শ্রীরূপমঞ্জরী সার, শ্রীরতিমঞ্জরী আর,
লবঙ্গমঞ্জরী মঞ্জুলালী ।
শ্রীরসমঞ্জরী-সঙ্গে, কস্তূরিকা-আদি রঙ্গে,
প্রেমসেবা করি কুতূহলী ॥ ৫২ ॥
śrī-rūpa-mañjarī sāra, śrī-rati-mañjarī āra,
labaṅga-mañjarī mañjulālī |
śrī-rasa-mañjarī-saṅge, kastūrikā-ādi raṅge,
prema-sebā kari kutūhalī || 52 ||
With great eagerness and delight, I shall lovingly serve Śrī Śrī Rādhā-Mādhava along with the nitya-siddhā-mañjarīs, headed by Śrī Rūpa Mañjarī, Śrī Rati Mañjarī, Śrī Lavaṅga Mañjarī, Śrī Mañjulālī Mañjarī, Śrī Rasa Mañjarī, Śrī Kastūrikā Mañjarī and others.
The Nitya-Siddhā-Mañjarīs
Sudhā-Kaṇikā-Vyākhyā: In this verse, the revered author mentions the names of the principal narma-sakhīs or nitya-siddhā-rāgātmikā-mañjarīs: śrī-rūpa-mañjarī sāra, śrī-rati-mañjarī āra, labaṅga-mañjarī* mañjulālī, śrī-rasa-mañjarī-saṅge, kastūrikā-ādi raṅge, prema-sebā kari kutūhalī. He first says, śrī-rūpa-mañjarī sāra. Here, for the word sāra, we accept its primary meaning: the best, highest, most excellent. Śrī Rūpa Mañjarī is chief among all the mañjarīs. In allegiance to her, all of the mañjarīs carefully perform their respective sevās for Śrī Śrī Rādhā-Mādhava. Śrīman Mahāprabhu would not listen to anyone’s poetry and so on unless it had first been examined by Śrīpāda Svarūpa Dāmodara, who was well-versed in rasa-tattva. If a poem contained rasābhāsa** or contradictory siddhāntas, hearing it would cause unbearable misery in Mahāprabhu’s mind. Therefore, Mahāprabhu always relied upon Śrī Svarūpa’s scrutiny. In the same way, if the new mañjarīs are determined by Rūpa Mañjarī’s examination to be expert in their understanding of rasa, they obtain the right to perform Śrī Rādhā-Mādhava’s rasa-sevana. Otherwise, it is not possible for someone to perform yugala-sevā. We get a very clear hint of this from Śrīla Ṭhākura Mahāśaya’s poem Prārthanā. Śrīla Ṭhākura Mahāśaya has discussed the details of his own mañjarī-svarūpa. When she (Narottama in his mañjarī form) first gets the great fortune of śrī-yugala-sevā, by Śrī Rūpa’s order she will equip herself with all necessities for such sevā and then remain standing behind her.
śrī-rūpa-paścāte āmi rahiba bhīta hañā |
doṅhe punaḥ kahibena āmā pāne cāñā ||
sadaya hṛdaya doṅhe kahibena hāsi |
kothāya pāile rūpa ei naba dāsī ||
śrī-rūpa-mañjarī tabe doṅha-bākya śuni |
mañjulālī dila more ei dāsī āni ||
ati namra-citta āmi ihāre jānila |
sebā-kārya diyā tabe hethāya rākhila ||
ei tattva doṅhākāra sākṣāte kahiyā |
narottame sebāya dibe niyukta kariyā ||
“I shall remain timidly behind Śrī Rūpa, but when Śrī Rādhā-Mādhava see me, both will smile tenderly and say, ‘Rūpa, where did you get the new dāsī?’ Śrī Rūpa Mañjarī will reply, ‘Mañjulālī brought her to me. I could see she’s very humble, so I taught her how to perform sevā and kept her here.’ After saying this to Śrī Rādhā-Mādhava, she will then engage me in their sevā.”
By using the phrase namra-citta (humility) here, Śrīla Ṭhākura Mahāśaya has indicated the suitability of the mañjarī-svarūpa for performing yugala-sevā. It is also clearly understood that Śrī Rūpa Mañjarī examines each girl’s expertise in matters of rasa. Moreover, sebā-kārya diyā tabe hethāya rākhila. By these words, it is very clearly inferred that Śrī Rūpa Mañjarī has the authority to bestow yugala-sevā. Therefore, sādhane bhābiba yāhā, siddha-dehe pāba tāhā. “Whatever I contemplate during sādhana, I will attain in my siddha-deha.” It is understood from this statement in verse fifty-five that at the time of sādhana, the sādhakas must meditate upon performing sevā in their own siddha-svarūpas, primarily in allegiance to Śrī Rūpa Mañjarī. In this verse, Śrīla Ṭhākura Mahāśaya mentions the names of the six mañjarīs headed by Śrī Rūpa Mañjarī, ending with kastūrikā-ādi. It should be understood that this ādi, or and so on, refers to Śrī Guṇa Mañjarī and Śrī Vilāsa Mañjarī. We shall take this opportunity to remember and contemplate the adhika-snehā-mañjarīs by mentioning a few details regarding their complexions, clothing and so on as described in the Śrī-Śrī-Gaura-Govindārcana-Smaraṇa-Paddhati composed by Śrīla Gopālaguru Gosvāmipāda and Śrīla Dhyānacandra Gosvāmipāda.
Śrī Rūpa Mañjarī:
kuñjo’sti rūpollāsākhyo lalitā-kuñjakottare |
sadā tiṣṭhati tatraiva suśobhā rūpa-mañjarī ||
priya-narma-sakhī-mukhyā sundarī rūpa-mañjarī |
gorocanā-samāṅga-śrīḥ keki-patrāṁśuka-priyā ||
sārdha-tridaśa-varṣāsau vāma-madhyātvam āśritā |
raṅgaṇa-mālikā ceti pravadanti manīṣiṇaḥ ||
iyaṁ lavaṅga-mañjaryā ekenāhnā kanīyasī |
ratnabhānuḥ pitā mātā yamunā durmedhakaḥ patiḥ ||
śvaśrūś ca jaṭilā nāmnī pāda-sevana-tatparā |
kalau gaura-rase rūpa-gosvāmitvaṁ samāgatā ||
“In the northern part of Śrī Lalitānandada Kuñja lies Rūpollāsa Kuñja, where the very beautiful and graceful Śrī Rūpa Mañjarī always resides. She is the foremost among the gopīs known as priya-narma-sakhīs or mañjarīs and is very charming. Her complexion is bright yellow, her dress the color of peacock feathers. Her age is thirteen years six months and her nature is vāma-madhyā. The sages also call her Raṅgaṇa-Mālikā. She is one day younger than Lavaṅga Mañjarī. Her father’s name is Ratnabhānu, her mother’s name is Yamunā, her husband is Durmedhaka and her mother-in-law is Jaṭilā. She is very expert in massaging Śrī Rādhā-Mādhava’s lotus feet. When Gaurāṅga Mahāprabhu descends during kali-yuga, she appears in the form of Śrīla Rūpa Gosvāmī.”
Śrī Rati Mañjarī:
ratyambujākhyaḥ kuñjo’stīndulekhā-kuñja-dakṣiṇe |
tatraiva tiṣṭhati sadā surūpā rati-mañjarī ||
tārāvalī-dukūleyaṁ taḍit-tulya-tanu-cchaviḥ |
dakṣiṇā mṛdvikā khyātā tulasīti vadanti yām ||
asyā vayo dvi-māsāḍhya-hāyanās tu trayodaśa |
pitāsyā vṛṣabhaḥ kānto divyākhyaḥ śāradā-prasūḥ ||
śvaśrūś ca sannikā proktā cāmara-sevanānvitā |
iyaṁ śrī-raghunāthākhyāṁ prāptā gaura-rase kalau ||
“In the southern part of Śrī Indulekhā’s bower lies Ratyambuja Kuñja, where the beautiful Śrī Rati Mañjarī always resides. Her dress is like a cluster of stars, her complexion is like lightning, and she is dakṣiṇā-mṛdu in nature. She is also known by the name Tulasī. Her age is thirteen years two months. Her father’s name is Vṛṣabha, her husband’s name is Divya, her mother’s name is Śāradā and her mother-in-law is Sannikā. Her sevā is fanning with a cāmara. In kali-yuga, she appears in the form of Śrī Raghunātha Dāsa Gosvāmī.”
Śrī Lavaṅga Mañjarī:
kuñjasya tuṅgavidyāyāḥ kuñjaḥ pūrvatra vartate |
lavaṅga-sukhado nāmnā sudṛśāṁ sumanoharaḥ ||
lavaṅga-mañjarī tatra mudā tiṣṭhati sarvadā |
sā tu rūpākhya-mañjaryā ekenāhnā varīyasī ||
udyad-vidyut-samāna-śrīs tārāvalī-paṭāvṛtā |
śrī-kṛṣṇānandadā nityaṁ dakṣiṇā mṛdvikā matā ||
vaya eka-dinaṁ sārdha-hāyanās tu trayodaśa |
śvaśrūḥ suśīlā pitarau yamunā-ratnabhānukau ||
patiḥ syān maṇḍalībhadraḥ sarvābharaṇa sevikā |
śrī-sanātana-nāmāsau khyātā gaura-rase kalau ||
“In the eastern part of Śrī Tuṅgavidyā’s kuñja lies Lavaṅgasukhada Kuñja, which enchants all the lotus-eyed gopīs. Śrī Lavaṅga Mañjarī always resides in this kuñja with great joy. In age, she is one day older than Śrī Rūpa Mañjarī. Her complexion is like lightning and her dress resembles a cluster of stars. She gives much happiness to Śrī Kṛṣṇa, her nature is dakṣiṇā-mṛdu and her age is thirteen years six months and one day. Her mother’s name is Yamunā, her father’s name is Ratnabhānu, her mother-in-law is named Suśīlā and her husband is Maṇḍalībhadra. Her sevā is to provide all kinds of decorations. In gaura-līlā, she has appeared in the form of Śrī Sanātana Gosvāmī.”
Śrī Rasa Mañjarī:
rasānandaprado nāmnā citrā-kuñjasya paścime |
kuñjo’sti tatra vasati sarvadā rasa-mañjarī ||
śrī-rūpa-mañjarī-samyag-jivātu sā prakīrtitā |
haṁsa-pakṣa-dukūleyaṁ phulla-campaka-kānti-bhāk ||
lavaṅga-mañjarī-tulyā prāyeṇa guṇa-sampadā |
atīva priyatāṁ prāptā śrī-rūpa-mañjarī-śritā ||
sandhāna-caturā seyaṁ dautye kauśalam āgatā |
trayodaśa-śarad-yuktā dakṣiṇā mṛdvikā matā ||
pitā subhānur mātā ca prema-mañjarī saṁjñikā |
patir viṭaṅkaḥ śvaśrū rambhāvatī vastra-sevikā ||
sā kalau raghunāthākhyā-yukta-bhaṭṭatvam āgatā ||
“In the western part of Śrī Citrā's kuñja lies Rasānandaprada Kuñja, where the beautiful Rasa Mañjarī always resides. She is known for being most dear to Śrī Rūpa Mañjarī. Her dress is like the feathers of a swan and her complexion resembles a fully blossomed campaka flower. She is rich in qualities much like those of Śrī Lavaṅga Mañjarī. Because she has taken shelter of Śrī Rūpa Mañjarī, she has become a recipient of her profound affection. She serves as a skillful messenger between Rādhā and Kṛṣṇa, and she is very clever in arranging their meetings. Her age is thirteen years and her nature is dakṣiṇā-mṛdu. Her father’s name is Subhānu, her mother’s name is Prema Mañjarī, her husband is Viṭaṅka and her mother-in-law is Rambhāvatī. Her sevā is to provide clothing. In kali-yuga, she has appeared as Raghunātha Bhaṭṭa Gosvāmī.”
Śrī Guṇa Mañjarī:
aiśānye campakalatā-kuñjāt kuñjo’sti śobhanaḥ |
guṇānanda-prado nāmnā tatrāste guṇa-mañjarī ||
rūpa-mañjarikā-saukhyābhilāṣā sā prakīrtitā |
jabā-rāji-dukūleyaṁ taḍit-prakara-kānti-bhāk ||
kaniṣṭheyaṁ bhavet tasyās tulasyās tu tribhir dinaiḥ |
śrī-kṛṣṇāmoda-dākṣiṇyam āśritā prakharoditā ||
vayo’syā eka-māsāḍhyā hāyanās tu trayodaśa |
sapta-viṁśatibhir yuktaṁ dinaiś ca samudīritam ||
candrabhānuḥ pitā mātā yamunā gobhaṭaḥ patiḥ |
śvaśrūs tārāvalī jñeyā śayyā-sevā-parāyaṇā ||
gopāla-bhaṭṭa-nāmāsau khyātā gaura-rase kalau ||
“In the northeastern part of Śrī Campakalatā’s kuñja lies the beautiful Guṇānandaprada Kuñja, where Śrī Guṇa Mañjarī always resides. Her complexion is bright like lightning and she wears a fine silk dress the color of a red jabā flower. She is famous for her strong desire to make Śrī Rūpa Mañjarī happy. She is three days younger than Śrī Tulasī (Rati Mañjarī) and is the delight of Śrī Kṛṣṇa. She is described as being dakṣiṇā-prakharā in nature. Her age is thirteen years one month and twenty-seven days. Her father’s name is Candrabhānu, her mother’s name is Yamunā, her husband is Gobhaṭa and her mother-in-law is called Tārāvalī. In gaura-līlā she appears as Śrī Gopāla Bhaṭṭa Gosvāmī.”
Śrī Vilāsa Mañjarī:
vaiśākha-kuñjād āgneye kuñjo’sti sumanoharaḥ |
vilāsānandado nāmnātrāste vilāsa-mañjarī ||
vilāsa-mañjarī rūpa-mañjarī-sakhyam āśritā |
svakāntyā sadṛśīṁ cakre yā divyāṁ svarṇa-ketakīm ||
cañcarīka-dukūleyaṁ vāmā-mṛdvītvam āśritā |
kaniṣṭhā rasa-mañjaryāś caturbhir divasair iyam ||
svarbhānuḥ durbalā pitā mātā patir viḍambakaḥ |
śvaśrū ramābhidhāsyāś ca jala-sevā-parāyaṇā ||
jīva-gosvāmitāṁ prāptā kalau gaura-rase tv asau ||
In the southeastern part of Śrī Viśākhā’s kuñja lies the very beautiful Vilāsānandada Kuñja, where Śrī Vilāsa Mañjarī always remains as one of Śrī Rūpa Mañjarī’s dear friends. Her complexion tinges all around her with the hue of a golden ketakī flower and her dress is the color of a bumblebee. Her nature is vāma-mṛdu and she is four days younger than Śrī Rasa Mañjarī, making her age twelve years eleven months and twenty-six days. Her father’s name is Svarbhānu, her mother’s name is Durbalā, her husband is Viḍambaka and her mother-in-law is Ramā. Her sevā is to provide water. In gaura-līlā she is known as Śrī Jīva Gosvāmī.
Śrī Mañjulālī Mañjarī:
līlānandaprado nāmnā viśākhā-kuñjakottare |
tatraiva tiṣṭhati mudā śrī-mañjulālī-mañjarī ||
rūpa-mañjarikā-sakhya-prāyeṇa guṇa-sampadā |
kiṁśuka-puṣpa-vastrāḍhyā tapta-hema-tanu-cchaviḥ ||
līlā-mañjarī nāmāsyā vāma-madhyātvam āśritā |
śrī-rādhikā-mano’bhijñā vastra-sevā-parāyaṇā ||
vayaḥ-saptāha-yuktāsau sārdha-tridaśa-hāyanā |
kalau gaura-rase lokanātha-gosvāmitāṁ gatā ||
“In the northern part of Śrī Viśākhā’s*** kuñja lies the beautiful Līlānandaprada Kuñja, where the charming Śrī Mañjulālī Mañjarī always resides in great joy. She is endowed with wonderful qualities due to her close friendship with Śrī Rūpa Mañjarī. Her dress is red like a kiṁśuka flower, and her complexion is like molten gold. She is also known as Śrī Līlā Mañjarī. Her nature is vāma-madhyā and her age is thirteen years six months and seven days. She understands Śrī Rādhikā’s mind and is devoted to her sevā of providing clothing. In gaura-līlā she is known as Śrī Lokanātha Gosvāmī.”
Śrī Kastūri Mañjarī:
kastūryānandado nāmnā sudevyāḥ kuñjakottare |
tatraiva tisṭhati mudā sadā kastūrī-mañjarī ||
kāca-tulyāmbarā cāsau śuddha-hemāṅga-kānti-bhāk |
maṇīndra-maṇḍanair yuktā śrīkhaṇḍa-sevanotsukā ||
vayas tridaśa-varṣāsau vāmā-mṛdvītvam āśritā |
śrī-kṛṣṇa-kavirājākhyāṁ prāptā gaura-rase kalau ||
“In the northern part of Śrī Sudevī’s**** kuñja lies Kastūryānandada Kuñja, where Śrī Kastūrī Mañjarī always happily resides. She wears a dress that resembles crystal and her complexion is like pure gold. She is always adorned with diamonds and she eagerly performs her sevā of applying sandalwood paste. Her age is thirteen years and her nature is vāma-mṛdvī. In Kali-yuga, in gaurāṅga-līlā, she has appeared as Śrī Kṛṣṇadāsa Kavirāja Gosvāmī.”
Śrīla Ṭhākura Mahāśaya says, “I shall lovingly serve Śrī Rādhā-Mādhava along with these nitya-siddhā-mañjarīs, delighted by all the great fun and laughter.” prema-sebā kari kutūhalī. It should be understood that the word kutūhalī has been used here for a specific purpose. In his Camatkāra-Candrikā, Śrīla Viśvanātha Cakravartipāda has used the word kutūhala to denote that when one sees something pleasant, a sense of eagerness arises in one’s citta. The phrase ‘sees something pleasant’ also implies hearing something pleasant, singing something pleasant and so on. By hearing and singing about Śrī Śrī Rādhā-Mādhava’s forms, qualities and sweet pastimes, as well as about the method of yugala-sevā performed by the nitya-siddhā-kiṅkarīs, an eagerness or greed for obtaining that kind of bhāva arises in the citta. This is the originator and only cause of rāgānugā-bhajana. Eager to participate in the method of bhāva or sevā of these nitya-siddhā-mañjarīs, the rāgānugīya-sādhaka shall meditate on performing the loving service of Śrī Śrī Rādhā-Mādhava in his mentally-conceived mañjarī form alongside and in allegiance to the nitya-siddhā-mañjarīs. Then, when the sādhaka becomes accomplished in this bhāva, her mañjarī form is realized. It seems that a hint of this has been given by his use of the word kutūhalī.
Or, one of the dictionary meanings of the word kutūhalī is kautukī. The word kautuka has been used in the Vaiṣṇava śāstras with various meanings, including pleasure, astonishment, eagerness, wonder, festivity, sport and so on. While contemplating yugala-sevā in allegiance to, and in the company of, the nitya-siddhā-kiṅkarīs, one will come to understand the significance of all those definitions. The meaning is that during one’s meditation upon sevā, as well as when one realizes her svarūpa and attains sevā, she is blessed with great pleasure, joy, eagerness and wonder, a festival for her eyes and mind, nectarous sporting and joking and more. An intelligent person, if investigating, can easily obtain information about all these from the rasa-śāstras. I have refrained from mentioning more here out of concern for increasing the size of this book.
In some editions of this book, we see the reading prema-sebā kare kutūhalī. This means that the nitya-siddhā-mañjarīs perform loving service to Śrī Rādhā-Mādhava accompanied by sporting and joking. Comparatively, the next verse is seen to agree more with this reading.
*In some books, the reading anaṅga-mañjarī is found instead of labaṅga-mañjarī, but because Anaṅga Mañjarī is also described as a nāyikā, the author accepts the reading labaṅga-mañjarī as correct.
**A defect characterized by semblance of flavors or introduction of an opposed flavor
***Some editions have Śrī Sudevī here instead of Śrī Viśākhā.
****Some editions have Śrī Raṅgadevī here.
