|NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Jaiva Dharma > Chapter-34|
Quickly honoring prasadam, and then walking by the seacoast, Vijaya-kumara went to Kashi-mishra's home. As he looked at the waves in the ocean, the thought of the ocean of rasas entered his heart. He thought, "Ah! This ocean reminds me of ecstatic love (bhava) for Lord Krishna. Even a material thing can remind one of spiritual love. This ocean is like the ocean of rasas my spiritual master described. Some day I will throw this gross and subtle material body far away, I will attain the form of a manjari, I will go to the shore of the ocean of rasas, and I will taste the sweetness of the rasas. Lord Krishna, who is dark like a monsoon cloud, is the only master of my life. Shri Vrishabhanunandini (Shri Radha), who stays by His side, is the queen of my life. This ocean is like the ecstatic love Shri Radha and Krishna feel for each other. Their rasas and bhavas are an ocean garlanded with waves. When bhava arises, then there are wonderful waves in this ocean. Then I am a sakhi (gopi) standing on the shore. Then I float in the ocean of prema-rasa (the rasas of spiritual love). Lord Krishna is the ocean of rasas. Krishna is dark like the ocean. Shri Radha is the waves of love (prema) in that ocean of Krishna. She is beautiful with a fair complexion. The many great waves in that ocean are Her friends (sakhis). The smaller waves are Her maidservants (paricarikas). I am very far from them all. I am a maidservant of Radha's maidservants." Thinking and thinking in this way, Vijaya-kumara fell unconscious. Soon he regained consciousness. Slowly he approached his spiritual master and offered dandavat obeisances to his feet. Humbly he sat down. Gopala-guru Gosvami embraced him and said, "O Vijaya-kumara, is everything well with you?" Vijaya-kumara replied, "O master, your mercy is the root of all auspiciousness. I am a follower of the sakhis (gopi friends of Shri Radha). Therefore I will to clearly understand about the different kinds of sakhis.
Gosvami: O Vijaya-kumara, to properly glorify the sakhis is beyond the power of the individual souls. You are a follower of Shrila Rupa Gosvami, so you can understand all this. The beautiful girls of Vraja who are sakhis are expert in manifesting many (vistarini) pastimes of love (prema-lila). They are great reservoirs filled with faith in Vraja's divine youthful couple. A person who wishes to clearly understand them is certainly very fortunate. When describing the different groups of gopis, I have already described the different kinds of sakhis, namely the sakhis who are adhika, sama, and laghvi, and the sakhis who are prakhara, madhya, and mridvi. I explained all these divisions yesterday. Here is the evidence for them, from Shrila Rupa Gosvami (Ujjvala-nilamani, Sakhi-prakarana, 3-5):
adhikyad adhika sakhi
sama tat-samyato jneya
tal-laghutvat tatha laghuh
"In the matter of spiritual love, good fortune, and spiritual virtues, and in other matters also, the sakhis are divided into three groups: 1. adhika, 2. sama, and 3. laghu.
tad-unatve bhaven mridvi
madhya tat-samyam agata
"A prakhara sskhi speaks heavy words that are difficult to counter. A mridvi sakhi does not speak harshly at all. A sama sakhi stands midway between the prakhara and mridvi sakhi.
bhedah purvavad atra sah
"The sakhis may be divided into different types, beginning with the atyantadhika. In each group of sakhis, the leader is atyantadhika.
sa kvapi prakhara yuthe
kvapi madhya mriduh kvacit
"Some of the atyantadhika sakhis are prakhara, some are madhya, and some are mridvi."
Vijaya-kumara: The yutheshvari is the leader of a particular group. You have already described how the yutheshvaris are atyantika and how they are divided into three kinds: prakhara, madhya, and mridvi. In this way they are either atyantadhika prakhara, atyantadhika madhya, or atyantadhika mridvi. This you have already explained. Now please describe the different kinds of sakhis.
Gosvami: In each group the yutheshvari is the only atyantadhika sakhi. The other sakhis are all apekshikadhika, apekshika sama, or apekshika laghvi. Then again, these are also divided into prakhara, madhya, and mridvi. In this way the three groups are multiplied by three to bring nine groups altogether. They are:
1. apekshikadhika prakhara, 4. apekshika-sama prakhara, 7. apekshika-laghvi prakhara
2. apekshikadhika madhya, 5. apekshika-sama madhya, 8. apekshika-laghvi madhya
3. apekshikadhika mridvi , 6. apekshika-sama mridvi, and 9. apekshika-laghvi mridvi.
The antyantika laghvi is of two kinds: 1. atyantika laghvi, and 2. sama-laghvi. Two this two is added the preceding nine, and to them is added the yutheshvari. In this way there are twelve types of heroines in each group.
Vijaya-kumara: O master, which famous gopis are examples of each of these different kinds of sakhis?
Gosvami: Lalita and many other sakhis in Shri Radha's group are apekshikadhika prakhara sakhis. Vishakha and many other sakhis in that same group are apekshikadhika madhya sakhis. Citra, Madhurika, and many other sakhis in that group are apekshikadhika mridvi sakhis. However, Lalita and the other ashta-sakhis (eight closest friends of Shri Radha) are all apekshika laghvi when compared to Shri Radha Herself.
Vijaya-kumara: Are the apekshika-laghvi prakhara sakhis and the other groups of sakhis like them further divided into other kinds of sakhis?
Gosvami: The Laghvi prakhara sakhis are of two kinds: 1. vama (left wing), and 2. dakshina (right wing).
Vijaya-kumara: What are the qualities of vama sakhis?
Gosvami: They are always very proud. If there is some slackening in the respect shown to them, they become angry. They are not submissive to their lover. Such a sakh.i is called “vama". In Radha's group, Lalita and many others are considered vama prakhara sakhis.
Vijaya-kumara: What are the qualities of thw dakshina sakhis?
Gosvami: These heroines cannot tolerate pride. These heroines speak sweetly to their lover and they are conquered by His sweet words to them. Such a sakhi is called “dakshina". In Shri Radha's group. Tungavidya and many others are dakshina prakhara sakhis.
Vijaya-kumara: Who are the atyantika laghvi sakhis?
Gosvami: These sakhis are always sweet. They are less important than the other sakhis. Kusumika and many others are said to be atyantika laghvi sakhis.
Vijaya-kumara: How do the sakhis carry messages?
Gosvami: The sakhis bring the hero, who has come a great distance, to meet the heroine. That is the message they carry.
Vijaya-kumara: Are the sakhis ever heroines?
Gosvami: The yutheshvaris are heroines eternally. The apekshikadhika prakharas, apekshikadhika madhyas, and apekshikadhika mridvis may be either heroines or sakhis. They have both natures. When gopis of an inferior status are present, they may assume the role of heroine. When a gopi of superior status is present, they assume the role of sakhi. The gopis of inferior status consider them heroines, and the gopis of superior status consider them sakhis. Therefore they are called "nayika-praya" (almost heroines). The apekshika prakhara, apekshika madhya, and apekshika mrdvis also play double roles. They become sakhis when superior gopis are present, and heroines when inferior gopis are present. The apekshika prakhara, apekshika madhya, and apekshika mrdvis are most often saklhis. Because the yutheshvari and the previous described three classes of gopis are superior to them, the atyantika laghvi gopis are considered here as a fifth category. They are always sakhis. In the presence of the ytheshvari, the apekshika gopis are all sakhis and dutis (messengers). Then they are not heroines. The atyantika laghvi gopis are always sakhis. They are never heroines, and they are never dutis.
Vijaya-kumara: Who are the sakhis that act as dutis?
Gosvami: The yutheshvaris are always heroines. Everyone always honors them. They do not carry messages. However, the yutheshvari entrusts to her favorite sakhi the task of carrying messages. However, when one of her sakhis becomes the object of the hero's love, the yutheshvari will become a gauna (secondary) kind of messenger on her behalf. Here "gauna" means that the yutheshvari does not come and go for long distances carrying messages. This kind of carrying messages is of two kinds: 1. when Krishna is present, and 2. when Krishna is not present.
Vijaya-kumara: In what different ways are messages carried when Krishna is present?
Gosvami: These messages are of two kinds: 1. hints, and 2. direct statements.
Vijaya-kumara: What are the hints?
Gosvami: When, by a sidelong glance, an eyebrow movement, a movement of the forefinger or another part of the body, or another kind of hint, a sakhi sends Krishna to the heroine, that is called the message in the form of a hint.
Vijaya-kumara: What are the direct statements?
Gosvami: When, either directly to Lord Krishna or secretly behind his back, the messenger speaks appropriate words, that is called a message in the form of a direct statement.
Vijaya-kumara: What are the messages when Krishna is absent?
Gosvami: Here one sakhi brings another sakhi to Krishna. There are many ways a message can be carried in this way. These are all considered carrying a message when Krishna is not present.
Vijaya-kumara: What are messages carried for the nayika-praya (almost heroine)?
Gosvami: When an apekshikadhika prakhara, apekshikadhika madhya, or apekshikadhika mridvi carry a message for a gopi of inferior status, this is called “carrying a message for a nayika-praya". The sama sakhis and madhya sakhis are naturally friends. Their friendship is mostly sweet and for the most part they have no differences between them. Panditas learned in the science of spiritual love (prema) can understand all this.
Vijaya-kumara: What is "a message carried by a sakhi-praya (one who is amost a sakhi)?
Gosvami: These are messages carried by a ladghu-prahhara, laghu-madhya, or laghu-mridvi gopi. When they are engaged in carrying messages they are called "sakhi-praya" (almsot sakhi).
Vijaya-kumara: What is a nitya-sakhi (always a sakhi)?
Gosvami: Gopis who only wish to be a sakhi and never desire to become a heroine are called "nitya-sakhi". The nitya-sakhis are of two kinds: 1. atyantika laghvi and 2. apekshika laghvi.
Vijaya-kumara: Do the sakhis eternally possess certain specific qualities, like the quality of being prakhara (harsh), qualities that they always manifest and never abandon?
Gosvami: Although certain qualities are part of the eternal nature of each gopi, sometimes, according to time, place, and circumstances, the gopis manifest other qualities, even qualities that are the opposite of their ordinary nature. An example of this is Lalita's attempt to calm Radha's jealous anger.
Vijaya-kumara: It seems to me that Radha takes great care to arrange the meeting of Lord Krishna with Her friends.
Gosvami: O Vijaya-kumara, I can say something about that. When a sakhi sent with a message meets Krishna in a secluded place, and He requests that she enjoy with Him, she will not agree. She will not break the trust of the gopi friend who sent her with the message.
Vijaya-kumara: What are the sakhis' activities?
Gosvami: The sakhis have sixteen kinds of activities: 1. To praise the virtues of the hero before the heroine and to praise the virtues of the heroine before the hero, 2. to make the hero and heroine attached to each other, 3. to arrange for the rendezvous of the hero and heroine, 4. to give the heroine to Krishna, 5. to speak eloquent jokes, 6. to give consolation, 7. to decorate the heroine in her room, 8. to reveal to the hero the love in the heroine's heart and to reveal to the heroine the love in the hero's heart, 9. to hide faults, 10. to teach the heroine how to deceive her husband and other superiors, 11. to bring the hero and heroine together at the appropriate time, 12. to fan with a camara and perform other like services, 13. to reproach the hero or heroine when it is appropriate, 14. to carry a message, 15. to save the heroine's life, and 16. to be careful and diligent in everything. Many examples could be given to illustrate each of these. What more shall I say?
Vijaya-kumara: O master, I understand these brief explanations. later I will see the examples given in the book Ujjvala-nilamani. Now I have learned a great deal. O master, now I would like to learn about the sakhis' affection for each other and love for Lord Krishna.
Gosvami: The sakhis are of two kinds: 1. the sakhis whose love for Krishna and their own yutheshvari is not equal, and 2. the sakhis who love Krishna and their own yutheshvari equally.
Vijaya-kumara: What sakhis have love for Krishna and their own yutheshvari that is not equal?
Gosvami: These gopis, who are called "asama-sneha sakhis" are of two kinds. Some love their yutheshvari more than they love Krishna. Others think, "I am a maidservant of Krishna." These gopis will not leave their group to join another, Still, they love Krishna more than they love their yutheshvari. A gopi who is proud to serve her yutheshvari, and who loves her yutheshvari more than Krishna, is called “sakhi-senhadhika".
Vijaya-kumara: Who are they?
Gosvami: Among the five kinds of sakhis I have already described, those who are simply called sakhis love Krishna more (krishna-snehadhika). The previously described nitya-sakhis and prana-sakhis love their yutheshvari more (sakhi-senhadhika).
Vijaya-kumara: Who are the gopis that love Krishna and their yutheshvari equally?
Gosvami: The gopis that love Krishna and their yutheshvari equally are called "sama-sneha".
Vijaya-kumara: Of these sakhis who are the best?
Gosvami: The sakhis who love Radha and Krishna equally, and who think, "I am a follower of Radha" are the best of all. They are called "priya-sakhis" and parama-preshtha-sakhis".
Vijaya-kumara: O master, please describe the rivalries of the different groups of sakhis.
Gosvami: All the groups of Vraja-gopis are divided in four ways: 1. sva-paksha (one's own group), 2. suhrit-paksha (friends), 3. tatastha-paksha (neutral parties), and 4. paritpaksha (enemies). The gopi groups associate with the suhrit-pakshas and tatastha-pakshas, and they avoid the pratipakshas. In this way there is exchange of rasas.
Vijaya-kumara: Please describe the sva-paksha, pratipaksha, and the others.
Gosvami: The sva-paksha I have already explained. Now I will explains how the suhrit-pakshas and the other groups differ. The suhrit-pakshas are of two kinds: 1. ishta-sadhaka (friends pushed together to do something favorable).and anishta-sadhaka (friends pushed together to do something unfavorable). The tatastha-paksha is frinedly to both the sva-paksha and the pratipaksha.
Vijaya-kumara: Please describe the pratipakshas.
Gosvami: The vipakshas are enemies. They destroy was is good and bring what is evil. The vipakshas manifest trickery, malice, restlessness, envy, spite, mercilessness, pride, and a host of other like qualities.
Vijaya-kumara: How is pride manifested?
Gosvami: False ego, self-importance, arrogance, mocking, conceit, and haughtiness are the six manifestations of pride.
Vijaya-kumara: What is the nature of false ego?
Gosvami: When one praises the sva-paksha and reviles the pratipaksha, that is false ego.
Vijaya-kumara: What is self-importance?
Gosvami: When one explains how one's own group has the most exalted spiritual love, that is self-importance.
Vijaya-kumara: What is arrogance?
Gosvami: When one is convinced that one's own group enjoys the most exalted spiritual pastimes, that is arrogance.
Vijaya-kumara: What is mocking?
Gosvami: When one laughs at the other group, that is mocking.
Vijaya-kumara: What is conceit?
Gosvami: When pride improves one's devotional service, that is conceit in this context.
Vijaya-kumara: What is haughtiness?
Gosvami: To openly declare one's own superiority is called haughtiness. To criticize other sakhis and speak sarcastically about them is also haughtiness.
Vijaya-kumara: Do the yutheshvaris show malice directly?
Gosvami: No. The yutheshvaris always keep their gravity and decorum. They do not openly express malice. Even if a prakhara sakhi speaks maliciously in her presence, the yutheshvari continues to speak pleasantly.
Vijaya-kumara: O master, the yutheshvaris in the Lord's Vraja pastimes are all eternally perfect. They are one of the Lord's potencies. What does it mean that malice and other inauspicious qualities are present among them? Seeing these qualities, nondevotee philosophers will criticize the Lord's Vraja pastimes. They will say, "If malice and other inauspicious qualities are present in the spiritual world, then why do the devotees criticize or renounce the material world?" O master I am a resident of holy Navadvipa, where, by the will of Lord Krishna Chaitanya, many materialists may be seen. Some are followers of karma-kanda. Some are barren logicians. Some are impersonalists. In this way there are many offenders. They condemn the Lord's pastimes. They claim that the Lord's pastimes are material and are filled with imperfections.
Gosvami: Persons (arasika) who cannot understand the Lord's spiritual rasas claim that it is not right for the Lord's personal associates manifest malice or other seemingly inauspicious qualities. When one is at last able to understand the spiritual truth, then one can see Vraja's madhura-rasa, which is the dear friend of Lord Krishna, the Lord who destroys all sins and whose transcendental form enchants a multitude of Kamadevas. Malice and other seemingly inauspicious emotions felt by Lord Krishna's personal associates are meant to enhance Lord Krishna's transcendental pleasure when the associates are in His company. Apart from these pastimes with Krishna, these seemingly inauspicious qualities are not manifested. At that time there is only love.
Vijaya-kumara: O master, I am a tiny creature. These confidential truths do not easily enter my heart. Please be merciful and explain it very simply and clearly. That will be auspicious for me.
Gosvami: The rasas of spiritual love (prema-rasa) are like a great ocean of milk. However, material logic is bitter like cow's urine. One who can understand the spiritual rasas obtains an auspicious life. And why not? It is after a person performs many pious deeds that Bhakti-devi (the goddess of devotional service) places the fruit of the hladini-shakti in his heart. Thus a person who shuns the study of material logic obtains the final truth. On the other hand, persons who use material logic to understand the truth cannot understand the spiritual truth, which is inconceivalbe, beyond the understanding of the material mind. The so-called truth they accept is filled with misconceptions. However, you are a fortunate soul. Therefore by the grace of Bhakti-devi you understand everything. However, to make the truth very clear, I must answer your question. You are not a material logician, nor a follower of karma-kanda, nor a follower of jnana-kanda, nor a doubter. You are a sincere devotee engaged in vaidhi-bhakti devotional service. I will explain the truth to you. I have no objection. You asked two kinds of questions. One kind of question takes shelter of dry material logic. The other kind of question may be satisfied by faith in devotional service. You should not answer the question posed by the impersonalist. Why not? Because they have no faith in the actual truth, and thus they will not believe what is the true answer. Without taking shelter of the Lord's cit-shakti (spiritual potency) a soul imprisoned by Maya cannot understand the inconceivable spiritual truth merely by using the instrument of material logic in a great series of debates. That is the fate of persons who have no faith in the Supreme Personality of Godhead. many different kinds of persons engage in devotional service. Persons who are qualified to understand the madhura-rasa can understand all these truths from their spiritual master. O Vijaya-kumara, the Lord's pastimes and rasas in Vrindavana are very wonderful. The Lord's madhura-rasa is very different from the amorous pastimes of the material world. By studying Shrimad-Bhagavatam's five-chapter description of the Lord's rasa dance, a devotee will uproot the disease that grows in his heart. What disease grows in the heart of the souls imprisoned by Maya? The disease is material lust. A soul who has taken shelter of the subtle material body consisting of mind, intelligence, and false ego, who is filled with material desires, who identifies with the gross material body made of seven elements beginning with flesh, and who thinks it is a man or a woman, does not have the power to throw material lust far away very easily. Only by hearing about the Lord's Vraja pastimes will that soul be able to throw material lust far away. In the end, such a person is able to see the great wonder that is the Lord's madhura-rasa pastimes in Vrindavana. When He throws the impersonalist philosophy far away, then the spiritual madhura-rasa is eternally manifest before him. When he understands the lesser importance of the Lord's majestic feature in vaikuntha, the soul can understand the supreme glory of the Lord's eternal and splendid rasas. The the soul is filled with intense transcendental bliss. Then the dry happiness of impersonalism and the dull pleasures of the material world become very unimportant for him. Then he is filled with a bliss that is perfect and complete. This perfect and complete bliss is manifest in many places and in many ways. In some bhavas it is manifested as affection and other like emotions, and in other places it is manifested as malice and other so-called inauspicious emotions. Material malice and material inauspicious emotions are all abominable. These spiritual emotions are not like them. They are all various transformations of spiritual bliss. They are like waves in the great ocean of the spiritual rasas. They make that ocean glorious. The conclusion of Shrila Rupa Gosvami is that these different rasas show the wonderful variety of ecstatic love (bhava). In the sva-paksha, these bhavas are all the same. In the suhrit-paksha the bhavas are slightly different. In the tatastha-paksha, the bhavas are slightly similar. In the vipaksha, the bhavas are completely different. Look. when the bhavas are not compatible the situation is not pleasant. In that situation the supremely blissful rasas produce malice and other seemingly inauspicious emotions.
Vijaya-kumara: Why do sva-pakshas and vipakshas exist?
Gosvami: When two heroines have the same nature, sva-paksha and vipaksha are manifested. In this way friends and enemies are manifested from the spiritual rasas. The purpose of these emotions is to increase the sweetness of the Lord's spiritual madhura-rasa.
Vijaya-kumara: Are Radha and Candravali equally powerful?
Gosvami: No. No. Shri Radha is full of the highest ecstatic love. She is the essence of the hladini-shakti. Candravali is manifested from a tiny particle of Shri Radha's transcendental form. Still, in order to increase the prema-rasa (loving pastimes) of Shri Radha, Candravali is manifested as if she were Radha's equal and rival (vipaksha). Look, it is not possible for these two yutheshvaris to be completely alike. If these two seem sometimes to be equals, it is only an accident, like the path of a bookworm accidentally forming the shape of a certain letter of the alphabet. In truth, the sva-pakshas and vipakshas are needed to make the rasas glorious.
Vijaya-kumara: O master, now I have no doubts. The nectar of your words flows into my ears and enters my heart, where it destroys all the bitterness that was there. In my heart I can now understand the transformations of madhurarasa. Lord Krishna is eternal and full of knowledge and bliss. He is the only hero (nayaka). I meditate on His form, qualities, and activities. He is dhirodatta, dhira-lalita, dhira-prashanta, and dhirodhatta. His qualities are anukula, dakshina, shatha, and dhrishta. He is always served by His are ceta, vita, vidushaka, pitha-mardaka, and priya-narma-sakha companions. He likes to play the flute. Lord Krishna, who enjoys the madhura-rasa, is manifest in my heart. I have also understood the descriptions of the beautiful girls of Vraja who have taken shelter of the madhura-rasa. They are heroines (nayika). The heroines are of two kinds: 1. svakiya, and 2. parakiya. The best rasa is that of the parakiya heroines in Vraja. These heroines are of three kinds: 1. sadhana-para, 2. devi, and 3. nitya-priya. Divided into many, many different groups, the girls of Vraja serve Lord Krishna. There are many millions and millions of such girls of Vraja, each one of them subordinate to one of the many, many yutheshvaris. Radha and Candravali are the most important of the yutheshvaris. There are five kinds of sakhis: 1. sakhi, 2. nitya-sakhi, 3. prana-sakhi, 4. priya-sakhi, and 5. parama-preshtha-sakhi. In Radha's group the eight sakhis headed by Lalita are parama-preshtha-sakhis. These eight sakhis headed by Lalita are qualified to become yutheshvaris themselves, but they do not form separate groups, for they prefer to remain followers of Shri Radha. Still, many other girls of Vraja consider themselves followers of these eight sakhis. The heroines are divided in different ways: as mugdha, madhya, and pragalbha, as dhira, adhira, and dhiradhira, and as kanya, svakiya, and parakiya. In this way there are fifteen different kinds of heroines. The heroines have eight different conditions of life, which begin with abhisarika. The heroines are also divided into uttama, madhyama, and kanishtha. In this way there are 360 (15 X 8 X 3) different kinds of heroines. Knowledge of the friendship and other emotions felt by the yutheshvaris is now also present in my heart. Knowledge of the messengers and sakhis is now also manifested in my heart. Now I am able to understand the shelter in whom the rasas rest. Now I understand the vishaya and ashraya, and, included within them, the vibhava and alambana. Tomorrow I will take shelter of your feet and learn from you about the uddipanas. Lord Krishna been very kind to me, to give me such a kind spiritual master. Tomorrow I will be very well nourished by drinking the nectar words that flow from your mouth.
Shri Gopala-guru Gosvami embraced Vijaya-kumara and said, "Baba, I am very fortunate to have you as a disciple. You like to ask many questions, and Lord Chaitanya Himself has placed all the answers in my mouth." Then the two of them wept tears of love. After that they were both stunned and motionless.
Seeing how fortunate Vijaya-kumara had become, Dhyanacandra and the other great souls there became plunged into great transcendental bliss. At that moment some pure Vaishnavas came to visit the Shri Radha-kanta temple. They began to sing this song of Candi-dasa:
sei keba shunaila shyama-nam
kanera bitara diya marame pashila go
akula karila mora pran
"O friend, whom did I hear pronounce the name `Syama'? That name entered my ears. Then it traveled to my heart. Now my life breath trembles.
na jani kateka madhu shyama-nama ache go
badana chadite nahi pare
japite japite nama abasha korila go
kemane paiba sai tare
"I do not know why the name `Syama' is so sweet. My mouth cannot renounce saying it. I say it again and again. My senses are all overwhelmed. What will become of me?
nama para-tape jara aichana karila go
angera parashe kiba hay
jekhane basati tara nayane dekhiya go
juvati dharama kaiche ray
"If this name makes my senses burn with fever, what would happen if the bearer of this name were to touch my limbs? If I were were to see this person with my eyes, How could I continue on the religious path?
pasharite kari mane pashara na jaya go
ki kariba ki habe upay
kahe dvija-candi-dase kulavati kula-nashe
apanara jauvana jacay
"In my heart I decide to forget Him, but He will not be forgotten. What will I do? Considering the fate of a saintly young girl in danger of destroying her family, the brahmana Candi-dasa speaks these words."
Accompanied by karatalas and mridanga, everyone sang this song. An hour and half passed in this way. Everyone was plunged in spiritual love (prema). When the spiritual bliss was a little broken, Vijaya-kumara offered dandavat obeisances to Shri Gopala-guru Gosvami and the other Vaishnavas, respectfully bade them farewell, and began walking to Haracandi-sahi's house.