The next day, Vijaya Kumara honored prasada somewhat earlier than usual, and then set out along the seashore towards Kasi Misra Bhavan. When he saw the ocean waves, the sentiments of the ocean of rasa began to surge within his heart. Overwhelmed with bhava, he thought to himself, “Aha! The ocean is inspiring bhava to swell within me. Although it is a material substance, it is evoking my deeply concealed transcendental sentiments. It is just like the ocean of rasa that my Prabhu has described to me. 

     “When I leave my gross and subtle bodies far behind, I find myself sitting upon the shore of the ocean of rasa, relishing rasa in my manjari-svarupa. Krsna, who is imbued with the luster of a fresh monsoon rain cloud, is the exclusive Lord of my life’s breath.  Srimati Radhika, the daughter of Vrsabhanu Maharaja, who keeps Her gorgeous presence at Krsna’s side, is the be-all and endall of my very existence. This ocean is the transformation of Radha and Krsna’s intimate love (pranaya). The rows of waves are the different types of bhava that combine to comprise rasa itself. I am a sakhi on the shore, and the manifold waves rising up in this ocean are bhavas which drown me in prema-rasa. Krsna is the ocean of rasa, and that is why the color of the ocean is exactly like His. The waves of love in that ocean are Srimati Radhaji, and that is why the ocean waves are white. The high towering waves are the sakhis and the small waves are their maidservants (paricarika). Among them, I am a follower of a paricarika, like a particle of spray on a distant shore.”

     Vijaya Kumara derived great delight from these beautiful meditations.  After a short while, his external consciousness returned and continuing slowly on his way, he gradually arrived at the residence of Sri Guru Gosvami. He offered his sastanga-pranama, and sat down near his Gurudeva, feeling very insignificant. 

     Sri Guru Gosvami then inquired with affectionate concern,

     “Vijaya, is everything all right?”

Vijaya: Prabhu, your mercy alone is the very root of auspiciousness for me. I want to thoroughly understand the different categories of sakhis so that I may become their follower.

Gosvami: Vijaya, it is beyond the capability of any jiva to describe the glories of the sakhis, but still, I have realized it practically because I have been under the anugatya (guidance) of Sri Rupa. The beautiful sakhis of Vraja cause the complete and perfect unfolding of prema-lila. They are the storehouse of trust in vraja-yugala, the divine couple of Vraja. Only one who is very fortunate has the desire to know clearly about the elaborate considerations concerning the sakhis. The divisions I have already mentioned – namely adhika, sama and laghu; and prakhara, madhya and mrdvi – also exist among the sakhis who are affiliated with a yutha. I described all these divisions to you yesterday. In this connection, it is always befitting to remember the authoritative statements of Sri Rupa Gosvami:

prema-saubhagya-sad-gunyady- adhikyad adhika sakhi

sama tat-samyato jneya tal-laghutvat tatha laghuh


          Some of the sakhis are called adhika (greater), due to the

          abundance of their transcendental qualities and their great

          fortune in the matter of prema. Some sakhis are celebrated

          by the name sama because they are equal in qualities, while

          others, who are less endowed with those qualities, are called



durllanghya-vakya-prakhara prakhyata gauravocita

tad-unatve bhaven-mrdvi madhya tat-samyam agata


          A sakhi whose words are not easily transgressed (durlanghya) is renowned as prakhara,             and she has imposing gravity. A sakhi who lacks gravity is called mrdvi, and one who has               an average amount of gravity is called madhya.


atyantikadhikatvadi-bhedah purvavad atra sah

sva-yuthe yutha-nathaiva syad atratyantikadhika

sa kvapi prakhara yuthe kvapi madhya mrduh kvacit

                                      Ujjvala-nilamani, Sakhi-prakarana (3-5)


     One should also understand divisions such as atyantikaadhika among those sakhis. The                 yuthesvari is atyantika-adhika in her own group, although she may also be known as                 prakhara or mrdu in some other yuthas.

Vijaya: The atyantika-adhika yuthesvaris are the most prominent sakhis in their own groups. They are of three types according to their respective natures, atyantika-adhika prakhara, atyantikaadhika madhya and atyantika-adhika mrdvi. You have already described them. Now, by your causeless grace, please explain this subject elaborately.

Gosvami: Only the yuthesvaris are called atyantika-adhika (unlimitedly great). The other group members are classified as apeksikaadhika (relatively great), apeksika-sama (relatively equal) and apeksika-laghu (relatively unimportant), and there are also three kinds in each of these three groups, so there are nine types altogether: (1)    apeksika-adhika prakhara, (2) apeksika-adhika madhya, (3) apeksika-adhika mrdvi, (4) apeksika-sama prakhara, (5) apeksika-sama madhya, (6) apeksika-sama mrdvi, (7) apeksika-laghu prakhara, (8) apeksika-laghu madhya, (9) apeksika-laghu mrdvi.

     There are also two types of atyantika-laghu – atyantika-laghu and sama-laghu – which, added to the other nine makes eleven, so when we include the yuthesvari, there are twelve types of

nayikas in every yutha.


Vijaya: Prabhu, please be so merciful as to tell me about the groups of the most famous sakhis.

Gosvami: The sakhis headed by Lalita in Sri Radha’s yutha are in the category of apeksika-adhika prakhara. The sakhis headed by Visakha in the same group are in the apeksika-adhika madhya, and sakhis such as Citra and Madhuri are apeksika-adhika mrdvi. In comparison with Srimati Radhika, the asta-sakhis headed by Sri Lalita are apeksika-laghu (relatively unimportant).  Vijaya: How many types of apeksika-laghu prakhara sakhis are there? 

Gosvami: There are two sorts of laghu-prakhara sakhi: left-wing (vama) and right-wing (daksina).

Vijaya: What are the symptoms of vama?

Gosvami: They are always eager to accept honor, and they become angry when there is any laxity in offering them respect; and they are not at all easily controlled by their nayaka. Such nayikas are called vama. In Radhika’s yutha, sakhis such as Lalita are called vama-prakhara.

Vijaya: Please describe the symptoms of daksina.

Gosvami: The nayika who does not have mana, who is frank and expresses herself openly, and who becomes submissive to the sweet words of the nayaka is called daksina. In Srimati Radhika’s yutha, sakhis such as Tungavidya are called daksina prakhara. 

Vijaya: Who are atyantika-laghu?

Gosvami: Sakhis such as Kusumika can be called atyantika-laghus, because they are gentle in all respects and they are insignificant in comparison with the other sakhis.

Vijaya: What are the sakhis’ activities when they act as messengers


Gosvami: When the sakhis act as dutis, it is their duty to arrange a meeting (abhisara) in order to unite the nayaka and nayika who are staying at a distance from one another.

Vijaya: Can the sakhis (girlfriends) be nayikas?

Gosvami: The yuthesvaris are eternally nayikas. The apeksika-adhika prakhara, apeksika-adhika madhya and apeksika-adhika mrdvi sakhis have the intrinsic natures of both nayika and sakhi. They are nayikas in relation to those who are laghu in comparison, and sakhis in relation to those who are adhika in comparison, so they can be called “almost heroines” (nayika-praya). Apeksika-sama prakhara, madhya and mrdvi are known as dvi-sama – that is, they are sakhis to those who are adhika, and nayika to those who are laghu. Those who are in the category of apeksiki laghu, prakhara, madhya and mrdvi are mainly sakhis. Atyantiki laghu gopis are yuthesvaris and according to the calculation of the three types of sakhis that I mentioned before, they are in the fifth category. They are nitya-sakhis. In relation to the yuthesvari, apeksiki sakhis are sakhis and dutis, not nayikas.  For the atyantiki laghu (nitya-sakhi), all are nayikas, not dutis.

Vijaya: Who are dutis among the sakhis?

Gosvami: Yuthesvaris are eternally nayikas. They do not act primarily as dutis because they are the object of respect of all the others.  The yuthesvari engages the sakhi who is dearest to her in her group as a duti. Sometimes the yuthesvari also performs the activity of a duti in a secondary capacity for her sakhi because of that sakhi’s intimate love (pranaya) for her. All the activities of a duti, except for coming and going to distant places, are secondary. They are divided into activities performed right before Krsna’s eyes, and activities performed in His absence.

Vijaya: How many types of messages are sent in Krsna’s presence? 

Gosvami: These messages are of two kinds: messages in the form of hints or signals (sanketika) and verbal messages (vacika). 

Vijaya: What are sanketika?

Gosvami: Sending a sakhi to Krsna by a sidelong glance, a wink, a movement of the eyebrows or other gestures is called a sanketika communication, in the form of a hint or signal. 

Vijaya: What type of message is called vacika?

Gosvami: Vacika messages are those that are communicated by the sakhis conversing amongst themselves in front of Krsna or behind Him.

Vijaya: What are the messages carried in Krsna’s absence (paroksa)?

Gosvami: Paroksa means that one sakhi is offered or sent to Krsna

by another.

Vijaya: What are the communications that the nayika-praya perform? 

Gosvami: When three types of sakhis apeksika-adhika prakhara, madhya and mrdvi perform the activities of a duti for sakhis who are laghu in comparison with themselves, those communications are called the activities of nayika-praya. Among these, the sama and madhya sakhis have an especially sweet and intimate companionship, in which they feel no mutual differences. Only specialists in prema can understand this.

Vijaya: What do the sakhi-praya do when they carry messages?

Gosvami: Laghu-prakhara, laghu-madhya and laghu-mrdvi mainly

perform the activities of dutis. Therefore, their communication of messages is called the activity of sakhi-praya.

Vijaya: Then what is a nitya-sakhi?

Gosvami: Nitya-sakhis are those who only want to be sakhis, and not nayikas. There are two types of nitya-sakhis: atyantiki laghu (least significant) and apeksiki laghu (relatively unimportant). 

Vijaya: If a sakhi has a particular svabhava, such as prakhara, is that her permanent mode of behavior?

Gosvami: It may be a sakhi’s natural disposition, but she may also exhibit other types of behavior according to time and circumstance.  Lalita’s diligent efforts to break Radhika’s mana are an example of this.

Vijaya: It seems that the sakhis always meet with Krsna through Srimati Radhika’s careful arrangement.

Gosvami: There is an esoteric mystery in this. When a sakhi meets with Krsna in a solitary place while she is acting as a duti, even if  Krsna fervently requests her to enjoy with Him, she will not agree to His proposition. If she were to agree, then her priya-sakhi’s confidence in her as a duti would be lost.

Vijaya: What are the activities of the sakhis?

Gosvami: The sakhis perform sixteen types of activities:

      1. describing the virtues of the nayika to the nayaka, and vice versa;

      2. increasing Their mutual attachment;

      3. arranging Their rendezvous;

      4. bringing one’s sakhi and offering her to Krsna;

      5. making jokes;

      6. giving consolation;

      7. dressing and decorating;

      8. expertly expressing the heartfelt sentiments of the nayaka before the nayika, and vice versa;

      9. expertly hiding Their faults and blunders; instructions on how to cheat the husband or other relatives;

      11.arranging for the nayaka and nayika to meet at the appropriate time;

      12.rendering the service of fanning with a camara;

      13.reproaching and disregarding the nayaka and nayika under special circumstances;

      14.sending messages;

      15.protecting the prana of the nayika;

      16.exercising extreme care and diligence in all matters.

There are astounding examples of all these activities. 

Vijaya: Prabhu, I have understood the idea, and I will look at the examples in Sri-Ujjvala-nilamani. Now I have understood a great deal, and I want to know about the resolute prema that the sakhis have for Krsna and for each other.

Gosvami: There are two kinds of svapaksa-sakhis. Those whose affection for Krsna is the same as their affection for their yuthesvari are sama-sneha, and those whose affection for Krsna and their yuthesvari is not equal are asama-sneha.

Vijaya: Who are the sakhis who have asama-sneha? 

Gosvami: There are two types of asama-sneha sakhis. Some have more affection for their yuthesvari than for Krsna, while other sakhis think, “I am the maidservant of Hari.” They do not mix with other groups, and they have complete affection for their yuthesvari, but they have still more affection for Krsna. Alternatively, those sakhis who think, “I am the maidservant of my sakhi,” and who have more affection for their sakhi than for Krsna are called sakhi sneha-adhika.  Vijaya: Who are they?

Gosvami: Among five types of sakhis, those who have more affection for Krsna (krsna-sneha-adhika) are simply called sakhi. The prana-sakhis and nitya-sakhis are both sakhi-sneha-adhika, for they have more affection for their sakhi.

Vijaya: Who are the sama-sneha sakhis?

Gosvami: Those who have equal affection for both Krsna and their yuthesvari are sama-sneha.

Vijaya: Who are the best among all the sakhis?

Gosvami: The best of all are those who consider themselves Sri Radha’s nearest and dearest (nija-jana), although they love both Srimati Radhika and Krsna equally. They are called priya-sakhis and parama-prestha-sakhis.

Vijaya: Prabhu, please explain the divisions between svapaksa and pratipaksa.

Gosvami: All the vraja-sundaris are divided into four categories: svapaksa, suhrt-paksa, tatastha and pratipaksa. The suhrt-paksa and tatastha are incidental; it is the distinction between the svapaksa and pratipaksa that gives rise to rasa.

Vijaya: Please describe the svapaksa and pratipaksa in detail. 

Gosvami: I have already explained almost everything in relation to svapaksa. Now I will explain the different groups, such as suhrtpaksa.  The suhrt-paksa are divided into two categories, namely ista sadhika and anista-sadhika (those who accomplish the desirable and undesirable, respectively). Those who are friendly towards a rival party are called tatastha.

Vijaya: Now please tell me about vipaksa.

Gosvami: The vipaksa (rival party) are those who are inimical, and who perform antagonistic activities, such as destroying what is desirable and promoting what is undesirable. These vipaksa-sakhis exhibit a host of moods, including trickery, spite, restlessness, jealousy, hostility, grief and pride.

Vijaya: How do they manifest pride?

Gosvami: Pride is expressed in six ways: egotism (ahankara), abhimana (ostentatiousness), darpa (smugness), uddhasita (arrogance), mada (conceit), and auddhatya (haughtiness).

Vijaya: What does ahankara (egotism) mean in this context? 

Gosvami: Ahankara involves criticizing another group (paksa) while glorifying the virtues of one’s own group.

Vijaya: What is the purport of abhimana here? 

Gosvami: Using expressive moods and postures to show the superiority of one’s own party’s prema is called abhimana (ostentatiousness).

Vijaya: What is darpa?

Gosvami: Darpa (smugness) is the pride that indicates the superiority of one’s enjoyment of pastimes.

Vijaya: What is uddhasita (arrogance)?

Gosvami: Uddhasita is directly laughing at the rival party.

Vijaya: What is mada?

Gosvami: In this context, mada (conceit) is the pride that enhances the excellence of seva and so on.

Vijaya: What is auddhatya?

Gosvami: Auddhatya (haughtiness) is openly declaring one’s own superiority. The sakhis’ double-edged taunting and depreciation of others are examples of this kind of garva.

Vijaya: Do the yuthesvaris also directly exhibit jealousy?

Gosvami: No. The yuthesvaris are very grave, and they do not directly manifest spite towards the rival party. Besides, even a sakhi who is prakhara will not speak about trivial things in the presence of vipaksa-yuthesvaris.

Vijaya: Prabhu, the yuthesvaris in vraja-lila are eternally perfect saktis of Bhagavan. What is the significance of the existence of bhavas such as their mutual enmity? When the worldly logicians and empiricists who are averse to Krsna see all this, they disrespect the transcendental principle of vraja-lila and ridicule it. They say that if there is malice and so on in the parama-tattva, then why condemn enmity in the activities of this material world? What is the point of celebrating such activities? We reside in Sridhama Navadvipa where, by Sri Krsna Caitanyadeva’s will, one can find all kinds of materialistic people. Some are staunch followers of karma-kanda, and most of them are offenders who find faults in Krsna’s pastimes. They disregard this unique, transcendental lila, thinking that it is a product of maya. Kindly be merciful to me and clarify this subject so that my heart can be steadfast in the face of such remarks.

Gosvami: Only those who are completely bereft of rasa say that it is improper for the dear bhaktas of Hari to express sentiments such as hostility. If we reflect deeply on this matter, we find that Krsna destroys sins and also enchants millions of Kamadevas. His priyanarma-sakha, srngara-rasa himself, reigns splendidly, fully manifest in Vraja. It is this rasa alone, who, in order to satisfy Krsna, incites jealousy and all its related sentiments among the rival groups’ egotism. However, in reality there is no jealousy between them.  Their apparently inimical moods are nothing but a transformation of affection.

Vijaya: Prabhu, I am an insignificant creature, and such esoteric subjects do not arise within my heart easily. Please bestow your grace upon me by explaining this matter so explicitly that I may easily understand it and become blessed.

Gosvami: Prema-rasa is like the ocean of milk, which becomes unpalatable when it is mixed with the cow urine of logic and arguments.  It is not appropriate to apply philosophical considerations of tattva in the context of prema-rasa. On the one hand, Bhakti-devi bestows the illumination of cit and hladini in the hearts of the sadhakas who have accumulated a vast amount of sukrti, so that they realize the essence of all siddhanta without the assistance of any logic at all. On the other hand, these inconceivable conclusions do not awaken at all in the hearts of those who want to comprehend siddhanta through mundane logic, argument and worldly scholarship. The application of false and misguided logic (kutarka) only gives rise to more kutarka.  However, you are an extremely fortunate jiva. By Bhakti-devi’s mercy, you have already understood everything, but you are still inquiring from me for the sake of fortifying your understanding of siddhanta. I will certainly inform you of these principles. You are not a logician or a follower of karma-kanda or jnana-kanda, and neither are you excessively devoted to vaidhi-bhakti, or selfrestraint through rules and regulations. There is no objection to my telling you about any siddhanta.

     There are two types of inquisitive people. One makes inquiries after having taken shelter of dry logic, whereas the other, who has confidence in the existence of bhakti, can be satisfied by its svatahsiddha (self-evident) ideals. You should never reply to the questions of dry logicians, because they will never have faith in genuine explanations of the truth. Their power of reason is confined to the realm of maya, so they are lame in relation to the acintyabhavas.  Their intelligence cannot even begin to enter the acintya subject matter, no matter how strenuously they agitate their minds.  Ultimately, mental speculation only diminishes whatever feeble trace of conviction one has in Isvara. Those who accept the party of bhakti-paksa (the devotional viewpoint) are divided into many types according to their eligibility. Even amongst those who have attained a sad-guru, only those who have achieved the adhikara for srngara-rasa can understand this confidential tattva. 

     Vijaya! What an unprecedented rasa this vraja-lila is! It appears to be the same principle as the mundane srngara-rasa of this world, but actually it is completely the opposite. It has been stated in the rasa-pancadhyayi (Srimad-Bhagavatam 10.33.40) that the heart disease of those who study this lila is vanquished. What is the heart disease of the conditional soul? Material lust. This lust naturally arises in those who identify themselves with a male or female body composed of seven dhatus, such as flesh and blood, and who take shelter of the subtle body by accepting an identity consisting of desires pertaining to the mind, intelligence and false ego. Nothing has the power to remove this lust easily; it can only be dispelled by the continuous cultivation of endeavors and moods in pursuit of vraja-lila. In this siddhanta you will see the miraculous feature of the srngara-rasa of Vrndavana lila. You will also realize that, although nirvisesa-brahma is characterized by self-satisfaction (atmarama), this aprakrta-srngara-rasa considers it quite insignificant and throws it very far away, reigning splendidly for all time. Moreover, this srngara-rasa externally exists with a brilliance that fully and perfectly diminishes the value of the opulence of the transcendental Vaikuntha world in the spiritual sky. 

     The glories of srngara-rasa are unsurpassed. There is sandrananda (highly condensed bliss) in this rasa, but there is no dry pleasure (suskananda), no happiness derived from inert matter (jadananda) and not even limited happiness (sankucitananda). It is the embodiment of complete ananda, and in order to achieve the completion of rasa in this purnananda, in many instances the unlimited varieties of bhava are afflicted with mutually opposite bhavas. In some circumstances, these opposing bhavas are affectionate and in other circumstances, they consist of emotions such as enmity. However, the bhavas of the aprakrta-rasa are not base and full of defects like mundane emotions such as   741 enmity. They are simply varieties of the fascinating transformations of paramananda. They surge up like waves, which excite the ocean of rasa.

     Sri Rupa Gosvami’s conclusion is that bhava is possessed of wonderful variegatedness. The various bhavas that are completely compatible with each other are in relation to svapaksa. Bhavas that are mostly compatible, and only slightly incompatible, are in relation to suhrt-paksa. When the incompatible bhavas predominate, and there are very few compatible bhavas, those bhavas are called tatastha, and when all the bhavas are completely incompatible, those groups of bhavas are in relation to vipaksa. Another point is that when these bhavas are incompatible, they are not mutually pleasing, which is why they give rise to enmity and similar sentiments in this paramananda-rasa.

Vijaya: What is the necessity for paksa and vipaksa bhavas?

Gosvami: When the bhavas of two nayikas are equal, the bhava of rivalry occurs, and consequently the moods of friendship and hostility perform their activities as transformations of rasa. You should understand that this is also only to enrich the supreme

sweetness of the akhanda-srngara-rasa.

Vijaya: Are the two saktis, Srimati Radha and Candravali, equal from the point of view of tattva?

Gosvami: No, no. Only Srimati Radhika, who is composed entirely of mahabhava, is the essence of hladini. Candravali is Her kaya-vyuha (bodily expansion), and is unlimitedly less qualified than Srimati Radhika. Nevertheless, in srngara-rasa Candravali has a mood of equality with Radha, so that a rivalry emerges to nourish the premarasa.  Again, consider this. The bhava of these two yuthesvaris cannot be completely compatible. If somehow or other it seems to be so, that is simply a coincidence, just as the shape eaten by a book worm out of the pages of a book might accidentally resemble a letter of the alphabet. Actually, the svapaksa and vipaksa bhavas of rasa occur naturally.

Vijaya: Prabhu, you have dispelled whatever small doubts I had.  Your sweet instructions have entered my heart through the path of my ears, and they are destroying all my bitterness. I have fully understood alambana (the object and the abode of rasa) in regard to the vibhava of madhura-rasa. Sac-cid-ananda Krsna is the one and only nayaka, and I am meditating upon His qualities, form and activities. He has the temperaments of dhirodatta, dhira-lalita, dhirasanta and dhiroddhata, and He eternally performs His lila as a nayaka in the roles of pati and upapati. As a lover, He is anukula (faithful), daksina (sincere), satha (cheating), and dhrsta (reckless and bold).  He is always served by friends who arrange His meetings (cetaka), dress Him (vita), and make jokes (vidusaka); and by His masseurs (pitha-marddaka) and His most intimate friends (priya-narmasakhas).  He is fond of playing on the vamsi. Today, Krsna has appeared in my heart as the visaya of rasa.

     At the same time, I have also understood how the beautiful young women of Vraja are the asraya of madhura-rasa. These gopis are nayikas. Nayikas are divided into two types: svakiya and parakiya. In Vraja, the parakiya-nayikas are the asraya of srngararasa, and they are of three types: sadhana-para, devi and nityapriya.

     The attractive damsels of Vraja divide into groups in which they serve Krsna, and millions of lovely vraja-gopis are subordinate to one of the many yuthesvaris. Among all the yuthesvaris, Sri Radha and Sri Candravali are prominent. In Sri Radha’s yutha there are five kinds of sakhi, namely sakhi, nityasakhi, prana-sakhi, priya-sakhi and parama-srestha-sakhi. Although

the parama-srestha-sakhis, who are also known as asta-sakhis, are qualified to be yuthesvaris, they do not create separate yuthas because they desire to remain the followers of Sri Radha. The sakhis under their guidance are collectively called their gana, for instance Lalita gana, Visakha gana and so on.


     Nayikas are divided into three types – mugdha, madhya and pragalbha – and of these, the madhya and pragalbha are each divided into three further categories: dhira, adhira and dhiradhira. These six categories plus mugdha make seven categories in all, which are divided into two types – svakiya and parakiya – to make fourteen types in all. The category of unmarried nayika (kanya) is added to these fourteen to make a total of fifteen categories of nayika. These fifteen types of nayika have the eight avastha (conditions or situations), beginning with abhisarika and so on, and all these categories are divided again into uttama, madhyama and kanistha to make the sum total of (15 x 8 x 3) = 360 types of nayika. The distinct types of behavior (vyavahara) of the yuthesvaris, such as suhrt, as well as their purposes (tatparya), have awakened within my heart.  I have also understood the duties of the sakhis and the messengers (dutis). Now that I have learned all of these topics, I have an understanding of the asraya-tattva of rasa, and by combining this with the details of the visaya-tattva of rasa, I have also understood alambana-tattva, which is included within the subject of vibhava.  And tomorrow I will learn about uddipana! Krsna has shown me unlimited kindness by giving me the association of a sad-guru like yourself. I am taking my nourishment by drinking the liquid nectar flowing from your lotus mouth.

     Sri Gopala Guru Gosvami embraced Vijaya and said, “My dear son, I have also become successful by attaining a disciple like you.  As you make more inquiries, Sri Nityananda Prabhu is personally replying to those questions through my mouth.” Tears of prema began to cascade from the eyes of both guru and sisya. When the mahatmas such as Sri Dhyanacandra witnessed Vijaya’s immense fortune, they became immersed in paramananda. Just then, some suddha Vaisnavas arrived outside Radha-Kanta Matha and began to sing some slokas composed by Candidasa:

sai (sakhi), keba sunaila syama-nama (refrain)


kanera bhitara diya, marame pasila go,

akula karila mora prana


          Oh, my dear sakhi, who is that person who first made Me hear this name “Syama”? When              it enters My heart through My ears, I become overwhelmed with impatience.

na jani kateka madhu, syama-name ache go,

vadana chadite nahi pare


          I don’t know how much sweetness fills this name; it is so sweet that My tongue will not               leave it for a moment.

japite japite nama, avasa karila go

kemone paibo sai, tare


          As I go on repeating this name, I become completely absorbed.

          Oh, sakhi, how will I ever be able to meet Him?


nama-paratape jara, aichana karila go

angera parase kiba haya


          If that person’s name alone has the power to put Me in such a condition, I cannot even                    imagine what My condition would be if I were to touch His body.

yekhane vasati tara, sekhane thakhiya go,

yuvati dharama kaiche raya


          Wherever He stays, how can the young women maintain their religious principles?

pasarite kari mane, pasara na jaya go,

ki karibe ki habe upaya


          In My heart I want to forget Him, but I cannot. Now I cannot understand what is the                       remedy, what to do.

kahe dvija-candidasa, kulavati kula-nase

apanara yauvana jacaya


          Dvija Candidasa says, “That Syamananda has destroyed the dynasty of chaste ladies by                   showing His youthful beauty.”

     They continued to chant this kirtana with mrdanga and karatalas for an hour and a half, and all became immersed in prema. When their absorption subsided somewhat, Vijaya Kumara offered his respects to the Vaisnavas according to their eligibility. He then offered his sastanga-pranama to Sri Guru Gosvami and set off for his residence in Haracandi Sahi.






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