Śrī Śrī Prema-Bhakti-Candrikā 52 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

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.

Śrī Śrī Prema-Bhakti-Candrikā 51 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

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 ||

------------------------------------------------

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.

Śrī Śrī Prema-Bhakti-Candrikā 49-50 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

রাধিকার সখী যত,        তাহা বা কহিব কত,

মুখ্য সখী করিব গণন ।

ললিতা বিশাখা তথা,        চিত্রা চম্পকলতা,

রঙ্গদেবী সুদেবী কথন ॥ ৪৯ ॥

তুঙ্গবিদ্যা ইন্দুরেখা,        এই অষ্টসখী লেখা,

এবে কহি নর্মসখীগণ ।

রাধিকার সহচরী,        প্রিয় প্রেষ্ঠ নাম ধরি,

প্রেমসেবা করে অনুক্ষণ ॥ ৫০ ॥

rādhikāra sakhī yata,        tāhā bā kahiba kata,

mukhya sakhī kariba gaṇana |

lalitā biśākhā tathā,        citrā campakalatā,

raṅgadebī sudebī kathana || 49 ||

tuṅgabidyā indurekhā,        ei aṣṭa-sakhī lekhā,

ebe kahi narma-sakhī-gaṇa |

rādhikāra sahacarī,        priya preṣṭha nāma dhari,

prema-sebā kare anukṣaṇa || 50 ||

     Śrī Rādhikā has so many friends; how can I describe them all? I shall thus only mention the principal ones. Lalitā, Viśākhā, Citrā, Campakalatā, Raṅgadevī, Sudevī, Tuṅgavidyā and Indulekhā are known as the aṣṭa-sakhīs. Now I shall describe the narma-sakhīs. They are Śrī Rādhikā’s constant companions and are known as the dearest of her dear ones. They perform loving service at every moment.

The Parama-Preṣṭha Sakhīs

     Sudhā-Kaṇikā-Vyākhyā: In the previous verse, while defining rāgānugā-bhajana, Śrīla Ṭhākura Mahāśaya has discussed the topic of bhajana performed in allegiance to the eternally perfect rāgātmikā-sakhīs and mañjarīs. He now gives the names of the principal sakhīs and mañjarīs among them, along with some details. To understand the nature of Śrī Rādhā’s sakhīs and mañjarīs, we must address some philosophical issues because rasa or līlā endures only when established on the foundation of philosophical conclusions (siddhānta). The judgment of all śruti-śāstras is that Svayaṁ Bhagavān Vrajendranandana Śrī Kṛṣṇa is the supreme truth, full of all opulences, the lord of all beings and the cause of all causes. Among the endless energies of the all-powerful Śrī Kṛṣṇa, who is the embodiment of eternity, knowledge and bliss, three are preeminent: the antaraṅgā-cit-śakti (internal spiritual energy), the taṭasthā-jīva-śakti (marginal living entity) and the bahiraṅgā-māyā-śakti (the external illusory energy). Among these, the antaraṅgā-cit-śakti is supreme because this is Śrī Kṛṣṇa’s svarūpa-śakti or natural power. The power or ability to perform some specific action is called a śakti. This svarūpa-śakti manifests in three ways, according to the type of action: hlādinī, sandhinī and samvit. Among these, the hlādinī-śakti is highest of all because although Śrī Kṛṣṇa is the embodiment of uninterrupted transcendental joy, he personally experiences this natural bliss through the hlādinī-śakti and also causes his bhaktas to taste it. The particular way this occurs is that the hlādinī-śakti remains in Śrī Kṛṣṇa’s body as a formless energy and causes him to experience his natural joy. Externally, it manifests as the presiding deity of that formless hlādinī-śakti and causes Śrī Kṛṣṇa, the embodiment of unabated, condensed śṛṅgāra-rasa (the erotic sentiment), to taste the amazing sweetness of that rasa. This is Śrī Rādhā, the daughter of Vṛṣabhānu. By nature, the hlādinī-śakti gradually evolves through the stages of rati, prema, sneha, māna, praṇaya, rāga, anurāga and mahābhāva. This mahābhāva, or great love, is Śrī Rādhārāṇī’s natural state. Just as the inside and outside of a doll made of sugar is nothing but sugar, in the same way, Śrī Rādhārāṇī’s body, inside and out, is composed of mahābhāva, or absorbed in the loving sentiment called mahābhāva. Lalitā and the other sakhīs are Srī Rādhā’s bodily expansions. Regarding this, we find the following description in Śrī-Caitanya-Caritāmṛta, Madhya 8.151-165:

kṛṣṇera ananta-śakti, tāte tina pradhāna |

cic-chakti, māyā-śakti, jība-śakti nāma ||

antaraṅgā, bahiraṅgā, taṭasthā kahi yāre |

antaraṅgā svarūpa-śakti sabāra upare ||

sac-cit-ānandamaya kṛṣṇera svarūpa |

ataeba svarūpa-śakti haya—tina rūpa ||

ānandāṁśe hlādinī, sadaṁśe sandhinī |

cidaṁśe sambit yāre jñāna kari māni ||

kṛṣṇake āhlāde tāte nāma hlādinī |

sei śakti-dvāre sukha āsvāde āpani ||

sukha-rūpa kṛṣṇa kare sukha-āsvādana |

bhakta-gaṇe sukha dite hlādinī kāraṇa ||

hlādinīra sāra aṁśa tāra ‘prema’ nāma |

ānanda-cinmaya-rasa premera ākhyāna ||

premera parama-sāra mahābhāba jāni |

sei mahābhāba-rūpā rādhā ṭhākurāṇī ||

premera svarūpa-deha prema-bibhābita |

kṛṣṇera preyasī-śreṣṭhā jagate bidita ||

sei mahābhāba haya cintāmaṇi-sāra |

kṛṣṇa-bāñchā pūrṇa kare—ei kārya yāra ||

mahābhāba-cintāmaṇi rādhāra svarūpa |

lalitādi sakhī tāṅra kāya-byūha-rūpa ||

     “Among Śrī Kṛṣṇa’s unlimited energies, three are predominant: the cit-śakti or spiritual potency, the māyā-śakti or material potency and the jīva-śakti or the living entity. They are also described as antaraṅgā or internal, bahiraṅgā or external and taṭasthā or marginal. Among them, the internal svarūpa-śakti or natural spiritual potency is above all. Śrī Kṛṣṇa’s form is composed of sat-cit-ānanda—existence, consciousness and joy. Therefore, his svarūpa-śakti has three forms. Hlādinī is the joy component, sandhinī is existence and samvit is consciousness, which is also regarded as knowledge. That which gives joy to Śrī Kṛṣṇa is called hlādinī. Through this potency, he personally experiences happiness. Śrī Kṛṣṇa feels joy, though being himself the embodiment of joy. Hlādinī also causes the bhaktas to feel joy. The essential part of hlādinī is called prema or love. Prema is described as being ānanda-cinmaya-rasa, a joyous spiritual sentiment. The absolute essence of prema is understood to be mahābhāva, the great love, embodied in the form of Śrī Rādhā Ṭhākurāṇī. The natural embodiment of love is known throughout the world as the dearest sweetheart of love-struck Śrī Kṛṣṇa. Mahābhāva is the ultimate cintāmaṇi or wishing-stone; its purpose is to fulfill all of Kṛṣṇa’s desires. This mahābhāva-cintāmaṇi is the true form of Śrī Rādhā; Lalitā and the other sakhīs are her bodily expansions.”

     Not only Lalitā and her other friends, but all the beautiful girls of Vraja are regarded as Śrī Rādhārāṇī’s bodily expansions. Śrī Rādhārāṇī manifests herself in the form of countless vraja-gopīs who cause Śrī Kṛṣṇa to enjoy multifarious kinds of rasa-mādhurī corresponding to their different appearances, natures and so on.

ākāra svabhāba bhede brajadebī-gaṇa |

kāya-byūha-rūpa tāṅra rasera kāraṇa ||

bahu kāntā binā nahe rasera ullāsa |

līlāra sahāya lāgi bahuta prakāśa ||

tāra madhye braje nānā bhāba rasa bhede |

kṛṣṇake karāya rāsādika līlāsvāde ||

     “The Vrajadevīs each differ according to appearance and nature. As Śrī Rādhā’s bodily expansions, they are the agents of rasa. Without many lovers, the rasa does not shine forth, so she manifests in many forms to support their pastimes. By the different moods and sentiments among them, they cause Śrī Kṛṣṇa to enjoy the rāsa dance and other pastimes in Vraja.” (Caitanya-Caritāmṛta Ādi 4.79-81)

     Through her bodily expansions, Śrī Rādhārāṇī takes the form of unlimited gopikās with different natures and charms to enable Śrī Kṛṣṇa to taste the unprecedented sweetness of śṛṅgāra-rasa. The various wonderful moods of these gopīs divide them into four groups: Śrī Rādhā’s own party, rival parties, allied parties and neutral parties. These four kinds of gopikā camps exist with Śrī Vṛṣabhānunandinī in the center and are categorized by the type of bhāva. Śrī Lalitā, Śrī Viśākhā and the other parama-preṣṭha-sakhīs belong to Śrī Rādhārāṇī’s own party. Candrāvalī, Padmā, Śaibyā and others are her rivals; Śyāmalā and so on are her allies, while Bhadrā and others are neutral. Among these, Śrī Rādhā’s own party and the rival parties produce the greatest rasa. Although all the young girls of Vraja are merely Śrī Vṛṣabhānunandinī’s bodily expansions and there is no question of any of them being equal to her, still, Vraja’s śṛṅgāra-rasa causes Śrī Candrāvalī and others to think they are Śrīmatī’s peers. It then causes unprecedented states of love such as khaṇḍitā, māna and kalahāntaritā* to appear in Śrīmatī Rādhārāṇī, enabling Śrī Kṛṣṇa to personally taste this amazing sweetness. Śrī Lalitā and the other sakhīs in Śrī Rādhā’s own party play many diverse roles in nourishing all these states of love. Śrī Śrī Rādhā-Kṛṣṇa’s love is powerful and eternal and therefore needs no one’s help to nourish it. Still, even though brahma is eternal and all-powerful, without the assistance of the cit-śakti, the rasa that nourishes the manifestation of various pastimes is not supported. In the same way, without the help of the sakhīs, the rasa that nourishes Śrī Rādhā-Mādhava’s love is not supported for even a moment. vibhur atisukha-rūpaḥ svaprakāśo’pi bhāvaḥ kṣaṇam api na hi rādhā-kṛṣṇayor yā ṛte svāḥ, pravahati rasa-puṣṭiṁ cid-vibhūtīr iveśaḥ śrayati na padam āsāṁ kaḥ sakhīnāṁ rasa-jñaḥ (Govinda-Līlāmṛtam 10.17).

     Śrī-Caitanya-Caritāmṛta, Madhya 8.203 says, sakhī-binu ei līlā puṣṭi nāhi haya, sakhī līlā bistāriyā sakhī āsvādaya. “Without the sakhīs, these pastimes are not nourished. After the sakhīs expand the līlā, they then relish it.” Śrī Rādhā has five kinds of sakhīs: asyāḥ vṛndāvaneśvaryāḥ sakhyaḥ pañca-vidhāḥ matāḥ. sakhyaś ca nitya-sakhyaś ca prāṇa-sakhyaś ca kāścana, priya-sakhyaś ca parama-preṣṭha-sakhyaś ca viśrutāḥ (Ujjvala-Nīlamaṇiḥ 4.50). They are the sakhīs, nitya-sakhīs, prāṇa-sakhīs, priya-sakhīs and parama-preṣṭha-sakhīs, which are further divided into three types: viṣama-snehā, sama-snehā and adhika-snehā. Kusumikā, Vindhyā, Dhaniṣṭhā and others are sakhīs; they are viṣama-snehā, meaning they have more affection for Śrī Kṛṣṇa. Kastūrī, Maṇi Mañjarī and others are nitya-sakhīs, while Śaśīmukhī, Vāsantī, Lāsikā and so on are prāṇa-sakhīs. They are all adhika-snehā, meaning they have more affection for Śrī Rādhā. They are known as mañjarīs. Kuraṅgākṣī, Sumadhyā, Madanālasā and others are priya-sakhīs, while Lalitā, Viśākhā and the other six principal sakhīs are the parama-preṣṭha-sakhīs. They are sama-snehā, meaning they bear equal affection for Śrī Rādhā and Śrī Kṛṣṇa. Even though Lalitā, Viśākhā and the rest of the principal eight parama-preṣṭha-sakhīs have equal affection for Rādhā and Kṛṣṇa, they always maintain the self-concept of “We belong to Śrī Rādhā.” The author first mentions the aṣṭa-sakhīs: lalitā biśākhā tathā, citrā campakalatā, raṅgadebī sudebī kathana, tuṅgabidyā indurekhā, ei aṣṭa-sakhī lekhā. To give the sādhakas some detailed information about the sakhīs, we shall describe the sakhīs’ names, complexions, clothing, natures, actions and so on with the help of Śrī-Rādhā-Kṛṣṇa-Gaṇoddeśa-Dīpikā.

     Lalitā: Among the aṣṭa-sakhīs, Śrī Lalitā is senior to them all. She is twenty-seven days older than Śrī Rādhārāṇī. She is also known by the name Anurādhā and is adorned with the vāmā-prakharā nature (very strong-willed and stubborn). Her complexion is like gorocanā (a bright yellow pigment secreted from a cow’s kidney), and her dress resembles the feathers of a peacock. Her mother’s name is Śāradī, her father’s name is Viśoka and her husband is a gopa named Bhairava, a friend of Govardhana.**

     Śrī Lalitā is the leader of all of Śrī Rādhārāṇī’s sakhīs; all aspects of yugala-līlā are under her control. She is adept at dealing with Śrī Rādhā-Mādhava’s love spats as well as bringing them together again. When discord, boasting, retorts or arguments occur, she lowers her face in anger and becomes imbued with the luster of her sakhī Śrī Rādhā. If a love-spat between Śrī Rādhā-Kṛṣṇa is imminent, Lalitā causes the sakhīs to get creative and intentionally start a quarrel. Then, when Śrī Rādhā-Mādhava are ready to reconcile, she arrives there and serves as a neutral party. She is highly skilled in preparing flower ornaments, umbrellas, bedding, the cottage in the bower and so on. She is well-versed in performing magic tricks, creating riddles and composing poetry. Her sevā is to provide camphor and tāmbūla; her kuñja is called Lalitānandada. Ratnaprabhā, Ratikalā, Subhadrā, Bhadrarekhā, Sumukhī, Dhaniṣṭhā, Kalahaṁsī, Kalāpinī and other sakhīs are members of her group.

     Viśākhā: Among the aṣṭa-sakhīs, she is second in position. Her behavior, qualities, resolve and so on are all like those of her dear friend Śrī Rādhā. She was born under the same astrological sign as Śrī Rādhā. Her complexion is like lightning, her dress resembles the stars in the evening sky, and her father’s name is Pāvana. Her mother is Dakṣiṇā, the younger sister of Jaṭilā, and her husband is Bāhuka Gopa. Viśākhā is Rādhā-Kṛṣṇa’s jokester friend. Her advice is difficult to ignore and she is unparalleled in teasing Śrī Kṛṣṇa. She has a deep understanding of Rādhā-Kṛṣṇa’s inner feelings and is a highly-skilled messenger and intermediary. During Śrī Yugala’s love-quarrels, she is very expert in employing the methods of conciliatory speech, bribery and sowing dissension. She is skilled in painting tilaka on their faces and bodies using lines and figures made of fragrant, colorful substances such as musk, saffron, sandalwood paste and so on; in making necklaces, garlands, crowns and other ornaments; in performing magic, making puppets dance and preparing the ingredients for worship of the sun-god; in speaking different languages and singing in various styles such as dhrupada and so on. Her sevā is dressing and decorating, and her kuñja is called Viśākhānandada. Mālatī, Mādhavī, Candralekhā, Kuñjarī, Hariṇī, Capalā, Surabhī, Śubhānanā and other sakhīs are members of her group.

     Campakalatā: Campakalatā is third among the aṣṭa-sakhīs. Her complexion is like a fully-bloomed yellow campaka flower, she is one day younger than Śrī Rādhā and her dress is the color of a blue jay. Her father’s name is Ārāma, her mother’s name is Vāṭikā and her husband is a gopa named Caṇḍākṣa. In qualities, she is very similar to Viśākhā. She is an expert messenger and intermediary, and she always keeps her intended actions a secret. She is very effective and logical in her speech and, by various means, she establishes her own party’s superiority over their opponents. She is skilled in preparing various kinds of pickles made from fruits, flowers, roots and so on. She is incomparable at crafting pots and other vessels made of clay and is very adept at experimenting with the six kinds of flavors. Because she is expert at making sweet-rice and other confections, she is known as Sweet-Hands. Her sevā is to provide jeweled necklaces for Śrī Rādhā-Kṛṣṇa and to fan them with a cāmara. Her bower is called Campakalatānandada or Kāmalatā Kuñja. Kuraṅgākṣī, Sucaritā, Maṇḍalī, Maṇikuṇḍalā, Candrikā, Candralatikā, Kandukākṣī and Sumandirā are members of her group.

     Citrā: Citrā is fourth in position. Her complexion is like saffron, her dress is the color of crystal, she is twenty-six days younger than Śrī Rādhā and she is delighted by Śrī Kṛṣṇa’s happiness. Her father is Catura, a cousin of Vṛṣabhānurājā; her mother’s name is Carcikā and her husband’s name is Pīṭḥara. Because of her expertise in various activities, she has unrestricted freedom of access. She is skilled in the interpretation of internal sentiments by external gestures. She understands the languages of various places and knows the nature of substances like honey and milk simply by looking at them. She is expert in crafting crystal vessels as well as in playing a jala-taraṅga, a kind of musical instrument consisting of seven bowls that are filled with water and struck with one or more sticks to produce musical sounds. She is very knowledgable about the art of astrology, the particulars of different kinds of animals, the work of planting and maintaining trees, and the preparation of sherbet and other substances made from fruit juices. Her kuñja is called Citrānandada and her sevā is to provide cloves and garlands. Rasālikā, Tilakinī, Śaurasenī, Sugandhikā, Ramilā, Kāmanāgarī, Nāgarī and Nāgavelikā are members of her group.

     Tuṅgavidyā: Tuṅgavidyā is fifth in position. She is five days older than Śrī Rādhā, her complexion is like saffron, her dress is a tawny color and her nature is dakṣiṇā-prakharā (very pleasant and amiable). Her mother’s name is Medhā, her father’s name is Puṣkara and her husband’s name is Bāliśa. Tuṅgavidyā is expert in the eighteen subjects of study, which are  listed in Viṣṇu-Purāṇa as ṛg-veda, sāma-veda, yajur-veda, atharva-veda, śikṣā (pronunciation of Vedic texts), kalpa (ritual), vyākaraṇa (grammar), nirukta (explanation of difficult Vedic words), jyotiṣa (astronomy, astrology), chanda-śāstra (prosody), mīmāṁsā-darśana (examination of Vedic texts), nyāya-darśana (logic), āyur-veda (medicine), dhanur-veda (archery), gāndharva-veda (music), artha-śāstra (economics, politics), dharma-śāstra (code of laws) and the purāṇas. She is adept at arranging meetings; Śrī Kṛṣṇa places his complete trust in her; she is learned in rasa-śāstra and nīti-śāstra (ethics) as well as nāṭaka (acting, dancing), ākhyāyikā (narrative) and other śāstras; she teaches the art of singing. Her kuñja is called Tuṅgavidyānandada and her sevā is singing, dancing and so on. Mañjumedhā, Sumadhurā, Sumadhyā, Madhurekṣaṇā, Tanumadhyā, Madhusyandā, Guṇacūḍā, Varaṅgadā and others are members of her group.

     Indulekhā: Indulekhā is sixth in position. Her complexion is like bright yellow orpiment, her dress is like a pomegranate flower and she is three days younger than Śrī Rādhā. Her mother’s name is Velā, her father’s name is Sāgara and her husband’s name is Durbala. She is vāmā-prakharā in nature. Indulekhā is particularly competent in chanting mantras from the śāstra for controlling snakes. She has a thorough understanding of the mantras for obtaining knowledge as well as of the jyotiṣa-śāstra. She has mastered the skills of stringing beautiful necklaces, coloring teeth, examining jewels, making silken cords and composing mantras for prosperity. After stimulating Śrī Rādhā-Kṛṣṇa’s mutual love, she spreads the wonderful good fortune to all.

     Raṅgadevī: She is the seventh sakhī. Her complexion is the color of a lotus stamen and her dress is reddish like a China rose. She is seven days younger than Śrī Rādhā and in qualities she is similar to Campakalatā. Her father’s name is Raṅgasāra, her mother’s name is Karuṇā and her husband’s name is Vakrekṣaṇa. Vakrekṣaṇa is the younger brother of Lalitā’s husband, Bhairava. She is amazing at spreading laughter and mirth: even in front of Śrī Kṛṣṇa, she continues the joking banter with her priya-sakhī Śrī Rādhārāṇī. Previously, after performing austerities, she obtained a mantra for attracting Śrī Kṛṣṇa.

     Sudevī: She is the eighth sakhī. Sudevī is Raṅgadevī’s twin sister and she has a very gentle nature. Because she is so similar to her sister in beauty, qualities and nature, she is often mistaken for Raṅgadevī. Her husband is Raktekṣaṇa, the younger brother of Raṅgadevī’s husband, Vakrekṣaṇa. Always staying near to Śrī Rādhā, she arranges Śrīmatī’s hair, applies collyrium to her eyes, massages her body and performs other sevā. She is highly skilled in teaching parrots and mynas to recite poetry and she knows how to arrange boating pastimes as well as games involving wild cocks. She knows the procedures of astrology and palmistry, and she can recognize the sounds of animals and birds. She knows which flowers bloom at moonrise, she is experienced in the use of fire and she is very expert at massaging the body with fragrant oils.

     Then Śrīla Ṭhākura Mahāśaya said, ebe kahi narma-sakhī-gaṇa, rādhikāra sahacarī, priya preṣṭha nāma dhari, prema sebā kare anukṣaṇa. Having described Lalitā, Viśākhā and Śrī Rādhārāṇī’s other parama-preṣṭha-sakhīs, he now begins to describe the narma-sakhīs or mañjarīs. Even though these girls are Śrī Rādhārāṇī’s very dear friends, out of affection they choose to be her maidservants. They are constantly engaged in the loving service of Śrī Śrī Rādhā-Mādhava. Though they remain in the group of sakhīs, their lives are dedicated to sevā. Their bodies are made of sevā-rasa. Therefore, their sevā is very charming, lively and filled with Rādhā-Kṛṣṇa’s resplendent rasa. The Gauḍīya Vaiṣṇava sādhakas must become particularly familiar with the descriptions of these mañjarīs because they perform their bhajana in allegiance to them. This is mentioned in the next verse.

*Khaṇḍitā-bhāva occurs when a heroine is angered and made jealous due to her lover’s infidelity. Māna means indignation and sulking. Kalahāntaritā-bhāva occurs when a heroine feels angry but sorry after quarreling with her lover.
**‘Husband’ means a gopa who merely appears to be her husband; this husband-form is supported by yogamāyā only for the purpose of nourishing the parakīya-bhāva. This should be understood to apply to all of the girls so dear to Śrī Kṛṣṇa: the gopīs, the sakhīs and the mañjarīs.

Guru-Tattva-Vijñāna updated

I made several changes to my translation of Śrī Guru-Tattva-Vijñāna by Śrī Ananta Dāsa Bābājī Mahārāja. You can find it listed in the Free Books section to the right.

Graphics

I finally got around to fixing the links on the graphics listed at the right of this page. Actually, I had completely forgotten about it until Gaurasundaraji reminded me.

Śrī Śrī Prema-Bhakti-Candrikā 48 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

রাগের ভজন পথ,        কহি এবে অভিমত,

লোক-বেদ-সার এই বাণী ।

সখীর অনুগা হৈয়া,        ব্রজে সিদ্ধ-দেহ পাইয়া,

সেই ভাবে জুড়াবে পরাণী ॥ ৪৮ ॥

rāgera bhajana patha,        kahi ebe abhimata,

loka-beda-sāra ei bāṇī |

sakhīra anugā haiyā,        braje siddha-deha pāiyā,

sei bhābe juḍābe parāṇī || 48 ||

     I shall now speak of the approved path of rāga-bhajana. These words are the essence of the teachings of the great souls and the Vedas. Become a follower of Śrī Rādhā’s girlfriends and obtain your spiritual form in Vraja. In this way, your heart will be cooled.

The Method of Rāgānugā-Bhajana

     Sudhā-Kaṇikā-Vyākhyā: From this verse forward, the most venerable Śrīla Ṭhākura Mahāśaya is describing the system of rāgānugā-bhajana, chiefly the method of mañjarī-bhāva-sādhana, the great gift of Śrīman Mahāprabhu. First, he says, rāgera bhajana patha, kahi ebe abhimata, loka-beda-sāra ei bāṇī. “I shall now speak about topics related to the path of rāga-bhajana that is approved by the śāstras and sādhus. My words are loka-veda-sāra, meaning they are the essence of the statements of realized devotees on the path of rāga as well as of the Gopāla-Tāpanī-Śruti, the Śrīmad-Bhāgavatam (which is the cream of all vedānta), and the scriptures related to worship on the path of rāga, all of which have been discussed at length.” From this statement of the exalted author, we have understood on the one hand that his words are not products of his own imagination. On the other hand, we also understand that the sādhus and śāstras have given detailed descriptions of the path of rāga and that his teachings contain the essence of those descriptions. Therefore, those who are eager to know the essential truth regarding the method of bhajana on the path of rāga must without doubt study Śrīla Ṭhākura Mahāśaya’s Śrī Prema-Bhakti-Candrikā.

     Rāga-mārga-bhajana is a vast, deep and very mysterious practice. This rāga-bhakti is clearly present in Śrī Rādhā-Kṛṣṇa’s nitya-siddha companions living in Vraja. Bhakti performed in allegiance to them is called rāgānugā-bhakti. Therefore, it should be understood that ‘the path of rāga-bhajana’ here means ‘the path of rāgānugā-bhajana.’ Bhakti-Rasāmṛta-Sindhuḥ 1.2.270:

virājantīm abhivyaktaṁ vrajavāsi-janādiṣu |

rāgātmikām anusṛtā yā sā rāgānugocyate ||

     “The devotion that is clearly present in the residents of Vraja is called rāgātmikā. The devotion that faithfully follows that rāgātmikā-bhakti is called rāgānugā.” Therefore, if the characteristics of rāgātmikā are not first known, rāgānugā-bhakti is not understood. Bhakti-Rasāmṛta-Sindhuḥ 1.2.272 speaks of the qualities of rāgātmikā:

iṣṭe svārasikī rāgaḥ paramāviṣṭatā bhavet |

tanmayī yā bhaved bhaktiḥ sātra rāgātmikoditā ||

     “Rāga is the love-filled longing that arises from the complete and natural devotion to one’s beloved. The bhakti that is abundant with such rāga is called rāgātmikā.” The meaning is that the natural, loving, profound thirst for one’s beloved is called rāga, and that this is the intrinsic characteristic of rāga. The senses are naturally inclined toward their objects without being inspired by, or relying upon, anyone else. In the same way, the bhakta’s rāga or deep, affectionate longing for his beloved Śrī Bhagavān is also natural. It does not depend upon another’s urging.

     When liquid water comes in contact with coldness, it becomes ice. A piece of straw can penetrate water, but not ice. In the same way, if the premika’s affectionate longing is very deep, not even the faintest trace of the quest for personal happiness, independent of Kṛṣṇa’s happiness, can arise in his heart or mind. Then, all his endeavors are dedicated solely to Kṛṣṇa’s happiness. The result of this profound thirst is that one becomes deeply absorbed in his beloved. This is the taṭastha-lakṣaṇa of rāga. (Taṭastha-lakṣaṇa means that property of a thing which is distinct from its nature, and yet is the property by which it is known.) ākṛti prakṛti dui svarūpa-lakṣaṇa, kārya-dvārā jñāna ei taṭastha-lakṣaṇa (Caitanya-Caritāmṛta, Madhya 20.357). “Appearance and nature are two inherent characteristics. Knowledge of someone’s actions is a marginal characteristic.” This rāgamayī or rāgātmikā-bhakti exists only in Śrī Yugala-Kiśora’s nitya-siddha-vrajavāsī companions. Eager for the type of bhāva shown by the rāgātmikā-vrajavāsīs, those who perform bhajana following the mood of a suitable rāgātmikā-bhakta engage in what is called rāgānugā-bhakti. When this rāgānugā-bhakti is practiced constantly, the splendor of the rāga-moon present in the heart of the nitya-siddha-vrajavāsī illuminates the heart and mind of the rāgānugā-sādhaka. yasya pūrvokte rāga-viśeṣe rucir eva jātāsti, na tu rāga-viśeṣa eva svayaṁ, tasya tādṛśa-rāga-sudhākara-karābhāsa-samullasita-hṛdaya-sphaṭika-maṇeḥ śāstrādi-śrutāsu tādṛśya rāgātmikāyā bhakteḥ paripāṭīṣv api rucir jāyate (Bhakti-Sandarbhaḥ 310 anuḥ). The meaning is that a taste for the previously described type of rāga may arise in someone without the rāga itself having yet appeared. When the splendorous rays from the rāga-moon in the rāgātmikā-bhakta’s heart fall upon the crystal-like heart of such a devotee, it begins to glimmer. After hearing from guru-sādhu-śāstra about all the practices of rāgātmikā-bhakti, meaning bodily, verbal and mental acts of love, he develops enthusiasm for those practices.

     The purport is that the bhakta’s heart is transparent like a crystal, meaning it is not defiled by harmful emotions such as lust, anger and so on. When he hears from guru, sādhu or śāstra about the particular loving activities of the nitya-siddha-rāgātmikā-bhakta, his heart shimmers like a crystal in moonlight and he begins to relish all the rāgātmikā-bhakta’s acts of love. After this particular type of ruci or taste has been stimulated, the bhakti that is performed in pursuit of that rāga is called rāgānugā-bhakti. Without faithful allegiance to a rāgātmikā-bhakta, this rāgānugā-bhakti or rāga-bhajana will never become successful.

braja-lokera bhābe yei karaye bhajana | 

sei jana pāya braje brajendranandana || (CC. Mad. 9.131)

śruti saba gopī-gaṇera anugata hañā | 

brajeśvarī-suta bhaje gopī-bhāba lañā ||

bāhyāntare gopī-deha braje yabe pāila | 

sei dehe kṛṣṇa-saṅge rāsa-krīḍā kaila || (CC. Mad. 9.133-134)

gopī-ānugatya binā aiśvarya-jñāne | 

bhajileha nāhi pāya brajendranandane ||

tāhāte dṛṣṭānta – lakṣmī karilā bhajana | 

tathāpi nā pāila braje brajendranandana || (CC. Mad. 8.230-231)

     “Those who perform bhajana in the mood of a resident of Vraja realize Śrī Vrajendranandana in Vraja. All the śrutis worshiped Śrī Kṛṣṇa by accepting the mood of the gopīs and following their example. When, in Vraja, they obtained the forms of gopīs, both internally and externally, they performed the rāsa dance with Śrī Kṛṣṇa. By worshiping in a mood of awe and reverence instead of following the gopīs, one does not realize Śrī Vrajendranandana. An example of this is that although Śrī Lakṣmī performed bhajana, she was still unable to get Vrajendranandana in Vraja.”

     The nitya-siddha-vrajavāsīs have four kinds of bhāva: dāsya, sakhya, vātsalya and madhura. Therefore, there are also four kinds of rāgānugā-bhajana for people attracted to the respective bhāvas. Those who are attracted to dāsya-bhāva perform rāgānugā-bhajana in allegiance to Raktaka, Patraka and other nitya-siddha servants. Those who are attracted to sakhya-bhāva follow Subala, Madhumaṅgala and Kṛṣṇa’s other friends. Those in vātsalya-bhāva follow Nanda-Yaśodā, and those in madhura-bhāva are devoted to Śrī Rādhikā, Lalitā and so on. In this particular kali-yuga, Śrīman Mahāprabhu and his sheltered servants Śrī Rūpa-Raghunātha and the other Gosvāmīs have imparted the type of worship known as śrī-rādhā-dāsya or mañjarī-bhāva, which is the ultimate stage of madhura-bhāva. This type of rāgānugā-bhajana is most dear to the Gauḍīya Vaiṣṇava Sampradāya. Therefore, Śrīla Ṭhākura Mahāśaya says, sakhīra anugā haiyā, braje siddha-deha pāiyā, sei bhābe juḍābe parāṇī. Śrī Rādhārāṇī is the possessor of mahābhāva, the embodiment of condensed prema; Śrī Kṛṣṇa is eternal, omniscient and ever blissful, the embodiment of rasa, the erotic sentiment incarnate. When they unite, the ocean of rasa swells and overflows. The minnow-like hearts of Śrī Rādhā’s kiṅkarīs or mañjarīs, who are sheltered at her lotus feet, swim freely and joyfully in that ocean of rasa. This is the highest level of spiritual joy. One becomes attracted to mañjarī-bhāva-sādhanā by the mercy of a Gauḍīya Vaiṣṇava guru and other sādhus and great souls who have taken shelter at Śrīman Mahāprabhu’s lotus feet. By resorting to the shelter of Śrī Guru’s lotus feet, the sādhakas obtain the details of their own eternally perfect mañjarī form (nitya-siddha-mañjarī-svarūpa) and the eleven aspects of its nature (ekādaśa-bhāva). In this way, the stream of meditation upon their service as followers of Śrī Lalitā, Śrī Rūpa Mañjarī and so on in their mentally conceived mañjarī forms within Śrī Śrī Rādhā-Mādhava’s aṣṭa-kāla-līlā continues to flow along with the śravaṇa, kīrtana and other forms of bhajana they perform in their external sādhaka bodies. After the sādhakas attain success in bhajana, meaning after they attain prema, Śrī Kṛṣṇa’s yogamāyā-śakti blesses them with the direct sevā of Śrī Śrī Rādhā-Mādhava within their mentally conceived siddha-dehas in the kingdom of līlā. In this way, after yearning for yugala-sevā in the mood of Śrī Rādhā’s kiṅkarīs or maidservants for a long time, their hearts are finally cooled. Other than this, there is no way to cool the hearts of the Gauḍīya Vaiṣṇava sādhakas. sei bhābe juḍābe parāṇī.

Śrī Śrī Prema-Bhakti-Candrikā 47 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

আভরণ মণিময়,        প্রতি অঙ্গে অভিনয়,

কহে দীন নরোত্তম দাস ।

নিশি দিশি গুণ গাই,        পরম আনন্দ পাই,

মনে মোর এই অভিলাষ ॥ ৪৭ ॥

ābharaṇa maṇimaya,        prati aṅge abhinaya,

kahe dīna narottama dāsa |

niśi diśi guṇa gāi,        parama ānanda pāi,

mane mora ei abhilāṣa || 47 ||

     Like actors, Śrī Rādhā-Kṛṣṇa are adorned with jeweled ornaments on every limb. Lowly Narottama Dāsa says, “My heartfelt wish is that I may attain the highest joy by singing day and night of your glories.”

Personal Aspiration

     Sudhā-Kaṇikā-Vyākhyā: After describing Śrī Yugala-Kiśora’s adornments of love as he perceived them in his mystic vision, Śrīla Ṭhākura Mahāśaya then submits his personal aspiration at the tips of their lotus feet. First, he speaks about their jeweled ornaments: ābharaṇa maṇimaya, prati aṅge abhinaya, kahe dīna narottama dāsa. Śrī Yugala-Kiśora are not only adorned with various ornaments of love, but each of their limbs are also beautified by ornaments made with gems and jewels. Śrī Kṛṣṇa’s body is always adorned with the great kaustubha jewel and Śrī Rādhārāṇī’s with the splendid syamantaka. Beyond that, Mother Yaśomatī also puts ornaments made of various kinds of gems and jewels on Śrī Kṛṣṇa’s limbs. The sakhīs and mañjarīs similarly decorate Śrī Rādhārāṇī’s beautiful limbs with ornaments made of gems and jewels. Moreover, when Śrī Rādhā-Kṛṣṇa are enjoying pastimes in the arboreal cottage, the sakhīs and mañjarīs adorn them with jeweled ornaments. Like actors and actresses, Śrī Yugala-Kiśora are always adorned with various kinds of colorful clothing and ornaments.

     After describing the sweetness of Śrī Yugala as experienced in his vision, Śrīla Ṭhākura Mahāśaya now offers his prayer at their lotus feet: niśi diśi guṇa gāi, parama ānanda pāi, mane mora ei abhilāṣa. “Singing day and night of your virtues, I shall attain the highest joy; this is my heart’s desire.” Śrī Bhagavān is ānandamaya (filled with joy) or rasamaya (filled with rasa). We learn of Śrī Bhagavān’s joyful nature from statements in śruti such as prajñānam ānandam brahma, raso vai saḥ and so on. That ānanda or rasa is most fully manifested in Śrī Bhagavān’s names, forms, qualities and pastimes. Śrīla Ṭhākura Mahāśaya is therefore revealing his personal desire at the lotus feet of his most beloved Śrī Śrī Rādhā-Mādhava: that he may be able to sing day and night of their virtues. In this way, he will be blessed with the ultimate joy that he desires. But bhaktas have no desire to attain joy; they merely remain absorbed in service to their beloved. By saying parama ānanda pāi here, is Śrīla Ṭhākura Mahāśaya then desiring happiness for himself? Such a question is no doubt justified, but in this instance, the author is not saying this with the intent to attain personal happiness. By saying niśi diśi guṇa gāi, he is asking that he may sing of Śrī Rādhā-Mādhava’s qualities. Śrī Rādhā-Mādhava feel great joy when they hear their glories being sung. Śrī Hari even leaves his own abode to reside in the places where his pastimes are sung. nāhaṁ vasāmi vaikuṇṭhe na yogi-hṛdaye ravau, mad-bhaktā yatra gāyanti tatra tiṣṭhāmi nārada (Padma-Purāṇa). “O Nārada! I reside neither in Vaikuṇṭha, nor in the yogī’s heart nor within the sun; I remain where my devotees sing.” When he hears the singing of his glories, he feels great joy; his joy then causes ecstasy to awaken in the heart of the bhakta. After receiving this spiritual joy, the bhakta never again seeks happiness independently.

     The purport is that when the bhakta performs service to Śrī Bhagavān, the devotion in his heart causes the naturally joyful Lord to become even more pleased. prītaḥ svayaṁ prītim agāt (Śrīmad-Bhāgavatam 5.15.13). This experience is very powerful. “When Śrī Bhagavān feels happy, I also become happy.” The search for personal happiness does not arise independently in a bhakta’s heart, but, just as when a tree is watered at the root, the branches and leaves are delighted, so also when Śrī Bhagavān is happy, the bhakta’s own heart and mind are filled with joy. Because of that pleasurable feeling, a powerful thirst for even more bhagavat-sevā arises in the bhakta’s heart. It shall be understood that Śrīla Ṭhākura Mahāśaya is expressing his desire here for the highest joy: that which is filled with longing for bhagavat-sevā.