সমস্নেহা বিষমস্নেহা, না করিহ দুই লেহা,
কহি মাত্র অধিক স্নেহাগণ ।
নিরন্তর থাকে সঙ্গে, কৃষ্ণকথা লীলারঙ্গে,
নর্মসখী এই সব জন ॥ ৫১ ॥
sama-snehā biṣama-snehā, nā kariha dui lehā,
kahi mātra adhika snehā-gaṇa |
nirantara thāke saṅge, kṛṣṇa-kathā līlā-raṅge,
narma-sakhī ei saba jana || 51 ||
Do not become attached to those who have equal affection for Śrī Rādhā and Śrī Kṛṣṇa, or to those who have more affection for Śrī Kṛṣṇa than Śrī Rādhā. I shall speak only of those who have more affection for Śrī Rādhā. They remain with her continuously, always talking about Śrī Kṛṣṇa and joking about their pastimes. These are the narma-sakhīs.
Allegiance to the Adhika-Snehā Gopīs
Sudhā-Kaṇikā-Vyākhyā: After confirming the Gauḍīya Vaiṣṇavas’ allegiance to the mañjarīs, who are adhika-snehā, meaning they have more affection for Śrī Rādhā, Śrīla Ṭhākura Mahāśaya said, sama-snehā biṣama-snehā, nā kariha dui lehā, kahi mātra adhika snehā-gaṇa. Previously we mentioned that Śrī Rādhārāṇī’s five kinds of sakhīs are further divided into groups of those who are viṣama-snehā or have more affection for Śrī Kṛṣṇa, sama-snehā or have equal affection for both Śrī Rādhā and Śrī Kṛṣṇa, and those who are adhika-snehā or have more affection for Śrī Rādhā. The revered author is saying, “We shall not perform bhajana in allegiance to the sakhīs who bear equal affection for Śrī Rādhā-Kṛṣṇa or to those who bear more affection for Śrī Kṛṣṇa. Therefore, nā kariha dui lehā. Do not devote your love and affection to those two kinds of sakhīs.” By saying here that one should not devote his love to them, he does not mean to abandon one’s love for them and become indifferent or disinterested. Mañjarī-bhāva-sādhakas maintain the appropriate trust, affection or friendship toward all of Śrī Rādhārāṇī’s sakhīs. Therefore, it should be understood that in this case the word lehā refers to allegiance to a specific type of love. Regarding the difference between the viṣama-snehā or sama-snehā-sakhīs and the mañjarīs, who are adhika-snehā or have more affection for Śrī Rādhā, Śrīmad Rūpa Gosvāmipāda has written the following in Bhakti-Rasāmṛta-Sindhuḥ 2.5.128:
sañcārī syāt samonā vā kṛṣṇa-ratyā suhṛd-ratiḥ |
adhikā puṣyamāṇā ced bhāvollāsa itīryate ||
“Among Śrī Rādhārāṇī’s sakhīs, when their love for Śrī Rādhā is equal to or slightly less than their love for Śrī Kṛṣṇa, that love is to be considered as a sañcāri-bhāva (transitory state of mind) of the sthāyī-bhāva (permanent state of mind) that consists of love for Śrī Kṛṣṇa because it is produced from or supports love for Śrī Kṛṣṇa. But when the love of the sakhīs is greater for Śrī Rādhā than for Śrī Kṛṣṇa, and it flourishes in all respects because of their constant absorption in it, it is known as bhāvollāsā. Even though being a sañcārī, it is superior to all other bhāvas and is to be regarded as the sthāyī-bhāva of the adhika-snehā-sakhīs.”
Taking shelter of Śrīman Mahāprabhu’s lotus feet and faithfully following the Six Gosvāmīs, the Gauḍīya Vaiṣṇavas devote themselves to this mañjarī-bhāva or bhāvollāsā-rati. Therefore, the Gauḍīya Vaiṣṇavas shall perform rāgānugā-bhajana in Vraja by following the nitya-siddhā-mañjarīs, who have more love for Śrī Rādhā than for Śrī Kṛṣṇa. For this reason, the revered author has not mentioned the method of bhajana performed in allegiance to the viṣama-snehā or sama-snehā-sakhīs, but rather has pointed out only the method of bhajana performed in allegiance to the adhika-snehā-mañjarīs. This is the great gift of Śrīman Mahāprabhu and the most cherished objective of the Gauḍīya Vaiṣṇava ācāryas. Mañjarī-bhāva is the highest level of enjoyment that the jīva-śakti can attain in the realm of bhāva-sādhana.
In order to establish the cause of the abundant enjoyment of the adhika-snehā-mañjarīs, Śrīla Ṭhākura Mahāśaya said, nirantara thāke saṅge, kṛṣṇa-kathā līlā-raṅge, narma-sakhī ei saba jana. All of the sakhīs are Śrī Rādhā-Mādhava’s daily companions during their līlās because even though Śrī Yugala’s love is powerful and eternal, without the cooperation of the sakhīs, that love cannot fully develop. Nevertheless, other than the mañjarīs, none are with Śrī Rādhā-Mādhava constantly. Lalitā and the other girls are Śrī Rādhārāṇī’s dear friends who sometimes, by her desire, act as nāyikās and unite with Kṛṣṇa. Therefore, because she considers them her equals and feels shy and hesitant around them, they cannot participate in Śrī Yugala’s most intimate pastimes. But the mañjarīs, who possess bhāvollāsā-rati, always remain deeply absorbed in various kinds of services to Śrī Yugala. Because of their unity of mood with Śrī Rādhārāṇī, she considers them to be identical with her own body. They never assume the role of nāyikās. Even at the time of Śrī Rādhā-Mādhava’s secret meetings, the mañjarīs stay nearby to perform intimate sevā. Śrī Yugala considers them to be the embodiments of devotion to their rasa-sports. Therefore, because there is never any reason for Śrī Yugala to feel shy or hesitant in their presence, only the mañjarīs can be their constant companions. Regarding the mañjarīs’ continuous association as well as the sweetness of their love, Śrīla Prabodhānanda Sarasvatīpāda has written the following in Śrī-Vṛndāvana-Mahimāmṛtam 8.22-23, 34-37:
kṣaṇaṁ caraṇa-vicchedāc chrīśvaryāḥ prāṇa-hāriṇīm |
padāravinda-saṁlagnatayaivāhar-niśaṁ sthitām ||
bahunā kiṁ svakāntena krīḍantyāpi latā-gṛhe |
paryaṅkādhiṣṭhāpitāṁ vā vastrair vācchāditāṁ kvacit ||
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rādhā-padābja-sevāny-aspṛhā-kālatrayojjhitām |
rādhā-prīti-sukhāmbhodhāv apāre buḍitāṁ sadā ||
rādhā-padāmbujād anyat svapnānte’pi na jānatīm |
rādhā-sambandha-saṁdhāvat-prema-sindhaugha-mālinīm ||
seśāśeṣa-mahāvismāpaka-kaiśora-rūpiṇīm |
kṣaṇe kṣaṇe rasāsvāda-prodañcat-pulakāvalīm ||
sarvāṅga-kānti-saundaryair apāraiḥ sarva-mohinīm |
rādhā-karmākulatayā tatra tatra vicālinīm ||
“Separation from the lotus feet of her Goddess Śrī Rādhārāṇī for even a moment is like poison for the mañjarī; therefore, she remains close to those lotus feet day and night. In short, even when Śrīmatī sports with her lover in the bower, she sometimes keeps a mañjarī by her side on the bed, or at other times, she may keep a mañjarī there hidden by a cloth! In the past, present or future, the mañjarī has no other desire than to serve Śrī Rādhārāṇī’s lotus feet; she always remains submerged in the ocean of joy born of love for Śrī Rādhā. Even in dreams, she perceives nothing but Śrī Rādhā’s lotus feet. She is garlanded by the surging waves of Śrī Rādhā’s ocean of love. Her youthful form astonishes the entire universe, including the gods. At every moment, she bristles with profound delight as she relishes rasa. Śrī Rādhā’s kiṅkarī enchants everyone by the beauty of her boundless bodily luster. She continuously travels here and there, eagerly engaged in Śrī Rādhā’s service.”
In this way, at the time of Śrī Rādhā-Mādhava’s meeting, the kiṅkarīs enjoy performing continuous sevā in their company. At the time of separation, kṛṣṇa-kathā līlā-raṅge. Discussions about Kṛṣṇa allay the intense feelings of separation that virahiṇī Śrī Rādhā endures. When the mañjarī witnesses Śrī Yugala’s pastimes, she paints these intimate līlās upon the canvas of her heart with the brush of love. Then, at the time of separation, she recounts those pastimes to Śrīmatī and causes līlā-loving Śyāma to appear within her mind. The mañjarīs always remain with Śrī Rādhārāṇī so they can also hear these narrations. Though constantly engaged in acts of service, these girls are called narma-sakhīs. The mañjarīs arrange for Śrī Yugala’s ultimate happiness by expanding at the appropriate times the humorous and playful narma-rasa regarding Śrī Kṛṣṇa, Śrī Rādhārāṇī or both together. Therefore, all these girls have been called narma-sakhīs.
