Śrī Śrī Prema-Bhakti-Candrikā 55 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

যুগল-চরণ সেবি,        নিরন্তর এই ভাবি,

অনুরাগী থাকিব সদায় ।

সাধনে ভাবিব যাহা,        সিদ্ধদেহে পাব তাহা,

রাগপথের এই সে উপায় ॥ ৫৫ ॥

yugala-caraṇa sebi,        nirantara ei bhābi,

anurāgī thākiba sadāya |

sādhane bhābiba yāhā,        siddha-dehe pāba tāhā,

rāga-pathera ei se upāya || 55 ||

  I shall always remained devoted to Śrī Yugala’s lotus feet and shall constantly meditate on serving them. I shall obtain in my siddha-deha that which I contemplate during sādhana. This is the method for those on the path of rāga.

The Consistency of Sādhana and Siddhi

  Sudhā-Kaṇikā-Vyākhyā: In the previous verse Śrīla Ṭhākura Mahāśaya has given a hint of the rāgānugīya-sādhaka’s mental service; in this verse he describes the method and results of that mental service. After establishing a sense of self in their own guru-given siddha-svarūpas, the rāgānugīya Gauḍīya Vaiṣṇava sādhakas perform mental sevā while contemplating Śrī Śrī Gaura-Govinda’s aṣṭa-kāla-līlā. The Gauḍīya Vaiṣṇava ācārya Śrīmad Rūpa Gosvāmipāda has described the aṣṭa-kālīna-līlā in brief aphorisms within his Smaraṇa-Maṅgala-Stotra. With that as support, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmipāda narrated Śrī Śrī Rādhā-Kṛṣṇa’s aṣṭa-kālīna-līlā very extensively in his book Śrī-Śrī-Govinda-Līlāmṛta. Like Śrī Bhagīratha, he has blessed the sādhaka community with a Gaṅgā-like stream of līlā-rasa. Later on, in his book Śrī-Kṛṣṇa-Bhāvanāmṛta, Śrīla Viśvanātha Cakravartipāda gave an elaborate description of all the līlās that had been only briefly described in Govinda-Līlāmṛta, thus increasing in every way the storehouse of aṣṭa-kālīna-līlā-rasa. It is impossible to obtain a vision of Śrī Śrī Rādhā-Mādhava’s līlā without first meditating on Śrī Śrī Gaurāṅga’s līlā. Therefore, at a later time Śrī Govardhana resident Śrīla Kṛṣṇadāsa Siddha Bābā was given darśana of Śrī Rādhārāṇī, wherein she personally instructed him to develop for her devoted Vaiṣṇavas a system of meditation suitable for Śrī Śrī Gaura-Govinda’s aṣṭa-kālīna-līlā. After receiving this order from his beloved Śrī Rādhā, Śrīla Siddha Bābā compiled the Śrī-Śrī-Gaura-Govinda-Līlāmṛta-Guṭikā, thus creating a manual for līlā-smaraṇa that was in all respects suitable for the rāga-sādhaka’s meditation. To enable the community of sādhakas to taste the rasa of this aṣṭa-kālīna-līlā through the realizations of the mahājanas, Śrīla Siddha Bābā compiled a book called Śrī-Bhāvanā-Sāra-Saṅgraha, which is a large collection of verses that describe the various līlās. In this way, the previous mahājanas have vastly enriched the treasure trove of Śrī Śrī Gaura-Govinda’s aṣṭa-kālīna-līlā, which supports the internal bhajana of the rāgānugīya Gauḍīya Vaiṣṇavas who have taken shelter at Śrīman Mahāprabhu’s lotus feet. Within his constant meditation on those aṣṭa-kālīna-līlās, the Gauḍīya Vaiṣṇava sādhaka also contemplates the sevā he most likes to perform. Therefore, Śrīla Ṭhākura Mahāśaya says, yugala-caraṇa sebi, nirantara ei bhābi, anurāgī thākiba sadāya. In his book Śrī-Bhakti-Sandarbha, within the discussion of the smaraṇa limb of bhakti, Śrīmat Jīva Gosvāmipāda has referred to evidence from the Śrī-Garuḍa-Purāṇa showing the necessity for constant meditation on Śrī Hari.

ekasminn apy atikrānte muhūrte dhyāna-varjite |

dasyubhir muṣitenaiva yuktam ākrandituṁ bhṛśam ||

  “If one spends even a moment without thinking of Śrī Hari, he should weep in lamentation like a person who has lost everything to thieves.” Therefore, the mahājanas have given a system of aṣṭa-kāla-līlā-smaraṇa by which the bhakta-sādhakas don’t waste even a moment of the day or night and by which they can be blessed with loving service at the lotus feet of their beloved deities. The rāgānugīya rasika-bhaktas do not rely on the instructions of śāstra and are dependent only upon longing or ardent desire. They follow (not imitate) the bhāva of the nitya-siddha rāgātmikā-vrajavāsīs, and in constant allegiance to them, eagerly engage in mental sevā while contemplating Śrī Śrī Rādhā-Mādhava’s pastimes. Therefore, the following has been written in Caitanya-Caritāmṛta, Madhya 22.156-157 regarding rāgānugā-bhakti-sādhana:

bāhya antara ihāra dui ta sādhana |

bāhya-sādhaka-dehe kare śrabaṇa-kīrtana ||

mane nija-siddha-deha kariyā bhābana |

rātri-dina kare braje kṛṣṇera sebana ||

  “There are two types of sādhana in rāgānugā-bhakti: external and internal. In the external sādhaka body, the devotee performs śravaṇa and kīrtana. In the mind, he meditates on his own siddha-deha and serves Śrī Kṛṣṇa day and night in Vraja.” Consequently, the rāgānugīya Gauḍīya Vaiṣṇava sādhaka remains absorbed in his svarūpa, speaking nothing of the world. Roaming about always in the kingdom of love, he spends his life devoted to bhajana. anurāgī thākiba sadāya. Thus, if the sādhaka performs bhajana in allegiance to those who belong to the nitya-siddha svarūpa-śakti group, his bhāva will become one with theirs. By the mercy of his guru-rūpā-mañjarī, he is blessed with success and obtains the direct sevā of Śrī Śrī Rādhā-Mādhava in his mañjarī-svarūpa in the bowers of Vrajadhāma.

  Therefore, Śrīla Ṭhākura Mahāśaya says, sādhane bhābiba yāhā, siddha-dehe pāba tāhā, rāga-pathera ei se upāya. One most spiritually scientific truth has been deposited within the Gauḍīya Vaiṣṇavas’ method of contemplating aṣṭa-kāla-līlā. We find the following in Chāndogya-Upaniṣad 3.14.1: yathā-kratur-asmin-loke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṁ kurvīta. The jīva’s mental state in this life determines the state he will attain after leaving the body. Therefore, the sādhaka must take shelter of love. This is also found in the Bṛhad-Āraṇyaka-Upaniṣad 4.4.5: sa yathā-kāmo bhavati tat-kratur bhavati tat karma-kurute yat karma-kurute tad-abhisaṁpadyate iti. “To the degree a jīva is attached to his desires, he similarly becomes engaged in work (karma). Whatever work he is engaged in, that work he accomplishes. The type of work he accomplishes determines the result he obtains.” This is also found elsewhere in the śruti-vākya: yathā yathopāsate tad eva bhavantīti. “That which one is intent upon, that he becomes.” In Śrī-Bhagavad-Gītā 8.6, Śrī Bhagavān says, yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram, taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ. “Whatever state of being one contemplates, he remembers at the time of death; and whatever state he remembers at death, he will attain after leaving the body.” This power of contemplation is a scientific truth. From Śrīmad-Bhāgavatam 11.9.23:

kīṭaḥ peśaskṛtaṁ dhyāyan kuḍyāṁ tena praveśitaḥ |

yāti tat-sātmatāṁ rājan pūrva-rūpam asantyajan ||

  “When a wasp seals her larva within the walls of her nest, the larva thinks constantly of the wasp and transforms into a similar form without even giving up its previous body.” If there is such power in the contemplation of material things, then there can be no doubt that by contemplating Śrī Bhagavān, the transcendental form of condensed spirit and embodiment of the supreme truth, the devotee’s desire will be realized with the help of the divine bhakti-śakti. Śrī Kṛṣṇa said to Śrī Uddhava in Śrīmad-Bhāgavatam 11.15.26,

yathā saṅkalpayed buddhyā yadā vā matparaḥ pumān |

mayi satye mano yuñjaṁs tathā tat samupāśnute ||

  “A person obtains that which he desires by devoting himself to me and directing his mind toward me, for my wish is always fulfilled.” That meditation which is performed by the sādhaka after he has taken shelter of Śrī Bhagavān, the supreme truth incarnate, and which has the powerful support of bhakti, the essential function of Śrī Bhagavān’s hlādinī-śakti, can never result in useless imagination. He obtains in his siddha-deha, or in his internally conceived, guru-given mañjarī body, the same aṣṭa-kāla-sevā of Śrī Rādhā-Mādhava that he contemplates during sādhana. There is no exception to this. This is the best method for achieving one’s desires through rāga-bhajana.

Śrī Śrī Prema-Bhakti-Candrikā 54 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

বৃন্দাবনে দুইজন,        চতুর্দিকে সখীগণ,

সময় বুঝিব রসসুখে ।

সখীর ইঙ্গিত হবে,        চামর ঢুলাব কবে,

তাম্বূল যোগাব চাঁদমুখে ॥ ৫৪ ॥

bṛndābane dui-jana,        caturdike sakhī-gaṇa,

samaya bujhiba rasa-sukhe |

sakhīra iṅgita habe,        cāmara ḍhulāba kabe,

tāmbūla yogāba cāṅda-mukhe || 54 ||

     In Vṛndāvana there are two people surrounded by their friends. When, after seeing the sakhī’s gesture and understanding the moment, shall I joyfully fan them with a cāmara and offer tāmbūla to their moonlike mouths? 

Service in Spiritual Joy

     Sudhā-Kaṇikā-Vyākhyā: In this verse, Śrīla Ṭhākura Mahāśaya is visualizing in meditation the loving service performed by those rāga-sādhakas who have obtained mañjarī-bhāva. In the previous verse, he gave a hint of the sādhaka’s siddha-svarūpa. He now indicates that the devoted rāgānugīya-sādhaka shall perform mental service in the līlā-kingdom of Vrajadhāma in his siddha-svarūpa among the sakhīs and mañjarīs. bṛndābane dui-jana, caturdike sakhī-gaṇa, samaya bujhiba rasa-sukhe. sakhīra iṅgita habe, cāmara ḍhulāba kabe, tāmbūla yogāba cāṅda-mukhe. In the kingdom of rasa, within the incomparably beautiful environment of Śrī Vṛndāvana, the sādhaka shall meditate upon two people, namely the king of śṛṅgāra-rasa incarnate, Śrī Kṛṣṇa, and the embodiment of mahābhāva, Śrī Rādhārāṇī, who is endowed with unequalled beauty, qualities and devotion. Śrī Rādhārāṇī’s sakhīs, who are similar to her in splendor, surround Śrī Yugala-Kiśora on all sides. By joking and teasing, the sakhīs inspire high waves of beauty, love and affection to rise in the oceans of prema and rasa, namely in Śrī Śrī Rādhā-Śyāma, and then they swim in those oceans. In his poem Prārthanā, Śrīla Ṭhākura Mahāśaya has painted an extraordinary mental picture of this.

bṛndābana ramyasthāna, dibya cintāmaṇi-dhāma, ratana-mandira-manohara |

ābṛta kālindī-nīre, rājahaṁsa keli kare, tāhe śobhe kanaka-kamala ||

tāra madhye hema-pīṭha, aṣṭa-dalete beṣṭita, aṣṭa-dale pradhānā nāyikā |

tāra madhye ratnāsane, basi achena dui-jane, śyāma saṅge sundarī rādhikā ||

o rūpa-lābaṇya-rāśi, amiyā paḍiche khasi, hāsya parihāsa sambhāṣaṇe |

narottama dāsa kaya, nitya-līlā sukhamaya, sadāi sphuruka mora mane ||

     “Vṛndāvana is such a delightful place, a heavenly abode made of cintāmaṇi (a wonderful gem that fulfills all desires). There is a charming jeweled palace there, surrounded by the river Yamunā, in whose waters swans sport among beautiful golden lotuses. Within that palace stands a golden pedestal surrounded by eight petals occupied by the eight principal nāyikās. In the middle of that pedestal sits a jeweled throne on which two people are seated: Śrī Śyāma and the lovely Śrī Rādhikā. They exude grace and charm like drops of nectar as they laugh and joke together. Narottama Dāsa says, ‘May these joyful, eternal pastimes always appear within my mind.’”

     The revered author has also written the following:

kadamba-tarura ḍāla, nāmiyāche bhūme bhāla, phuṭiyāche phula sāri sāri |

parimale bharala, sakala bṛndābana, keli kare bhramarā bhramarī ||

rāi kānu bilasai raṅge |

kibā rūpa, lābaṇi, baidagadhi-khani dhanī, maṇimaya ābharaṇa aṅge ||

rāiyera dakṣiṇa kara, dhari priya giridhara, madhura madhura cali yāya |

āge pāche sakhī-gaṇa, kare phula bariṣaṇa, kona sakhī cāmara ḍhulāya ||

parāge dhūsara sthala, candra-kare suśītala, maṇimaya bedira upare |

rāi kānu kara-yoḍi, nṛtya kare phiri phiri, paraśe pulaka aṅga bhare ||

mṛga-mada candana, kare kari sakhī-gaṇa, barikhaye phula-gandharāje |

śrama-jala bindu-bindu, śobhā kare mukha-indu, adhare muralī nāhi bāje ||

hāsa bilāsa-rasa, sarasa madhura bhāṣa, narottama manoratha bharu |

duṅhuka bicitra beśa, kusuma racita keśa, locana-mohana līlā karu ||

     “The branches of the kadamba trees are bent low by dense clusters of blossoming flowers whose fragrance pervades all of Vṛndāvana. The male and female bees flit about while Śrī Rādhā and Śrī Kṛṣṇa amuse themselves with jokes and laughter. How beautiful are their forms! How graceful and intelligent! How elegantly they are adorned with jewels! Śrī Rādhā’s beloved Giridhārī holds her right hand as they walk about with enchanting style. Some of the sakhīs shower them with flowers from front and back, while another fans them with a cāmara. With hands joined, Śrī Rādhā-Kṛṣṇa dance round and round upon a jeweled platform turned grayish with pollen and cooled by moonlight, their bodies covered with goose bumps risen from each other’s touch. The sakhīs shower them with fragrant substances like musk, sandalwood powder and jasmine flowers. Drops of perspiration beautify their moonlike faces; exhausted, Śrī Kṛṣṇa no longer plays his muralī flute. Joking and laughing, they speak with sweet and charming words. Both are dressed in colorful clothing and wear flowers in their hair. Their pastimes captivate the eyes. Narottama’s desires have been fulfilled.”

     The narrations of those who have directly experienced with their eyes of love the sweet pastimes of Śrī Yugala-Kiśora and their friends in Śrī Vṛndāvana, the kingdom of rasa, provide support for the meditations of the sādhakas. The sāmājika-sādhaka* will realize what a flawless picture has been painted in the poetry above describing Śrī Rādhā-Kṛṣṇa’s sweet pastimes with their sakhīs in Vṛndāvana. In this way, the rāgānugīya-sādhaka will with great delight offer the appropriate sevā to Śrī Yugala-Kiśora surrounded by their sakhīs, who are an ocean of beauty, virtues and pastimes. Samaya bujhiba means “knowing the various services that are suitable for winter, summer and so on, as well as those suitable at the time of abhisāra (lover’s journey to a rendezvous), milana (meeting), vilāsa (amorous pastimes) and viccheda (separation) along with sevā in the form of narrations and discussions.” Rasa-sukhe means “in the spiritual happiness born of affectionate service to Śrī Śrī Rādhā-Mādhava and their sakhīs, as well as in that joy born of tasting the sweetness of their forms, qualities and pastimes.” Svayaṁ Bhagavān Vrajendranandana Śrī Kṛṣṇa, the highest truth and the embodiment of charm, is a billowy ocean filled with the nectar of beauty, virtues and pastimes. A taste of his mādhurya-rasa may be obtained through rāgānugā-bhakti. In the company of Śrī Rādhārāṇī and her sakhīs, that ocean of Śrī Kṛṣṇa’s sweetness swells and surges without limit. Only Śrī Rādhā, through her mādanākhya-mahābhāva, is fully capable of tasting that boundless mādhurya-rasa. In Caitanya-Caritāmṛta, Ādi 4.138-139, Śrī Kṛṣṇa says the following:

adbhuta ananta pūrṇa mora madhurimā |

trijagate ihāra keha nāhi pāya sīmā ||

ei prema-dvāre nitya rādhikā ekali |

āmāra mādhuryāmṛta āsvāde sakali ||

     “My sweetness is astonishing, boundless and complete; no one in the three worlds can find its limit. Through her love, Śrī Rādhikā alone always fully relishes the nectar of my charm.”

     By Śrī Rādhārāṇī’s mercy, her sakhīs and mañjarīs, who have taken shelter at her lotus feet, swim continuously in the endless sea of yugala-mādhurya-rasa. Nothing else in the spiritual realm can compare to the happiness they derive from tasting this rasa. This is the highest level of rasika joy the jīva-śakti can attain through sādhana-bhajana. Moreover, it should be understood here that this rāgānugā-bhajana is never possible with the human body made of five elements. For this reason, during the stage of sādhana, the sādhaka must contemplate a beautiful body similar to those of Śrī Rūpa Mañjarī and others. This is called the siddha-deha or perfected body. By the mercy of Śrī Gurudeva, who has much experience in bhajana, the sādhakas obtain specific knowledge about their siddha-dehas. Śrī Gurudeva is of the same nature as Śrī Bhagavān. By his power as inner guide, he makes the rāgānugā-sādhaka familiar with his eternally perfect divine form, which is an abode of spiritual beauty, along with its ekādaśa-bhāva (the eleven characteristics of the siddha-deha). Śrīla Gosvāmipāda has determined that this siddha-deha is a suitable body for the direct service of Śrī Rādhā-Mādhava. The sādhaka contemplates living among the sakhīs in this siddha-deha in Vrajabhūmi and, along with them, rendering direct service to Śrī Rādhā-Mādhava. Those sādhakas who have a slight realization of their siddha-deha can experience the unprecedented joy of such mental service. No one can explain this through a commentary.

     Then Śrīla Ṭhākura Mahāśaya said, sakhīra iṅgita habe, cāmara ḍhulāba kabe, tāmbūla yogāba cāṅda-mukhe. The hearts and minds of Śrī Rādhā’s kiṅkarīs are so attuned with Śrī Rādhārāṇī’s nature that she considers them to be non-different from her own body. Sometimes, by Śrī Rādhārāṇī’s desire, her sakhīs make love with Śrī Kṛṣṇa, but the kiṅkarīs will not accept this even in dreams. For this reason, the kiṅkarīs are blessed with more intimate service to Śrī Yugala than even the sakhīs. 

tāmbūlārpaṇa-pāda-mardana-payodānābhisārādibhir

vṛndāraṇya-maheśvarīṁ priyatayā yās toṣayanti priyāḥ |

prāṇa-preṣṭha-sakhī-kulād api kilāsaṅkocitā bhūmikāḥ

keli-bhūmiṣu rūpa-mañjarī-mukhās tā dāyikāḥ saṁśraye || 

(Vraja-Vilāsa-Stava 38)

     “I take full shelter of Śrī Rādhā’s maidservants headed by Śrī Rūpa Mañjarī. They constantly arrange for Vṛndāvaneśvarī Śrī Rādhā’s thorough satisfaction by offering her tāmbūla, massaging her feet, bringing her water, setting up secret meetings with Śrī Kṛṣṇa and so on. They come and go from the sites of Śrī Rādhā-Kṛṣṇa’s intimate pastimes more freely than even Śrī Lalitā and the other prāṇa-preṣṭha-sakhīs.” When, at the time of sporting in the kuñja, Śrī Yugala become exhausted from making love, the sakhīs signal the kiṅkarīs to perform the appropriate sevā. By that signal, the mañjarīs enter without hesitation the site of Śrī Yugala’s pastimes to offer water, tāmbūla, fanning and other services.

rati-raṇe śramayuta, nāgarī nāgara, mukhabhari tāmbūla yogāya |

malayaja kuṅkuma, mṛgamada karpūra, militahi gāta lāgāya ||

aparupa priya-sakhī prema |

nija-prāṇa koṭi, dei niramañchai, naha tula lākha bāna hema ||

manohara mālya, duṅhu gale arpai, bījai śīta mṛdu bāta |

sugandhi śītala, karu jala arpaṇa, yaiche hota duṅhu śāṅta ||

duṅhaka caraṇa puna, mṛdu saṁbāhana, kari śrama karalahiṅ dūra |

iṅgite śayana, karala duṅhu sakhī-gaṇa, sabahuṅ manoratha pūra ||

kusuma-śeje duṅhu, nidrita herai, sebana-parāyaṇa-sukha |

rādhāmohana dāsa, kiye heraba, meṭaba saba manodukha ||

     “How sublime is the priya-sakhīs’ love! When Śrī Rādhā-Kṛṣṇa become exhausted from Cupid’s battle, the sakhīs prepare tāmbūla and place it in their lotus mouths. They anoint Śrī Yugala’s bodies with sandalwood paste, saffron, musk and camphor. This service is more precious to them than their own lives a million times over. Their love is purer than gold melted a hundred thousand times. They place charming garlands around Śrī Yugala’s necks and cool them with a gentle breeze by fanning. They allay their thirst with offerings of cool, fragrant water. They drive their fatigue away by gently massaging their lotus feet again and again. When given the signal, they make Śrī Rādhā-Kṛṣṇa lie down to rest. The sakhīs fulfill their every desire. Whenever Rādhāmohana Dāsa, who joyfully performs his sevā, sees them both asleep on a bed of flowers, all his distress will be gone.”

* Sāmājika means “a member of an audience or assembly, a spectator at an assembly or meeting.”

Śrī Śrī Prema-Bhakti-Candrikā 53 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

এ সব অনুগা হৈয়া,        প্রেমসেবা নিব চাইয়া,

ইঙ্গিতে বুঝিব সব কাজ ।

রূপে গুণে ডগমগি,        সদা হব অনুরাগী,

বসতি করিব সখী-মাঝ ॥ ৫৩ ॥

e saba anugā haiyā,        prema-sebā niba cāiyā,

iṅgite bujhiba saba kāja |

rūpe guṇe ḍagamagi,        sadā haba anurāgī,

basati kariba sakhī-mājha || 53 ||

     As a follower of these mañjarīs, I shall request and receive the loving service of Śrī Śrī Rādhā-Kṛṣṇa. Simply by seeing their gestures, I shall understand all my duties. Constantly submerged in Yugala-Kiśora’s beauty and virtues, I shall devote myself to them and live among their sakhīs.

A Prayer for Prema-Sevā

     Sudhā-Kaṇikā-Vyākhyā: In this verse, Śrīla Ṭhākura Mahāśaya now expresses his desire to attain prema-sevā in allegiance to the nitya-siddhā-mañjarīs as well as the competence to perform that sevā. First he says, e saba anugā haiyā, prema-sebā niba cāiyā, iṅgite bujhiba saba kāja. Without following the rāgātmikā-nitya-siddha-pārṣadas (pārṣada means companion), there will be no success in vraja-bhajana. rāgamayī-bhaktira haya rāgātmikā nāma, tāhā śuni lubdha haya kona bhāgyabān. lobhe brajabāsī-bhābe kare anugati ityādi (Caitanya-Caritāmṛta, Madhya 22.152-153). “Devotion marked by loving attachment is called rāgātmikā-bhakti. By hearing about this, some fortunate person may begin to long for it. With great eagerness, he or she follows the moods of the Vrajavāsīs.” After performing bhajana in allegiance to the vraja-gopīs, the ṛṣis living in the Daṇḍaka forest and the presiding deities of the śrutis became gopīs themselves and were blessed with the service of Śrī Kṛṣṇa in Vraja. On the other hand, Śrī Lakṣmīdevī, the Goddess of Vaikuṇṭha, did not follow the gopīs, and though she lived in Vrajadhāma and performed austerities, she was unable to attain a relationship with Śrī Kṛṣṇa. This has been described in Śrīmad-Bhāgavatam and other purāṇas. Regarding this, we see the following in Śrīman Mahāprabhu’s words to Veṅkaṭa Bhaṭṭa in Caitanya-Caritāmṛta, Madhya 9.133-137:

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 ||

gopa-jāti kṛṣṇa–gopī preyasī tāṅhāra |

debī bā anya strī kṛṣṇa nā kare aṅgīkāra ||

lakṣmī cāhe sei dehe kṛṣṇera saṅgama |

gopikā-anugā hañā nā kaila bhajana ||

anya dehe nā pāiye rāsa-bilāsa |

ataeba ‘nāyaṁ’ śloka kahe bedabyāsa ||

     “All the śrutis became followers of the gopīs and served Śrī Kṛṣṇa in the mood of those gopīs. In Vraja, when they attained gopī bodies within and without, in those bodies they performed the rāsa-līlā with Śrī Kṛṣṇa. Śrī Kṛṣṇa was born into a community of cowherds and the gopīs are most dear to him: he does not accept goddesses or any other women. Lakṣmīdevī wanted to meet with Kṛṣṇa in her current body, so she performed bhajana without becoming a follower of the gopikās. But in any other body than that of a gopī, one does not get to enter the rāsa pastimes. Therefore, Vedavyāsa has composed the ‘nāyaṁ’ verse.” (See Śrīmad-Bhāgavatam 10.9.21.)

     The exalted author says, śrī-rūpādi mañjarī-gaṇera anugā haiyā, prema-sebā niba cāiyā. “Having longed for it, I shall receive the loving service of Śrī Śrī Rādhā-Mādhava from the mañjarīs led by Śrī Rūpa Mañjarī.” There is a specific reason he has used the words prema-sevā here instead of just sevā. Prema, love, is the best thing to offer during one’s service to Śrī Bhagavān. If prema does not exist in the sevaka’s heart, then the fruits, water, cooked foods and other articles she offers cannot bring happiness to Śrī Bhagavān. Therefore, the following has been mentioned in the Padyāvalī:

nānopacāra-kṛta-pūjanam ārta-bandhoḥ

premṇaiva bhakta-hṛdayaṁ sukha-vidrutaṁ syāt |

yāvat kṣud asti jaṭhare jaraṭhā pipāsā

tāvat sukhāya bhavato nanu bhakṣya-peye ||

     “O devotee! When Śrī Kṛṣṇa, the friend of the afflicted, is lovingly worshiped with various kinds of articles, his heart melts with joy. As long as there is strong hunger and thirst in the stomach, food and drink are no doubt enjoyable and satisfying.”* The devotee’s anxious love causes a powerful longing to awaken in Śrī Bhagavān’s heart to accept the articles of worship offered by the devotee.

     Śrī Rādhā’s kiṅkarīs are the direct embodiments of sevā-rasa. Their forms are molded from sevā-rasa. The love in their hearts is so pure and exalted that it has reached maturity in the form of sevā. Like iron that has become one with fire, their love and sevā are so similar in nature that they appear as one undivided thing. Therefore, Śrīla Ṭhākura Mahāśaya has used the term prema-sevā. This prema-sevā must be obtained from the nitya-siddhā-kiṅkarīs. The prema-sevā of Śrī Rādhā-Mādhava is the personal treasure of the mañjarīs. It is possible for the kiṅkarī-bhāva-sādhaka to attain this if it is compassionately bestowed by the mañjarīs. By the words prema-sebā niba cāiyā, it has been implied that everything from the sādhaka’s expertise in bhajana to his resultant eagerness for prema is meant to invoke their compassion. Such sādhakas who are eager for kiṅkarī-bhāva must with a sorrowful prayer beg for Śrī Rādhā-Mādhava’s prema-sevā from the mañjarīs. The mañjarīs are also boundlessly merciful; when they see the distress of the worthy new dāsī, they will bless her with the appropriate sevā. This is the implied meaning of the words prema-sebā niba cāiyā.

     Then he says, iṅgite bujhiba saba kāja. By Śrī Rādhārāṇī’s mercy, her kiṅkarīs are able to understand all of the gestures she makes with her eyes, speech, hands, feet and so on. śrīśvarī-dṛṣṭi-vāgādi-sarveṅgita-vicakṣaṇām (Śrī-Vṛndāvana-Mahimāmṛta 8.32). “Śrī Rādhā’s kiṅkarīs can understand all of the gestures their prāṇeśvarī makes with her eyes, words and so on.” They are also expert in understanding all the different gestures made by the sakhīs as well as by the mañjarīs led by Śrī Rūpa. Without understanding all the signals involved in parakīya-madhura-rasa-sevā, such service is not possible. In the kuñja, Yugala-Kiśora are engaged in passionate vilāsa. The sakhīs and mañjarīs are silently relishing Śrī Rādhā-Kṛṣṇa’s beauty by peering through an opening in the bower. When they hear the slightest sound, they know the intensity of the lovemaking has dissipated. If the kiṅkarī is not qualified for sevā by understanding all these different signals of the sakhīs and mañjarīs, she cannot obtain that sevā. Besides their sevā in the kuñja, the kiṅkarīs must also be expert in understanding the signals for sevā in Śrīmatī’s own home. In the morning, Jaṭilā enters Śrī Rādhārāṇī’s room and awakens her. Roused from sleep by her mother-in-law’s call, Śrīmatī sits upon her bed, exhausted from last night’s pastimes. When her friend Viśākhā sees the love-marks on Śrīmatī’s body, she becomes alarmed. If the old lady notices them, everything is lost! Viśākhā then signals Śrīmatī’s devoted kiṅkarī with an eye gesture; the kiṅkarī understands and immediately covers the love-marks with makeup. In this way, expertise in understanding the signals for all kinds of services in parakīya-madhura-rasa is necessary. iṅgite bujhiba saba kāja.

     Then Śrīla Ṭhākura Mahāśaya said, rūpe guṇe ḍagamagi, sadā haba anurāgī, basati kariba sakhī-mājha. “I shall devote myself to Śrī Śrī Rādhā-Mādhava, always immersed in their beauty and qualities, meaning, at every moment I shall be overwhelmed by tasting the sweetness of Śrī Rādhā-Kṛṣṇa’s ever-youthful forms, qualities and so on.” Or, having discussed the attainment of prema-sevā in allegiance to the mañjarīs and expertise in that service, he now speaks about the suitability of their svarūpas (natures or forms). He will be absorbed in the rūpa of a maidservant of Śrī Rādhā, meaning in a beautiful bodily form, as well as in various qualities like modesty, sweet disposition, good character and so on. The form, qualities and so on of a siddha-svarūpa have been described to guide the mañjarī-bhāva-sādhakas in contemplating their own svarūpas.

śrī-guroś caraṇāmbhoja-kṛpāsikta-kalevarām |

kiśorīṁ gopa-vanitāṁ nānālaṅkāra-bhūṣitām ||

pṛthutuṅga-kuca-dvandvāṁ catuḥṣaṣṭi-kalānvitām |

rakta-citrāntarīyam āvṛta-śuklottarīyakām ||

svarṇa-citrāruṇa-prānta-muktādāma-sukāñcalīm |

candanāguru-kāśmīra-carcitāṅgīṁ madhu-smitām ||

sevopāyana-nirmāṇa-kuśalāṁ sevanotsukām |

vinayādi guṇopetāṁ śrī-rādhā-karuṇārthiṇīm ||

rādhā-kṛṣṇa-sukhāmoda-mātra-ceṣṭāṁ supadminīm |

nigūḍha-bhāvāṁ govinde madanānanda-mohinīm ||

nānā-rasa-kalālāpa-śālinīṁ divya-rūpiṇīm |

saṅgīta-rasa-sañjāta-bhāvollāsa-bharāṇvitām ||

tapta-kāñcana-śuddhābhāṁ svasaukhya-gandha-varjitām |

divā-niśaṁ manomadhye dvayoḥ prema-bharākulām ||

evam ātmānam īśaṁ bhāvayed bhaktim āśritaḥ ||

     “The mañjarī’s body has been sprinkled with the nectar of mercy from Śrī Guru’s lotus feet. She is an adolescent cowherd girl adorned with various kinds of ornaments. Her breasts are ample and prominent. She is well-educated in the sixty-four arts. She is dressed in a red skirt and white shawl, wearing a fine golden bodice adorned with strings of pearls and a charming crimson border. (All these garments and ornaments are prasāda from Śrī Rādhārāṇī, given to the girls when she is pleased with their sevā.) Her body is anointed with sandalwood paste, aloeswood, saffron and so on. She is adorned with a sweet smile and is very expert in preparing the articles for yugala-sevā. She is always eager to perform her service. She is endowed with qualities such as modesty and so on. She longs for Śrī Rādhā’s compassion. Her every action is meant for the happiness of Śrī Rādhā-Kṛṣṇa. She is a girl of superior mental gifts and physical features (padminī) and she has a hidden love for Śrī Govinda. When Śrī Kṛṣṇa sees her, he is overwhelmed by the joy of erotic love. (The desire to accept the devotee’s prema-sevā is awakened in Śrī Kṛṣṇa’s heart according to the type and degree of the premika’s love. This is the transcendental nature of that love. The desire to unite with Śrī Kṛṣṇa never arises within Śrī Rādhā’s kiṅkarīs, not even in dreams. Therefore, although they are extremely beautiful and qualified, and worthy of being group leaders themselves, when Śrī Kṛṣṇa sees their forms, so devoted to sevā, he is overwhelmed by the joy of erotic love or by his desire for union with Śrī Rādhā. This is the secret and profound mood they have in relation to Śrī Govinda. Because this bhāva is very different from that of the sakhīs, it has been called nigūḍha or hidden.) She is expert in the fine art of sweet and pleasant conversation. She has a beautiful and lustrous body, and she takes great delight in singing and hearing music. Her complexion is like pure molten gold. She hasn’t even a whiff of desire for her own happiness. Day and night, she is overwhelmed by the weight of love for Śrī Śrī Rādhā-Kṛṣṇa. The Gauḍīya Vaiṣṇava sādhakas who have taken shelter of the path of bhakti shall always think of themselves in this way.” Like this, having established the self-concept of being an adolescent cowherd girl endowed with beauty and noble qualities, the sādhaka shall contemplate herself as living among the sakhīs with her heart and mind filled with loving devotion for Śrī Yugala-Kiśora.

*Another interpretation of this verse: “When Śrī Kṛṣṇa, the friend of the afflicted, is lovingly worshiped with various kinds of articles, the devotee’s heart melts with joy.” (Translator)

Caitanya-Candrāmṛta

I've just run across this translation of Śrī-Caitanya-Candrāmṛta by Bidhu Bhushan Sarkar in 1935. Thanks to Sakhicaraṇa Dāsa for sharing.

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.