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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

subject elaborately.


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

by another.


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

special circumstances;


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

and parama-prestha-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

of vipaksa-yuthesvaris.


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

such remarks.


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

of affection.


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.