By Patita Pavana das
There were some articles recently on this dandavat, on svarupa siddha, the form of love in the spiritual world.
Let us introduce therefore, for those eligible, manjari-bhava., the emotions of the maidservant of Srimati Radharani.
We wrote for them this raganuga-bhakti’s nitya-brahmacarini-kinkari-manjari-tattva.
Because Srila Prabhupada says on Sri Caitanya Caritamrta Adi 1.16:
divyad-vrndaranya-kalpa-drumadhah-
srimad-ratnagara-simhasana-sthau
srimad-radha-srila-govinda-devau
prestalibhih sevyamanau smarami
divyat—shining; vrinda-aranya—in the forest of Vrindavana; kalpa-druma—desire tree; adhah—beneath; srimat—most beautiful; ratna-agara—in a temple of jewels; simha-asana-sthau—sitting on a throne; srimat—very beautiful; radha—Srimati Radharani; srila-govinda-devau—and Sri Govindadeva; preshtha-alibhih—by most confidential associates; sevyamanau—being served; smarami—I remember.
In a temple of jewels in Vrindavana, underneath a desire tree, Sri Sri Radha-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.
“Divyad-vrndaranya-kalpa-drumadhah, prestalibhih sevyamanau smarami. The Gaudiya Vaisnava, generally, following the footsteps of Sri Caitanya Mahaprabhu, they aspire to become one of the assistants of the gopis. There are others also who like to be the assistants of the cowherd boys. So our Gosvamis, Rupa Gosvami, sri rupa sanatana bhatta raghunatha, they were all the assistants of the gopis. Gopi-bhava-rasamrtabdhi-lahari-kallola-magnau muhur vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau… They were always absorbed in the gopis’ activities. Sri Caitanya Mahaprabhu was always thinking of Srimati Radharani’s activities, and the Gosvamis, they were also thinking of the gopis’ activities. Gopis’ activities means to assist Srimad-Radharani how to serve Krsna. Prestalibhih sevyamanau.” (Lecture by Srila Prabhupada on Caitanya Caritamrta Adi 1.16, Hyderabad, April 9, 1975)
Nearly all the acaryas in our Gaudiya sampradaya are in their nitya svarupa, manjari (litt.: bud; young maidservant (kinkari) of Srimati Radharani and through Her, of Sri Krishna); this is one of the classes of gopi’s.
To name a few:
Rupa manjari (Rupa), Labanga manjari (Sanatana)
Rati- or Tulasi manjari (Raghunatha das), Vilasa manjari (Jiva)
Kastura manjari (Krsnadasa)
Camaka manjari (Narottama)
Vinoda manjari (Visvanatha)
Ratnavali manjari (Baladeva), Rasika manjari (Jagannatha)
Kamala manjari (Bhaktivinoda)
Guna manjari (Gaurakisora)
Nayana-mani manjari (Bhaktisiddhanta Sarasvati)
The following scriptural quotes state that the celibate – brahmacarini – has the supreme position in the hierarchy of servants or bhaktas of the Divine Couple, Sri Sri Radha and Krsna.
Thus it is not possible to become putrefied – the word Srila Prabhupada used – by kama, as happens easily in gopi-bhava.
We put some comments.
The quotes are alphabetically ordered.
Jiva Gosvami
Madhava-mahotsava (“The spring festival”):
(7.131) Oh sakhi! Kasturi has achieved, along with her associates, the fruit of her vow: she is completely averse to being personally embraced by Krishna himself and totally dedicated to the happiness of her friend Radha. Now today, here in the best of Hari’s forests, she sprinkles her with water [to celebrate the occasion of her coronation as Queen of Vrindavana.]
Prabodhananda Sarasvati
Prema samputa (“The love-box”)
tatrapi mayyatitaram anurajyatiti
loka pratitir api na hyanrta kadapi
yat prema merum iva me manute parasam
na sarsapais tri caturair api tulyam esah (62)
premanurupam ayi rajyati yat parasu
raganurupam iha divyati naparadhyet
daivat vyatikramam upaiti kadacid asmat
nasau sukhi bhavati tena ca mam dunoti (63)
(Srimati Radharani speaking) “Of all these gopis, Krsna is most attracted to Me. That is well known in the world. That can never be false. He considers My love to be as great as Mount Meru and the love of the other gopis to be like three or four mustard seeds. Krsna reciprocates with the love of the other gopis and enjoys with them accordingly. That is not wrong of Him, but if one gopi gets out of line Krsna does not become happy and that makes Me also sad.”
sańketagam api vidhaya mad eka tano
mam najagama yad ihabhavad antarayah
ruddhah kaycid anurodhavaśat sa reme
mad duhka cintana davardita eva ratrim (64)
tenaiva me hrdi maha davathur vabhuva
mad veśa bhusana vilasa paricchadadi
tan modakrt viphalatam agamat kim adyetyakranditam
yad api tarhi tad anvabhus tvam (65)
pratas tam atyanunayantam atarjayam bhos
tatraiva gaccha sukham apnuhi tat punaś ca
rosah sa tat sukhaparah priyatostha ivetvalocaya
vrajabhuvo’pyanuraga caryam (66)
“If Krsna sometimes does not show up on the trysting place, then He must have met with some obstacle. Even though His mind is fixed on Me He may feel obliged sometimes to enjoy with some other gopi, being stopped by her on the way. He will not feel happy with her, but will instead burn in a fire of misery, thinking of how much I suffer that night. And that makes Me again very sad, since My dressing, ornamentation and loving expertise were all wasted – they could not make Him happy. This made Me weep, which You have experienced. Then, when Krsna humbly comes to Me in the morning I will angrily tell Him: “Go back and enjoy with that other girl!” But that is also all for His pleasure. That is the way of love in Vraja.”
Comment: “He will not feel happy with her, but will instead burn in a fire of misery.” No one can excel Srimati Radharani.
Radha Rasa sudha nidhi (‘’the nectar ocean of Sri Radha’s flavours’’)
(56) Although Krsna may softly kiss me, embrace me, and intoxicate me with the wine of eros, showing a wonderful treasure of affection towards me, knowing me to be the object of the Queen of His life’s (Radha) mercy, still Sri Radha! My mind dwells in the wonderful flavors of your lotus feet!
(80) Anyone who gives up the service of Sri Radha, desiring Govinda’s personal company, is like someone who wants to enjoy the full moon without the full moon night, and anyone who does not know (that Radha is) the seed of Syama’s pleasure is like someone who only gets a drop of the great ocean of nectar that is available to him!
(84) What’s the use of speaking about sense enjoyment? It’s as disgusting as millions of hells! Speaking about the Vedas is a waste of labor. Alas! I’m afraid of oneness with the absolute! What’s the use of going mad in worship of the supreme Lord like Sukadeva and others? Let my mind be absorbed in the flavor of Radhika’s lotus feet!
(86) O Sri Radha, Young ladylove of the arbours! I desire the most astonishing rasa of Your maidservice, which is a festival of constant love at every moment desired for by Laksmi-devi, Suka Muni, Narada Muni and others, and which is attained by the adolescent girls of Vraja by Your grace alone! When will You cast a merciful glance on me?
(129) When will Sri Radha, the presiding goddess of Vrndavana, who becomes intoxicated after relishing the wonderful honey of Madhava’s nectarean lips during festivals of erotic pastimes with Him in the outskirts of the arbors of Vrnda’s forest, kindly engage me in Her service, which is hardly attainable by Govinda’s devotees or even by Her own girlfriends?
(148) Some people preach the bliss of oneness with Brahman, others of ecstasy while praising the Supreme Lord, and again others feel the greatest bliss in an unrivalled relationship of friendship or parenthood with Govinda, but the limit and the essence of blissful astonishment certainly lies in the maidservants of Sri Radha, when they attain even a single ray of the effulgent jewel-like nails on Her lotus feet!
(149) Hari! Hari! I have unlimitedly strong hopes to see the intimate pastimes of Radha and madhupati (that are not known even by demigods like Lord Brahma, by the devotees of Lord Hari or by Govinda’s friends) as a maidservant!
Sangita-madhava
One anxiety-ridden young cowherd maiden, who desired nothing but the direct vision and service of the Holy Couple, fell down at the feet of her own guru-sakhi and then at the feet of Srimati Radharani’s other dearmost associates and cried out, “O dear friends! I can no longer hold my peace. Please tell me where that Divine pair of lovers can be seen enjoying their pastimes!” Seeing the depths of this new maiden’s emotion, the sakhis’ hearts melted with affection and they replied to her.
Then these sakhis showed that young maiden the moon-faced, sweetly smiling Lord and his beloved, the eternal springhead of the flow of their own pleasure. Her eyes darted excitedly in all directions like a cakori bird. As they showed her the forms of Radha and Krishna, they sang:
“O sakhi, just see the son of the King of Gokula as he stands embraced by Radha, his beauty mocking that of Cupid. Just look, sakhi, at Radha’s enchanting beauty, her braids entwined with a delicate garland of sweet-scented mallika flowers; her bosom covered by a handsome bodice and a resplendent jeweled necklace. She is absorbed in her amorous affairs with Krishna by which she fills the universe with waves of unlimited delight. O inexperienced girl! See the fresh youth of Vrindavana trembling as he is beaten by the waves of nectar arising from contact with Radha’s body. She herself is dizzy from the loving desires welling up inside her and her eyes are reddened as if she were intoxicated; her every limb is enlivened with happiness and covered with erect hairs.”
As the young gopi looked at Syamasundara, the chief of youthful cowherds, she began to ask herself, “What am I seeing? Could it be the moon-god? No, no, were it so, would he be wandering here on the ground of Vraja? Then is it a dark, black tamala tree? No, no, a tamala tree does not walk or talk enchantingly. Could it then be a fresh new cloud? Is it possible? The cloud emits torrents of rain. Then perhaps it is the full, autumn moon.”
Looking at Radharani, she thought, “Is this the life force of Cupid himself? Perhaps she is the life and soul of Sri Madhusudana; she could be the embodiment of the seed of all loveliness in the universe, or the personification of the goddess of all emotional ecstasy. Then again, perhaps she is the wealth of conjugal love herself who has become incarnate and is wandering in the forest of Vrindavana.
It seemed to her that the jewel of her very being had divided in two and taken separate forms outside of her body. Gazing at the Divine Youthful Couple, the new manjari became immersed in an ocean of prema.
After a few moments, when she had regained her composure somewhat and with her eyes filled with tears of ecstasy, she began to worship Srimati Radharani’s lotus feet with the following prayer: “O Radhe! You are dearer to Krishna than his own life. I adore you because you are the unequalled ocean of rapture. You eternally enjoy your pastimes in the secret groves of the Vrindavana forest. Please make me a servant at your lotus feet. Teach me the songs which you yourself have composed, the deep feelings behind them, along with the meaningful artistic gestures which accompany them, so that I can sing them for your and Syamasundara’s pleasure.”
“O Radhe! When the young prince of Vrindavana takes you tightly to his chest again and again with trembling arms and his radiance makes your beauty even more glorious, then just glance upon me mercifully and make my life successful by giving me some chance to render service.”
On seeing the intensity of the emotion of the new manjari, Radharani, who by nature is affectionate to her devotees, felt her own eyes fill with tears as her natural affections built. With her lithe and supple body Radha embraced the new manjari, at which she became overwhelmed with joy. She then turned to Radha’s supreme object of affection, Govinda, and prayed to him with the following words: “O Madhava! O personification of supreme bliss! O prince of Vrindavana! Your teeth are as beautiful as the white kunda flower’s petals. Your slightly smiling face is like a joyful blooming lotus blossom which stupefies the entire world. You are the original source of all happiness! Please drench me in the nectar of service to your most dear Srimati Radharani’s lotus feet.
“All glories, all glories to you Syamasundara! May you be ever victorious. You defeat billions and billions of Cupids with your slightest sweet, flirtatious gesture. You are more coolingly radiant than the full autumn moon! O smiling one, bless me with service to your most dear Radharani’s lotus feet. You are the amorous plaything of Radha, the ocean of rasa. Your body is overwhelmed by Cupid’s distractions. You are the embodiment of supreme bliss. Please make me one of the handmaids of Srimati Radharani, who is dearer to you than life itself.”
Hearing these heartfelt words of the new manjari, Govinda looked at her with his smiling lotus eyes, thus bathing her in the rainfall of his full affection. After that, by the mercy of the Holy Couple, she became increasingly expert in all kinds of intimate service, so much so that they always kept her nearby. She was then able to take full shelter of them in service and witness pastimes to which even the most confidential friends and relatives of the Lord are not privy.
Surata kathamrta (“nectarean erotic talk”)
śri radhaha –
vraja vanitah śata kotyas tavaiva tah panditaś ca rati tantre
hrdayam tad api ratau bata rańkatamatvam na te tyajati
Śri Radha said: “(O Vraja-nagara-vara !) There are billions of gopis in Vraja that are expert and learned in the kama tantras (erotic scriptures) and they are all most attached to You! But, how amazing! Still Your heart does not give up its poverty in passion (still you can’t be attached to us)!” (67)
śri krsna aha –
smara śikhi tapte mama hrdi sukumaryas tah viśantu kim mugdhah
tvam ad samartha prasabham praviśya rajasi sadaivaika
Śri Krsna said: “(O Surata Vidagdhe, girl who is expert in lovemaking!) These tender young girls can never enter My heart, that burns in the fire of lust! Only You are able to always enter it (and pacify it) with Your powerful love, because You’re very qualified!” (68)
Vrindavana-mahimamrita (the nectar glory of Sri Vrndavana)
(1.54) radha-nagara-keli-sagara-nimagnali-dsham yat sukham
no tal-lesha-lavayate bhagavatah sarvo ‘pi saunkhyotsavah
tatrasha yadi kasyacin nirupamam praptasya bhagyasriyam
tad vrindavana-namni dhamni parame sviyam vapur nashyatu
radha-of Srimati Radharani; nagara-in the village; keli-of the pastimes; sagara-in the ocean; nimagna-immersed; ali-of Srimati Radharani’s associates; drsam-the eyes; yat-which; sukham-happiness; na-does not; u-indeed; tat-of that; lesa-lavayate-become equal to an atomic particle; bhagavatah-of the Supreme Personality of Godhead; sarvah-all; api-even; saukhya-of happiness; utsavah-the festival; tatra-in this matter; asa-hope; yadi-if; kasyacit-of someone; nirupamam-incomparable; praptasya-attained; bhagya-sriyam-supreme opulence; tat-then; vrndavana-namni-named Vrindavana; dhamni-the the abode; parame-supreme; sviyam-his own; vapuh-material body; nasyatu-let it die.
All the happiness experienced within the kingdom of God (the Lord of Lords, Narayana) cannot be compared to even a drop of the happiness the sakhis attain when their eyes drown in the ocean of Sri Radha Madhava’s love games! If someone aspires to attain this great good fortune experienced by the gopis, then he should simply give up his body in the supreme transcendental abode named Sri Vrrindavana
(1.85) alakshyah sri-lakshmya api ca bhagavatya bhagavatah
sada vaksha-sthaya madhura-madhurah kecana rasah ,
aho yad-dasibhih satatam anubhuyanta urubhih
prakarais tam radham bhaja dayita vrindavana-vane
alaksyah-inconcievable; sri-laksmyah-of Srimati Laksmi-devi; anpi-even; ca-also; bhagavatyah-the consort of the Personality of Godhead; bhagavatah-of the Personality of Godhead; sada-always; vaksa-on the chest; sthayah-staying; madhura-madhurah-the sweetest; kecana-certain; rasah-mellows; aho-Oh; yat-of whom; dasibhih-by the maidservants; satatam-constantly; anubhuyante-are tasted; urubhih-exalted; prakaraih–in varieties of ways; tam-her; radham-Srimati Radharani; bhaja-please worship; dayita-O dear friend; vrndavana-of Vrindavana; vane–in the forest.
Srimati Lakshmi-devi is the consort of the Personality of Godhead, Narayana and she always stays on the chest of the Lord. Nevertheless, She is unable to relish the supremely sweet mellows of Lord Krsna’s transcendental, exalted pastimes, which the exalted gopi-maidservants of Srimati Radharani directly and constantly relish in many different ways. O dear friend, for this reason please reside in Vrindavana-forest and worship the supremely glorious Srimati Radharani.
(1.95) sankrantam nija-kanti mandalam udikshyorah-sthale tarakayan
nilam kanculikam param apanaya saktya priye vismite
yataya nava-keli-kunjasayanam
sri-radhikayah pari-
hasah santu mude mamati-hasitalibhir bahis tad-rasah
sankrantam-transferred; nija-His own; kanti-splendor; mandalam-area; udiksya-seeing; urah-sthale-on the breasts; tarkayan-considering; nilam-blue; kanculikam-bodice; param-great; apanaya-to remove; asaktya-with attachment; priye-when the lover (Sri Krsna); vismite-was astonished; yatayah-who had entered; nava-the new; keli-for pastimes; kunja-in the grove; sayanam-the couch; sri-radhikayah-of Srimati Radharani; parihasah-jokes; santu-there may be; mude-in jubilation; mama–my; ati-greatly; hasita-laughing; alibhih-by the friends of Srimati Radharani; bahih-outside; tat-rasah-these nectarean mellows of transcendental bliss.
As Srimati Radharani was reclining on a couch in the pastime-groves of Vrindavana, her dearmost Sri Kshna noticed His own bluish complexion reflected on her breasts. In this way he became astonished, and jokingly explained that He had Himself become a great bluish bodice worn by Sri Radharani. I pray I may someday attain the Goloka Vrindavana realm, and become able to join the company of Srimati Radharani’s maidservants in laughingly relish these joking pastimes of the Lord.
(2.34) dhanyo loke mumukshur hari-bhajana-paro dhanya-dhanyas tato ‘sau
dhanyo yah krishna-padambhuja-rati-paramo rukminisa-priyo ‘tah
yasodeya-priyo ‘tah subala-suhrid ato gopa-kanta-priyo ‘tah
srimad-vrindavanesvary-ati-rasa-vivasaradhakah sarva-murdhni
dhanyah–fortunate; loke–in this world; mumukshuh–one who aspires for liberation; hari–of Lord Hari; bhajana–to the devotional service; parah–devoted; dhanya-dhanyah–more fortunate; tatah–than him; asau–he; dhanyah–fortunate; yah–how who; krishna–of Lord Krishna; pada–feet; ambuja–for the lotus flower; rati–attractions; paramah–greater; rukmini–of Rukmini–of Rukmini; isa–to the husband; priyah–dear; atah–than him; yasodeya–to the son of Yasoda-devi; priyah–dear; atah–than him; subala–of Subala; suhrit–the friend; atah–than him; gopa-kanta–to the gopis; priyah–dear; atah–than him. srimat–beautiful; vrindavana–of Vrindavana; isvari–the queen; ati–intense; rasa–with the mellows of love; vivasa–overwhelmed; aradhakah–the worshipper; sarva–of all; murdhni–on the head.
He who strives for liberation is fortunate in this world. He who is intent on the devotional service of Lord Hari is more fortunate. He who has spontaneous attraction for Lord Krishna’s lotus feet is more fortunate still. He who is devoted to Lord Krishna as the husband of Rukmini is even more fortunate. He who is devoted to Lord Krishna as the son of Yasoda-devi is still more fortunate. He who is devoted to Lord Krishna as the friend of Subala is even more fortunate. He who is devoted to Lord Krishna as the lover of the gopis is still more fortunate. A devotee overwhelmed by the nectar of love for Srimati Radharani, the beautiful queen of Vrindavana, is the most fortunate of all.
(2.39) sri-vrindakanane ‘ty-adbhuta-kusuma-lasad-ratna-valli-nikunja-
prasade pushpa-candratapa-caya-rucire pushpa-palyanka-talpe
radha-krishnau vicitra-smara-samara-kala-khelanau vikshya vikshya-
nandad vihvalam samluthad avani-tale vandyatam ali-vrindam
sri-vrinda-kanane–in the forest of Vrindavana; ati–very; adbhuta–wonderful; kusuma–flowers; lasat–glistening; ratna–of jewels; valli–of vines; nikunja–in the grove; prasade–in the palace; pushpa–of flowers; candratapa–of awnings; caya–a host; rucire–beautiful; pushpa–of flowers; palyanka-talpe–on a couch; radha–Radha; krishnau–and Krishna; vicitra–wonderful; smara–amorous; samara–in battle; kala–artistic skill; khelanau–playing; vikshya–seeing; vikshya–seeing; anandat–from bliss; vihvalam–overcome; samluthat–rolling about; avani–of the ground; tale–on the surface; vandyatam–should be offered respects; ali–of gopi friends; vrindam–the multitude.
Obeisances to the gopis maidservants who, gazing and gazing at Sri Sri Radha’ and Krishna engaged in a wonderfully playful amorous battle on a bed of flowers under a lovely flower-awning in a palatial grove filled with very wonderful flowers and glistening vines in Vrindavana Forest, become overcome with bliss and roll about on the ground.
(4.3) sarvabhira-kisora-sundara-vadhu-dushprapa-padambuja-
cchayaih sarva-vidagdhata-nidhi-lasad-dasi-ganaih„ sevaya
tad-dvandva-pranayottha-sandra-pulaka-srimat-sakhi-mandalaih
kamavesa-sada-mudakulataya ratrin-divam lalyaya
sarva-all; abhira-cowherd; kisora-young; sundara-beautiful; vadhu-of the girls; dusprapa-difficult to attain; pada-feet; ambuja-of the lotus; chayaih-the shade; sarva-all; vidagdhata-intelligence and expertise; nidhi-the great treasure; lasat-glistening; dasi-of maidservants; ganaih-with the multitudes; sevyaya-with service; tat-of them; dvandva-of the divine couple; pranaya-love; uttha-arising; sandra-intense; pulaka-hairs standing erect; srimat-beautiful; sakhi-of gopi-friends; mandalaih-by the circles; kama-of transcendental amorous pastimes; avesa-by the entrance; sada-eternal; muda-by bliss; akulataya-agitated; ratrim-night; divam-and day; lalyaya-with love.
. . . (in Vrindavana, which is very beautifully decorated by Sri Radha), who is served by splendid servant-girls that are great treasures of all-intelligence and all-expertise and the shade of whose lotus feet is difficult for even the most beautiful of all young wives of the cowherdmen to attain, who (Radha, is eternally overcome with the bliss of transcendental amorous passion, who is loved day and night by these maidservant friends whose bodily hairs stand erect in ecstatic love for the divine couple, . . .
(8.16-42) (glorifying Srimati Radharani’s maidservant)
atha vrindavanesvarya
ratna-nupura-sobhite
sri-padambujayoh purne
jyotishy ati-rasojjvale
ghani-bhavatmika dasi-
yutha-kotir anusmara
atha-now; vrindavana-Vrindavana; isvaryah-of the queen; ratna-jewelled; nupura-with ankle-bells; sobhite-decorated; sri-beautiful; pada-feet; ambujayoh-lotus flowers; purne-full; jyotishi-splendid; ati-rasa-with sweet nectar; ujjvale-splendid ; ghani-bhava-atmika-with great love; dasi-of maidservants; yutha-of multitudes; kotih-millions; anusmara-please meditate.
tat-tad-yuthadhinathabhih
sikshitadrita-lalitah
nana-vidha-mahascarya-
kaisora-sri-manoharah
tata-tat-various; yutha-of the groups; adhinathabhih-by the leaders; sikshita-instructed; adrita-honored; lalitah-loved; nana-various; vidha-kinds; maha-very; ascarya-wonderful; kaisora-of youth; sri-with the beauty; manoharah-enchanting.
nana-vidha-mahascarya-
vastralankara-carcitah
nana-vidha-mahascarya-
varnakara-vicitritah
nana-various; vidha-kinds; maha-very; ascarya-wonderful; vastra-garments; alankara-and ornaments; carcitah-decorated; nana-various; vidha-kinds; maha-very; ascarya-wonderful; varna-colors; akara-forms; vicitritah-wonderful.
nana-vidha-mahascarya-
kala-nirmana-panditah
sva-sva-sangita-sikshabhih
santoshita-priya-dvayah
nana-various; vidha-kinds; maha-very; ascarya-wonderful; kala-nirmaana-of arts; panditah-expert; sva-sva-each their own; sangita-music; sikshabhih-instruction; santoshita-pleased; priya-dear; dvayah-the divine couple.
vayah-sva-bhava-pronmilan-
madhuraneka-ceshtitah
anga-bhangima-sa-vrida-
hasitanriju-vikshitaih
sahajair eva sakalam
sthagayantih sahesvaram
tatra kancit tanum saumyam
sri-radhaty-anukampitam
vayah-of youth; sva-own; bhava-nature; pronmilat-manifesting; madhura-charming; aneka-many; cestitah-whose actions; anga-of their limgs; bhangima-the graceful motions; sa-with; vrida-shyness; hasita-smiles; anriju-crooked; vikshitaih-with glances; sahajaih-natural; eva-certainly; sakalam-all; sthagayantih-filling; saha-with; isvaram-the Supreme Personality of Godhead; tatra-there; kincit-something; tanum-body; saumyam-handsome; sri-radha-of Radha; ati-great; anukampitam-the object of mercy.
kshanam carana-vicchedac
chrisvaryah prana-harinim
padaravinda-samlagna-
tayaivahar-nisam sthitam
kshanam-for a moment; carana-of the feet; vicchedat-from the separation; sri-isvaryah-of the goddess of fortune; prana-the life; harinim-taking; pada-feet; aravinda-on the lotus; samlagna-resting; taya-by the state; eva-certainly; ahah-day; nisam-and night; sthitam-situated.
bahuna kim sva-kantena
kriidantyapi lata-grihe
paryankadhishthapitam va
vastrair vacchaditam kvacit
bahuna-more; kim-what? sva-own; kantena-with the lover;kridantya-enjoying transcendental pastimes; api-also; lata-of creepers; grihe-in the cottage; paryanda-on the bed; adhishthapitam-placed; va-or; vastraih-with garments; va-or; acchaditam-dressed; kvacit-sometimes.
su-snigdha-lalita-svarna-
su-gaurim madhura-cchavim
kantyanantam sriyanantam
madhuryair apy anantakam
su-very; snigdha-splendid; lalita-charming; svarna-golden; su-gaurim-fair complexion; madhura-sweet; chavim-splendor; kantya-with beauty; anantam-without limit; sriya-with transcendental opulence; anantam-without limit; madhuryaih-with sweetness; api-also; anantakam-without limit.
vyanjad-adbhuta-kaisoram
su-jata-mukula-stanim
tara-haravali-caru-
citra-kancuka-dharinim
vyanjat-manifesting; adbhuta-wonderful; kaissoram-youthfulness; su-jata-beautiful; mukkula-flower buds; stanim-breasts; tara-of pearls; hara-of necklaces; avali-hosts; caru-beautiful; citra-colorful; kancuka-bodice; dharinim-wearing.
snigdha-cchata-kanda-doh-kan-
dali-cudangada-sriyam
caru-sreni-tata-kridan-
maha-veni-latojjvalam
snigdha-smooth and glistening; chata-splendor; kanda-origin; doh-of the aarms; kandali-plantain trees; cuda-bracelets; angada-armlets; sriyam-beauty; caru-beautiful; sreni-sseriees; tata-on the surface; kridat-playing; maha-great; veni-of braids; lata-the vines; ujjvalam-splendid.
atyanta-caru-su-krisa-
madhya-desa-manoharam
divya-kuncita-kausheyen-
agulpha-parimanditam
atyanta-very; caru-beautiful; su-very; krisa-slender; madhya-middle; desa-area; manoharam-enchanting; divya-splendid; kuncita-curving; kausheyena-with silken sari; a-until; gulpha-the ankles; parimanditam-decorated.
nicolenati-sukshmena
sva-gucchancala-sobhina
alakanta-parivritam
muhur mohana-vikshitam
nicolena-with the bodice; ati-very; sukshmena-fire; sva-own; guccha-clusters of flowers; ancala-the edge; sobhina-beautifully decorated; alaka-of the curling locks of hair; anta-the edge; parivritam-encircled; muhuh-always; mohana-charming; vikshitam-eyes.
sa-vrida-madhura-smera-
sa-lilapanga-vikshanam
nanascarya-kalodaram
nana-bhangi-mayakritim
sa-with; vrida-shyness; madhura-sweet; smera-smiling; sa-with; lila-playfulness; apanga-sidelong; vikshanam-glances; nana-various; ascarya-wonderful; kala-arts; udaram-expert; nana-various; bhangi-curves; maya-consisting of; akritim-whose form.
radha-krishna-maha-premod-
anci-romanca-sancayam
srisvari-sikshitasesha-
kala-kausala-salinim
radha-krishna-for Sri Sri Radha-Krishna; maha-great; prema-love; udanci-romanca-sancayam-hairs standing erect; sri-isvari-by her mistress Radha; sikshita-taught; asesha-all; kala-in arts; kausala-expertize; salinim-possessing.
preshtha-dvandva-prasada-srag-
vastra-bhushadi-mohinim
maha-vinaya-sausilyady-
anekascarya-sad-gunam
preshtha-most dear; dvandva-divine couple; prasada-mercy; srak-garlands; vastra-garments; bhusa-ornaments; adi-beginning with; mohinim-enchanting; maha-great; vinaya-humbleness; sausilya-good character; adi-beginning with; aneka-many; ascarya-wonderful; sat-transcendental; gunam-virtues.
srisvari-drishti-vag-adi-
sarvengita-vicakshanam
sri-krishna-datta-tambula-
carvitam tat-tat-adritam
sri-isvari-of her mistress Radha; drishti-glances; vak-words; adi-beginning with; sarva-all; ingita-hints; vicakshanam-expert at understanding; sri-krishna-by Lord Krishna; datta-given; tambula-betel-nuts; carvitam-chewed; tat-tat-adritam-worshipped with great reverence.
gudha-syamabhisaranga-
bhringaradibhir anvitam
radha-prity-anukampadi-
pravriddha-prema-vihvalam
gudha-secret; syama-with Lord Krishna; abhisara-rendezvous; anga-a part; bhringara-golden vessals; adibhih-beginning with; anvitam-possessing; radha-ofSrimati Radharani; priti-love; anukampa-kindness; adi-beginning with; pravriddha-increased; prema-of pure love; vihvalam-the agitation.
radha-padabja-sevanya-
spriha-kala-trayojjhitam
radha-priti-sukhambhodhav
apare buditam sada
radha-or Sri Radha; pada-feet; abja-lotus; seva-service; anya-another; spriha-desire; kala-phases of time; traya-in the three; ujjhitam-abandoned; radha-for sri Radha; priti-of love; sukha-of the happiness; ambhodhau-in the ocean; apare-shoreless; buditam-plunged; sada-always.
radha-padambujad anyat
svapne ‘pi ca na janatim
radha-sambandha-sandhavat-
prema-sindhv-augha-salinim
radha-of Sri Radha; pada-feet; ambujat-from the lotus flower; anyat-another; svapna-in dreams; api-even; ca-also; na-not; janatim-knows; radha-of Sri Radha; sambandha-from the contact; sandhavat-from the manifestation; prema-of pure love; sindhu-of the ocean; augha-the flood; salinim-possessing.
seshasesha-maha-visma-
paka-kaisora-rupinim
kshane kshane rasasvada-
prodancat-pulakavalim
sesha-remaining; asesha-all the world; maha-great; vismapaka-filling with wonder; kaisora-of youthful; rupinim-possessing the beauty; kshane-moment; kshane-after moment; rasa-of the nectar of transcendental mellows; asvada-from the taste; prodancat-pulaka-avalim-hairs standing erect.
sarvanga-kanti-saundaryair
aparaih sarva-mohinim
radha-karmakulataya
tatra tatra vicalinim
sarva-all; anga-of the limbs; kanti-of the splendor; saundaryaih-with the beauty; aparaih-limitless; sarva-everyone; mohinim-enchanting; radha-of Sri Radha; karma-with the duties; akulataya-with the agitation; tatra-here; tatra-and there; vicalinim-going.
nava-stavakinim svarna-
latam sancarinim iva
anga-cchata-tarangaughais
chadayantim diso dasa
nava-new; stavakinim-bunches of flowers; svarna-golden; latam-a creeper; sancarinim-moving; iva-like; anga-of her transcendental form; chata-the splendor; taranga-of waves; aughaih-with the flood; chadayantim-covering; disah-the directions; dasa-ten.
citrayantim iva diso
vicitranga-cchata-cayaih
sa-lila-pada-vinyasaih
su-nupura-ranat-kritaih
kanci-valaya-nadais ca
madhurair visva-mohinim
radha-krishna-raho-goshthi-
sudha-madhura-sitalam
citrayantim-filling with wonder; iva-as if; disah-the directions; vicitra-wonderful; anga-of the transcendental body; chata-of splendor; cayaih-with the abundance; sa-with; lila-playfulness; pada-of the feet; vinyasaih-with placing; su-beautiful; nupura-of ankle-bells; ranat-kritaih-with the tinkling sounds; kanci-of the belt; valaya-and bracelets; nadaih-the sounds; ca-and; madhuraih-sweet/ visva-the entire world; mohinim-charming; radha-krishna-of Sri Sri Radha-Krishna; rahah-confidential; goshthi-conversation; sudha-of the nectar; madhura-sweet; sitalam-and cool.
tat-tad-vacana-piyushair
maha-madhura-sitalaih
sri-radha-mukha-candranu-
galitair abhinanditam
tat-tat-various; vacana-of words; piyushaih-by the nectar; maha-very; madhura-sweet; sitalih-and cool; sri-radha-of Srimati Radharani; mukha-of the mouth; candra-from the moon/ anugalitaih-flowing; abhinanditam-delighted.
srutva srutvati-sukhitam
punah sravana-lalasam
evam eva smaran nityam
sarvavasthasu sarvatha
asphurtitah kathato ‘pi
srimad-vrindavane vasa
srutva-hearing; srutva-and hearing; ati-very; sukhitam-happy; punah-again; sravana-to hear; lalasam-longing; evam-in this way; eva-certainly; ; smaran-meditating; nityam-always; sarva-in all; avasthasu-conditions; sarvatha-in all respects; asphurtitah-from not being directly manifested; kathatah-from the description; api-even; srimat-beautiful; vrindavane-in Vrindavana; vasa-please reside.
The manjari is of a glistening, pleasing golden-color, a charming picture of sweetness. Her bodily luster, her loveliness as well as her stocks of honey-like sweetness are all unlimited.
She is in the first flush of maidenhood and her breasts have budded beautifully. She wears star-like spangled necklaces and multicolored blouses.
Her arms are beautifully shaped like bananas and are further enhanced by bracelets and jeweled arm bands. The vine of her braids hangs down to her captivating buttocks and its lolling movements augment her beauty.
She has an enchantingly thin waist. A divine silk garment, folded alluringly, hangs down over her ankles.
A fine cloth decorated with flowers and leaves covers the hair and sides of her face. The enchanter Krishna glances at her again and again.
She has sweet and shy smiles. She has playful glances. She knows how to make many attractive movements.
She is always feeling thrilled by the loving affairs of Radha and Krishna. She is expert in the many arts, having been taught by Radharani herself.
She is especially attractive due to being decorated by the Divine Couple’s gifts of leftover garlands, ornaments and clothes. She is endowed with unlimited good qualities of which humility and mannerliness are foremost.
She is competent to understand Radha’s wishes by her slightest glance or hint. She relishes Krishna’s leftover pan and betelnut and is very much the object of the Divine Couple’s affections.
She carries the necessary paraphernalia (like golden water jugs, etc.) for the nightly meetings of the Holy Pair. She constantly tastes the sacred rapture arising from Radha’s form, qualities and pastimes, and thinking of her affairs with Krishna, she always feels a thrilling sensation.
She is always immersed in an ocean of happiness due to her intense loving affection for Radharani. In past, present or future, whether awake, dreaming or in deep sleep, she desires nothing other than service to Radha’s lotus feet. Other than Radha’s lotus feet, she knows nothing, not even in her dreams. She rushes toward anything that bears even the most insignificant relation to Radha in the way that the rivers rush to the ocean; she is washed away by the ocean of love. In separation from Radharani for even a moment she almost dies. Day and night she remains inseparable as a shadow from her mistress’s lotus feet. She is always immersed in the boundless ocean of ecstatic love for Radha. She is beautified by waves of the billowing ocean of prema for Sri Radha
When Srimati enjoys with Her lover in the vine cottage She will take the manjari with Her onto the bed and sometimes even covers her with sheets!
Her maidenly beauty is so great that not only the whole universe but even Siva and Ananta are astonished by it. At every moment, her skin is covered with goosebumps as she tastes the sacred rapture of service. She enchants everyone with her bodily luster and loveliness as she moves from place to place in her anxiety to better serve Radha.
Her bodily effulgence fills all the ten directions which are beautified and enriched by it. She is satisfied and happy with the sweet secret conversations enjoyed in private by Radha and Krishna.
She is overjoyed to listen to the nectarean words, cooling and sweet, which spill from the mouth of Srimati Radharani.
(15.103) kalinda-phullad indivara-vana-pavanenancite manda-mandam
sri-vrindaranya-vrindaraka-vitapi-lata-mandiralinda induh
jiyat ko ‘pindranila-dyutimati-madhuraih kandalair anga-bhasha
vindan vandaru-vrindaraka-gana-kusumasara-varshaih pramodam
srimad-vrindavanenduh sa parama-madhurah prema-piyusa-sara-
syandi sandipta-kamanala-vikala-hrida gadha-radha-sudhabdhih
kalinda-in the Yamuna; phullat-blossoming; indivara-of blue lotus flowers; vana-in the forest; pavanena-by the breeze; ancite-bent; manda-mandam-very gently; sri-vrindaranya-of Vrindavana; vrindaraka-great; vitapi-trees; lata-and vines; mandira-in the palace; alinde-on the porch; induh-the moon; jiyat-all glories; kah api-someone; indranila-sapphire; dyutimati-splendid; madhuraih-with sweetness; kandalaih-with new blossoms; anga-of the body; bhasha-with the splendor; vindan-finding; vandaru–of poets; vrindaraka-best; gana-multitudes; kusumasara-honey; varshaih-with showers; pramodam-bliss; srimad-vrindavana-of Vrindavana; induh-the moon; sah-He; parama-madhurah-supremely sweet; prema-of love; piyusa-sara-sweet nectar; syandi-flowing; sandipta-inflamed; kama-of passioante love; anala-fires; vikala-agitated; hrida-heart; gadha-deep; radha-Radha; sudhabdhih-with nectar.
All glories to the handsome, splendid sapphire Vrindavana-moon very gently served by the breeze blowing from the blue-lotus forest blossoming in the Yamuna, shining on the porch of a palace among the trees and vines of Vrindavana forest, His limbs splendid and charming as sapphires, pleased by the showers of flowers sent by the poets in the heavenly planets, very charming, a flowing stream of the sweet nectar of love, and His heart inflamed with the sweet nectar of love for Sri Radha! When He is overwhelmed with the blazing fire of transcendental love, then only Srimati Radharani can pacify Him.
(16.94) ananya-sri-radha-pada-kamala-dasyaika-rasadhi-
hareh sanger anga-svapana-samayenapi dadhati
valat-krishne kurpasaka-bhidi kim apy acarati kapy
udasrur me veti pralapati mamatma ca hasati
ananya-without an other; sri-radha-of Sri Radha; pada-kamala-to the lotus feet; dasya-of service; eka-sole; rasa-nectar; dhir-thoughts; hareh-of Lord Hari; sanger-of the association; anga-limbs; svapana-of sleeping; samayena-at the time; api-also; dadhati-placing; valat-moving; krishne-Krishna; kurpasaka-bodice; bhidi-opening; kim api-something; acarati-something; kapi-someone; udasrur-weeping; me-of me; va-or; iti-this; pralapati-speaks; mama-my; atma-life and soul; ca-and; hasati-laughs.
One day one of Srimati Radharani’s handmaidens whose exclusive desire is to relish the flavor of serving her lotus feet and who never thinks for a moment, not even in dreams, that she would have any kind of intercourse with Krishna, was accosted by him who shocked her by tearing away at her blouse and uncovering her bosom. She started crying, “No, no, what are you doing?”
(17.114) Kada va kalindi tata nikata vrndavana lata
nikunjantah suptam tadatisaraham prestha mithunam
mitho gadha slistam mrdu mrdu maya lalita padam
muda viksye svapne api aha sukhanidram gata maham
Will I ever become stunned with love of God by seeing even in a dream that my beloved young divine couple are sleeping within a groove on the bank of the Yamuna in Vrndavana? Will I ever serve Their lotus feet to my full satisfaction as They embrace each other in such a way that They appear to be one?
Raghunatha Dasa Gosvami,
Mukta Caritra (the pearl story)
(274) rangana-mala prabhrtayah parama pranayi sakhya api svabhilasita paricarana visesa labhaya paricarika iva vyavaharanti
“Ranganamala and her friends, though they are themselves loving friends behave towards the Ever-youthful Couple of Vraja as maidservants. Behaving shyly, they do this in order to obtain the highest ecstasy by listening to their extremely funny conversations as well as to gain their most cherished service.”
Sva Niyama Dasakam (10 vows)
(6-7) Not even for a moment will I go near that impure place where a proud hypocrite worships Govinda alone without worshiping His most expert lover Sri Gandharva (Radha), Whose glories are sung by the Vedic scriptures and great sages like Narada Muni, who carries the vina. That is my solemn vow!
But if anyone in the world, bowing down with love, worships Sri Radha (Whose sweet name showers mankind) along with Sri Krsna, Aho! I will wash that person’s lotus feet and joyfully drink the water, carrying it on my head every day!
Vilapa Kusumanjalih (a bouquet of lamentations)
(92) O Devi! When will you, being shy before Your girlfriends, order me through a hint to restring Your dear necklace which broke during Your loving pastimes with Krsna?
(94) O Sasimukhi (Moonfaced girl)! During intense love-pastimes with the Lord of Your heart You become bewildered, so You forget Your dear sweet sash of bells there. When will You give me a wink to go quickly back and fetch it?
Commentary: “….being shy before Your girlfriends..” these services are not given to Radha’s girlfriends
Vraja-vilasa-stava (a praise of the Vraja pastimes)
I take shelter of the handmaidens of the Queen of Vrindavan,
that are led by Sri Rupa Manjari,
and who lovingly satisfy her
by offering betelnuts and other condiments,
massaging her feet, bringing fragrant water
and arranging trysts with her gallant
and have thus become most dear to her.
They are thus allowed to enter the scene
of the Divine Couple’s most intimate affairs
without the slightest discomfiture
a reward not given even to her dearest friends.(38)
Rupa Gosvami
Nikunja-rahasya-stava (“Praises of the secrets of the forest-bower”):
Oh mind! remember Radha and Krishna,
shining in the groves of Vrindavana.
Their handmaidens, saturated with love,
fasten their eyes on Them
through the branches of the forest grove
where They are expanding Their work of love
in wondrous variety; and overwhelmed
with ecstasy, they fall to the ground in a swoon.
Ujjvala-nilamani ( resplendent blue sapphire, Krsna)
(8, nitya sakhis t.2) One day, Srimati Radharani arranged through another of her friends for Mani Manjari to have a rendez-vous with the Lord in some forest glen. That friend, after trying persuasively to convince the reluctant manjari finally returned to Srimati’s side in failure. She then said to her, “Dear friend, you told me to try and I did. I went to Mani Manjari and tried to tempt her in many ways. I said, ‘My friend, I don’t believe there is any thrill in this entire universe that can compare with the ecstasy of Krishna’s embrace; you really should try it one time. Lalita and the other sakhis sometimes have trysts with him, why shouldn’t you, just this once? They can act as both friends of Srimati Radharani and, occasionally, independently as Krishna’s mistresses too. There’s nothing wrong with it, why don’t you be like that too? Otherwise, you become too insignificant!’
“Radhe, after hearing these arguments of mine, Mani answered me by saying, ‘Friend, when Radharani enjoys the pleasure of Krishna’s company, then I find the happiness I feel is greater than that which I could gain by doing anything for myself at all.’ Therefore, dear Radhe, I am completely convinced that her heart is entirely pure because despite all temptations and clever tricks on my part, she showed not the slightest urge for going for a meeting with Krishna.”
Sometimes Krishna also personally tries to seduce the manjaris and meets with similar failure. One day one of Radharani’s girlfriends was picking flowers for the purpose of making a garland. Sri Krishna chanced upon her at that time and immediately proposed to her, “Oh beautiful one, why not perfect your life by passing a few moments with me in this forest grove?’ as well as saying many other sweet and enticing words. The bewildered girl put aside all her feminine tactics and arguments and very simply said to the Lord,
Govinda, I have only one desire:
to have the ever-greater intelligence
to be able to serve you and Radha
on the field of your ever-expanding, ecstatic romance
so that you experience newer and newer bliss;
for by such service, unlimited gopis have attained
the very limit of the fulfillment of their desires.
Therefore, oh Lord of Gokula, my mind
never becomes eager for your direct embrace;
it does not crave for such enjoyments,
please just engage me in that service.
(8, nitya sakhis t.6) A gopi-messenger to Krsna: Krsna, now that I have met You in this secluded place I can give You the message of my dear friend Radharani. Krsna, why do You raise the fearful cupid’s bows of Your eyebrows in this way? O Krsna, O moon of Vrndavana, if You neglect my friend and instead try to make advances upon me, I shall give up my life on the spot
Utkalika vallari (a vine of eager aspirations)
(19) O Prince of the cowherders (Krsna)! I offer my obeisances unto you and I pitifully pray to You: Please make me the object of mercy of the crowngarland of young girls of Vraja (Sri Radhika)!
(42) O Radhe! When will my heart be filled with pride as I see from afar how Kesava leaves all the lotus-eyed girls of Vraja at the beginning of the Rasa dance and takes you to a lonely place where He, under Your command, decorates You with flowers?
Commentary: Krsna was with Radha and at least one manjari maidservant, but no one of the other classes of gopis.
(46) (vasantotsavah or holi festival) Sri Radha and Her girlfriends and Krsna with His friends like Subala and Madhumangala climbed on the broad platform and stood on either side, taking all their playthings like syringes, and began to play Holi by squirting scented water at Each other. Some were playing different kinds of musical instruments, some were singing vernal songs and some were throwing scented powder- and flower balls at each other. Hasya rasika (he who creates so many transcendental mellows with his loving jokes) Batu Madhumangala expertly wandered around and blissfully danced. The Sulocana (fair-eyed) Vrajaramas (gopis) made amazing jokes with each other while throwing sindura and kunkuma-powder at each other, playing Vinas and blissfully singing the Dvipadika raga with honey-sweet voices.
The kinkaris stand at a short distance and behold the Vasantotsava of Sri-Sri Radhna-Madhava with Their sakhis and sakhas. Guna Manjari is one of these maidservants that is watching these vernal plays through the holes in the vines in a lonely place. Srimati and Her sakhis and Krsna and his sakhas pelted each other with the fragrant water. With a sweetly smiling face Sri Radharani then gave a hint to Sri Krsna towards Guna Manjari, who was hiding between the vines. Sri Krsna, understanding the hint of His Priyaji, suddenly came up to Guna Manjari, held her with His arms and kissed her on the mouth.
Guna Manjari then cried out: ‘’O Lord! Forgive me! What are You doing? I am just Your wretched maidservant!’’, wrestled herself out of His arms with the greatest difficulty and ran away.
Visvanatha Cakravarti Thakura
Ananda Candrika
Secretly watching your activities with Radharani in the forest groves seems to me to be hundreds of times more rapturous than direct intercourse with you.
tvaya saha sanga sukhad api jala randhradau sri radhanga-sanga darsanottham sukham adhikam anubhutam man manasa. Na hi labdhadhika sukha jana alpe sukhe pravartante iti bhavah. ‘’I relish more pleasure in witnessing Your sports with Sri Radha in the kunja looking through the holes in the vines than in personally enjoying with You. People don’t endeavour for a smaller happiness when they can attain greater happiness!’’
“When you become Radharani’s confidential friend then he will know you as his beloved’s sakhi and will show spontaneous affection for you, even more so than if you became his mistress independently. So by becoming friends with Radha, intimacy with Krishna will follow automatically. If you become Radha’s friend, then in certain situations when she is angry with him or when it is hard for him to meet her because her mother-in-law or others keep her entangled in household affairs or locked in her room, then he will have to come to you for help. Without your having to do anything, he will come to you to make friends. There will be no need for you to make any independent effort to gain his affectionate attention.”
Krishna-bhavanamrita
Rupa Manjari and the other handmaidens of Radharani, one sparkle of whose toenails is brighter than a flash of lightning, are certainly qualified in all respects, whether in talents or in coquettishness, to become yuthesvaris or nayikas themselves, and yet they are completely devoid of any attraction for such glories. They would much rather bathe constantly in the nectarean ocean of Radha’s service.
Sankalpa-kalpadruma
Lalita devi, who has just arrived, comes forward to joke with You, expecting to find You both in a disarrayed state after Your loving playing. When, however, she sees that You are dressed quite nicely, not realizing this has been accomplished by the skillful arts of Sri Rupa Manjari and the other manjaris, she is astonished, thinking that You must not have enjoyed together. At this time, Sri Krsna addresses her: “O Lalita! I came here to extract the thorn of Srimati Radharani’s chastity, but this mischievous maiden of yours prevented Me from doing so.” Taking these words of Krsna to be just like the sweetest honey, the bee of my heart will relish the topmost nectar.
O Srimati Radharani! When You have finished Your rasa dance and are now ready to lie down to rest with Krsna and the other sakhis, within a kunj of new malati flowers, I will bring juicy fruits like pomegranates, mangoes and bananas to distribute to all of You.
O Srimati Radharani! I will then cause You to lie down in great ecstatic happiness with Your dearmost on a very luxuriant bed of lotuses prepared by Tulasi devi, and which is adequate for Your loving pastimes. When I have got You in a cheerful spirit I will then offer tambula for You to chew.
O Goddess of Vrndavana. I will then massage Your two lotus feet, the fragrance of which causes me to be carried away in the current of an ocean of wonder and charm. With my two eyes I will see them and keep them within my mind always. I will embrace them, and, when no-one is watching, kiss them shyly.
O Srimati Radharani! At the end of the night, when I see that the long curly locks of hair of Your Dearmost have become entangled with Your necklace and the ornament which hangs from Your nose, then I will go and wake up the parama priya sakhis and bring them there to show them this.
By showing the sakhis this splendid sight I will plunge them into an ocean of ecstatic happiness. In this way I will obtain immense quantities of their mercy. I adore You, Who wake up startled when Your deep sleep is broken by the sound of the sakhis’ ankle bells.
O Goddess! Feeling somewhat ashamed and bashful to see the sakhis there You try to get up but are unable to do so due to the fact that your necklace and earrings are all tangled up in the hair of Your beloved. Unable to disentangle Yourself on Your own, I will then very cleverly and expediently release You from this embarrassing situation by exhibiting the dexterity of my fingers in quickly untangling You from the long tresses of Sri Syamasundara.
Krsnadasa Kaviraja Gosvami
Sri Caitanya Caritamrta + Govinda-lilamrita
From these books we took the most quotes, so they come at the end.
These verses explain the relations and pastimes between the gopi’s (other then Srimati Radharani’s maidservants) and Radha and Krsna.
Krsna is most supreme with Radha. A direct relation with Krsna without Radha is not as complete. The only way to be with Radha and Krsna at their amorous sports is as a maidservant or celibate gopi.
Govinda-lilamrita
Just as the moon enlivens the lilies, so Krishna is the bright moon who enlivens the lily-like hearts of the residents of Vrindavan. His pleasure-giving potency is personified in Radha, who is like a creeper whose fruits are prema. Her girlfriends are like the unlimited branches, leaves and flowers which expand out from her self and are thus equal to her. For this reason, when that winding creeper of love is watered with the heavenly potion of Krishna’s sporting activities, then the leaves and flowers (the sakhis) find hundreds of times more pleasure than if they were themselves to be sprinkled.
Comment: this describes how also Sri Radha’s girlfriends are most pleased when Radha is with Krsna.
Sri Caitanya Caritamrta
Adi 4.141
yadyapi nirmala radhara sat-prema-darpana
tathapi svacchata tara badhe kshane kshana
yadyapi—although; nirmala—pure; radhara—of Srimati Radharani; sat-prema—of real love; darpana—the mirror; tathapi—still; svacchata—transparency; tara—of that; badhe—increases; kshane kshana—every moment.
“Although Radha’s love is pure like a mirror, its purity increases at every moment.
Adi 4.142
amara madhurya nahi badhite avakase
e-darpanera age nava nava rupe bhase
amara—of Me; madhurya—sweetness; nahi—not; badhite—to increase; avakase—opportunity; e-darpanera age—in front of this mirror; nava nava—newer and newer; rupe—in beauty; bhase—shines.
“My sweetness also has no room for expansion, yet it shines before that mirror in newer and newer beauty.
Adi 4.217
radha-saha krida rasa-vriddhira karana
ara saba gopi-gana rasopakarana
radha-saha—with Srimati Radharani; krida—pastimes; rasa—of mellow; vriddhira—of the increase; karana—the cause; ara—the other; saba—all; gopi-gana—gopis; rasa-upakarana—accessories of mellow.
All the other gopis help increase the joy of Krishna’s pastimes with Radharani. The gopis act as the instruments of Their mutual enjoyment.
Adi 4.218
krishnera vallabha radha krishna-prana-dhana
tanha vinu sukha-hetu nahe gopi-gana
krishnera—of Lord Krishna; vallabha—beloved; radha—Srimati Radharani; krishna-prana-dhana—the wealth of the life of Lord Krishna; tanha—Her; vinu—without; sukha-hetu—cause of happiness; nahe—are not; gopi-gana—the gopis.
Radha is the beloved consort of Krishna, and She is the wealth of His life. Without Her, the gopis cannot give Him pleasure.
Madhya 8.210
radhara svarupa——krishna-prema-kalpalata
sakhi-gana haya tara pallava-pushpa-pata
radhara svarupa—the spiritual nature of Srimati Radharani; krishna-prema—of love of Krishna; kalpa-lata—a creeper; sakhi-gana—the gopis; haya—are; tara—of that creeper; pallava—the twigs; pushpa—flowers; pata—and leaves.
“By nature, Srimati Radharani is just like a creeper of love of Godhead, and the gopis are the twigs, flowers and leaves of that creeper.
Madhya 8.211
krishna-lilamrita y
Adi latake sincaya
nija-sukha haite pallavadyera koti-sukha haya
krishna-lilamrita—the nectar of Krishna’s pastimes; yadi—if; latake—the creeper; sincaya—sprinkles; nija-sukha haite—than personal happiness; pallava-adyera—of the twigs, flowers and leaves; koti—ten million times; sukha—the happiness; haya—there is.
“When the nectar of Krishna’s pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.
Madhya 8.212
sakhyah sri-radhikaya vraja-kumuda-vidhor hladini-nama-sakteh
saramsa-prema-vallyah kisalaya-dala-pushpadi-tulyah sva-tulyah
siktayam krishna-lilamrita-rasa-nicayair ullasantyam amushyam
jatollasah sva-sekac chata-gunam adhikam santi yat tan na citram
sakhyah—friends like Lalita and Visakha; sri-radhikayah—of Srimati Radharani; vraja-kumuda—of the lotuslike inhabitants of Vrajabhumi; vidhoh—of the moon (Krishna); hladini—pleasure-giving; nama—of the name; sakteh—of the potency; sara-amsa—the active principle; prema-vallyah—of the creeper of love of Godhead; kisalaya—newly grown; dala—leaves; pushpa—flowers; adi—and so on; tulyah—equal to; sva-tulyah—equal to Herself; siktayam—when sprinkled; krishna-lila—of the pastimes of Krishna; amrita—of the nectar; rasa-nicayaih—by drops of the juice; ullasantyam—shining; amushyam—of Her, Srimati Radharani; jata-ullasah—having awakened pleasure; sva-sekat—than her own sprinkling; sata-gunam—a hundred times; adhikam—more; santi—are; yat—which; tat—that; na—not; citram—wonderful.
“‘All the gopis, the personal friends of Srimati Radharani, are equal to Her. Krishna is pleasing to the inhabitants of Vrajabhumi, just as the moon is pleasing to the lotus flower. His pleasure-giving potency is known as ahladini, of which the active principle is Srimati Radharani. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Krishna’s pastimes is sprinkled on Srimati Radharani, all Her friends, the gopis, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.’
yadyapi sakhira krishna-sangame nahi mana
tathapi radhika yatne karana sangama
yadyapi—although; sakhira—of the gopis; krishna-sangame—directly enjoying with Krishna; nahi—not; mana—the mind; tathapi—still; radhika—Srimati Radharani; yatne—with great endeavor; karana—causes; sangama—association with Krishna.
“Although the gopis, Srimati Radharani’s friends, do not desire to enjoy themselves directly with Krishna, Srimati Radharani makes a great endeavor to induce Krishna to enjoy Himself with the gopis.
Madhya 8.213
nana-cchale krishne preri’ sangama karaya
atma-krishna-sanga haite koti-sukha paya
nana-chale—under different pleas; krishne—unto Krishna; preri’—sending; sangama—direct association; karaya—induces; atma-krishna-sanga—personal association with Krishna; haite—than; koti-sukha—ten million times more happiness; paya—She gets.
“Presenting various pleas for the gopis, Srimati Radharani sometimes sends the gopis to Krishna just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association.
Madhya 23.92
nayaka, nayika,——dui rasera ‘alambana’
sei dui sreshtha,——radha, vrajendra-nandana
nayaka—hero; nayika—heroine; dui—two; rasera—of mellows; alambana—the basis; sei—those; dui—two; sreshtha—chief; radha—Srimati Radharani; vrajendra-nandana—and Krishna, the son of Maharaja Nanda.
“The basis of all transcendental mellows is the hero and the heroine, and Srimati Radharani and Lord Krishna, the son of Maharaja Nanda, are the best.
Two passages from CC
Antya lila show that Sri Caitanya Mahaprabhu had the highest ecstasies as a manjari maidservant of Srimati Radharani and her sakhi’s picking flowers or witnessing the jala-keli, water pastime sporting in the Yamuna.
Antya 14 TEXT 91
prathame calila prabhu,——yena vayu-gati
stambha-bhava pathe haila, calite nahi sakti
prathame—in the beginning; calila—went; prabhu—Sri Caitanya Mahaprabhu; yena—like; vayu-gati—the speed of the wind; stambha-bhava—the emotion of being stunned; pathe—on the way; haila—there was; calite—to move; nahi—no; sakti—power.
Sri Caitanya Mahaprabhu was running with the speed of the wind, but He suddenly became stunned in ecstasy and lost all strength to proceed further.
Antya 14.92
prati-roma-kupe mamsa——vranera akara
tara upare romodgama——kadamba-prakara
prati-roma-kupe—in every hair hole; mamsa—the flesh; vranera akara—like pimples; tara upare—upon that; roma-udgama—standing of the bodily hairs; kadamba-prakara—like the kadamba flowers.
The flesh at each of His pores erupted like pimples, and His bodily hairs, standing on end, appeared like kadamba flowers.
Antya 14.93
prati-rome prasveda pade rudhirera dhara
kanthe gharghara, nahi varnera uccara
prati-rome—from each hair; prasveda—perspiration; pade—drops; rudhirera—of blood; dhara—flow; kanthe—in the throat; gharghara—gargling sound; nahi—not; varnera—of letters; uccara—pronunciation.
Blood and perspiration flowed incessantly from every pore of His body, and He could not speak a word but simply produced a gargling sound within His throat.
Antya 14.94
dui netre bhari’ asru vahaye apara
samudre milila yena ganga-yamuna-dhara
dui netre—in the two eyes; bhari’—filling; asru—tears; vahaye—flow; apara—unlimited; samudre—the ocean; milila—met; yena—as if; ganga—of the Ganges; yamuna—of the Yamuna; dhara—flow.
The Lord’s eyes filled and overflowed with unlimited tears, like the Ganges and Yamuna meeting in the sea.
Antya 14.95
vaivarnye sankha-praya sveta haila anga
tabe kampa uthe,——yena samudre taranga
vaivarnye—by fading; sankha-praya—like a conchshell; sveta—white; haila—became; anga—body; tabe—at that time; kampa—shivering; uthe—arises; yena—as if; samudre—in the ocean; taranga—waves.
His entire body faded to the color of a white conchshell, and then He began to quiver like the waves in the ocean.
Antya 14.96
kanpite kanpite prabhu bhumete padila
tabe ta’ govinda prabhura nikate aila
kanpite kanpite—while shivering; prabhu—Sri Caitanya Mahaprabhu; bhumete—on the ground; padila—fell down; tabe—at that time; ta’—certainly; govinda—Govinda; prabhura—to Sri Caitanya Mahaprabhu; nikate—near; aila—came.
While quivering in this way, Sri Caitanya Mahaprabhu fell down on the ground. Then Govinda approached Him.
Antya 14.97
karangera jale kare sarvanga sincana
bahirvasa lana kare anga samvijana
karangera jale—with water from a karanga waterpot; kare—does; sarva-anga—all parts of the body; sincana—sprinkling; bahirvasa—covering cloth; lana—taking; kare—does; anga—the body; samvijana—fanning.
Govinda sprinkled water from a karanga waterpot all over the Lord’s body, and then, taking His own outer garment, he began to fan Sri Caitanya Mahaprabhu.
Antya 14.98
svarupadi-gana tahan asiya milila
prabhura avastha dekhi’ kandite lagila
svarupa-adi-gana—the devotees, headed by Svarupa Damodara Gosvami; tahan—there; asiya—coming; milila—met; prabhura—of Lord Sri Caitanya Mahaprabhu; avastha—condition; dekhi’—seeing; kandite lagila—began to cry.
When Svarupa Damodara and the other devotees reached the spot and saw the condition of Sri Caitanya Mahaprabhu, they began to cry.
Antya 14.99
prabhura ange dekhe ashta-sattvika vikara
ascarya sattvika dekhi’ haila camatkara
prabhura—of Sri Caitanya Mahaprabhu; ange—in the body; dekhe—they see; ashta-sattvika vikara—eight kinds of transcendental transformations; ascarya—wonderful; sattvika—transcendental; dekhi’—seeing; haila camatkara—they became struck with wonder.
All eight kinds of transcendental transformations were visible in the Lord’s body. All the devotees were struck with wonder to see such a sight.
PURPORT
The eight ecstatic symptoms are the state of being stunned, perspiration, standing of the bodily hairs on end, faltering of the voice, trembling, fading of the body’s color, tears and devastation.
Antya 14.100
ucca sankirtana kare prabhura sravane
sitala jale kare prabhura anga sammarjane
ucca—loud; sankirtana—chanting of the Hare Krishna mantra; kare—do; prabhura—of Sri Caitanya Mahaprabhu; sravane—within the hearing; sitala—cold; jale—with water; kare—do; prabhura—of Sri Caitanya Mahaprabhu; anga—body; sammarjane—washing.
The devotees loudly chanted the Hare Krishna mantra near Sri Caitanya Mahaprabhu and washed His body with cold water.
Antya 14.101
ei-mata bahu-bara kirtana karite
‘hari-bola’ bali’ prabhu uthe acambite
ei-mata—in this way; bahu-bara—for a long time; kirtana karite—chanting; hari-bola bali’—uttering “Haribol”; prabhu—Sri Caitanya Mahaprabhu; uthe—stands up; acambite—suddenly.
After the devotees had been chanting for a long time, Sri Caitanya Mahaprabhu suddenly stood up and shouted, “Haribol!”
Antya 14.102
sanande sakala vaishnava bale ‘hari’ ‘hari’
uthila mangala-dhvani catur-dik bhari’
sa-anande—with great pleasure; sakala—all; vaishnava—devotees; bale—chanted; hari hari—the holy name of the Lord; uthila—there arose; mangala-dhvani—an auspicious sound; catuh-dik—all directions; bhari’—filling.
When Sri Caitanya Mahaprabhu stood up, all the Vaishnavas loudly chanted, “Hari! Hari!” in great jubilation. The auspicious sound filled the air in all directions.
Antya 14.103
uthi’ mahaprabhu vismita, iti uti caya
ye dekhite caya, taha dekhite na paya
uthi’—standing up; mahaprabhu—Sri Caitanya Mahaprabhu; vismita—astonished; iti uti—here and there; caya—looks; ye—what; dekhite caya—He wanted to see; taha—that; dekhite na paya—He could not see.
Astonished, Sri Caitanya Mahaprabhu stood up and began looking here and there, trying to see something. But He could not catch sight of it.
Antya 14.104
‘vaishnava’ dekhiya prabhura ardha-bahya ha-ila
svarupa-gosanire kichu kahite lagila
vaishnava dekhiya—seeing the devotees; prabhura—of Sri Caitanya Mahaprabhu; ardha-bahya—half-external consciousness; ha-ila—there was; svarupa-gosanire—unto Svarupa Gosani; kichu—something; kahite lagila—began to speak.
When Sri Caitanya Mahaprabhu saw all the Vaishnavas, He returned to partial external consciousness and spoke to Svarupa Damodara.
Antya 14.105
“govardhana haite more ke ihan anila?
pana krishnera lila dekhite na paila
govardhana haite—from Govardhana Hill; more—Me; ke—who; ihan—here; anila—brought; pana—getting; krishnera lila—pastimes of Krishna; dekhite na paila—I could not see.
Sri Caitanya Mahaprabhu said, “Who has brought Me here from Govardhana Hill? I was seeing Lord Krishna’s pastimes, but now I cannot see them.
Antya 14.106
ihan haite aji mui genu govardhane
dekhon,——y
Adi krishna karena godhana-carane
ihan haite—from here; aji—today; mui—I; genu—went; govardhane—to Govardhana Hill; dekhon—I was searching; yadi—if; krishna—Lord Krishna; karena—does; godhana-carane—tending the cows.
“Today I went from here to Govardhana Hill to find out if Krishna was tending His cows there.
Antya 14.107
govardhane cadi’ krishna bajaila venu
govardhanera caudike care saba dhenu
govardhane—on Govardhana Hill; cadi’—going up; krishna—Lord Krishna; bajaila venu—played the flute; govardhanera—of Govardhana Hill; cau-dike—in four directions; care—graze; saba—all; dhenu—cows.
“I saw Lord Krishna climbing Govardhana Hill and playing His flute, surrounded on all sides by grazing cows.
Antya 14.108
venu-nada suni’ aila radha-thakurani
saba sakhi-gana-sange kariya sajani
venu-nada—the vibration of the flute; suni’—hearing; aila—came; radha-thakurani—Srimati Radharani; saba—all; sakhi-gana-sange—accompanied by gopis; kariya sajani—nicely dressed.
“Hearing the vibration of Krishna’s flute, Srimati Radharani and all Her gopi friends came there to meet Him. They were all very nicely dressed.
Antya 14.109
radha lana krishna pravesila kandarate
sakhi-gana kahe more phula uthaite
radha lana—taking Srimati Radharani along; krishna—Lord Krishna; pravesila—entered; kandarate—a cave; sakhi-gana—the gopis; kahe—said; more—unto Me; phula—flowers; uthaite—to pick up.
“When Krishna and Srimati Radharani entered a cave together, the other gopis asked Me to pick some flowers.
Antya 14.110
hena-kale tumi-saba kolahala kaila
tahan haite dhari’ more ihan lana aila
hena-kale—at this time; tumi-saba—all of you; kolahala kaila—made a tumultuous sound; tahan haite—from there; dhari’—catching; more—Me; ihan—here; lana aila—you have brought.
“Just then, all of you made a tumultuous sound and carried Me from there to this place.
Antya 14.111
kene va anila more vritha duhkha dite
pana krishnera lila, na painu dekhite”
kene—why; va—then; anila—brought; more—Me; vritha—unnecessarily; duhkha dite—to give pain; pana—getting; krishnera lila—the pastimes of Krishna; na painu dekhite—I could not see.
“Why have you brought Me here, causing Me unnecessary pain? I had a chance to see Krishna’s pastimes, but I could not see them.”
Antya 14.112
eta bali’ mahaprabhu karena krandana
tanra dasa dekhi’ vaishnava karena rodana
eta bali’—saying this; mahaprabhu—Sri Caitanya Mahaprabhu; karena krandana—began to cry; tanra dasa—His state; dekhi’—seeing; vaishnava—the Vaishnavas; karena rodana—began to cry.
Saying this, Sri Caitanya Mahaprabhu began to weep. When all the Vaishnavas saw the Lord’s condition, they also wept.
TEXT 27
candra-kantye uchalita taranga ujjvala
jhalamala kare,——yena ‘yamunara jala’
candra-kantye—by the shining of the moon; uchalita—swollen high; taranga—waves; ujjvala—very bright; jhalamala kare—glitter; yena—as if; yamunara jala—the water of the river Yamuna.
Brightened by the shining light of the moon, the high waves of the sea glittered like the waters of the river Yamuna.
Antya 18.28
yamunara bhrame prabhu dhana calila
alakshite yai’ sindhu-jale jhanpa dila
yamunara bhrame—by mistaking for the Yamuna; prabhu—Sri Caitanya Mahaprabhu; dhana calila—began to run very swiftly; alakshite—without being seen; yai’—going; sindhu-jale—into the water of the sea; jhanpa dila—He jumped.
Mistaking the sea for the Yamuna, the Lord ran swiftly and jumped into the water, unseen by the others.
Antya 18.29
paditei haila murccha, kichui na jane
kabhu dubaya, kabhu bhasaya tarangera gane
paditei—falling down; haila murccha—He became unconscious; kichui—anything; na jane—did not understand; kabhu—sometimes; dubaya—cause to sink; kabhu—sometimes; bhasaya—float; tarangera gane—in the waves.
Falling into the sea, He lost consciousness and could not understand where He was. Sometimes He sank beneath the waves, and sometimes He floated above them.
Antya 18.30
tarange vahiya phire,——yena sushka kashtha
ke bujhite pare ei caitanyera nata?
tarange—the waves; vahiya phire—carry here and there; yena—like; sushka kashtha—a piece of dry wood; ke—who; bujhite pare—can understand; ei—this; caitanyera nata—dramatic performance of Lord Sri Caitanya Mahaprabhu.
The waves carried Him here and there like a piece of dry wood. Who can understand this dramatic performance by Sri Caitanya Mahaprabhu?
Antya 18.31
konarkera dike prabhure tarange lana yaya
kabhu dubana rakhe, kabhu bhasana lana yaya
konarkera dike—toward the Konarka temple; prabhure—Sri Caitanya Mahaprabhu; tarange—the waves; lana yaya—take away; kabhu—sometimes; dubana—causing to sink; rakhe—keep; kabhu—sometimes; bhasana—floating; lana yaya—take away.
Keeping the Lord sometimes submerged and sometimes afloat, the waves carried Him toward the Konarka temple.
Antya 18.32
yamunate jala-keli gopi-gana-sange
krishna karena——mahaprabhu magna sei range
yamunate—in the river Yamuna; jala-keli—pastimes in the water; gopi-gana-sange—with the gopis; krishna karena—Krishna performs; mahaprabhu—Sri Caitanya Mahaprabhu; magna—fully merged; sei range—in those pastimes.
Sri Caitanya Mahaprabhu fully merged in the pastimes Lord Krishna performed with the gopis in the waters of the Yamuna.
Antya 18.33
ihan svarupadi-gana prabhu na dekhiya
‘kahan gela prabhu?’ kahe camakita hana
ihan—here; svarupa-adi-gana—the devotees headed by Svarupa Damodara; prabhu—Sri Caitanya Mahaprabhu; na dekhiya—not seeing; kahan—where; gela—has gone; prabhu—Sri Caitanya Mahaprabhu; kahe—say; camakita hana—being astonished.
Meanwhile, all the devotees, headed by Svarupa Damodara, lost sight of Sri Caitanya Mahaprabhu. Astonished, they began searching for Him, asking, “Where has the Lord gone?”
Antya 18.34
mano-vege gela prabhu, dekhite narila
prabhure na dekhiya samsaya karite lagila
manah-vege—at the speed of mind; gela—went; prabhu—Sri Caitanya Mahaprabhu; dekhite narila—no one could see; prabhure—the Lord; na dekhiya—not seeing; samsaya—doubts; karite lagila—began to feel.
Sri Caitanya Mahaprabhu had run off at the speed of the mind. No one could see Him. Thus everyone was puzzled as to His whereabouts.
Antya 18.35
TEXT 35
‘jagannatha dekhite kiba devalaye gela?
anya udyane kiba unmade padila?
jagannatha—Lord Jagannatha; dekhite—to see; kiba—whether; devalaye—to the temple; gela—went; anya—other; udyane—in a garden; kiba—or; unmade—in madness; padila—fell down.
“Has the Lord gone to the temple of Jagannatha, or has He fallen down in madness in some garden?
Antya 18.36
gundica-mandire gela, kiba narendrere?
cataka-parvate gela, kiba konarkere?’
gundica-mandire—to the Gundica temple; gela—has gone; kiba—or; narendrere—to the Narendra Lake; cataka-parvate—to Cataka-parvata; gela—has gone; kiba—or; konarkere—to the Konarka temple.
“Perhaps He went to the Gundica temple, or to Lake Narendra, or to the Cataka-parvata. Maybe He went to the temple at Konarka.”
Antya 18.37
eta bali’ sabe phire prabhure cahiya
samudrera tire aila kata jana lana
eta bali’—saying this; sabe—all of them; phire—wander; prabhure cahiya—looking for Sri Caitanya Mahaprabhu; samudrera tire—on the seashore; aila—arrived; kata—many; jana—people; lana—accompanied by.
Talking like this, the devotees wandered here and there looking for the Lord. Finally they came to the shore, accompanied by many others.
Antya 18.38
cahiye bedaite aiche ratri-sesha haila
‘antardhana ha-ila prabhu’,——niscaya karila
cahiye—looking; bedaite—wandering; aiche—in this way; ratri-sesha haila—the night ended; antardhana ha-ila—has disappeared; prabhu—the Lord; niscaya karila—they decided.
While they were searching for the Lord, the night ended, and thus they all decided, “Lord Sri Caitanya Mahaprabhu has now disappeared.”
Antya 18.39
prabhura vicchede kara dehe nahi prana
anishta-sanka vina kara mane nahi ana
prabhura—from the Lord; vicchede—due to separation; kara—of all of them; dehe—in the body; nahi prana—there was practically no life; anishta-sanka—doubts of some mishap; vina—besides; kara—of all of them; mane—in the mind; nahe ana—there is nothing else.
Antya 18.40
anishta—of some mishap; sankini—possessing doubts; bandhu—of friends or relatives; hridayani—hearts; bhavanti—become; hi—certainly.
“A relative or intimate friend is always fearful of some injury to his beloved.”
Antya 18.41
samudrera tire asi’ yukati karila
cirayu-parvata-dike kata-jana gela
samudrera tire—on the seashore; asi’—coming; yukati karila—they consulted among themselves; cirayu-parvata—of Cataka-parvata; dike—in the direction; kata-jana—some of them; gela—went.
When they arrived at the seashore, they conferred among themselves. Then some of them sought out Sri Caitanya Mahaprabhu at Cataka-parvata.
Antya 18.42
purva-disaya cale svarupa lana kata jana
sindhu-tire-nire karena prabhura anveshana
purva-disaya—in the eastern direction; cale—goes; svarupa—Svarupa Damodara Gosvami; lana—taking; kata jana—some persons; sindhu-tire—on the seashore; nire—in the water; karena—does; prabhura—of Sri Caitanya Mahaprabhu; anveshana—searching.
Svarupa Damodara proceeded east with others, looking for the Lord on the beach or in the water.
Antya 18.43
vishade vihvala sabe, nahika ‘cetana’
tabu preme bule kari’ prabhura anveshana
vishade—in great moroseness; vihvala—overwhelmed; sabe—in everyone; nahika—there was not; cetana—consciousness; tabu—still; preme—in love; bule—wander; kari’—doing; prabhura—Sri Caitanya Mahaprabhu; anveshana—searching for.
Everyone was overwhelmed with moroseness and almost unconscious, but out of ecstatic love they continued to wander here and there, searching for the Lord.
Antya 18.44
dekhena——eka jaliya aise kandhe jala kari’
hase, kande, nace, gaya, bale ‘hari’ ‘hari’
dekhena—they see; eka jaliya—a fisherman; aise—comes; kandhe—on the shoulder; jala kari’—carrying a net; hase—laughs; kande—cries; nace—dances; gaya—sings; bale—says; hari hari—Hari, Hari.
Passing along the beach, they saw a fisherman approaching with his net over his shoulder. Laughing, crying, dancing and singing, he kept repeating the holy name “Hari, Hari.”
Antya 18.45
jaliyara ceshta dekhi’ sabara camatkara
svarupa-gosani tare puchena samacara
jaliyara—of the fisherman; ceshta—activity; dekhi’—seeing; sabara—of everyone; camatkara—astonishment; svarupa-gosani—Svarupa Damodara Gosani; tare—unto him; puchena—inquires; samacara—news.
Seeing the activities of the fisherman, everyone was astonished. Svarupa Damodara Gosvami, therefore, asked him for information.
Antya 18.46
“kaha, jaliya, ei dike dekhila eka-jana?
tomara ei dasa kene,——kahata’ karana?”
kaha—please say; jaliya—O fisherman; ei dike—in this direction; dekhila—did you see; eka-jana—someone; tomara—your; ei—this; dasa—condition; kene—why; kahata’—kindly speak; karana—the cause.
“My dear fisherman,” he said, “why are you behaving like this? Have you seen someone hereabouts? What is the cause of your behavior? Please tell us.”
Antya 18.47
jaliya kahe,——“ihan eka manushya na dekhila
jala vahite eka mritaka mora jale aila
jaliya kahe—the fisherman said; ihan—here; eka—one; manushya—man; na dekhila—I did not see; jala vahite—while I was working with the net; eka—one; mritaka—dead body; mora jale—in my net; aila—came.
The fisherman replied, “I have not seen a single person here, but while casting my net in the water, I captured a dead body.
Antya 18.48
bada matsya bali’ ami uthailun yatane
mritaka dekhite mora bhaya haila mane
bada—great; matsya—fish; bali’—thinking to be; ami—I; uthailun—lifted; yatane—with care; mritaka—the dead body; dekhite—seeing; mora—my; bhaya—fear; haila—there was; mane—in the mind.
“I lifted it with great care, thinking it a big fish, but as soon as I saw that it was a corpse, great fear arose in my mind.
Antya 18.49
jala khasaite tara anga-sparsa ha-ila
sparsa-matre sei bhuta hridaye pasila
jala—the net; khasaite—releasing; tara—His; anga-sparsa—touch of the body; ha-ila—there was; sparsa-matre—as soon as I touched it; sei—that; bhuta—ghost; hridaye—in my heart; pasila—entered.
“As I tried to release the net, I touched the body, and as soon as I touched it, a ghost entered my heart.
Antya 18.50
bhaye kampa haila, mora netre vahe jala
gadgada vani, roma uthila sakala
bhaye—out of fear; kampa—shivering; haila—there was; mora—my; netre—in the eyes; vahe—flow; jala—tears; gadgada—faltering; vani—voice; roma—body hair; uthila—stood up; sakala—all.
“I shivered in fear and shed tears. My voice faltered, and all the hairs on my body stood up.
Antya 18.51
kiba brahma-daitya, kiba bhuta, kahane na yaya
darsana-matre manushyera paise sei kaya
kiba—whether; brahma-daitya—a brahmana ghost; kiba—or; bhuta—an ordinary ghost; kahane na yaya—I cannot say; darsana-matre—as soon as one sees; manushyera—of a man; paise—enters; sei kaya—that body.
“I do not know whether the corpse I found was the ghost of a dead brahmana or an ordinary man, but as soon as one looks upon it, the ghost enters his body.
Antya 18.52
sarira dighala tara——hata panca-sata
ekeka-hasta-pada tara, tina tina hata
sarira—body; dighala—long; tara—His; hata—cubits (one cubit approximately equals a foot and a half); panca-sata—five to seven; ekeka—each and every; hasta-pada—arm and leg; tara—of that; tina—three; tina—three; hata—cubits.
“The body of this ghost is very long, five to seven cubits. Each of its arms and legs is as much as three cubits long.
Antya 18.53
asthi-sandhi chutile carma kare nada-bade
taha dekhi’ prana ka’ra nahi rahe dhade
asthi-sandhi—the joints of the bones; chutile—being separated; carma—the skin; kare—does; nada-bade—hanging; taha—that; dekhi’—seeing; prana—life; ka’ra—whose; nahi—does not; rahe—remain; dhade—in the body.
“Its joints are all separated beneath the skin, which is completely slack. No one could see it and remain alive in his body.
Antya 18.54
mada-rupa dhari’ rahe uttana-nayana
kabhu gon-gon kare, kabhu rahe acetana
mada—of a dead body; rupa—the form; dhari’—accepting; rahe—remains; uttana-nayana—with open eyes; kabhu—sometimes; gon-gon—the sound gon-gon; kare—makes; kabhu—sometimes; rahe—remains; acetana—unconscious.
“That ghost has taken the form of a corpse, but He keeps his eyes open. Sometimes He utters the sounds ‘gon-gon,’ and sometimes He remains unconscious.
Antya 18.55
sakshat dekhechon,——more paila sei bhuta
mui maile mora kaiche jive stri-put
sakshat—directly; dekhechon—I have seen; more—me; paila—has entered; sei—that; bhuta—ghost; mui maile—if I die; mora—my; kaiche—how; jive—will live; stri-put—wife and children.
“I have seen that ghost directly, and He is haunting me. But if I die, who will take care of my wife and children?
Antya 18.56
sei ta’ bhutera katha kahana na yaya
ojha-thani yaichon,——y
Adi se bhuta chadaya
sei—that; ta’—certainly; bhutera—of the ghost; katha—topics; kahana—to speak; na yaya—is not possible; ojha-thani—to an exorcist; yaichon—I am going; yadi—if; se—that; bhuta—the ghost; chadaya—he can cause to leave.
“The ghost is certainly very difficult to talk about, but I am going to find an exorcist and ask him if he can release me from it.
Antya 18.57
eka ratrye buli’ matsya mariye nirjane
bhuta-preta amara na lage ‘nrisimha’-smarane
eka—alone; ratrye—at night; buli’—wandering; matsya—fish; mariye—I kill; nirjane—in solitary places; bhuta-preta—ghosts; amara—me; na lage—cannot touch; nrisimha-smarane—by remembering Nrisimha.
“I wander alone at night killing fish in solitary places, but because I remember the hymn to Lord Nrisimha, ghosts do not touch me.
Antya 18.58
ei bhuta nrisimha-name capaye dvigune
tahara akara dekhite bhaya lage mane
ei bhuta—this ghost; nrisimha-name—by the holy name of Lord Nrisimha; capaye—comes over me; dvi-gune—with doubled strength; tahara—his; akara—form; dekhite—seeing; bhaya—fear; lage mane—arises in the mind.
“This ghost, however, overcomes me with redoubled strength when I chant the Nrisimha mantra. When I even see the form of this ghost, great fear arises in my mind.
Antya 18.59
otha na yaiha, ami nishedhi tomare
tahan gele sei bhuta lagibe sabare”
otha—there; na yaiha—do not go; ami—I; nishedhi—forbid; tomare—you; tahan—there; gele—if you go; sei bhuta—that ghost; lagibe—will catch; sabare—all of you.
“Do not go near there. I forbid you. If you go, that ghost will catch you all.”
Antya 18.60
eta suni’ svarupa-gosani saba tattva jani’
jaliyare kichu kaya sumadhura vani
eta suni’—hearing this; svarupa-gosani—Svarupa Damodara Gosvami; saba—all; tattva—truth; jani’—understanding; jaliyare—unto the fisherman; kichu—some; kaya—said; su-madhura—sweet; vani—words.
Hearing this, Svarupa Damodara could understand the full truth of the matter. He spoke sweetly to the fisherman.
Antya 18.61
‘ami——bada ojha jani bhuta chadaite’
mantra padi’ sri-hasta dila tahara mathate
ami—I; bada—big; ojha—exorcist; jani—I know; bhuta—ghost; chadaite—how to exorcise; mantra padi’—chanting hymns; sri-hasta—his hand; dila—placed; tahara mathate—on his head.
“I am a famous exorcist,” he said, “and I know how to rid you of this ghost.” He then chanted some mantras and placed his hand on top of the fisherman’s head.
Antya 18.62
tina capada mari’ kahe,——‘bhuta palaila
bhaya na paiha’——bali’ susthira karila
tina capada mari’—slapping three times; kahe—says; bhuta—the ghost; palaila—has gone away; bhaya na paiha—do not be afraid; bali’—saying; su-sthira karila—pacified him.
He slapped the fisherman three times and said, “Now the ghost has gone away. Do not be afraid.” By saying this, he pacified the fisherman.
Antya 18.63
eke prema, are bhaya,——dviguna asthira
bhaya-amsa gela,——se haila kichu dhira
eke—on one hand; prema—ecstatic love; are—on the other hand; bhaya—fear; dvi-guna—doubly; asthira—agitated; bhaya-amsa—the fear part; gela—disappeared; se—he; haila—became; kichu—somewhat; dhira—sober.
The fisherman was affected by ecstatic love, but he was also fearful. He had thus become doubly agitated. Now that his fear had subsided, however, he had become somewhat normal.
Antya 18.64
svarupa kahe,——“yanre tumi kara ‘bhuta’-jnana
bhuta nahe——tenho krishna-caitanya bhagavan
svarupa kahe—Svarupa Damodara Gosvami said; yanre—the person whom; tumi—you; kara bhuta-jnana—consider a ghost; bhuta nahe—is not a ghost; tenho—He; krishna-caitanya—Lord Sri Caitanya Mahaprabhu; bhagavan—the Supreme Personality of Godhead.
Svarupa Damodara said to the fisherman, “My dear sir, the person you are thinking is a ghost is not actually a ghost but is the Supreme Personality of Godhead, Sri Krishna Caitanya Mahaprabhu.
Antya 18.65
premavese padila tenho samudrera jale
tanre tumi uthaila apanara jale
prema-avese—out of ecstatic emotion; padila—fell down; tenho—He; samudrera jale—in the water of the sea; tanre—Him; tumi—you; uthaila—brought out; apanara jale—in your net.
“Because of ecstatic love, the Lord fell into the sea, and you have caught Him in your net and rescued Him.
Antya 18.66
tanra sparse ha-ila tomara krishna-premodaya
bhuta-preta-jnane tomara haila maha-bhaya
tanra sparse—by His touch; ha-ila—there was; tomara—your; krishna-prema-udaya—awakening of ecstatic love for Krishna; bhuta-preta-jnane—by thinking to be a ghost; tomara—your; haila—there was; maha-bhaya—great fear.
“Simply touching Him has awakened your dormant love of Krishna, but because you thought Him a ghost, you were very much afraid of Him.
Antya 18.67
ebe bhaya gela, tomara mana haila sthire
kahan tanre uthanacha, dekhaha amare”
ebe—now; bhaya—fear; gela—has gone; tomara—your; mana—mind; haila—has become; sthire—pacified; kahan—where; tanre—Him; uthanacha—have you lifted; dekhaha—please show; amare—me.
“Now that your fear has gone and your mind is peaceful, please show me where He is.”
Antya 18.68
jaliya kahe,——“prabhure dekhyachon bara-bara
tenho nahena, ei ati-vikrita akara”
jaliya kahe—the fisherman said; prabhure—Lord Sri Caitanya Mahaprabhu; dekhyachon—I have seen; bara-bara—many times; tenho—He; nahena—it is not; ei—this; ati-vikrita—very much deformed; akara—body.
The fisherman replied, “I have seen the Lord many times, but this is not He. This body is very much deformed.”
Antya 18.69
svarupa kahe,——“tanra haya premera vikara
asthi-sandhi chade, haya ati dirghakara”
svarupa kahe—Svarupa Damodara said; tanra—of Him; haya—there are; premera—of love of Godhead; vikara—transformations of the body; asthi-sandhi—the joints of the bones; chade—become separated; haya—there is; ati—very much; dirgha-akara—elongated body.
Svarupa Damodara said, “The Lord’s body becomes transformed in His love for God. Sometimes the joints of His bones separate, and His body becomes very much elongated.”
Antya 18.70
suni, sei jaliya anandita ha-ila
saba lana gela, mahaprabhure dekhaila
suni’—hearing; sei—that; jaliya—fisherman; anandita ha-ila—became very happy; saba lana—taking everyone; gela—went; mahaprabhure—Sri Caitanya Mahaprabhu; dekhaila—showed.
Hearing this, the fisherman became very happy. He brought all the devotees with him and showed them Sri Caitanya Mahaprabhu.
Antya 18.71
bhumite padi’ ache prabhu dirgha saba kaya
jale sveta-tanu, valu lagiyache gaya
bhumite—on the ground; padi’—lying; ache—was; prabhu—Sri Caitanya Mahaprabhu; dirgha—elongated; saba kaya—the whole body; jale—by the water; sveta-tanu—white body; valu—sand; lagiyache gaya—was smeared over the body.
The Lord was lying on the ground, His body elongated and bleached white by the water. He was covered from head to foot with sand.
Antya 18.72
ati-dirgha sithila tanu-carma natkaya
dura patha uthana ghare anana na yaya
ati-dirgha—very much elongated; sithila—slackened; tanu—body; carma—skin; natkaya—hanging; dura patha—long distance; uthana—lifting; ghare—home; anana—bringing; na yaya—was not possible.
The Lord’s body was stretched, and His skin was slack and hanging loose. To lift Him and take Him the long distance home would have been impossible.
Antya 18.73
ardra kaupina dura kari’ sushka parana
bahirvase soyaila valuka chadana
ardra—wet; kaupina—underwear; dura kari’—removing; sushka—dry; parana—putting on; bahirvase—on a covering cloth; soyaila—put down; valuka—sand; chadana—removing.
The devotees removed His wet undergarment and replaced it with a dry one. Then, laying the Lord on an outer cloth, they cleaned the sand from His body.
Antya 18.74
sabe meli’ ucca kari’ karena sankirtane
ucca kari’ krishna-nama kahena prabhura kane
sabe meli’—all together; ucca kari’—very loudly; karena—performed; sankirtane—chanting of the holy name; ucca kari’—loudly; krishna-nama—the holy name of Krishna; kahena—said; prabhura kane—in the ear of Sri Caitanya Mahaprabhu.
They all performed sankirtana, loudly chanting the holy name of Krishna into the Lord’s ear.
Antya 18.75
kata-kshane prabhura kane sabda parasila
hunkara kariya prabhu tabahi uthila
kata-kshane—after some time; prabhura—of Sri Caitanya Mahaprabhu; kane—within the ear; sabda—the sound; parasila—entered; hunkara kariya—making a loud sound; prabhu—Sri Caitanya Mahaprabhu; tabahi—immediately; uthila—got up.
After some time the sound of the holy name entered the ear of the Lord, who immediately got up, making a great noise.
Antya 18.76
uthitei asthi saba lagila nija-sthane
‘ardha-bahye’ iti-uti karena darasane
uthitei—as soon as He got up; asthi—bones; saba—all; lagila—contracted; nija-sthane—in their own places; ardha-bahye—in half-external consciousness; iti-uti—here and there; karena darasane—looks.
As soon as He got up, His bones assumed their proper places. With half-external consciousness, the Lord looked here and there.
Antya 18.77
tina-dasaya mahaprabhu rahena sarva-kala
‘antar-dasa’, ‘bahya-dasa’, ‘ardha-bahya’ ara
tina-dasaya—in three conditions; mahaprabhu—Sri Caitanya Mahaprabhu; rahena—remains; sarva-kala—at all times; antah-dasa—internal condition; bahya-dasa—external condition; ardha-bahya—half-external consciousness; ara—and.
The Lord remained in one of three different states of consciousness at all times: internal, external and half-external.
Antya 18.78
antar-dasara kichu ghora, kichu bahya-jnana
sei dasa kahe bhakta ‘ardha-bahya’-nama
antah-dasara—of the internal condition; kichu—some; ghora—deep state; kichu—some; bahya-jnana—external consciousness; sei dasa—that condition; kahe—say; bhakta—devotees; ardha-bahya—half-external consciousness; nama—name.
When the Lord was deeply absorbed in internal consciousness but He nevertheless exhibited some external consciousness, devotees called His condition ardha-bahya, or half-external consciousness.
Antya 18.79
‘ardha-bahye’ kahena prabhu pralapa-vacane
akase kahena prabhu, sunena bhakta-gane
ardha-bahye—in half-external consciousness; kahena—says; prabhu—Sri Caitanya Mahaprabhu; pralapa-vacane—crazy words; akase—to the sky; kahena—speaks; prabhu—Sri Caitanya Mahaprabhu; sunena—hear; bhakta-gane—the devotees.
In this half-external consciousness, Sri Caitanya Mahaprabhu talked like a madman. The devotees could distinctly hear Him speaking to the sky.
Antya 18.80
“kalindi dekhiya ami gelana vrindavana
dekhi,——jala-krida karena vrajendra-nandana
kalindi—the river Yamuna; dekhiya—seeing; ami—I; gelana—went; vrindavana—to Vrindavana; dekhi—I see; jala-krida—pastimes in the water; karena—performs; vrajendra-nandana—Krishna, the son of Nanda Maharaja.
“Seeing the river Yamuna,” He said, “I went to Vrindavana. There I saw the son of Nanda Maharaja performing His sporting pastimes in the water.
Antya 18.81
radhik
Adi gopi-gana-sange ekatra meli’
yamunara jale maha-range karena keli
radhika-adi—headed by Srimati Radharani; gopi-gana-sange—with the gopis; ekatra meli’—meeting together; yamunara—of the river Yamuna; jale—in the water; maha-range—in a great sporting attitude; karena keli—performs pastimes.
“Lord Krishna was in the water of the Yamuna in the company of the gopis, headed by Srimati Radharani. They were performing pastimes in a great sporting manner.
Antya 18.82
tire rahi’ dekhi ami sakhi-gana-sange
eka-sakhi sakhi-gane dekhaya sei range
tire—on the bank; rahi’—standing; dekhi—see; ami—I; sakhi-gana-sange—with the gopis; eka-sakhi—one gopi; sakhi-gane—to other gopis; dekhaya—shows; sei range—that pastime.
“I saw this pastime as I stood on the bank of the Yamuna in the company of the gopis. One gopi was showing some other gopis the pastimes of Radha and Krishna in the water.
Antya 18.83
patta-vastra, alankare, samarpiya sakhi-kare,
sukshma-sukla-vastra-paridhana
krishna lana kanta-gana, kaila jalavagahana,
jala-keli racila suthama
patta-vastra—silk garments; alankare—ornaments; samarpiya—entrusting; sakhi-kare—in the hands of their gopi friends; sukshma—very fine; sukla-vastra—white cloth; paridhana—putting on; krishna—Lord Krishna; lana—taking; kanta-gana—the beloved gopis; kaila—performed; jala-avagahana—bathing in the water; jala-keli—pastimes in the water; racila—planned; su-thama—very nice.
“All the gopis entrusted their silken garments and ornaments to the care of their friends and then put on fine white cloth. Lord Krishna, taking His beloved gopis with Him, bathed and performed very nice pastimes in the water of the Yamuna.
Antya 18.84
sakhi he, dekha krishnera jala-keli-range
krishna matta kari-vara, cancala kara-pushkara,
gopi-gana karinira sange
sakhi he—O My dear friends; dekha—just see; krishnera—of Lord Krishna; jala-keli—of the pastimes in the water; range—the sporting mood; krishna—Lord Krishna; matta—maddened; kari-vara—chief elephant; cancala—restless; kara-pushkara—lotus palms; gopi-gana—the gopis; karinira—of the she-elephants; sange—in the company.
“My dear friends, just see Lord Krishna’s sporting pastimes in the water! Krishna’s restless palms resemble lotus flowers. He is just like the chief of mad elephants, and the gopis who accompany Him are like she-elephants.
Antya 18.85
arambhila jala-keli, anyo’nye jala phelapheli,
hudahudi, varshe jala-dhara
sabe jaya-parajaya, nahi kichu niscaya,
jala-yuddha badila apara
arambhila—began; jala-keli—pastimes in the water; anyo’nye—at one another; jala—water; phelapheli—throwing back and forth; hudahudi—tumultuous activities; varshe—in rains; jala-dhara—showers of water; sabe—all of them; jaya-parajaya—victory and defeat; nahi—not; kichu—any; niscaya—certainty; jala-yuddha—the fight in the water; badila—increased; apara—unlimitedly.
“The sporting pastimes in the water began, and everyone started splashing water back and forth. In the tumultuous showers of water, no one could be certain which party was winning and which was losing. This sporting water fight increased unlimitedly.
Antya 18.86
varshe sthira tadid-gana, since syama nava-ghana,
ghana varshe tadit-upare
sakhi-ganera nayana, trishita cataka-gana,
sei amrita sukhe pana kare
varshe—in that shower; sthira—fixed; tadit-gana—streaks of lightning; since—sprinkle; syama—blackish; nava-ghana—new cloud; ghana—the cloud; varshe—rains; tadit-upare—upon the streaks of lightning; sakhi-ganera—of the gopis; nayana—the eyes; trishita—thirsty; cataka-gana—cataka birds; sei amrita—that nectar; sukhe—in happiness; pana kare—drink.
“The gopis were like steady streaks of lightning, and Krishna resembled a blackish cloud. The lightning began sprinkling water upon the cloud, and the cloud upon the lightning. Like thirsty cataka birds, the eyes of the gopis joyously drank the nectarean water from the cloud.
Antya 18.87
prathame yuddha ‘jalajali’, tabe yuddha ‘karakari’,
tara pache yuddha ‘mukhamukhi’
tabe yuddha ‘hridahridi’, tabe haila ‘radaradi’,
tabe haila yuddha ‘nakhanakhi’
prathame—in the beginning; yuddha—the fight; jalajali—throwing water upon one another; tabe—thereafter; yuddha—the fight; karakari—hand to hand; tara pache—after that; yuddha—the fight; mukhamukhi—face to face; tabe—thereafter; yuddha—the fight; hridahridi—chest to chest; tabe—thereafter; haila—was; radaradi—teeth to teeth; tabe—thereafter; haila—there was; yuddha—the fight; nakhanakhi—nail to nail.
“As the fight began, they splashed water on one another. Then they fought hand to hand, then face to face, then chest to chest, teeth to teeth and finally nail to nail.
Antya 18.88
sahasra-kare jala seke, sahasra netre gopi dekhe,
sahasra-pade nikata gamane
sahasra-mukha-cumbane, sahasra-vapu-sangame,
gopi-narma sune sahasra-kane
sahasra—thousands; kare—with hands; jala—water; seke—throw; sahasra—thousands; netre—with eyes; gopi—the gopis; dekhe—see; sahasra—thousands; pade—with legs; nikata—near; gamane—in going; sahasra—thousands; mukha—faces; cumbane—kissing; sahasra—thousands; vapu—bodies; sangame—in embracing; gopi—the gopis; narma—joking; sune—hear; sahasra—thousands; kane—in the ears.
“Thousands of hands splashed water, and the gopis saw Krishna with thousands of eyes. With thousands of legs they came near Him, and they kissed Him with thousands of faces. Thousands of bodies embraced Him. The gopis heard His joking words with thousands of ears.
Antya 18.89
krishna radha lana bale, gela kantha-daghna jale,
chadila tahan, yahan agadha pani
tenho krishna-kantha dhari’, bhase jalera upari,
gajotkhate yaiche kamalini
krishna—Lord Krishna; radha—Srimati Radharani; lana—taking; bale—forcibly; gela—went; kantha-daghna—up to the neck; jale—in water; chadila—let go; tahan—there; yahan—where; agadha—very deep; pani—water; tenho—She; krishna-kantha—the neck of Krishna; dhari’—capturing; bhase—floats; jalera upari—on the water; gaja-utkhate—plucked by an elephant; yaiche—like; kamalini—a lotus flower.
“Krishna forcibly swept Radharani away and took Her into water up to Her neck. Then He released Her where the water was very deep. She grasped Krishna’s neck, however, and floated on the water like a lotus flower plucked by the trunk of an elephant.
Antya 18.90
yata gopa-sundari, krishna tata rupa dhari’,
sabara vastra karila harane
yamuna-jala nirmala, anga kare jhalamala,
sukhe krishna kare darasane
yata—as many; gopa-sundari—beautiful gopis; krishna—Lord Krishna; tata—that many; rupa—forms; dhari’—accepting; sabara—of all; vastra—covering cloths; karila harane—took away; yamuna-jala—the water of the Yamuna; nirmala—very clear; anga—bodies; kare jhalamala—glitter; sukhe—happily; krishna—Lord Krishna; kare darasane—sees.
“Krishna expanded Himself into as many forms as there were gopis and then took away all the garments that covered them. The water of the river Yamuna was crystal clear, and Krishna saw the glittering bodies of the gopis in great happiness.
Antya 18.91
padmini-lata——sakhi-caya, kaila karo sahaya,
taranga-haste patra samarpila
keha mukta-kesa-pasa, age kaila adhovasa,
haste keha kanculi dharila
padmini-lata—the stems of lotus flowers; sakhi-caya—friends of the gopis; kaila—gave; karo—to some of the gopis; sahaya—help; taranga-haste—by the waves of the Yamuna, which are compared to hands; patra—the lotus leaves; samarpila—supplied; keha—someone; mukta—released; kesa-pasa—the bunches of hair; age—in front; kaila—made; adhovasa—a lower dress; haste—the hands; keha—some; kanculi—as a top dress; dharila—held.
“The lotus stems were friends of the gopis and therefore helped them by offering them lotus leaves. The lotuses pushed their large, round leaves over the surface of the water with their hands, the waves of the Yamuna, to cover the gopis’ bodies. Some gopis undid their hair and kept it in front of them as dresses to cover the lower portions of their bodies and used their hands as bodices to cover their breasts.
Antya 18.92
krishnera kalaha radha-sane, gopi-gana sei-kshane,
hemabja-vane gela lukaite
akantha-vapu jale paise, mukha-matra jale bhase,
padme-mukhe na pari cinite
krishnera—of Krishna; kalaha—quarrel; radha-sane—with Radha; gopi-gana—the gopis; sei-kshane—at that moment; hema-abja—of white lotus flowers; vane—in the forest; gela—went; lukaite—to hide; akantha—up to the neck; vapu—body; jale—into the water; paise—enter; mukha-matra—only the lotus flowers and the faces; jale—in the water; bhase—float; padme-mukhe—between the lotus flowers and the faces; na pari—not able; cinite—to discern.
“Then Krishna quarreled with Radharani, and all the gopis hid themselves in a cluster of white lotus flowers. They submerged their bodies up to their necks in the water. Only their faces floated above the surface, and the faces were indistinguishable from the lotuses.
Antya 18.93
etha krishna radha-sane, kaila ye achila mane,
gopi-gana anveshite gela
tabe radha sukshma-mati, janiya sakhira sthiti,
sakhi-madhye asiya milila
etha—here; krishna—Lord Krishna; radha-sane—with Srimati Radharani; kaila—performed; ye—what; achila—was; mane—in the mind; gopi-gana—all the gopis; anveshite—to search out; gela—went; tabe—at that time; radha—Srimati Radharani; sukshma-mati—very finely intelligent; janiya—knowing; sakhira—of the gopis; sthiti—situation; sakhi-madhye—among the friends; asiya—coming; milila—mixed.
“In the absence of the other gopis, Lord Krishna behaved with Srimati Radharani as freely as He desired. When the gopis began searching for Krishna, Srimati Radharani, being of very fine intelligence and thus knowing the situation of Her friends, immediately mingled in their midst.
Antya 18.94
yata hemabja jale bhase, tata nilabja tara pase,
asi’ asi’ karaye milana
nilabje hemabje theke, yuddha haya pratyeke,
kautuke dekhe tire sakhi-gana
yata—as many as there were; hema-abja—white lotus flowers; jale—on the water; bhase—float; tata—that many; nila-abja—bluish lotus flowers; tara pase—by their side; asi’ asi’—coming closer; karaye milana—they meet; nila-abje—the bluish lotus flowers; hema-abje—with the white lotus flowers; theke—collide; yuddha—a fight; haya—there is; prati-eke—with one another; kautuke—in great fun; dekhe—see; tire—on the bank; sakhi-gana—the gopis.
“Many white lotus flowers were floating in the water, and as many bluish lotus flowers came nearby. As they came close together, the white and blue lotuses collided and began fighting with one another. The gopis on the bank of the Yamuna watched with great amusement.
Antya 18.95
cakravaka-mandala, prithak prithak yugala,
jala haite karila udgama
uthila padma-mandala, prithak prithak yugala,
cakravake kaila acchadana
cakravaka-mandala—the globes of cakravaka birds; prithak prithak—separate; yugala—couples; jala haite—from the water; karila—made; udgama—appearance; uthila—arose; padma-mandala—the circle of lotus flowers; prithak prithak—separate; yugala—couples; cakravake—the cakravaka birds; kaila—did; acchadana—covering.
“When the raised breasts of the gopis, which resembled the globelike bodies of cakravaka birds, emerged from the water in separate couples, the bluish lotuses of Krishna’s hands rose to cover them.
Antya 18.96
uthila bahu raktotpala, prithak prithak yugala,
padma-ganera kaila nivarana
‘padma’ cahe luti’ nite, ‘utpala’ cahe rakhite’,
‘cakravaka’ lagi’ dunhara rana
uthila—arose; bahu—many; rakta-utpala—red lotus flowers; prithak prithak—separate; yugala—couples; padma-ganera—of the bluish lotus flowers; kaila—did; nivarana—obstruction; padma—the blue lotus flowers; cahe—want; luti’—stealing; nite—to take; utpala—the red lotus flowers; cahe rakhite’—wanted to protect; cakravaka lagi’—for the cakravaka birds; dunhara—between the two, (the red and blue lotus flowers); rana—fight.
“The hands of the gopis, which resembled red lotus flowers, arose from the water in pairs to obstruct the bluish flowers. The blue lotuses tried to plunder the white cakravaka birds, and the red lotuses tried to protect them. Thus there was a fight between the two.
Antya 18.97
padmotpala——acetana, cakravaka——sacetana,
cakravake padma asvadaya
ihan dunhara ulta sthiti, dharma haila vipariti,
krishnera rajye aiche nyaya haya
padma-utpala—the blue and red lotus flowers; acetana—unconscious; cakravaka—the cakravaka birds; sa-cetana—conscious; cakravake—the cakravaka birds; padma—the blue lotus flowers; asvadaya—taste; ihan—here; dunhara—of both of them; ulta sthiti—the reverse situation; dharma—characteristic nature; haila—became; vipariti—reversed; krishnera—of Lord Krishna; rajye—in the kingdom; aiche—such; nyaya—principle; haya—there is.
“Blue and red lotus flowers are unconscious objects, whereas cakravakas are conscious and alive. Nevertheless, in ecstatic love, the blue lotuses began to taste the cakravakas. This is a reversal of their natural behavior, but in Lord Krishna’s kingdom such reversals are a principle of His pastimes.
Antya 18.98
mitrera mitra saha-vasi, cakravake lute asi’,
krishnera rajye aiche vyavahara
aparicita satrura mitra, rakhe utpala,——e bada citra,
ei bada ‘virodha-alankara’
mitrera—of the sun-god; mitra—the friend; saha-vasi—living together with the cakravaka birds; cakravake—the cakravaka birds; lute—plunder; asi’—coming; krishnera rajye—in the kingdom of Krishna; aiche—such; vyavahara—behavior; aparicita—unacquainted; satrura mitra—the friend of the enemy; rakhe—protects; utpala—the red lotus flower; e—this; bada citra—very wonderful; ei—this; bada—great; virodha-alankara—metaphor of contradiction.
“The blue lotuses are friends of the sun-god, and though they all live together, the blue lotuses plunder the cakravakas. The red lotuses, however, blossom at night and are therefore strangers or enemies to the cakravakas. Yet in Krishna’s pastimes the red lotuses, which are the hands of the gopis, protect their cakravaka breasts. This is a metaphor of contradiction.”
Antya 18.99
atisayokti, virodhabhasa, dui alankara prakasa,
kari’ krishna prakata dekhaila
yaha kari’ asvadana, anandita mora mana,
netra-karna-yugma judaila
atisaya-ukti—exaggerated language; virodha-abhasa—incongruent analogy; dui alankara—two metaphors; prakasa—manifestations; kari’—making; krishna—Lord Krishna; prakata—exhibited; dekhaila—showed; yaha—which; kari’ asvadana—tasting; anandita—pleased; mora mana—My mind; netra-karna—of eyes and ears; yugma—the couples; judaila—became satisfied.
Sri Caitanya Mahaprabhu continued, “In His pastimes, Krishna displayed the two ornaments of hyperbole and reverse analogy. Tasting them brought gladness to My mind and fully satisfied My ears and eyes.
Antya 18.100
aiche vicitra krida kari’, tire aila sri-hari,
sange lana saba kanta-gana
gandha-taila-mardana, amalaki-udvartana,
seva kare tire sakhi-gana
aiche—such; vicitra—wonderful; krida—pastimes; kari’—performing; tire—on the bank; aila—arrived; sri-hari—Lord Sri Krishna; sange—with Him; lana—taking; saba kanta-gana—all the beloved gopis; gandha—scented; taila—oil; mardana—massaging; amalaki—of the amalaki fruit; udvartana—anointing with paste; seva kare—render service; tire—on the bank of the Yamuna; sakhi-gana—all the gopis.
“After performing such wonderful pastimes, Lord Sri Krishna went up on the shore of the Yamuna River, taking with Him all His beloved gopis. Then the gopis on the riverbank rendered service by massaging Krishna and the other gopis with scented oil and smearing paste of amalaki fruit on their bodies.
Antya 18.101
punarapi kaila snana, sushka-vastra paridhana,
ratna-mandire kaila agamana
vrinda-krita sambhara, gandha-pushpa-alankara,
vanya-vesa karila racana
punarapi—again; kaila—took; snana—bath; sushka-vastra—dry cloth; paridhana—putting on; ratna-mandire—in a small house of jewels; kaila—did; agamana—arrival; vrinda-krita—arranged by the gopi Vrinda; sambhara—all kinds of articles; gandha-pushpa-alankara—scented flowers and ornaments; vanya-vesa—forest dress; karila—did; racana—arrangement.
“Then they all bathed again, and after putting on dry clothing, they went to a small jeweled house, where the gopi Vrinda arranged to dress them in forest clothing by decorating them with fragrant flowers, green leaves and all kinds of other ornaments.
Antya 18.102
vrindavane taru-lata, adbhuta tahara katha,
bara-masa dhare phula-phala
vrindavane devi-gana, kunja-dasi yata jana,
phala padi’ aniya sakala
vrindavane—at Vrindavana; taru-lata—trees and creepers; adbhuta—wonderful; tahara katha—their story; bara-masa—twelve months; dhare—produce; phula-phala—fruits and flowers; vrindavane—at Vrindavana; devi-gana—all the gopis; kunja-dasi—maidservants in the bowers; yata jana—as many persons as there are; phala padi’—picking fruits; aniya—bringing; sakala—all varieties.
“In Vrindavana, the trees and creepers are wonderful because throughout the entire year they produce all kinds of fruits and flowers. The gopis and maidservants in the bowers of Vrindavana picked these fruits and flowers and brought them before Radha and Krishna.
Antya 18.103
uttama samskara kari’, bada bada thali bhari’,
ratna-mandire pindara upare
bhakshanera krama kari’, dhariyache sari sari,
age asana vasibara tare
uttama—topmost; samskara—cleaning; kari’—doing; bada bada—big; thali—plates; bhari’—filling up; ratna-mandire—in the house of jewels; pindara upare—on the platform; bhakshanera krama kari’—making arrangements for eating; dhariyache—have kept; sari sari—one after another; age—in front; asana—sitting place; vasibara tare—to sit down.
“The gopis peeled all the fruits and placed them together on large plates on a platform in the jeweled cottage. They arranged the fruit in orderly rows for eating, and in front of it they made a place to sit.
Antya 18.104
eka narikela nana-jati, eka amra nana bhati,
kala, koli——vividha-prakara
panasa, kharjura, kamala, naranga, jama, santara,
draksha, badama, meoya yata ara
eka—one item; narikela—coconut; nana-jati—of many varieties; eka—one; amra—mango; nana bhati—of many different kinds; kala—banana; koli—berries; vividha-prakara—of different varieties; panasa—jackfruit; kharjura—dates; kamala—tangerines; naranga—oranges; jama—blackberries; santara—another type of tangerine; draksha—grapes; badama—almonds; meoya—dried fruits; yata—as many as there are; ara—and.
“Among the fruits were many varieties of coconuts and mangoes, bananas, berries, jackfruits, dates, tangerines, oranges, blackberries, santaras, grapes, almonds and all kinds of dried fruit.
Antya 18.105
kharamuja, kshirika, tala, kesura, pani-phala, mrinala,
bilva, pilu, dadimb
Adi yata
kona dese kara khyati, vrindavane saba-prapti,
sahasra-jati, lekha yaya kata?
kharamuja—cantaloupe; kshirika—kshirika fruit; tala—palm or palmyra fruit; kesura—kesura fruit; pani-phala—a fruit produced in the water of rivers; mrinala—a fruit from lotus flowers; bilva—bel fruit; pilu—a special fruit in Vrindavana; dadimba-adi—the pomegranate and other, similar fruits; yata—as many as there are; kona dese—in some country; kara—of which; khyati—of fame; vrindavane—in Vrindavana; saba-prapti—availability of all; sahasra-jati—thousands of varieties; lekha yaya—one is able to write; kata—how much.
“There were cantaloupes, kshirikas, palm fruits, kesuras, water fruits, lotus fruits, bel, pilus, pomegranates and many others. Some of them are variously known in different places, but in Vrindavana all of them are always available in so many thousands of varieties that no one can fully describe them.
Antya 18.106
gangajala, amritakeli, piyushagranthi, karpurakeli,
sarapuri, amriti, padmacini
khanda-kshirisara-vriksha, ghare kari’ nana bhakshya,
radha yaha krishna lagi’ ani
ganga-jala—the sweetmeat gangajala; amrita-keli—a sweetmeat made of milk; piyusha-granthi—piyushagranthi; karpura-keli—karpurakeli; sara-puri—a sweet made from milk; amriti—a sweet prepared from rice flour; padma-cini—a sweet preparation made from lotus flowers; khanda-kshiri-sara-vriksha—sugar sweets made in the shape of trees; ghare—at home; kari’—making; nana bhakshya—varieties of eatables; radha—Srimati Radharani; yaha—which; krishna lagi’—for Krishna; ani—brought.
“At home Srimati Radharani had made various types of sweetmeats from milk and sugar, such as gangajala, amritakeli, piyushagranthi, karpurakeli, sarapuri, amriti, padmacini and khanda-kshirisara-vriksha. She had then brought them all for Krishna.
Antya 18.107
bhakshyera paripati dekhi’, krishna haila maha-sukhi,
vasi’ kaila vanya bhojana
sange lana sakhi-gana, radha kaila bhojana,
dunhe kaila mandire sayana
bhakshyera—of eatables; paripati—the arrangements; dekhi’—seeing; krishna—Lord Krishna; haila—became; maha-sukhi—very happy; vasi’—sitting down; kaila—performed; vanya bhojana—a picnic in the forest; sange—in association; lana—taking; sakhi-gana—all the gopis; radha—Srimati Radharani; kaila bhojana—took the remnants; dunhe—both of them; kaila—did; mandire—in the jeweled house; sayana—lying down.
“When Krishna saw the very nice arrangement of food, He happily sat down and had a forest picnic. Then, after Srimati Radharani and Her gopi friends partook of the remnants, Radha and Krishna lay down together in the jeweled house.
Antya 18.108
keha kare vijana, keha pada-samvahana,
keha karaya tambula bhakshana
radha-krishna nidra gela, sakhi-gana sayana kaila,
dekhi’ amara sukhi haila mana
keha—someone; kare—does; vijana—fanning; keha—someone; pada-samvahana—massaging of the feet; keha—someone; karaya—made them do; tambula bhakshana—eating a preparation of betel leaves; radha-krishna—Radha and Krishna; nidra gela—went to sleep; sakhi-gana—all the gopis; sayana kaila—lay down; dekhi’—seeing; amara—My; sukhi—happy; haila—became; mana—mind.
“Some of the gopis fanned Radha and Krishna, others massaged Their feet, and some fed Them betel leaves to chew. When Radha and Krishna fell asleep, all the gopis also lay down. When I saw this, My mind was very happy.
Antya 18.109
hena-kale more dhari, maha-kolahala kari’,
tumi-saba ihan lana aila
kanha yamuna, vrindavana, kanha krishna, gopi-gana,
sei sukha bhanga karaila!”
hena-kale—at that time; more dhari’—picking Me up; maha-kolahala kari’—and making a great tumult; tumi-saba—all of you; ihan—here; lana aila—brought; kanha—where; yamuna—the Yamuna River; vrindavana—Vrindavana; kanha—where; krishna—Krishna; gopi-gana—the gopis; sei sukha—that happiness; bhanga karaila—you have broken.
“Suddenly, all of you created a great tumult and picked Me up and brought Me back here. Where now is the river Yamuna? Where is Vrindavana? Where are Krishna and the gopis? You have broken My happy dream!”
Antya 18.110
eteka kahite prabhura kevala ‘bahya’ haila
svarupa-gosanire dekhi’ tanhare puchila
eteka—this; kahite—while speaking; prabhura—of Sri Caitanya Mahaprabhu; kevala—only; bahya—external consciousness; haila—there was; svarupa-gosanire—Svarupa Gosani; dekhi’—seeing; tanhare puchila—He asked him.
Speaking in this way, Sri Caitanya Mahaprabhu fully returned to external consciousness. Seeing Svarupa Damodara Gosvami, the Lord questioned him.
Antya 18.111
‘ihan kene tomara amare lana aila?’
svarupa-gosani tabe kahite lagila
ihan—here; kene—why; tomara—you; amare—Me; lana aila—have brought; svarupa-gosani—Svarupa Damodara Gosani; tabe—at that time; kahite lagila—began to speak.
“Why have you brought Me here?” He asked. Then Svarupa Damodara answered Him.
Antya 18.112
“yamunara bhrame tumi samudre padila
samudrera tarange asi, eta dura aila!
yamunara bhrame—in mistaking for the Yamuna; tumi—You; samudre—in the sea; padila—fell; samudrera tarange—by the waves of the sea; asi—coming; eta—this; dura—far; aila—You have come.
“You mistook the sea for the Yamuna River,” he said, “and You jumped into it. You have been carried this far by the waves of the sea.
Antya 18.113
ei jaliya jale kari’ toma uthaila
tomara parase ei preme matta ha-ila
ei jaliya—this fisherman; jale—in the net; kari’—catching; toma—You; uthaila—rescued from the water; tomara parase—by Your touch; ei—this man; preme—in ecstatic love; matta ha-ila—became maddened.
“This fisherman caught You in his net and rescued You from the water. Because of Your touch, he is now mad with ecstatic love for Krishna.
Antya 18.114
saba ratri sabe bedai tomare anveshiya
jaliyara mukhe suni’ painu asiya
saba ratri—the whole night; sabe—all of us; bedai—walked; tomare—You; anveshiya—searching for; jaliyara mukhe—from the mouth of this fisherman; suni’—hearing; painu—we found; asiya—coming.
“Throughout the night, we all walked about in search of You. After hearing from this fisherman, we came here and found You.
Antya 18.115
tumi murccha-chale vrindavane dekha krida
tomara murccha dekhi’ sabe mane pai pida
tumi—You; murccha-chale—pretending to be unconscious; vrindavane—at Vrindavana; dekha—see; krida—the pastimes; tomara murccha dekhi’—seeing Your unconsciousness; sabe—all of us; mane—in the mind; pai—get; pida—agony.
“While apparently unconscious, You witnessed the pastimes in Vrindavana, but when we saw You unconscious, we suffered great agony in our minds.
Antya 18.116
krishna-nama la-ite tomara ‘ardha-bahya’ ha-ila
tate ye pralapa kaila, taha ye sunila”
krishna-nama la-ite—chanting the holy name of Krishna; tomara—Your; ardha-bahya—half-consciousness; ha-ila—there was; tate—thereafter; ye—whatever; pralapa—crazy talks; kaila—You did; taha—that; ye—which; sunila—have heard.
“When we chanted the holy name of Krishna, however, You came to semiconsciousness, and we have all been hearing You speak like a madman.”
Antya 18.117
prabhu kahe,——“svapne dekhi’ gelana vrindavane
dekhi,——krishna rasa karena gopigana-sane
prabhu kahe—Sri Caitanya Mahaprabhu said; svapne dekhi’—dreaming; gelana vrindavane—I went to Vrindavana; dekhi—I see; krishna—Lord Krishna; rasa karena—performs the rasa dance; gopi-gana-sane—with the gopis.
Sri Caitanya Mahaprabhu said, “In My dream I went to Vrindavana, where I saw Lord Krishna perform the rasa dance with all the gopis.
Antya 18.118
jala-krida kari’ kaila vanya-bhojane
dekhi’ ami pralapa kailun——hena laya mane”
jala-krida—sports in the water; kari’—performing; kaila—had; vanya-bhojane—a picnic; dekhi’—seeing; ami—I; pralapa kailun—talked crazily; hena—such; laya—takes; mane—in My mind.
“After sporting in the water, Krishna enjoyed a picnic. I can understand that after seeing this I must certainly have talked like a madman.”
Antya 18.119
tabe svarupa-gosani tanre snana karana
prabhure lana ghara aila anandita hana
tabe—thereafter; svarupa-gosani—Svarupa Damodara Gosani; tanre—Him; snana karana—causing to bathe; prabhure—Sri Caitanya Mahaprabhu; lana—taking; ghara aila—came back to His house; anandita hana—being very happy.
Thereafter, Svarupa Damodara Gosvami had Lord Sri Caitanya Mahaprabhu bathe in the sea, and then he very happily brought Him back home.
Antya 18.120
ei ta’ kahilun prabhura samudra-patana
iha yei sune, paya caitanya-carana
ei ta’—thus; kahilun—I have described; prabhura—of Sri Caitanya Mahaprabhu; samudra-patana—the falling into the sea; iha—this story; yei sune—anyone who hears; paya—obtains; caitanya-carana—shelter at the lotus feet of Sri Caitanya Mahaprabhu.
Thus I have described the incident of Lord Sri Caitanya Mahaprabhu’s falling into the ocean. Anyone who listens to this pastime will certainly attain shelter at the lotus feet of Sri Caitanya Mahaprabhu.
To end, read how Bhaktivinoda Thakura got a revelation of his majari-svarupa.
147 …During that unconscious state of samadhi, in a divine vision of my own personal revelation, a wondrous figure will appear performing her constitutional service. Then I will recognise that it is I, the maidservant named Kamala Manjari, an eternal assistant of Ananga Manjari.
148 Shri Ananga Manjari is the goddess of my heart. Hopefully, she will show great mercy and introduce me to our own group-leader (Shri Lalita Sakhi). Then she will give me the service of preparing celestial camphor and reveal to me the confidential pastimes of the Divine Pair.
149 We will go near Shri Pulina and see the Rasa Mandala, the spotlessly pure circular arena where Gopendra-nandana Shri Krishna, surrounded by a hundred million gopis, enjoys the pastime of dancing with Shri Radhika, the predominating Goddess of the great dance. Thus He is stealing the hearts of all created beings.
150 The sheer splendour of such artistically amorous dancing does not exist anywhere within the three worlds! By great fortune, whoever is able to see it becomes deeply plunged into it that very moment. By the power of such fortune, if someone actually attains the trance of viewing this divine dance in their own samadhi, they will never be able to give up the pure joy of that astounding sight!
151 I will not be able to describe the magnificence of that sight to behold! I will lock it in my heart and perpetually gaze upon it. Living in my own grove, while cultivating that vision within my heart, I will constantly render devotional service under the direction of the sakhis.
152 Ananga Manjari Sakhi, the younger sister of Shri Radhika, will show great mercy and personally escort me around the Dhama. To the west of the Rasa Mandala we shall visit Shri Dhira Samira (where the gentle breeze blows), and a little further off see the huge banyan tree called Vamsi Vata and the wide bank of the divine river Jamuna.
153 Being questioned by Shri Rupa Manjari, my mistress Ananga Manjari will reply, “This new dasi will be engaged in Lalita Sakhi’s service. Her name is Kamala Manjari, and she is very devoted to Shri Gauranga. Please be merciful now and give her entrance into the flow of spontaneous devotional service to our Lordships.
154 Hearing this statement of my mistress, Shri Rupa Manjari will lightly touch my body with her hand of mercy. Her touch will suddenly and deeply impart to me the sublime spiritual emotion of spontaneous loving devotion and the intense desire to perform rupanuga bhajan, worship that follows in her own footsteps.
155 My complexion is like lightning, my dress sparkles with patterns like the midnight stars, I am adorned with various ornaments, and with a camphor tray in my hand I shall fall flat at Shri Rupa Manjari’s feet and beg her for the exclusive shelter of Shri Radha’s lotus feet.
156 Shri Rupa Manjari and Shri Ananga Manjari will then take me to the private grove of the most charming Lalita Sakhi, the mistress of Svananda-sukhada-kunja, who is sitting inside perpetually thinking about her service rendered to the divine lotus feet of Radha.
157 I shall fall flat and offer obeisances at Lalita’s feet and she will ask Ananga Manjari to explain my identity. Ananga Manjari will reply, “This person is an inhabitant of Navadvipa who begs to become your maidservant and thereby serve the Divine Couple.”
158 At this, Lalita will become very pleased and say to Ananga Manjari (the personified potency of fresh feminine youth), “Listen, beloved sprout! Give her a dwelling beside your own grove. Keep her there and attentively arrange her desired service.”
159 “At the time of performing your own service take her along and gradually she will receive the mercy of Shri Radha. Without the mercy of Radha, have we ever seen anyone attain the service of the Divine Couple?”
160 Hearing Lalita’s words, Ananga Manjari will give me a residence next to her own grove, making me her own maidservant. At the time of going to serve the Divine Couple, she will be very affectionate and graciously allow me to accompany her as a friend.
161 Performing my own duties, I shall catch a glimpse of the beautiful Divine Couple in the distance. And then, perhaps Shrimati Radharani Herself will give me a direct order, show me Her personal mercy, and give me the shade of Her own lotus feet.
162 I will perpetually remain absorbed in performing that service, and gradually I will become skilful in its execution. By my expertise, I shall please Radha and Govinda. As a reward for my services, I will from times to time receive prasad ornaments that They had previously worn…
The Meaning of the maha mantra
The chanting of the maha-mantra of a manjari-gopi is done to please Swamini, Srimati Radharani, to remind Her of Krishna. Hare in the maha-mantra is then Hari, Krishna.
She also chants this Maha-mantra as we read in the Maha-Mantra Vyakhya explanation of the maha mantra by Srila Raghunatha Dasa Gosvami.
ekada krishna virahat dhyayanti priya sangamam
mano vashpa nirasartha jalpatidam muhur muhuh
ekada – once upon a time; krishna-virahat – out of separation from Krishna; dhyayanti – meditating; priya – Her beloved; sangamam – union; manah – mind; vashpa – tears; nirasa – removing; artha – the purpose; jalpati – repeats; idam – this; muhuh muhuh – again and again.
Once upon a time, Sri Radhika was feeling so much separation from Krishna that She was constantly meditating on union with Him. Then, to remove Her heartache, She repeated the following mantra:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
1) Hare – nama matrena mama mano harasi –
“O Hari! Simply with Your name You steal My mind!” (sva madhuryena me ceto harasi – “You steal My heart with Your sweetness.”)
2) krishna – vamsi vadyena grihat vanam mamakarshasi –
“O Krishna! With Your fluteplaying You attract Me from My home into the forest!” (The name Krishna comes from the word akarshana, which means ‘attracting’ Ed.)
3) Hare – lajja-dhairyadikam harasi
“O Hari! You take away My shame, patience etc.”
4) Krishna – sanga saurabhyena mamakarshasi –
“O Krishna! You attract Me with Your bodily fragrance.”
5) Krishna – sanga-lavanyena pralobhya mamakarshasi –
“O Krishna! You attract Me and make Me lusty with Your bodily elegance!” (vanam pravishtaya me kancukim sahasaivagatyakarshasi – “When I enter into the forest You suddenly come and pull at My blouse”)
6) Krishna – sarvadhikanandena pralobhya mamakarshasi –
“O Krishna! You attract Me and make Me lusty with Your topmost bliss!” (Krishna mat kucau karshasi – “Krishna! You then attract My breasts”)
7) Hare – sva bahu nibaddham mam pushpa-sayyam prati nayasi
“O Hari! You take Me to the bed of flowers by binding Me up with Your arms!”
8) Hare – tatra nivesitaya me antariyam balat harasi –
“O Hari! Having laid Me down there, You forcibly remove My underwear!”
9) Hare – antariya vasana harana mishanatma viraha pidam harasi –
“O Hari! On the pretext of removing My underwear You remove My pangs of separation!”
10) Rama – svacchandam ramase mayi –
“O Rama! Then You enjoy in Me as You like!” (The verb ramana means to make love, Ed.)
11) Hare – yad avasishtam kincin me vamyam asit tad api harasi –
“O Hari! Then You take away whatever little opposition was left in Me!”
12) Rama – mam ramayasi svasmin purushayitam api karoshi
“O Rama! You enjoy Me and You also allow Me to assume the male role (thus enjoying viparita vilasa, or reverse pastimes).”
13) Rama – ramaniya cudamane tava navina vaktra madhuryam api nihsankam tad atmanam tava ramaniyakam man nayanabhyam dvabhyam evasvadyate
“O Rama! O crest jewel of beauties! Through My eyes I relish the sweetness of Your youthful face and Your loveliness without fear!”
14) Rama – kevala ramana rupenapi ramakarta ramana prayojakah kintu tad bhava rupa rati murtir iva tvam bhavasiti bhavah
“O Rama! You become rati personified in Your mood as My only lover, being the cause as well as the performer of the love game!”
15) Hare – maccetana mrigim api harasi ananda murccha prapayasiti bhavah
“O Hari! (Hari also means lion, Ed.) You take away My doe-like mind, causing Me to swoon in ecstasy.”
16) Hare – simha rupa tadapi rati karmani prakatita maha pragalbhya iti bhavah
“O Hari! In the form of a lion You are showing great boldness in lovemaking!”
Explanation of the Maha-mantra by Srila Bhaktivinoda Thakura
(from Sri Krsna Kathamrta)
Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
O Hari! Having captured my mind, please free from material bondage.
O Krsna! Please attract my mind by pulling it to You.
O Hari! Please capture my mind by Your unsurpassed sweetness.
O Krsna! Please purify my mind with knowledge about devotional service given to me by Your own devotee.
O Krsna! Please make me able to relish Your transcendental name, form, qualities, pastimes, etc. [The next Krsna was missing from the translation] O Hari! Please make me fit to serve You.
O Hari! Please make me able to relish Your transcendental name, form, qualities, pastimes, etc.
O Hari! Please direct me to do some particular service for You.
O Rama! Let me hear about Your most cherished pastimes in the company of Your dearest devotees.
O Hara (Radha)! Please reveal to me Your most cherished pastimes with Your beloved Sri Krsna.
O Rama! Please reveal to me Your most cherished pastimes with Your beloved Radha.
O Rama! Please engage me in remembering Your transcendental name, form, qualities, pastimes etc.
O Rama! Please make me fit to serve You while remembering Your transcendental name, form, qualities, pastimes etc.
O Hari! Having accepted me as one of Your own servitors, please enjoy me as You please.
O Hari! Please enjoy me in Your transcendental way. This is my humble request at Your lotus feet.
