Vaishnavism, Shaivism and Minor Religious Systems v2.c13.53.3

v2.c13.53.3

But from the wording of the inscription in which Viṭṭhala and Pāṇḍuraṅgapura are mentioned independently it would appear as if Viṭṭhal had no connection with the name and that it was given to the city on account of its containing a Śiva temple. But when Viṭhobā's importance increased in later times so vastly that Śiva was thrown entirely into the shade, Pāṇḍuraṅga became identical with Viṭṭhala. The name Pauṇḍarīka occuring in the first inscription seems to owe its origin to a man named Puṇḍarīka, the popular legend about whom is to the following effect. The region about Paṇḍharpur was, it is said, a forest of the name of Diṇḍiravana. There lived a man of the name of Puṇḍalīka, who spent all his time in the service of his aged parents, and the god Kṛṣṇa was pleased with his devotion to them. In the meantime, while Kṛṣṇa was living at Dvārakā, he remembered Rādhā, who was the object of his fervent love while he was in Gokula. Rādhā, who had after Kṛṣṇa's leaving Gokula betaken herself to a residence in the Himālaya mountain for the practice of austerities in consequence of her separation from Kṛṣṇa, came to know of this through her innate cognitive power and came at once to Dvārakā and sat on the lap of Kṛṣṇa. Some time after, Rukmiṇī, the wedded wife of Kṛṣṇa, came to the place, and Rādhā did not rise up to honour her as every other woman in similar circumstances did at her approach.