would help if two gopis could massage his legs and another two could massage his arms. The gopis became very angry with the boatman, saying they would certainly take hold of his arms and legs, but instead throw him overboard into the lake. Seeing the angry mood of the gopis, the boatman again started rowing but after some time, suddenly pointed to a hole in the boat’s hull through which water was steadily leaking into the boat. The boatman informed the gopis that due to the heavy weight of all their milk products, the boat would surely sink unless they threw all their pots into the water. Fearing they may drown, the gopis immediately threw all their milk products overboard. The boatman then said that there was still too much weight in the boat and if they were ·to survive, the gopis would have to throw all their heavy jewelry overboard also. The gopis then removed all their jewelry and threw that into the water as well.
Suddenly dark clouds enveloped the whole sky as strong winds began to blow causing
large waves to batter the boat. By this time the gopis were completely terrified, in order to assure them that the boat was sturdy enough to withstand the stormy conditions, the boatman demonstrated the strength of his boat by rocking it back and forth. As soon as the boatman started rocking the boat, in great fear that She might fall overboard, Radharani suddenly leapt forward and thrust Her arms around the boatman’s neck for safety. At that moment the storm subsided and the wind stopped blowing. As soon as Radharani touched the boatman, She immediately understood that the boatman was non-other than Her beloved Krishna. Seeing Radharani embracing the boatman, the gopis were surprised and enquired what on earth was She doing. Radharani then pulled the flute from under Krishna’s belt and held it up for all the gopis to see. The gopis then started laughing and clapping their hands in great delight. Krishna then took them on a boat-ride to see all the beautiful places around Manasi-ganga.
During His parikrama of Vraja Mandala, Lord Chaitanya also bathed in Manasi-ganga
before entering the Harideva Mandira for darshana. There is a tradition amongst Vrajavasis and pilgrims in general, which has also been mentioned in Rupa Gosvami’s Mathura-mahatmya, that those who are performing Govardhana parikrama should first bathe in Manasi-ganga and then take darshana of Lord Harideva, after which they start Govardhana parikrama. Then after finishing Govardhana parikrama, many pilgrims also take bath once again in Manasi-ganga.

Driven by the gopés’ insistence that He atone for the sin of killing a bull (Våñabhäsura), Çré Kåñëa created Mänasé-gaìgä from His mind and became pure by bathing in its waters. According to a second story, once Çré Nanda Mahäräja, Çré Yaçodä and the other gopas and gopés took Kåñëa and Balaräma with them on a journey to the Gaìgä to take bath. That night, they rested near Govardhana. Kåñëa questioned the need for them to travel so far when all holy places reside in Vraja. He remembered Gaìgä-devé, and at once Bhagavaté Bhägérathé-Gaìgä’s strong current brought her to this spot, making a sweet sound. At the head of this current was Çré Gaìgä-devé, mounted on an alligator. This darçaëa astonished Nanda, Yaçodä, and the gopas, gopés and other Vrajaväsés. Kåñëa said, “All holy places exist in Vraja. You wanted to bathe in the Gaìgä, so Gaìgä-devé has personally appeared before you today. Please bathe in her waters without delay.” Gaìgä-devé appeared here on the dark night (Amävasyä) of Kärtika on the day of Dépävalé. Large numbers of faithful people bathe here on Dépävalé and take darçana of Çré Harideva. On all of Mänasé-gaìgä’s banks and near Çré Giriräja-Govardhana people offer ghee lamps. According to a third story, Kåñëa used to sport in the Yamunä, sometimes with His sakhäs and sometimes with His beloved gopés. When Bhagavaté Gaìgä beheld the great fortune of Yamunä, her younger sister, she also became overwhelmed by a strong desire to serve the Divine Couple Çré Rädhä-Kåñëa. She expressed this yearning to Yamunä and requested her help. Kåñëa’s dear Çré Yamunä entreated her beloved Kåñëa to bestow His mercy upon her elder sister, so when the time was right, Çré Kåñëa summoned Gaìgäjé to Vraja and blessed her by frolicking in her waters with the gopés. The stone ghäöas at Mänasé-gaìgä were built by King Bhagavän däsa, the father of Mäna Singh, a king of Jaipura.

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 Manasi Ganga is Govardhan’s eyes
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, . . .
Text 3.10.39 – Glories of Manasi Ganga
açvamedha-sahasräëi
räjasüya-çatäni ca
mänasé-gaìgayä tulyaà
na bhavanty atra no girau
açvamedha-sahasräëi—thousand asvamedha-yajnas; räjasüya-çatäni—a hundred rajasuya-yajnas; ca—and; mänasé-gaìgayä—with manasa-gaìgä; tulyam—equal; na—not; bhavanty—is; atra—here; na—not; u—indeed; girau—on Govardhana Hill.
Neither a thousand açvamedha-yajïas nor a hundred räjasüya-yajïas are equal to visiting Mänasa-gaìgä on Govardhana Hill.

Manasa-ganga and Govardhana are considered two different places in the realm of the three worlds. However, I think they are the same place. They are the same flood of love for Lord Krsna that has entered this world.
78. Near Govardhana Hill is his companion, delightful Manasa-ganga, who melts with love for Lord Krsna. Manasa-ganga’s name is explained in this verse:
79. With a slight touch from the feet of Lord Vamana, who is an amsa incarnation of Lord Krsna, the Ganga river, which washes away all sins, came to this world and was carried on Lord Siva’s head. What then can be said of the peerless Ganga brought to this world by Lord Krsna Himself, Lord Krsna who always stays with the people of Vraja, people more exalted and glorious than Brahma, Siva, and Laksmi?

Manasi Ganga, who is the knower of the mind and inner desires of Lord Krishna, very quickly destroys the sinful reactions of the most sinful deeds and She fulfills the self-motivated desires of those unfortunate persons who come and disturb Her service to Sri Sri Radha-krishna,sending them far away to reap the foolish fruits of their desires.
For those devotees of Radha-Krishna,who sincerely approach her to get Her blessings in the form of the revelation of the true nature of Govardhana, She very quickly washes away all misunderstandings with Her transcendental waters and reveals the inner truths of Govardhana.” Neither the performance of a thousandsasvamedha-yajnas nor a hundred rajsuya yajnas are equal to visiting Manasa Ganga on Govardhana Hill.”
(Garga samhita 3.1 0.39)
It is recommended that to get the full benefit of Govardhana parikrama, one should visit all of the kundas (lakes) and the presiding deities and offer obeisances and chant the pranam mantra. For bathing in Manasi Ganga the following mantra is chanted:
gange dugdhamaya devi bhagavanmana sodbhave ·
namah kaivalyarupadhaye muktide mukti bhagini
(Skanda Purana}
So, now, after taking our bath and praying for the mercy of Manasi Ganga, we will sit on her banks and recount some of the pasttimes, which Radha and kundahave enjoyed here.
Once, when Krishnaand Balarama were playing on the bank of the Yamuna, a demon of the name Vatsasura assumed the shape of a calf and came there, intending to kill the brothers. By taking the shape of a calf the demon could mingle with the other calves Krishna, however, specifically noticed this, and He immediately told Balarama about the entrance of the demon. Both brothers then followed him and sneaked up upon him Krishna caught hold of the demon-calf by the two hind legs and tail. Whipped him around very forcibly and threw him up into a tree. The demon lost his life and fell down from the top of the trees to the ground. When the demon lay dead on the ground, all the playmates of Krishnacongratulated him and said, “Well done, well done”, and all the demigods in the sky began to shower flowers with great satisfaction. In this way, the maintainers of the complete creation, Krishnaand Balarama, used to take care of the calves in the morning every day, and thus they enjoyed their childhood pastimes as cowherd boys in Vrindavana.
After Krishna killed this demon, which came in the shape of a calf, He was advised by the gopa’s (cowherd-boys) that He should take bath in the Ganga to purify himself. It is described in the Garga Samhita that Vatsasura in his previous life wasthe son of Murasura, Pramil. Once this Pramilasura, who had defeated all
the devas, went to the ashrama of Vasistha Muni, where he saw Vasistha’s cow, Nandini. This kamadhenu (wish-fulfilling-cow) was the most precious possession of Vasistha Muni, for she was the very source of his spiritual life, providing him with all he needed for his daily rituals. Upon seeing her, Pramilasura immediately desired to have possession of the kamadhenu and with this intention he took on the form of a brahmana. He went before Vasistha Muni and requested him to donate the cow to him. Vasistha Muni did not reply to him because he was observing Maunavrata (the vow of silence). At that time the beautiful kamadhenu spoke:
“0 son of Murasura, Pramil, you have come here in the disguise of a brahmana,
trying to cheat Vasistha Muni of his cow. For this act I curse you to become a female calf.” .
Immediately that Pramilasura turned into a calf. At that time that Pramilasura, who thereafter became known as Vatsasura, circumambulated Vasistha Muni and Nandini, the wish-fulfilling cow, of plenty, and fell before them, begging for their forgiveness and protection. Nandini told him that in Dvapara Yuga, when Lord Krishnapersonally appears as a cowherd-boy, you will be liberated by Him. Once upon a time, Nanda Maharaja and Yasodarani and the residents of Vraja-Dhama were told a story about the glories of the river Ganges. They heard that Garuda, the giant bird-carrier of Lord Visnu had been searching for food, when he came across a large snake. He immediately picked it up and started to fly away. When they passed over the Ganges, the tail of the snake happened to touch her sacred waters and due to its touch the snake immediately attained a four-armed form identical to the residents of Vaikuntha. When Garuda saw this, he placed that glorious personality on his back and personally carried him to Vaikuntha.
When Maharaja Nanda and the residents of Vraja-Dhama heard of this event, they all desired to take a dip into the sacred waters of the Ganga. So they all agreed and prepared to leave immediately. When Krishnasaw all of these preparations going on, He inquired from His mother and father as to where they were planning to go. They informed Him they were going on pilgrimage to the river Ganges. At that time Krishna declared to them that there was no need to go out of Vraja-Mandala to visit any holy place, as all of the holy places (tirtha’s) from throughout the three
worlds were present here in Braja-dham.
However, the residents of Vrndavana thought that Krishnawas just a small child and not fully understanding these matters. Lord Krishnainsisted again and again that there wasno necessity for them to go and visit any other holy place. But when He saw that they were not to be convinced, He led them to the center of Govardhana Hill and immediately in front of all of them,Ganga Devi appeared in herpersonified form before Lord Krishna
When the resident of Vrndavana saw Ganga-Devi, they offered their respectful obeisances to her, after that, they all took their bath in the sacred waters of Manasi Ganga and offered ghee wick-lamps.This pastime took place on the dark moon night of the Kartika Month. Still, to the present time, that day is celebrated throughout India as Dipawali, when in every home people light lamps and decorate their rooftops. Also still to this day thousands of people gather at Manasi Ganga with small lamps in clay cups and float them on her sacred waters, thus lightening up the whole lake. This lamp festival is also connected with many other Puranic histories.
“Srimati Radharani boarded a boat to cross the Manasi Ganga. When the boat violently rocked to and fro She became afraid and prayed to the boatman, Krishna” (sri visakhanandabhidha-stotra 98)
When will I serve Sri Radha Traveling across the Manasi Ganga on a boat with Lord Krishna,whose heart yearned to enjoy pastimes on the other shore, She cheerfully ripped open Her bodice when Krishnatricked Her by saying, “This old boat of Mine is about to sink.” ,
(Sri Utkal)fha·dasaka 7} ,
Once in the evening, Srimati Radharani, along with her girlfriends, arrived on the sandy banks of the Manasi Ganga. They carried with themtheir yoghurt pots containing various kinds of milk preparations. They wanted to cross to the other bank, but they saw that there was only one very old boat and that the boatman was a young boy with a peacock feather in his hair. They inquired from him if he would take them to the other bank. He agreed that he would and inquired what his payment would be. They argued for some time over the cost and eventually settled the payment in sweets and butter. There after they got into the boat and the boatman started to row. After having traveled for some distance, he stopped rowing and just sat there. Srimati Radharani had one of her friends inquired from
him when had stopped. He informing them that he was tired and hungry and that he could not go any further until they fed him. First they refused, but when they saw that he was not going to take them, they relentand offered their pots of milk products to Him. He completely emptied all of their pots and informed them· that now He was full and he would like to take a. little nap. He wanted that two of them should massage his arms and two of them his legs. In reply to this the friends of Radhararani told Him that certainly two of them would take His legs and two his arms and then throw Him overboard unless He started to row immediately. After hearing these words, He started to row again. But after a little while He stopped and again they inquired from him what was the problem. He told them that the boat was very old and water was beginning to come in because the weight was too heavy and that unless they threw some of the articles overboard. They would certainly all drown. So, eventually, they agreed and they threw overboard all of their yoghurt pots. When all of the yoghurt pots had disappeared into the waters, he again told them that the weight was too much and that now they would have to throw all of their jewelry into the water. At first they refused, but when they saw that the boat was still sinking, Radharani told her friends to throw their jewelry
overboard. But even after this the boat still appeared to be sinking. So then he informed them that they would have to remove all of their clothing andthrow it overboard. Upon hearing this, the cowherd girls told him that theywould throw him overboard and solve the excess weight problem – if hedid not start to row. Hearing this he again started to row, after a short timemany dark clouds started to gather in the sky and the wind started to blowand the waves became agitated. He <;:ould see that the cowherd-girls alongwith Radharani, were looking frightened and to ally their fears, he stared torock the boat, At that point Radharani became so frightened, thinking shemight fall into the water, that she put her arms around the boatman. Assoon as she did this, She realized that the boat1nan was infact, Her belovedSyamasundara Krishna.At that time the clouds cleared and the wind andwaves became calm and the moon came out. When the cowherd-girls sawit this and also Srimatl Radharani embracing the boatman, they inquired fromher what the meaning of this, In answer to them She pulled Krishnas fluteout from under His covering cloth. When they saw the flute, they couldquickly understand that the boatman was Krishna himselfin disguiseKrishna Informed them that He had performed this pastime just so He couldtake the darsana of Srimati Radharalji.Thereafter, they spent many hours boating from island to island in theMlnasl Ganga. This pastime is known as NOKAVlHAR and it is described in jiva Gosvami's Gopala-Campu' as well as many other literatures. Previously Manasi Ganga had been a largelake but in proportion to thelhrlnklng or Govardhana Hill, Manasi Ganga has also reduced in size. This sacred lake isenjoying eternally the transcendental touch of Radha and Krishna. Manasi Devi is thepresiding deity of Manasi Ganga and one. of the four goddesses of Vraja Dhama. VrndaDevi, now in Kamyavana, Yogamaya Devi in Vrndavana, and Pataleshwari in Mathura being the other three personalities. By approaching one of these transcendental personalities one will be allocated an eternal service to Lord Krishnain Vraja Dhama. Just by having the darsana of Manasi Devi, the reaction to more sins than one has ever committed or can ever dream of committing, will bedestroyed. To a sincere devotee, Manasi Devi will very quickly reveal the glories of Giri Govardhana. According to the Vayu Purana and Vraja Bhakti Vilas, there was a Manasi Devi deity established here by the demigods. Today it is not sure where that deity is, thus some persons worship Manasi Devi here and others, Manasa Devi, the sister of Sesa Naga.

Before starting the fourteen-mile parikrama around Govardhan, the pilgrim first bathes in Manasi Ganga, located in the town of Govardhan, and takes darshan of the Haridev Deity in the Haridev Temple.
One day, when Krishna and Balarama were playing on the banks of the Jamuna, a demon named Vatsasura assumed the form of a calf and mingled with the herd. Knowing that this demon intended to kill Him, Krishna sneaked up behind him, seized him by the tail, whirled him around violently, and threw him into a tree, killing him. Krishna then told His friends that He would have to bathe in the Ganges for purification: Vatsasura was a demon, but he was nonetheless in the form of a calf. Not wanting to leave Braja, Krishna manifested the Ganges from His mind and then bathed in it. Therefore this lake is called Manasi (“mind-manifesting”) Ganga.
When Nanda Maharaj informed his son that he was going to the holy Ganges to bathe, Krishna told him that he needn’t go so far, because the Ganges was manifest in Braja as Manasi Ganga. They all then bathed in Manasi Ganga and offered aratik to the lake. Radha and Krishna also enjoyed boating there. The Deity of Manasi Ganga resides in a temple located on the banks.

Text 401
snatva manasa-gaìgayaà
dåñöva govardhane harim
annakuöaà parikramya
kià manaù paritapyase

snatva – having bathed; manasa-gaìgayam – in the manasa-ganga; dåñöva – having seen; govardhane – on Govardhana Hill; harim – Lord Hari; annakuöam – Annakuöa-tirtha; parikramya – circumambulating; kim – what?; manaù – heart; paritapyase – suffers.

After bathing in the Manasa-gaìga, seeing the Deity of Lord Hari on Govardhana Hill, and circumambulating Annaküöa-tirtha, what heart can remain unhappy?