hare krishna , all glories to srila prabhpada

 we are a eternal servant of krishna as we all know. it is said that in bhagavad gita that not only we have forgotten our real identity as a servent of krishna bt also our eternal relationship wd krishna, and that is swarup. it is also said that by chanting we cn elevate to that platform and attain what is called warup siddhi. it means that we already hv perticular relation such as friend. father, mother lover etc. bt by chanting hw wiil we knw that ohhhh i hv this this type of relation wd krishn? could srila rupa goswami knew about his own identity as a RUPAMANJIRI in a spiritual world. DID PRABHUPADA EVER MENTIONED HIS IDENTITY IN SPIRITUAL WORLD AS A GOPIS ORFRIENDS OR ANYTHING ELSE?

contradictory  we hv been told that we cn love krishna in any one of the relations, then is it not contrdicory to already existing eternal ralation , swarup siddhi?

i m asking this just to clear the doubts of myself and all others.

plz forgive if i made any mistake at the lotus feet of all devotees?

hare krishna hari bol

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  • hare krishna. 

     does it mean we should not ask question? ofcourse we hv to follow bhakti such chanting etc. and bhagvad gita also allow argument  bt not in spirit of challenge bt in sprit of understanding? if i m wrong forfive me

  • Volunteer

    Some devotee of ISKCON once said, Prabhupada had sakhya bhav.

  • Hari bol hari bol. thanx prabhuji. bt one questin remains what about srila prabhupada?
  • Volunteer

    Here is another purport by Srila Bhaktivinoda Thakura of the verse  which I have cited from Bramha Samhita-

    yam krodha-kama-sahaja-pranayadi-bhiti-


    sancintya tasya sadrsim tanum apur ete

    govindam adi-purusam tam aham bhajami


    I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service, attain to bodily forms befitting the nature of their contemplation.

    Svayam Bhagavän Sri Krishna is the only actual bestower of results;
    He bestows the appropriate fruits upon all. The results bestowed
    by others are perishable, but the fruit bestowed by Sri Krishna is
    never subject to destruction. Bhagavän is eternal, His devotees
    are eternal, and His bhakti and the fruit of bhakti are also eternal.
    Because pure devotees are full of deep attachment for Him,
    they are infinitely superior to the desireless yogés. That Prabhu
    who bestows even upon His most antagonistic enemies a result
    that is supremely difficult for great yogés to attain must necessarily,
    according to the logic of “inferential partial illustration”
    (kaimutika-nyäya), bestow the highest fruit of all upon His
    devotees who incessantly cultivate favorable activities and
    moods in His service. This is certainly not a point of controversy.
    What intelligent person could possibly give up such a highly generous
    Prabhu as Sri Krishna to worship any other demigod or
    demigoddess? Having stated this in the previous verse, Brahmäjé
    completes the section characterized by the phrase, “I worship the
    original personality, Çré Govindadeva,” with this verse beginning
    yaà krodha-käma.

    Words such as krodha indicate fear and enmity, as well as
    anger. For example, when Bhagavän Sri Krishna enemies such as
    Kamsa and Shishupäla become absorbed in Him, even through
    moods that are unfavorable to bhakti, He bestows upon them
    a transcendental destination. Aho! Pütanä was a man-eating
    demoness, accustomed to killing babies and drinking their
    blood, yet the most liberal and merciful Sri Krishna gave her a
    destination befitting a nurse-maid in Goloka because she had
    assumed the appearance of a mother. Våñabhäsura and Keçédaitya
    also attained destinations like the oxen that pull carts in
    Goloka Vraja.Sri Krishna also awarded a destination to the wicked
    Käléya-näga in Goloka Vraja, using him as a boat in His waterpastimes.
    Although many other avatäras of Bhagavän are
    bestowers of elevated destinations upon their enemies, they
    have given the demons killed by them destinations such as heavenly
    happiness and vast sensory enjoyment. However, they have
    not given destinations extending even up to the point of liberation,
    what to speak of elevation to Goloka.

    Anger is the mood of an enemy. Natural intimacy is the mood
    of a friend. Lust refers to sringära, the amorous mood, which is
    the sweetest of all. The affection of a mother and father for their
    child is called vätsalya. Reverence like that offered to one’s guru
    is neutrality (çänta-bhäva). Servitude indicates däsya-bhäva.
    Here the word moha implies the utter forgetfulness experienced
    due to a vision of Brahman; this is the brahmamaya-bhäva of the
    proponents of impersonal knowledge.
    The purport of saying that those who contemplate Bhagavän
    attain bodies corresponding to their moods is that by becoming
    absorbed in these moods at the time of sädhana, when they
    achieve perfection, they attain bodies like the associates of
    Bhagavän according to their individual bhävas, and they become
    absorbed in His service. Those who become absorbed in the 

    transcendental subject through the mood of anger attain only a
    partial aspect of that transcendence in the form of impersonal liberation
    (säyujya-mukti). Aside from that, those who have the
    sentiments of çänta, däsya, sakhya, vätsalya and sringära attain
    bodies appropriate for those individual bhävas, with beauty and
    qualities corresponding to the extent of their attainment. In this
    regard, we find evidence in the statement of Sri Vasudeva
    (Srimad-Bhägavatam 10.3.41): “adåñöänyatamaà loke çélaudäryaguëaiù
    – in my previous life I begged from You the benediction
    of having a son endowed with all qualities like You. However,
    You said, ‘There is no one else endowed with qualities like Me.
    It can never be. Therefore I will personally appear as your son.’”
    From this it is concluded that no living entity can have all the
    transcendental qualities of Bhagavän. Thus the words sadåçéà
    tanum indicate that one can attain a body suitable for an associate
    of Bhagavän, which is partially imbued with His transcendental

    It has also been stated in Brahma-sütra: “jagad vyäpäravarjam
    – it is not possible for the jévas to perform the task of
    creation, maintenance and destruction of the universe. It is only
    possible for Brahman. This ability of Bhagavän cannot possibly
    occur in the jéva.” Çré Närada has also stated (Çrémad-
    Bhägavatam 1.6.29): “prayujyamäne mayi täà çuddhäà
    bhagavatéà tanum – when my devotional service was mature,
    Bhagavän mercifully bestowed upon me my pure body as His
    associate. My previous body composed of the five gross material
    elements was cast aside and I went to the abode of Bhagavän in
    that transcendental body.” The essence of this statement is that
    no one is identical with Bhagavän in all respects and no one can
    become so at any time.
    In Çrémad-Bhägavatam (11.5.48) we find: “vaireëa yaà
    nåpatayaù – if kings such as Çiçupäla and Dantavakra attained 

    Bhagavän by the mood of enmity, then anurakta-dhiyäà punaù
    kim – what will be unattainable for the unalloyed premibhaktas
    through their powerful attachment for Him? What need
    is there to say that they most definitely attain Him?”
    One can attain Çré Kåñëa by being absorbed in anger, hostility
    or envy, or also through the moods of shänta, däsya, sakhya,
    vätsalya and sringära. However, just as there is a difference
    between hostility and loving attachment, there is also a difference
    in the destinations attained through these respective
    moods. The sädhakas attain the positions of being different types
    of associates in accordance with the level of their prema or
    anuräga (deep attachment). The highest attainment is only
    achieved by those with the highest loving attachment. On the
    basis of this principle, it is established that there is no difference
    between the associates situated in Goloka and the associates
    who descend to Bhauma-Våndävana. The two are non-different.
    This is also mentioned in Çrémad-Bhägavatam: “nandädayas tu
    taà dåñtvä – the Vrajaväsés headed by Çré Nanda saw the majesty
    of Goloka in Brahma-hrada and became joyfully amazed.” The
    oneness of Goloka and Bhauma-Våndävana has been established
    by this statement. 

    Bhakti is of two kinds: regulative (vaidhé) and spontaneous
    (rägänugä). The first type of bhakti is based on the faith that
    arises to a small extent through the medium of çästra and the
    instructions of one’s guru, and it develops very slowly because
    of the confinement of observing the rules and regulations of
    scripture. That bhakti is transformed into niñöhä, ruci, äsakti and
    bhäva by the cultivation of activities in connection with Çré Kåñëa
    in the form of hearing, chanting and remembering in the association
    of sädhus. When bhäva arises, the sädhaka-bhakta can be 

    the recipient of Çré Kåñëa’s mercy. In this process there is a long
    delay before arriving at the stage of bhäva. This is called vaidhébhakti.
    Rägätmikä-bhakti gives results very quickly and attracts Çré
    Kåñëa, and therefore it is superior. What is its inherent nature?
    This particular verse describes the various forms in which it is
    perceived. The category of rägätmikä-bhakti includes passive or
    neutral adoration (çänta-bhäva) characterized by guru-gaurava
    (reverence); däsya-bhäva exemplified by sevya-bhäva (servitude);
    sakhya-bhäva (friendship) typified by sahaja-praëaya (natural
    intimacy); vätsalya-bhäva (parental affection); and mädhuryabhäva
    (amorous love) characterized by käma. Anger (krodha),
    fear (bhaya) and delusion (moha), although spontaneous, are
    not included in the category of bhakti. Anger is seen in demons
    like Çiçupäla, fear in demons like Kaàsa and delusion in the
    scholars of Mäyäväda philosophy. Although there is absorption
    in the spontaneous activities of anger, fear and the total forgetfulness
    of everything arising from the internal vision of the
    impersonal Brahman, they are still not considered to be bhakti,
    because they are not favorable to Çré Kåñëa. 

    Furthermore, when we consider çänta, däsya, sakhya, vätsalya
    and mädhurya, spontaneous attachment (räga) remains almost
    absent from çänta-bhäva because of an excess of neutrality.
    Nevertheless, it has been accepted as bhakti because it is somewhat
    favorable. Besides this, the other four moods possess an
    abundance of spontaneous attachment. According to Bhagavadgétä
    (4.11): “ye yathä mäà prapadyante täàs tathaiva bhajämy
    aham – I reciprocate with everyone according to their individual
    degree of surrender to Me.” Those who cultivate attachment in
    the form of anger, fear and delusion attain salvation in the form
    of säyujya-mukti, the impersonal aspect of liberation in which
    one imagines that he has merged with Brahman. By santa-bhäva  

    one attains a body suitable for remaining absorbed in Brahman
    and Paramätmä, like the four Kumäras, headed by Sanaka and
    Sanätana, or like Çukadeva Gosvämé. By däsya and sakhyabhäva
    one attains an appropriate male or female form in accordance
    with one’s eligibility. By vätsalya-bhäva one acquires a
    fatherly or motherly form corresponding to one’s mode of service.
    A pure, transcendental body of a gopé is attained by those in

  • Volunteer

    Realizing one's siddha-deha is the highest stage of reality for the liberated souls who have entered the world of prema-bhakti. Only the imitationists' process for attaining siddha-pranali is false. One should therefore show interest and study this subject in great detail under the guidance of pure devotees who are themselves free from material contamination, tendencies toward exploitation, and self-deception.The path of raganuga-bhakti is in fact the process leading to one'ssiddha-deha, either as a braja gopi (kamanuga ) or as a devotee insakhya, vatsalya, or dasya rasa (sambandhanuga ). Contemplation of one's siddha-deha, however, requires realization. It is not within the capacity of the conditioned mind. Unless the necessary adhikara is achieved, attempting to contemplate one's siddha-deha will only cause confusion. This is confirmed in Bhaktivinoda Thakura's Bhajana-rahasya as follows:

    adhikara na labhiya siddhadeha bhave
    viparyaya buddhi janme saktira abhave

    "If one thinks of their siddha-deha without achieving the adhikara (necessary realization), their intelligence gets bewildered."

    Upon acquiring the necessary adhikara, the internal sadhana of raganuga-bhakti begins. Srimad-Bhagavatam (11.21.2) states further:

    sve sve 'dhikare ya nistha
    sa gunah parikirtah
    viparyayas tu disah syad
    ubhayor esa niscayah

    Piety and impiety are ascertained thus: Applying oneself steadily (chanting the Holy Name) in accordance with one's level of advancement is actual piety, whereas deviation from one's position (imitating a stage that one has not attained) is considered impiety.

    Sufficient lobha or eagerness must awaken within the sadhaka to begin the inner culture ofraganuga. In the meantime, we should follow the vaidhi-bhakti outlined in Bhakti-rasamrta-sindhuwith emphasis on chanting the Holy Name. Regarding lila kirtana, Srila Bhaktisiddhanta Saraswati Thakura states in Prakrta-rasa-sata-dusini,

    anartha thakara kale rusa-guna kore na

    "While still contaminated by anarthas, one should never sing songs about the Lord's confidential pastimes." The symptom of eagerness (lobha ) is freedom from lust. When lobha arises, thesadhaka has the necessary adhikara to enter into raganuga-sadhana proper. At that time,anarthas or impediments from past karma may still be present. One may still be affected by sleep, hunger, thirst, and so on, yet eagerness for material life (lust) will be gone. We cannot be eager for love of Krsna and love of the opposite sex at the same time. Rupa Goswami explains that inraganuga-bhakti one must follow all of the vaidhi until lobha awakens. This certainly includes hearing about the vraja gopis, but this must be done properly. When one's heart has become cleansed from lust and intense eagerness for vraja prema is aroused, one is qualified to hear about the vraja gopis and to perform the internal raganuga-sadhana.

    vikriditam vraia-vadhubhir idam ca visnoh
    sraddhanvito 'nusrnuyad atha varnayed yah
    bhaktirm param bhagavati pratilabhya kamam
    hrd-rogam agv apahinoty acirena dhirah

    One who, following in the footsteps of the previous acaryas, faithfully hears from a qualified Vaishnava about the transcendental pastimes of Krsna and thegopis, in time becomes sense controlled and freed from lust and attains pure devotional service. (SB.10.33.39)

    The qualifications for pure devotional service are not cheap. The siddha-pranali imitators twist thissloka and so many other slokas to suit their purpose. The so-called gurus who encourage their followers to jump immediately to hearing about the intimate affairs of Radha and Krsna are not following the spirit of this verse. They are not nivrtta tarsair (free from lust) as Sukadeva Goswami was. Sukadeva Goswami properly administered the bhavausadhi (medicine of Krsna katha) to Maharaja Pariksit after first discussing the nine other cantos of the Bhagavat.

    "Piety and impiety are ascertained thus: Applying oneself steadily (chanting the Holy Name) in accordance with one's level of advancement is actual piety, whereas deviation from one's position (imitating a stage that one has not attained) is considered impiety." Srimad Bhagavatam (11.21.2)

    To attain the stage of pure devotional service, first one must have some faith or sraddha. Sraddhahas been described by Srila Bhakti Raksaka Sridhara Deva Goswami as the halo of Srimati Radharani. Only Radharani can reveal Krsna to the devotee and her good will appears in the fortunate living entities as sraddha. That sraddha will lead one to associate with pure devotees,sadhu-sanga. In the association of pure devotees, one will hear the Holy Name of Krsna and holy talks about Krsna. Gradually, one will come to inquire about how to make spiritual advancement and render devotional service. That is the stage of bhajana-kriya. In bhajana-kriya, initiation ordiksa is offered to the devotee who has taken shelter under the lotus feet of the spiritual master. By the acceptance of diksa, the devotee is given proper acquaintance with the goal of Krsna consciousness and he or she is sent in the direction of krsna-lila. Diksa may be of two kinds depending on the qualification of the disciple. In Sri Chaitanya's lila, so many qualified persons were present. The kind of initiation they received brings with it the immediate experience of thesiddha-deha. We are not qualified for this, neither are the so-called siddha pranali gurus capable of giving it.

    After receiving diksa, the devotee begins the process of developing a spiritual body or siddha-deha. At that time, the knowledge and services required for advancement are given to the disciple by the guru. This is followed by siksa or further instructions, and the disciple simply has to carry out those instructions according to the directives given by the six Goswamis.

    Next comes the stage of anartha nivrtti, the clearing of unwanted things from the core of the devotee's heart. This means purification. Then nistha, firm faith, develops, at which time the devotee is not easily shaken from the path. A devotee in the stage of nistha becomes steady in devotional service and does not waste time, especially in idle talks or in matters that do not concern Krsna. Then comes the stage of ruci or a sweet taste for hearing the transcendental glories of the Supreme Lord, his name, his abode, his devotees, and his lila. When ruci increases,asaktih or attachment to the object of one's bhajana develops. From asaktih, the sadhakaprogresses to bhava-bhakti, the awakening of transcendental emotions of love. These emotions when mature are called prema. They are the feelings that constitute the spiritual body of a liberated devotee. Realizing this spiritual body is also called svarupa-siddhi.

    Once the devotee has reached the stage of svarupa-siddhi in madhurya-rasa, further instruction is given from Sri Gurudeva and the devotee realizes her to be a representative of Srimati Radharani. At that time all the details about the devotee's eternal form and service are revealed. To want to know these things in a premature stage of devotion is a material desire. Such knowledge certainly comes to a devotee in due course, but it is never the desire of a pure devotee to want to know such things prematurely.

    A realized devotee who gives up bodily connection with this material world is immediately transferred to Gokula Vrndavana within the universe where Krsna has manifest his lila. There, in the company of the eternal associates of the divine couple, the devotee receives a spiritual body corresponding to his or her rasa. When the Lord manifests his lila in another universe, the devotee is transferred to the portion of lila that always remains unmanifest, Goloka Vrndavana. This is known as vastu-siddhi. This is explained in the Brahma-samhita purports of Bhaktivinoda Thakura, texts two and fifty-five.

    As long as one still has a material body, one should receive direction from Rupa, Sanatana, and Raghunatha dasa while serving and taking shelter of a bona fide spiritual master who knows the science of Krsna consciousness. Our success is assured if we follow the process in this way. But if we want the cheaper method, we are lost.

    Our parampara is not in want of anything, as wrongly conceived by the imitators and some castegoswamis. Raghunatha dasa Goswami has given everything, and our guru has carefully handed that to us. The divine service of Srimati Radharani is the highest aspiration within the infinite lila of Krsna. Radha-kunda is the highest place of service. By our guru's grace, we will take our place at Govardhana Hill, the place of our eternal residence. Sri Guru has given us the aspiration to join the highest group of Srimati Radharani's servitors under the shelter of Lalita devi and Rupa Manjari, and he has given us the hope that one day we will be accepted into the group of Sri Chaitanya's most intimate associates. The imitators, misunderstanding all these things, are now barren of the most valuable opportunity in this human form of life.

    Our humble position is to go on uttering Krsna-nama and rendering pure devotional service at the lotus feet of our spiritual master, free from exploitation and renunciation, in the association of like-minded pure devotees. That is our eternal spiritual identity and our highest aspiration.-Narasingha Maharaj.

    • This is so deep ocean that a person like me floating on the surface cannot dare to comment.But this gives one the thrill none the less.Thanks

  • Volunteer

    Hare Krishna!!! We have two kinds of bodies, sadhaka deha and the siddha deha. With sadhaka deha, one chants and propagates Krishna consciousness, with the siddha deha, he associates with Krishna in the spiritual world. However, in the conditioned state the spiritual body lies dormant. As you chant, your heart gets cleansed and you understand your your spiritual relationship with Krishna and you can actually have a vision if your spiritual body. Now, in spiritual world tou have a body according to your bhav. This is confirmed in Bramha Samhita:

    yam krodha-kama-sahaja-pranayadi-bhiti-


    sancintya tasya sadrsim tanum apur ete

    govindam adi-purusam tam aham bhajami


    I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service, attain to bodily forms befitting the nature of their contemplation.


    Devotion is of two kinds, viz., (1) of the nature of deference to regulation and (2) constituted of natural feeling. Bhakti is roused by following with a tinge of faith in the rule of the sastras and instruction of the preceptors. Such bhakti is of the nature of loyalty to the scriptural regulations. It continues to be operative as long as the corresponding natural feeling is not roused. If a person loves Krsna out of natural tendency. there is the principle of raga, which is no other than a strong desire to serve, which turns into bhava or substantive feeling. When the substantive feeling is aroused the devotee becomes an object of mercy of Krsna. It takes much time to attain this stage. Devotion which is of the nature of feeling is superior to that connected with scriptural regulation, soon attains to the realized state and is attractive to Krsna. Its various aspects are described in this sloka. Santa-bhava, full of reverence to superior, dasya-bhava, full of service for carrying out the commands of the object of worship, sakhya-bhava or natural friendly love, vatsalya-bhava or parental affection and madhura-bhava or amorous love, are all included in the category of devotion of the nature of instinctive attachment. But anger, fear and delusion, though they are of the nature of instinctive impulse, are not devotion in the strict sense of the term, because they are not friendly but hostile to the object. Anger is found in asuras like Sisupala, fear in Kamsa, and delusion in the panditas of the pantheistic school. They have the feelings of anger, fear and instinctive impulse marked by complete self-forgetful identification with the nondifferentiated Brahman. But as there is no friendly feeling towards the object of devotion there is no bhakti. Again among the feelings of santa, dasya, sakhya, vatsalya and madhura--santa, though indifferent and dormant in raga, is still reckoned as bhakti on account of its being a little friendly. There is an immense volume of raga in the other four varieties of emotion. By the promise of Gita, ye yatha mam prapadyante tams tathaiva bhajamy aham ("I serve one according to his submission"), those, who allow themselves to be actuated by the sentiments of fear, anger and delusion, attain to sayujya-mukti (merging in the Absolute). The santas obtain bodily forms with aptitude for addiction to Brahman and Paramatma. The dasya and sakhya classes of worshipers attain bodily forms characterized by masculine or feminine disposition according to their respective grades of eligibility. The vatsalya class of worshipers get bodily forms befitting fatherly and motherly sentiments. The amorous lovers of Krsna attain the pure forms of gopis (spiritual milkmaids of Vraja). 

    Since Rupa Goswami had manjari bhav, he saw his spiritual body as Rupa Manjari.

    Lalita = Svarupa Damodara Goswami

    On the northern petal of Ananga-sukhada Kunja, there is a beautiful kunja covered with various kinds of flowers and trees. This place is known as Lalitanandada Kunja and is the color of lightning. The lovely Lalita Sakhi always lives here. She has a beautiful bright yellow (gorocana) complexion and wears a dress the color of peacock feathers. She is adorned with celestial ornaments and personifies the type of bhava known as khandita. She and Sri Krsna are very, very dear to each other and her seva is to bring camphor and tambula to Him. Her age is 14 years, 8 months and 27 days. In the opinion of the panditas, her father’s name is Visokaka, her mother’s Sarada, and her husband’s Bhairava Gopa. Her home is in Yavata and her nature is vama-prakhara. In gaura-lila, she has assumed the form of Sri Svarupa Damodara Gosvami.

    Visakha = Sri Ramananda Raya

    On the northeast petal of Ananga Sukhada Kunja lies Ananda Kunja, which is cloudlike in color, and is the residence of Sri Visakha. She is very dear to Sri Krsna and has the bhava known as svadhina-bhartrka. Her sevais dressing and decorating. Her dress resembles the stars in the evening sky, and her complexion is cream-colored with a tinge of red (gaurangi). Her age is 14 years, 2 months and 15 days. Her father’s name is Pavana, her mother’s Daksina and her husband’s Bahuka. She is adhika-madhya, and her home is in Yavata. She appears ingaura-lila as Sri Ramananda Raya. 

    Campakalata (Campakamallika) = Sri Sivananda

    On the southern petal of Madana-sukhada Kunja lies Kamalata Kunja, the home of Sri Krsna’s beloved Sri Campakalata. This extremely blissful kunja is the color of molten gold. Campakalata, who loves Krsna very much, personifies the stage of a nayika known as vasaka-sajja. Her complexion is the color of a yellow campaka flower and her dress the color of a cataka bird (swallow). Her nature is vama-madhya, and her seva is to offer jewelled necklaces and to fan with a camara. Her age is 14 years, 2 months and 13 1/2 days. Her mother’s name is Vatika, her father’s Arama, and her husband’s CandaIn gaura-lila she appears as Sri Sivananda

    Citra = Sri Govindananda

    Citra-devi can read between the lines of books and letters written in many different languages, perceiving the hidden intentions of the author. She is a skilled gourmet and can understand the testes of various foods made with honey, milk, and other ingredients simply by glancing at them.

    She is expert in playing music on pots filled with varying degrees of water. She is learned in the literature describing astronomy and astrology, and she is well versed in the theoretical and practical activities of protecting domestic animals.

    She is especially expert at gardenting and she can nicely make various kinds of nectarean beverages.

    There are also eight other gopi maidservants, headed by Rasalika-devi, who are expert at making various kinds of nectarean beverages.

    There are other gopis who mostly collect transcendental herbs and medicinal creepers from the forest and do not collect flowers or anything else. Citra-devi is the leader of these gopis.

    On the eastern petal of Madana Sukhada Kunja lies the multicolored Padma Kinjalka Kunja, where Sri Citra resides. She and Sri Krsna are very affectionate toward each other, and she is very devoted to her seva of bringing cloves and garlands. She possesses the abhisarika-nayika-bhava, has a beautiful saffron complexion, wears a dress that resembles crystal, and has many wonderful qualities. Her age is 14 years, 7 months and 14 days. Her father’s name is Catura, her mother’s Carccika, and her husband’s Pitharaka. She is an adhika-mrdvinayika, and her home is in Yavata. In gaura-lila she appears as Sri Govindananda.

    Tungavidya =Sri Vakresvara Pandita

    Tungavidya is the fifth of the varistha gopis. Her complexion is the color of kunkuma and the fragrance of her body is like sandalwood mixed with camphor. She is fifteen days younger than Srimati Radharani.

    Tungavidya is hot-tempered and expert at dissimulation. She wears white garments. Her parents are Puskara andMedha-devi and her husband is Balisa.

    Tungavidya is one of the leaders of the gopis. She is learned in the eighteen branches of knowledge.

    She has full faith in Krsna. She is very expert at arranging the meeting of the divine couple. She is learned in rasa-sastra (transcendental mellows), niti-sastra (morality), dancing, drama, literature and all other arts and sciences.

    On the western petal of Madana-sukhada Kunja lies the extremely beautiful crimson-colored Tungavidyanandada Kunja, where Sri Tungavidya Sakhi always resides. She loves Sri Krsna very much and, filled with eagerness for that prema, she exhibits the bhava known as vipralabdhatva. Her complexion is radiant like saffron mixed with camphor and sandalwood paste, and her dress is pandu-mandana (pale yellow). Her mood is daksina-prakhara.Her mother’s name is Medha, her father’s Puskara, and her husband’s Balisa. She is very devoted to her seva of dancing and singing, etc. Her home is in Yavata, and her age is 14 years, 2 months and 22 days. In gaura-lila she appears as Sri Vakresvara Pandita.

    Indulekha = Vasu Ramananda

    Indulekha is the sixth of the varistha gopis. She has a tan complexion and wears garments the color of a pomegranate flower. She is three days younger than Srimati Radharani.

    Her parents are Sagara and Vela-devi and her husband is Durbala. She is contrary and hot-tempered by nature.

    Noble Indulekha is learned in the science and mantras of the Naga-sastra, which describes various methods of charming snakes. She is also learned in the Samudraka-sastra, which describes the science of palmistry.

    She is expert at stringing various kinds of wonderful necklaces, decorating the teeth with red substances, gemology and weaving various kinds of cloth.

    In her hand she carries the auspicious messages of the divine couple. In this way she creates the good fortune of Radha and Krsna by creating Their mutual love and attraction.

    The group of gopis headed by Tungabhadra-devi are the friends and neighours of Indulekha. Among these gopis is a group, headed by Palindhika-devi, which acts as messengers for the divine couple.

    Indulekha-devi is fully aware of the confidential secrets of the divine couple. Some of her friends are engaged in providing ornaments for the divine couple, others provide exquisite garments and others guard the divine couple's treasury.

    Indulekha-devi is thus the leader of all the gopis engaged in these services in the various parts of Vrndavana.

    On the southeastern petal of Madana-sukhada Kunja lies the golden-colored Purnendu Kunja, where Sri Indulekha lives. She has a lemon-yellow complexion and wears a dress that is radiant like a pomegranate flower. She has a deep love for Sri Krsna and possesses the prosita-bhartrka-bhava. She often serves Krsna by bringing Him nectar-like delicious meals. Her age is 14 years, 2 months and 10 1/2 days. She is vama-prakhara and her principal seva is fanning with a camara. Her home is in Yavata, her father’s name is Sagara, her mother’s Vela and her husband’sDurbalaIn gaura-lila she appears as Vasu Ramananda.

    Rangadevi = Sri Govindananda Gosh

    Rangadevi is the seventh of the varistha gopis. Her complexion is the color of a lotus filament and her garments are the color of a red rose. She is seven days younger than Srimati Radharani.

    Her personal qualities are much like those of Campakalata. Her parents are Karuna-devi and Rangasara.

    Ranga-devi is always like a great ocean of coquettish words and gestures. She is very fond of joking with her friend Srimati Radharani in the presence of Lord Krishna.

    Among the six activities of diplomacy she is especially expert in the fourth: patiently waiting for the enemy to make the next move. She is an expert logician and because of previous austerities she has attained a mantra by which she can attract Lord Krsna.

    Kalakanti-devi is the leader of the eight most important friends of Ranga-devi. These friends are all expert in the use of perfumes and cosmetics.

    Ranga-devi's friends are expert at burning aromatic incense, carrying coal during the winter and fanning the divine couple in the summer.

    Ranga-devi's friends are able to control the lions, deer and other wild animals in the forest. Ranga-devi is the leader of all these gopis.

    On the southwest petal of Madana-sukhada Kunja lies the dark blue, cloudlike Sukhada Kunja, where Sri Krsna’s beloved Sri Rangadevi always resides. Her complexion is the color of a lotus stamen, and her dress is red like ajaba flower. She possesses the utkanthita-bhava, and in every way she is very attached to Sri Krsna. Her seva is offering candana, and her nature is vama-madhya. Her home is in Yavata, and her age is 14 years, 2 months and 4 1/2 days. Her mother’s name is Karuna, her father’s Rangasagara and her husband’s Vakreksana. In Kali-yuga she appears in gaura-lila as Govindananda Ghosa.

    The chief gopis in Sri Rangadevi’s yutha are KalakanthiSasikalaKamalaPrema ManjariMadhavi, Madhura, Kamalata and Kandarpa-sundari 

    Sudevi = Vasudeva Gosha

    Sudevi is the eighth of the varistha gopis. She is sweet and charming by nature. She is the sister of Rangadevi. Her husband is Vakreksana, the younger brother of Bhairava. Her marriage with Vakreksana was arranged by his younger brother. Her form and other qualities are so similar to those of her sister Rangadevi that they are often mistaken for one another.

    Sudevi always remains at the side of her dear friend Srimati Radharani. Sudevi arranges Radharani's hair, decorates Her eyes with mascara and massages Her body.

    She is expert in training male and female parrots and she is also expert in the pastimes of roosters. She is an expert sailor and she is fully aware of the auspicious and inauspicious omens described in the Sakuna-sastra.

    She is expert at massaging the body with scented oils, she knows how to start fires and keep them burning and she knows which flowers blossom with the rising of the moon.

    Kaveri-devi and the other friends of Sudevi are expert at constructing leaf-spitoons, playing music on bells and decorating couches in various ways.

    Sudevi's friends are also entrusted with the decoration of the divine couple's sitting place. Sudevi's friends act as clever spies, disguising themselves in various ways and moving among Radharani's rivals (Candravali and her friends) to discover their secrets. Sudevi's friends are the deities of Vrndavana forest and they are charged with the protection of the forest birds and bees. Sudevi is the leader of these gopis.

    On the northwest petal of Madanananda Kunja lies the beautiful emerald-colored Vasanta-sukhada Kunja, the residence of Sri Sudevi. She is very loving toward Sri Hari, has a complexion the color of a lotus stamen, and wears a dress the color of a red jaba flower. She possesses the bhava known as kalahantarita and her seva is to bring water. She is vama-prakhara. Her age is 14 years, 2 months and 4 days. Her home is in Yavata, her mother is Karuna, her father Rangasagara, and she is married to the younger brother of Vakreksana (Rangadevi’s husband). In gaura-lila she appeared as Sri Vasudeva Ghosa.

    Rupa manjari = Rupa Goswami

    In the northern part of Sri Lalita Sakhi’s kunja lies Rupollasa Kunja, where the very beautiful and graceful Sri Rupa Manjari resides. She is the foremost among the gopis known as priya-narma-sakhis. Her complexion is the color of gorocana (a bright yellow pigment secreted from a cow’s kidney), and she delights in wearing a dress the color of peacock feathers. Her age is 13 years 6 months. The panditas call her Rangana-malika. In age, she is one day younger than Lavanga ManjariIn gaura-lila she appears as Srila Rupa Gosvami.

    Rati manjari = Raghunatha das Goswami

    In the southern part of Sri Indulekha’s kuñja lies Ratyambuja Kuñja, where the beautiful Sri Rati Manjari always resides. Her dress is covered with stars, her complexion is like lightning, and she is daksina-mrdvi in nature. Thepanditas also call her Tulasi. Her age is 13 years 2 months. In Kali-yuga, in gaura-lila, she is known as Raghunatha dasa Gosvami.

    Lavanga manjari = Sanatan Goswami

    In the eastern part of Sri Tungavidya’s kunja lies Lavanga-sukhada Kunja, which is very enchanting to all the beautiful-eyed gopis. In that kunja, Sri Lavanga Manjari always blissfully resides. In age, she is one day older than Sri Rupa Manjari, and she is very famous for her pleasant nature. Her complexion is like lightning, and she wears a dress marked with stars. She gives much happiness to Sri Krsna, and her nature is always daksina-mrdvi. Her age is 13 years 6 months and 1 day. In Kali-yuga, in gaura-lila, she is known as Sri Sanatana Gosvami. 

    Rasa manjari = Raghunatha Bhatta Goswami

    In the western part of Sri Citra's kunja lies Rasananda Kunja, where the beautiful Rasa Manjari always resides. She is famous as being in all respects the life of Sri Rupa Manjari. Her dress is like the feathers of a swan, and her complexion is like a fully blossomed campaka flower. She is rich in qualities much like those of Sri Lavanga Manjari. Because she has taken shelter of Sri Rupa Manjari, she has become very dear to her. She serves as a messenger between Radha and Krsna, and she is very clever in arranging Their meeting. Her age is 13 years, andin gaura-lila, she is known as Raghunatha Bhatta Gosvami. 


    Guna manjari = Gopala Bhatta Goswami

    In the northeastern part of Sri Campakalata’s kunja lies the beautiful Gunanandaprada Kunja, where Sri Guna Manjari always resides. Her complexion is bright like lightning, and she wears a fine silk dress the color of a redjaba flower. She is famous for her strong desire to make Rupa Manjari happy. She is three days younger than Sri Tulasi (Rati Manjari) and is the delight of Sri Krsna. She is described as being daksina-prakhara in nature. Her age is 13 years, 1 month and 27 days. In gaura-lila she is known as Sri Gopala Bhatta Gosvami. 

    Manjulali manjari = Lokanatha Goswami

    In the northern part of Sri Sudevi’s kunja lies the beautiful Lilanandaprada Kunja, where the charming Sri Manjulali Manjari always resides. She is full of pleasant qualities and is very dear to Sri Rupa Manjari. Her dress is red like a jaba flower, and her complexion is like molten gold. She is also known as Sri Lila Manjari. Her nature isvama-madhya, and her age is 13 years, 6 months and 7 days. In gaura-lila she is known as Sri Lokanatha Gosvami. 

    Vilasa manjari = Srila Jiva Goswami

    In the southeast part of Sri Visakha’s kunja lies the very beautiful Vilasanandada Kunja, where Sri Vilasa Manjari always remains as one of Sri Rupa Manjari’s sakhis. She has a bodily color like that of a golden ketaki flower, and her dress is the color of a bumblebee. Her nature is vama-mrdvi, and she is 4 days younger than Sri Rasa Manjari, making her age 12 years, 11 months and 26 days. In gaura-lila she is known as Sri Jiva Gosvami.

    Kausturi manjari = Srila Krsna das Kaviraj

    In the southwest corner of Sri Rangadevi’s kunja lies one more kunja, which is known as Kausturyanandada Kunja, the residence of Sri Kausturi Manjari. She wears a dress that resembles crystal, and her complexion is like pure gold. Her age is 13 years, and her nature is vama-mrdvi. In Kali-yuga, in gauranga-lila, she is known as Sri Krsnadasa Kaviraja Gosvami. 

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