The appearance of Śrī Govardhana in this world and how He acquired the appellation of “Girirāja” is described in the Garga-saṁhitā (Vṛndāvana-khaṇḍa, chapter 2) of Śrī Gargācārya in the conversation between Nanda Mahārāja and his senior advisor, the gopa Sananda. Sananda spoke to Nanda Mahārāja giving reference to the conversation between Pāṇḍu and Bhīṣma.

Desiring to appear in this world to allay the earth’s burden of grave sins committed by the demoniac, Śrī Kṛṣṇa directed Rādhikā to appear in this world. However, Rādhārāṇī expressed Her unwillingness to go to a place where Vṛndāvana, Yamunā and Śrī Govardhana were not present. Śrī Kṛṣṇa then sent His own Transcendental Spiritual Realm of Vraja-dhāma, an area of 84 krośa or 252 kilometers (1 krośa is equal to 3 kilometers), to descend to India in this world. Vraja-dhāma is not a part of the material world consisting of earth, water, fire, air and sky. Govardhana appeared as the son of the mountain Droṇa in Śālmalī Island in western India. All the demigods were exceedingly delighted at the appearance of Govardhana and showered down flowers.

All the big mountains such as the Himālayas and Sumeru were happy to hear about Govardhana’s appearance. They came to pay their homage to Govardhana and to worship Him. In their prayers they said, “Since Govardhana is the holy place of pastimes of the Supreme Lord Śrī Kṛṣṇa in the Transcendental Sweet Realm of Goloka, He is the King of all mountains and the crown of Goloka. He is like an umbrella for Parabrahman Śrī Kṛṣṇa and Vṛndāvana is within His lap.” Since then, Govardhana has been renowned as “Girirāja.”

Pulastya Muni is one of the seven mind-born sons of Brahmā known as the Mānasa-Putra. Once upon a time, Pulastya Muni was traveling on pilgrimage and came to Śālmalī Island. There, he was astonished and charmed to see the extraordinary beauty of Govardhana mountain adorned with a variety of fruit and flower trees, pleasant sitting places, springs, radishes, soft grass, etc. When Pulastya Muni approached Droṇācala, he was worshipped by Droṇācala. Pulastya Muni said to Droṇa, “I live in Kāśī which has special significance due to the presence of the Ganges and Viśveśvara Mahādeva. Sinners go there to get salvation, but my desire is to perform penance there after installing Govardhana”. Although extremely worried due to his affection for the child, Droṇācala was fearful of being cursed by Pulastya Muni and directed the child to go to the holy land of Bhārata (India) with the Muni. Initially, Govardhana was 64 miles long, 40 miles wide and 16 miles high [The present length of Govardhana is approximately 7 miles]. The question arose as to how the Muni would carry the big mountain Govardhana. Pulastya Muni said that he could easily carry the mountain on the palm of his hand. Govardhana agreed to go with the Muni on the condition that if he put Him anywhere on the ground while going, Govardhana would remain there due to His great weight and would not move. Pulastya Muni accepted the condition and promised to carry the mountain to the destination without putting Him down on the land. The Muni then began to move slowly to his destination while carrying Govardhana on the palm of his right hand. But when the Muni reached Vraja-dhāma, Govardhana saw the Yamunā and Vṛndāvana and remembered the sweet pastimes of Kṛṣṇa. He wanted to remain there and therefore became very heavy. The Muni became very much distressed and, forgetting his promise, put the mountain down on the land. After finishing his daily evacuation, bath and sandhyā-pūjā (silent recitation of prayers), Pulastya Muni returned to the place and asked Govardhana to sit on the palm of his hand. Govardhana, however, expressed His reluctance at moving. Pulastya Muni tried his best to lift the mountain but was unable to move Him. He became enraged and cursed Govardhana that He would diminish in size everyday according to the measure of one sesame seed.

The present diminished Govardhana is about 7 miles long. As long as Govardhana exists, the current black age of Kali-yuga will not be able to show its paramount power. But after thousands of years when Govardhana and the Yamunā have disappeared, Kali will be vehemently strong and all living beings will be oppressed and tortured to the extreme. The plight of human beings will then be precarious.

Govardhana-Dharan-Līlā (The lifting of Govardhana)

The Original Supreme Lord Śrī Kṛṣṇa Himself has revealed the ontological aspects and glories of Śrī Govardhana. It has been especially narrated in the most ancient history and civilization of India mentioned in the Ṛg Veda that Indra, the presiding deity of the clouds, was worshipped on the Earth so that crops could be grown and reanimated by rainfall. We hear from the Śrīmad-Bhāgavatam that according to human tradition and custom, annual worship of Indra was introduced in Vraja-dhāma so that there could be cultivation of land and protection of the cows. That was the only means of livelihood for the residents of Vraja-dhāma.

Śrī Kṛṣṇa saw that His father Nanda Mahārāja and other milkmen had collected many articles for the Indrayāg (oblation ceremony for the worship of Indra). Śrī Kṛṣṇa asked His father about the utility of performing such a function. Nanda Mahārāja said that if Indra, the presiding deity of the clouds was propitiated, there would be rainfall at the appropriate time. Thereby, paddy crops and grasses would be grown and that would be helpful for their livelihood and for the sustenance of the cows. Nanda Mahārāja again said, “If we neglect to perform our hereditary custom and duty, we will never get eternal welfare.” After hearing this from His father and other milkmen, in order to infuriate Indra, Śrī Kṛṣṇa made the Vrajavāsīs (residents of Vraja) understand the futility of the worship of Indra and convinced them of the efficacy of worshipping Govardhana: “Indra is a demigod without any hold over the fruits of actions. He cannot award bad fruit for a good action and good fruit for a bad action. Birth and death, happiness and affliction are due to the actions of the individual souls. Even worldly actions are the cause of enmity, friendship and indifference. Indra cannot undo the fruits of actions. Although cultivation, trade, protection of cows and money-lending are the livelihood of the vaiśyas (trader class of society), the Vrajavāsīs have only accepted protection of the cows as their principal means of livelihood. The residents of Vraja-dhāma live in the forests and mountains; therefore, cities, crowded human habitation and houses are not good for them. Therefore, they should start an oblation function for the worship of the cows, brāhmaṇas and mountains. Just as an unchaste lady who leaves her husband cannot get actual welfare by serving another person, similarly, the Vrajavāsīs cannot get actual welfare by serving others, leaving the service of Girirāja Govardhana Who is their actual shelter.” Kṛṣṇa advised the milkmen of Vraja-dhāma to worship Girirāja Govardhana with all the articles collected for the Indrayāg. He also advised them to bring milk, yoghurt and other milk products to cook different preparations of food, viz. Pāyasa (preparation of milk, rice and sugar), Mudgasūpa (soup prepared from a kind of pigeon pea or pulse), Piṣṭaka and Śaṣkulī (sweet preparations made of rice, coconut, sugar and milk). Kṛṣṇa also directed them in the method of worship of Girirāja Govardhana: “It should be done by the ceremony of giving away cows and offering honorarium to the Vedic brāhmaṇas who will perform the oblation. Brāhmaṇas should be served with good preparations of food. After that, all others, including the Caṇḍālas (lowest caste), fallen persons and dogs should be served with appropriate offerings. Cows should be served with fresh grass. After Govardhana-pūjā, everyone should be adorned with ornaments, good dresses and anointments and should sit down to honour prasāda. Lastly, everyone should circumambulate Govardhana mountain with the cows, brāhmaṇas and the Fire-god.” Being enchanted and subdued by his deep parental affection, Nanda Mahārāja worshipped Girirāja Govardhana and all the brāhmaṇas properly with all the articles collected for the Indrayāg, as per the desire of his beloved son Śrī Kṛṣṇa. After that, while serving the cows with grass and straw, Nanda Mahārāja performed parikramā of Govardhana with all the gopas and gopīs, with the cows leading in front. All the gopas were adorned with beautiful ornaments and the gopīs sitting on the bullock-carts performed Govardhana parikramā while constantly singing the glories of Kṛṣṇa. To proclaim to the Vrajavāsīs that Girirāja Govardhana is non-different from Kṛṣṇa, Śrī Kṛṣṇa repeatedly and loudly uttered the words, “I am the mountain Govardhana,” and began to eat all the offerings given to Govardhana by extending thousand of hands. In another Form of Gopāla, the son of Nanda Mahārāja, Kṛṣṇa made obeisances to His own manifested Form of Govardhana. Śrī Kṛṣṇa Himself introduced the practice of making prostrated obeisances to Govardhana as well as the circumambulation of Govardhana. Those who disregard Govardhana will be killed by Him in the form of serpents, etc.

Devarāja Indra, the emperor of the demigods, became furious at the Vrajavāsīs for stopping the Indrayāg. Indra oppressed the Vrajavāsīs by incessant heavy rainfall and a strong hailstorm-like cataclysm. All the Vrajavāsīs were severely distressed and took shelter of Śrī Kṛṣṇa. Śrī Kṛṣṇa then protected them by lifting Govardhana with His left hand. Later on, Devarāja Indra could understand his mistake and came to Kṛṣṇa with the Surabhi cow. He worshipped Kṛṣṇa and prayed to Him to forgive his offence. Girirāja Govardhana is identical with Kṛṣṇa and He is also the foremost servitor of Kṛṣṇa.

Śrīla Raghunātha Dāsa Gosvāmī prays to Girirāja Govardhana as follows:

giri-nṛpa! haridāsa-śreṇi-varyeti-nāmā
mṛtam idam uditaṁ śrī-rādhikā-vaktra-candrāt
vraja-nava-tilakatve kḷpta! vedaiḥ sphutaṁ me
nija-nikaṭa-nivāsaṁ dehi govardhana tvam
(Śrī Govardhana-vāsa-prārthanā-daśakam, verse 8)

“O Girirāja Govardhana, when your nectarean name was uttered from the lotus lips of Śrīmatī Rādhikā in Śrīmad-Bhāgavatam (10.21.18), ‘Hantāyam adrir abalā hari-dāsa-varyaḥ,’ i.e. ‘O simple-hearted innocent gopīs, this mountain is foremost amongst all the servitors of Śrī Hari,’ then you were consecrated by all the Vedas as the new beautiful tilaka (sandalpaste mark) of Vraja-dhāma. I therefore pray to you to bestow me a dwelling place in your vicinity.”

The Supreme Lord Śrī Kṛṣṇa stopped the worship of the demigods and introduced the worship of Govardhana, i.e. He introduced the service of Kṛṣṇa and Kṛṣṇa-bhaktas. One meaning of Govardhana is to enhance the sense-organs, so Govardhana-pūjā signifies the enhancement of the transcendental eternal spiritual sense-organs of Kṛṣṇa and Kṛṣṇa-bhaktas.

Since heaps of various items of cooked vegetable dishes were offered to Girirāja Govardhana in Govardhana-pūjā, this festival is also well-known as the Annakūṭa Festival. Śrī Govardhana-dhāri Gopāla was originally installed by Vajra (the great-grandson of Kṛṣṇa and son of Aniruddha). Due to Śrīla Mādhavendra Puripāda’s extraordinary pure devotion, Govardhana-dhāri Gopāla reappeared in Govardhana near the bank of Govinda-kuṇḍa. Mādhavendra Puripāda performed the Annakūṭa Festival in Kali-yuga. This topic is narrated in detail in the Caitanya-Caritāmṛta (Madhya-līlā, chap. 4).