Sri Ujjvala-Nilamani

Table of Contents

Because of it's confidential nature, the madhura-rasa was only briefly mentioned in the description of the primary rasas presented in the previous book (Bhakti-rasamrta-sindhu). That madhura-rasa, the king of all mellows of devotional service, is therefore described in this book in great detail.

Madhura-rasa is made even more relishable when accompanied by the ecstatic sentiments vibhava, anubhava, sattvika-bhava, and sancari-bhava, which will all be described in this book. The learned devotees call this mellow madhura-rasa because it is the sweetest (madhura) of all mellows of devotional service.

Vibhava (the causes of ecstasy):

Alambana (the basic causes): Lord Krsna and His dear devotees are the basic causes of ecstasy.

Sri Krsna

Sri Krsna's nature as an alambana is described in the following statement of Vaisnava literature, where Paurnamasi says to Radharani:

"The beauty and splendor of Sri Krsna's lotus feet has eclipsed many billions of cupids. The artistic dancing of His sidelong glances has charmed the gopis' hearts. His form is like a glittering new rain-cloud. He is an ocean of great transcendental pastimes. He is the supreme good fortune of all beautiful young girls in the three worlds. I pray that this Sri Krsna become the cause of the great happiness in Your heart."

The qualities of Sri Krsna may be enumerated in the following list: He is: 1. Very handsome and charming; 2. Sweet; 3. Endowed with all transcendental qualities; 4. Strong; 5. A fresh youth; 6. Eloquent; 7. A pleasing talker; 8. Intelligent; 9. Brilliant; 10. Grave; 11. Expert; 12. Clever; 13. Happy; 14. Grateful; 15. Skillful; 16. Controlled by love; 17. An ocean of profoundness; 18. The best; 19. Famous; 20. Charming to all women; 21. Eternally new and fresh; 22. His dear flute music, personal beauty, and transcendental pastimes are all superexcellent and cannot be compared to anything else. These are some of Sri Krsna's many transcendental qualities manifested in the mellow of conjugal love. These and many others have already been elaborately described in the previous book.

The four aspects of Lord Krsna's personality (dhirodatta, dhira-lalita, dhira-prasanta, and dhiroddhata) have been described in the previous book. Two other aspects of His personality: pati (husband), and upapati (paramour) are also very famous.

The feature pati (husband) is defined as he who takes the hand of a girl in marriage.

Lord Krsna as pati is described in the following statement of Vaisnava literature: "Powerful Krsna defeated Rukmi in battle and then took Rukmini with Him to Dvaraka. As the citizens of Dvaraka celebrated a great festival, lotus-eyed Krsna took Rukmini's hand in marriage."

"After Krsna had already married Rukmini, the princess of Vidarbha, He performed the pastimes of marrying Satyabhama. He was initiated in the marriage sacrifice, and, very slowly, and with elaborate religious ritual, gave great wealth as daksina to the priest Narada."

This pati-feature is also described in the following statement, where the Vraja-gopis pray to Goddess Durga:

"O Katyayani, O Maha-maya, O great yogini, O controller of the universe, O goddess, I offer my respectful obeisances unto you. I request You: please give me the cowherd Nanda's son Krsna as my husband."

When the young girls of Gokula desired in this way, some of them actually attained Krsna as their husband. The scripture Madhava-mahatmya confirms that before Krsna married Rukmini, these gopis celebrated a great festival of marrying Krsna.

Now Lord Krsna's feature of upapati (paramour) will be discussed. The wise define upapati as a man who transgresses religious principles by becoming the lover of someone else's wife.

"When Krsna arrived in Radharani's courtyard for Their rendezvous, His tinkling ornaments sounded like the cooing of cuckoos and other birds. Krsna suddenly heard the door open, and He also heard the continual jingling sounds of conch-shell bracelets. When He heard the arrogant Jarati call out, ‘Who is there? Who is there?’ He became pained at heart. Krsna spent that entire night hiding in a tree in the corner of Radharani's courtyard."

This love of the paramour is the most attractive feature of conjugal love.

This is confirmed by the following statement of Bharata Muni: ‘That amorous love which is forbidden by religious principles, which requires that the lovers keep their relationship a secret, and which provides many obstacles for the lovers' meeting, provides the most intense conjugal happiness for them.’

This love of a paramour is very abominable for a material lover, but it is not so for Lord Krsna, who descended into this world to taste the sweet nectar of this transcendental pastime.

Krsna's attachment to the conjugal mellow is described in the following statement of Bilvamangala Thakura: “Let me take shelter of Krsna, the shelter of all the worlds. His transcendental body resembles the form of a human being. He decorated with a peacock-feather. The mellow of transcendental conjugal love is His most cherished treasure.”

The pati and upapati may be further divided into four types: 1. The faithful lover; 2. The expert lover; 3. The cheating lover; 4. The bold and arrogant lover. Cheating and boldness are especially appropriate for the upapati, and they are also appropriate during dancing. None of these features are inappropriate for Krsna. They all find their place in the great variety of His transcendental pastimes.

When a lover is so intensely attached to his beloved that he never desires any other woman, just as Lord Ramacandra was attached to Sita-devi, then that lover is called faithful. Krsna's faithfulness to Radharani is very famous. He never looked at or thought of any other woman.

Krsna's faithfulness to Radharani is confirmed by the following statement of Vaisnava literature, where Vrnda-devi says to Radharani: “None of the splendidly beautiful vraja-gopis expert at the art of kissing, have become the amorous lovers of Krsna, the king of the gopas. O slender-waisted Radharani, You are the crest-jewel of all pious girls. Except for You, I have never seen Krsna even glance at any other girl.”

Krsna's faithfulness to Radharani in the dhirodatta aspect of His personality is described in the following statement of Vaisnava literature: "One time the lotus-eyed gopis waiting at the rendezvous tried to lure Krsna by expertly reciting from the corners of their eyes various artistic nandi verses from the introduction to the romantic drama of their friendship with Him. Krsna simply ignored their sidelong glances. He did not slacken from His intense earnestness to meet Radharani and enjoy transcendental pastimes with Her in the land of Vraja.”

Krsna's faithfulness in the dhira-lalita aspect of His personality is described in the following statement of Vaisnava literature: "Krsna is no longer enjoying pastimes with His parents out of deep affection. Instead He is now decorating the forests on the Yamuna's shore, enjoying pastimes with Radharani.”

Krsna's faithfulness in the dhira-prasanta aspect of His personality is described in the following statement of Vaisnava literature, where Visakha says to Radharani: “O doe-eyed Radharani, Krsna is so full of love for You that to see You He has now come here disguised as a brahmana priest of the sun-god. How is it possible that He has suddenly attained all the qualities of a brahmana? Look! His intelligence has become very expert at discriminating the fine points of philosophy and literature! His glance emits tolerance and patience! His words are very meek and humble! His whole body radiates the splendid gravity of a great philosopher!”

Krsna's faithfulness in the dhiroddhata aspect of His personality is described in the following statement of Vaisnava literature, where Krsna says to Lalita: “O saintly, fair-complexioned Lalita, free from all duplicity and the spiritual master of those filled with saintly qualities, please tell Me, now that My mind glows with love for your friend Radharani, and does not desire any other girl, even for a moment, and even during dream when I dream at night, why have all My good qualities left Me, and why does this concealed jealously rise within Me?

Daksina: A lover who pretends to love his mistress with respect and awe, even though within his mind he thinks of another girl, is known as daksina (an insincere lover).

Nandimukhi says to Candravali: “O Candravali, you speak the truth. It is easy to see no duplicity has ever been seen in Krsna. He is not cheating you. Pure-hearted Krsna loves you at every moment, even when He is asleep and dreaming. My dear humble friend, please do not believe the lies you have heard from these envious, back-biting, scandal-loving, gossip-monger gopis.”

A daksina lover may treat many mistresses with equal indifference.

This aspect of the daksina lover is described in the following statement from Dasa-rupaka:

"O Krsna, O king of Dvaraka, Your wife, the princess of Kuntalesvara has just taken her bath and she is waiting to receive You, and some of Your other wives, the sisters of Maharaja Anga are also waiting for You. Queen Rukmini, who has spent all night playing dice only to meet defeat at the hands of Kamala, is deeply in love with You. I have now called all Your beautiful wives from the inner apartments, and they are also eager to receive You. Although wherever You go two or three beautiful wives are yearning for Your embrace, You placidly ignore all of them.”

This daksina quality of Krsna is also described in the following statement of Vaisnava literature, where Kundalata says to Nandimukhi: "Padma is splashing waves of amorous glances at Krsna. Kamala is suggestively moving her limbs before Krsna. Tara is beginning to uncover her shoulders. Sukesi is scratching her ear. Saibya has placed her hand in her undergarment. In this way all these gopis are all simultaneously calling for their lover Krsna. Look! Krsna's mind has become distracted and He is ignoring all of them!”

Satha (a cheater):

A lover who speaks sweet words glorifying her when she is present, and then repeatedly blasphemes her behind her back is called satha (a cheater) by the wise.

"Nandimukhi said to Syama: Last night Krsna called out in His sleep: O Pali! when Syama heard this her face turned white. She sighed. The three Yamas (three hours) of that springtime night passed for her as slowly as many thousands of yamas.

Padma to Krsna: O Krsna, in secluded forest grove I found Your splendid golden garment suspiciously marked with the black mascara of some gopi. O Krsna, give up trying to prove Your innocence. Your guilt is already proven.

Daksa: When the hero is not cautious to hide from his mistress the signs of his enjoying with other young girls, and when he is expert at lying his way out of the accusations levelled against him, he is called dhrsta (a bold lover).

Krsna to Syama-gopi: O Syama, these are not the scratch-marks of some passionate rival, they are merely lines of red kumkuma drawn on My body. Do not think these are smudges of red lace from the cosmetics of some other gopi. These are merely smudges of red chalk from Govardhana Hill. Do not think these are smudges of black mascara from some other lover. They are merely My own tilaka markings drawn in musk. O My young girl, why do you see everything in the opposite way?

The various features of the amorous hero Krsna may be considered in the following way: First, there are the four features of Dhirodatta, Dhira-lalita, Dhira-prasanta, and dhiroddhata. Each of these may be again divided in three ways, as purna (perfect) purnatara (more perfect), and purnatama (most perfect. In this way there are 12 features. These 12 features may again be divided into pati (husband), and upapati (paramour). In this way there are 24 features. These 24 features may again be divided into anukula, daksina, satha, and dhrsta. In this way there are 96 features of the amorous hero Krsna. Other features. Where the amorous hero is a gross rascal, are not present in the personality of Krsna. This fact is also confirmed by the opinion of Bharata Muni.

Cleverness at speaking joking words, eternal love and friendship for Krsna, expertness at judging what is proper at different places and times, ability to pacify the gopis when they become angry, and great learning in the art of chanting secret mantras, are some of the personal qualities of the sahayas.

Ceta: The cetas are expert at arranging Krsna's rendezvous with the gopis. The cetas can be trusted with secret missions. They are bold, arrogant, and witty. Bhangura and Bhrngara are the leaders of Krsna's ceta friends in Gokula.

"My queen, I have just seen a very wonderful, unprecedented event. even thought the season is now autumn, I have seen nearby a madhava-creeper blossoming with many flowers." By this tricky pun, the ceta showed Radharani the pathway to the place where Krsna was staying nearby.

Vita: The vitas are expert valets who dress Krsna. They are mischievous, clever conversationalist, and learned scholars in the scriptures describing the art of love. Kadara and Bharatibandhu are the leaders of the vitas.

Kadara to Syama-gopi: Krsna is now playing His flute, and with it's soft, sweet sound He is breaking the peaceful composure of all young girls in the universe. He will not be inclined to stop this pastime to sport with you. My dear friend Syama, I am the friend of your friend Krsna. Again and again I beg you with sweet words: do not try to interrupt Krsna's flute-playing. this is His wish. No doe-eyed gopi in Vraja will dare to transgress His order."

Vidusaka: The vidusaka has a voracious appetite, and is fond of quarreling. His bodily features, garments, and words are all very unusual. He is an expert comedian. Vasanta is the leader of the vidusakas. Madhumangala is the famous vidusaka described in the play Vidagdha-Madhava.

Something of the role of the vidusaka may be seen in the following statement where Madhumangala instructs Krsna in a certain tactic to cure Radharani of Her arrogant pride. Madhumangala said: My dear Krsna, You should say to proud Radharani: the king of Gokula has now arrived on His celestial chariot. He is very eager to see Me. Before I go off with him, You should bid Me farewell by happily showering the flowers of Your smiling lips upon Me. I beg You, lease fulfill My desire at once. My dear proud girl, only those reddened with jealousy will not give the charity of their lips on the occasion of this important religious ritual.

Also Vasanta gives similar advice to cure the arrogant Radharani. He says: O Krsna, just say to Radharani: O Radharani, Your worshipable deity, the sun-god, respectfully bowed down before Me and eagerly gave Me this splendid lotus flower. Your refusal to accept this flower has angered him and made him leave the earth. O proud girl, why have You no respect for My words?

Pitha-marda: The qualities of the pitha-marda is the nayaka's constant, affectionate companion. Sridama may be given as the example of a pitha-marda.

Seeing the cowherd boy wrestler Govardhana challenge Krsna, the pitha-mardas advise him in the following words: With the sole exception of Candravali all the peoph im on My behalf, and affectionately bring Him here to meet Me before this wretched moon kisses the horizon and robs Me of My life-breath.

Jyotsni: Visakha to Radharani: O beautiful Radharani, the great circle of the moon is now filling the forest of Vrndavana with bright moonlight. Krsna, the son of Vraja's king Nanda has now marked the path You have taken and He is about to follow it. You are nicely dressed in a white silk sari, and You are anointed with camphor and sandalwood,. Will You not now place Your two beautiful lotus feet on this path that leads to Krsna?

Tamasi: Lalita to Radharani: Their limbs completely covered by blue saris, these saintly gopis are now travelling through this kadamba forest on this dark, moonless night to meet Krsna, the enemy of Bakasura. O my friend Radharani, the sharp blades of the lightning effulgence of Your transcendental body are now piercing the thick darkness that is Your ally. in this way Your brilliant bodily luster has now become Your enemy.

Vasasajja: A girl who decorated her body and home to attract her lover is called vasasajja.

The vasasajja yearns to enjoy amorous pastimes with Krsna. She gazes at the path, waiting for Krsna's arrival. She enjoys telling her friends about her pastimes with Krsna. She continually looks for the arrival of Krsna's messenger. These are some of the activities of the vasasajja.

Rupa-manjari to a gopi-friend: When Radharani sees the conjugal pastime grove with its beautiful couch of flowers, and when She sees Her own transcendental form nicely decorated, She begins to smile. repeatedly meditating on Her association with Krsna, Her heart becomes intoxicated by amorous desires.

Utkanthita: A girl who longs for her absent lover who has neither offended her or quarrelled with her, is called a virahotkanthita heroine by those learned in the features of ecstatic love. This heroine suffers within her heart, trembles, weeps, becomes listless, and proposes various theories to explain why her lover has not come to meet her. These are some of the activities of the utkanthita heroine.

Candravali to her gopi-friend: O moonfaced friend, is Krsna now bound by the ropes of Radharani's sidelong glances, or has He now begun a war with the powerful enemies of the demigods? Alas, it is already the eighth day of krsna-paksa, the moon is now rising in the east, and the prince of Vraja does not remember me.

The three conditions mentioned after vasasajja, share some common features, In them the heroine is completely dependent on her lover, and she longs for him in his absence.

Khandita: When a lover does not arrive at the appointed rendezvous to meet his beloved, but instead spends the time enjoying with a different girl, later, at sunrise, he may chance to meet the girl he cheated, displaying the clear signs of his amorous adventures. The cheated girls in known as khandita. She may become angry, sigh, or become silent. these are some of her responses.

Bakulamala to her friend: Krsna's head and arms were smudged with red lac, and His chest was marked with kunkuma from embracing the breasts of some girl. In some places His body carried the impressions of earring or finger-rings. His garland of flowers had wilted, and His eyes were like two flower-buds rolling about. When Syama saw Him appear in this way at sunrise, she became angry within her heart, and on her lips she observed the vow of silence followed by great sages.

Vipralabdha: A girl whose dear lover fails, because of the hand of destiny, to keep his appointment with her, and who is thus very unhappy at heart, is called vipralabdha by the wise. The vipralabdha heroine manifests despair, anxiety, anguish, weeping, fainting, and singing. these are some of the ways she responds to her situation.

Radharani to Visakha: The moon has now left the sky and returned to the heavenly planets. O friend, this Krsna, the lover of the goddess of fortune, has cheated us. What shall we do now? Please instruct us. After speaking these words, doe-eyed Radharani fainted.

Kalahantarita: A girl who quarrels with her lover, and even when he falls at her feet and begs her to forgive him in front of all her friends, angrily rejects him, only to suffer afterwards, is called kalahantarita. she feels great remorse and suffering, becomes listless, sighs, and talks nonsense. These are some of her symptoms.

Radharani: I have thrown far away all the garlands presented to Me by this Krsna, the enemy of Kesi. I have not allowed his sweet words of supplication to enter My ears. When He offers obeisances to Me I refuse to see His peacock-feather crown resting on the ground before Me. All His endeavors are as effective as a meal buried deep underground.

Prosita-bhartrka: A girl whose lover has gone to a distant country is known as prosita-bhartrka. she praises her absent lover, is weak, dispirited, emaciated, unable to sleep, miserable, unsteady, stunned, and filled with anxieties. These are some of her qualities.

Radharani to Lalita: Krsna is now happily enjoying transcendental pastimes in Mathura without Me. He is happy, but for Me this springtime brings pain at every step and from every direction. Alas, My enemy, the impossible hope that perhaps He may return, has become a great obstacle that does not allow Me to fulfill My desire to kill myself. Where can I find shelter from this enemy.

svadhina-bhartrka: A girl who controls her lover is called svadhina-bhartrka. Her activities include picking flowers and enjoying pastimes with her lover in the forest of Vrndavana and the water of the Yamuna.

Vrnda to Paurnamasi: Krsna happily paints incomparably beautiful designs and pictures on Radharani's full breasts. On both Her ears He places blue lotus flowers so fragrant they attract the bees, and on Her braid H playfully places another delicate lotus flower. In this way Krsna obediently pleases Radharani for along time.

Radharani said: Krsna, please draw some nice pictures on My breasts and cheeks. Decorate My hips with a sash, twine a garland of flowers in My braids, and decorate My hands and feet with bracelets and anklets of lotus petals. When Krsna heard all these orders, He obediently carried them out with great pleasure.

Radharani cannot tolerate even a moment's separation from Her lover Krsna. Because She becomes completely controlled by His great love, She is known as Madhavi, the lover of Madhava.

The svadhina-bhartrka, vasasajja, and abhisarika heroines are cheerful at heart and decorated with nice ornaments, The other five heroines are despondent and not decorated with any ornaments.

Their heart filled with anxieties, these five heroines rest their hand against their left cheek. Among the heroines in all eight categories there are three divisions: 1. kanistha (beginners); 2. madhyama (intermediate); and 3. uttama (the most exalted).

In this way there are gradations of love (culminating in the uttama heroine) felt by the heroines for their beloved Krsna, the prince of Vraja. Under all circumstances Krsna exactly reciprocated the love their bear for Him.

Uttama: Radharani is described as the topmost uttama heroine in the following statement, where Krsna says to Subala: Radharani will renounce everything if that will make Me happy for a moment. Even if I torment Her with suffering She never becomes angry with Me in Her heart. If She hears the rumor, even if it is untrue, that I am slightly unhappy, Her heart cracks. With these transcendental good qualities Radharani shines as the best of all the beautiful-eyed gopis

Madhyma: A gopi to Ranga-devi: Have you worshipped Krsna with great respect only to become wounded at heat by Him? Is that the reason you have so suddenly left? O ranga-devi, your limbs are trembling as if tossed by waves. O my friend, this is not the symptom of a beautiful girl's love for her lover.

Kanistha: Vrnda to a gopi: A moment ago you were jubilantly praising this fierce rainstorm, saying that because of it no one would travel, and therefore you could very easily go to your rendezvous with Krsna, the slayer of demons. My dear eager girl, please tell me, then, now that a little baby cloud is yawning with a few thunderbolts, you have suddenly become reluctant to travel to the forest-grove?

In this way we have divided the heroines into groups of five and ten. The various subdivisions and interactions of these groups give us 120 different kinds of heroines. When the eight features beginning with utkanthita, and the three features beginning with uttama, are added, there are 360 different kinds of heroines. This is the description of the learned devotees.

Just as Krsna manifests the consciousness of all the different kinds of heros, in the same way Radharani manifests the different kinds of consciousness of most of the different kinds of heroines.

The beautiful-eyebrowed girls of Gokula may be divided into three groups: 1. adhika ( the most fortunate and qualified); 2. sama (those whose good fortune and qualifications place them in an intermediate position); and 3. laghu (those not as fortunate and qualified as the others).

Each of these groups may again be subdivided into three sub-groups: 1. prakhara (a harsh girl); 2. madhya (a girl whose qualities place her midway between the prakhara and mrdvi); and 3. mrdvi (a girl whose disposition is sweet and gentle). The prakhara speaks arrogantly, and in argument she is almost always victorious. The mrdvi is completely free from arrogance, and the madhya is partly arrogant and partly sweet.

Each of the groups of adhika, sama, and laghu heroines may again be subdivided into 1. atyantiki (eternally the most elevated); and 2. apeksiki (those aspiring for that position).

atyantiki-adhika: A girl who is superior to others, and to whom no one is equal or superior, is known as atyantika-adhika. the madhya heroine Srimati Radharani is the topmost atyantika-adhika, for there is no girl like Her in the land of vraja.

Syamala: Bhadra may speak fickle, charming words, Pali may blossom with happiness, Vimala may abandon all shyness, Syama may become proud, and even Candravali may strut about with her head raised high, only so long as the mantra Radha does not enter their ears.

Out of many leaders of the gopis one may aspire for the most elevated love of Krsna. Such a heroine, better than the others, is given the name apeksiki-adhika.

Adhika-prakhara: A gopi to her friend: Her comes the serpent-king Krsna slithering down govardhana Hill. My dear beautiful friend, since you do not know the mantra to tame Him, you and your frightened friends should immediately flee from this place. however, since I am an expert snake-charmer who travels around this forest of Vrndavana, I shall now weave a magical spell and bring this Krsna-snake under my control.

Adhika-madhya: One of the yuthesvaris to a gopi: My friends saw you on the sunset of the full-moon day! Why do you angrily and cleverly try to deceive me? Rascal, I shall now imprison you and your friends in my house. The king of this forest-grove, who waits for you on the path will see that He has been tricked by you, just as someone may become tricked into thinking that a rope is a snake.

adhika-mrdvi: One of the yuthesvaris says to her hopi-friend: Please do not bow your head and go far away with all your friends. Look at me. Dear friend, I love you. The flower garland you won by defeating Krsna, the demon-crusher, in the gambling match, and which you now wear in your hair, I carefully fashioned with all the artistic skill I could gather.

Just as the two kinds of adhika (most exalted) yuthesvaris were divided into three groups, the two kinds of sama yuthesvaris and laghu yuthesvaris are also divided into three groups in the same way.

Sama-prakhara: One time Krsna chastised a certain gopi for picking flowers in Vrndavana forest. When that gopi became very frightened by His words, one of the yuthesvaris spoke to her: Do you not have a friend by your side? Why do you tremble at heart? Is it because of this Krsna? My dear friend, I am accompanied by many intelligent gopis, and strength is very formidable. I shall now stand before you, and raise my arms to defend you from this Krsna.

sama-madhya: conversation between two yuthesvari gopis: First yuthesvari: Don't touch me! Your forehead is marked with mineral pigment smudges from Krsna's body, second yuthesvari: Why do you touch me? the mistress of a snake should keep her distance. First: To hell with you! You are the mistress of a snake. Your body carries the marks of your enjoyment with your snake-lover. Second: Your friends are all snakes that have sloughed their skins and slithered from the holes of Krsna's flute.

Sama-mrdvi: One time Krsna sent Lilavati to chastise and humble Tara, whom He considered overly proud. Tara's response to Lilavati's harsh criticisms was very gentle and mild. She said: How can your friend Tara deny your words? O Lilavati, I swear, you are my life and soul. O auspicious, fair-complexioned friend, one thing I beg you: Please instruct your cowherd friend Krsna that, although it is proper for Him to deal with me in this way, He should not abuse others who are honest, simple folk in this fashion.

A prakhara yuthesvari, noticing a sama-mrdvi yuthesvari entering the forest at sunset, became suspicious, and bitterly accused her of going to meet Krsna. The mrdvi yuthesvari defended herself by saying that she was merely going to the shore of the Yamuna to worship the goddess Durga, according to her mother-in-law's instruction. The following exchange ensued: Mrdvi yuthesvari: My mother-in-law has sent me here with my friend. Why are you whispering these terrible accusations? Prakhara yuthesvari: I am mistaken. I thought you had disobeyed your mother-in-law's order. Now that it is sunset, I shall go with you and your friend to the shore of the Yamuna, and worship the goddess Durga.

The laghu yuthesvaris may first be divided into two groups:1. apeksiki (those aspiring for perfection); and 2. atyantiki (those who have attained perfection).

Among leaders of the gopis those who are in a lesser position are known as apeksiki-laghu.

Laghu-prakhara: A laghu-prakhara yuthesvari arrogantly criticizes her friend: O fickle thief who lurks in this forest of Vrndavana, are you very happy to peacefully sit by the shore of the Yamuna now that you have tightly bound me with this exaggerated glorification of Krsna? You have not only tied me up, but now you have stolen the great wealth of my peaceful composure and forcibly snatched from me the great opulence o my shy modesty. My friend, you have robbed me and made me very unhappy.

Laghu-madhya: A gopi says to Candravali: Radharani, the daughter of Maharaja Vrsabhanu, knows a magic potion to bring Krsna under Her control. At this moment She is entering the pathway of the eyes of Hr ever new and fresh lover, Vraja's Prince Krsna. It is very easy to see how kind and polite She is to Him, and how cruel and hard to you. O queen Candravali, who can describe the misfortune of us tormented persons?

Laghu-mrdvi: A yuthesvari friend of Radharani says to her friend: Look at the golden moon of Candravali who fills the shore of the Yamuna with a beautiful splendor. My friends, if we chance to see the wonderful cakora bird of Krsna, let us flee at once. (The cakora bird is nourished by drinking the light of the moon.)

Because Krsna is absorbed in gazing at the moonlike Candravali He is compared to this bird. In this verse Radharani's friends say they cannot bear to see Krsna gazing at Candravali. They will flee at once to avoid seeing this terrible sight.

Among the yuthesvaris the atyantiki-laghu yuthesvari is in the lowest position. The mrdvi feature is especially suitable for her character.

One of the laghu-mrdvi yuthesvaris addresses her friend: Krsna has been invited to two places this evening. All my friends have mercifully invited Him to meet me in a secluded forest grove, and at the same time my parents have invited Him to dinner. This has created a very embarrassing situation for me. O goddesses of Vrndavana, please stay here a while. Beautify my home with your presence, and please mercifully cover my embarrassment when Krsna arrives.

In this way the yuthesvaris are divided into three groups: 1. adhika (the most exalted); 2. sama (those of intermediate status); and 3. laghu (those of lowest status). Each of these three groups is again divided in three. In this way the number of groups becomes nine. The groups are again divided in two parts: 1. atyantika, or situated in perfection; and 2. apeksiki, or aspiring for perfection.

Svayam-duti (A messenger who acts on her own volition): A gopi who is filled with varieties of ecstatic love hose intense enthusiasm overwhelmed her natural shyness, and who thus, on her own volition carries messages for Lord Krsna and His lovers, is described in the smrti-sastras as svayam-duti.

The svayam-dutis are again divided into three groups:1. vacika; 2. angika; and 3. caksusa.

Vacika (verbal messages): Verbal messages are divided into two types: 1. sabda-vyangya (where a hidden meaning, secret message is concealed n the sounds of the words); and 2. artha-vyangya (where a secret message is concealed in the meaning of the words). these may again be divided in two ways: 1. krsna-visaya; and 2. purahstha-visaya.

Krsna-visaya may be divided into two ways: 1. saksat (direct); and 2. vyapadesa (by a trick).

Saksat: The saksat message may assume various forms, such as: 1. garva (the proud message); 2. aksepa (scolding); and 3. yacna (an appeal).

Garva-sabdottha-vyangaya (the proud message where the words themselves conceal hidden meanings): Radharani to Krsna: My dear Madhava, by association with Lalita I have become very proud, and now I am confident that I am the crest-jewel of all chaste, saintly girls. For Your own good, therefore, I tell you: Do not become a snakelike rake who tries to make advances to Me on this pathway. (My dear madhava, I am always present in the thoughts of the chaste, saintly gopis, and therefore playful ecstatic love has filled Me with great pride. I have become very proud because the charming hero Krsna is so attached to Me. For Your own good, therefore, I tell You: Do not act like a snake; do not act like a debauchee; and do not try to embrace me.

Garva-arthottha-vyangya (a proud message where the hidden message is contained not in the words, but in the meaning): Syama to Krsna: My dear Krsna, whose limbs are dark like a tamala tree, why do You throw these charming sidelong glances at us? I am Syama, famous as the guru of all pious, chaste girls in all three worlds. If I try to even lightly bind these doe-like gopis with Your sidelong glance, they will become furious, surround You, and violently attack You from all direction.

Aksepa-sabdottha-vyangya (a rebuke with words that conceal a hidden meaning): A gopi says to Krsna: O rascal of Vraja, do not block my path. Turn Your eyes to the horizon and look at the big clouds that have already covered the splendor of the crescent moon. O crooked cheater, my fine beautiful, effulgent red bodice is already wet with rain drops. It is becoming ruined.

O rascal of Vraja, do not block my path, turn Your eyes to my uncovered thighs and breasts decorated with scratch-marks. My splendidly beautiful, youthful body nicely decorated with a glistening bodice, has now become stunned and pale with intense ecstatic love for You.

Aksepa-arthottha-vyangya (a rebuke where a secret message is concealed in the meaning): A gopi says to Krsna: Thief! In my presence You are stealing many fragrant, fresh, blossoming jasmine flowers from this kadamba forest. If You try to steal my splendid necklace, who will protect me? The village of Vraja is far away, and we are alone in this uninhabited forest.

Yaena (an appeal): This kind of message; is divided into two kinds: 1. svartha (with a direct meaning); and 2. parartha (with a hidden meaning).

Svartha-yaena: Radharani to Krsna: O Krsna, I yearn to get some nice flowers. I am now standing behind a beautiful flowering creeper. Please decorate Me with some of it's sumana flowers.

O Krsna, by searching for flowers in Your company I have become filled with amorous desires. I am a charming girl embraced by the blossoming creeper of transcendental beauty. Please satisfy My desires and make Me happy. After Radharani had spoken these words, Krsna took the flowers He had collected and placed them in Her bodice.

Radharani to Krsna: this snake-filled Vrndavana forest is not very safe. Because I neglected to offer flowers to the goddess Katyayani, I am afraid I will be punished by one of these snakes. O Krsna, O Lord who played on the raised hoods of the snake-king Kaliya, I am surrendered to You, I have full faith and trust in You. Please be kind to Me and give me a mantra to counteract the poison of snake-bites. (In this allegory the snakes and poison refer to the amorous desires in Radharani's heart. In this way these words contain a concealed invitation to Krsna. In response to this request Krsna whispered a mantra into Radharani's ear. at that time He took the opportunity to kiss Her cheek, and after that He touched Her bodice as the daksina.

Radharani: My dear Krsna, You are the glorified as the best of all famous men, and You traverse this dense, creeper-filled forest simply to protect the people staying her. O Krsna, O best of the Yadus, please be kind to us. Please be merciful, and show us the path through the forest. We women take shelter of You for we do not know the path that will bring us again to Vraja Village.

Parartha-yacna: A gopi addresses Krsna: When my friend once drank the fresh nectar of Your flute music with the cupped hands of her ears, her mind became very light and she at once fainted.Since then she has become very pale and constantly afflicted with a grave and mysterious disease. She thinks that You are the expert Dhanvantari who can cure her.

A gopi says: O Krsna, O killer of the Madhu demon, I come to You with a message from a dear friend who faithfully loves You. Please try to understand her love for You. she is a cakora bird and she considers Your face to be like the moon. If tonight she does not get the opportunity to drink the moonlight of Your face she will die. her death will cause me great pain.

Vyapadesa (a trick): when words are employed to deceive the hearer, the device is called vyapadesa.

A gopi to Krsna: O elephant blinded with intoxication, why do You leave this celestial Ganges River, glistening with nectarean beauty, and filled with blue lotus flowers and sweetly cooing, intoxicated swans? Why have You taken shelter of this dark, muddied Karmanasa River?

O hero who carries a lotus flower. This is the best of all girls on earth. She glistening with the great nectar of beauty, she speaks like a sweetly cooing, intoxicated swan, her breasts are decorated with musk, and she is very eager to enjoy amorous pastimes with You. O her blinded by folly, why do You ignore her and wallow in the mud of inaction?

A gopi to Krsna: My dear melodious cuckoo bird, why do You wander about Vrndavana forest, ignoring this sweet mango blossom so young that even the bumble-bees remain unaware of it's charming fragrance.

When one pretends to talk to another person, even though the words are actually intended for Lord Krsna who is standing by the speaker and hearing every word, such statements are called purahstha-visaya.

A gopi, in the presence of Krsna, addresses a malati creeper in the following words: O Malati creeper, the bumble-bees call you, wishing to collect the honey of your flowers. For myself I earnestly wish to take a beautiful flower from this fragrant punnaga tree.

O Malati creeper, the bumble-bees call you, wishing to collect the honey of your flowers. For myself, I passionately long to attain this Supreme Personality of godhead, the best of males, decorated with many beautiful, fragrant flowers.

A gopi, in Krsna's presence, addresses govardhana Hill: O Govardhana Hill, you are decorated with many creepers bearing beautiful flowers unpicked by anyone, and you are the home of many peaceful, confident birds. I wish to wander on your slope. Please tell me how I may easily do that.

A gopi, accidentally meeting Krsna in the forest: This Krsna, the Prince of Vraja, is famous for breaking the chastity of pious girls, and I am a delicate girl, unable to resist Him, even with words. Exhausted from walking, and lost in this impenetrable jungle of creepers, I have now stumbled on that Krsna.

angika: These messages consist of: 1. anguli-sphotanam (cracking the fingers); 2. vyaja-sambhramady-anga-samvrti (pretending to hastily cover the body); 3. pada bhu-lekhanam (writing on the ground with the toes); 4. karna-kanduti (scratching the ears); 5. tilaka-kriya (applying tilaka); 6. vesa-kriya (garments) 7. bhruvor dhuti (moving the eyebrows); 8. sekhyam aslesa-tadane (embracing, and also chastising a gopi-friend); 9. damso 'dharasya (biting the lips); 10. haradi-gumpha (stringing necklaces and garlands); 11. mandana-sinjutam (making the ornaments tinkle); 122. dor-muladi-prakatanam (uncovering the shoulders or other parts of the body); 13. krsna-namabhilekhanam (writing Lord Krsna's name); and 14. tarau lataya yoga (twining a creeper around a tree). These are some of the angika-messages the gopis send to Lord Krsna.

Cracking the fingers: Krsna to Subala: Beautiful-eyed Visakha, the best of all chaste and saintly girls, then began to crack her fingernails. Even though I was greatly fatigued, this activity enchanted Me and broke My mind into pieces.

Pretending to be very concerned to cover the limbs of the body: Krsna to subala: As she stood before Me this doe-eyed young gopi repeatedly covered her face and breasts with her sari. I think her heart is sorely wounded by the arrows of cupid.

Scratching the ground with the toe: Krsna to Subala: As soon as I arrived, this beautiful vraja-gopi began to scratch beautiful designs on the ground with her big toe. These designs contained the edicts of cupid, and as I read them I found My mind tightly bound with ropes and forcibly thrown into the valley between the two mountains of this gopi's breasts.

This lotus-eyed vraja-gopi scratched her ear with the tips of her red fingernails. as she scratched, the bangles on her wrist tinkled and her gold earrings playfully moved to and fro. I am now meditating on her ear-scratching.

Kundavali to Krsna: O Krsna decorated with a crown of peacock feathers, as soon as Gandharvika (Radharani) saw You, She at once began to happily decorate Her face, as beautiful as the autumn moon, with splendid tilaka dots of red sindura. As her hand, as splendid as a yellow bandhuka flower, applied the tilaka dots, Her earring swung to and fro. Her red tilaka dots looked just like the love for You that has newly sprouted in Her heart, and is now beginning to push it's new shoots onto the surface of Her transcendental body.

As she stood before Krsna, lotus-eyed Pali beamed with happiness as she playfully and suggestively placed an earring of nectar-filled lavanga flowers on her ear.

Vrnda to Visakha: My dear Visakha, why do you move the cupid's Longbows of your eyebrows in this frightening manner? What has made you so unhappy? After all, with the chains of the beauty of your moonlike face you have just chained up the maddened, ichor-scented elephant of Krsna.

Rupa-manjari to rati-manjari: Look! With a passionate sidelong glance Citra greets Krsna, who has just entered the pathway of her eyes. Her moving golden bracelets tinkling, for a long time she suggestively embraces a gopi-friend, pressing her to her own, round firm breasts.

Sakhi-tadanam: Subala to Krsna: visakha has fixed her mind on conquering You. She now directs the lightning bolts of her restless sidelong glances at Your lotus feet, and she repeatedly strikes a gopi-friend with a cluster of flower.

Adhara-damsa: Syama to Lalita: Now that vraja's Prince Krsna has entered the pathway of her eyes, your moon-faced gopi-friend has become maddened with passion. Look! She is now biting her lips as if she has become angry with a friend.

Haradi-gumpha: Krsna to subala: Who is this blossoming lotus-eyed girl? By gazing at Me from the corners of her eyes she has stolen the jewel of My heart, and placed it in the center of the necklace of pearls she strings.

Mandana-sanjitam: Krsna to Subala: Seeing Me from far away, Syama moves so that her clashing golden bracelets make a tumultuous tinkling sound. I think these bracelets are actually reciting the royal edicts of the monarch Cupid.

Dor-mula-prakatanam: Krsna to Syama: My dear beautiful and auspicious Syama, in this forest of Vrndavana there are many splendid creepers bearing many sweet fruits at their tendrils' ends, but of all these creepers, the braceleted creepers of your arms are especially wonderful, for at their roots (your breasts) they bear two glistening fruits that delight the black cuckoo bird of Krsna.

Krsna-namabhilekhanam: Krsna to Vrnda: O Vrnda, by writing My name in red kunkuma paste on the pages of her cheeks, your gopi-friend has sent Me a very clear message of her intentions.

Tarau Lataya yogah: Krsna addresses the cowherd boy Arjuna: O Arjuna, when I saw the beautiful form of this lotus-eyed vraja-gopi, I became overwhelmed with passion. At that moment, by suggestively wrapping a golden yuthi creeper around a dark tamala tree, she made me mad with happiness.

Caksusa: Erotic signals sent from the eyes are divided into the following varieties: 1. netra-smita (smiling eyes); 2. ardha-mudra (half-closed eyes): 3. netranta-bhrama (roving sidelong glances); 4. kunane (eyes turned away); 5. saciksa (tilting the neck and glancing); 6. vama-drk-preksa (crooked glances); 7. kataksa (sidelong glances).

Netra-smitam: one evening, when Radharani saw Krsna returning from the pasturing ground with the boys and cows, her eyes burst into a smile of great happiness. Seeing this, Syama, wishing to tease her friend, addressed Her: On fickle Radharani, I know very well that when You saw Krsna Your eyes became filled with amorous desire, which You craftily concealed by covering it with this smile upon Your eyes.

Netrardha-mudra: As Radharani gazed at Krsna with half-closed eyes, Her friend Kundavali jokingly addressed Her: Poets say that Krsna's face is the sky and His eyes the sun and moon. My friend, is this not the reason the lotus flowers of Your eyes are half-closed as You gaze upon them. (the lotus flower blossoms in sunlight and contracts in moonlight).

Netranta-bhrama: Vrnda to Syama: Mukunda has now lost interest in the playful duel between the bulls. His mind is no longer fixed on happily playing with His gopa-friends. O Syama, by glancing at you He has become stunned like a tamala tree. How have you become able to make your sidelong glances dance in this wonderful way?

Netranta-kunanam: Nandimukhi to Paurnamasi: As Syama was walking on the Yamuna's shore, Prince Krsna entered the pathway of her eyes. Astonished and embarrassed, she turned away from Him but then furtively glanced at Him from the corner of her eyes.

Saciksa: Krsna to subala: At the Yamuna's shore doe-eyed Radharani tilted Her neck and glanced at Me with dancing eyes. In this way She severely wounded My heart with the sharp point of cupid's arrow.

Vama-drk-preksa: One time Lalita noticed on Radharani's body the clear symptoms of Her enjoying amorous pastimes with Krsna.

Lalita then addressed Her: My dear Radharani, you appear to be helplessly tossed about by the moon-agitated tidal waves of happiness moving in the dark nectar ocean of Krsna. In a very excited condition You have repeatedly drunk the nectar of that ocean with the cupped hands of Your crooked eyes. In this way You have become a great pitcher filled with that transcendental nectar.

Kataksa: The pupils of the eyes may move with wonderful, expert quickness, going from place to place. Glances from the corners of such eyes are called kataksa.

Either a gopi-messenger, or Krsna Himself, addresses Radharani: O golden-complexioned Gandharvika, the enchanting bumble-bees of the pupils of Your eyes dart to and fro, repeatedly resting on the lotus flower in Krsna's ear. The pastimes of this bumble-bee have agitated the mind of Krsna and made Him completely forget everything, even His own self. Now where is His talking about Your lotuslike gopi rivals? Now where is His talking about Padma's friend Candravali? He has forgotten them all.

In this way we have given a brief glimpse of the numberless kinds of messages sent by the gopis, and also, when appropriate, by Lord Krsna, the enemy of the Agha demon. Those learned in the mellows of transcendental love explain that these messages are outward manifestations of the internal ecstatic love of the gopis.

Duti (the gopi-messengers): The gopi-messengers are very trustworthy, and can be depended on implicitly, even if their own lives ar e placed in danger. They are affectionate and eloquent.

These beautiful-eyebrowed gopis are divided into three categories: 1. amitartha; 2. nisrstartha; 3. aptra-hari (letter-carriers).

Amitartha: A gopi who, from one or two symptoms can understand the love of Krsna and a certain gopi, and who then proceeds to voluntarily arrange for their meeting, is called amitartha.

A gopi to Krsna: O killer of the Baka demon, I could se the message of love written on Your mononlike face, and I could also see Radharani futilely carry the armor of Her modesty that had been broken to pieces by the arrows of Your sidelong glances. I could understand by seeing. I did not need a verbal explanation.

Nisrstartha: A gopi-messenger who, shunning many complicated strategies, with a single logical argument is able to unite Lord Krsna and His gopi-beloved, is called nisrstartha.

A gopi addresses Krsna: O crusher of Aghasura, the transcendental virtues of Radharani are like a host of splendid priceless jewels that have no equal in all the three worlds fie on me! I am a fool for trying to describe these jewels to You, whose heart is as hard as diamond.

patra-hari: A gopi-messenger who carries letters between the youthful divine couple is called patra-hari.

A gopi to Krsna: O mukunda, please hear this message You lotus-eyed vraja-gopi friend gave me in a secluded place. She says to You: O rascal, why did You disturb me as I was enjoying the jubilant festival of deep sleep? Was this right or proper?

The gopi-messengers in Vraja may also be considered in the following way: 1. slipa-kari; 2. daivajna; 3. lingini; 4. paricarika; 5. dhatreyi; 6. vana-devi; and 7. sakhi.

Silpakari (an artist): A gopi to Krsna: The gopis then said to me, You are a second Visvakarma, appearing in a female form.Please quickly draw a picture of the most handsome man you know in this world. Requested in this way, I drew a picture of You. When Citra saw You in the picture, she became struck with wonder, and the eyes of all the other gopis also became filled with wonder.

Daivajna (an astrologer): A gopi sent by Radharani read Krsna's horoscope: At the time of Your birth the auspicious star Rohini was resting in Vrsabha. The calculation of Your horoscope makes me very happy. O Krsna, whose form is like a dark rain-cloud, I predict that you will become illuminated by a lightning flash and a full moon with wonderfully beautiful eyebrows. (Radharani's).

Lingini (an ascetic): A gopi-messenger who dresses like an ascetic, as Paurnamasi does, is called lingini.

Paurnamasi to Radharani: Honest daughter, do not become upset. I am an old ascetic expert at reciting mystic charms. I shall become Your messenger and the Prince of Vraja will be brought under Your dominion.

paricarika (Maidservants): Lavanga-manjari and Bhanumati are the leaders of the paricarika gopi-messengers.

Lavanga-manjari to Radharani: Attracted by the jewels of Your transcendental qualities, Krsna has left the other gopis and appeared before Your eyes. O my queen, pease tell me: what else may this maidservant do for You?

Dhatreyi (the Daughter of Radharani's nurse): A gopi to Krsna: My mother nursed Radharani in Her childhood, and we are just like two sisters. My dear Krsna, I have come here to tell You something very wonderful. Although Radharani's complexion is generally as splendid as gold, now that She is pining with love for You She has become thin and pale, just like the white crescent moon.

Vana-devi (a forest-demigoddess): A gopi, sent by Vrnda to break Radharani's strong pride: I was born as a demigoddess in this forest. Out of love for You I have appeared to You at different times as Your sister, mother-in-law, gopi-friend, and sister-in-law. Now please lift your neck. Be kind, move Your eyebrows and send various amorous signals to Krsna. In this way Krsna, the elephant of the cowherd boys, will transform Your breasts into the bulging frontal lobes of His elephant-beloved.

Sakhi (the friend who becomes a messenger): Without any duplicity the sakhis have more love for each other than for their own selves. They are fully worthy of each others complete trust, and they are equal in age, appearance, and other attributes.

Visakha describes the pitiful condition of lovesick Radharani to Krsna: I don't lament for my dear friend Radharani, who is now on the verge of death, mortally wounded by the waves of the sharpened arrows of Your glances. I only lament that when She finally dies and goes to the incomparable supreme destination, the eyes of this entire material world will become useless for the lack of being able to see Her.

Messages are divided into two kinds: 1. vacya (where the meaning is presented in a straightforward way); 2. vyangya (where the message contains a hidden meaning).

Vacya: Tungavidya to Radharani: Curse me, hit me, rebuke me, throw me outside or attack me many times, still my mind does not waver from it's resolve. I shall now go to bring Krsna here. My friend, I speak the truth,: a gopi who will not work to see You reunited with Krsna, lives in vain. It is better for her to simply give up her breath and die at once.

Vyangya: A sakhi to Radharani: My friend, I can guess that You desire to be anointed with fragrant krsnaguru sandalwood paste. I shall now go to the market to purchase it.

My friend, I can guess that You desire to be anointed with the fragrant aguru scent known as Krsna. I shall now go to that amorous hero and bring Him to You.

A gopi to Radharani: My child, why are You so thirsty? Listen and I shall tell You of a place You may visit to relieve Your thirst. My dear cakori bird, at this moment the splendid, pure, reddish moon waits for You on the eastern horizon.

Krsne vacyam: Visakha to Krsna: Radharani is the most beautiful girl in all the three worlds. After Brahma had created Her, He became struck with wonder at Her unprecedented beauty. My dear Krsna, this Radharani has sent me with a message for You.

vyangyam: Two kinds of vyangya messages are sent by Lord Krsna: 1. priya-purah (directly spoken to the gopi-beloved); and 2. priya-pascat (given to the gopi-beloved in an indirect way). These messages may again be divided into two kinds: 1. saksat; and 2. vyapadesa.

Visakha, in the presence of Radharani, speaks to Krsna: O Madhava, this peahen is very difficult to please. She will not come near me. Please be kind and quickly take her with Your hand.

Visakha, in the presence of Her gopi-friend, speaks to Krsna: O Krsna, many young girls in Vraja are eager to enjoy pastimes with You. Unlike them, my envious friend here is not at all agitated with the desire to enjoy with You. In fact, when she sees You, the spiritual master of all rogues and cheaters, she becomes very angry. Look, she is now quickly placing many ardha-candra arrows of angry sidelong glances on the long bows of her eyebrows.

Visakha, in the presence of Krsna and His gopi-beloved: O kadamba-tree, O favorite of Balarama, this splendid and fragrant madhavi creeper has now left it's hard dhava tree. Does she not approach you now, yearning to take shelter of You?

O Krsna, O dear friend of Balarama, this splendid, fragrant gopi, who has conquered Your heart, has now left her harsh husband. Does she not approach You now, yearning to take shelter of You?

A gopi says to Krsna: O Mukunda, You are eternally fond of the surabhi cows and You are splendidly decorated with the glistening Kaustubha jewel. Camapakalata is glorified by all the beautiful and charming gopis, and she is both fragrant and splendid. O Krsna as splendid as a dark rain-cloud, You do not appear very handsome or glorious without the company of the new-lightning-flash-like Campakalata.

Lalita to bumble-bee: My dear bumble-bee, north of this lofty mountain is a great lake. On the shore of that lake is a large forest, and in the midst of that forest is a charming cottage of creepers. At the door of that cottage is a blossoming malati creeper (Radharani) that fills every direction with a delightful fragrance. My dear bumble-bee, that malati-creeper is now gazing at the path waiting for you to arrive.

The heroine may ask her friend to deliver the message to Krsna in a particular way. These different ways are now described in the following explanation.

The heroine may ask that the message may be delivered in one of the two ways: 12. kriya-sadhya (an activity); 2. vacika (a verbal request).

Kriya-sadhya: Nandimukhi to Paurnamasi: Slender Radharani stares at a new rain-cloud in the sky, and stretched to embrace it. Is it that, without speaking a word, She is giving her gopi-friend a message to deliver to Krsna.

Briefly hearing the sound of Krsna's flute, slender, charming Radharani became very agitated at heart. Although She did not ask Her gopi-friend to bring Krsna, She perspired and the hairs of Her body stood erect in ecstasy.

Vacika: as previously explained, the verbal request to send the message may be divided into two types: 1. kvacya (the straightforward request), and 2. vyangya (the request expressed in words containing a hidden meaning).

Radharani to Visakha: My friend, you are My own life-breath moving outside My body. Within you great expertise and eloquence reside. you are not unqualified as I am. For this reason I request you to speak with Krsna and make Him become pleased with Me.

Vyangya: the vyangya request is of two kinds: 1. sabda-vyangya (where the hidden meaning is contained in the words); and 2. artha-vyangya (where the meaning itself has a hidden intention).

Radharani to Vrnda: My dear doe-eyed friend, I do not wish to learn any art or become skilled at any particular thing. I only wish to learn from the beautiful-eyebrowed gopis the art of tying braids. (the treasure of who is Kesava).

O gopi-friend, my heart has no desire for the best ruby. It only wishes to wear a beautiful diamond (Krsna) in the middle of this necklace.

Artha-vyangya: This kind of request may be presented in various ways, for example: 1. As a rebuke to the husband or another person; 2. As praise of Lord Krsna or others; 3. As a description of a certain place or thing.

Radharani to Visakha: I have offended the creator Brahma, and for this reason My heart is not at all attracted to My husband.

This forest by the Yamuna's shore is now violently attacking My eyes and causing Me great distress. O friend, why do you not instruct this forest to not attack Me in this way?

Radharani to Visakha: My friend, you are My won life-breath situated apart from My body. Although chaste girls will never glorify another man, I must ask you: How much sweetness is in this Krsna, the Prince of Vraja? Even from a far distance, His bodily splendor crushes My eyes with flood of nectar.

A gopi to her friend: My dear friend Candala, now that the rains of childhood have fallen from me, Vraja's Prince Krsna has become the hero of my heart. My friend you are very expert at delivering messages. Please do not neglect me at this crucial time.

Radharani to Her gopi-friend: I have wandered now for a long time to collect flowers in this tree-and creeper-filled Vrndavana forest, and now I am very tired. I shall now go alone into this grove and rest for a moment. In the meantime please go and bring Me a glower(Krsna) from the Yamuna's shore.

Radharani to Visakha: The spring season and the moon have combined to make this forest on the Yamuna's shore very beautiful. My body is also very nicely decorated by it's friend youthfulness. My friend, at this moment what more need be said?

The sakhis are attached to certain groups of gopi-friends. The may be divided into different types, such as: 1. adhika; and 2. prakhara.

In the matter of preme (transcendental love), saubhagya (good fortune), sad-gunya (transcendental qualities), and in other matters also, the sakhis are divided into three groups: 1. adhika (superior); 2. sama (intermediate); and 3. laghu(inferior).

The prakhara (harsh) sakhi speaks heavy words which are difficult to contradict. The mrdvi (gentle) sakhi does not speak harshly at all. The sama sakhi stands midway between the prakhara and mrdvi sakhi.

The sakhis may be divided into various types, beginning with atyantikadhika (the most-exalted. In each group of sakhis the leader is atyantikadhika.

Some of the atyantikadhika sakhis are prakhara (harsh), some madhya (partly harsh and partly gentle), and some mrdvi (gentle).

Atyantika-adhika: this kind of sakhis are independent and not subject to the control of others. They are divided into three groups. Their activities are described in the following way.

Syama says: Nila, cover me with this black cape. Magha, give me this garland of damanaka flowers. My friend Campa, anoint my body with this dark aguru paste. Bharamaraksi, watch for my elders.Now that evening has arrived this great blinding darkness will aid my swift journey to the forest-rendezvous with Krsna.

Syama and Mangala are the most prominent among the atyantika-adhika-prakhara sakhis.

Radharani rebukes Her friends for delaying Her rendezvous with Krsna: Would you torture Me with these delays if your hearts were wounded by cupid's arrows? Look! The debauchee Krsna, who loves you very dearly, and who is now protecting the surabhi cows, has just now entered on the pathway of your eyes.

Radharani and Palika are the most prominent of the atyantika-adhika-madhya sakhis.

During a period when she had broken with Krsna because of a quarrel, Candravali said to Padma: Listen, friend. I shall speak to you the truth. Do my ears become tired from drinking the nectar of Krsna's flute-music? If my pride is then crushed, what is the loss? from the other gopis I have heard that you are criticizing Krsna for being too harsh to me. I think that if you glance on Krsna with half of an eye, all your criticisms of Him would at once stop.

Candravali and Bhadra are the most prominent of the mrdu (gently) atyantika-adhika sakhis.

apeksika-adhika-trikam (Three types of aspiring to become sakhi-leaders): The sakhis in the group who are subordinate to the group of leaders, and aspire to become like her, are called apeksika-adhika.

One time Lalita sent the sakhi Sumadhya for a meeting between Krsna and Radharani, who was staying in a nearby grove. Krsna, wishing to humble the overly-proud Radharani, detained the sakhi-messenger sumadhya with His clever, charming conversation. when the tardy sumadhya returned, Lalita upbraided her in the following words: Sumadhya! Do not spend all this time drinking the sweet nectar of talking with this Krsna, the intoxicated king of the cheaters and rogues. O girl greedy to enjoy pleasant pastimes, have you forgotten that Radharani is languishing in this grove which is filled with the sounds of humming bees?

Lalita addresses Citra: Fool! Be quiet! you have become hypnotized by the mantras of Krsna, the King of the rogues and cheaters. Even though you can directly see Radharani keeping Her vigil in this garden on the summit of govardhana Hill, you waste this precious time by talking to me with all these fancy words.

Lalita is the most important of the prakhara (harsh) apeksika-adhika sakhis in the group of Radharani's closest friends.

Visakha to Caturika: My dear friend Caturika, please give this garland to Damodara. Although Krsna is now glancing at me, you have neglected to tell Him that I picked the flowers for this garland. This oversight is now torturing me.

Visakha to Campakalata: My friend, why do I avoid hearing your auspicious profound words and instead allow myself to become tormented by the arrogant secrets spoken by Murari? I am now giving Krsna the splendid garland that once decorated he head of Kurangaksi. Krsna, wishing to humble Radharani's false pride, arranged in this way to honor candravali's friend Kurangaksi by wearing a garland once worn by her. Visakha laments that Krsna has impressed her into this unpalatable service.

Visakha is the leader of the apeksika-adhika madhya sakhis in the circle of Radharani's closest friends.

Krsna, wishing to curb Radharani's excessive pride, began devoting His attention to Citra. Radharani, filled with jealous anger, rebuked citra, who defended herself in the following words: My dear angry friend, I have not cast the slightest glance on this Krsna who wears a peacock-feather crown. Be kind to me. don't criticize me for no good reason. If this Krsna, His shark-shaped earrings dancing to and fro as He playfully struts about, tries to flirt with me, then how can I defend myself? How can I escape His clutches?

In the circle of Radharani's closest friends, Citra and Madhurika are the leaders of the mrdvi apeksika-adhika sakhis.

sama: the sama sakhis have firm faith and love for each other. they are divided into prakhara, madhya, and mrdvi in the following way.

My friend, don't go away, Hari is very happy to see us. Let us pretend that we have become lost. he will then decorate our shoulders with the great bolts of His arms and happily walk with us on the shore of the yamuna.

Syama: Gauri! At this moment where does Hari enjoy pastimes? Gauri: My friend, the lion is in the cave of Govardhana Hill. Syama: did a lion scratch your waterpotlike breasts that they are marked so? Gauri: I think you have become attracted by the roar of this lion. syama: Tricky dancing-girl! It is you who finds pleasure in this lion's roaring (music of Krsna's flute).

O Indulekha, please give me this pearl-necklace given to you by Krsna. If you are so proud that you will not give it tome, then I advise yo to give up your smiling, for I shall leave your company at once.

Laghu-trikam: those gopis who have firm trust in their friends and endeavor to please them, are properly known as laghu-sakhis. these sakhis are also divided into three types.

the most important quality o the laghu sakhis is their willingness to help other gopis. The laghu-sakhis may be divided into two groups: 1. apeksiki (inferior); and 2. atyantiki (superior).

Lalita is said to be the leader of the apeksika-laghu sakhis.

In the presence of Krsna, Lalita-gopi exposes Radharani's love by addressing Her in the following words: Many times You warned me, saying: Do not allow your heart to fall in love with Nanda's son Krsna, for those who love Him shed a stream of tears that never stops. My dear fickle girl, all of a sudden You are knitting Your eyebrows. You seem to give no importance to my words. I ask You: Will You not now cry forever?

The laghu-prakhara sakhis may be divided into two types: 1. yama (the left wing); and 2. daksina(the right wing).

vama: A gopi who is always eager to be jealously angered, who is very enthusiastic for that position, who immediately becomes angry when defeated, who is never under the control of a hero and who always opposes Him is called vama, or a left wing gopi.

this Krsna is an expert cheater who has many mistresses. you should be very harsh to Him. Gentleness will bring you only suffering.

Nandimukhi to Paurnamasi: When Krsna ferociously offended Bhadra with many clever insult, gentle Bhadra at first remained pleased with Him. However, when she noticed her crooked-hearted friend, respond by angrily moving her eyebrows, bhadra showed an angry expression on her face, and vehemently knitted her eyebrows also.

Lalita to Krsna: do not approach me. Please keep Your expertise at speaking clever words far away. My friend Radharani has spent the entire night keeping a wakeful vigil in that grove. she must be very tired by now. My Lord, please go to Her and establish Your kingdom of transcendental pastimes with her. Lalita to Krsna: Among all of these 100,084 doe-eyed gopis praised by Your friend Madhumangala, My friend Radharani is the most worthy and famous in this world. O rascal, cheater Krsna, why are You not content to accept Her? Why do You desire all the other gopis as well?

Lalita is the leader of the prakhara (harsh) vam sakhis. This description is given.

daksina: A gopi who cannot tolerate womanly anger, who speaks suitable words to the hero and who is satisfied by His sweet words is called a daksina, or a right-wing gopi.

In Gita-govinda Tungavidya says to Radharani: Because even though Your lover Krsna remains affectionate to You, You are harsh to Him, because when He bows down to offer respects You remain solid and indifferent, because even thought He love You, You hate Him, and because even thought He is friendly and eager to see You, You are averse to Him, therefore everything has become reversed for You. The sandalwood paste anointing You as become like poison, the cooling moon above has become like the blazing sun, Your camphor ointment has become like burning flames, and the happiness of Your playful pastimes have become like a series of painful tortures.

Krsna left the arena of the rasa dance and took Radharani with Him into the forest. after some time He abandoned Her, suddenly disappearing from Her sight. Another gopi then happened to meet Him. she addressed Him in the following words: O Prince of Vraja, who can say whether You are at fault or not at fault for abandoning this girl? Who can say whether Your actions are auspicious or inauspicious? Still, O tilaka-marking of Nanda Maharaja's dynasty, my cruel heart remembers how this girl entered the dangerous forest for Your sake, without caring for Her own self.

Tungavidya addresses Radharani, who has quarrelled with Krsna, and refuses to speak to Him: O slender-waisted Radharani, please do not make meaningless the words I have spoken to our friends. When Krsna heard of Your glories He took shelter of me and begged me to intercede on His behalf. Radharani, look into my face. Please be kind to Him. accept Him. Overwhelm Him with the auspicious waves of Your crooked amorous glances.

Tungavidya is the leader of the harsh right-wing sakhis.

Campakalata to Krsna: Be careful. if my proud friend sees me talking with You in this pathway, she will attack us with disappointed, angry sidelong glances. O Prince of Vraja, listen, and I will give You good ad ice: Take shelter of Lalita, without her all Your plans will be spoiled.

Laghu-mrdvi: Radharani quarrelled with Krsna and refused to make peace with Him. citra then appealed to Her in the following words: My friend, I repeatedly place my head at your feet, and beg You to be kind and forgive Your lover Krsna. If You remain displeased and angry with Him, then, when You once hear he music of His flute on the Yamuna's shore, Your peaceful composure will tremble with agitation, Your eyes will become restless, and I will become able to smile at Your defeat.

Atyantika-laghu: Kusumika is the leader of the atyantika-laghu (least important) sakhis. Because of their very lowly status, these sakhis are always very gently

Kusumika to Lalita: O beautiful Lalita, I bow down to offer respects to you, and request that you please give me a letter to convince our dear friend Radharani to abandon the proud jealous anger, that makes Her war on Her lover Krsna. Although She longs to meet Krsna, She puts on an air of angry pride, and remains at home, fearing to come out lest she meet you and become convincer by your arguments to make peace with Krsna. Look! Krsna is gazing at your face from a distance! See!! Struck with wonder, the parrots have become silent, the peacock no longer wish to dance, and our friends, wondering: Who am I? Have forgotten their identities?

In conclusion, the leaders of the sakhis are divided into various types, beginning with prakhara (harsh). The sakhis situated in an intermediate status are divided into nine kinds, and the sakhis in the lowest status are divided into two kinds: sama and laghu.

In each group of sakhis, these 12 divisions are present. Now the sakhis who carry messages between Radha and Krsna will be described.

The gopis who carry messages to arrange for the rendezvous of the youthful divine couple may be divided into the following groups: 1. atyantikadhika (who are all nitya-nayika, or eternal heroines); 2. apeksikadhika (who are mostly nayikas); 3. apeksika-sama (who are half nayikas and half sakhis); 4. apeksika-laghu (who are mostly sakhis); 5. atyantika-laghu (who are all sakhis). In the first group all the messengers are nayikas, and in the fifth group all the messengers are sakhis.

Nitya-nayika: the leaders of the various groups of sakhis are described as nitya-nayika.

Because of the exalted status of the nitya-nayikas they do not directly act as messengers. They are very affectionate to the sakhis within their own groups.

Although the nitya-nayikas do not directly carry messages themselves, sometimes, out of great love for the divine couple, they engage the sakhis in their own groups to carry messages, not expressed openly, but couched in various hints.

Pretending not to have travelled a great distance to deliver a message, the sakhis speak messages in the form of hints. These hinted messages are of two kinds: 1. samaksa (those directly spoken to Lord Krsna); 2. paroksa (those not directly spoken to Lord Krsna).

Samaksa: this message is of tow kinds: 1. sanketika (a message consisting of gestures); and 2. vacika (a message consisting of words).

Sanketika: these consist of sidelong glances and other gestures containing hidden messages.

After enjoying conjugal pastimes with Krsna, a certain sakhi bore His scratch-marks on her breasts. Another gopi chided her for this, and the sakhi defended herself in the following words: My friend, I can see how you are secretly glancing at Krsna. If Krsna had not taken my hand and led me out of this jungle of thorny creepers I do not know what would have happened tome.

Vacika: these messages may be given to Krsna directly in His presence, or they may be given in an indirect way when He is not present.

Once Krsna caught a gopi picking flowers in vrndavana forest. He severely rebuked her for stealing His flowers, and threatened to punish her in cupid's prison. at that moment her friend Syama addressed Krsna in the following words: My dear Krsna, You are right. This girl is the culprit. She constantly picks Your flower blossoms, day and night. she is my friend, and she will do whatever I say, I give her to You. Take her hand. Take her home with You, and do whatever You like with her.

Radharani to citra: The creepers rubbing against My neck have broken My necklace. It was Krsna's favorite necklace. Come, help Me pick up the scattered pearls. O My friend with beautiful face, good fortune has now appeared before us. I can tell that Krsna has accidentally dropped the flute from His hand on the peak of govardhana Hill. I shall go now, and with an expert stratagem take the flute and hide it on the hill.

Radharani to Krsna: According to My request friend Citra has gone to the flower garden on the Yamuna's shore to pick a jasmine flower. O Krsna, O killer of Aghasura, as You walk with Me from the cottage, I implore You: Please do not tease My innocent you friend Citra in this way.

given by a gopi to her gopi-friend in Krsna's absence, this message, using various tricks or other stratagems, brings the gopi-friend to Krsna's side.

One moonless night Rangadevi was unable to find her way through the forest to meet Krsna at the appointed place. At that time Kalavati spoke to her the following words: Your dear friend, the crescent moon, who is like a second self to you, has been stopped by the order of the Lord, and does not rise in the sky. I shall now bring auspiciousness to you. Your good fortune is now awakening. These bumble-bees, attracted by the sweet fragrance of Krsna's transcendental body, are hurrying to Him. They shall quickly show us the path to the forest-grove where Krsna waiting for us.

Vyapadesa: these are divided into the: 1. lekha (letters); 2. upayana; 3. nija-prayojana; and 4. ascarya-darsana.

Lekha: One day rasala-manjari brought a letter from Radharani to Krsna. Krsna proceeded to make advances at her. She protested, saying that she was simply a letter-carrier. Krsna replied to her in the following words: My dear proud girl, give up this letter-carrying. Why do you look at Me with those crooked eyes? Alright, if you have a letter from your dear friend, then read it aloud. In this grove there is a cottage, and in that cottage is a soft, very fragrant couch made of flowers. On the pretext of attracting many loudly buzzing bees, this flower-couch bed is calling you to lie down upon it.

One day Rati-manjari gave Krsna a flower-garland, saying it was a fiat from Radharani who personally made it for Him. Taking the garland, Krsna began to make advances at her, clutching the edge of her sari. Resisting, she addressed Krsna in the following words: Merciless boy, be kind to me. Let go of the edge of my sari. Look! The sun is setting. I have to go to evening arati now. It is not Your fault that You cannot understand my dear friend's message and You slight Her valuable gift. You are too unintelligent to understand.

Lalita to Sasikala: Radharani, the daughter of Maharaja Vrsabhanu, personally said to you: Last night I absent-mindedly left my favorite pearl-necklace in the cottage by the grove of kadamba trees. My friend, please go and fetch it for Me. O Sasikala, why have you come home without fulfilling Radharani's order?

Radharani to Syama and her friends: I have just seen a swan as black as a bumble-bee. I have seen a snake whose face is studded with many suns. It wears many moons around it's neck and it spouts all kinds of jewels from the top of it's head. Friends, My words have made you so eager to see this wonder that you are trembling as if burning with anger.

I have just seen the swan of Krsna, as black as a bumble-bee. I have seen a flute whose face is studded with many kaustubha gems. it's neck is decorated with many peacock feathers, and it spouts, from the top of it's head, the jewels of sweet musical sounds. Friends, My words have made you so eager to see this wonder that you are trembling as if burning with anger.

The nayika-prayas are divided into three types. Because they are not as exalted as the nayikas, they sometimes engage in carrying messages.

Lalita to Sambhali: My dear Sambhali, now you have fallen into my hand. please do not be so disturbed. I do not take very seriously your desperate begging to not meet Krsna. You have no come to the edge of the forest-grove. Why are you now stunned and motionless? Dark-complexioned Krsna, the husband of many lionesslike gopis, will now tear away the pearl-decorated bodice covering the elephant's forehead of your breasts.

Once Visakha, speaking false promises, tricked an unwilling gopi-friend into meeting with Krsna in the forest: gopi: You always cause me great trouble and suffering. visakha: With my crooked words I am gradually teaching you what is right. Gopi: You have cheated me. Visakha: O proud girl, even though you may try to attack Krsna, striking Him with the movements of the dancing girl of your eyebrows, He will defeat you and bring you under His control. O elephantlike girl, I shall then see the great independent elephant of Krsna enjoy transcendental pastimes with you.

Citra to her friend: Every day you arrange for me to meet Krsna at the cottages in the flower-filled groves on the Yamuna's shore. I am very ungrateful. what can I do for you in return?

The sama-sakhis are nayikas who carry messages. They are of three types: 1. prakhara (harsh); 2. madhya; and 3. mrdvi.

A gopi to her friend: In the past we have always acted as each other's messenger, and today it is my turn to become your messenger. Your trembling left eye is now begging me to find Krsna. O my friend, O vraja-gopi, decorate your body and set your eyebrows dancing, for I shall now go to find Krsna.

Describing the activities of Sasikala and Kamala (two friends of rangadevi), Rupa-manjari said to Rati-manjari: "Kamala said: O Sasikala, I shall go now and leave you in Krsna's hand. Sasikala replied: Why do you speak these lies. I am your servant and messenger. It is I who should go, and you who should stay. Look! Krsna has become charmed by the sweetness of the extraordinary love these two gopis bear for each other. Simultaneously He embraces them both to His chest, and passionately enjoys amorous pastimes with them both.

Krsna addresses the two gopi-messengers Madhavi and Malati: Madhavi, where are you going with My Malati? And you, Malati, where are you going with My Madhavi? My dear extraordinary beautiful and qualified girls, the dark-complexioned young bumble-bee of Krsna shall now take you both to a secluded place, drink the honey of your kisses, and enjoy transcendental amorous pastimes with you.

The intimate, sweet, rare friendship existing among the sama-madhya-sakhis is very difficult to understand. Only those learned in the intricacies of transcendental love can understand it.

Krsna said to gopi-messenger Mandaraksi: I am very glad to tell you that your friend Radharani said to Me: Mukunda, follow Mandaraksi and quickly bring her to Me in the cottage of creepers in this forest-grove. Appearing like a moon standing between two stars, Krsna then enjoyed transcendental pastimes with Radharani and Mandaraksi.

Sakhi-praya: The sakhi-prayas are less important than the sakhis. They are engaged in carrying messages, and they are divided into three types.

Tungavidya to Radharani: Exhausted by continually carrying You in His heart, and burning with amorous passion, Krsna yearns to drink from the nectar-filled bimba fruits of Your lips. My friend, You can decorate His lap for a moment. what is the fault? after all, a few pennies from the transcendental opulence of Your moving eyebrows have purchased Him, and now He is like the obedient servant of Your lotus feet.

Visakha to Radharani: My dear passionate friend, are Your eyebrows arched like this because of fondness for these flowers, or because You know that in this grove by the Yamuna's shore, Vraja's Prince Krsna is now hiding?

Saibya to Candravali: Fan Krsna with the edge of your sari as He sleeps in this forest-cottage, and I shall bring bunches of lotus flowers newly blossomed in the moonlight.

The sakhis may be divided into two groups: 1. those who have some desire to become nayikas; and 2. those who do not desire to become nayikas, but simply desire the transcendental happiness of friendship with the sakhis.

The first group is described where Radharani addresses Lalita's friend Sasikala: Now please bring Me a bunch of peacock feathers (marked with the bodily symptoms of conjugal love) from this grove of kadamba trees. Sasikala! Why does My request for a hundred peacock feathers make you suddenly smile with embarrassment? Why do you now bow your head and cover it with your sari in this forest-cottage?

A gopi to her friend: Do not repeatedly leave me on the pretext of going to pick flowers in Vrndavana-forest. I fear that you will suffer in someway when you are alone in the forest. O beautiful-faced friend, I tell you the truth: I simply wish the happiness of your friendship. I have no desire to enjoy amorous pastimes with Krsna.

The sakhis who are always satisfied by the friendship of the other sakhis, and do not aspire to become nayikas (direct lovers of Krsna), are called nitya-sakhis. The nitya-sakhis may be divided into two types: 1. atyantiki laghu; and 2. apeksiki laghu.

One day Radharani tried to arrange a conjugal meeting between Krsna and her friend Mani-manjari. Mani-manjari declined the invitation, saying: My friend Radharani, I have no desire to taste the happiness You enjoy by touching the transcendental limbs of Krsna. I simply yearn to expertly engage in Your service. This Mani-manjari has no desire at any time for a conjugal meeting with Krsna.

A gopi to Krsna: My dear Govinda, I request that You please engage me in expertly arranging for Your splendid transcendental conjugal pastimes on the dancing stage of Radharani. This service is the topmost treasure in the exalted kingdom of all the gopis' hearts. My heart has no desire to personally taste the nectar of the touch of Your transcendental body.

Nitya-sakhi: A gopi to Krsna: My friend has not entered this forest grove. Knitting her eyebrows, she became angry with me, and hid in the entrance to the grove. O Krsna, O moon of Vrndavana forest, I request You please pacify her anger.

The sakhis who aspire to become prakhara (harsh) nayikas, act harshly, and the sakhis who aspire to become mrdvi (gentle) nayikas act gently. I shall not describe them further, for I fear that description would greatly increase the size of this book. According to various situation of time and place, the prakhara and mrdvi sakhis sometimes act in a way contrary to their actual nature.

Lalita says to angry, jealous Radharani, who has just quarreled with Krsna: Tonight there is a great, fearful darkness. There is a rainstorm showering great streams of water, and there is a fierce whirlwind. Krsna now stands at Your door. Give up Your anger. Be kind. Touch Your lover's neck and embrace Him. this person named Lalita bows down at Your feet, and begs You to accept Him.

Citra to Radharani: My friend with a crooked heart, who glances at Krsna from the corner of Her eyes and pretends to glorify Him, why do You not give up this pretended politeness, and show Your anger towards Him? Even gentle Citra thinks it proper to become angry with Him, just as the cold forest descends on the lotus flowers.

A gopi-messenger may meet Krsna in a secluded place. Although Krsna may appeal for her mercy, He may sometimes be refused and spurned.

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.

Some of the activities of the sakhis are: 1. glorification of mutual love transcendental qualities; 2. creating attachment to the divine couple; 3. arranging for the meeting of the divine couple; 4. presenting their friends before Krsna; 5. speaking joking words; 6. speaking words of consolation; 7 dressing and decorating the divine couple; 8. expertly revealing the actual feelings within the hearts of the Divine couple; 9. covering the faults of the heroine; 10. cheating the husbands and other superiors; 11. giving instructions; 12. arranging for the rendezvous of the divine couple at the appropriate time; 13. fanning the divine couple at the appropriate time; 13. fanning the divine couple and rendering other services; 14. and 15. rebuking the hero and heroine; 16. sending messages; and 17. endeavoring to protect the heroine's life.

Visakha to Krsna: O killer of the mora demon, why are You so cruel to this fawn-eyed gopi? Even though You have thrown her into the ocean of unhappiness, she refuses to give up her intense love for You.

Campakalata to Radharani: O Radharani, are there not many lotus-eyed gopis in Vraja-village expert at enjoying amorous pastimes with Krsna? Tell me then, what great austerities have You performed to make Krsna neglect them and love You so deeply?

Lalita to Krsna: When she sees my gopi-friend's beauty, Laksmi criticizes her own beautiful form. When she considers my gopi-friend's cleverness and virtues, Parvati becomes ashamed. In this universe what girl is like my gopi-friend? She is very exalted and rare. What boy is qualified to meet her?

Lalita to Radharani: My dear friend, this newly youthful Krsna, the moon in the family of Nanda maharaja, is so beautiful that He defies the beauty of clusters of valuable jewels. All glories to the vibration of His flute, for it is cunningly breaking the patience of chaste ladies by loosening their belts and tight dresses.

Lalita and Visakha to Radharani: O slender, beautiful Radharani, your life is not at all barren and useless, for even though all the directions are now anointed by the waves of the sweet fragrance of campaka flowers, the bumble-bee of Krsna neglects those flowers, and prefers to enjoy transcendental pastimes with You and drink the honey of Your lips to His heart's content.

Visakha to Krsna: O black bumble-bee of Krsna, if You decline to enjoy the festive and fragrant mallika flower of Radharani, then what is the use of Your splendid youthfulness? What is the use of Your expertise in enjoying pastimes in the Vrndavana forest?

Rupa-manjari to Radharani: Filling the entire sky, and covering the splendor the nectar moon, the dark cloud of Krsna has now met the monsoon rains of Lalita.

Sudevi to Radharani: Out of respect for You the sun is now setting in the west, and, according to Krsna's desire, it has now become very dark. Just as the cuckoos lament, I repeatedly appeal to You: O charming girl, to delay is fruitless. Now is the time for Your delightful rendezvous with Krsna.

Visakha to Krsna: A host of virtues have worshipped Brahma for the right to live in this girl's heart, and fullness of youth has performed austerities to become eligible to serve her body. She is now intoxicated by the transcendental bliss of the sweetness of freshly aroused love for You. O Krsna, O killer of the Mora demon, I now place this girl in Your hand.

Lalita to Radharani My friend, Your transcendental body is the abode of splendid pastimes and beauty, of which this world does not posses even a pale reflection. Your restless eyes burning with curiosity, do not enter this network of creepers. In this forest wanders a lovely demigoddess decorated with black-mascara, who lure s beautiful young girls into her forest-domain.

Lalita to Radharani: O Radharani, O daughter of Maharaja Vrsabhanu, please do not become unhappy to see the sun setting in the west. Delighting Your eyes and dispelling the great darkness of the dust kicked up by these surabhi cows, a moon is now rising to replace it.

While decorating Radharani, Lalita spoke the following joking words: As I draw pictures and designs in musk upon Your forehead, I cannot but think that eventually drops of perspiration will wash them away and use them to decorate the face of Krsna.

Lalita to Radharani: My dear young friend, do not close Your eyes and shrink from me. Tell me the truth: What girl in gokula is chaste and faithful to her husband? I think You alone walk upon the path of chastity.

Lalita to Radharani: My friend, Your charming youthfulness has now become the kingdom of cupid, who carries a bow of flowers, and Your transcendental beauty sprinkles nectar on the eyes of all the three worlds. In spite of all these virtues, You are married to an old man who cannot properly act as Your husband. O my friend burning with shyness, among all the girls of Vraja, You are the only one who has been cheated in this way.

One time Radharani, returned home forgetting that She was wearing Krsna's yellow cloth around Her shoulders. When Radharani's mother-in-law Jatila saw this yellow cloth instead of the customary cloth of another color, she sensed foul-play, and angrily started at her daughter-in-law. At that time Visakha tried to protect her friend Radharani by speaking the following words to Jatila: At the festival the young girls, their hearts fluttering with happiness, playfully doused Radharani with a strong mixture of turmeric and water, which dyed Her silken shoulder-cloth yellow. That is the reason this cloth is now yellow. O noble Jatila, why do you stare at my friend Radharani from the corner of Your crooked eyes?

One morning Krsna, disguised as a brahmana boy, and accompanied by a gopi, arrived at Radharani's house. The gopi then addressed Radharani's pseudo-husband Abhimanyu in the following words: This dark-complexioned brahmana boy is Gargacarya's student, and He is very expert at performing the karma-kanda rituals. I have brought Him to this home so He may direct Radharani's worship of the sun-god. O cowherd Abhimanyu, go now, find a red-eyed, red-complexioned cow (for such cows are very dear to the sun-god), milk the cow, and then return with the milk to offer to the sun-god. Meanwhile I shall make a garland of red lotus flower.

An experienced gopi addresses a newcomer: First fan Krsna with a fan made of lotus-petals and vine-flower petals, then gently massage His lotus feet, then peel some betel-nuts, mix them with camphor, and place them in His mouth. Acting in this way, a young girl can become the intimate friend of Krsna.

Lalita instructs Radharani: My friend, be very respectful to Your lover's cowherd friends, carefully keep the secrets He entrusts to You, and do not press Your own desires on Him when they conflict with His wishes. Acting in this way, You will quickly bring the supremely independent Krsna under Your control.

Rati-manjari to Rupa-manjari: The lake of Radharani, it's lotus-flower eyes filled with darting bumble-bee glances has become unhappy now that the day has ended. The twilight of Lalita has now caused that lake to meet the rising moon of Krsna.

Exhausted and perspiring, Radharani rested on the chest of Krsna, in the forest grove. Waving a fan of vine-flowers, Lalita fanned Her.

One evening Krsna failed to meet Radharani at the rendezvous, and left her unhappily waiting for Him in vain. Afterwards Lalita rebuked Him for this in the following words: My friend Radharani is as beautiful as the moon, and She passionately loves You like the blazing autumn sun. O Krsna, O killer of Putana, why are You so harsh to Her? Why do You torture Her in this way?

One time, as Radharani was stringing a flower garland, Candravali's friend Padma arrived. Radharani greeted her and politely spoke with her for some time. After Padma had left Radharani showed Her flower-garland handwork of Lalita. Incensed at Radharani's polite treatment of Padma, Lalita rebuked Her in the following words: My friend, although You tremble with eagerness to enjoy amorous pastimes with Mukunda, You are nevertheless friendly and polite to Your rival and deadly enemy. Your attempt to master the art of decoration is a hopeless failure. Why are You so foolish that You cannot grasp an opportunity when it presents itself?

Lalita asks a swan to deliver the following message to Krsna: O Krsna, O tilaka decoration of Vraja, You have certainly forgotten Your friends in Vraja. I ask You, in these circumstances, why has Yamaraja, the lord of death and the husband of Dhumorna, not yet killed my friend Radharani? Why is She left to suffer unbearable pain for so many days amidst the fragrant flowers of Vrndavana forest?

After returning to Mathura from Vrndavana, Uddhava spoke the following words to Krsna: When Radharani begins to faint from grief, the gopi Madhavi restore her consciousness by deliberately lying to Her, earnestly vowing that You are arriving at that very moment, by showing Her a jewelled picture of You, or be telling Her that the sound of the bamboos rattling in the wind is actually the sound of Your flute. O king of the Yadavas, in this way Madhavi keeps Her alive.

Within the groups of sakhis there is another groups of types: 1. asama-sneha and 2. sama-sneha

The asama-sneha and sama-sneha sakhis may again be divided into two groups: 1. Those who direct their love to Krsna; and 2. Those who direct their love to the gopi-leader of their group.

The asama-sneha sakhis who feel greater love for Krsna feel great pride in their hearts, thinking "I am the property of Krsna." They love Krsna, take shelter of and worship their gopi-leader, and remain unattached to others.

These sakhis direct all their love towards Krsna. They are very eager to carry messages to Him and serve Him directly in various ways. They are known as Krsna-snehadhika (those who have great love for Krsna).

Dhanistha to Radharani: When anything other than Krsna enters my heart or my words, that does not bring me happiness. When You, O my friend, treat me with great respect, that does not bring me happiness. However, just as one may become devastated by staying for a moment under the blazing sun, in the same way I become overwhelmed with happiness by seeing the charming spotted moonlight of Krsna's face.

O beautiful friend, I bow my head before you and before all the demigods also. I appeal to you: please enable me to continually please Radharani and Subala's friend Krsna with my chosen devotional service.

In this way the sakhis who have great love for Krsna have been described.

Priya-sakhyam snehadhika: The sakhi-snehadhika sahkhis love a specific gopi-friend slightly more than they love Krsna. The love of these sakhis is eternal. They always think: I am the property of my friend.

A sakhi-snehadhika gopi tries to dissuade Vrnda from arranging for a Radharani's rendezvous with Krsna: O Vrnda, don't carry this message. O friend, tell Vraja's Prince Krsna to not come to this rendezvous. This monsoon night is filled with many dangerous poisonous snakes. Why should you not be afraid to go to the forest on govardhana Hill on this night?

Mani-manjari says to the young, inexperienced Catura: Catura, let me teach you what I have learned from my own experience. If you make friends with Radharani, then within that friendship is automatically included ecstatic love for Hari.

The sakhi-snehadhika gopis may be further divided into: 1. friends as dear as life; and 2. eternal friends. In this way the learned devotees have described them.

Those who love Radha and Krsna equally: Those who have great love for both Krsna and His dear friend Radharani, are known as sama-sneha sakhis.

If She is not together with Krsna, Radharani brings great pain to my heart. O my friend, if He is not accompanied by Radharani, Krsna also brings me great pain. I pray that I shall never take a birth where even for a moment I shall not have the opportunity to drink with my eyes the nectar of the two festive moon of the faces of Sri Sri Radha-Krsna.

The sama-sakhis love Radha and Krsna equally. They think: We are the property of Radharani. They may be divided into: 1. very dear friends of Radharani; and 2. dear friends of Radharani.

Sva-paksa (the personal party), and pratipaksa (rivals and enemies) may be considered the two original divisions of the gopis in the nectar of transcendental mellows. The suhrt-paksa (friends) and the tata-stha-paksa (neutrals) may be considered to have been manifested from those two original divisions.

The sva-paksa will now be specifically described. After that, the general direction of the suhrt-paksa and other groups will be summarily presented.

Suhrt-paksa: The suhrt-paksa gopis work to fulfill their friend's desires and check any attempt to thwart (nullify) them.

Kundavali enters the assembly of Syama and her friends and addresses them in the following words: My dear Syama, my dear friends, Radharani's friendship for you has astonished the hearts of the entire world. Addressing you by name, She happily gives you this camphor and other fragrant ointments so that when the opportunity arises you may present them to Krsna, who wears a crown of peacock feathers.

One day Candravali's friend Padma informed Radharani's mother-in-law jatila that Radha and Krsna were enjoying pastimes together in Bhandiravana forest. Jatila arrived at that place and saw Radha and Krsna together. At that time the following conversation occurred between her and Radharani's friend Syama: Jatila: Agitated by a foolish girl, I have come here. What am I to believe? Syama, I have firm faith in you. Tell me: What is happening here? Syama: What I tell you is the truth. I am not deceiving you. what you se is Subala, dressed up like a girl, clowning with Krsna, the funny comedian of Vraja village.

The tata-stha-paksa (neutral party), which is situated between the suhrt-paksa (friends) and vipaksa (enemies, will now be described.

Padma says to Syama: My dear beautiful-aced Syama, you feel neither happiness or distress in Candravali's good or ill fortune. You take no account of her virtues or faults, and your mind is unagitated by either love or hatred for her. You appear just like a silent sage, neutral in relation to her.

The vipaksa gopis hate their rivals, lie about them, thwart their desires, and bring misfortune to them.

Vrnda to Krsna: O Mukunda, Jatila overheard Subala say: "O Radharani, crooked-hearted Padma saw Hari as He followed with His eyes Your path into the forest, and by a trick she has now brought Candravali to this place". Now, as the sun is rising in the morning, Jatila, seeing on Her body a blue garment (suitable for remaining unobserved while going to a rendezvous at night), is severely rebuking the stunned Radharani.

Jatila: My dear daughter Padma, from where have you come? Padma: Mother Jatila, I have come from Govardhana Hill. Jatila: Where are the gopis? Have you seen them? Padma: They are in front of the sun-god's temple. Jatila: Such a long time has passed. why has Radharani not come here yet? Padma: Krsna stopped Her as She was coming here. Please go now, find Her, and angrily attack Her.

The pratipaksa (enemy) sakhis manifest the following qualities in their words and actions: 1. cadma (trickery); 2. irsya (jealousy); 3. capala (fickleness); 4. asuya (envy); 5. matsara (hostility); 6. amarsa (anger); and 7. garvita (pride).

Bhanumati to Mani-manjari: One day Padma said to Lalita: Thinking dark-complexioned Krsna to be a rain-cloud on the peak of Govardhana Hill, and thinking the sound of His flute to be thunder, these unintelligent cows are now fleeing with great haste, O Lalita, you are very intelligent. Why are you fleeing in the same way? Speaking some expert lies, Lalita deceived Padma, and then quickly ran to Radharani's house, to tell Her where she may meet Krsna.

Irsya: After proudly displaying the garland given by Krsna, Padma received the following haughty rebuke from Lalita: My friend Padma, why do you show off this garland of forest-flowers so? Push aside your curling locks of hair, and look at this person stretched out like a blue stick resting on my porch. The person is Krsna bowing down before Lalita.)

Padma addresses one of Radharani's friends who was wearing a jewel necklace given to her by Krsna: Krsna bowed down before me and begged me to take this necklace, but I refused because the jewel in the center is seriously flawed. Such a flawed gem will bring ill luck. What will it benefit you? This necklace is just a serpent about to bite. O my friend, even though you would like to keep this necklace, you should throw it away at once, for your own good.

Accidentally discovering Krsna enjoying pastimes with Candravali, Radharani's friend Padma addressed a firefly in the following sarcastic words: My dear firefly, do not needlessly trouble yourself to try to illuminate this forest-grove. Candravali, who is splendid and effulgent as you are, now stands beside the dark cloud of Krsna, as if she were a brilliant lightning flash.

Rangadevi to Padma: My dear Padma, your friend Saibya has danced very enthusiastically in Bhandiravan forest. Who would not become astonished by her wonderful dancing? In fact, if slender Saibya were beautiful and learned in dancing, I think she would have charmed the entire world.

Padma to Candravali: O charming girl, although Hari decorated Radharani's breasts with a great necklace of very precious jewels, and although He gave you only a few small flowers for your braided hair, still, because your mind is situated beyond all dualities, and because, like a great sage, you do not make distinctions between good and bad, you do not become angry with Krsna and refuse to enjoy amorous pastimes with Him in this forest.

Candravali to a friend: My friend, even though I have made a great garland of gunja-berries and large, newly-blossomed flowers, and even though you have personally presented this garland to Krsna, the killer of the Mora demon, still, when I see the earring that Krsna has placed on Radharani's ear, my mind knows that you and I are very unimportant in relation to Her.

Garvita (pride): Pride is said to have six features: 1. criticizing others by glorifying oneself; 2. in a crooked manner glorifying one's own love for Krsna; 3. praising one's own pastimes with Krsna; 4. mocking the enemy; 5. pride in one's own skill; and 6. proclaiming one's own superiority.

Ahankara is when one criticizes others by glorifying the virtues of oneself and one's friends.

One time Lalita entered the assembly of Candravali's friends. When Padma said that Candravali appeared like a splendid crescent moon rising in the sky of Krsna, Lalita became angry, and replied: The sky of Krsna is as dark as sapphire and can hardly be illumined by the crescent moon of Candravali which gives only a faint glimmer of light. That sky must remain dark until the rising of the brilliant sun of Radharani removes the darkness before our eyes.

Abhimana is when a gopi crookedly glorifies her own love for Krsna.

Lalita to Candravali: My dear Candravali, your intelligence is very sober, calm, and steady, for when you heard that Hari had jumped into the Kaliya lake, you remained cool, calm, and unmoved. My friend Radharani is not so steady-minded, for when She heard that Krsna had climbed the kadamba tree and was about to jump into the lake, She trembled, wailed aloud, and pounded Her breasts in lamentation.

Lalita's friend Ratnaprabha to Padma: You are fortunate. Your limbs are now filled with happiness because Krsna, with His own hand, has artistically painted so many nice pictures and designs on your forehead. I am not so fortunate. Alas, I am cheated! Whenever Krsna sees the moonlike face of Lalita, He becomes stunned and looses all His artistic power, and cannot draw nice pictures on her forehead. When Krsna draws on Padma's forehead, He is not agitated by amorous desire, and therefore He can draw nicely with a steady hand. However, when He sees Lalita, He becomes filled with amorous passion. (and with a trembling hand cannot draw very nicely. This is a description of Krsna's love for Lalita).

Pride is said to be darpa when a gopi praises her pastimes with Krsna.

Once, as Nandimukhi was telling stories from the Puranas, Lalita noticed that the gopis were beginning to fall asleep. At that time she turned to Padma, and said: O Padma, I think you must be the crest jewel of all pious girls, for only you are able to sleep peacefully in this house during these moonlit autumn nights. I wonder what impious acts I have performed in my previous births so that the tree of karma is fructifying to cause this dark-complexioned elephant (Krsna) from Vrndavana forest to completely madden my heart so that I cannot sleep a wink.

Once Padma was waiting in Vrndavana forest to meet Krsna and take Him to rendezvous with Candravali. Just as Krsna was about to arrive, He met Lalita, who began to talk with Him and gradually lead Him away to meet Radharani. Seeing Krsna slip away from her grip, Padma began to lament. At that time Visakha addressed her with the following satirical words of pretended consolation: My friend, please do not sigh in this way. Be content. give up striving for the unattainable. When I see you so disconsolate my heart becomes tortured with compassion. O honest, pious friend, look, the black deer of Krsna has not unwittingly fallen into the hunter's trap of Lalita's crooked words.

Once, as Lalita was picking flowers in Vrndavana forest, she encountered Padma, who addressed her in the following words: On Lalita, I think you are the most fortunate girl in the entire universe, for you constantly worship the sun-god with these fragrant, wonderful flowers. I am not so fortunate. When I make garlands of flowers, Candravali and my other friends take them all and do not leave even a single petal for me to offer to goddess Katyayani.

Once Lalita overheard Padma say: O Nandimukhi, now is the time for Radharani and Candravali to compete. Now we shall see who is better. Lalita immediately emerged from behind the forest-creeper, and angrily addressed Padma: The flag of Radharani's glory and victory dominates the entire universe. Who in Vrajamandala can compete with Her? O Padma, it is only because Her heart melts with compassion for you wretches that you are able to serve Krsna for even a moment.

Sometime the gopis speak puns which contain veiled criticisms.

Once, Campakalata addressing Candravali's friend Bhavya, Campakalata insulted the gopi Saudamini in this way: My dear Bhavya, your friend Saudamini is decorated with such nice ornaments presented to her by Govinda. She loves Krsna so much that she becomes very unhappy when she is separated from Him. She is very expert. Her body display the beauty of eternal youthfulness. She is the most saintly and virtuous. Her good fortune is eternal and will never end.

My dear Bhavya, your friend Saudamini wears ornaments that are very displeasing to Govinda. Her absence brings Krsna great joy. She is very expert at quarrelling, and her complexion is the color of iron. She is the least saintly and virtuous. Her misfortune is eternal and will never end.

Rangadevi speaks to Saibya, containing hidden insults directed towards Khelavati: O Saibya, the dancing of your friend Khelavati is just like nectar. She is so expert that even though she takes many wonderful steps, her necklace and ornaments do not move to and fro, but remain still. Her beautiful complexion eclipses the splendor of golden waves of the yellow pigment haritala. She brings a great festival of happiness to the eyes of all.

Because of their natural gravity, politeness, and other virtues, the leaders of the groups of sakhis are not directly jealous of the rival gopis.

Vrnda to Paurnamasi: When she sees the excessive pride of a rival gopi, Mangala becomes timid. She at once plunges into the swiftly moving mountain-stream on shyness, the surface of which shines with the bubbles and foam of her rare and beautiful smile.

The gopis of lower station are more harsh. They jealously criticize the leaders of the rival gopis behind their backs.

Padma, speaking to Campakalata, pretends to glorify Radharani: My dear charming girl, you are lucky, for Maharaja Vrsabhanu's daughter Radharani has now come to the nearby shore of the Yamuna and released you from the great shackles of my words. Sarasvati, the goddess of eloquence who plays in my words, has become plunged into the ocean of embarrassment by your escape in this way. (Padma implies that the goddess Sarasvati is ashamed to see the illiterate cowgirl Radharani).

Those in this world who do not understand the nature of transcendental mellows say that negative emotions such as hatred and envy are always improper in relation to the dear devotees of Krsna.

In vraja the mellow of transcendental conjugal love is the submissive and dear friend of Krsna, who is more charming that a host of cupids. When Krsna is present, the mellow of conjugal love, incites the negative emotions of hatred and jealousy between the two camps of rival gopis in order to please Krsna. When Krsna is absent, these negative emotions are aroused in order to increase the gopis' love for Him.

Once, after Krsna had gone to Mathura, and Radharani was afflicted, feeling great pain because of His absence, She happened to see, reflected in a Salagrama-sila, Krsna, with Herself standing by His side. Thinking the girl next to Krsna to be Candravali, Radharani addressed her: O beautiful Candravali, this suffering Radharani can see how fortunate you are to be repeatedly embraced by Hari. I request you, please take from Krsna's neck on of His now wilted flower-earrings and give them to me with your own hands. In this way you will help keep Me alive for a little longer.

Now the difference between the leaders of the groups of sakhis, personal friends of the heroine, and the other groups of sakhis will be described.

The intimate friends of the heroine are exactly like her in all respects. The other friends of the heroine are a little different from her in some ways.

The neutrals are only slightly like the heroine, whereas the rivals and enemies possess natures radically different from that of the heroine.

Because of their different, contradictory natures, the rival groups of gopis are not pleased with each other. They become bitter enemies, unable to tolerate each other.

Radharani to Vrnda: This crescent moon of Candravali is passive, neutral, splendid, cool, and dumb. Her moonlight makes the lotus flower of intelligence and cleverness close it's petals. She yearns to meet Krsna. In this pleasant earth who is able to tolerate the sight of this Candravali.

Candravali: Radha! Give up Your name, the name of the sixteenth star. O abode of contrariness, the peaceful, saintly sages are now displeased with You for Your lack of humbleness. Even though Krsna, the crown of all who possess good qualities, and the worshipable prince of Vraja, offers obeisances to You falling down at Your toes, still You will not even lift an eyebrow to acknowledge His presence.

To the extent that the gopis have similar natures they are friends, and to the extent their natures are different, they are enemies.

No rival or friend has love of Krsna, or any virtue or opulence even slightly equal to what Radharani possesses.

The leaders of the groups of sakhis all possess a similar very exalted nature. It is very difficult for anyone to attain a status like theirs.

If, because of a happy accident, friendship may be established among certain gopis, in the same way, according to their own nature, enmity and rivalry may also be established among them.

The transcendental qualities are divided into three broad groups: 1. the qualities of the mind and intelligence; 2. qualities of speech; and 3. qualities of the body.

Transcendental qualities of the mind and intelligence: 1. gratefulness; 2. tolerance and patience; and 3. compassion.

Krsna is so grateful that He allows Himself to become controlled by one who performs even the slightest service. He is so forgiving and tolerant that He smiles patiently even if the greatest unforgivable offense is committed to Him. He is so compassionate that His heart becomes tormented if He sees others suffering even slightly. When I see this Hari, my heart thirsts to be with Him.

Qualities of speech: The first feature of these speeches is that they delight the ear.

Hiding behind a creeper, Radharani eagerly eavesdropped on a conversation between Krsna and His friend Subala. Afterwards Visakha asked Radharani why She was so eager to hear Krsna's words. She said: My friend, the nectar of Madhava's words is filled with an unprecedented sweetness that enchants the ears. I am not satisfied to have once sipped that nectar but I yearn to drink it again and again.

Qualities of body: 1. youthfulness; 2. rupa; 3. levanya; 4. saundarya; 5. abirupata; 6. sweetness; and 7. delicateness.

youth is divided into the following four parts: 1. vayah-sandhi; 2. navya; 3. vyakta; 4. purna.

Previously in Bhakti-rasamrta-sindhu these qualities have been described in relation to Kesava. In the following portions of the present book these same qualities will be described as they apply to Krsna's beloved gopis.

The junction of childhood and youth: A gopi-messenger to Radharani: Dark black without the slightest trace of brown, the hairs on Krsna's chest have become letters written in King Cupid's royal edict. The two restless saphara fish of Krsna's eyes now aspire to churn the waters of fresh youthfulness.

Nandimukhi to Krsna: O Krsna, O king of Vraja, the greedy hunter cupid, clutching his five arrows has climbed the mountain summit of Your sidelong glance, greedy to capture the does of the gopis' eyes. Seeing this hunter in Vrndavana forest, the frightened does of the gopis' eyes have now become filled with tears.

Seeing Radharani from a distance, Krsna said to Subala: The young king of youthfulness is now entering his kingdom in Radharani's transcendental body. Understanding the king's greatness, Radharani's beautiful hips greet him with the tinkling sounds of a sash of bells. Fearing it's destruction at his hand, Radharani's waist girds itself with three folds of skin. The two ripe fruits of Radharani's breasts offer themselves as a suitable gift to the young king.

Visakha jokes to Radharani: The bumble-bee of Your sidelong glances now desires to land on the blue lotus flower of Your eyes, the young swan of Your heart now searching for the tender lotus sprout of Your shyness, and a flood of the honey of joking words now rises on the lotus flowers of Your mouth. O beautiful Radharani, I think You are now preparing a great festival of happiness for the pleasure of Madhava.

The age when a girl's breasts begin to sprout, when her eyes become a little restless, she smiles mildly, and the sentiment of amorous love begins to manifest within her, is called the beginnings of youth.

Vrinda to Radharani: Your breasts are now a little raised, Your words a little crooked, Your eyes a little restless, Your hips a little firm, and Your waist a little slender. The romavali line of hairs between Your navel and breasts is now becoming a little manifest. O beautiful-faced girl, Your fresh youthfulness is now perfectly suitable to engage in the service of Hari.

After entrusting her with a message for Krsna, an older, experienced gopi says to her younger sister-in-law: My child, as you wander about searching for Lord Krsna, you restlessly cast a host of glances on the path trod by the surabhi cows, and you are agitated by Krsna's bodily aroma carried in the breeze. The fire of love for Krsna is just now becoming ignited in your heart, and at this stage it is still filled with smoke.

In the stage of vyaktam a girl's breasts become clearly manifest, three charming folds of skin appear on her waist, and all the limbs of her body are filled with luster.

Nandimukhi to Indravali: Indravali, your youthful beauty has made you appear like a lake filled with nectar. Your breasts are like two cakravaka birds in that lake, your eyes are like two saphara fish, and the three folds of skin at your waist are like the waves on the water's surface.

Syama to Radharani: O girl with very beautiful teeth, You now wear a pearl-necklace of scratch-marks, and Your lotus flower garland now lies scattered throughout these forest groves. O doe-eyed Radharani, how were You able to bind with a glance the handsome lion of hari, who is like an ocean of chivalrous power, and lead Him into the cage of Your breasts?

Purna: In this stage a girl's hips become broad, her waist slender, her breasts large, and her thighs like the trunks of plantain trees. All her limbs are very lustrous and beautiful.

Vrnda to Lilavati: Your two eyes check the waves of beauty emanating from the playful saphara fish, the beauty of your abdomen eclipses the charming sweetness of the moon, and your completely sprouted breasts bewilder the beholder into thinking them actually large waterpots. O Lilavati, your youthful beauty is quite unprecedented.

Once, as Candravali was lamenting the good fortune of Radharani, Padma comforted her in this way: What rival young gopi is not afraid of the beauty of your face? What gopi does not become stunned by seeing the showers from the raincloud of your love for Krsna? What girl in Vraja has not become your student in the various arts? O Candravali, expert at relishing the transcendental mellows, you are the reigning queen of the kingdom of this forest grove of Vrndavana.

Of all the beautiful young girls of Vraja, some are especially beautiful.

When a girl's beauty is so great that her unornamented limbs appear as if decorated with various ornaments, such beauty is called rupam.

Vrnda to Lalita: O Lalita, seeing how beautiful Radharani is, even though simply dressed without any ornaments. Padma becomes embarrassed and considers all her elaborate efforts to decorate herself with ornaments to be a useless waste of time.

Krsna to Radharani: Your curling locks of hair make these tilaka decorations drawn in musk useless and redundant. Your eyes are so beautiful that they make the two lotus flowers on Your ears wilt by comparison. The waves of the beauty of Your splendid smile has crushed Your necklace into dust. O Radharani what is the use of You wearing all these decorations. You are already splendidly decorated by the beauty of Your limbs. These other decorations are simply a useless waste of time.

When a girl's limbs appear like the central gem in a pearl necklace, her beauty is called lavanyam.

Krsna to Radharani: O doe-eyed Radharani, the beautiful luster of Your limbs mocks the splendor of jeweled mirrors. Even though Lord Brahma searched the entire universe, he could not find anything as beautiful as You.

Once, as Radharani was enjoying pastimes with Krsna, Visakha addressed Her: My friend, listen, I shall now whisper something in Your ear. Please do not force the moon of Your face to become so pale. Rest it against Krsna. Allow it to be reflected in the sapphire mirror of His chest. No other doe-eyed gopi is reflected there.

When each limb and organ is perfectly proportioned in relation to the whole body, this is called saundaryam beauty.

Krsna says to Radharani: your face is as beautiful as the full moon, Your chest is splendidly decorated with beautiful large breasts, Your arms are nicely connected to Your shoulders, Your waist is the size of my hand, Your hips are broad, and Your gently tapering thighs are very lovely. O Radharani, no other thing is as beautiful as Your charming transcendental form.

When an object assumes the beauty of another object nearby, that borrowed beauty is called abhurupata by the wise.

Pointing to a distant place where Krsna was playing the flute, Visakha said to Radharani: As it touches His splendid teeth, Krsna's flute looks like a crystal wand. where it touches His red lotus palm it looks like a ruby stick, and where it touches His blue lotus cheek it looks like sapphire. Look! In this way Krsna's flute looks like these three different jewels.

Krsna to Radharani: O Radharani, when it rests against Your large waterpotlike breasts, this white lotus bud appears like a golden campaka flower. When You hold it in Your beautiful palm decorated with red sindura, it appears like a red kokanada lotus, and when it is placed in your curling locks of hair it at once appears like a blue indivara lotus flower. In this way this white lotus bud, the friend of the bumble-bees, assumes the appearance of these three different flowers.

Bodily beauty so great that it cannot be described is called madhuryam.

Visakha to Radharani: The chest of Krsna, the enemy of Bakasura, eclipses the splendor of the dark rain clouds, His graceful gestures steal away the eyes, and His ever-fresh sweetness makes pious girls falter in their vow of chastity.

When one cannot bear the touch of even the softest object, that is called mardavam. Mardavam is of three kinds: 1. greatest; 2. intermediate; and 3. least.

Rupa-manjari to Rati-manjari: Radharani slept last night on a bed of very fresh jasmine flowers. Although not a single flower was even slightly wilted, Her delicate transcendental body became bruised by lying on that bed.

Lalita to Dhanistha: Dhanistha, your large full breasts have become bruised by the touch of your fine silk garments. Friend, your irritated body appears now to be anointed with red sandal paste. This is very astonishing.

The delightful, fragrant lotus flower of Padma's face is decorated with the bumble-bees of her black, curling locks of hair. That lotus flower face is so delicate that if, for even a moment, it is exposed to the faintest sunlight, it at once becomes red with sunburn.

Vrnda to Krsna: Then I said to Radharani, O golden-complexioned friend, look at this happy Krsnasara stage surrounded by these does on the Yamuna's shore. When beautiful Radharani heard Your name in this way She at once became flooded with amorous passion.

Pastimes may be divided into two kinds: 1. anubhava; and 2. lila. Anubhava pastimes will be described in the future. Now the lila pastimes will be described.

The lila pastimes included: 1. charming pastimes; 2. tandava dancing; 3. playing the flute; 4. milking the surabhi