Vimala Kund
Vraj Mandal Parikarma – by Rajshekhar Das Brahmacari
cows nearby and along with their friends, They enjoyed playing games and sporting in Vimalakunda.
This is the largest and most well maintained of the kundas at Kamyavana, and also the
most famous. In the Adi-varaha Purana it is said. “By bathing in Vimala-kunda, all one’s sins
are destroyed and on leaving the body will attain My eternal abode.” There are many important
shrines situated around this sacred kunda including those dedicated to; Dauji, Surya-Narayana,
Nilakanteshwara, Kamyavana-bihari, Govardhana-natha, Madana-gopala, Murli-manohara,
Vimala-bihari, Vimala Devi, Ganga Devi, Yamuna Devi and Gopalaji. In the month of Karttik on
the occasion of the second dvadashi day, a festival is held here and thousands flock to Vimala-kunda where ghee lamps are offered to the sacred kunda along with flowers, and numerous other
offerings.
The Appearance of Vimala-kunda
There is a story related in the Puranas regarding the appearance of Vimala-kunda. Once
during ‘chaturmasya’, all the sacred ‘tirthas’ or holy places in the world visited Kamyavana to pay
their homage to Krishna, but the sacred lake Pushkara Tirtharaja failed to come. Therefore, in
order to compensate for Pushkara Tirtha’s failure to appear, Krishna caused a very powerful jet
of water to come shooting out of the ground which eventually created a large kunda. Within that
flow of water, a very beautiful young girl appeared and began to serve Krishna in different ways.
In no time a lake formed and after sporting and enjoying various pastimes in the lake with the
beautiful young girl, Krishna blessed her saying that from this day onwards, she would be known
as Vimala Devi and this sacred kunda would be named after her, and by bathing only once in this
kunda, it would be equal to bathing seven times in the sacred lake of Pushkara The Puranas say
that the goddess Vimala Devi eternally resides here in this holy kunda.
There is another famous story related in the Bhavisya Purana as well as the Garga
Samhita concerning Vimala-kunda. It is said during the advent of Lord Krishna, there was a noble
and pious king from the city of Campak Nagari in Sindhu-desa named Raja Vimala, who although
he had many wives, he had no children. On petitioning the great ascetic Yajnavalkya Rishi, the
king was blessed with sixteen thousand beautiful daughters. It is said that all these girls had in
their previous life been living in Ayodhya and had desired Lord Ramacandra as their husband.
When the time came to select husbands for his daughters, the king was advised by Yajnavalkya
to approach Shri Krishna, who was the only person who was actually qualified to accept such
highly cultured and beautiful princesses.
Lord Krishna immediately accepted the king’s proposal and brought all the princesses
from Campak Nagari to the beautiful forest of Kamyavana. It is said that Krishna expanded
Himself to be with each and every princess and enjoyed endless pastimes in Kamyavana forest,
including the celebrated ‘rasa-lila’. The long-cherished desire of the beautiful princesses, to serve
Lord Rama in a conjugal relationship was thus fulfilled by Lord Krishna in Kamyavana forest.
The tears of happiness that flooded from the eyes of those beautiful princesses is said to have
created a large kunda that became celebrated as Vimala-kunda. It is said that anyone who is
fortunate enough to bathe in the tear-filled Vimala-kunda, will certainly have all their desires
fulfilled.
In order to clarify the various stories about the appearance of Vimala-kunda, as well as
other histories of Krishna’s pastimes here and elsewhere in Vraja, the local panditas have said that
these histories of Kamyavana relate to different time periods and cover at least five different
kalpas. This is because Krishna appears on earth to perform His pastimes once in a day of
Brahma, and that sacred places like Vimala-kunda may appear in each and every kalpa (day of
Brahma). As the Puranas are not recorded in any chronological order, it sometimes creates
confusion for those reading the Puranic histories. The learned panditas have also ascertained that
in each of the different kalpas , Krishna’s pastimes have been centered in different parts of
Vrindavana Dhama. The panditas say that in a previous kalpa, Kamyavana was the focal point
of Krishna’s pastimes, in another kalpa it was Chandra-sarovara, and in this present kalpa it was
Seva Kunja in Vrindavana, where the maha rasa-lila pastimes took place.
Shri Vraj Mandal Parikarma – by His Holiness Narayana Goswami
Garga Samhita
The Story of the Ayodhya Women
Text 1
çré-narada uvaca
atha dütaù sindhu-deçan
mathuran punar agataù
caran våndavane kåñëa-
tére kåñëaà dadarça ha
çré-narada uvaca—Sré Narada said; atha—then; dütaù—the messenger; sindhu-deçan—to Sindu-desa; mathuran—to Mathura; punaù—again; agataù—came; caran—walking; våndavane—in Våndavana; kåñëa-tére—by the Yamuna’s shore; kåñëam—Kåñëa; dadarça—saw; ha—indeed.
Sré Narada said: The messenger traveled from Sindhu-deça to the province of Mathura. Walking by the Yamuna’s shore in Våndavana, he saw Kåñëa.
Text 2
kåñëaà praëamya rahasi
kåtaïjali-puöaù çanaiù
pradakñiëé-kåtya düto
vimaloktam uvaca saù
kåñëam—to Kåñëa; praëamya—bowing down; rahasi—in a secluded place; kåtaïjali-puöaù—with folded hands; çanaiù—slowly; pradakñiëé-kåtya—circumambulating; dütaù—the messenger; vimala—of Vimala; uktam—the words; uvaca—spoke; saù—he.
In a secluded place, after bowing down before Lord Kåñëa and slowly circumambulating Him, the messenger repeated King Vimala’s words.
Text 3
çré-düta uvaca
svayaà paraà brahma paraù pareçaù
parair adåçyaù paripürëa-devaù
yaù puëya-saìghaiù satataà hi düras
tasmai namaù saj-jana-gocaraya
çré-düta uvaca—the messenger said; svayam—personally; param—the Supreme; brahma—Brahman; paraù—the supreme; pareçaù—the Supreme Personality of Godhead; paraiù—by the great souls; adåçyaù—not seen; paripürëa-devaù—the perfect Lord; yaù—who; puëya-saìghaiù—by many pious deeds; satatam—again and again; hi—indeed; düraù—far away; tasmai—to Him; namaù—obeisances; saj-jana-gocaraya—seen by the saintly devotees.
The messenger said: I offer my respectful obeisances to You, the perfect Supreme Personality of Godhead, who are seen only by the saintly devotees, and who cannot be approcahed by performing even a great host of ordinary pious deeds.
Text 4
go-vipra-deva-çruti-sädhu-dharma-
rakñärtham adyaiva yadoù kule ‘jaù
jäto ‘si kaàsädi-vadhäya yo ‘sau
tasmai namo ‘nanta-guëärëaväya
gaù—the cows; vipra—brähmaëas; deva—demigods; çruti—Vedas; sädhu—saints; dharma—and religion; rakña—protection; artham—for the purpose; adya—now; eva—certainly; yadoù—of the Yadus; kule—in the family; ajaù—unborn; jätaù—born; asi—You are; kaàsädi-vadhäya—to kill the demons headed by Kaàsa; yaù—who; asau—the person; tasmai—to Him; namaù—obeisances; ananta—endless; guëa—virtues; arëaväya—an ocean.
I offer my respectful obeisances unto You, who are an ocean of transcendental virtues and who, to protect the cows, brähmaëas, demigods, Vedas, saintly devotees, and principles of religion, and to kill the demons headed by Kaàsa, have taken birth in the Yadu dynasty, even though You are unborn.
Text 5
aho paraà bhägyam alaà vrajaukasäà
dhanyaà kulaà nanda-varasya te pituù
dhanyo vrajo dhanyam araëyam etad
yatraiva säkñät prakaöaù paro hariù
ahaù—Oh; param—supreme; bhägyam—good fortune; alam—great; vrajaukasäm—of the people of Vraja; dhanyam—fortune; kulam—family; nanda-varasya—of King Nanda; te—of You; pituù—of the father; dhanyaù—fortunate; vrajaù—Vraja; dhanyam—fortunate; araëyam—the forest; etat—this; yatra—where; eva—indeed; säkñät—directly; prakaöaù—manifested; paraù—the Supreme; hariù—Lord Hari.
Supremely fortunate are the people of Vraja. Fortunate is the family of Your father, King Nanda. Fortunate is the village of Vraja. Fortunate is the forest of Våndävana, where the Supreme Personality of Godhead, Lord Hari, is now visible to our eyes.
Text 6
yad rädhikä-sundara-kaëöha-ratnaà
yad gopikä-jévana-müla-rüpam
tad eva man-netra-pathi prajätaà
kià varëaye bhägyam ataù svakéyam
yat—what; rädhikä—of Sré Rädhä; sundara—handsome; kaëöha—neck; ratnam—jewel; yat—what; gopikä—of the gopés; jévana—of the life; müla—the root; rüpam—the form; tat—that; eva—indeed; man-netra-pathi—on the pathway of my eyes; prajätam—born; kim—what?; varëaye—can I say; bhägyam—good fortune; ataù—then; svakéyam—own.
He who is the life of the gopés and the gloriously handsome jewel at Rädhä’s neck has entered the pathway of my eyes. How can I describe my own good fortune?
Text 7
gupto vraje gopa-miñeëa cäsi
kastürikämoda iva prasiddhaù
yaçaç ca te nirmalam äçu çuklé-
karoti sarvatra gataà tri-lokém
guptaù—hidden; vraje—in Vraja; gopa-miñeëa—disguised as an ordinary gopa; ca—and; asi—You are; kastürikä—of musk; ämoda—the scent; iva—like; prasiddhaù—famous; yaçaù—fame; ca—and; te—of Yoiu; nirmalam—pure; äçu—at once; çuklé-karoti—purifies; sarvatra—everywhere; gatam—gone; tri-lokém—the three worlds.
Even though You are now pretending to be an ordinary cowherd boy, Your sacred fame, going everywhere, purifies the three worlds, as the perfume musk fills the directions with a sweet fragrance.
Text 8
jänäsi sarvaà jana-caittya-bhävaà
kñetra-jïa ätmä kåti-vånda-säkñé
tathäpi vakñye nåpa-väkyam uktaà
paraà rahasyaà rahasi sva-dharmam
jänäsi—You understand; sarvam—everything; jana-caittya-bhävam—that is in the hearts of the living entities; kñetra—the field of activities; jïaù—knowing; ätmä—the Supersoul; kåti-vånda—of pious actions; säkñé—the witness; tathäpi—still; vakñye—I will say; nåpa-väkyam—the king’s words; uktam—spoken; param—then; rahasyam—secret; rahasi—in a secret place; sva-dharmam—own religion.
As the Supersoul You are the witness that looks into everyone’s heart. You know everything. Still, in this secluded place I will repeat King Vimala’s confidential message.
Text 9
yä sindhu-deçeñu puré prasiddhä
çré-campakä näma çubha yathaindré
tat-pälako ‘sau vimalo yathendras
tvat-päda-padme kåta-citta-våttiù
yä—what; sindhu-deçeñu—in Sindhu-desa; puré—a city; prasiddhä—famous; çré-campakä—Sré Campakä; näma—named; çubha—beautiful; yatha—as; aindré—the city of Indra; tat-pälakaù—it’s king; asau—he; vimalaù—Vimala; yathä—as; indraù—Indra; tvat-päda-padme—at Your lotus feet; kåta-citta-våttiù—places all his thoughts.
In Sindhu-deça is a city named Sré Campakä, which is glorious as Indra’s city, Amarävaté. Vimala, who is glorious as Indra, is the king of that city. his thoughts are always placed at Your lotus feet.
Text 10
sadä kåtaà yajïa-çataà tvad-arthaà
dänaà tapo brähmaëa-sevanaà ca
térthaà japaà yena su-sädhanena
tasmai paraà darçanam eva dehi
sadä—always; kåtam—done; yajïa-çatam—a hundred yajnas; tvad-artham—for Your sake; dänam—charity; tapaù—austerity; brähmaëa-sevanam—service to the brähmaëas; ca—and; tértham—pilgrimage; japam—chanting mantras; yena—by which; su-sädhanena—spiritual practices; tasmai—to him; param—great; darçanam—sight; eva—indeed; dehi—please.
For Your sake again and again He performs hundreds of yajïas, gives charity, performs austerities, serves the brähmaëas, visits holy places, and chants sacred mantras. Because he is engaged in these spiritual activities, O Lord, please appear before him.
Text 11
tat-kanyakäù padma-viçäla-neträù
pürëaà patià tvaà mågayantya arät
sadä tvad-arthaà niyama-vrata-sthäs
tvat-päda-sevä-vimalé-kåtäìgäù
tat—his; kanyakäù—daughters; padma-viçäla-neträù—with large lotus eyes; pürëam—perfect; patim—husband; tvam—You; mågayantyaù—searching; arät—from afar; sadä—always; tvad-artham—for Your sake; niyama-vrata-sthäù—following austerities and vows; tvat-päda—Your feet; seva—service; vimalé-kåtäìgäù—become purified.
Their large eyes like lotus flowers, his daughters have been long searching for You, their perfect husband. To be eligible to serve Your lotus feet, they have purified their bodies with many vows and austerities.
Text 12
gåhäëa täsäà vraja-deva päëén
dattvä paraà darçanam adbhutaà svam
gacchäçu sindhün viçadé-kuru tvaà
vimåçya kartavyam idaà tvayä hi
gåhäëa—please accept; täsäm—them; vraja-deva—O Lord of Vraja; päëén—the hands; dattvä—giving; param—great; darçanam—sight; adbhutam—wonderful; svam—own; gaccha—please go; äçu—at once; sindhün—to Sindhu-desa; viçadé-kuru—please purify; tvam—You; vimåçya—considering; kartavyam—what should be done; idam—this; tvayä—by You; hi—indeed.
O Lord of Vraja, please give them your wonderful audience and accept their hands in marriage. Pkease consider what should be done, and then please quickly go and purify Sindhu-deça with Your presence.
Text 13
çré-närada uväca
düta-väkyaà ca tac chrutvä
prasanno bhagavän hariù
kñaëa-mätreëa gatavän
sa-dütaç campakäà purém
çré-närada uväca—Sré Närada said; düta-väkyam—the words of the messenger; ca—and; tac—that; chrutvä—hearing; prasannaù—pleased; bhagavän—Lord; hariù—Kåñëa; kñaëa-mätreëa—in a single moment; gatavän—gone; sa-dütaù—with the messenger; campakäm—CXampakä; purém—to the city.
Sré Närada said: Pleased to hear the messenger’s words, Lord Kåñëa went with him to the city of Campakä, traveling there in a single moment.
Text 14
vimalasya mahä-yajïe
veda-dhvani-samäkule
sa-dütaù kåñëa äkäçät
sahasävatatära ha
vimalasya—of King Vimala; mahä-yajïe—in a great yajna; veda-dhvani-samäkule—filled with the sounds of the Vedas; sa-dütaù—with the messenger; kåñëaù—Lord Kåñëa; äkäçät—from the sky; sahasä—suddenly; avatatära—descended; ha—certainly.
As King Vimala was performing a great yajïa filled with the sounds of the Vedas, Lord Kåñëa and the messenger suddenly descended from the sky.
Texts 15 and 16
çrévatsäìkaà ghana-çyämaà
sundaraà vana-mälinam
pétämbaraà padma-netraà
yajïa-väöägataà harim
taà dåñövä sahasotthäya
vimalaù prema-vihvalaù
papäta caraëopänte
romaïcé san kåtäïjaliù
çrévatsa—with Srévatsa; aìkam—mark; ghana-syämam—dark as a monsoon cloud; sundaram—handsome; vana-mälinam—wearing a forest garland; pétämbaram—dressed in yellow garments; padma-netram—with lotus eyes; yajïa-väöa—to the place of the yajna; ägatam—come; harim—Lord Kåñëa; tam—Him; dåñövä—seeing; sahasä—at once; utthäya—rising; vimalaù—Vimala; prema-vihvalaù—overcome with love; papäta—fell down; caraëa-upante—at the Lord’s feet; romaïcé—the hairs of his body erect with ecstasy; san—being so; kåtäïjaliù—with folded hands.
Seeing handsome, lotus-eyed Lord Kåñëa, dark as a monsoon cloud, dressed in yellow garments, decorated with a forest garland, and marked with Srévatsa, enter the place of the yaj 24, King Vimala suddenly stood up, his hands respectfully folded and the hairs of his body erect with joy. Then, overwhelmed with love, he fell at the Lord’s feet.
Text 17
saàsthäpya péöhake divye
ratna-hema-khacit-pade
stutvä sampüjya vidhi-vad
räjä tat-sammukhe sthitaù
saàsthäpya—placing; péöhake—on a throne; divye—splendid; ratna-hema-khacit-pade—made of gold and jewels; stutvä—offering prayers; sampüjya—worshiping; vidhi-vat—properly; räjä—the king; tat-sammukhe—in the Lord’s presence; sthitaù—stood.
After offering Him a seat on a throne of gold and jewels, offering prayers, and properly worshiping Him, King Vimala stood before the Lord.
Text 18
gaväkñebhyaù prapaçyantéù
sundarér vékñya mädhavaù
uväca vimalaà kåñëo
megha-gambhirayä girä
gaväkñebhyaù—from the windows; prapaçyantéù—looking; sundaréù—the beautiful girls; vékñya—seeing; mädhavaù—Lord Kåñëa; uväca—said; vimalam—to Vimala; kåñëaù—Kåñëa; megha-gambhirayä—deep as thunder; girä—with words.
As He glanced at the beautiful girls gazing at Him from the many windows, in a voice like thunder Lord Kåñëa spoke to King Vimala.
Text 19
çré-bhagavän uväca
mahä-mate varaà brühi
yat te manasi vartate
yäjïavalkyasya vacasä
jätaà mad-darçanaà tava
çré-bhagavän uväca—the Supreme Personality of Godhead said; mahä-mate—O noble-hearted one; varam—benediction; brühi—please ask; yat—what; te—of you; manasi—in the heart; vartate—is; yäjïavalkyasya—of Yajnavalkya; vacasä—by the words; jätam—born; mad-darçanam—the sight of Me; tava—by you.
The Supreme Lord said: O noble-hearted one, please ask a boon. Ask for whatever is in your heart. the words of Yäj 241)avalkya have brought Me before you.
Text 20
çré-vimala uväca
mano me bhramaré-bhütaà
sadä tvat-päda-paìkaje
väsaà kuryäd deva-deva
nänyeccha me kadäcana
çré-vimala uväca—Sré Vimala said; manaù—the heart; me—of me; bhramaré-bhütam—has become a bumblebee; sadä—always; tvat-päda-paìkaje—at Your lotus feet; väsam—residence; kuryät—may be; deva-deva—O Lord of lords; na—not; anya—another; iccha—desire; me—of me; kadäcana—at any time.
Sré Vimala said: O Lord of lords, please make my heart a bumblebee always staying at Your lotus feet. I shall never have any desire but this.
Text 21
çré-närada uväca
ity uktvä vimalo räja
sarvaà koça-dhanaà mahat
dvipa-väji-rathaiù särdhaà
cakre ätma-nivedänam
çré-närada uväca—Sré Närada said; iti—thus; uktvä—speaking; vimalaù—Vimala; räja—King; sarvam—all; koça-dhanam—wealth; mahat—great; dvipa—elephants; väji—horses; rathaiù—and chariots; särdham—with; cakre—did; ätma-nivedänam—offering himself.
Sré Närada said: After speaking these words, King Vimala gave the Lord all the wealth in his treasury and all his elephants, horses, and chariots. He surrendered to the Lord with all his heart.
Text 22
samarpya vidhinä sarväù
kanyakäù haraye nåpa
namaç cakära kåñëäya
vimalo bhakti-tat-paraù
samarpya—offering; vidhinä—properly; sarväù—all; kanyakäù—daughters; haraye—to Lord Kåñëa; nåpa—O king; namaù—obeisances; cakära—offered; kåñëäya—to Kåñëa; vimalaù—Vimala; bhakti-tat-paraù—a great devotee.
O king, after giving his daughters to Lord Kåñëa, the great devotee Vimala bowed down to offer his respectful obeisances.
Text 23
tadä jaya-jayäravo
babhüva jana-maëòale
vavåñuù puñpa-varñäni
devatä gagana-sthitäù
tadä—then; jaya-jayäravaù—sounds of Jaya! Jaya!; babhüva—were; jana-maëòale—in the circle of the people; vavåñuù—showered; puñpa—of flowers; varñäni—showers; devatä—the demigods; gagana-sthitäù—in the sky.
Then the people shouted, “Jaya! Jaya!” and the demigods in the sky showered flowers.
Text 24
tadaiva kåñëa-särüpyaà
präpto ‘naìga-sphurad-dyutiù
çata-sürya-pratékäço
dyotayan maëòalaà diçam
tadä—then; eva—indeed; kåñëa-särüpyam—a spiritual form like Lord Kåñëa’s; präptaù—attained; anaìga-sphurad-dyutiù—splendid as Kämadeva; çata—hundred; sürya—suns; pratékäçaù—splendid; dyotayan—illuminating; maëòalam diçam—the circle of the directions.
Then King Vimala attained a spiritual form like Lord Kåñëa’s. Glorious as Kämadeva, and splendid as a hundred suns, the king illuminated the circle of the directions.
Text 25
vainateyaà samäruhya
natvä çré-garuòa-dhvajam
sa-bhäryaù paçyatäà nåëäà
vaikuëöhaà vimalo yayau
vainateyam—on Garuòa; samäruhya—climbing; natvä—bowing down; çré-garuòa-dhvajam—to He who carries a flag bearing the sign of garuòa; sa-bhäryaù—with his wives; paçyatäm—looking on; nåëäm—as the people were; vaikuëöham—to vaikuëöha; vimalaù—Vimala; yayau—went.
As the people looked on, King Vimala and his wives offered respectful obeisances to Lord Kåñëa, climbed on the back of Garuòa, and went to the spiritual world of Vaikuëöha.
Text 26
dattvä muktià nå-pataye
çré-kåñëo bhagavän svayam
tat-sutäù sundarér nétvä
vraja-maëòalam äyayau
dattvä—giving; muktim—liberation; nå-pataye—to the king; çré-kåñëaù—Sré Kåñëa; bhagavän—the Supreme Personality of Godhead; svayam—Himself; tat-sutäù—his daughters; sundaréù—beautiful; nétvä—taking; vraja-maëòalam—to the circle of Vraja; äyayau—went.
After granting him liberation, Lord Kåñëa took the king’s beautiful daughters to the circle of Vraja.
Text 27
tatra kämavane ramye
divya-mandira-samyute
kréòantyaù kandukaiù sarväs
tañöhuù kåñëa-priyäù çubhäù
tatra—there; kämavane—in Kamavana; ramye—beautiful; divya-mandira-samyute—ina splendid palace; kréòantyaù—playing; kandukaiù—with balls; sarväù—all; tañöhuù—stayed; kåñëa-priyäù—the beloveds of Lord Kåñëa; çubhäù—beautiful.
There, in Kämavana forest, in a splendid palace, Lord Kåñëa’s beautiful wives stayed, passing the time by playing games.
Text 28
yävatéç ca priyä mukhyäs
tävad rüpa-dharo hariù
raräja räse vraja-räò
raïjayaàs tan-manäù prabhuù
yävatéù—as many; ca—qand; priyä—wives; mukhyäù—important; tävat—so many; rüpa-dharaù—assuming the forms; hariù—Lord Kåñëa; raräja—was splendidly manifested; räse—in the rasa dance; vraja-räò—the king of Vraja; raïjayan—delighting; tan-manäù—the heart; prabhuù—the Lord.
Expanding Himself into as many forms as there were wives, and delighting their hearts, Lord Kåñëa was splendidly manifest in the räsa dance.
Text 29
räse vimala-putréëäà
änanda-jala-bindubhiù
cyutair vimala-kuëòo ‘bhüt
térthänäà tértham uttamam
räse—in thew rasa dance; vimala-putréëäm—the daughters of King Vimala; änanda—of bliss; jala-bindubhiù—with drops of perspiration; cyutaiù—fallen; vimala-kuëòaù—Vimala-kuëòa; abhüt—became; térthänäm—of holy places; tértham—the holy place; uttamam—the best.
As they enjoyed the happiness of the räsa dance, King Viumala’s daughters perspired. Their perspiration became Vimala-kuëòa, the best of holy places.
Text 30
dåñövä pétvä ca taà snätvä
püjayitvä nåpeçvara
chittvä meru-samaà päpaà
golokaà yäti mänavaù
dåñövä—seeing; pétvä—drinking; ca—and; tam—that; snätvä—bathing; püjayitvä—worshiping; nåpeçvara—O king of kings; chittvä—breaking; meru-samam—equal to Mount Meru; päpam—sin; golokam—to Goloka; yäti—goes; mänavaù—a person.
O king of kings, by seeing, drinking, bathing in, or worshiping that sacred lake, a person breaks a host of sins as great as Mount Meru and goes to Goloka.
Text 31
ayodhyä-väsinénäà tu
kathäà yaù çåëuyän naraù
sa vrajed dhäma paramaà
golokaà yogi-durlabham
ayodhyä-väsinénäm—of the women of Ayodhyä; tu—certainly; kathäm—the story; yaù—who; çåëuyän—hears; naraù—as person; sa—he; vrajet—goes; dhäma paramam—to the supreme abode; golokam—Goloka; yogi-durlabham—which even the great yogis cannot attain.
A person who hears this story of the Ayodhyä women goes to the supreme abode of Goloka, which even the great yogés cannot attain.
Mathura Mahatmya
kamyavanasyadi-varahe
caturthaà kamyakavanaà
vananaà vanam uttamam
tatra gatva naro devi
mama loke mahéyate
kamyavanasya – of Kamyavana; adi-varahe – in the Ädi-varäha Puräna; caturtham – the fourth; kamyakavanam – Kamayavana; vananaà vanam uttamam – the best of forests; tatra – there; gatva – having gone; naraù – a person; devi – O goddess; mama – My; loke – in theabode; mahéyate – glorified.
Glorification of Kämyavana
The fourth is Kämyavana, the best of all forests. O goddess, a person who goes there is glorified in My abode.
Text 338
vimalasya ca kunòe tu
sarvaà papaà vimokñyate
yas tatra muïcati praëan
mama lokaà sa gacchati
vimalasya – pure; ca – and; kuëòe – in the lake; tu – indeed; sarvam – all; papam – sin; vimokñyate – free; yaù – who; tatra – there; muïcati – gives up; praëan – life; mama – My; lokam – abode; sah – he; gacchati – goes.
In nearby Vimala-kunòa one becomes free from all sins and, when leaving this life, goes to My abode.
Text 339
skande mathura-khanòe
tataù kamyavanaà rajan
yatra balye sthito hariù
snana-matrena sarveñaà
sarva-kama-phala-pradam
skande mathura-khaëòe – in the Skanda Puräëa, Mathurä-khaëòa; tataù – then; kamyavanam – Kamayavana; rajan – O king; yatra – where; balye – in childhood;
sthitaù – situated; hariù – Hari; snana-matreëa – simply by bathing; sarveñam – of all; sarva-kama-phala-pradam – granting all desires.
In the Skanda Puräëa, Mathura-khanòa, it is said:
O king, next is Kämyavana, where Lord Hari stayed in His childhood. Simply by bathing here, any person will attain all his desires.
Text 340
tatra kama-saro rajan
gopika-ramanaà saraù
tatra tértha-sahasrani
saraàsi ca påthak påthak
tatra – there; kama-saraù – Kama-sarivara; rajan – O king; gopika-ramaëaà saraù – Gopikaramana-sarovara;tatra – there; tértha-sahasraëi – thousands of holy places; saraàsi – lakes; ca – and; påthak påthak – variously.
In that place are Käma-sarovara, Gopikäramaëa-sarovara, many other lakes, and thousands of holy places.
Mathura Mahatmya
vimalasya ca kunòe tu
sarvaà papaà vimokñyate
yas tatra muïcati praëan
mama lokaà sa gacchati
vimalasya – pure; ca – and; kuëòe – in the lake; tu – indeed; sarvam – all; papam – sin; vimokñyate – free; yaù – who; tatra – there; muïcati – gives up; praëan – life; mama – My; lokam – abode; sah – he; gacchati – goes.
In nearby Vimala-kunòa one becomes free from all sins and, when leaving this life, goes to My abode.
Vrindavan Days
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