Adhyaya 164: The Efficacy of Circumambulating Annakūṭa (Govardhana)

Verse 1

अथाऽन्नकूटपरिक्रमप्रभावः ॥ श्रीवराह उवाच ॥ अस्ति गोवर्धनं नाम क्षेत्रं परमदुर्लभम् ॥ मथुरापश्चिमे भागे अदूराद्योजनद्वयम् ॥

Now (begins) the account of the power of circumambulating Annakūṭa. Śrī Varāha said: There is a sacred region named Govardhana, exceedingly difficult to obtain (as a blessed destination), situated in the western part of Mathurā, not far off—at a distance of two yojanas.

Verse 2

ह्रदं तत्र महाभागे द्रुमगुल्मलतायुतम् ॥ चत्वारि तत्र तीर्थानि पुण्यानि च शुभानि च ॥

There is a lake there, O fortunate one, adorned with trees, shrubs, and creepers. There are four tīrthas there—sacred fords—meritorious and auspicious.

Verse 3

ऐन्द्रं पूर्वेण पार्श्वेन यमतीर्थं तु दक्षिणे ॥ पश्चिमे वारुणं तीर्थं कौबेरं चोत्तरेण तु ॥

On the eastern side is the Aindra (Indra-associated) tīrtha; to the south is the Yama-tīrtha. To the west is the Vāruṇa tīrtha; and to the north, the Kaubera (Kubera-associated) tīrtha.

Verse 4

तेषां मध्ये स्थितो भद्रे क्रीडयिष्ये यदृच्छया ॥ तत्र वै शक्रतीर्थे तु स्नानं कुर्याद्दृढ व्रतः ॥

Situated among them, O good lady, I shall sport there as chance allows. There, indeed, at the Śakra-tīrtha, one who is firm in vow should perform ritual bathing.

Verse 5

मोदते शक्रलोके तु सर्वद्वन्द्वविवर्जितः॥ दक्षिणे यमतीर्थे तु स्नानं कुर्याद्यथाविधि॥

Freed from all pairs of opposites, he rejoices in Indra’s world. And at the southern Yama-tīrtha he should perform bathing according to the prescribed rule.

Verse 6

यमस्य भवनं गत्वा मोदते कृतनिश्चयः॥ तत्राथ मुञ्चते प्राणान् लोभमोहविवर्जितः॥॥ यमलोकं परित्यज्य मम लोकं स गच्छति॥ तत्रैव वारुणं तीर्थमासाद्य स्नानमाचरेत्॥

Having reached Yama’s abode, resolute in purpose, he rejoices. There, free from greed and delusion, he then relinquishes his life-breaths. Leaving Yama’s world behind, he goes to my world. There itself, having approached the Vāruṇa tīrtha, he should perform bathing.

Verse 7

वारुणं भवनं गत्वा मुच्यते सर्वकिल्बिषात्॥ तथात्र मुञ्चते प्राणान् कामक्रोधविवर्जितः॥

Having reached Varuṇa’s abode, he is released from every stain of wrongdoing. And there likewise he relinquishes his life-breaths, free from desire and anger.

Verse 8

वारुणं लोकमुत्सृज्य मम लोकं स गच्छति॥ तत्र मध्ये च यः स्नाति क्रीडते स मया सह॥

Leaving Varuṇa’s world, he goes to my world. And whoever bathes there, in the midst of that place, sports there together with me.

Verse 9

न तस्य पुनरावृत्तिर्देवि सत्यं ब्रवीमि ते॥ स्नात्वा मानसगङ्गायां दृष्ट्वा गोवर्धने हरिम्॥

O Goddess, there is no return for him—I speak truth to you—after bathing in the Mānasī Gaṅgā and beholding Hari upon Govardhana.

Verse 10

अन्नकूटं परिक्रम्य किं पुनः परिशोचति॥ सोमवारे त्वमायां वै प्राप्य गोवर्धनं गिरिम्॥

Having circumambulated Annakūṭa, why would he grieve again? Indeed, on a Monday, on the new-moon day, having reached Mount Govardhana…

Verse 11

दत्त्वा पिण्डं पितृभ्यश्च राजसूयफलṃ भवेत्॥ गयायां पिण्डदानेन यत्फलं प्राप्यते नरैः॥

And by offering a piṇḍa to the ancestors, one obtains the fruit of the Rājasūya rite. The fruit that people attain by offering piṇḍas at Gayā…

Verse 12

तत्फलं प्राप्यते तत्र नात्र कार्या विचारणा॥ गोवर्धनं परिक्रम्य दृष्ट्वा देवं परं हरिम्॥

That very same result is obtained there; no deliberation is needed here. Having circumambulated Govardhana and beheld Hari, the supreme deity…

Verse 13

राजसूयाश्वमेधानां फलं प्राप्नोत्यसंशयम्॥

Without doubt, he attains the fruit of the Rājasūya and the Aśvamedha.

Verse 14

पृथिव्युवाच॥ परिक्रमोऽन्नकूटस्य विधिना क्रियते कथम्॥ प्रभावगुणमाहात्म्यं तद्भवान्वक्तुमर्हति॥

Pṛthivī said: “How is the circumambulation of Annakūṭa performed according to proper procedure? You are fit to explain its efficacy, qualities, and celebrated greatness.”

Verse 15

श्रीवराह उवाच ॥ मासि भाद्रपदे या तु शुक्ला चैकादशी शुभा ॥ गोवर्धने सोपवासः कुर्यात्तत्र प्रदक्षिणाम् ॥

Śrī Varāha said: In the month of Bhādrapada, on the auspicious Ekādaśī of the bright fortnight, one should fast at Govardhana and perform pradakṣiṇā (reverential circumambulation) there.

Verse 16

स्नात्वा मानसगङ्गायां प्रभाते उदिते रवौ ॥ गोवर्धनं प्रसाद्यैवं हरिं चाचलमूर्द्धनि ॥

Having bathed in Mānasagaṅgā at dawn, when the sun has risen, one should thus propitiate Govardhana, and also Hari upon the summit of the hill.

Verse 17

पुण्डरीकं ततो गच्छेत्कुण्डे स्नात्वा विधानतः ॥ देवान्पितॄन्समभ्यर्च्य पुण्डरीकमथार्च्य च ॥

Then one should go to Puṇḍarīka; having bathed in the pond according to the prescribed procedure, one should duly worship the gods and the ancestors, and then worship Puṇḍarīka as well.

Verse 18

तत्र स्नानं तर्पणं च कृत्वा फलमवाप्नुयात् ॥ राजसूयाश्वमेधानां धूतपाप्मा न संशयः ॥

There, having performed bathing and tarpaṇa (libation-offerings), one attains the fruit of merit: sins are washed away—yielding merit comparable to the Rājasūya and Aśvamedha rites—without doubt.

Verse 19

तीर्थं संकर्षणं नाम्ना बलभद्रेण रक्षितम् ॥ गोहत्या पूर्वसंलग्ना उत्तीर्णा तत्र दूरतः ॥

A sacred tīrtha named Saṃkarṣaṇa is protected by Balabhadra. The sin of cow-slaughter, if previously attached to a person, is carried across there and removed far away.

Verse 20

स्नानाद्गच्छति सा क्षिप्रं नात्र कार्या विचारणा ॥ अन्नकूटस्य सान्निध्ये तीर्थं शक्रविनिर्मितम् ॥

By bathing, that defilement or sin departs swiftly—no deliberation is needed here. Near Annamkūṭa is a tīrtha, a sacred ford, constructed by Śakra (Indra).

Verse 21

तत्र कृष्णेन पूजार्थमिन्द्रस्य विहतो मखः ॥ महदिन्द्रस्य चोत्थानं भक्ष्यभोज्यसमन्वितम् ॥

There, for the sake of worship, Kṛṣṇa obstructed Indra’s sacrificial rite. And there was a great rising up of Indra, accompanied by provisions of foods to be eaten and enjoyed.

Verse 22

कृत्वा तुष्टिकरान्साक्षादिन्द्रेण सह संकथा ॥ इन्द्रस्य वर्षतोऽत्यन्तं तासां पीडाकरं जलम् ॥

Having held a direct conversation with Indra that brought satisfaction, Indra then rained excessively; that water became a source of distress to them.

Verse 23

तासां गवां रक्षणाय धृतो गिरिवरस्तदा ॥ सोऽन्नकूट इति ख्यातः सर्वतः शक्रपूजितः ॥

Then, for the protection of those cows, the excellent mountain was held aloft. It became renowned as ‘Annakūṭa’, honored on all sides by Śakra (Indra).

Verse 24

देवा देव्यस्तथा गावो ऋषिभिश्च समन्विताः ॥ पूजितास्तर्पिताः श्रेष्ठाः श्रमतो विष्णुना पुरा ॥

The gods, the goddesses, and likewise the cows—together with the ṛṣis—were honored and satisfied; formerly, Viṣṇu accomplished this through his exertion.

Verse 25

तस्मिन्स्थाने तर्पणेन शतक्रतुफलं लभेत् ॥ ततः कदम्बखण्डाख्यं कुण्डं तु विमलोदकम् ॥

In that place, by performing the tarpaṇa offering, one obtains the fruit associated with Śatakratu (Indra). Then one should proceed to the pond called Kadamba-khaṇḍa, whose waters are clear and pure.

Verse 26

स्नात्वा पितॄन्समभ्यर्च्य ब्रह्मलोकमवाप्नुयात् ॥ ततो गच्छेद्देवगिरिं शतबाहुसमुच्छ्रितम् ॥

Having bathed and duly worshipped the ancestors, one may attain Brahmaloka. Thereafter, one should go to Devagiri, lofty like the height of a hundred arms.

Verse 27

कुण्डे स्नात्वा पितॄँस्तर्प्य कृतकृत्यो दिवं व्रजेत् ॥ गङ्गायाश्चोत्तरं यावद्देवदेवस्य चक्रिणः ॥

Having bathed in the pond and offered tarpaṇa to the ancestors, one becomes ‘one whose duties are fulfilled’ and may go to heaven. Proceed north of the Gaṅgā, up to the region associated with the God of gods, the Cakrin, the discus-bearing deity.

Verse 28

अरिष्टेन समं यत्र महद्युद्धं प्रवर्तितम् ॥ घातयित्वा ततश्चेममरिष्टं वृषरूपिणम् ॥

Where a great battle was set in motion with Ariṣṭa—then, having slain this Ariṣṭa who had assumed the form of a bull—

Verse 29

कोपेन पार्ष्णिघातेन मह्यां तीर्थं प्रवर्तितम् ॥ वृषभस्य वधाज्ज्ञेयं तीर्थं सुमहदद्भुतम् ॥

By anger and by a blow of the heel, a sacred ford (tīrtha) was brought forth upon the earth. This exceedingly great and wondrous tīrtha is to be understood as arising from the killing of the bull.

Verse 30

वृषो हतो मया चायमरिष्टः पापपूरुषः ॥ तत्र राधा समाश्लिष्य कृष्णमक्लिष्टकारिणम् ॥

“I have slain the bull, and this Ariṣṭa is a sinful being.” There, Rādhā embraced Kṛṣṇa, the doer of untroubled and faultless deeds.

Verse 31

स्वनाम्ना विदितं कुण्डं कृतं तीर्थमदूरतः ॥ राधाकुण्डमिति ख्यातं सर्वपापहरं शुभम् ॥

A pond, known by her own name, was established nearby as a tīrtha. It is famed as “Rādhākuṇḍa,” auspicious and said to remove all sins.

Verse 32

अरिष्टराधाकुण्डाभ्यां स्नानात्फलमवाप्नुयात् ॥ राजसूयाश्वमेधानां नात्र कार्या विचारणा ॥

By bathing in Ariṣṭa-kuṇḍa and Rādhākuṇḍa, one attains the stated fruit; in this matter, no further deliberation is needed regarding comparison with the Rājasūya and Aśvamedha rites.

Verse 33

गोनरब्रह्महत्यायाः पापं क्षिप्रं विनश्यति ॥ तीर्थं हि मोक्षराजाख्यं नृणां मुक्तिप्रदायकम् ॥

The sin arising from gonara-brahmahatyā quickly perishes. For this tīrtha, called Mokṣarāja, is said to bestow liberation upon human beings.

Verse 34

यस्य दर्शनमात्रेण सर्वपापैः प्रमुच्यते ॥ इन्द्रध्वजोच्छ्रयं यत्र पूर्वस्यां दिशि वै कृतम् ॥

By merely beholding it, one is freed from all sins. There, an Indra-banner (indradhvaja) was set up toward the eastern direction.

Verse 35

ततो हरो निवेद्याशु यात्राफलमनुत्तमम् ॥ चक्रतीर्थे नरः स्नात्वा पञ्चतीर्थाख्यकुण्डके ॥

Then Hara promptly proclaims the unsurpassed fruit of the pilgrimage: a person who bathes at Cakratīrtha and in the pond called Pañcatīrtha attains that sacred merit.

Verse 36

समाप्य तीर्थयात्रां च रात्रौ जागरणं तथा ॥ गोवर्धने च कर्तव्यं महापातकनाशनम् ॥

After completing the pilgrimage to the tīrthas, one should also keep an all-night vigil; and this is to be performed at Govardhana, for it is said to destroy great sins.

Verse 37

एकादश्यां तदा रात्रौ कृत्वा जागरणं शुभम् ॥ द्वादश्यामुषसि स्नात्वा पिण्डं निर्वाप्य शक्तितः ॥

Then, on the night of the eleventh lunar day, having performed an auspicious vigil, at dawn on the twelfth day—after bathing—one should offer a piṇḍa according to one’s capacity.

Verse 38

पितॄणां मुक्तिदं तेषां य एवṃ कुरुते नरः ॥ सर्वपापविनिर्मुक्तः परं ब्रह्माधिगच्छति ॥

Whoever acts in this manner grants liberation to those ancestors; and that person, freed from all sin, attains the supreme Brahman.

Verse 39

य एतच्छृणुयाद्भक्त्या तीर्थानुक्रमणं हरेः ॥ गोवर्धनस्य माहात्म्यं गङ्गास्नानफलं भवेत् ॥

Whoever hears with devotion this ordered account of Hari’s tīrthas—this greatness of Govardhana—obtains merit equal to bathing in the Gaṅgā.

Verse 40

एतत्ते कथितं भद्रे अन्नकूटपरिक्रमम् ॥ यथानुक्रमयोगेन तथाषाढेपि चोच्यते ॥

O noble lady, this Annakūṭa circumambulation has been explained to you; likewise it is taught for Āṣāḍha also, in the same sequential order.

Verse 41

स्नातस्तत्र तदा कृष्णो वृषं हत्वा महासुरम् ॥ वृषहत्यासमायुक्तः कृष्णश्चिन्तान्वितोऽभवत् ।

Having bathed there, Kṛṣṇa then slew the great asura Vṛṣa; and Kṛṣṇa, burdened with the taint of ‘bull-slaying,’ became filled with concern.

Verse 42

अथात्र मुञ्चते प्राणान्मम लोके स गच्छति ॥ अन्नकूटं ततः प्राप्य तस्य कुर्यात्प्रदक्षिणम् ॥

Now, if one gives up life here, one goes to my world. Then, having reached Annakūṭa, one should perform its pradakṣiṇā, the reverent circumambulation.

Verse 43

सर्वपापविनिर्मुक्तः प्रयाति भवनं हरेः ॥ कुण्डं चाप्सरसं नाम प्रसन्नसलिलाशयम् ॥

Freed from all wrongdoing, one proceeds to the abode of Hari; and there is also a pond named Āpsarasa, a reservoir of clear and tranquil waters.

Verse 44

यत्र स्नानाद्दर्शनाच्च वाजपेयफलं लभेत् ॥ महादेवं ततो दृष्ट्वा गत्वा ध्यात्वा फलं लभेत् ॥

There, by bathing and by beholding, one obtains the fruit of the Vājapeya rite. Then, having seen Mahādeva, and having gone and meditated, one attains the corresponding merit.

Verse 45

इन्द्रध्वजमिति ख्यातं तीर्थं चैवातिमुक्तिदम् ॥ तत्र स्नाता दिवं यान्ति ये मृतास्तेऽपुनर्भवाः ॥

It is renowned as “Indradhvaja,” a tīrtha—a sacred ford—bestowing exceptional liberation. Those who bathe there ascend to heaven; and those who die there are said not to return again to rebirth.