The Tentacles of AI … by Kamlesh Tripathi

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The Tentacles of AI

Kamlesh Tripathi

    Though AI is a very recent invention, the apprehensions it raises are age-old. For aeons, myths, epics, and the great works of literature have asked the same question: Does knowledge always accompany wisdom? Can human beings control the power centres that they create? What happens when human ambition becomes greater than morality?

    In the Bhagavad Gita, Lord God Krishna exhorts Arjuna to do his duty without worrying about the results. In the same way, AI works without desire or personal ambition. It performs tasks and processes information, but has no emotions, ego, or personal goals. The evergreen lesson of the Gita reminds us that power should always be guided by responsibility and moral values.

    Mythology offers many such lessons. In the story of Bhasmasura, Lord Shiva grants a boon that allows Bhasmasura to burn anyone to ashes by just touching their head. Instead of using this power wisely, Bhasmasura becomes arrogant and even tries to use it against Shiva himself. In the end, he destroys himself. The story shows that power without wisdom can lead to disaster. AI can be beneficial or harmful depending on how it is used.

    The story of Ravana teaches a similar lesson. Ravana was highly intelligent, powerful, and devoted, but his pride and arrogance led to his downfall. His abilities did not make him evil; rather, they magnified the flaws already present within him. AI can also magnify human fancies. If people use it with good intentions, it can help society. If they use it carelessly or selfishly, it can create disasters.

    The same concern is there in the literature. In the epic poem Beowulf, the hero defeats monster Grendel not because he is strong but because he uses his strength for a noble purpose. This teaches us that power alone is not enough. It must be guided by wisdom and good intentions. AI is also a powerful tool, but its potency depends on how human beings choose to use it.

    In Mary Shelley’s Frankenstein, Victor Frankenstein creates a life but refuses to take responsibility. The creature is not born evil. It becomes dangerous because it is abandoned and neglected. The novel teaches that creators must accept responsibility for what they create. This lesson is especially relevant today because AI systems are also created by humans and reflect human decisions, values, and mistakes.

    In Goethe’s Faust, the main character seeks unlimited knowledge and power. His desire becomes so strong that he crosses moral boundaries. The story warns that the pursuit of knowledge without ethical values can be disastrous. AI gives humanity access to enormous amounts of knowledge and information, but knowledge alone does not guarantee wisdom.

    Modern classics continue with these warnings. George Orwell’s 1984 describes a society where surveillance and control limit individual freedom. Today, some people fear that AI could be used in similar ways through data collection and monitoring. Aldous Huxley’s Brave New World presents a society where people are controlled through comfort, pleasure, and technology. It reminds us that efficiency and convenience should never replace human freedom and individuality.

    William Shakespeare’s The Tempest offers another important example. Prospero uses his magical powers to control people and events around him. His power is not good or bad by itself; its value depends on how he uses it. AI is similar. It is a powerful tool, and its impact depends largely on the intentions of those who control it.

    People have often feared new technologies. The famous American composer John Philip Sousa worried that recorded music would stop people from singing. Yet music became more popular than ever. Similarly, computers can now play chess better than the world’s best human players, but people still enjoy playing chess because it is a creative and enjoyable activity.

    Today, AI creates both excitement and concern. Some people believe it will solve major problems and improve life, including cancer detection and treatment, while others fear it may take away jobs or create new risks. The truth is likely to be somewhere between these two extremes. AI will certainly change many aspects of society, but its full impact is still difficult to predict. AI will also clash with plagiarism.

    Therefore, the real similarity between AI, mythology, and literary classics lies in their exploration of human nature. All of them remind us that power, knowledge, and innovation must be balanced by wisdom, responsibility, and ethical values. The greatest danger is not the technology itself but the possibility that human ambition may outpace human virtue. The future of AI will depend not only on how intelligent machines become, but also on how wisely human beings choose to use them.

Written and posted by Kamlesh Tripathi

Author, Poet, & Columnist

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https://kamleshsujata.wordpress.com

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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:

NAME OF ACCOUNT: SHRAVAN CHARITY MISSION

Account no: 680510110004635 (BANK OF INDIA)

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The Fairy-tale connection between the Barog Tunnel, Himachal Pradesh, and Five Go Off to Camp by Enid Blyton… by Kamlesh Tripathi

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Barog Tunnel

The Fairy-tale connection between the Barog Tunnel, Himachal Pradesh, and Five Go Off to Camp by Enid Blyton

    Recently, I had an opportunity to visit the Barog Tunnel in the Solan district of Himachal Pradesh. As I walked through the area, I was reminded of Five Go Off to Camp, the famous adventure novel by Enid Blyton. While the comparison is not exact, the atmosphere of the place instantly brought back memories of the Famous Five’s mysterious ghost train adventure. Quite coincidentally, there were five of us on the trip, our own “unfamous five.”

    Our driver dropped us on the highway above the station, and we had to make a steep descent on foot to reach Barog Railway Station. With every step downhill, I felt myself travelling back in time to my childhood, when I had first read Blyton’s novel.

    A major part of Five Go Off to Camp revolves around the mystery of a “ghost train” that is said to appear at night and disappear into the hills. The Famous Five initially dismiss the stories as mere superstition, but they eventually discover that the ghost train is linked to a network of abandoned tunnels and a criminal operation. Blyton’s vivid descriptions of the train moving silently through the darkness, the strange lights, and the underground passages make it one of the most atmospheric mysteries in the Famous Five series. The Barog Tunnel, however, bears no direct resemblance to the novel. The tunnel was completed in 1903, whereas the book was first published in 1948.

    The Barog Tunnel, officially known as Tunnel No. 33, is one of India’s most remarkable engineering landmarks. Situated near Barog on the Kalka–Shimla railway line, it is the longest tunnel on this famous mountain railway. Apart from being an engineering marvel, it is also associated with one of India’s best-known railway legends.

    During the late nineteenth century, the British government decided to construct a railway linking Kalka with Shimla, then the summer capital of British India. The line had to pass through the steep and rugged Shivalik Hills, presenting enormous engineering challenges. The route required more than a hundred tunnels, hundreds of bridges, and numerous sharp curves. Construction began in 1900 and demanded exceptional engineering skill and perseverance.

    A British railway engineer, popularly known as Colonel Barog, was entrusted with constructing one of the longest tunnels on the route. To save time, he adopted a standard engineering method by excavating tunnels simultaneously from both ends of the mountain, expecting the two sections to meet precisely in the middle.

    This technique required extremely accurate calculations. Unfortunately, an error occurred during the survey or alignment. As the excavation progressed, it became evident that the two ends would not meet correctly. The mistake meant that a substantial amount of work would have to be abandoned.

    The failed alignment embarrassed the British administration. According to the popular account, Colonel Barog was officially reprimanded and fined one rupee, a symbolic rather than a financial punishment. However, for an engineer of his standing, the public humiliation proved deeply distressing.

    Unable to bear the disgrace, he reportedly walked into the surrounding hills with his dog and took his own life by shooting himself. He was buried near the unfinished tunnel. Over time, the nearby settlement and railway station came to be known as Barog in his memory.

    Modern historians, however, have questioned several aspects of this well-known story.

    Research based on British engineering journals and newspapers from the early twentieth century suggests that the legend may have been embellished over time. Contemporary records describe difficult geological conditions, underground springs, and slow construction progress, but they do not clearly mention a disastrous surveying error or a major delay caused by incorrect alignment. Even more interestingly, historical documents indicate that the name “Barog” was already in use for the locality before the tunnel was completed, suggesting that the town may not have been named after the engineer. Thus, while the tragedy of Colonel Barog has become an enduring part of local folklore, some details remain historically uncertain.

    Following the failure, the project continued under the supervision of Chief Engineer H. S. Harrington. Local tradition holds that a village guide named Baba Bhalku helped the engineers identify the correct alignment through the mountains. Whether through remarkable local knowledge or extraordinary intuition, Baba Bhalku became closely associated with the successful completion of the railway. His contribution continues to be honoured today, and the railway museum in Shimla bears his name.

    A new alignment was selected, and work resumed. The present Tunnel No. 33 was completed in 1903. It measures 1,143.61 metres (3,752 feet), making it the longest tunnel on the Kalka–Shimla Railway. Trains take approximately two and a half to three minutes to pass through it. In 2008, the railway was designated a UNESCO World Heritage Site as part of the Mountain Railways of India.

    No account of Barog is complete without mentioning its famous ghost legend. Local residents believe that Colonel Barog’s spirit still wanders near the abandoned tunnel. Some visitors claim to have heard footsteps or whispers, while others report seeing a solitary figure dressed in old-fashioned clothes. Interestingly, many describe the ghost as friendly rather than frightening.

    There is, however, no scientific evidence to support these paranormal claims. The tunnel’s haunted reputation survives largely through folklore, travel stories, and popular media rather than verified historical or scientific evidence.

    The old abandoned tunnel, where the original excavation is said to have failed, still exists in the nearby forest. It has become a popular destination for trekkers, photographers, and history enthusiasts interested in the legend surrounding Colonel Barog.

    Today, Barog is a peaceful hill station surrounded by pine and oak forests. The toy train continues to stop at Barog station, and travellers enjoy the dramatic experience of emerging from the long tunnel into the beautiful valley beyond. The station was once well known for serving leisurely lunches to British officials travelling between Kalka and Shimla.

   The story of the Barog Tunnel remains memorable because it brings together several compelling themes: human ambition and engineering excellence, the consequences of a single mistake, the pressures of professional honour, the importance of local knowledge represented by Baba Bhalku, and the fascinating blend of history with folklore and ghost stories.

    Whether every detail of Colonel Barog’s life is historically accurate or partly legendary, the Barog Tunnel remains one of India’s most remarkable railway monuments. It stands not only as an outstanding engineering achievement but also as a reminder that history often becomes richer when facts and folklore travel together.

Written and posted by Kamlesh Tripathi

Author, Poet, & Columnist

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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:

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THIRTEEN VIRTUES OF AMERICAN POLYMATH BENJAMIN FRANKLIN by Kamlesh Tripathi

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    Benjamin Franklin was an American polymath: a writer, scientist, inventor, statesman, diplomat, printer, publisher and political philosopher. Among the most influential intellectuals of his time, Franklin was one of the Founding Fathers of the United States; a drafter and signer of the Declaration of Independence; and the first postmaster general.

    In The Autobiography of Benjamin Franklin, we find a list of thirteen virtues that Franklin thought were necessary or desirable to conduct a person’s day-to-day life. Virtues are character traits considered morally good and valued for their ability to promote individual and societal well-being. These names of virtues, with their precepts, were:

1. Temperance: ‘Eat not to dullness; drink not to elevation’—practice moderation in food and drink. Avoid excess and practice moderation.

2. Silence: ‘Speak not but what may benefit others or yourself; avoid trifling conversation’—speak only when your words are useful, truthful, or helpful. Avoid gossip and unnecessary talk.

3. Order: ‘Let your things have their places; let each part of your business have its time’—keep your belongings, work, and daily activities organised and well-planned.

5. Frugality: ‘Make no expense but to do good to others or yourself; i.e., waste nothing’—spend money wisely. Avoid waste and use resources only for beneficial purposes.

6. Industry: ‘Lose no time; be always employed in something useful; cut off all unnecessary actions’—work hard and use your time productively. Avoid laziness and unnecessary activities.

7. Sincerity: ‘Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly’—be honest and truthful. Do not deceive others in words or actions.

8. Justice: ‘Wrong none by doing injuries, or omitting the benefits that are your duty’—treat everyone fairly. Do not harm others and help when it is your duty.

10. Cleanliness: ‘Tolerate no uncleanliness in body, clothes, or habitation’—keep your body, clothes, home, and surroundings neat and clean.

11. Tranquillity: ‘Be not disturbed at trifles, or at accidents common or unavoidable’—stay calm and peaceful. Do not let small problems or unavoidable events upset you.

12. Chastity: ‘Rarely use venery but for health or offspring, never to dullness, weakness, or the injury of your own or another’s peace or reputation’—exercise self-control over physical desires and maintain respect for yourself and others.

13. Humility: ‘Imitate Jesus and Socrates’—be modest and willing to learn from others. Do not be arrogant or boastful.

    Benjamin wrote in his autobiography: ‘Together, these virtues form a practical guide for self-improvement, helping a person develop discipline, good character, wisdom, and harmonious relationships with others.     Knowing virtues is like having a map; adopting them is actually taking the journey.   I intend to acquire the habitude of all these virtues. I judged it would be well not to distract my attention by attempting the whole at once, but to fix one at a time; and, when I became the master of that, I proceed to another, and so on, till I should have gone through all the thirteen; and, the previous acquisition of some might facilitate the acquisition of certain others, I arranged them with that view, as they stand above.’

    Franklin’s thirteen virtues are not merely moral principles. They are qualities that literature repeatedly explores through its characters and plots. Heroes often embody virtues such as sincerity, industry, justice, and humility, while tragedies frequently arise from their absence. Thus, Franklin’s code of self-improvement and the lessons of great literature share a common goal: the development of wisdom, character, and a meaningful life. There are many examples of his virtues in literature and mythology.

Written and posted by Kamlesh Tripathi

Author, Poet, & Columnist

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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:

NAME OF ACCOUNT: SHRAVAN CHARITY MISSION

Account no: 680510110004635 (BANK OF INDIA)

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AESOP’S FABLES: The Monkey and the Cat

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AESOP’S FABLES


The Monkey and the Cat


A cat and a monkey were great friends and lived as pets in a house. One day, they were sitting by the fire, watching chestnuts roasting and enjoying the warmth. “I would get them,” said the cunning monkey, “but you are much more skillful than I am, cat. Pull the chestnuts out and I’ll divide them between us.” The cat was happy to be praised; she stretched out her paw and tried several times, each time singed her paw severely. When she pulled the chestnuts out of the fire, the monkey ate them up quickly. Soon, their master came in. The cat and the monkey scampered away. The cat had a burnt paw without any chestnuts. From that day, she only ate mice and gave up the monkey’s friendship.
MORAL OF THE STORY: THE FLATTERER SEEKS BENEFIT AT YOUR EXPENSE.

SHORT STORY: RETURN OF SANGEETA

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SHORT STORY: RETURN OF SANGEETA

Kamlesh Tripathi

    The final thumak of Sangeeta’s thumri faded into silence. The auditorium erupted in applause. The audience rose from their seats in a standing ovation as the curtains descended. It was Sangeeta’s maiden performance in Lucknow after a decade. The next day, she was flying back to Mumbai. As she stood backstage, she drifted into a reverie.

    Lucknow was her hometown. It was here that she had received her classical training in the Lucknow Gharana and later graduated from the Bhatkhande Sangeet Vidyapeeth. Some of her fondest childhood memories were woven around the serene banks of the River Gomti. Her father was a modest trader, and among her many school friends, three shared her passion for classical music—Amrit, Shalini, and Firdaus.

    Of the four, Sangeeta was the most gifted, with Shalini closely behind. Her ghazals and thumris won admiration wherever she performed. After graduating, life took the friends in different directions. Amrit and Firdaus married and settled into family life. Shalini married into an influential family in Lucknow but continued to pursue music.

    Sangeeta, too, flourished. As her popularity grew, she gradually emerged as a rival to Shalini. Soon, both singers were receiving invitations to perform at classical concerts. Since Lucknow was still a relatively small city, news of their achievements spread rapidly through its cultural circles.

    Shalini was unhappy with this development. She didn’t want Sangeeta to rise alongside her. Jealousy had taken root in her heart.

    One day, Sangeeta received invitations to perform for All India Radio and later for Doordarshan. She was thrilled, and her parents were immensely proud. But her success did not sit well with Shalini. Using her influence, she managed to have Sangeeta removed from both opportunities and secured her own place instead.

    The incident tarnished Sangeeta’s reputation in Lucknow. She felt humiliated and isolated. Though Shalini denied any involvement, rumours spread through the city, and the two singers stopped speaking to each other. The melody queens of Lucknow had drifted apart.

    Over time, Shalini’s influence in the city’s music circles grew stronger. Organisers hesitated to invite Sangeeta to their programmes. With only limited opportunities available, Shalini received most of the invitations while Sangeeta was ignored.

    Desperate to restore peace, Sangeeta tried to meet Shalini. She was even willing to apologise for any unintended offence and play second fiddle if necessary. But Shalini refused to even meet her.

    The doors of the music world had effectively closed on Sangeeta in Lucknow. People whispered that her only fault was being more talented than Shalini. Gradually, friends advised her to seek opportunities elsewhere. Finally, she made the difficult decision to leave Lucknow and boarded a train to Mumbai.

    The sprawling metropolis was an ocean of talent where she would encounter many Shalinis. Yet there was one crucial difference: nobody there bore personal ill will toward her. She was an unknown face, judged not by local politics but by her ability. Mumbai offered a more professional environment where talent mattered more than personal influence.

    Through perseverance, hard work, and talent, Sangeeta eventually received her first break. After years of struggle, she finally found her place.

    Today, she had returned to Lucknow as a celebrated singing sensation.

    As she emerged from the theatre after her performance, she was greeted by a sea of admirers. Amid the crowd stood Shalini, withdrawn and remorseful.

    Though the crowd pulled her in another direction, Sangeeta gently broke away and walked towards her former friend. Without hesitation, she embraced Shalini.

    Overcome with emotion, Shalini apologised for her past actions. As an act of repentance, she confessed that she had stopped performing altogether.

    Soon, Amrit and Firdaus also appeared. For Sangeeta, it was a moment of profound joy. She was witnessing the kinder and more compassionate face of her hometown. The next day, she returned to Mumbai.

    About a week later, there was a knock on Shalini’s door. An elderly gentleman stood outside.

    “My name is Raunaq,” he said politely. “May I speak with you for a while?”

    “Certainly,” replied Shalini. “What is it about?”

    “We are organising a musical concert, Sangeet Sandhya, next month in Lucknow. Madam Sangeeta has agreed to grace the occasion, but only on one condition, that you sing a duet with her. The concert is being held for the welfare of underprivileged children.”

    “Me?” Shalini exclaimed. “But I no longer perform on stage.”  Raunaq handed her a sealed note. It read:

    “Dear Shalini,

    By the time you receive this note, I shall be touring Europe for performances. I will return a week before the programme. I would be delighted if you could sing a duet with me. That is my only condition for participating in Sangeet Sandhya.

Please do not refuse. As a true friend, I feel it is my responsibility to bring you back to the stage. Let us leave the past behind. I am aware of your financial difficulties, and returning to music will help you regain both confidence and stability. Raunaq will explain the rest.

With affection,

Sangeeta.”

       In the weeks that followed, banners announcing Sangeet Sandhya appeared across the city, carrying photographs of both Sangeeta and Shalini.  The concert was a grand success.

    For the audience, it was a memorable musical evening. For Sangeeta and Shalini, it was the beginning of a renewed friendship.

    After Sangeeta returned to Mumbai, Shalini slowly found her way back to music. It was Sangeeta who had rekindled her lost passion. Two months later, while watching the evening news, Shalini froze at the headline: “Celebrated singer Sangeeta passed away in Mumbai after battling a terminal illness.” The dinner plate slipped from her hands.

    In an instant, everything made sense. Sangeeta’s insistence on the duet, her warmth, her forgiveness, and her silence after returning to Mumbai. With tears in her eyes, Shalini realised that even while facing death, Sangeeta had chosen to heal a broken friendship and restore another singer’s life.

    Six months later, Lucknow organised “Sangeet Bhari Shaam” to honour its beloved daughter. As the driving force behind the event, Shalini stood before Sangeeta’s garlanded portrait and whispered,

“You never really left us, Sangeeta. You returned through your music, your kindness, and your forgiveness.”

And as the hall echoed with her melodies, it seemed that Sangeeta had come home once again.

Posted by Kamlesh Tripathi

Author, Poet, & Columnist

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https://kamleshsujata.wordpress.com

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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:

NAME OF ACCOUNT: SHRAVAN CHARITY MISSION

Account no: 680510110004635 (BANK OF INDIA)

IFSC code: BKID0006805

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Poem: The Comeback Trail by Kamlesh Tripathi

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Poem: The Comeback Trail

Kamlesh Tripathi

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I’ve walked across cities
that didn’t remember my name.
I stood beneath the skies
that looked the same.

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I’ve loved the light,
I’ve cursed the rain.
I’ve welcomed joy,
I’ve carried pain.

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I’ve met the kind,
I’ve met the cruel.
Life teaches softly,
Then breaks its own rule.

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Some mornings bloom
like fields in spring.
Some nights arrive
without a thing.

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Life has its swagger,
Even in disguise.
It stumbles, it dances,
It falls, it flies.

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The roads keep bending,
The seasons depart.
Time redraws maps
Inside the heart.

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What glittered like gold
turned into dust.
What shattered my faith
Rebuilt my trust.

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I’ve watched endings
wear victory’s face.
I’ve seen silence
outlast the race.

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Yet through every chapter,
One truth stays unsaid.
Not every story
Is ever truly dead.

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Because somewhere beyond
the ache and the fall,
a soul finds its footing,
and answers the call.

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The rarest miracle
Isn’t fortune or fame.
It’s watching hope return…

And hearing life whisper,
“Welcome back to the game.”

**

Written and posted by Kamlesh Tripathi

Author, Poet, & Columnist

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https://kamleshsujata.wordpress.com

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Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:

NAME OF ACCOUNT: SHRAVAN CHARITY MISSION

Account no: 680510110004635 (BANK OF INDIA)

IFSC code: BKID0006805

***

THE PLACES OF KRISHNA’S PASTIMES SURROUNDING GOVARDHAN

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THE PLACES OF KRISHNA’S PASTIMES SURROUNDING GOVARDHAN

Kamlesh Tripathi

    Krishna had performed his pastimes in many places surrounding Govardhan Parvat (Hill). Noted personage Sri Raghava took Srinivasa and Narottama (icons of the Gaudiya Vaishnava tradition) to see places near Govardhan where young Krishna performed his pastimes, and he described it to them one by one. It commences with Kusum-Sarovar, a famous pastime spot of Radha & Krishna. Followed by Narad-Kund, where Narad Muni fulfilled his desires by performing tapasya.

        At Ratna-simhasana, Radha is depicted sitting on a throne. Even the incident behind Krishna’s killing of the demon Sankhachuda took place here.

    Pali is a beautiful garden in which Palita-Yuthesvari (Queen Gopi) used to stay. Sri Krishna enjoyed himself with his friends in the holy place called Ata-grama. In a place called Indra-dhvaja-bedi, Nandaraja used to worship Indra. It was here that Sri Krishna would tend his cows and call each one by the melody of his flute.

    Papamochan, also known as Sankarsana-kund, is famous for its sanctity. By bathing here, a person will be freed from all vices.

    In the Parasauli-gram, Radha & Krishna enacted their Rasa-Yatra in the Vasant season. At Chandra-Sarovar, Lord Krishna took rest in his rasa-dress. In the beautiful Gandharva-kund, the Gandharvas were overwhelmed by Krishna’s beautiful songs.

    The devotional hymn from Stavavali and Goverdhan-asraya-dasaka describes how Radha danced with Krishna in the Rasa-sthali.

    In the village of Paitha, when Krishna once hid from the gopis, they all began looking for him. Soon, Krishna appeared before the gopis in his Chaturbhuja (four hands) form. But when Radha arrived, his two hands merged back into his body, signifying that Radha and Krishna were one.

    Pleasant pastimes also happened in Gauri-tirtha. The place within Gauri-tirtha is called Nipa-kund, because it is surrounded by beautiful nipa, or kadamb, trees.

     The next village, Aniyora, is situated on the Govardhan Hill (Giriraj). It is famously known as the site of the original Annakuta festival, where Lord Krishna lifted the Govardhan hill to protect the villagers and ate their offerings, demanding more by saying “Aniyora!”  

    The sacred place called Govinda-kund has many milestones to it. It is located near Aniyora village, and it was only here that God Indra bathed Lord Krishna with Ganges water and milk to seek Krishna’s forgiveness.

         Vraja-Vilasa-stava (A collection of prayers) says, Indra took hold of the lotus feet of Lord Krishna, in the company of a surabhi cow, and performed his coronation by bathing him with the waters of the Ganges River.

    The sacred lake Dana-Nivartana-kund is also located here on the right side of the Govardhana Hill parikrama path. Dana-nivartana-kunda is named after the dana-keli playful pastime, which Krishna enjoyed. It relates to the collection of taxes from Gopis. Vaishnava ascetic Madhavendra Puri stayed here under a tree, and Gopala gave darshan to him on the pretext of bringing him milk. At the end of Govardhan is the Apsara-kund. People who take a bath here are considered very lucky. There are the old palasa trees here. This secluded place is called Syama-dhaka.

    The footprint of the divine white elephant Airavata, belonging to Lord Indra, can be seen on the sacred rocks of Govardhan Parvat. After his defeat, Indra described the glories of Lord Krishna’s mercy from here.

    The Surabhi Kund is a highly revered, ancient sacred water tank and pilgrimage site situated on the Govardhan Parikrama Marg. Established by Maharaja Vajranabh (Lord Krishna’s great-grandson), it is the spot where the Surabhi cow (Kamadhenu) fed Krishna milk to appease his anger.

    Rudra-kund is another beautiful and secluded forest where Mahadeva sat in meditation. Legend has it that it was formed by the tears of Lord Shiva, who was so overwhelmed while meditating on Lord Krishna’s pastimes that he wept profusely.

    Kadam-Khandi is a sacred, secluded forest grove located in Kamyavan, Rajasthan, in the Braj region. It is a revered place for meditation and is closely associated with the pastimes of Lord Krishna and Radha. In Dana-ghati, Lord Krishna took a share of the milk products from Radha while his friends blocked her way.

        Brahma-kund is also situated in Govardhan. It is described in the Mathura-khand. After bathing here, Brahma satisfied Lord Hari. Indra and the other planetary rulers created other lakes nearby.

    On the eastern side is Indra-tirtha, on the south is Yama-tirtha, on the west is Varuna-tirtha, and on the north is Kuvera-tirtha. Krishna enjoyed his pastimes in these locations.

    In Manasa-ganga, Krishna enjoyed his ecstatic boat pastimes. Vraja-Vilasa-stava gives a pristine description of Manasa-ganga, which lies on the side of the Govardhan Parvat. The waves of the river splash against the splendid rocks, lining its shores.

    Situated 26 kilometres west of Mathura. The mere sight of Govardhan Hill and its circumambulation rids one of his material miseries. Govardhan Hill gives unlimited pleasure to Lord Krishna, who lifted the hill with his left hand to curb the pride of Indra and protect the Braj-vasis.

    The Adi-varaha Purana says, ‘Two yojanas (sixteen miles) west of Mathura is the rare teertha named Govardhan. A person who circumambulates this place, named Annakuta-tirtha, does not return to this world. After bathing in Manasa-ganga and seeking darshan of the Deity of Harideva on the Govardhan Hill, and circumambulating Annakuta-tirtha, no heart can remain unhappy. To protect the cows distressed by Indra’s torrential rains, I lifted the Govardhana Hill.’

    The Skanda Purana, Mathura-khand, says that Govardhana Hill is an incarnation of the Supreme God. When the Lord lifted the hill, all the people of Braj were saved from Indra’s torrential rains. Lord Vishnu stays eternally on Govardhan. Brahma, Siva, and Laksmi also reside there. There is no doubt about this.

Written and posted by Kamlesh Tripathi

Author, Poet, & Columnist

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https://kamleshsujata.wordpress.com

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