Sri Sri Radha Govindadeva Temple

This is one of the famous ‘Seven Goswami Temples’ that was established by Shrila Rupa Goswami, who discovered the deity of Lord Govi:o.da buried in the ground at the site where the majestic temple of Govindaji now stands. The deity of Govindaji was originally established five thousand years earlier by Krishna’s great grandson Vajranabha Maharaja, at the place known as the Govindaji yoga-pitha. After the discovery of the deity, a small shrine was immediately established and the worship of the deity began. There are no records of the actual date when the first seva-puja of the deity was performed by Shrila Rupa Goswami, but it was definitely sometime before 1534, the year in which Lord Chaitanya disappeared, because after hearing about the discovery of the deity, Lord Chaitanya had personally sent some of the devotees from Purl to assist Rupa Goswami in the worship of Govindaji. Rupa Goswami also discovered the deity of Vrinda Devi at Brahma-kunda and she was installed in a separate shrine to the left of the main deity room. This shrine stands directly above the actual a hole within the ground where Govindaji was discovered by Rupa. This shrine which is below ground had its own temple tower and adjoins the southern side of the main temple and is the actual site of the Yoga-pitha.When Lord Chaitanya Mahaprabhu directed Rupa Goswami to go to Vrindavana, He asked him to fulfill four important tasks including; excavation of the lost holy places, write books on devotional service, establish the principles of deity worship, and build temples, He also asked Rupa to specifically find the long-lost deity of Govindaji, the presiding deity of the northern petal of the lotus of Vraja Mandala. After arriving in Vrindavana and having searched for many days, Rupa could not find the location of the Yoga-pitha, where the deity of Govindaji was supposedly hidden. It is said that one day, after searching without success, feeling somewhat despondent, Rupa Goswami went to sit near the bank of the Yamuna, probably at nearby Pani Ghata, and was lamenting to himself saying, “Oh Chaitanya Oh Chaitanya” Suddenly, a charming young cowherd boy came there and asked the cause of Rupa’s despondency. After hearing about Rupa’s search for Govindaji, the boy informed him that a cow was going every day to a nearby tila or small hill, and was pouring milk from its udder into a hole in the ground. The cowherd boy asked Rupa to see what was in the hole. Realizing that this could be the clue that he had been looking for, Rupa went to the hill where the hole was located. On reaching the spot, Rupa peered into the hole in the earth and suddenly had the spiritual realization that this was the celebrated Yogapitha.
Rupa began to feel a sudden rush of ecstatic symptoms throughout his being and momentarily fell unconscious. On regaining his senses, Rupa concluded within his mind that the boy must have been Krishna Himself, disguised as a local cowherd boy, who had guided him to the spot.
Rupa Goswami soon summoned a few devotees and some locals and they carefully started digging their way into the hole. Just a few feet below the surface they suddenly saw the deity of Govindaji. Loud cries of Jaya Govinda! Jaya Gopala! rent the air as they slowly hauled the deity out of the hole. After performing an abhishekha and instillation ceremony, the worship of the beautiful deity of Lord Govindaji began once again after a lapse of almost five thousand years.
On hearing about the wonderful discovery of the deity of Govindaji, Lord Chaitanya sent some of His followers from Puri to help Rupa in the Deity worship, so that Rupa might continue with the important work of further excavation of Vrindavana’s holy places and the writing books.
Some years after the discovery of Govindaji, in far away Orissa, the son of Prataparudra
Maharaja whose name was Purushottama, had a dream one night in which a deity being worshiped in the Jagannatha Temple as Lakshmi Devi, appeared before him and said, “I am not Lakshmi but Radharani, and I have been waiting for my beloved Govinda to again manifest in Vrindavana, so therefore please send Me to Vrindavana.” After receiving the dream, Purushottama consulted with the temple priests, temple authorities, and senior Vaishnavas, and after everyone agreed the deity of Lakshmi Devi was sent to Vrindavana. The deity was then installed on the simhasana as Radharani and placed on the left side of Lord Govinda. This was the first installation of a deity of Radharani anywhere in the world. After this famous episode, gradually other deities ofRadharani were installed in all the Goswami temples in Vrindavana and thus the Gaudiya Vaisinava tradition of establishing temples with the deities of both Radha and Krishna began. The exact date when the instillation of Radharani at the Govindaji Mandira took place is not known, but it would appear to have been sometime after the disappearance in 1564 of Shrila Rupa Goswami, and before 1582, when there is historical evidence showing that deities of Radharani were present in many Gaudiya Goswami temples in Vrindavana. The instillation of Radharani at the Govindaji Mandira must have occurred during the time when Shrila )iva Goswami was the acharya of the Gaudiya Vaishnava sampradaya. Previous to the time when deities of Radharani were installed in the on the altar, it was accepted that Radharani was automatically present along with Krishna in Her unmanifested form as hladini-shakti, the internal pleasure potency of Krishna, because
Radha and Krishna can never be separated and are eternally one and the same. It has also been said that Prataparudra’s son sometime later sent another deity of Radharani to be installed in the Madana-mohana Mandira.
After the historic visit of Emperor Akbar to Vrindavana in 1570, the king of]aipura and
commander of Akbar’s army, Raja Man Singh, an ardent follower of the Vrindavana Goswamis and a disciple of Raghunatha Bhatta Goswami, requested permission from Akbar to construct the Govindaji Mandira and other Goswami temples in Vrindavana. Akbar gave his approval and also offered to provide high quality red sandstone from which the Govindaji Mandira was built. This rare sandstone had previously been reserved exclusively for Mughal palaces and forts. Although Rupa Goswami had by this time already entered samadhi, the construction began under the guidance of Raghunatha Bhatta Goswami and was supervised by Raja Man Singh. The Govindaji Mandira, which opened in 1590, became the most impressive edifice that ‘Hindu art’ had ever produced in the whole of Northern India. The intricate carving of the sandstone and the series of balconies and intricately carved archways that can be seen around the entire structure is unique. A separate shrine was also constructed at the actual site of the Yoga-pitha where the deities of Vrinda Devi and Yogamaya Devi were installed.
The temple construction was supervised by the king of jaipura, Raja Man Singh, and all
the top architects, engineers, and stone masons, were employed in constructing this temple, which was recognized as one of the greatest temples in India. This temple combined elements of Hindu, Christian, and Islamic architecture, and therefore, besides looking like a traditional Hindu temple, it unique design bore a striking resemblance to both a mosque and a cathedral.
The Tyrant Aurangzeb Attacks the Govindaji Mandira
It is often said that the temple towered seven stories into the sky, but this referred only
to the temple turret, not the entire structure. By observing the architecture of the temple, and other temples of the same design, there would not have been any more than the three floors that are seen today; otherwise the entire architectural beauty of the building would have been lost. In temple architecture, the ratio between the height of the main structure, and the height of the temple turret, must be in conformity with standard temple design mentioned in the Vedas. To calculate the height of the temple turret, which is called the shikara, one must calculate the size of its foundations, therefore, from this measurement one can understand that its height would have been about seven stories, and from this one can also calculate the exact height of the main structure, called the kirtana mandapa, which according to the standard ratio between shikara and mandap, could not have be more than three floors.
More importantly, from the engineering stand-point, there is no superstructure to support
any further floors above the three floors that exist today. Another fact is that because the
Govindaji Mandira was built during the Mughal era, it combines Hindu, Christian and Islamic architectural traditions, and a dome is always placed on top of a building to signify its highest point or pinnacle. The kirtana mandap of the temple is finished with a dome which rises above the height of the third floor, creating in a sense, a forth level, which is surrounded by decorative arches. Similar decorative arches and chattris would also have also run around the roof-top of the third floor, but merely as a decorative embellishment. The large dome above the kirtanamand, ~a also signifies the sacredness of the Hare-nama kirtana being performed below. It would have been totally against ‘Hindu’ tradition to build any further floors above the kirtana mandapa ,as no one was allowed to place their feet or walk above the kirtana mandapa, where the Harenama kirtana was being performed below.
The Govindaji Mandira was built with three turrets and there were two smaller turrets
on either side of the central shikara that were at least four or five stories high. The ground floor contains a number of large and small halls where discourses could be held, or where pilgrims could sit and relax as they do today. The second and third floors were meant as viewing galleries and a place where ladies could have darshana of the deity and enjoy the kirtanas, without having to mingle with the public on the ground floor, where large crowds of men would have normally congregated, and where the kirtana which was exclusively performed by men, would be taking place. Situated on top of the seven story central shikara was a very large oil lamp which was lit in the evening and fueled with either ghee or oil.
This large oil lamp ultimately led to the destruction of the central shikara when it was
spotted by Aurangzeb in far-away Agra, a distance of sixty kilometers south of Vrindavana. Late one evening in the year 1670, the Mughal Emperor, while standing on the ramparts of his fort at Agra, suddenly noticed a bright light in the far distance, and after being told it was the light from a Hindu temple in Vrindavana, he became infuriated that the shikara of any temple belonging to Hindu idolaters, could be higher than the minaret of a Muslim mosque, and ordered its immediate destruction. Hearing rumors of an impending attack on Vrindavana by the soldiers of Aurangzeb, the Hindu princes who had their spies at the Mughal court, sent word to the temple priests in Vrindavana about the impending attack and made arrangements to secretly smuggle all the deities out of Vrindavana and take Them to the safety of Rajasthana, which was still ruled by Hindu kings. It was decided to move all the deities because as soon as Aurangzeb’s soldiers would have arrived in Vrindavana, their first target would have been the destruction of
these deities. When the soldiers eventually arrived they found no deities.

Aurangzeb’s actual order to his soldiers was to dismantle the shikara of the Govindaji
Mandira. His soldiers did not actually dismantle any floors of the temple itself except the easily ramovable decorative chattris and arches running around the roof-top of the mandap. The soldiers merely desecrated the temple interior by smashing all the intricate frescos and sculptures they could find, and also defiled the garbha-griha or deity room, which was sufficient under ancient temple laws for the temple to be abandoned. Aurangzeb’s soldiers only dismantled the top four floors of the shikara and then stopped, as Aurangzeb’s order had been fulfilled and the soldiers then left Vrindavana. This has also been confirmed by ancient accounts of the actual episode. The other temples that were desecrated by Aurangzeb’s soldiers besides Govindaji were; Madanamohana,
Radha Gopinath, jugala Kishore, and Radha Vallabha. Since the time of the desecration
of Vrindavana’s temples, the deities of the Goswamis have continued to be worshiped in Jaipur.
The deity of Lord Govindaji is presently being worshiped in the grounds of the jaipura royal palace.

The present name of this temple is Çré Govindadeva, and its ancient name was Gomä-öélä. Çré Rüpa Gosvämé used to perform sädhana-bhajana in a small hut behind the temple of Çré RädhäDämodara in Sevä-kuïja. On the order of Çréman Mahäprabhu, he composed different literatures on bhakti, like Bhakti-rasämåtasindhu and Ujjvala-nélamaëi,while living here. Also, following the instruction of Mahäprabhu, he wanted to manifest the deity of Çré Govinda that had previously been installed by Çré Vajranäbha. Daily, Çré Rüpa Gosvämé would perform the ten miles parikramä of Våndävana. One day, during his parikramä, he became very restless thinking about the deity of Çré Govinda. He sat down under a tree on the bank of the Yamunä and wept, yearning for His darçana. At that time, a beautiful Vrajaväsé boy who was also doing parikramä walked past. He saw Çré Rüpa Gosvämé weeping under the tree, and asked him why he was crying. At first, Rüpa Gosvämé said nothing, but when the boy persisted, he revealed to Him the pain in his heart. The Vrajaväsé boy brought Rüpa Gosvämé to Gomä-öélä and said, “Please listen. Every day, just before noon, one cow comes to this mound, and irrigates this place with the milk from her udder. I think that your desire will be fulfilled here.” Saying this, the boy immediately disappeared. Thinking of the beauty and sweet words of the boy, Çré Rüpa Gosvämé fainted. Upon regaining consciousness, he called the neighbouring Vrajaväsés, who very carefully dug up the earth at that place. There, a little under the ground, was Çré Govindajé, more beautiful than millions of cupids. They bathed the deity with great ceremony. News of this spread quickly, and crowds of people gathered to take darçana of Çré Govindajé. Çré Govindadeva is Våndävaneçvara – the Lord (éçvara) of Çré Våndävana. In the Skanda, Padma, Varäha and other Puräëas, He is said to be Våndävana’s räja-räjeçvara, King of kings. Çré Govindadeva is thus the worshipful deity of Våndävana. Çré Caitanya-caritämåta (Ädi-lélä 8.50–1) states:
våndävane kalpa-drume suvarëa-sadana mahä-yogapéöha tähäì ratna-siàhäsana täte vasi ’äche sadä vrajendra-nandana ‘çré-govinda deva’ näma-säkñät madana
“At the mahä-yogapéöha in Våndävana, beneath a desire tree is a golden throne bedecked with jewels. On that throne Vrajendra-nandana, Çré Govindadeva, the transcendental Cupid, is seated.”
Çré Caitanya-caritämåta (Ädi-lélä 1.16) also says:
dévyad-våndäraëya-kalpa-drumädhaù çrémad-ratnägära-siàhäsana-sthau
çré-çré-rädhä-çréla-govinda-devau preñöhälibhiù sevya-mänau smarämi
“I meditate upon Çré Rädhä-Govindadeva, who are seated beneath a desire tree on an effulgent bejewelled throne in the supremely beautiful land of Våndävana. There, They are always being served by Their beloved sakhés, especially by Lalitä and Viçäkhä.”
There are many famous statements regarding Çré Govinda in different scriptures. For instance, Çrémad-Bhägavatam (6.8.20) states: “mäà keçavo gadayä prätar avyäd govinda äsaìgavam ättaveëuù – May Çré Keçava protect me with His club in the morning hours, and may Çré Govinda, who is holding His flute, protect me in the second portion of the day.” A commentary on this verse nicely elucidates its meaning.9 In the Gopäla-täpané Upaniñad (Pürvakhaëòa text 38) it is said: “tam ekaà govindaà sac-cid-änandavigraham – You are Govinda and Your form is transcendental, full of knowledge, bliss and eternality.” The Vedas (Urddhva-ämnäya) glorifies Çré Govinda in the following verse: gopäla eva govindaù prakaöäprakaöaù sadä våndävane yogapiöhe sa eva satataà sthitaù asau yuga-catuñke ’pi çrémad-våndävanädhipaù püjito nanda-gopädyaiù kåñëenäpi supüjitaù The Atharva Veda says, gokuläraëye mathurä-maëòale våndävana-madhye sahasra-dala-madhye ’ñöadala-keçare govindo’pi çyämaù dvibhujo, and so on. Furthermore, the Skanda Puräëa states: govinda-svämi nämätra vasatyarccayatmiko ’cyutaù gandharvair apsarobhiçca kréòa mänaù sa modate Çré Näräyaëa Bhaööa Gosvämé also mentions Çré Govinda in the following verse from Vraja-bhakti-viläsa (10.76):
våndä-devé sametäya govindäya namo namaù loka-kalmaña-näçäya paramätma-svarüpiëe
“I pay my respect to Çré Govinda together with Våndä-devé. He is the personification of the Supersoul and the destroyer of the sins of mankind.”
Before Çré Rüpa Gosvämé’s arrival in Çré Dhäma Våndävana, it was unheard of to place a deity of Çrématé Rädhikä beside a deity of Çré Kåñëa. It so happened that a deity of Çré Rädhikä, who was present in the temple of Jagannätha in Puré-dhäma at a place named Cakrabeòa, was being worshipped by everyone as Lakñméjé. Çrématé Rädhikä instructed the father of Mahäräja Pratäparudra, Puruñottama Jänä, in a dream: “I am not Lakñmé; I am Rädhä, the beloved of Vrajendra-nandana Çré Kåñëa. I am waiting for the manifestation of Çré Govindadeva in Våndävana. When He appears please send Me to Him with great care.” This deity, along with other deities of Çrématé Rädhikä, was later sent to Våndävana with Çré Jähnavä Öhäkuräné, and the contemporary gosvämés placed this deity of Çré Rädhä to the left of Çré Govindadeva. After being united with Çrématé Rädhikä, Çré Govinda became famous by the name of Çré Rädhä-Govinda. Çré Caitanya Mahäprabhu personally sent His own deityform, Çré Gaura-Govinda, to Våndävana, with His associate Käçéçvara Brahmacäré. That same deity is nearby, in the southern part of the Govindajé Temple. In 1590 AD, a disciple of Çré Raghunätha Bhaööa Gosvämé, Mahäräja Mäna Singh of Jaipura, built an extensive seven-storey, red-stone temple, as inspired by his holy master. In 1670 AD, the tyrannical Mughal emperor Aurangzeb demolished this temple, destroying the top four floors. When he was in the process of destroying the lower part, he suddenly received some news of some calamity and had to return to Delhi. Thus, the lower portion of the temple was saved. Before the temples of Våndävana were destroyed, Çré Govindajé and other worshipful deities of the Gauòéyas were sent to Jaipura. In 1748 AD, the pratibhü-vigraha of Çré Govindadeva was installed nearby here. Then, in 1819 AD, Çré Nandakumära Vasu constructed the present temple. Situated in this temple is Çré Govindadeva with Çré Rädhikä to His left. The ancient and original Govindadeva along with His beloved Rädhikä now reside in a temple near the royal palace in Jaipura Çréla Rüpa Gosvämé jokingly forbids the darçana of Govindadeva with the following words: “If you have even a slight desire to enjoy life with your wife, sons, relatives and friends, then listen to my advice. Never go to Keçi-ghäöa in Våndävana, even by mistake. There, Çré Hari as the deity of Govinda is standing in His charming threefold-bending form, smiling. Raising His eyebrows, He looks here and there with slightly crooked eyes. His yellow cloth (pétämbara) is shimmering on His body, and He is decorated with a heart-stealing garland of forest flowers and bunches of fresh young leaves. Aah, the flute, the root cause of all troubles, is gracefully placed to His lips, and the peacock feather on His head is increasing His beauty. A person who even once beholds this deity of Govinda with his own eyes never returns to his home, and his household life is ruined. Therefore, O wordly jéva, be cautious. Never ever go towards Keçé-ghäöa; otherwise an unthinkable disaster may occur.”10

cintarnani-prakara-sadrnasu kalpa-vriksha-
lakshavriteshu surabhir abhipalayantam
lakshmi-sahasra-shata-sambhrama-sevyamanam
govindam adi-purusham tam aham bhajami
I worship Govinda, the primeval Lord, the first progenitor who is tending i hr « uws, yielding all desire, in abodes built with spiritual gems, surround- ,i l»y millions of purpose trees, always served with great reverence and ♦affection by hundreds of thousands of lakshmis or gopi’s.(Sri Brahma-samhita 29) l .
Radha-Govinda Temple is located in-between Nip-kupda and Govinda Kmi(l«i Govinda is the presiding deity of Surabhi-van and was originally mii.illcd by Maharaj Vrajanabha. Govinda is about 3’ 6” and is playing in* !lu(e. Srimati Radharam is standing on His left side. Darsana is from1 1:00 and!6:00 – 21:00

RADHA-GOV1NDA TEMPLE
dlvyad-vrindaranya-kalpa-drumadhah-
shrlm ad-rat n a gar a -sirhh as a na-sthau
shrimad-radha -shrlla-govinda-deva u
preshthalibhih sevyamanau srnarami
¥
In a temple of jewels in Vimdavana, underneath a desire tree, Shri Shri Radha-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.
There are the Pratibhuha deities of RUpa Gosvami’s Radha-Govinda. According to some opinions, Radha-kupda yoga-pitha is located here. For this reason, Radha-Govinda temple was made here. The yoga- pitha is the meeting place, where Radha and Krishna sit together, sur¬rounded by Their loving sakhi’s, who render various kinds of service. According to another opinion, Radha-kupda yoga-pitha is situated at the meeting place of the two Kupda’s, where Radha-kupda’s waters min gle with the waters of SyamU-kunda.
In conclusion, it appears that both opinions are correct. At the place where the two Kupda’s meet is certainly a yoga-pitha. At the
*..ime time it is described in Krsna-Bhavanamrita ect… that Radha and
• • •
Krsna daily meet together here and sit on a beautiful throne.
Srila RUpa Gosvami has given a description of the yoga-pitha in his Vaisnava PujaVidhi (this is a synopsis). First, one should meditate on his guru, his guru’s guru and the parampara. Next, on the twelve forests of Vraja and then on a beau¬tiful garden on the bank of the Yamuna, wherein Radha and Krishna are seated on a dazzling gem-studded thrown under a kalpa-vrksa tree in the center of a lotus made of the most incredible gems.
Then, after having mentally worshiped Radha and Krishna, one should worship the asta-sakhis, who are standing on the eight in¬nermost petals of that lotus. First, Lalita sakhi, who is in the North, then Visakha sakhi in the North-East, Citra is East, Campakalata is South-East, Tungavidya is South, Indulekha is South-West, Rangadevi is West and Sudevi is North-West.
The mantras for worshipping the sakhis are: shri-lalitayai nama-, shri- vishakhayai nama-, shri-campakalatayai nama-, shri-citrayai nama-, shri-tun- gavidyayai nama-, shri-indulekhayai nama-, shri-sudevyai nama-, shri-rangade- vyai nama.
The services they render to Radha-Krishna are: Lalita offers tambula, Visakha offers sandalwood paste, Campakalata – camara, Citra-cloth, Tungavidya – music, Indulekha – dance, Sudevi – water, Rangadevi – per-fume and cosmetics.
And the mantras for worshipping the manjaris (who standing on the next eight petals of the lotus of the yoga-pitha) are: East—sri- lavanga-manjaryai nama-, South-East—sri-rUpa-manjaryai nama-, South— sri-rati-manjaryai nama-, South-West—sri-guna-manjaryai nama-, West— sri-rasa-manjaryai nama-, Northwest—sri-manjuiaii-manjaryai nama-, North—sri-viiasa-manjaryai nama-, North-East—sri-kasturi-manjaryai nama.
(the eight manjaris are: Lavanga manjari; Shrimati RUpa manjari; Rati- manjari; Guna manjari; Rasa manjari; Manjuiaii manjari; Viiasa manjari; Kasturi manjari;).
Protecting the four gates to this kunja are Gopalkanya (East), Srutikanya (South), Munikanya (West), Devakanya (North). The mantras for worshipping these devis are: gopshla-kanyayai nama; sruti-kanyayai nama; muni-kanyayai nama; deva-kanyshyai nama.
(Sometimes we find slightly different descriptions of the yoga pitha. One reason for this is that some Acaryas have described the sakhi’s position on the lotus in relation to Radha-Krishna (one’s front side is considered the East and right side the South, regardless of which way one is facing), although according to the compass Lalita would be in the North, even we find some descriptions, wherein first Lalit.i is mentioned and then Tungavidya, who is opposite her on the lotus
and then Indulekha, who is to the left of Tungavidya. In this way next will be Visakha and so on. Thus, we can see that all the Acaryas are in agreement; only their angle of vision is different.)
Although this description is different from that of many of the modern Panditas, I must follow in the footsteps of Shrila RUpa Gosvami.
After praying to Radha-Govinda, for that day when we may wit¬ness that wonderful pastime of Radha and Krishna meeting together. We can now go into the outer compound of the temple, where we can have the amazing vision of Govardhana’s tongue. Govardhana’s tongue is available to everyone to worship, with a little water from Radha-Kupda and Tulasi leaves. If one worships Govardhana’s tongue in this way, he will certainly receive the full blessing of Govardhana. The only qualification necessary to worship Govardhana’s tongue is the desire to do so.
Srila Raghunatha Dasa Gosvami had seen the necessity for an alter¬native source of water so that people would not have to use the waters of Radha-Kupda and Syama-kunda for various washing purpos¬es. Thus he decided to make a well. After the workers had dug down they struck rock. When they attempted to dig through that rock, blood started spurting out. When the workers saw that, they immediately ran to Raghunatha Dasa a Gosvami and reported the matter to him, When Raghunatha Dasa a Gosvami heard from them in detail what had happened, he requested them to stop there work for he feared that some great offence had been committed. That night while Raghunatha rested, Govardhana appeared to him and informed him that today his tongue had been struck, so they should kindly remove it from that place and place it somewhere, where it can be worshipped with Tulasi
and the waters of Radhika’s kunda.
• •
Anyone who performs parikrama of this siia seven times^is con¬sidered to have gone around Govardhana hill.
Giriraj Maharaja ki! – jay!
We can now proceed; passing out of the compound to our left, down the small alleyway and taking our first left we will next arrive at the footstep of Krishnadasa Kaviraj’s bhajana kutir.

Description and info of yogapitha
Govinda-deva exists as a matured youth
Govinda is calm and broad hearted
Govinda stands in a three-fold bending posture,
When this is established, Krsna das begins to worship the functional Deity, Govinda, because with Govindaji there is actual acceptance of service. The Radha-Govinda Deities show us how to serve Radha and Krsna.
“Sri Govindaji acts exactly like the siksa guru (instructing guru). He is the original preceptor, for Govindaji gives us instructions and an opportunity to serve Him.
The “Abhideya-acarya”Srila Rupa Gosvami is the teacher of the science of devotional Service, and his Deity of Radha-¬Govindaji accepts service and gives inspiration for increasing surrender on the path of bhakti yoga. By writing many books Srila Rupa Gosvami has very kindly established the scientific basis of
Practising devotees always meditate on Radha-Govinda, and Their innumerable gopis and manjaris, situated in the center of the lotus at Yoga-pitha in Vrindavana

The Radha-Govinda Mandir—Yoga-pitha Vrindavana
The location of the Radha-Govinda temple in Vrindavana is very significant. Although imperceivable to mundane vision, the temple is located in the middle of Yoga-pitha, the transcenden¬tal meeting place of Sri-Sri Radha-Krsna, and it is the site of Their confidential spiritual pastimes. Included within the spiritual site of Radha-Govinda’s Yoga-pitha are Brahma-kunda, Gopisvara, Vamsivata and the Yamuna River. On the visible plane at these places there are temples and Deities offering darsan, blessings, and opportunities for service and meditation to help the devotee attain the pure loving service of Sri-Sri Radha-Govinda.
Yoga-pitha means the meeting place or the place where a devotee can connect with Krsna and His eternal associates. The means of connection is surrendered devotional service for the pleasure of Lord Govinda, as most perfectly exemplified in the selfless actions of Srimati Radharani and the gopis. Sri-Sri Radha Govinda at Yoga-pitha are the main Deities of the Gaudiya Vaisnava Sampradaya, because They accept the devotee’s service and inspire ever-increasing surrender and loving devotion.
For devotees the means and the end are the same. The goal of life is prema bhakti (pure ecstatic loving service of Radha-¬Krsna). This service must he free from all material designations and misconceptions. Sri Caitanya Mahaprabhu taught the goat of bhakti yoga, gopi bhartuh pada kamalayor dasa anu dasa anu dasa: “I am simply a servant of the servant of the servant of the master of the gopis, Lord Sri Krsna.”By serving Radha-Govinda in the stage of practice- (sadhana bhakti) one will attain the loving service of Radha-Gopinatha at the stage of perfection. The Gaudiya Vaisnavas constantly pray to Radha-¬Govindaji: “Oh Radha Govindaji, I beg You to please give me an opportunity to render some small service at Your divine lotus feet. I am worthless and totally insignificant, but please give me Your mercy.
While reading the following description of the beauty of Radha-Govinda’s Yoga-pitha, one should not forget the goal of completely dedicating himself to the loving service of the lotus feet of Sri Guru, Sri Gauranga and Sri-Sri Radha-Govinda. Actually, the Yoga-pitha means service; for the service attitude permeates everything there. The ground, the trees, the flowers, the vines, the fruits, the deer, the birds, the jewel-cottages, the wind, the Yamuna, the manjaris, the gopis and Sri Radhika everything and everyone within the Yoga-pitha exists only for the service and pleasure of Sri Govinda.
The Vedic literature, Lord Siva and Gaudiya Vaisnava acaryas such as Srila Krsna das Kaviraja Gosvami give vivid descriptions of Vrindavana’s Yoga-pitha. Srila Rupa Gosvami wrote one book explaining how to meditate on the Yoga pitha, and numerous artists have portrayed the scene to assist devotees in their remembrance. In caitanya-caritamrta, Srila Krsna das Kaviraja briefly mentions the Yoga-pitha in his Abhidheyadideva Pranama.
Divyad~vrindaranya~kalpa-drumadhah
Srimad~ratnagara~simhasana-sthau
Srimad-Radha srila-Govinda-devau
Presthalibhih sevyamanau smarami

“In a temple of jewels in Vrindavana , underneath a desire tree, Sri-Sri Radha-Govinda, served by Their most Confidential associates, sit upon an effulgent throne. I offer my most humble obeisances unto Them”(CC Adi 1.16v).
Srila Rupa Gosvami mentions the Yoga-pitha in nectar of devotion: “Dear friends, if you want to enjoy with your materialistic friends, then don’t visit the place near Kesi-ghat. Don’t see the Deity of Krsna, known as Govinda, as He stands attractively in His three-fold bending form, sweetly smiling and casting captivating side-long glances as He holds His flute to His ruby red lips and wearing a peacock crown.”

Lord Siva Describes Radha-Govinda’s Yoga-pitha
Lord Siva told Parvati, “Govinda exists eternally in the Yoga-pitha in Vrindavana , and Govinda is the only Lord of Vrindavana throughout the four Yugas. Vrajendra’s son, Sri Govinda-deva performs varieties of lilas according to His own desires. Worldly persons see Him as a deity, but devotees know Him as Govinda Himself. The Yoga-pitha in Vrindavana is one of the wonders of the world. Govinda’s beauty is indescribable in this place.
“There is a place in the center of Vrindavana decorated with many varieties of beautiful trees. It spreads out for many miles and is the abode of celestial happiness. Bumblebees continually hum there, being maddened by the sweetly scented flowers. It is the Siddha-pitha, the eternal place of Lord Govinda, which is covered by seven veils.
“It is the best place for those who want to hear. In that place there is a jewel-studded platform of the holy Hemapatha. Within the center of Hemapatha is situated the bright and beautiful Yoga-pitha. This octagonal pitha is illuminated by many bright objects. A golden throne bedecked with bright jewels stands there and on the throne is an eight-petaled lotus. Lord Govinda forms His favorite place within the pollen of that lotus, which overflows with abundant happiness.
“How can I sufficiently glorify this place”I pray to Lord Govinda, who remains within that lotus and is worshipped by His beloved gopis. He is Vrindavana-natha, Gokula-pati. Govinda is young, beautiful and the dearest associate of the maidens of Vraja”(Padma Purana/ BR).
Yoga-pitha Described by Srila Krsna das Kaviraja
When Sri Krsna, standing beautifully curved under the banyan tree, plays His sweet sounding flute, the gopis run swiftly to Vamsivata to meet Him for love sporting and rasa dancing on the moon-lit banks of the Yamuna River. This Yoga-pitha (meet¬ing place) is situated like an island standing in the knee deep waters of the Yamuna. It is called Govinda-sthali. The Yamuna River, rushing in from the North, Splits into two branches flowing east and west; holding the Yoga-pitha on her lap with the arms of these two currents. The Yoga-pitha sits on the crest of Vrindavana , which gradually ascends like the sloping back of a turtle. Srila Rupa Gosvami offers a slightly different view by directing devotees to meditate upon Yoga-pitha as a lotus with one-thousand petals.
The Yoga-pitha is full of varieties of trees such as Coconut; Palm, Banyan, Bakula, Tamala, Bad, Kalpadruma, Parijata, Mandara and Sandalwood. There are many splendid vines embracing splendid trees. Some special vines can fulfil all the wishes of Sri Krsna and the gopis. The Lord’s Sri, Bhu and Lila potencies are very eager to serve Krsna, and due to their accumulated piety, they forever reside at Yoga-pitha in the form of vines of jati, Dhatri and Sri Tulasi.
The Yamuna River is filled with both day and night blooming lotus flowers, reeds, playful fish and water birds. Vari¬eties of deer, peacocks, doves, parrots and other wildlife move and sing attractively. The whole Yoga-pitha is beautified by flowering trees; each one surrounded by jewelled platforms of different shapes and colours. Golden trees with sapphire platforms. Diamond trees with ruby platforms. Moonstone trees with emerald platforms. These exotic transcendental trees produce fruits that are shaped like big jewelled baskets which fulfil all desires. These trees also provide clothing, ornaments and scents for Sri Krsna and His girlfriends. The flowers on the Vines are naturally shaped like garlands.
The jewelled cottages in this kunja (forest grove) are filled with fragrant flower beds, pillows and canopies. Pictures made of jewels line the walls and pleasurable paraphernalia like drinking glasses, pots of honey and fruit nectars, scents, fans, mirrors and cosmetics await to serve the Divine Couple, Sri-Sri Radhika Krsnacandra. Flowering vines form the walls of Krsna’s pastime jewelled-cottage, and densely foliated tree branches form the roof. Tied to the desire trees are Radha and Krsna’s favorite jewel studded swings covered with beautiful cloth and the sweetest smelling flowers. The pleasant sounds and playful antics of the parrots, peacocks, partridges, cuckoos, cakora and cataki birds attract everyone’s ears.
In the middle of everything is a great jewelled temple at the base of a desire tree, which is surrounded by jewelled platforms with steps on all sides and a tree in each corner. A golden throne shaped like an eight petaled lotus sits in the jewelled temple. Eight kunjas filled with desire trees, vines and small jewelled cottages surround this temple in eight directions. Beyond these eight desire tree groves are other circles of sixteen beautiful groves, and beyond that are circles of thirty-two groves, sixty-four groves, etc., with each grove circle doubling the size of the preceding one.
Beyond these groves are banana forests, flower gardens and circles of orchards full of fruit laden trees. Outside of these gardens, Vrinda-devi and her hundreds of maidservants maintain cottages full of pastime paraphernalia. Beyond this are endless circles of vine-covered trees of betel and coconut that extend to the Yamuna. On the Yamuna’s bank are many flower kunjas filled with Campaka, Mango, Asoka, Nipa, Punnaga and Bakula tree: whose branches hang down over the river.
From the great jeweled temple in the center there are four jewelled pathways (one in each direction), lined with rows of Bakula shade trees and extending to the Yamuna.
“The jewel-studded bank of Brahma-kunda lies in the Northeast corner of the Yoga-pitha. Northeast of that is the ever ¬blissful Gopisvara Mahadeva. North of that is the famous Vamsivata tree on the bank of the Yamuna where Krsna called the gopis with His flute”(GL).
“To the south of Brahma-kunda there is a jewelled pavilion surrounded by Mandala trees. That supreme place, Yoga-pitha, is situated in the center of that pavilion (site of the present day Govindaji Temple in Vrindavana ). There Krsna is fully enchanted and adored by the love of Vrndavanesvari (Sri Radha), and is completely under Her control”(BR).
The Eight Names of Yoga-pitha
“The eight names ofYoga-pitha are Candravalli Duradharsa;
Radha Saubagya Mandira; Sri Ratna Mandapa; Srnghar Mandapa;
Saubagya Mandapa; Maha-Madhurya Mandapa; Samrajya
Mandapa and Surata Mandapa. Whoever in the morning recites these eight names of the Yoga-pitha will attract Sri Govinda-deva and obtain His loving service”(BR).
Radha-Govindaji’s Mercy
“Simply by visiting the Deity of Govinda in Vrindavana one becomes elevated in pious life” (NOD Chap.9). ‘I bow to the lotus feet of Radha, the Goddess of the Yoga-pitha, who with all Her wonderful gestures and postures always stands with Govinda”(BR).
Past time
Sri Sri Radha Govindadeva Temple
Srila Raghunatha Bhatta Gosvami dedicated himself to the service of Radha-Govindaji in Vrindavana . By his order one disciple constructed a magnificent red sandstone temple for Sri¬ Sri Radha-Govindaji. He lived in Sri Vrindavana -dhama for forty-five years engaged in the service of Radha-Govinda and reciting the Srimad-Bhagavatam. When he was absorbed in remembering Sri Krsna, he would place the Tulasi garland and betel nut prasada of Lord Jagannath, given to him by Sri Caitanya Mahaprabhu, around his neck. Lord Caitanya specifically instructed Raghunatha Bhatta Gosvami to preach about the unpar¬alleled significance and glories of the Srimad-Bhagavatam . In the eternal lila of Radha and Krsna he serves as Raga manjari

Today in Jaipur, Rajasthan Sri Rupa Gosvami’s original Deities of Radha-Govindaji are forever expanding their unlimited beauty. Everyday ten-thousand devotees run to attend Theirmangala arotika. A prati-bhu Deity of Govindaji resides in “new” Govindaji temple behind the historic masterpiece of architecture that once served Radha-Govinda in Vrndavana.
Sri Krishna Dasa Kaviraja says the Deity of Radha-Govindaji shows us how to worship Radha and Krishna. Radha-Govindaji accept our service and give inspiration to increase our surrender on the path of bhakti. Acting exactly like the siksa-guru, Govindaji directs us and gives us opportunities to serve Him.

Rupa Goswami’s Govindaji Temple.
Govindaji has been praised as “the most impressive religious edifice that Hindu art has ever produced, at least in Upper India.
My first reaction is: “It’s too squat.” But then I remember that only the first three stories are here; Aurangzeb knocked down the top four. So I’m looking at less than one half of the original. He leveled the top stories of Vrindaban’s Govindaji Temple because he wanted nothing higher than his own palace in Mathura.
The red sandstone was reportedly donated by Akbar the Great, and the construction financed by Raja Man Singh, a disciple of Raghunatha Bhatta Goswami. The magnificent seven-story temple was built in the 37th year of Akbar’s reign (1590) under the direction of Rupa and Sanatan Goswamis. The story goes that Rupa Goswami was led here by a beautiful cowherd boy and advised to dig nearby. He thus unearthed the self-manifesting Deity of Govinda Dev: Krishna the cowherd boy.
Accounts of the Deity’s appearance differ. Most Brijbasis believe that Rupa Goswami dug up the Deity here, but some claim that the Deity appeared to Rupa and Sanatan Goswamis in a cowshed at Nandagram, a few miles away. Another has it that the Deity came from a pond near Govardhan. In any case, the Deity was taken to Jaipur for safety during the reign of Aurangzeb.
Aurangzeb was infuriated when he looked out of his palace window and saw an enormous ghee lamp burning at the top of Govindaji Temple. He promptly announced that no light could be higher than that of his own palace and ordered the top four stories removed, block by block. Originally, Govindaji was pyramidal and crowned by five towers.
“It’s magnificent,” I tell Achyutananda. “Let’s take a closer look.”
We walk up the incline of the exterior courtyard, paved with flat, square stones a shade darker than the temple. Seven steps lead up to the main entrance, now doorless. The ten-foot-thick walls give the structure solidity. Its warmth—like that of Madana Mohana’s—comes from the natural glow of the red sandstone, suggestive of dark redwood. Yes, Govindaji has the warmth of wood, yet the carvings have the precision and solidity of stone. A rich panoply of sculpture—horizontal layer upon layer—gives the whole building a generously stratified effect. Everywhere are carvings of octagons, leaves, diamonds, spades, fleurs-de-lis, hearts, bells, lotuses, concentric circles. At the epicenter, one’s vision is drawn to the vaulted ceiling and its magnificent carving of a lotus. Originally, the dome had been studded with jewels; now we see only the vicious lacerations left by the Muslims when they hacked them out.
The overall design of the building is that of a Greek cross, in which both the nave and its intersect extend a hundred feet in length. The unique combination of dome and spire reminds me of Western cathedrals. The altar is flanked on both sides by lateral chapels, each with separate entrances. Even within the cross shape, one gets the feeling of space. Light enters abundantly from three directions. No less than a hundred small, arched windows create a honeycomb effect.
Govindaji’s original central altar was razed to the ground, but in 1854 it was roughly rebuilt in brick, and new Deities were installed. From Aurangzeb’s day to the present, nothing has been done to preserve Govindaji from decay. Indeed, a hundred years ago, Brijbasis looked on it as a convenient quarry for house-building materials. Most tourists pass it by because of its stunted appearance, resulting from the demolition of the top stories and lofty arcaded parapet.
“There’s a subterranean vault under one of the chapels,” Achyutananda informs me. “It’s rumored to be the shrine of vrinda, the tulasi plant worshiped by the Goswamis when they first arrived.”
“It makes me sad to look at all this,” I say. “It’s the devas and asuras all over again, the creators and destroyers.”
I look down the hill at the popular Rangaji Temple, a tasteless imitation of the famous Srirangam Temple of South India. In contrast, the magnificent ruins of Govindaji speak eloquently of a great saint’s work of love. “My kingdom’s not of this world,” the stones of Govindaji announce. Rupa Goswami must have known that some day a Mogul heir would rule who would not be as magnanimous and sympathetic as Akbar. Yet Rupa worked as the great always work, for the sake of devotion only, leaving the results to God.