|NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 34. Madhurya-Rasa: Sri Radha's Svarupa, Five Types of Sakhis, & Messengers|
C H A P T E R 3 4
Madhurya-Rasa: Shri Radha's Svarupa,
Five Types of Sakhis, & Messengers
The next day, Vijaya Kumara honored prasada somewhat
earlier than usual, and then set out along the seashore towards
Kasi Misra Bhavan. When he saw the ocean waves, the sentiments
of the ocean of rasa began to surge within his heart. Overwhelmed
with bhava, he thought to himself, "Aha! The ocean is inspiring
bhava to swell within me. Although it is a material substance, it is
evoking my deeply concealed transcendental sentiments. It is just
like the ocean of rasa that my Prabhu has described to me.
"When I leave my gross and subtle bodies far behind, I find myself
sitting upon the shore of the ocean of rasa, relishing rasa in
my manjari-svarupa. Krishna, who is imbued with the luster of a
fresh monsoon rain cloud, is the exclusive Lord of my life's breath.
Shrimati Radhika, the daughter of Vrsabhanu Maharaja, who
keeps Her gorgeous presence at Krishna's side, is the be-all and endall
of my very existence. This ocean is the transformation of
Radha and Krishna's intimate love (pranaya). The rows of waves
are the different types of bhava that combine to comprise rasa
itself. I am a sakhi on the shore, and the manifold waves rising up
in this ocean are bhavas which drown me in prema-rasa. Krishna is
the ocean of rasa, and that is why the color of the ocean is exactly
like His. The waves of love in that ocean are Shrimati Radhaji,
and that is why the ocean waves are white. The high towering
waves are the sakhis and the small waves are their maidservants
(paricarika). Among them, I am a follower of a paricarika, like a
particle of spray on a distant shore."
Vijaya Kumara derived great delight from these beautiful meditations.
After a short while, his external consciousness returned
and continuing slowly on his way, he gradually arrived at the residence
of Shri Guru Gosvami. He offered his sastanga-pranama, and
sat down near his Gurudeva, feeling very insignificant.
Shri Guru Gosvami then inquired with affectionate concern,
"Vijaya, is everything all right?"
Vijaya: Prabhu, your mercy alone is the very root of auspiciousness
for me. I want to thoroughly understand the different categories
of sakhis so that I may become their follower.
Gosvami: Vijaya, it is beyond the capability of any jiva to describe
the glories of the sakhis, but still, I have realized it practically because
I have been under the anugatya (guidance) of Shri Rupa. The
beautiful sakhis of Vraja cause the complete and perfect unfolding
of prema-lila. They are the storehouse of trust in vraja-yugala, the
divine couple of Vraja. Only one who is very fortunate has the
desire to know clearly about the elaborate considerations concerning
the sakhis. The divisions I have already mentioned - namely
adhika, sama and laghu; and prakhara, madhya and mrdvi - also exist
among the sakhis who are affiliated with a yutha. I described all
these divisions to you yesterday. In this connection, it is always
befitting to remember the authoritative statements of Shri Rupa
prema-saubhagya-sad-gunyady- adhikyad adhika sakhi
sama tat-samyato jneya tal-laghutvat tatha laghuh
Some of the sakhis are called adhika (greater), due to the
abundance of their transcendental qualities and their great
fortune in the matter of prema. Some sakhis are celebrated
by the name sama because they are equal in qualities, while
others, who are less endowed with those qualities, are called
durllanghya-vakya-prakhara prakhyata gauravocita
tad-unatve bhaven-mrdvi madhya tat-samyam agata
A sakhi whose words are not easily transgressed (durlanghya)
is renowned as prakhara, and she has imposing gravity. A
sakhi who lacks gravity is called mrdvi, and one who has an
average amount of gravity is called madhya.
atyantikadhikatvadi-bhedah purvavad atra sah
sva-yuthe yutha-nathaiva syad atratyantikadhika
sa kvapi prakhara yuthe kvapi madhya mrduh kvacit
Ujjvala-nilamani, Sakhi-prakarana (3-5)
One should also understand divisions such as atyantikaadhika
among those sakhis. The yuthesvari is atyantika-adhika
in her own group, although she may also be known as
prakhara or mrdu in some other yuthas.
Vijaya: The atyantika-adhika yuthesvaris are the most prominent
sakhis in their own groups. They are of three types according to
their respective natures, atyantika-adhika prakhara, atyantikaadhika
madhya and atyantika-adhika mrdvi. You have already described
them. Now, by your causeless grace, please explain this
Gosvami: Only the yuthesvaris are called atyantika-adhika (unlimitedly
great). The other group members are classified as apeksikaadhika
(relatively great), apeksika-sama (relatively equal) and
apeksika-laghu (relatively unimportant), and there are also three
kinds in each of these three groups, so there are nine types altogether:
(1) apeksika-adhika prakhara, (2) apeksika-adhika madhya, (3)
apeksika-adhika mrdvi, (4) apeksika-sama prakhara, (5) apeksika-sama
madhya, (6) apeksika-sama mrdvi, (7) apeksika-laghu prakhara, (8)
apeksika-laghu madhya, (9) apeksika-laghu mrdvi.
There are also two types of atyantika-laghu - atyantika-laghu
and sama-laghu - which, added to the other nine makes eleven,
so when we include the yuthesvari, there are twelve types of
nayikas in every yutha.
Vijaya: Prabhu, please be so merciful as to tell me about the groups
of the most famous sakhis.
Gosvami: The sakhis headed by Lalita in Shri Radha's yutha are in
the category of apeksika-adhika prakhara. The sakhis headed by
Visakha in the same group are in the apeksika-adhika madhya, and
sakhis such as Citra and Madhuri are apeksika-adhika mrdvi. In
comparison with Shrimati Radhika, the asta-sakhis headed by Shri
Lalita are apeksika-laghu (relatively unimportant).
Vijaya: How many types of apeksika-laghu prakhara sakhis are there?
Gosvami: There are two sorts of laghu-prakhara sakhi: left-wing
(vama) and right-wing (daksina).
Vijaya: What are the symptoms of vama?
Gosvami: They are always eager to accept honor, and they become
angry when there is any laxity in offering them respect; and they
are not at all easily controlled by their nayaka. Such nayikas are
called vama. In Radhika's yutha, sakhis such as Lalita are called
Vijaya: Please describe the symptoms of daksina.
Gosvami: The nayika who does not have mana, who is frank and
expresses herself openly, and who becomes submissive to the sweet
words of the nayaka is called daksina. In Shrimati Radhika's yutha,
sakhis such as Tungavidya are called daksina prakhara.
Vijaya: Who are atyantika-laghu?
Gosvami: Sakhis such as Kusumika can be called atyantika-laghus,
because they are gentle in all respects and they are insignificant
in comparison with the other sakhis.
Vijaya: What are the sakhis' activities when they act as messengers
Gosvami: When the sakhis act as dutis, it is their duty to arrange a
meeting (abhisara) in order to unite the nayaka and nayika who
are staying at a distance from one another.
Vijaya: Can the sakhis (girlfriends) be nayikas?
Gosvami: The yuthesvaris are eternally nayikas. The apeksika-adhika
prakhara, apeksika-adhika madhya and apeksika-adhika mrdvi sakhis
have the intrinsic natures of both nayika and sakhi. They are nayikas
in relation to those who are laghu in comparison, and sakhis in
relation to those who are adhika in comparison, so they can be
called "almost heroines" (nayika-praya). Apeksika-sama prakhara,
madhya and mrdvi are known as dvi-sama - that is, they are sakhis
to those who are adhika, and nayika to those who are laghu. Those
who are in the category of apeksiki laghu, prakhara, madhya and mrdvi
are mainly sakhis. Atyantiki laghu gopis are yuthesvaris and according
to the calculation of the three types of sakhis that I mentioned
before, they are in the fifth category. They are nitya-sakhis. In relation
to the yuthesvari, apeksiki sakhis are sakhis and dutis, not nayikas.
For the atyantiki laghu (nitya-sakhi), all are nayikas, not dutis.
Vijaya: Who are dutis among the sakhis?
Gosvami: Yuthesvaris are eternally nayikas. They do not act primarily
as dutis because they are the object of respect of all the others.
The yuthesvari engages the sakhi who is dearest to her in her group
as a duti. Sometimes the yuthesvari also performs the activity of a
duti in a secondary capacity for her sakhi because of that sakhi's
intimate love (pranaya) for her. All the activities of a duti, except
for coming and going to distant places, are secondary. They are
divided into activities performed right before Krishna's eyes, and
activities performed in His absence.
Vijaya: How many types of messages are sent in Krishna's presence?
Gosvami: These messages are of two kinds: messages in the form of
hints or signals (sanketika) and verbal messages (vacika).
Vijaya: What are sanketika?
Gosvami: Sending a sakhi to Krishna by a sidelong glance, a wink, a
movement of the eyebrows or other gestures is called a sanketika
communication, in the form of a hint or signal.
Vijaya: What type of message is called vacika?
Gosvami: Vacika messages are those that are communicated by the
sakhis conversing amongst themselves in front of Krishna or behind
Vijaya: What are the messages carried in Krishna's absence (paroksa)?
Gosvami: Paroksa means that one sakhi is offered or sent to Krishna
Vijaya: What are the communications that the nayika-praya perform?
Gosvami: When three types of sakhis apeksika-adhika prakhara,
madhya and mrdvi perform the activities of a duti for sakhis who are
laghu in comparison with themselves, those communications are
called the activities of nayika-praya. Among these, the sama and
madhya sakhis have an especially sweet and intimate companionship,
in which they feel no mutual differences. Only specialists in
prema can understand this.
Vijaya: What do the sakhi-praya do when they carry messages?
Gosvami: Laghu-prakhara, laghu-madhya and laghu-mrdvi mainly
perform the activities of dutis. Therefore, their communication of
messages is called the activity of sakhi-praya.
Vijaya: Then what is a nitya-sakhi?
Gosvami: Nitya-sakhis are those who only want to be sakhis, and
not nayikas. There are two types of nitya-sakhis: atyantiki laghu
(least significant) and apeksiki laghu (relatively unimportant).
Vijaya: If a sakhi has a particular svabhava, such as prakhara, is that
her permanent mode of behavior?
Gosvami: It may be a sakhi's natural disposition, but she may also
exhibit other types of behavior according to time and circumstance.
Lalita's diligent efforts to break Radhika's mana are an
example of this.
Vijaya: It seems that the sakhis always meet with Krishna through
Shrimati Radhika's careful arrangement.
Gosvami: There is an esoteric mystery in this. When a sakhi meets
with Krishna in a solitary place while she is acting as a duti, even if
Krishna fervently requests her to enjoy with Him, she will not agree
to His proposition. If she were to agree, then her priya-sakhi's confidence
in her as a duti would be lost.
Vijaya: What are the activities of the sakhis?
Gosvami: The sakhis perform sixteen types of activities:
1. describing the virtues of the nayika to the nayaka, and vice
2. increasing Their mutual attachment;
3. arranging Their rendezvous;
4. bringing one's sakhi and offering her to Krishna;
5. making jokes;
6. giving consolation;
7. dressing and decorating;
8. expertly expressing the heartfelt sentiments of the nayaka
before the nayika, and vice versa;
9. expertly hiding Their faults and blunders;
10. giving instructions on how to cheat the husband or other
11. arranging for the nayaka and nayika to meet at the appropriate
12. rendering the service of fanning with a camara;
13. reproaching and disregarding the nayaka and nayika under
14. sending messages;
15. protecting the prana of the nayika;
16. exercising extreme care and diligence in all matters.
There are astounding examples of all these activities.
Vijaya: Prabhu, I have understood the idea, and I will look at the
examples in Shri-Ujjvala-nilamani. Now I have understood a great
deal, and I want to know about the resolute prema that the sakhis
have for Krishna and for each other.
Gosvami: There are two kinds of svapaksa-sakhis. Those whose
affection for Krishna is the same as their affection for their yuthesvari
are sama-sneha, and those whose affection for Krishna and their
yuthesvari is not equal are asama-sneha.
Vijaya: Who are the sakhis who have asama-sneha?
Gosvami: There are two types of asama-sneha sakhis. Some have
more affection for their yuthesvari than for Krishna, while other sakhis
think, "I am the maidservant of Hari." They do not mix with other
groups, and they have complete affection for their yuthesvari, but
they have still more affection for Krishna. Alternatively, those sakhis
who think, "I am the maidservant of my sakhi," and who have more
affection for their sakhi than for Krishna are called sakhi sneha-adhika.
Vijaya: Who are they?
Gosvami: Among five types of sakhis, those who have more affection
for Krishna (krishna-sneha-adhika) are simply called sakhi. The
prana-sakhis and nitya-sakhis are both sakhi-sneha-adhika, for they
have more affection for their sakhi.
Vijaya: Who are the sama-sneha sakhis?
Gosvami: Those who have equal affection for both Krishna and their
yuthesvari are sama-sneha.
Vijaya: Who are the best among all the sakhis?
Gosvami: The best of all are those who consider themselves Shri
Radha's nearest and dearest (nija-jana), although they love both
Shrimati Radhika and Krishna equally. They are called priya-sakhis
Vijaya: Prabhu, please explain the divisions between svapaksa and
Gosvami: All the vraja-sundaris are divided into four categories:
svapaksa, suhrt-paksa, tatastha and pratipaksa. The suhrt-paksa and
tatastha are incidental; it is the distinction between the svapaksa
and pratipaksa that gives rise to rasa.
Vijaya: Please describe the svapaksa and pratipaksa in detail.
Gosvami: I have already explained almost everything in relation
to svapaksa. Now I will explain the different groups, such as suhrtpaksa.
The suhrt-paksa are divided into two categories, namely ist-
sadhika and anista-sadhika (those who accomplish the desirable
and undesirable, respectively). Those who are friendly towards a
rival party are called tatastha.
Vijaya: Now please tell me about vipaksa.
Gosvami: The vipaksa (rival party) are those who are inimical, and
who perform antagonistic activities, such as destroying what is
desirable and promoting what is undesirable. These vipaksa-sakhis
exhibit a host of moods, including trickery, spite, restlessness, jealousy,
hostility, grief and pride.
Vijaya: How do they manifest pride?
Gosvami: Pride is expressed in six ways: egotism (ahankara),
abhimana (ostentatiousness), darpa (smugness), uddhasita (arrogance),
mada (conceit), and auddhatya (haughtiness).
Vijaya: What does ahankara (egotism) mean in this context?
Gosvami: Ahankara involves criticizing another group (paksa) while
glorifying the virtues of one's own group.
Vijaya: What is the purport of abhimana here?
Gosvami: Using expressive moods and postures to show the superiority
of one's own party's prema is called abhimana (ostentatiousness).
Vijaya: What is darpa?
Gosvami: Darpa (smugness) is the pride that indicates the superiority
of one's enjoyment of pastimes.
Vijaya: What is uddhasita (arrogance)?
Gosvami: Uddhasita is directly laughing at the rival party.
Vijaya: What is mada?
Gosvami: In this context, mada (conceit) is the pride that enhances
the excellence of seva and so on.
Vijaya: What is auddhatya?
Gosvami: Auddhatya (haughtiness) is openly declaring one's own
superiority. The sakhis' double-edged taunting and depreciation
of others are examples of this kind of garva.
Vijaya: Do the yuthesvaris also directly exhibit jealousy?
Gosvami: No. The yuthesvaris are very grave, and they do not directly
manifest spite towards the rival party. Besides, even a sakhi
who is prakhara will not speak about trivial things in the presence
Vijaya: Prabhu, the yuthesvaris in vraja-lila are eternally perfect
saktis of Bhagavan. What is the significance of the existence of
bhavas such as their mutual enmity? When the worldly logicians
and empiricists who are averse to Krishna see all this, they disrespect
the transcendental principle of vraja-lila and ridicule it. They
say that if there is malice and so on in the parama-tattva, then why
condemn enmity in the activities of this material world? What is
the point of celebrating such activities? We reside in Shridhama
Navadvipa where, by Shri Krishna Chaitanyadeva's will, one can find
all kinds of materialistic people. Some are staunch followers of
karma-kanda, and most of them are offenders who find faults in
Krishna's pastimes. They disregard this unique, transcendental lila,
thinking that it is a product of maya. Kindly be merciful to me and
clarify this subject so that my heart can be steadfast in the face of
Gosvami: Only those who are completely bereft of rasa say that it
is improper for the dear bhaktas of Hari to express sentiments such
as hostility. If we reflect deeply on this matter, we find that Krishna
destroys sins and also enchants millions of Kamadevas. His priyanarma-
sakha, srngara-rasa himself, reigns splendidly, fully manifest
in Vraja. It is this rasa alone, who, in order to satisfy Krishna, incites
jealousy and all its related sentiments among the rival groups'
egotism. However, in reality there is no jealousy between them.
Their apparently inimical moods are nothing but a transformation
Vijaya: Prabhu, I am an insignificant creature, and such esoteric
subjects do not arise within my heart easily. Please bestow your
grace upon me by explaining this matter so explicitly that I may
easily understand it and become blessed.
Gosvami: Prema-rasa is like the ocean of milk, which becomes
unpalatable when it is mixed with the cow urine of logic and arguments.
It is not appropriate to apply philosophical considerations
of tattva in the context of prema-rasa. On the one hand,
Bhakti-devi bestows the illumination of cit and hladini in the
hearts of the sadhakas who have accumulated a vast amount of
sukrti, so that they realize the essence of all siddhanta without
the assistance of any logic at all. On the other hand, these inconceivable
conclusions do not awaken at all in the hearts of
those who want to comprehend siddhanta through mundane
logic, argument and worldly scholarship. The application of false
and misguided logic (kutarka) only gives rise to more kutarka.
However, you are an extremely fortunate jiva. By Bhakti-devi's
mercy, you have already understood everything, but you are still
inquiring from me for the sake of fortifying your understanding
of siddhanta. I will certainly inform you of these principles. You
are not a logician or a follower of karma-kanda or jnana-kanda,
and neither are you excessively devoted to vaidhi-bhakti, or selfrestraint
through rules and regulations. There is no objection
to my telling you about any siddhanta.
There are two types of inquisitive people. One makes inquiries
after having taken shelter of dry logic, whereas the other, who has
confidence in the existence of bhakti, can be satisfied by its svatahsiddha
(self-evident) ideals. You should never reply to the questions
of dry logicians, because they will never have faith in genuine
explanations of the truth. Their power of reason is confined
to the realm of maya, so they are lame in relation to the acintyabhavas.
Their intelligence cannot even begin to enter the acintya
subject matter, no matter how strenuously they agitate their minds.
Ultimately, mental speculation only diminishes whatever feeble
trace of conviction one has in Isvara. Those who accept the party
of bhakti-paksa (the devotional viewpoint) are divided into many
types according to their eligibility. Even amongst those who have
attained a sad-guru, only those who have achieved the adhikara
for srngara-rasa can understand this confidential tattva.
Vijaya! What an unprecedented rasa this vraja-lila is! It appears
to be the same principle as the mundane srngara-rasa of this world,
but actually it is completely the opposite. It has been stated in the
rasa-pancadhyayi (Shrimad-Bhagavatam 10.33.40) that the heart disease
of those who study this lila is vanquished. What is the heart
disease of the conditional soul? Material lust. This lust naturally
arises in those who identify themselves with a male or female body
composed of seven dhatus, such as flesh and blood, and who take
shelter of the subtle body by accepting an identity consisting of
desires pertaining to the mind, intelligence and false ego. Nothing
has the power to remove this lust easily; it can only be dispelled
by the continuous cultivation of endeavors and moods in
pursuit of vraja-lila. In this siddhanta you will see the miraculous
feature of the srngara-rasa of Vrndavana lila. You will also realize
that, although nirvisesa-brahma is characterized by self-satisfaction
(atmarama), this aprakrta-srngara-rasa considers it quite insignificant
and throws it very far away, reigning splendidly for all
time. Moreover, this srngara-rasa externally exists with a brilliance
that fully and perfectly diminishes the value of the opulence of
the transcendental Vaikuntha world in the spiritual sky.
The glories of srngara-rasa are unsurpassed. There is
sandrananda (highly condensed bliss) in this rasa, but there is
no dry pleasure (suskananda), no happiness derived from inert
matter (jadananda) and not even limited happiness
(sankucitananda). It is the embodiment of complete ananda, and
in order to achieve the completion of rasa in this purnananda, in
many instances the unlimited varieties of bhava are afflicted with
mutually opposite bhavas. In some circumstances, these opposing
bhavas are affectionate and in other circumstances, they consist of
emotions such as enmity. However, the bhavas of the aprakrta-rasa
are not base and full of defects like mundane emotions such as
enmity. They are simply varieties of the fascinating transformations
of paramananda. They surge up like waves, which excite the
ocean of rasa.
Shri Rupa Gosvami's conclusion is that bhava is possessed of
wonderful variegatedness. The various bhavas that are completely
compatible with each other are in relation to svapaksa. Bhavas that
are mostly compatible, and only slightly incompatible, are in relation
to suhrt-paksa. When the incompatible bhavas predominate,
and there are very few compatible bhavas, those bhavas are called
tatastha, and when all the bhavas are completely incompatible,
those groups of bhavas are in relation to vipaksa. Another point is
that when these bhavas are incompatible, they are not mutually
pleasing, which is why they give rise to enmity and similar sentiments
in this paramananda-rasa.
Vijaya: What is the necessity for paksa and vipaksa bhavas?
Gosvami: When the bhavas of two nayikas are equal, the bhava of
rivalry occurs, and consequently the moods of friendship and
hostility perform their activities as transformations of rasa. You
should understand that this is also only to enrich the supreme
sweetness of the akhanda-srngara-rasa.
Vijaya: Are the two saktis, Shrimati Radha and Candravali, equal
from the point of view of tattva?
Gosvami: No, no. Only Shrimati Radhika, who is composed entirely
of mahabhava, is the essence of hladini. Candravali is Her kaya-vyuha
(bodily expansion), and is unlimitedly less qualified than Shrimati
Radhika. Nevertheless, in srngara-rasa Candravali has a mood of
equality with Radha, so that a rivalry emerges to nourish the premarasa.
Again, consider this. The bhava of these two yuthesvaris cannot
be completely compatible. If somehow or other it seems to be
so, that is simply a coincidence, just as the shape eaten by a book
worm out of the pages of a book might accidentally resemble a letter
of the alphabet. Actually, the svapaksa and vipaksa bhavas of
rasa occur naturally.
Vijaya: Prabhu, you have dispelled whatever small doubts I had.
Your sweet instructions have entered my heart through the path
of my ears, and they are destroying all my bitterness. I have fully
understood alambana (the object and the abode of rasa) in regard
to the vibhava of madhura-rasa. Sac-cid-ananda Krishna is the one
and only nayaka, and I am meditating upon His qualities, form and
activities. He has the temperaments of dhirodatta, dhira-lalita, dhirasanta
and dhiroddhata, and He eternally performs His lila as a nayaka
in the roles of pati and upapati. As a lover, He is anukula (faithful),
daksina (sincere), satha (cheating), and dhrsta (reckless and bold).
He is always served by friends who arrange His meetings (cetaka),
dress Him (vita), and make jokes (vidusaka); and by His masseurs
(pitha-marddaka) and His most intimate friends (priya-narmasakhas).
He is fond of playing on the vamsi. Today, Krishna has appeared
in my heart as the visaya of rasa.
At the same time, I have also understood how the beautiful
young women of Vraja are the asraya of madhura-rasa. These gopis
are nayikas. Nayikas are divided into two types: svakiya and
parakiya. In Vraja, the parakiya-nayikas are the asraya of srngararasa,
and they are of three types: sadhana-para, devi and nityapriya.
The attractive damsels of Vraja divide into groups in
which they serve Krishna, and millions of lovely vraja-gopis are
subordinate to one of the many yuthesvaris. Among all the
yuthesvaris, Shri Radha and Shri Candravali are prominent. In Shri
Radha's yutha there are five kinds of sakhi, namely sakhi, nityasakhi,
prana-sakhi, priya-sakhi and parama-srestha-sakhi. Although
the parama-srestha-sakhis, who are also known as asta-sakhis, are
qualified to be yuthesvaris, they do not create separate yuthas
because they desire to remain the followers of Shri Radha. The
sakhis under their guidance are collectively called their gana, for
instance Lalita gana, Visakha gana and so on.
Nayikas are divided into three types - mugdha, madhya and
pragalbha - and of these, the madhya and pragalbha are each divided
into three further categories: dhira, adhira and dhiradhira. These
six categories plus mugdha make seven categories in all, which are
divided into two types - svakiya and parakiya - to make fourteen
types in all. The category of unmarried nayika (kanya) is added to
these fourteen to make a total of fifteen categories of nayika. These
fifteen types of nayika have the eight avastha (conditions or situations),
beginning with abhisarika and so on, and all these categories
are divided again into uttama, madhyama and kanistha to make
the sum total of (15 x 8 x 3) = 360 types of nayika. The distinct
types of behavior (vyavahara) of the yuthesvaris, such as suhrt, as
well as their purposes (tatparya), have awakened within my heart.
I have also understood the duties of the sakhis and the messengers
(dutis). Now that I have learned all of these topics, I have an understanding
of the asraya-tattva of rasa, and by combining this with
the details of the visaya-tattva of rasa, I have also understood
alambana-tattva, which is included within the subject of vibhava.
And tomorrow I will learn about uddipana! Krishna has shown me
unlimited kindness by giving me the association of a sad-guru like
yourself. I am taking my nourishment by drinking the liquid nectar
flowing from your lotus mouth.
Shri Gopala Guru Gosvami embraced Vijaya and said, "My dear
son, I have also become successful by attaining a disciple like you.
As you make more inquiries, Shri Nityananda Prabhu is personally
replying to those questions through my mouth." Tears of prema
began to cascade from the eyes of both guru and sisya. When the
mahatmas such as Shri Dhyanacandra witnessed Vijaya's immense
fortune, they became immersed in paramananda. Just then, some
suddha Vaishnavas arrived outside Radha-Kanta Matha and began
to sing some slokas composed by Candidasa:
sai (sakhi), keba sunaila syama-nama (refrain)
kanera bhitara diya, marame pasila go,
akula karila mora prana
Oh, my dear sakhi, who is that person who first made Me
hear this name "Syama"? When it enters My heart through
My ears, I become overwhelmed with impatience.
na jani kateka madhu, syama-name ache go,
vadana chadite nahi pare
I don't know how much sweetness fills this name; it is so
sweet that My tongue will not leave it for a moment.
japite japite nama, avasa karila go
kemone paibo sai, tare
As I go on repeating this name, I become completely absorbed.
Oh, sakhi, how will I ever be able to meet Him?
nama-paratape jara, aichana karila go
angera parase kiba haya
If that person's name alone has the power to put Me in such
a condition, I cannot even imagine what My condition
would be if I were to touch His body.
yekhane vasati tara, sekhane thakhiya go,
yuvati dharama kaiche raya
Wherever He stays, how can the young women maintain
their religious principles?
pasarite kari mane, pasara na jaya go,
ki karibe ki habe upaya
In My heart I want to forget Him, but I cannot. Now I cannot
understand what is the remedy, what to do.
kahe dvija-candidasa, kulavati kula-nase
apanara yauvana jacaya
Dvija Candidasa says, "That Syamananda has destroyed the
dynasty of chaste ladies by showing His youthful beauty."
They continued to chant this kirtana with mrdanga and karatalas
for an hour and a half, and all became immersed in prema. When
their absorption subsided somewhat, Vijaya Kumara offered his
respects to the Vaishnavas according to their eligibility. He then
offered his sastanga-pranama to Shri Guru Gosvami and set off for
his residence in Haracandi Sahi.
THUS ENDS THE THIRTY-FOURTH CHAPTER OF JAIVA-DHARMA,
"MADHURA-RASA: DIFFERENT CATEGORIES OF SAKHIS"