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Smaraa-krama
(1)
sdhako brhma-muhrte cotthya nijea-nmni smaret krtayed v----
sa jayati viuddha-vikrama
kanakbha kamalyatekaa
vara-jnu-lambi-sad-bhujo
bahudh bhakti-rasbhinartaka
The auspicious system of smaraa is here being described: Arising from sleep during
the brhma-muhrta, the sdhaka should either perform smaraa or krtana of his
Deity's numerous names. All glories to the golden-complexioned Gaurahari, who has
large lotus-like eyes and beautiful arms that hang down to His excellent knees. He
continually dances in movements saturated with bhakti-rasa, and He possesses great
transcendental power.
(2)
r-rmeti janrdaneti jagat ntheti nryaety
nandeti daypareti kamalknteti keti ca
rman nma-mahmtbdhi-lahar-kallola-magna muhur
muhyanta galad-aru-netram avaa m ntha nitya kuru
(3)
r-knta ka karumaya kajanbha
kaivalya-vallabha mukunda murntaketi
nmval vimala-mauktika-hra-lakm-
lvaya-vacana-kar karavi kahe
(4)
1
ka rma mukunda vmana vsudeva jagadguro
matsya kacchapa narasiha varha rghava phi mm
deva-dnava-nraddi munndra-vandya daynidhe
devak-suta dehi me tava pda-bhaktim acacalm
(5)
he goplaka he kp-jala-nidhe he sindhu-kany-pate
he kasntaka he gajendra-karu-pra he mdhava
he rmnuja he jagattraya-guro he puarkka m
he gop-jana-ntha playa para jnmi na tv vin
(6)
r-nryaa puarka-nayana r-rma st-pate
govindcyuta nanda-nandana mukundnanda dmodara
vio rghava vsudeva nhare devendra-cmae
sasrrava-kara-dhraka hare r-ka tubhya nama
(7)
bhrea ikhaa-maana vara rkhaa-liptga he
vndraya-purandara sphurad-amandendvara ymala
klind-priya nanda-nandana parnandravindekaa
r-govinda mukunda sundara-tano m dnam nandaya
2
me happy.
Bhmi-prama
(8)
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Page 10
After that, the sdhaka shall offer his obeisance to Mother Earth, saying:
samudra-mekhale devi
parvata-stana-maale
viu-patni namas tubhya
pda-spara kamasva me
O Samudra-mekhal! Parvata-stana-maal! Devi Viu-patni! I offer my
obeisance unto you. Please forgive me for touching you with my feet.
r Navadvpa Dhyna
(9)
tato bahir gatv maitra-ktydi-vidhi kuryt, danta-dhvandim caret, uddhsane
prvb-
himukh upaviya nicala-man
smaret rmad gaura-candra
svardhuny dakie tae
cintmai-citta-dhmni
r-navadvpa-nmake
Then, going outside, the sdhaka will pass urine and stool, and brush his teeth ac-
cording to his regulation (or stra). After that he will sit on a purified seat facing
the
east and will meditate with a steady mind on r Navadvpa-dhma. He will do ll-
smaraa of r Gauracandra in cintmai-maya Navadvpa, which lies on the
southern
bank of the Gag.
(10)
svardhuny cru-tre sphuritam atibhat-kurma-phbha-gtra
ramyrmvta sanmai-kanaka-mah-sadma-aai partam
nitya pratylayodyat-praaya-bhara-lasat-ka-sakrtanya
r-vndavy abhinna tri-jagad anupama r-navadvpam e
That dhyna is as follows: On the bank of the beautiful Gag lies r Navadvpa-
dhma. It is covered with delightful garden groves and resembles the surface of a tor-
toise shell in shape. There are rows of great palaces, and in each one a prema-filled
ka-krtana is going on. I pray to that Navadvpa-dhma, which is non-different
from
3
r Vndvana-dhma and unequalled in the three worlds.
(11)
phullac chrmad druma-vall-tallaja-lasat-tr taragval-
ramy manda-marum-marla-jalaja-reiu bhgspadam
sad-ratncita-divya-trtha-nivah r-gaura-pdmbuja-
dhli-dhsaritga-bhva-nicit gagsti sampvan
10
The banks of the Gag are adorned with beautiful blossoming trees and creepers,
and are cooled by a gentle breeze that arises from her waves. Groups of black bees
hap-
pily sport in four kinds of lotus flowers, and in the water swans, cakravkas and
other
birds play. The bathing ghas on her banks are made of precious gems. She exhibits
various ecstasies due to her waters being purified and turned grayish by the dust of
r
Gaurga's lotus feet.
(12)
tasys tra-suramya-hema-suras-madhye lasac chr-nava-
dvpo bhti sumagalo madhu-ripor nanda-vanyo mahn
nn-pupa-phalhya-vka-latikramyo mahat sevito
nn-vara-vihagamli-ninadair ht-kara-hr hi ya
The soil of this holy land on the banks of the Gag is a beautiful golden color.
This most auspicious r Navadvpa has been inundated by a flood of ka-prema
and
is being worshipped by multitudes of devotees. There are various kinds of fruits and
flowers in the trees and creepers. Groups of multicolored birds lost in prema make
sweet sounds that steal away the hearts and ears of everyone.
(13)
ka mrakata prabhta-viap-kh suvartmik
patrli kuruvinda-komala-may prvlik korak
pup nikara suhraka-mayo vaidryaky phala-
re yasya sa ko pi khi-nikaro yatrtimtrojjvala
The opulence of Navadvpa-dhma is transcendentally extraordinary. There are
trees there that have trunks made of emeralds, branches of gold, delicate leaves of
sap-
phires and rubies, buds of coral, diamond flowers and cat's-eye (vaidrya) fruits.
These
indescribable trees are eternally self-effulgent.
(14)
tan madhye dvija-bhavya-loka-nikargrli-ramyganam
rmopavanli-vilasad ved-vihrspadam
sad-bhakti-prabhay virjita-mah-bhaktli-nityotsava
4
praty gram aghri-mrti-sumahad-bhtha yat pattanam
Within that great ever-existing city lives a group of mild-natured brhmaas. Their
houses have pleasant courtyards attached, along with beautiful pleasure gardens and
groves. Here and there among the groves are sporting areas with platforms for
sitting.
These effulgent devotees are always having great festivals and celebrations, because
in
each of their houses a mrti of r Ka resides.
r Guru Dhyna
(15)
eva bhte r-navadvpa-madhye manasi nivsa ktv tatra r-gurudevasya
ayyotthna-
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Page 12
mukha-praklana-danta-dhvandi-kramea yath-yogya sev kuryt
sevnantara
dhyyet yath ymale----
tatra r-guru-dhynam----
kp-marandnvita-pda-pakaja
vetmbara gaura-ruci santanam
anda sumlybharaa gulaya
smarmi sad-bhaktam aha guru harim
Thus, in his mnasa-deha, the sdhaka should meditate on himself as a resident of
Navadvpa and an eternal associate of r Gaurasundara. He should make all
arrange-
ments for when his gurudeva awakens and then help him with his morning duties,
such as washing his face, brushing his teeth, or whatever the appropriate service
might be.
Then he will meditate on his gurudeva as described in the Ymala: I meditate upon
r Hari who has assumed the form of r Guru. He has an eternal body filled with
pure devotion and His lotus feet are full of the nectar of mercy. He has a golden
com-
plexion, wears pure white cloth and is adorned with a fragrant garland. He is the
abode of all good qualities and the bestower of good fortune.
5
mahprabhor
mandira gacchet. tatra tad-jay r-navadvpa-candrasya ayyotthna suvsita-
jalena r-
mukha-praklandi-kramea sev kuryt.
tatra rman mahprabhor dhyna yath rddhvmnye (3.15)----
dvi-bhuja svara-rucira
varbhaya-kara tath
premligana-sambaddha
ganta hari-nmakam
Then, in his mnasa-deha, the sdhaka will follow his guru, parama-guru, partpara-
guru and paramehi-guru to the temple of rman Mahprabhu. By their order, he
will
awaken the Lord and offer Him scented water for washing His lotus face, etc., and
do
other sev as is appropriate. Then he will meditate upon the Lord as described in the
rddhvmnya-sahit: Absorbed in prema, the golden Lord Gaura stands holding
one
hand in the benediction pose and the other in the pose for awarding fearlessness,
while He incessantly chants the holy names.
r Guru Prama
eva kramea r-gauracandrasya r-rdh-kayor ll smaret. ninta-ll-
smaranantara gurvdn daavat praamet yath----
In this way, the sdhaka will meditate on the lls of Gauracandra and Rdh-
Ka. At the end of his ninta-ll-smaraa, he will offer daavats to his guru and
the
13
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Page 14
other Vaiavas as follows:
ajna-timirndhasya
7
jnjana-alkay
cakur unmlita yena
tasmai r-gurave nama
I offer my respectful obeisance unto r Guru. My eyes were blinded by the dark-
ness of ignorance, and he has opened them with the torchlight of knowledge.
r Gauracandra Prama
(20)
iti mantra pahitv r-guru daavat praamya eva parama-guru-partpara-
guru-
paramehi-guru-gosvmi-caran kramea daavat praamet. tata r-
gauracandra
praamet----
Reciting the previous mantra he will offer daavats to his guru, parama-guru, part-
para-guru, paramehi-guru and the Six Gosvms. Then he will offer obeisance to r
Gauracandra with the following mantra:
vivambharya gaurya
caitanyya mahtmane
ac-putrya mitrya
lakmya namo nama
I offer my humble obeisance again and again to that great soul who is known as
Vivambhara (maintainer of the universe), Gaura, Caitanya, ac-putra, the
Husband
of Lakm and the Friend of All.
r Nitynanda Prama
(21)
nitynandam aha vande
kare lambita-mauktikam
caitanygraja-rpea
pavitr-kta-bhtalam
I offer my humble obeisance unto r Nitynanda Prabhu, who has a single pearl
dangling from one of His ears. He is the elder brother of r Caitanya Mahprabhu,
and the purifier of the earth.
r Advaita Prama
(22)
nistritea-jana daylu
8
premmtbdhau parimagna-cittam
caitanya-candrdtam arcita tam
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Page 15
advaita-candra iras nammi
With my head at His feet, I offer my humble obeisance unto the merciful r
Advaitacandra, whose heart is drowned in the ocean of prema. He delivers infinite
numbers of devotees, and is honored and worshipped by r Caitanyacandra.
r Rdh-Ka Prama
kandarpa-koi-ramyya
sphurad-indvara-tvie
jagan-mohana-llya
namo gopendra-snave
I offer my humble obeisance unto Nandanandana r Ka, who is more charm-
ing than millions of Cupids, whose bodily splendor resembles the blue lotus, and who
enchants the universes by His alluring pastimes.
(25)
tapta-kcana-gaurgi
9
rdhe vndvanevari
vabhnu-sute devi
15
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Page 16
praammi hari-priye
I offer my humble obeisance unto r Rdh, whose bodily complexion is like
molten gold, and who is the Queen of Vndvana. She is the daughter of King
Vabhnu and is very dear to r Ka.
10
r-vraja-maalya nama
r-mathur-maalya nama
sarvvatrebhyo nama
ananta-koi-vaiavebhyo nama
Vaiava Prama
vch-kalpa-tarubhya ca
kp-sindhubhya eva ca
patitn pvanebhyo
vaiavebhyo namo nama
16
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Page 17
I offer my respectful obeisance unto all the Vaiava devotees of the Lord. They are
just like desire trees who can fulfill everyones dreams, and they are full of compas-
sion for the fallen conditioned souls.
Snna
(28)
atha snnam caret yath----nady dau pravhbhimukhe tagdiu prvbhimukh
trthni
hvayed yath----
Then, one's bath shall be done as follows:
At a river or stream, facing in the direction of the current, or at a pond or lake, fac-
ing the easterly direction, one shall invoke the holy rivers thus:
gage ca yamune caiva
godvari sarasvati
narmade sindho kveri
jale 'smin sannidhi kuru
O Gag, Yamun, Godvar, Sarasvat, Narmad, Sindhu, Kver! Please be-
come present in this water.
(29)
mah-ppa-bhage daylo nu gage
maheottamge lasac citta-rage
drava-brahma-dhmcyutghryabjaje m
punhna-kanye pravhormmi-dhanye
O merciful Gag, destroyer of great sins! With a joyful heart, you always sport
on the head of Lord iva. You are pure spirit in a liquid form, born from the feet of
Lord
Viu. O daughter of the Lord! You create a garland of continuous waves. O holy
one,
11
please make me pure!
(30)
vior nbhy-ambu-madhyd vara-kamalam abht tasya nl-sumeror
madhye nisyandamn tvam asi bhagavati brahma-lokt prast
khd-bhra rudra-mrdhni praipatita-jal g gatsti gag
kas tv yo nbhivanden madhu-mathana-hara-brahma-samparka-ptm
O Bhagavat Gag! You have descended from the spiritual world. After being
born from the water in Lord Vius navel, you flowed through the stem of the
beauti-
ful lotus growing there and fell from the heavens onto the head of Lord Rudra. You
have been purified by the touch of Lord Hari, Lord iva, and Lord Brahm. Who
could
not praise you?
(31)
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Page 18
gag gageti yo bryt
yojann atair api
mucyate sarva-ppebhyo
viu-loka sa gacchati
O Gagdev! You have descended a great distance from the spiritual world.
Whoever calls out your holy name is liberated from all sins and goes to Viuloka.
(32)
After invoking the Gag, the sdhaka will invoke the Yamun as follows:
cidnanda-bhno sad nanda-sno
para-prema-ptr drava-brahma-gtr
aghn lavitr jagat-kema-dhtr
pavitr-kriynno vapur mitra-putr
r Yamundev is a transcendental manifestation of r Nandanandana. She is a
vessel of prema and has a body of liquid spirit. She is the destroyer of all sins, and she
brings good fortune to the whole universe. O Daughter of the Sun, please make our
bodies pure.
(33)
Then, he will invoke the blessings of r Rdh-kua:
rdhik-sama-saubhgya
sarva-trtha-pravandita
prasda rdhik-kua
snmi te salile ubhe
O r Rdhik-kua, you have obtained good fortune equal to that of r Rdh,
and you are highly praised among all the holy places. I am bathing in your sacred
waters. Please be gracious toward me.
12
Tilaka Dhraa
(34-36)
tata ukla-vastre paridhya r-hari-mandira-dhraa ktv r-hari-nmkaram
akayed
gtre----
Then, after dressing himself in pure, white cloth, the sdhaka shall write the
names of Hari on his body. He shall also apply tilaka to the appropriate 12 places as
de-
scribed in this mantra from the Padma Pura, Uttara-khaa:
lale keava dhyyen
nryaam athodare
vaka-sthale mdhava tu
govinda kaha-kpake
viu ca dakie kukau
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Page 19
bhau ca madhusdanam
trivikrama kandhare tu
vmana vma-prvake
rdhara vma-bhau tu
hkea ca kandhare
phe tu padma-nbha ca
kay dmodara nyaset
tat praklana-toya tu
vsudeveti mrdhani
On the forehead----Keava; on the belly----Nryaa; on the chest----Mdhava; on
the
hollow of the throat----Govinda; on the right side of the abdomen----Viu; on the
right
arm----Madhus
13
r Jaganntha Mirera Mandira Dhyna
(37)
prvavat sthirsane sthira-citta tatrdau r-navadvpa-madhye r-ratna-mandire
ratna-
sihsanopari bhakta-vnda-parisevita r-r-ka-caitanya-deva gurvdi-
kramea dhytv
pjayet.
tatrdau r-jaganntha-mirasya mandira dhyyet----
yath caitanyrcana-candrikym----
r-jaganntha-mirasya
mandirganam uttamai
nn-ratna-mai-yuktair
vicitra-mandira-puram
Then, in the same way he previously meditated on his gurus, the sdhaka will sit
quietly and do his pj. With a steady mind he meditates on r Ka Caitanyadeva
in a temple of jewels in Navadvpa-dhma. The Lord sits on a jewelled throne, and
devotees serve Him on all sides. Before doing this dhyna and pj, however, he will
first meditate on r Jaganntha Mira's mandira as described in the book r
Caitanyrcana-candrik: Along with the home of r Jaganntha Mira Mahaya
are a
beautiful temple and courtyard that are decorated with various kinds of fine gem-
stones.
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Page 20
(38)
tan-madhye ravi-knti-nindi-kanaka-prkra-satoraa
r-nryaa-geham agra-vilasat sakrtana-prgaam
lakmy-antapura-pka-bhoga-ayana-r-candrala pura
yad-gaurga-harer vibhti sukhada svnanda-savhitam
In the middle of this compound there is a temple for r Nryaa that has arched
doorways and golden walls more splendid than the rays of the sun. In front of the
nryaa-mandira there is a courtyard where krtana is performed. In the inner
portion
of the mandira are the kitchen of r Lakmdev, a dining room, a bedroom and a
can-
dral
5
that are all very beautiful. r Gaurga resides in this delightful compound,
completely absorbed in His own ecstasy and possessing a form of extraordinary
splen-
14
dor.
(39)
tan-madhye nava-ca-ratna-kalasa vrajendra-ratnntar-
mukt-dma-vicitra-hema-paala sad-bhakti-ratncitam
veda-dvra-sad-aa-ma-mai-ru-obh-kavnvita
sac-candrtapa-padma-rga-vidhu-ratnlambiyan-mandiram
A temple adorned with the jewel of pure devotion sits in the middle of this estate.
Around the top of that temple are nine very beautiful jewelled pots. Sapphires
decorate
the interior, and strings of pearls hang from the golden ceiling. There are four doors,
each divided into eight panels studded with eight types of jewels. From the ceiling, a
canopy hangs from four ropes, with fringe made of rubies and moonstone dangling
from it.
(40)
tan-madhye mai-citra-hema-racite mantrra-yantrnvite
a-kontara-karikra-ikhara-r-kearai sannibhe
krmkra-mahiha-yoga-mahasi r-yoga-phmbuje
rkevali-srya-laka-vimale yad-bhti sihsanam
In this mandira is a yoga-pha lotus (yantra) made of gold, decorated with jewels, and
containing the letters of the six-syllable gaura-mantra. It is shaped like a tortoise
shell
and is very beautiful. This is the place where the majestic meeting of bhagavn and
His bhaktas always takes place. The center of this yoga-pha is a hexagram that
resem-
bles the karik, or seed-vessel, of a lotus. This phmbuja is as brilliant as millions
of
suns and moons, and is very pure and holy.
(41)
prvdha-padma-pai-ghaita-hari-mai-stambha-vaidrya-pha
citra-chdvalambi-pravara-mai-mah-mauktika knti-jlam
tlnta cna-celsanam-uupa-mdu-prnta-phopadhna
svarnta citra-mantra vasu-hari-caraa-dhyna-gamya-koam
5
A candral is a small room at the top of a house for viewing the surrounding
scenery.
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Page 21
In this yoga-phmbuja there is a throne with its lower sides inlaid with rubies,
columns made of sapphires, and a backrest made of vaidurya stone (lapis-lazuli). It
has
a splendid canopy with clusters of gems and pearls suspended from it. This throne
15
has a cotton-stuffed cloth seat, a beautiful soft moon-shaped bolster, and eight legs.
The
letters of the mantra (kl gaurya nama) on this octagonal phmbuja are made of
gold
and jewels.
(42-44)
tan-madhye r-gaura-candra
vme rla-gaddharam
tad-dakie vadhtendra
rldvaita tata smaret
tad-dakie rnivsa
smaret r-paitottamam
smaret r-bhakta-vnda ca
catur-diku suveitam
rmad-gaura-bhakta-vnde
svya-svya-ganvite
rpa-svarpa-pramukhe
sva-gaa-sthn gurn smaret
Then
the
sdhaka shall meditate on r Gaura in the center of that throne, with r
Gaddhara to His left. Nitynanda Prabhu stands to His right, r Advaita is just to
the
right of Nitynanda Prabhu, with r rvsa Paita to the left of r Gaddhara.
Then
he shall meditate on Gaurgas bhaktas, who surround the Lord on all sides. They
are
divided into groups headed by different gurus, beginning with the group of R
pa
Gosvm and Svar
pa-Dmodara.
26
r Gaurgas Aa-kla-sev
(73)
r-navadvpa-candrasya
caritmtam adbhutam
cintyat cintyat nitya
mnasa-sevanotsuka
The nectarous pastimes of r Navadvpa-candra are very wonderful. Eager to serve
the Lord, the sdhaka shall always think of these pastimes.
(74)
ninte gauracandrasya
ayana ca nijlaye
prta-kle ktotthna
snna tad-bhojandikam
At the end of night (ninta), he shall meditate on the Lord sleeping in His own
home. In the early morning (prta-kle), the Lord rises from His bed, bathes and
takes
His meal.
(75)
prvhna-samaye bhakta-
mandire paramotsukam
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Page 31
madhyhne paramcarya-
keli sura-sarit-tae
In the forenoon, the Lord becomes deeply absorbed in ka-ll-smaraa and
experi-
ences intense feelings of separation. In the middle of the day, Mahprabhu performs
astonishing pastimes on the bank of the Gag. The sdhaka shall meditate on Lord
Gaurga in this way.
(76)
aparhne navadvpa-
bhramaa bhri-kautukam
syhne gamana cru-
obhana nija-mandire
In the afternoon, Gaurahari very joyfully roams about r Navadvpa-dhma. In
the early evening, He returns to His own home, revealing His enchanting beauty.
(77)
pradoe priya-varghya
rvsa-bhavane tath
niy smared nanda
27
rmat-sakrtanotsavam
In the late evening, He meets His dear associates at the home of rvsa hkura,
where they perform a great sakrtana festival far into the night. The sdhaka shall
thus
blissfully meditate on r Gauracandra.
28
ing the eight periods of the day. He shall dwell amongst his guru-gaa and perform
ll-
smaraa according to their instructions. In his mind, in his siddha-deha, he shall
visual-
ize himself rendering appropriate services during the various times. In his siddha-
deha,
he (she) shall always live in Yvaa and Vabhnu-pura, serving in the home of r
Rdh alongside her guru-rp-sakh and the other sakhs such as r Lalit, Vikh,
etc. At Nandvara-pura, on the banks of Rdh-kua and yma-kua, and in the
beautiful Vndvana forest, beginning from the early morning and continuing
throughout the day, she shall offer meals and other services (such as fanning with a
cmara and massaging the feet) to r r Rdh-Ka.
Ekdaa-bhva
(92-93)
asyaiva siddha-dehasya
sdhanni yath-kramam
ekdaa-prasiddhni
lakyante timanoharam
nma rpa vayo vea
sambandho ytha eva ca
j sev parkh
plya-ds nivsaka
The eleven aspects of this siddha-deha are well known. They are as follows: name
(nma), complexion (or form, rpa), age (vayas), dress (vea), relationship
(sambandha),
group (ytha), order (j), service (sev), divine cherished ambition (parkh),
maintainer (plyads) and residence (nivsa).
(94)
ete viea-lakany ucyante----
r-rpa-majartydi-
nmkhynnurpata
cintanya yath-yogya
svanma vraja-subhruvm
The particular characteristics of all these are now described, beginning with the
name.
Nma----
Her name shall be one similar to that of r Rpa Majar and the other
vraja-gops.
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Page 35
(95)
rpa ythevar-rpa
bhvanya prayatnata
31
trailokya-mohana kmod-
dpana gopik-pate
Rpa----
Her complexion (or form) is like that of r Rdh, who excites kma in r
Ka and enchants the three worlds. This meditation should be done with
diligence.
(96)
vayo nn-vidha tatra
yat tu tridaa-vatsaram
mdhurydbhuta-kaiora
vikhyta vraja-subhruvm
Vayas----
The beautiful vraja-gops are of various ages, but the thirteenth year is an especially
sweet time of youth, so that is the age to be contemplated.
(97)
veo nla-padyai ca
vicitrlaktais tath
svasya dehnurpea
svabhva-rasa-sundara
Vea----
One should meditate on the gop-deha as being dressed in beautiful blue gar-
ments that are adorned with multicolored ornaments.
(98)
sevya-sevaka-sambandha
svamanovtti-bhedata
prtyaye pi sambandha
na kad parivartayet
Sambandha----
The relationship between the majar and r r Rdh-Ka is that of
servant and served. The majar would not give up that relationship even in
exchange for her own life.
(99)
yath ythevar-ytha
sad tihati tad-vae
tathaiva sarvath tihed
bhtv tad-vaa-vartin
32
Ytha----
Just as Rdhiks sakhs always remain near Her in great devotion, simi-
35
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Page 36
larly the majar is enchanted by r Rdh and always remains near to Her.
(100)
ythevary irasy jm
dya hari-rdhayo
yathocit ca ur
kuryd nanda-sayut
j----
Taking the order of her group leader on her head, she very happily renders
appropriate services to r r Rdh-Ka.
(101)
cmara-vyajandn
sarvj-pratiplanam
iti sev parijey
yath-mati vibhgaa
j j ----
The sev is divided into two classes: (1) obeying all kinds of orders (doing
the needful), and (2) more specifically, a particular service like fanning with a c-
mara, etc., which the sdhaka personally desires.
(102)
r-rdh-kayor yadvad
rpa-majarikdaya
prpta nitya-sakhtva ca
tath sym iti bhvayet
Parkh----
The meditation shall be: Just as r Rpa Majar and the other gops
are nitya-sakhs of Rdh and Ka, I, too, am a nitya-sakh.
(103)
plya-ds ca s prokt
pariply priyavad
sva-mano-vtti-rpea
y nitya-paricrik
Plyads----
33
The sdhaka-majar remains always under the shelter of a nitya-sakh
who is similar in nature to herself, who speaks very sweetly, and who maintains her
in every respect.
(104)
nivso vraja-madhye tu
rdh-ka-sthal mat
va-vaa ca r-nand-
vara cpy atikautuka
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Page 37
Nivsa----
Those delightful places such as Vaivaa, Nandvara and Vraja, which
are the sites of Rdh-Kas daily pastimes, are the dwelling places of the siddha-
deha.
34
blooming youth. The sdhaka shall meditate on them as they have been described by
his guru, and shall remain among them rendering sev to Rdh and Ka.
(109)
bhvayan sdhako nitya
sthitv ka-priy-ghe
tad j-plako bhtv
klev aasu sevate
The sdhaka shall render sev in the home of r Rdh, carrying out the orders of
her majar-gaa, during the eight time periods of the day.
(110)
sakhn sagin-rpm
tmna bhvan-maym
j-sev-parkh-
kplakra-bhitm
37
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Page 38
tata ca majar-rpn
gurvdn api sasmaret
Being decorated with the ornaments of (1) her personal order (concerning her sev),
(2) her cherished desire for sev, and (3) the mercy of the sakhs, and deeply
absorbed in the conception of herself as a companion (sagin) of the sakhs, she
shall meditate on her guru-varga in their majar forms.
35
manifestations of inner emotional transformations). Very happily They joke with
Lalit and the other sakhs and majars. When They see last night's love marks on
each other, Their minds and hearts drown in prema-rasa. In this way, They very
blissfully perform Their vana-vihra-ll. After that, They sit upon a jewelled throne
at the base of a kalpa-druma.
Absorbed in this ll, the sdhaka shall thoroughly meditate on the midday pastimes
of Rdh-Govinda. The meditation on this lotus-shaped yoga-pha is as such:
First, there is a six-petalled lotus; then on the outside of that are eight more petals;
after that, ten more, and then ten partial petals.
(112)
rmad-rdh-ka-ll-
rasa-prita-vigraham
tat-tad-icch-vaenaivon-
mlita bhti mudritam
The body of this yoga-pha lotus is full of rdh-ka-ll-rasa. It blooms and
contracts by the desire of Kior-Kiora.
(113)
prkrs tad-bahis tatra
diku dvra-catuayam
catu-ko ca a-daly
a-pady-adakar
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Page 39
At the corners of the four sides surrounding the lotus are four gateways. On the
eight petals are eight kujas, and on the six petals are the 18 syllables of the gopla-
mantra.
(114-117)
yath brahma-sahitym (2-4)
sahasra-patra kamala
gokulkhya mahat padam
tat-karikra tad-dhma
tad-ananta-sambhavam
karikra mahad yantra
a-koa vajra-klakam
a-aga a-pad-sthna
prakty puruea ca
premnanda-mahnanda-
rasenvasthita hi yat
jyot-rpea manun
kma-bjena sagatam
tat-kijalka tad-anm
36
tat-patri riym api
evambhta yoga-phe r-r-rdh-kau smaret.
Age is divided into three periods----kaumra, paugaa and kaiora. The period up to
the fifth year is called kaumra. Age five to ten is paugaa, ten to sixteen is kaiora,
and after that, yauvana.
(121)
dya-madhynta-bhedena
kaumrdni ca tridh
aa-msdhika vara
37
bhgatvena ca krtitam
The ages of kaumra, etc., are also divided into dya (beginning), madhya (middle)
and anta (end). Each part of kaumra and paugaa is made up of about one year
and eight months.
(122)
tad yath----dya-kaumram aa-msdhikam eka-varam eva madhya-kaumram,
eva
ca ea-kaumram; eva pacama-vara-paryanta kaumra jeyam. dya-
paugaam aa-
msdhikam eka-varam; eva madhya-paugaam; eva ca ea-paugaam; eva
ca
kramea aha-varam rabhya daa-vara-paryanta paugaa jeyam. dya-
kaiora
srdha-dina-dvayottaraikdaa-msdhikam eka-varam; eva madhya-kaioram;
eva ea-
kaioram; krameaikdaa-varam rabhya paca-daa-vara-nava-msa-srdha-
sapta-dina-
paryanta kaiora jeyam.
atha r-kasya vraja-ll----tatra r-kasya vraja-ll paca-dinottara-a-
msdhika-
daa-vary jey (10-6-5) atha ca (bhg. 3.2.26)----
ekdaa-sams tatra
ghrci sabalo vasat
Each part of the kaumra age is 1 year and 8 months. Altogether this equals five
years. From the sixth year to the tenth (paugaa), the divisions are of the same
duration. In the kaiora age, the divisions each last 1 year, 11 months, and 2 1/2 days.
Kaiora begins at age 11 and lasts up to the age of 15 years, 9 months, 7 1/2 days. The
vraja-ll of r Ka lasts up to the age of 10 years, 6 months, and 5 days. In rmad-
Bhgavatam it is said: Along with r Baladeva, r Kacandra lived in Vraja up
to the age of 11, all the while concealing His divine power. (123-129)
40
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Page 41
mahrja-kumratay bhogtiayena samddhy vara-msa-dinn srdhatay
srdha-
sapta-dinottara-nava-msdhika-paca-daa-vara-parimita r-kasya vayo
jeyam (15-9-7
1/2).
atraiva ea-kaiore
oaa-hyane sad
vraje vihra kurute
rman nandasya nandana
38
va-pi pta-vs
indranla-mai-dyuti
kahe kaustubha-obhhyo
mayra-dala-bhaa
guj-hra-lasad-vak
ratna-hra-virjita
vana-ml-dharo nika
obhollasita-kahaka
vma-bhga-sthita-svara-
rekh-rjad-ura-sthala
vaijayant-lasad-vak
gaja-mauktika-nsika
karayor makarkra-
kualbhy virjita
ratna-kakana-yug ghasta
kaukuma tilaka dadhat
kiki-yukta-kaiko
ratna-npura-yuk-pada
mlat-mallike jti-
yth ketak-campake
ngakeara itydi
pupa-ml-svalakta
iti vea-dhara rmn
dhyeya r-nandanandana
Because of having too much fun being the vraja-rja-kumra, Ka extended His
ll in Vndvana half again the number of years He already lived there (10 years, 6
months, 5 days), making His age 15 years, 9 months, 7 1/2 days. r Nandanandana
eternally sports in Vraja (near the end of kaioras 16 years) as a kiora-gopa.
The ka-dhyna is as follows: In His hand He holds a flute (va), He wears
yellow clothing, is effulgent like a sapphire, and has the beautiful kaustubha jewel on
His neck. The top of His head is adorned with a peacock feather, and jewelled and
guj-seed necklaces hang on His chest. A garland of forest flowers (such as mlat,
mallik, jt, yth, ketak, campaka, ngakeara, etc.) hangs down to His lotus feet.
He wears a gleaming gold ornament on His neck, and has a golden line of hair on
the left side of His chest, along with the vaijayant-ml. Dangling from His nose is a
valuable pearl said to come from the head of an elephant. His ears are decorated
with dolphin-shaped earrings, and He wears bangles on His hands. Tilaka made of
kukuma beautifies His forehead. He wears kiki bells round His waist, with ankle
bells on His lotus feet.
(130)
ga vmodara-parisare tunda-bandhntara-stha
dake tadvan nihita-mural ratna-citr dadhna
39
vmensau sarala-lagua pin pta-vara
llmbhoja kamala-nayana kampayan dakiena
Then, when Ka goes to herd the cows, He is decorated like this: On the left side
of His abdomen, the lotus-eyed r Ka has a buffalo horn stuck in His belt, and on
His right side He has placed His jewelled mural flute. In His left hand He carries a
straight wooden stick, and in His right He playfully twirls a yellow lotus.
Ka-mantras
(131)
asyaiva ka-candrasya
mantr santi trayo mal
siddh kasya sat-prema-
bhakti-siddhi-kar mat
There are three ka-mantras that are very pure and powerful; they are famous for
bestowing prema-bhakti on their chanters.
(132)
tatrdau mantroddhro yath sanat-kumra-sahitym----
hare-kau dvir vttau
ka tdk tath hare
hare rma tath rma
tath tdg ghare manu
A reference for the first mantra is from the Sanat-kumra-sahit: The words hare
ka are repeated twice, and then ka and hare are both separately twice repeated.
In the same way, hare rma, rma and hare are twice repeated.
(133)
Then, the 10-syllable mantra is described. By merely chanting this mantra, siddhi is
attained. It should be known by the paitas that there are five parts to this mantra.
(137-141)
The dhyna that is to accompany the chanting of these two mantras is also described
in the Gautamya-tantra: I worship Govinda, whose beautiful complexion resembles
a fully blossomed blue lotus. He has a moonlike face and is very fond of wearing a
peacock feather in His hair. He bears the golden rvatsa line of hairs on His chest
along with the splendid kaustubha jewel. He wears yellow cloth, is extraordinarily
handsome, and His body is adored by the lotus eyes of the gops. He is adorned with
celestial ornaments and surrounded by the cows and His gopa friends. He loves to
play His sweet-toned flute.
Kma-gyatr
(143-144)
atha kma-gyatr-mantroddhro yath svyambhuvgame----
kl tata kma-devya
vidmahe ca pada tata
tata ca pupa-bya
dhmahti pada tata
tatas tan no naga iti
tata caiva pracodayt
e vai kma-gyatr
caturvikar mt
44
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Page 45
The reference for the kma-gyatr-mantra is found in the Svyambhuva-gama: first
kl, then kmadevya, then vidmahe, then pupa-bya, then dhmahi tan no
naga, then pracodayt. This is the 24-syllable kma-gyatr.
42
The mantra is thus:
kl kmadevya vidmahe pupa-bya dhmahi tan no naga pracodayt
(145)
krsakto madana-vaa-go rdhayligitga
sabhru-bhaga smita-suvadano mugdha-nepathya-obha
vndraye prati-nava-lat-sadmasu prema-pra
prnando jayati mural vdayno mukunda
k-pariie ca----
rdhay mdhavo devo
mdhavenaiva rdhik
vibhrjante janev
mtsye ca----
vrasy vilk
vimal puruottame
rukmi dvravaty tu
rdh vndvane vane
pdme ca (u. n. 4.5)----
45
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Page 46
43
yath rdh priy vios
tasy kua priya tath
sarva-gopu saivaik
vior atyanta-vallabh
In a supplement to the g-veda it is said: Among all people, Rdhik and Mdhava
together are the most beautiful. In the Matsya-pura: In Vras, She is known as
r Vilk, and in Puruottama-ketra, She is called r Vimal. In Dvrak, She is
r Rukmi, and as the queen of the Vndvana forest, She is called r Rdh.
Among all the gops, r Rdh is the dearest lover of r Ka. (150-152)
44
nate irasi dorlate karaja-ratna-ramyau karau
vidhnayati rdhike tri-jagad ea rupotsava
45
bhogtiayena samddhy vara-msa-dinn srdhatay paca-daa-dinottara-
msa-dvayd-
hika-caturdaa-vara parimita vayo sy jeyam (14-2-15).
asy madyat-bhvo
7
A cakr-alk is an elaborate ornament that encircles the entire ear and fastens at
the top.
47
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Page 48
madhu-snehas tathaiva ca
majihkhyo bhaved rga
samarth keval rati
kandarpa-kautuka kuja
gham asys tu yvae
mtsy krtid prokt
vabhnu pit smta
abhimanyu patis tasy
durmukho devara smta
jailkhy smt varur
nanand kuil mat
yath syur nyakvasth
nikhil eva mdhave
tathaiva nyikvasth
rdhy pryao mat
r Rdhs age is in the middle of the kaiora period. Just as previously, Kas age
was increased by half again, so Rdhs age is increased to 14 years, 2 months and 15
days. She has a strong feeling that Ka belongs to Her (madyat-bhva), as well as
madhu-sneha (a very sweet affectionate mood). Her love for Ka is pure, powerful
and lasting, and She has various kujas for Her pastimes with Him. Her home is in
Yvaagrma, Her mothers name is Krtid, and Her fathers Vabhnu. Her
husbands name is Abhimanyu, Durmukha is Her brother-in-law, Jail is Her
mother-in-
law, and Kuil is Her sister-in-law.
(u. n. 4.50-54)----
tasy vndvanevary
sakhya paca-vidh mat
46
sakhya ca nitya-sakhya ca
pra-sakhya ca kcana
priya-sakhya ca parama-
preha-sakhya ca virut
sakhya kusumik-vindhy-
dhanihdy prakrtit
nitya-sakhya ca kastr-
mai-majarikdaya
pra-sakhya aimukh-
vsant-lsikdaya
gat vndvanevary
pryeem svarpatm
priya-sakhya kuragk
sumadhy madanlas
kamal mdhur maju-
ke kandarpa-sundar
mdhav mlat kma-
lat aikaldaya
parama-preha-sakhyas tu
lalit sa-vikhik
sa-citr campakalat
tugavidyendulekhik
ragadev sudev cety
aau sarva-gagrim
(u. n. 3.61)----
ythdhiptve py aucitya
dadhn lalitdaya
svea-rdhdi-bhvasya
lobht sakhya-ruci dadhu
madyat-bhva-lakaa yath----
gra-rasa-sarvasva
ka priyatamo mama
iti ya prauha-nirbandho
bhva sa syn madyat
udharaa yath
ikhi-picha-lasan-mukhmbujo
muralvn mama jvanevara
kva gato tra vihya mm ito
vada nryaa sarva-vittama
bhuja-catuaya kvpi
narma darayann api
vndvanevar-prem
dvi-bhuja kriyate hari
One day, just for fun, r Ka displayed His four-armed form before r Rdh, but
Her pure love forced Him to resume His two-armed form. (169)
One day, in the Spring season, r Ka was performing rsa-ll with the doe-eyed
gops near Govardhana Hill. Wanting to begin a different pastime, He entered the
forest and hid from them in a kuja. Suddenly, as He was watching for them, He
discovered that the gops had surrounded Him on all sides and He had no way of
escape.
Being very clever, He decided to trick them by displaying His four-armed form. He
48
did this and then remained motionless. Seeing that the object of their love had
transformed into a nryaa-mrti, the gops offered obeisance and prayed that they
may see Ka again.
Then, because of the wonderful power of Rdhs love, He revealed His two-armed
form to Her alone. In the presence of Her love, He was unable to retain His four-
armed form. (170-171)
r Ka said to Subala, Alas, r Rdh is so full of the sweetest affection that She
is like a mrti made of nectar. Possessing very deep transcendental qualities, She has
melted like butter in the fire of eagerness for Me. If I simply hear Her name, I swoon
with rapture and forget everything. (173)
49
Rdh and Ka.
(174)
50
An example of samarth-rati is such: r Vnd told r Ka about a certain young
newlywed girl in Vraja who, upon hearing the jingling of Kas ankle bells for the
first time, became completely maddened with love. Vnd said, In order to protect
their beautiful newlywed daughters, all the elders in Vraja-maala have prevented
them from hearing any discussion about You. Even so, when that certain newlywed
first heard the sound of Your ankle bells from a distance, She cried H Ka and
became mad. (178)
sarvdbhuta-vilsormi-camatkra-kara-riya
sambhogecch-vieo sy rater jtu na bhidyate
ity asy ka-saukhyrtham eva kevalam udyama
There is never any perceivable difference between samarth-rati and the desire for
union. It is astonishingly profound and wonderful in its ability to subdue Ka by
its waves of deep pleasure. A gop having this rati totally dedicates her mind, body
and words to Kas happiness. She hasnt even the slightest tinge of desire for her
own satisfaction.
(179)
iyam eva rati prauh
mahbhva-da vrajet
y mgy syd vimuktn
bhaktn ca varyasm
When samarth-rati has fully matured, it enters the state of mah-bhva. For this
reason, the chiefs among the muktas and bhaktas are constantly striving for it (but
rarely attain it). (180)
When r Uddhava Mahaya first witnessed the mah-bhva of the gops, he loudly
proclaimed, Among all births one could take on this earth, that of a vraja-gop is the
most fruitful. Why? Because these young girls have obtained mah-bhva for the
Soul of the Universe, r Govinda! Those desiring liberation because of fear of this
material world, the munis who are already liberated, as well as we bhaktas are always
trying to attain this loving mood, but none of us are able. Alas, without having an
attachment for the nectar of ka-kath, what is the use of occupying even the post
of Lord Brahm? (181)
51
r-rdh-mantroddhro yath gaur-tantre----
r-nda-bindu-sayukt
tathgnir mukha-vtta-yuk
caturth vahni-jynt
rdhikkaro manu
tapta-hema-prabh nla-
kuntala-baddha-mallikm
arac-candra-mukh ntya-
cakor-cacalekam
bimbdhara-smita-jyotsn
jagaj-jvana-dyikm
cru-ratna-stanlambi-
muktdma-vibham
nitamba-nla-vasan
kiki-jla-maitm
52
nn-ratndi-nirma-
ratna-npura-dhrim
sarva-lvaya-mugdhg
sarvvayava-sundarm
ka-prva-sthit nitya
ka-premaika-vigrahm
nanda-rasa-sammagn
kiorm raye vane
vin rdh-prasdena
ka-prptir na jyate
tata r-rdhik-kau
smarayau susayutau
53
mat-prasda yadcchasi
tad nrada bhvena
rdhyrdhako bhava
By the mercy of r Rdhik, the sdhaka gets the association of Rdhiks sakh-
gaa. By the mercy of that sakh-gaa, one obtains birth as a young girl in Vraja.
r Lalit Sakh
(192-197)
anaga-sukhadkhyo sti
kujas tasyottare dale
vijeyo ya taid-varo
nn-pupa-drumvta
lalitnandado nityam
uttare kuja-rjaka
gorocanbh lalit
tatra tihati nityaa
mayra-picha-sada-
vasan ka-vallabh
khait-bhvam pann
54
rati-yukt harau sad
candra-tmbla-sevhy
divybharaa-mait
sapta-viaty-aho yukt-
a-msa-manu-hyan (14-8-27)
asy vaya-prama yat
pit mt viokaka
rad ca patir yasy
bhairavkhyo mato budhai
svarpa-dmodarat
prpt gaura-rase tv iyam
iya tu vma-prakhar
gham asys tu yvae
Next, the particular characteristics of the aa-sakhs are given, beginning with r
Lalit Sakh. On the northern petal of Anaga-sukhada Kuja, there is a beautiful
kuja covered with various kinds of flowers and trees. This place is known as
Lalitnandada Kuja and is the color of lightning. The lovely Lalit Sakh always
lives here. She has a beautiful bright yellow (gorocan) complexion and wears a dress
the color of peacock feathers. She is adorned with celestial ornaments and
personifies the type of bhva known as khait. She and r Ka are very, very
dear to each other and her sev is to bring camphor and tmbla to Him. Her age is
14 years, 8 months and 27 days. In the opinion of the paitas, her fathers name is
Viokaka, her mothers rad, and her husbands Bhairava Gopa. Her home is in
Yvaa and her nature is vma-prakhar. In gaura-ll, she has assumed the form of
r Svarpa Dmodara Gosvm.
(198)
The characteristics of khait-bhva are: When the time for the pre-arranged meet-
ing has passed, and the nyaka arrives in the morning bearing the love marks from
another girl, the nyiks condition at that time is called khait. Her behavior is
marked by anger, long and deep breathing, refusing to speak, etc.
(199)
yvair dhmalita iro bhuja-ta taka-mudrkit
55
sakrnta-stana-kukumojjvala-muro ml parimlpitm
ghr-kumalite dau vraja-pater dv prage ymal
citte rudra-gua mukhe tu sumukh bheje munn vratam
For example, one morning, after spending the night with a certain vraja-dev, r
Ka was seen by ymal in the following condition: His head was a purplish color
from the crimson lac on the gops feet. The impressions of her earrings marked His
shoulders. The bright kukuma from her breasts covered His chest, His garland was
crushed, and His half-closed eyes were rolling. Seeing Ka in this way, ymal
became very angry in her mind, though externally she maintained a pleasant face
and said nothing. (200)
The characteristics of vma-prakhar are now described. The good fortune of the
gops (such as prema, beauty, sweetness, wit, etc.) is divided into three categories----
ad- hik (abundant), sam (moderate) and laghu (slight). (201-204)
Moreover, each of these categories is again divided into prakhar (acute), madhy
(moderate) and mdv (mild). She whose speech is very bold and sometimes impu-
dent, and whose statements no one can refute, is called prakhar. One possessing
this intensity in a lesser degree is called madhy, and in the least degree, mdv.
Laghu- prakhar is also of two kinds, namely vm (left-wing, or contrary) and
daki (right- wing, or compliant). (205-207)
56
abhedy nyake prya
krr vmeti krtyate
(u. n. 8.37)----
ythe tra vma-prakhar
lalitdy prakrtit
vma-prakharodharaa yath (u. n. 8.36)----
amr vraja-mgeka catur-ati-lakdhik
pratisvam iti krtita savayas tavaivmun
ihpi bhuvi virut priya-sakh mahrghyety asau
katha tad api shas aha! jighkur enm asi
Now the characteristics of vm: The nyik who always maintains her pride and
becomes angry when her nyaka neglects her is called vm. Her resolve cant be
bro- ken by the nyaka and, at times like this, she is very hard on him. In this ytha
(group), Lalit and others are celebrated as being vma-prakhar. An example is
such: One day, bringing fresh ghee for a yaja, r Rdh and Her sakhs went to the
place called Dna-gha, where r Ka pretended to be a tax collector. As r
Rdh was talking with Lalit-sakh, Ka began touching Her. Then Lalit proudly
stepped up and stopped Him, saying, Each of these beautiful vraja-gops is worth
more than 84 lakhs, Your dear friend Madhumagala has said. Among all of them
my priya-sakh is the most precious and hard to get. O Crooked One! In spite of that,
why do You still try to grab Her, huh? (208)
The chief sakhs in Lalits group are Ratnarekh (or Ratnaprabh), Ratikal,
Subhadr, Candrarekhik (or Bhadrarekhik), Sumukh, Dhanih, Kalahas and
Kalpin. (209)
57
r-lalit-mantra. This mah-mantra bestows rga for r Kas lotus feet. The
mantra is thus: r l lalityai svh (210)
r Lalits dhyna is: I meditate upon the lovely r Lalit, whose beautiful bright
yellow (gorocan) complexion rebukes the luster of a precious jewel. She has long
beautiful plaited hair and wears a dress the color of peacock feathers. She serves r
Ka by offering tmbla to Him, and she is a very dear friend of r Rdh.
r Vikh Sakh
(211-215)
na-dala nanda-
nmaka kujam asti hi
megha-vara r-vikh
yatrste ka-vallabh
svdhna-bhartk-bhvam
pann hi harau sad
vastrlakra-sevhy
gaurg trakmbar
pakhar-yug-yugma-msa-
sayukta-manu-hyan (14-2-15)
asy vaya pit mt
pvano daki kramt
patir yasy bhukkhyo
py asau gaura-rase puna
rya-rmnandatay
vikhytbht kalau yuge
iya tv adhika-madhy hi
gham asys tu yvae
Svdhna-bhartk----The nyik who has brought her lover under her control and
keeps him always close by is known as svdhna-bhartk. Her activities are sporting
in the water, dallying in the forest, picking flowers, etc. (217)
(u. n. 8.19)----
atra ythe vikhdy
bhavanty adhika-madhyam
In the party of r Rdh, r Vikh and others are known as adhika-madhy.
(219)
59
mlat mdhav candra-
rekh cpi ubhnan
kujar hari caiva
surabhi capalpi ca
In r Vikhs ytha the chief sakhs are Mlat, Mdhav, Candrarekh, ubh-
nan, Kujar, Hari, Surabhi and Capal. (221)
r Citr Sakh
(223-228)
citra prva-dale kuja
padma-kijalka-nmakam
r-citr svmin tatra
vartate ka-vallabh
abhisriktvam pann
60
harau rati-samanvit
lavaga-ml-sevhy
kmra-vara-sayut
kca-tulymbar csau
sad citra-gunvit
asy caiva vayomna
manu-sakhy-dinnvitam
i-msdhika akra-
hyana ceti virutam (14-7-14)
caturo sy pit prokto
janany asy ca carccik
pati pharaka csy
asau gaura-rase puna
govindnandat prpt
caturtha-yuga-madhyake
iya tv adhika-mdv ca
gham asys tu yvae
The characteristics of the abhisrik are: The nyik who causes her lover to make a
journey to meet her, or who makes such a journey herself to meet him, is called ab-
hisrik. Abhisriks are of two kinds: (1) the jyotsn-abhisrik, who, during the
fortnight of the bright moon travels to meet her lover wearing a white dress and
61
suitable orna- ments, and (2) the tmas-abhisrik, who meets her lover during the
fortnight of the dark moon wearing a dark blue dress and matching ornaments.
When this nyik comes near to her nyaka she becomes very shy. Out of modesty
she covers her entire body and silences her waist-bells and ankle-bells. Wearing her
veil, she makes the abhisra (lovers journey) accompanied by only one of her
affectionate sakhs. (231)
(u. n. 8.21)----
adhik mdava ctra
citr madhurikdaya
62
naan-makara-kuala sapadi cai ll-gati
tanoty ayam adrata kim iha savidheya may
The chief gops in r Citrs ytha are Raslik, Tilakin, aurasen, Sugandhik,
Vman, Vmanayan, Ngar and Ngavallik.
(236)
asy mantroddhro yath sknde----
lakm citr caturthyant
vahni-jy aakara
mantro ya citrik-nmny
ka-sakhy udrita
mantro yath----r citryai svh
r Indulekh Sakh
63
(238-242)
gneya-patre prendu-
kuja-svarbha-varake
r-indulekh vasaty atra
haritla-samgik
dimba-kusumodbhsi-
vasan ka-vallabh
proita-bhartk-bhvam
pann rati-yug-gharau
amtana-sevhy
ysau nandtmajasya vai
vayomna bhavet tasy
sarva-streu sammatam
srdha-dig-vsarair yukt
dvi-msa-manu-hyan (14-2-10 1/2)
asau tu vma-prakhar
hare cmara-sevin
gham asys tu yvae
pit sgara-sajaka
asy mt bhaved vel
patir asys tu durbala
vasu-rmnandatay
khyt gaura-rase hy asau
She has a deep love for r Ka and possesses the proita-bhartk-bhva. She often
serves Ka by bringing Him nectar-like delicious meals. Her age is 14 years, 2
months and 10 1/2 days. She is vma-prakhar and her principal sev is fanning with
a cmara. Her home is in Yvaa, her fathers name is Sgara, her mothers Vel and
her husbands Durbala. In gaura-ll she appears as Vasu Rmnanda. (243)
65
indulekhyai svh r Indulekhs dhyna is also described in that book: I worship
r Indulekh Sakh, whose complexion resembles the color of yellow orpiment. Her
dress is the hue of a blooming pomegranate flower, she is very beautiful, and she
offers nectar to the mouth of r Ka.
r Campakalat Sakh
(248-252)
66
vsaka-sajj-lakaa yath (u. n. 5.76-77)----
svavsaka-vat knte
sameyati nija vapu
sajj-karoti geha ca
y s vsaka-sajjik
cesy smara-sakr-
sakalpa-vartma-vkaam
sakh-vinoda-vrtt ca
muhur dti-kadaya
udharaa yath (u. n. 5.78)----
rati-kr-kuja kusuma-ayanyojjvala-ruci
vapu slakra nijam api vilokya smita-mukh
muhur dhyya dhyya kim api hari sagama-vidhi
samddhyanti rdh madana-mada-mdyan matir abht
The characteristics of vsaka-sajj are now described. That nyik who, expecting
her lover to come at his leisure, has nicely decorated her body and her residence is
known as a vsaka-sajj. Her behavior is like this: She has a strong desire for
amorous pleasure; she watches the pathway for her beloved; she looks repeatedly for
a messen- ger to come while she talks with her sakhs, etc. An example: A certain
sakh of Rdhiks said to another sakh, Look Sakh! Seeing that Her house in the
kuja, with its flower-petal bed, was so ideal for rati-kr (lovemaking), and that
Her own radiant body was so nicely decorated, r Rdh began to gently smile. As
She repeatedly remembered a particular indescribable method of lovemaking She
had experienced with Ka, She became overwhelmed with ecstasy and delirious
due to amorous de- sire for Him. (256)
kuragk suracit
maal maimaan
caik candralatik
kandukk sumandir
The characteristics and an example of vma-prakhar were given before. The chief
gops in Campakalats ytha are Kuragk, Suracit, Maal, Maimaan,
Caik, Candralatik, Kandukk and Sumandir.
(257)
67
premado vasu-varaka
mantro yath----campakalatyai svh
r Ragadev Sakh
(259)
rakodale yma-vare
kuje r-ragadevik
sukhadkhye nivasati
nitya r-hari-vallabh
Then, the particulars of r Ragadev are given: On the southwest petal of Madana-
sukhada Kuja lies the dark blue, cloudlike Sukhada Kuja, where r Kas
beloved r Ragadev always resides. (260-263)
padma-kijalka-varbh
jab-pupa-nibhmbar
utkahit-bhva-yukt
r-ke rati-bhk sad
asau candana-sevhy
vma-madhy bhavet puna
gham asy yvae tu
vayomna bhavet puna
srdha-veda-dinair yukta
68
dvi-msa manu-hyanam (14-2-4 1/2)
mt r-karu prokt
pit r-ragasgara
patir vakrekaa prokto
hy asau gaura-rase puna
govindnanda-ghokhym
pann hi kalau yuge
Her complexion is the color of a lotus stamen, and her dress is red like a jab flower.
She possesses the utkahit-bhva, and in every way she is very attached to r
Ka. Her sev is offering candana, and her nature is vma-madhy. Her home is in
Yvaa, and her age is 14 years, 2 months and 4 1/2 days. Her mothers name is
Karu, her fathers Ragasgara and her husbands Vakrekaa. In Kali-yuga she
appears in gaura-ll as Govindnanda Ghoa. (264-266)
The characteristics of utkahit-bhva are now described: When the nyik has
waited for a long time, but her lover has still not arrived, she begins to feel anxious.
This bhva has been named virahotkahit by the scholars. The behavior of one
with this mood is marked by a burning heart, trembling, anxiety that he may not
come, sorrow, weeping, talking about her lamentable condition, etc. Here is an
example: r Candrval said to r aiby, O Sakh! Has Ka become ensnared by
the ropes of Rdhs sidelong glance today? Or has He begun battle with a fierce
army of demons? Alas, the moon has risen and half the night has passed. O Vidhu-
mukhi! 9 Still He doesnt remember me! What could be the reason? (267-269)
69
kamal prema-majar
mdhav madhur kma-
lat kandarpa-sundar
asy mantroddhro yath kior-tantre----
lakmr agni-ragadev
e nt vahni-priy tata
ragadevys tu mantro yam
aro rga-bhakti-da
mantro yath----r r ragadevyai svh
asy dhyna ca tatraiva----
rjva-kijalka-samna-var
jab-prasnopama-vsas-hym
rkhaa-sev-sahit vrajendra-
snor bhaje rsa-ga-ragadevm
9
Moon-face
r Tugavidy Sakh
(270-275)
The characteristics of a vipralabdh-nyik: The sages have said that the nyik who
is very distressed at heart because her lover has not arrived for their secret meeting
is known as a vipralabdh-nyik. Her behavior is marked by despondency, anxiety,
lamentation, weeping, fainting, sighing, etc. (277)
udharaa yath----
vindati sma divam indur indir-
71
nyakena sakhi vachit vayam
kurmahe kim iha dhi sdara
drg iti klamamagn mgeka
The characteristics of a dakia-nyik are now given: That nyik who is intolerant
in protecting her dignity, who speaks in a very reasonable and logical way to her
lover, but who is enchanted and appeased by his sweet words of praise is called a
dakia-nyik. (279)
tugavidydik ctra
dakia-prakhar bhavet
72
majumedh sumadhur
sumadhy madhureka
tanmadhy madhusyand
guac vargad
Her dhyna is also described in that Kior-tantra: I worship the very rasika r
Tugavidy, who is adorned with sandalwood paste mixed with camphor. Her
beautiful saffron-colored body is decorated with many fine jewelled ornaments, she
delights in wearing a lovely red dress, and she has many wonderful qualities. She
knows many transcendental songs, and she dances before r Hari to the beat of a
ampha drum.
r Sudev Sakh
(284-288)
vyavya-dalake kujam
ste harita-varakam
vasanta-sukhadam atra
sudev vartate sad
73
kalahntarit-bhvam
pann rati-yug-gharau
padma-kijalka-rucir
jab-pupa-nibhmbar
asau ca jala-sevhy
vm prakharik mat
veda-vsara-sayukta-
dvi-msa-manu-hyan (14-2-4)
asy vaya-parima
yvae tu niketanam
mtsy karu prokt
janako ragasgara
bhrtr vakrekaasyeyam
parit kanyas
r-vsudeva-ghokhym
pt gaura-rase tv asau
The characteristics of kalahntarit are as follows: That nyik who, in the presence
of her sakhs, rejects her lover who has fallen at her feet is known as a kalahntarit.
Afterward, she regrets her behavior and experiences delirium, fever caused by grief,
fatigue, long and deep breathing, resignation, etc. (290)
74
sraja kipt dre svayam upaht kei-ripu
priya-vcas tasya ruti-parisarnte pi na kt
namann ea kaun-viluhita-ikha praiki na may
manas teneda me sphuati puapkrpitam iva
An example: r Rdh said, O Sakhs! I have thrown far away those garlands
which Keiripu personally gave me. I dont listen to anything He has to say. Even if
He places His head at my feet, I dont even glance at Him. Alas, because of what Ive
done, my heart is bursting from the intense heat of sorrow, like the substances in
puapka. (Puapka is a method of preparing drugs in which the various substances
are wrapped in leaves, covered with clay, and heated in fire.) (291-293)
An example and the characteristics of vma-prakhar have already been given. The
principal gops in r Sudevs ytha are Kver, Crukavar, Suke, Majukeik,
Hrahir, Hrakah, Hravall and Manohar. Her mantra is described in the
Rudra-ymala: two different sarasvat-bjas, then lakm-bja, followed by sudev in
the dative case, and ending with svh. This 8-sylla- ble r-sudev-mantra bestows
the gift of prema-bhakti. The mantra is thus: ai sau r sudevyai svh Her
dhyna is also described in the same book: I worship r Sudev Sakh, whose
beautiful body is the color of a lotus stamen. She is very gentle, wears a red dress,
and is adorned with a beautiful bright smile. She is nicely decorated with fine
jewelry, and her sev is to bring water to r Ka.
75
Descriptions of the Aa-majars
r Rpa Majar
(294-297)
kujo sti rpollskhyo
lalit-kujakottare
sad tihati tatraiva
suobh rpa-majar
priya-narma-sakh-mukhy
sundar rpa-majar
gorocan-samga-r
keki-patruka-priy
srdha-tridaa-varsau (13-6)
vma-madhytvam rit
ragaa-mlik ceti
pravadanti mania
iya lavaga-majary
ekenhn kanyas
kalau gaura-rase rpa-
gosvmitva samgat
r Rati Majar
(300-304)
ratyambujkhya kujo sti
indulekh-kuja-dakie
tatraiva tihati sad
surp rati-majar
trval-dukleya
tait-tulya-tanu-cchavi
10
Next, the particulars of r Rati Majar are given: In the southern part of r
Indulekhs kuja lies Ratyambuja Kuja, where the beautiful r Rati Majar
always resides. Her dress is covered with stars, her complexion is like lightning, and
77
she is daki-mdv in nature. The paitas also call her Tulas. Her age is 13 years 2
months. In Kali-yuga, in gaura-ll, she is known as Raghuntha dsa Gosvm. Her
mantra is described in the Kior-tantra as such: vahni-bja joined with and nda-
bindu (), followed by rati-majar in the dative case, ending with svh. The 8-
syllable r-rati-majar-mantra is thus. The mantra is: r rati-majaryai svh Her
dhyna is also in that Kior-tantra: I worship the beautiful r Rati Majar, whose
dress bears designs of coupled stars, whose bodily luster is like lightning, and who
always stays near to r Rdhik.
r Lavaga Majar
(305-309)
kujasya tugavidyy
kuja prvatra vartate
lavaga-sukhado nmn
sud sumanohara
lavaga-majar tatra
mud tihati sarvad
s tu rpkhya-majary
ekenhn varyas
udyad-vidyut-samna-rs
trval-pavt
r-knandad nitya
daki mdvik mat
vaya eka-dina srdha-
hyans tu trayodaa (13-6-1)
r-santana-nmsau
khyt gaura-rase kalau
asy mantroddhro yath kior-tantre----
r-llbhy samyukt
e nt lavaga-majar
svh lavaga-majary
mantro ya daa-varaka
Next, the particulars of r Rasa Majar are given: In the western part of r Citr's
kuja lies Rasnanda Kuja, where the beautiful Rasa Majar always resides. She is
famous as being in all respects the life of r Rpa Majar. Her dress is like the
feathers of a swan, and her complexion is like a fully blossomed campaka flower. She
79
is rich in qualities much like those of r Lavaga Majar. Because she has taken
shelter of r Rpa Majar, she has become very dear to her. She serves as a
messenger between Rdh and Ka, and she is very clever in arranging Their
meeting. Her age is 13 years, and in gaura-ll, she is known as Raghuntha Bhaa
Gosvm. (316-317)
Her mantra is described in the Kior-tantra as such: vahni-bja joined with and
anusvara, followed by rasa-majar in the dative case, and ending with svh. In this
way, the 8-syllable r-rasa-majar-mantra is known.
Her dhyna is also in the same book: I always worship the beautiful r Rasa
Majar, whose dress is like the feathers of a swan, whose complexion is fair like a
blossoming campaka flower, and who is rich in charming qualities.
r Gua Majar
(318-322)
ainye campakalat-
kujt kujo sti obhana
gunanda-prado nmn
tatrste gua-majar
rpa-majarik-saukhy-
bhil s prakrtit
jab-rji-dukleya
tait-prakara-knti-bhk
kaniheya bhavet tasys
tulasys tu tribhir dinai
r-kmoda-dkiyam
80
rit prakharodit
vayo sy eka-mshy
hyans tu trayodaa
sapta-viatibhir yukta
dinai ca samudritam (13-1-27)
gopla-bhaa-nmsau
khyt gaura-rase kalau
Next, the particulars of r Gua Majar are given: In the northeastern part of r
Campakalats kuja lies the beautiful Gunandaprada Kuja, where r Gua
Majar always resides. Her complexion is bright like lightning, and she wears a fine
silk dress the color of a red jab flower. She is famous for her strong desire to make
Rpa Majar happy. She is three days younger than r Tulas (Rati Majar) and is
the delight of r Ka. She is described as being daki-prakhar in nature. Her
age is 13 years, 1 month and 27 days. In gaura-ll she is known as r Gopla Bhaa
Gosvm. (323-324)
Her mantra is described in the Kior-tantra: gaea-vara (ga) joined with and
nda-bindu (), followed by gua-majar in the dative case, and ending with svh.
In this way the 8-syllable r-gua-majar-mantra shall be known.
Her dhyna is also described in the same book: I worship r Gua Majar, whose
dress is the color of a red jab flower, whose bodily color is like lightning, and who is
always eager to please r Ka.
r Majull Majar
(325-328)
81
llnanda-prado nmn
sudevy kujakottare
tatraiva tihati sad
majull sumajar
rpa-majarik-sakhya-
pry s gua-sampad
jab-rji-dukleya
tapta-hema-tanu-cchavi
ll-majar nmsy
vma-madhytvam rit
vaya-saptha-yuktsau
srdha-tridaa-hyan (13-6-7)
kalau gaura-rase loka-
ntha-gosvmit gat
Next, the particulars of r Majull Majar are given: In the northern part of r
Sudevs kuja lies the beautiful Llnandaprada Kuja, where the charming r
Majull Majar always resides. She is full of pleasant qualities and is very dear to
r Rpa Majar. Her dress is red like a jab flower, and her complexion is like
molten gold. She is also known as r Ll Majar. Her nature is vma-madhy, and
her age is 13 years, 6 months and 7 days. In gaura-ll she is known as r Lokantha
Gosvm.
(329-330)
asy mantroddhro yath kior-tantre----
lakm-yukt majull
majar vahni-jyik
caturthyant bhaven mantro
dara khalu kathyate
mantro yath----r majull-majaryai svh
asy dhyna yath tatraiva----
pratapta-hemga-ruci manoj
ombar cru-subhahym
r-rdhik-pda-saroja-ds
t majull niyata bhajmi
82
Rdhik.
r Vilsa Majar
(331-334)
vaikha-kujd gneye
kujo sti sumanohara
vilsnandado nmn-
trste vilsa-majar
vilsa-majar rpa-
majar-sakhyam rit
svaknty sad cakre
y divy svara-ketakm
cacarka-dukleya
vm mdvtvam rit
kanih rasa-majary
caturbhir divasair iyam (12-11-26)
jva-gosvmit prpt
kalau gaura-rase tv asau
Next, the particulars of r Vilsa Majar are given: In the southeast part of r
Vikhs kuja lies the very beautiful Vilsnandada Kuja, where r Vilsa
Majar always remains as one of r Rpa Majars sakhs. She has a bodily color
like that of a golden ketak flower, and her dress is the color of a bumblebee. Her
nature is vma-mdv, and she is 4 days younger than r Rasa Majar, making her
age 12 years, 11 months and 26 days. In gaura-ll she is known as r Jva Gosvm.
(335-336)
r Kaustr Majar
(337-341)
nairte r-ragadev-
kujt kujo sti pacima
kaustrynandado nmn
tatrste kaustr-majar
kca-tulymbar csau
uddha-hemga-knti-bhk
vayas tridaa-varsau
vm mdvtvam rit
r-ka-kavirjkhy
prpt gaura-rase kalau
asy mantroddhro yath kior-tantre----
r-bjena samyukt
e nt kaustr-majar
svhnta iti vai prokto
navra-mantra ucyate
mantro yath----r kaustr-majaryai svh
asy dhyna yath tatraiva----
11
A discussion of the father, mother, husband, mother-in-law and sev for each of the
Six Gosvms siddha-svarpas has not been given in the paddhatis of either r
Goplaguru Gosvm or r Dhynacandra Gosvm. It is said that in the original
handwritten manuscripts all these were given. The following is taken from Siddha
Kadsa Bb Mahayas guik:
viuddha-hembja-kalevarbh
kca-dyuti-cru-manoja-celm
r-rdhiky nikae vasant
bhajmy aha kaustr-majarikm
Next, the particulars of r Kaustr Majar are described: In the southwest corner
of r Ragadevs kuja lies one more kuja, which is known as Kaustrynandada
Kuja, the residence of r Kaustr Majar. She wears a dress that resembles
crystal, and her complexion is like pure gold. Her age is 13 years, and her nature is
vma-mdv. In Kali-yuga, in gaurga-ll, she is known as r Kadsa Kavirja
Gosvm. Her mantra is described in the Kior-tantra as such: r-bja, r-kaustr-
majar in the dative case, and svh comprise the nine-syllable mantra. The mantra
is thus: r kaustr-majaryai svh Her dhyna is also described in the Kior-
tantra: I worship r Kaustr Majar, whose complexion is like a spotless golden
lotus, whose charming dress is lustrous like crystal, and who always stays near to r
Rdh.
atha vndvandhau
padma-keara-madhya-gau
koi-kandarpa-lvayau
dhyyet priya-sakh-vtau
ukta-vea-vayo-rpa-
sayutau sumanoharau
sasmaret siddha-dehena
sdhaka sdhanair yuta
85
Being intensely engaged in his sdhana, the sdhaka shall then meditate, in his
siddha-deha, on r r Rdh-Govinda. They are more charming than millions of
Cupids, and are surrounded by Their dearest sakhs, who stand like the filaments of a
lotus around Them. The sdhaka shall meditate on the captivating Divine Couple by
incorporating the above-mentioned descriptions of Their ages, dress, forms, etc., in
his smaraa.
Concerning that dhyna, before anything else, the sdhaka should perform smaraa
of the majar forms of his guru-pral, beginning with his guru, then parama-guru,
etc. Then he shall meditate on r Rdhik, and after that r Nandanandana. Next,
a reference for the yugala-mantra is cited from the Sanat-kumra Sahit: The
sixteen-syllable mantra is composed of gopjana-vallabha, etc. The ten-syllable
mantra is composed of namo gopjana and vallabhbhym. The mantras are thus: g
gopjana-vallabha-caran araa prapadye namo gopjana-vallabhbhym
Gopjana-vallabha-caran means the feet of those two who are very dear to the
gops, namely Rdh and Ka. Gopjana-vallabhbhym means rdh-kbhym.
(346-354)
Then the sdhaka shall meditate on r Rdhik standing on r Kas left side.
She wears a fine blue dress, and Her complexion is like molten gold. She half-covers
88
Her beautiful, smiling lotus-like face with the border of Her garment, and on that
charming face Her restless eyes dance like cakor birds. With Her thumb and forefin-
ger, She offers tmbla to the lotus mouth of Her beloved. Her plump, raised breasts
are adorned with a pearl necklace. Her waist is slender, and Her wide hips are orna-
mented with a kiki-ml. She wears jewelled earrings, armlets and bracelets. On
Her lotus feet She wears tinkling golden ankle bells, with jewelled rings on Her toes.
Every part of Her graceful and charming body is transcendentally beautiful. She is
completely drowned in nanda-rasa, is in the prime of youth, and is very happy and
satisfied. O King of Brhmaas! r Rdhs sakhs are similar to Her in age and
quali- ties. They are very devoted to their sevs of fanning with a cmara and so on.
(361)
atha ca----
dvyad-vndraya-kalpa-drumdha-
rmad-ratngra-sihsana-sthau
rmad-rdh-rla-govinda-devau
prehlbhi sevyamnau smarmi
By the method previously described, in his siddha-deha, the sdhaka shall diligently
meditate on r r Rdh-Govinda situated in the keara of the yoga-pha lotus.
Thus ends the r r Gaura-govindrcana-smaraa- by r Dhynacandra
Gosvm. ` ` `
r r Rdh-ka-klya-ll-smaraa-krama-paddhati Pj and
Mantra-japa
(1)
eva padmopari dhytv
rdh-kau tatas tayo
aa-klocit sev
vidadhyt siddha-dehata
guru-vargjay tatra
pjayed rdhik-har
89
In this way, the sdhaka shall meditate on r r Rdh-Ka situated upon a lotus.
After that, in his siddha-deha, he shall by the order of his guru-varga offer pj to the
Divine Couple as They stand on that lotus. (2)
Then, he shall do external pj by offering the upacras such as pdya, arghya, etc.,
according to the previously described method. After that, the sdhaka shall very
diligently perform japa of the 32-syllable pradhna-mantra. (3-4)
He shall first chant the mah-mantra, then the ten-syllable mantra, the r-rdh-
mantra and the r-rdh-gyatr, which will satisfy his highest desire to attain prema.
After that, he shall chant the yugala-mantra, which reveals the rsa-sthal, and then
the respective mantras of the aa-sakhs and aa-majars.
Aa-klya-stra
(5-6)
aa-klya-stram ha, yath----
ninta prta prvhno
madhyhna cparhnaka
sya pradoo rtri ca
kl aau yath-kramam
madhyhno ymin cobhau
a-muhrta-mitau smtau
90
tri-muhrta-mit jey
ninta-pramukh pare
The Aaklya-stra says: The eight time periods of the day shall be known in this
sequence----ninta (end of night), prta (morning), prvhna (forenoon),
madhyhna (midday), aparhna (afternoon), sya (early evening), pradoa
(nightfall), and rtri (night). The madhyhna and rtri time periods each last for six
muhrtas (1 muhrta = 48 minutes, so 6 muhrtas = 4 hours, 48 minutes) and the
others all last for three muhrtas each (2 hours, 24 minutes).
The sdhaka shall meditate upon himself as being among that gop-gaa and
possessing the form of a beautiful and charming young adolescent girl.
(11)
nn-ilpa-kalbhij
ka-bhognurpim
prrthitm api kena
tato bhoga-par-mukhm
That charming kior is very expert in the various fine arts and is very pleasing to
r Ka. If, however, Ka desires intimate enjoyment with her, she will not
agree. (12-14)
rdhiknucar nitya
tat-sevana-paryam
kd apy adhika prema
rdhiky prakurvatm
prtynudivasa yatnt
tayo sagama-krim
tat-sevana-sukhsvda-
bharetisunirvtm
ity tmna vicintyaiva
tatra sev samcaret
brhma-muhrtam rabhya
yvat snt mah-ni
She is one of r Rdhiks companions and is always devoted to serving Her. She
has more love for Rdh than for Ka. With great affection and care she daily
arranges for Their union, and because of her tasting the happiness of this sev, she is
abundantly satisfied. Meditating in this way, beginning from the brhma-muhrta
through the eight time periods up to the dead of night, the sdhaka shall lovingly
render sev. (15-17)
r-nrada uvca----
harer atra gat ll
rotum icchmi tattvata
llm ajnat sevyo
92
manas tu katha hari
r-sadiva uvca----
nha jnmi t ll
harer nrada tattvata
vnd-dev samgaccha
s te ll pravakyati
avidre ita sthnt
ke-trtha-sampata
sakhbhi savt sste
govinda-paricrik
r Nrada said, I truly want to hear about the aa-kla-ll of r Hari, because
without knowing the ll, how can anyone perform mnas-sev? r Sadiva
replied, Actually, I dont really understand hari-ll. You should approach r
Vnddev; she can describe it to you. She is a maidservant of r Govinda, and is
nearby in a place close to Ke-trtha, along with the other sakhs.
Aa-kla-sev
(18-21)
r-sanat-kumra uvca----
ity uktas ta parikramya
guru natv puna puna
vnd-sthna jagmsau
nrado muni-sattama
vndpi nrada dv
praamypi puna puna
uvca ta muni-reha
katham atrgatis tava
r-nrada uvca----
tvatto veditum icchmi
naityika carita hare
tad dito mama bruhi
yadi yogyo smi obhane
r-vnd-devy uvca----
rahasya tv pravakymi
ka-bhakto si nrada
na prakya tvay hy etad
guhyd guhyatara mahat
After hearing the words of his guru, that most virtuous sage r Nrada
93
circumambulated him and repeatedly offered his obeisance. Then he went to see r
Vnddev. Upon seeing Nrada, Vnddev offered her obeisance and said to him,
Why have you come here? Nrada answered, I want to hear about r Haris nitya-
ll from you. O Beautiful One, if I am worthy to know it, please describe everything
to me. r Vnd replied, O Nrada, you are a ka-bhakta. You are certainly
worthy to hear. I shall describe this secret to you, but you must not repeat it at just
any place, because it is most confidential and sublime. (22-27)
atha ninta-sev----
madhye vndvane ramye
pacat-kuja-maite
kalpa-vka-nikuje tu
divya-ratna-maye ghe
nidritau tihatas talpe
nibiligitau mitha
mad-j-kribhi pact
pakibhir bodhitv api
ghligana-nirbhedam
ptau tad-bhaga-ktarau
na manas kurutas talpt
samutthtu mang api
tata ca rik-saghai
ukdyair api tau muhu
bodhitau vividhai padyai
sva-talpd udatihatm
upaviau tato dv
sakhyas talpe mudnvitau
praviya cakrire sev
tat-klasyocit tayo
puna ca rik-vkyair
utthya tau sva-talpata
gacchata sva-sva-bhavana
bhty-utkahkulau mitha
iti ninta-sev
First, the ninta-sev: r Vnd said, The center of the beautiful Vndvana forest
is adorned with fifty charming kujas. In one of those kujas filled with kalpa-vkas,
in a cottage made of transcendental gems, r r Rdh-Ka lie asleep on a bed,
closely embracing each other. After being awakened by my order-carrier birds, They
feel distressed at the thought of breaking Their close embrace and have no desire to
rise from bed. Finally, after the uka-rik-gaa (male and female parrots) recite
vari- ous poems to Them, They arise and sit blissfully together on the bed. Then the
94
sakhs enter and perform various sevs that are suitable for the occasion. After
hearing more from the rik-gaa, They get up, and with Their minds full of fear
and anxiety, They secretly return to Their respective homes. Thus ends the ninta-
ll. (28-31)
atha prta-sev----
prta ca bodhito mtr
talpd utthya satvaram
ktv ko danta-kha
baladeva-samanvita
mtrnumodito yti
gol dohanotsuka
rdhpi bodhit vddha-
vayasybhi sva-talpata
utthya danta-khdi
ktvbhyaga samcaret
snna-ved tato gatv
snpit lalitdibhi
bh-gha vrajet tatra
vayasy bhayanty api
bhaair vividhair divyair
gandha-mlynulepanai
After that, Mother Yaod sends one of her maidservants to ask Rdhs mother-in-
law to allow rmat and Her sakhs to come quickly and cook.
(33-36)
r-nrada uvca----
95
katham hyate devi
Paddhati
By rpda Dhynacandra Gosvm
Fourth Edition
r Gaura-Govindrcana-Smaraa- Paddhati
Introduction
amn mnada ha ka-nma sad labe |
Be humble and give all respect to others. Always chant the holy name of Lord
Ka, and within your mind render sev to Rdh-Ka in Vraja. (CC. Antya
6.237)
In his mind, the sdhaka contemplates his own siddha-deha. Day and night he
serves r Ka in Vraja. (CC. M. 22.157)
While deep in meditation, the sdhaka performs sev within his siddha-deha. By
adopting this sakh-bhva, he will attain the lotus feet of r r Rdh-Ka. (CC.
M. 8.229)
***
96
The r Gaura-govindrcana-smaraa-paddhati by rpda Goplaguru Gosvm, the
r Gaura-govindrcana-smaraa-paddhati by rpda Dhynacandra Gosvm, and
the r Gaura-govindrcana- paddhati by rpda Siddha Kadsa Bb are
collectively known as paddhati-traya, and are the bhajana-paddhatis of the r
Caitanya Vaiava Sampradya. Following the format established by r Goplaguru
Gosvm, r Dhynacandra composed his book and included the Aa-klya-ll-
smaraa-krama.
Among the five chief disciples of r Vakrevara Paita, Goplaguru was the
special object of Mahprabhus mercy. He was the son of Murri Paita, and his
name was Makaradhvaja Paita, although Mahprabhu called him Gopla. When
r Gaura lived in Nlcala, Gopla engaged in His service. Even though he was still
a child, he was very skillful in his sev. The Lord showed very strong vtsalya
affection for him, and personally gave him the title Goplaguru.
One day, Caitanya Mahprabhu went outside the village to tend to his bodily needs.
Gopla was standing some distance away with a waterpot in his hand ready to serve
the Lord. He noticed that the Holy Name, which always blissfully danced on
Mahprabhus tongue, was not to be heard. Wondering how this could be, he then
saw that the Lord was holding his tongue with his hand. After a short while, Gopla,
being full of curiosity, inquired from the Lord, Prabhu! Why are you holding your
tongue like that? Mahprabhu answered, The words ka ka always dance on
my tongue, and even when Im unclean they dont stop. One is forbidden to chant
the ka-nma mah-mantra when he is unclean. Transgressing that injunction is
an offense. For this reason, I hold my tongue to keep it still.
Gopla replied, Prabhu! Elegant words dont adorn my little mouth, but still, in
order to understand, I am asking. Your beautiful body doesnt have a trace of
uncleanliness. It is sac-cid-nanda-maya and always pure. Your going to the
bathroom is an illusion. Thats just your pretending to be human. You are
independent, but if an ordinary jva should die while evacuating, without chanting
the Holy Name, how will he attain the transcendental state?
Hearing these profound words from the boy, the Lord replied, Gopla, you have
spoken correctly. In chanting the r-ka-nma there is no consideration of
cleanliness or uncleanliness. Chanting is always auspicious for the jva. You have
caused me to remember the highest injunction. From today, you shall bear the title
guru. Mahprabhu told the devotees this story, and the news quickly spread
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everywhere. Soon all the Vaiavas began to call Gopla r Goplaguru.
Goplaguru Gosvm became the crya of the Gambhr Maha, and when he
became old, he wanted to arrange for someone to continue the worship of r r
Rdh-Knta. To obtain a suitable sevaka, he offered a mental prayer to the lotus
feet of rman Mahprabhu. One night, the Lord appeared to Goplaguru and said,
Gopla! The sevaka you seek will be the first person you see tomorrow morning.
Accept him without hesitation. Like you, he will be learned in all the transcendental
stras. He will preserve well the worship of r r Rdh-Knta and reveal my
glories to the whole world.
Hearing this order from Mahprabhu in his dream, Goplaguru became ecstatic. The
next morning, after his morning duties, he went to his doorway. The first person he
saw was a very peaceful young brhmaa who had been standing there waiting to see
him. When the youth approached, he offered daavats to Goplagurus lotus feet.
The Gosvm remembered his dream and blissfully offered the young man his
blessings. Seeing his peaceful nature and absorption in ka-bhakti, Goplaguru
gave him mantra-dk, etc., and named him r Dhynacandra.
After receiving initiation, rpda Dhynacandra served his guru with great
devotion. Goplaguru Prabhu engaged him in caring for r r Rdh-Knta. After
a short while in govinda-sev, he received the dress of a Vaiava ascetic from his
guru, and was then ordered to visit r Vndvanadhma.
***
One afternoon Vijaya and Vrajantha, sitting on the seashore, were looking to the
sporting waves of the sea and thought within themselves that human life was also
full of waves like that. Nobody knows what shall come to pass the next moment. We
98
must learn the process of worship through the way of love from r Gurugosvm.
Vrajantha said, I have seen the method that r Dhynacandra Gosvm has
propounded. If we can get some instruction from our preceptor, it may perhaps
produce good results. I shall make a copy of that method. Having thus resolved, he
prayed to r Dhynacandra Gosvm to let him have a copy of that method. r
Dhynacandra said, I am not in a position to give you any copy of that. You shall
have to secure permission from r Gurugosvm. When both of them proposed to
r Gosvm about the matter, he said, Well, come to me with the copy. According
to that permission, Vijaya and Vrajantha both took the copy of that method. They
thought that at leisure moments they would go to Gurugosvm and make the matter
clear from him.
r Dhynacandra Gosvm was a past master in all subjects. Especially in the matter
of worship of Hari he was second to none. He was the first and foremost of all the
disciples of r Goplaguru Gosvm. He taught Vijaya and Vrajantha all the truths
about hari-bhajana, considering them quite competent to learn all the matters about
worship. From time to time Vijaya and Vrajantha used to have all their doubts
about the matter removed. They at first made the relation between the daily
conduct of life and the daily character of rman Mahprabhu clear from r
Gurugosvm and engaged themselves enthusiastically to aa-klna-bhajana, or
worship in eight different ways during the eight praharas (three hours making a
prahara) of the whole day and night.
***
99
manera smaraa pra, madhura madhura nma, jugala-bilsa smti-sra |
Chanting these sweet names and practicing smaraa in the mind is my very life.
Contemplating this rdh-ka-yugala-vilsa is the essence of ll-smaraa. This
tattva is both the means and the goal, and is the cream of all mystic siddhis. Other
than this, there is no other way. (Prema-bhakti-candrik 61)
***
Translators note:
The book from which I made this translation, using both the original Sanskrit and
the Bengali translation, was published by Paita r Vndvana Dsa of Navadvpa,
in Gaurgbda 482. Parts of the introduction were also taken from that book.
Haricaraa Dsa
Smaraa-Krama
sdhako brhma-muhrte cotthya nijea-nmni smaret krtayed v
The auspicious system of smaraa is here being described: Arising from sleep during
the brhma-muhrta, the sdhaka should either perform smaraa or krtana of his
Deity's numerous names. All glories to the golden-complexioned Gaurahari, who has
large lotus-like eyes and beautiful arms that hang down to His excellent knees. He
continually dances in movements saturated with bhakti-rasa, and He possesses great
transcendental power.
100
O r Rma! r Janrdana! r Jaganntha! r Nryaa! r nanda! r Day-
para! r Kamalknta! r Ka! r Svm! Please make tears fall uncontrollably
from my eyes, free me from illusion and submerge me repeatedly in the waves of the
great ocean of nectar that is Your holy names.
101
Devendra-cmai! Sasra-sindhu- kara-dhra! Hari! Ka! I offer my
obeisance unto You.
Bhmi-Prama
After that, the sdhaka shall offer his obeisance to Mother Earth, saying:
r Navadvpa Dhyna
tato bahir gatv maitra-ktydi-vidhi kuryt, danta-dhvandim
caret, uddhsane prvbhimukh upaviya nicala-man |
smaret rmad gaura-candra svardhuny dakie tae |
cintmai-citta-dhmni r-navadvpa-nmake || 9 ||
Then, going outside, the sdhaka will pass urine and stool, and brush his teeth
according to his regulation (or stra). After that he will sit on a purified seat facing
the east and will meditate with a steady mind on r Navadvpa-dhma. He will do
ll-smaraa of r Gauracandra in cintmai-maya Navadvpa, which lies on the
southern bank of the Gag.
102
nitya pratylayodyat-praaya-bhara-lasat-ka-sakrtanya
r-vndavy abhinna tri-jagad anupama r-navadvpam e || 10 ||
That dhyna is as follows: On the bank of the beautiful Gag lies r Navadvpa-
dhma. It is covered with delightful garden groves and resembles the surface of a
tortoise shell in shape. There are rows of great palaces, and in each one a prema-
filled ka-krtana is going on. I pray to that Navadvpa-dhma, which is
nondifferent from r Vndvana- dhma and unequalled in the three worlds.
The banks of the Gag are adorned with beautiful blossoming trees and creepers,
and are cooled by a gentle breeze that arises from her waves. Groups of black bees
happily sport in four kinds of lotus flowers, and in the water swans, cakravkas and
other birds play. The bathing ghas on her banks are made of precious gems. She
exhibits various ecstasies due to her waters being purified and turned grayish by the
dust of r Gaurga's lotus feet.
The soil of this holy land on the banks of the Gag is a beautiful golden color. This
most auspicious r Navadvpa has been inundated by a flood of ka-prema and is
being worshipped by multitudes of devotees. There are various kinds of fruits and
flowers in the trees and creepers. Groups of multicolored birds lost in prema make
sweet sounds that steal away the hearts and ears of everyone.
103
These indescribable trees are eternally self-effulgent.
Within that great ever-existing city lives a group of mild-natured brhmaas. Their
houses have pleasant courtyards attached, along with beautiful pleasure gardens and
groves. Here and there among the groves are sporting areas with platforms for
sitting. These effulgent devotees are always having great festivals and celebrations,
because in each of their houses a mrti of r Ka resides.
r Guru Dhyna
eva bhte r-navadvpa-madhye manasi nivsa ktv tatra r- gurudevasya
ayyotthna-mukha-praklana-danta-dhvandi-kramea yath-yogya sev kuryt
sevnantara dhyyet yath ymale
tatra r-guru-dhynam
kp-marandnvita-pda-pakaja
vetmbara gaura-ruci santanam |
anda sumlybharaa gulaya
smarmi sad-bhaktam aha guru harim || 15 ||
Then he will meditate on his gurudeva as described in the Ymala: I meditate upon
r Hari who has assumed the form of r Guru. He has an eternal body filled with
pure devotion and His lotus feet are full of the nectar of mercy. He has a golden
complexion, wears pure white cloth and is adorned with a fragrant garland. He is the
abode of all good qualities and the bestower of good fortune.
Then, in his mnasa-deha, the sdhaka will follow his guru, parama- guru, partpara-
guru and paramehi-guru to the temple of rman Mahprabhu. By their order, he
will awaken the Lord and offer Him scented water for washing His lotus face, etc.,
and do other sev as is appropriate. Then he will meditate upon the Lord as
described in the rddhvmnya-Sahit: Absorbed in prema, the golden Lord Gaura
stands holding one hand in the benediction pose and the other in the pose for
awarding fearlessness, while He incessantly chants the holy names.
||
Fifty kujas full of wish-fulfilling trees decorate the center of this delightful
Vndvana forest. In one of these groves is a cottage made of heavenly gems.
105
nivasne r-rdh-kau r-vnd-niyukta-rasamaya-parama- vidagdha-uka-
ri-vnda-padya-pahana-janita-prabodhv api ghopaghana-sukha-bhagd
asahiu tay kaam avakyamna- jgarau tat-tat-padya-prapahita-nivasna-
stakau
As that excellent poetry is being recited, Yugala Kior-Kiora awaken and, alarmed
that the end of night has already come, quickly arise from Their pleasure bed of
flowers. Then Lalit, Vikh and other priya-sakhs arrive from their respective
kujas full of jokes and laughter, making the Divine Couple very blissful. But then
They hear the monkey Kakkhat speak Jail's name and become afraid. What a
dilemma! They are afraid of being caught by Jail, but They also can't bear the
thought of separating! Overcome by fear and anxiety, Rdh and Ka then return
to Their respective homes.
r Guru Prama
eva kramea r-gauracandrasya r-rdh-kayor ll smaret. ninta-ll-
smaranantara gurvdn daavat praamet yath
In this way, the sdhaka will meditate on the lls of Gauracandra and Rdh-Ka.
At the end of his ninta-ll-smaraa, he will offer daavats to his guru and the
other Vaiavas as follows:
ajna-timirndhasya jnjana-alkay |
I offer my respectful obeisance unto r Guru. My eyes were blinded by the darkness
of ignorance, and he has opened them with the ointment of knowledge.
106
r Gauracandra Prama
iti mantra pahitv r-guru daavat praamya eva parama- guru-partpara-
guru-paramehi-guru-gosvmi-caran kramea daavat praamet. tata r-
gauracandra praamet
Reciting the previous mantra he will offer daavats to his guru, parama-guru,
partpara-guru, paramehi-guru and the Six Gosvms. Then he will offer obeisance
to r Gauracandra with the following mantra:
I offer my humble obeisance again and again to that great soul who is known as
Vivambhara (maintainer of the universe), Gaura, Caitanya, acputra, the
Husband of Lakm and the Friend of All.
r Nitynanda Prama
nitynandam aha vande kare lambita-mauktikam |
caitanygraja-rpea pavitr-kta-bhtalam || 21 ||
I offer my humble obeisance unto r Nitynanda Prabhu, who has a single pearl
dangling from one of His ears. He is the elder brother of r Caitanya Mahprabhu,
and the purifier of the earth.
r Advaita Prama
nistritea-jana daylu premmtbdhau parimagna-cittam |
With my head at His feet, I offer my humble obeisance unto the merciful r
Advaitacandra, whose heart is drowned in the ocean of prema. He delivers infinite
numbers of devotees, and is honored and worshipped by r Caitanyacandra.
107
gaddhara namas tubhya yasya gaurgo jvanam |
In the same way as previously mentioned, the sdhaka will offer daavats to all the
devotees of r Gauracandra.
Then:
r-sakrtanya nama
r-gaua-maalya nama
r Rdh-Ka Prama
kandarpa-koi-ramyya sphurad-indvara-tvie |
I offer my humble obeisance unto r Rdh, whose bodily complexion is like molten
gold, and who is the Queen of Vndvana. She is the daughter of King Vabhnu
and is very dear to r Ka.
108
r-rdhik-pra-sam kanyas vikhik-ikita-saukhya- sauhavm
|
I offer my most humble obeisance to rmat Anaga Majar, whose body overflows
with the sweetness of llmta. She has learned from Vikh how to serve carefully
and gracefully. She is identical to the life-force of r Rdh, and she is r Rdh's
younger sister.
rdmdi-sakhi-vndebhyo nama
sarva-gopa-gopbhyo nama
vraja-vsibhyo nama
r-mathur-maalya nama
sarvvatrebhyo nama
ananta-koi-vaiavebhyo nama
Vaiava Prama
vch-kalpa-tarubhya ca kp-sindhubhya eva ca |
109
patitn pvanebhyo vaiavebhyo namo nama || 27 ||
I offer my respectful obeisance unto all the Vaiava devotees of the Lord. They are
just like desire trees who can fulfill everyones dreams, and they are full of
compassion for the fallen conditioned souls.
Snna
atha snnam caret yathnady dau pravhbhimukhe tagdiu prvbhimukh
trthni hvayed yath
O merciful Gag, destroyer of great sins! With a joyful heart, you always sport on
the head of Lord iva. You are pure spirit in a liquid form, born from the feet of
Lord Viu. O daughter of the Lord! You create a garland of continuous waves. O
holy one, please make me pure!
O Bhagavat Gag! You have descended from the spiritual world. After being born
110
from the water in Lord Vius navel, you flowed through the stem of the beautiful
lotus growing there and fell from the heavens onto the head of Lord Rudra. You
have been purified by the touch of Lord Hari, Lord iva, and Lord Brahm. Who
could not praise you?
O Gagdev! You have descended a great distance from the spiritual world.
Whoever calls out your holy name is liberated from all sins and goes to Viuloka.
After invoking the Gag, the sdhaka will invoke the Yamun as follows:
rdhik-sama-saubhgya sarva-trtha-pravandita |
Tilaka Dhraa
tata ukla-vastre paridhya r-hari-mandira-dhraa ktv r- hari-nmkaram
akayed gtre
Then, after dressing himself in pure, white cloth, the sdhaka shall write the names
of Hari on his body. He shall also apply tilaka to the appropriate 12 places as
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described in this mantra from the Padma- Pura, Uttara-Khaa:
Then, after washing his hands, he shall place the remaining water on his head, while
uttering o vsudevya nama.
yath caitanyrcana-candrikym
nn-ratna-mai-yuktair vicitra-mandira-puram || 37 ||
Then, in the same way he previously meditated on his gurus, the sdhaka will sit
quietly and do his pj. With a steady mind he meditates on r Ka Caitanyadeva
in a temple of jewels in Navadvpadhma. The Lord sits on a jeweled throne, and
devotees serve Him on all sides. Before doing this dhyna and pj, however, he will
first meditate on r Jaganntha Mira's mandira as described in the book r
Caitanyrcana-Candrik: Along with the home of r Jaganntha Mira Mahaya
are a beautiful temple and courtyard that are decorated with various kinds of fine
gemstones.
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tan-madhye ravi-knti-nindi-kanaka-prkra-satoraa
r-nryaa-geham agra-vilasat sakrtana-prgaam |
lakmy-antapura-pka-bhoga-ayana-r-candrala pura
yad-gaurga-harer vibhti sukhada svnanda-savhitam || 38 ||
In the middle of this compound there is a temple for r Nryaa that has arched
doorways and golden walls more splendid than the rays of the sun. In front of the
nryaa-mandira there is a courtyard where krtana is performed. In the inner
portion of the mandira are the kitchen
of r Lakmdev, a dining room, a bedroom and a candral that are all very
beautiful. r Gaurga resides in this delightful compound, completely absorbed in
His own ecstasy and possessing a form of extraordinary splendor.
A temple adorned with the jewel of pure devotion sits in the middle of this estate.
Around the top of that temple are nine very beautiful jeweled pots. Sapphires
decorate the interior, and strings of pearls hang from the golden ceiling. There are
four doors, each divided into eight panels studded with eight types of jewels. From
the ceiling, a canopy hangs from four ropes, with fringe made of rubies and
moonstone dangling from it.
In this mandira is a yoga-pha lotus (yantra) made of gold, decorated with jewels, and
containing the letters of the six-syllable gaura-mantra. It is shaped like a tortoise
shell and is very beautiful. This is the place where the majestic meeting of bhagavn
and His bhaktas always takes place. The center of this yoga-pha is a hexagram that
resembles the karik, or seed-vessel, of a lotus. This phmbuja is as brilliant as
millions of suns and moons, and is very pure and holy.
prvdha-padma-pai-ghaita-hari-mai-stambha-vaidrya-pha
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citra-chdvalambi-pravara-mai-mah-mauktika knti-jlam |
tlnta cna-celsanam-uupa-mdu-prnta-phopadhna
svarnta citra-mantra vasu-hari-caraa-dhyna-gamya-koam ||41 ||
In this yoga-phmbuja there is a throne with its lower sides inlaid with rubies,
columns made of sapphires, and a backrest made of vaidurya stone (lapis-lazuli). It
has a splendid canopy with clusters of gems and pearls suspended from it. This
throne has a cotton-stuffed cloth seat, a beautiful soft moon-shaped bolster, and
eight legs. The letters of the mantra (kl gaurya nama) on this octagonal
phmbuja are made of gold and jewels.
rmad-gaura-bhakta-vnde svya-svya-ganvite |
Then the sdhaka shall meditate on r Gaura in the center of that throne, with r
Gaddhara to His left. Nitynanda Prabhu stands to His right, r Advaita is just to
the right of Nitynanda Prabhu, with r rvsa Paita to the left of r
Gaddhara. Then he shall meditate on Gaurgas bhaktas, who surround the Lord
on all sides. They are divided into groups headed by different gurus, beginning with
the group of Rpa Gosvm and Svarpa-Dmodara.
akyuta-saka varbhaya-lasat-karam |
uklmbara-dhara divya-ukla-mlynulepanam || 45 ||
prasanna-vadana nta bhajannanda-nirvtam |
divya-rpa-dhara dhyyet varada kamalekaam || 46 ||
rpa-prva-guru-ganugata sevanotsukam |
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Before meditating on all the bhaktas, first guru-smaraa should be done as described
in the Sanat-Kumra-Sahit: The guru is as radiant and cooling as 10,000 moons.
His beautiful hands display the mudras of benediction and awarding fearlessness. He
wears white cloth and is decorated with candana and a transcendental white
garland. He has a very happy face, is peaceful and delights in his bhajana. He has a
sac- cid-nanda form, readily gives his blessings, and has lotus eyes. He is very
handsome, with two arms and a golden complexion, and is radiant with youth
(kaiora). He very faithfully follows his guru-gaa, beginning with rla Rpa
Gosvm, and is very eager to serve the Lord. In this way, with a pure mind, the
sdhaka shall meditate on his gurudeva.
The sdhaka shall meditate on himself as wearing tilaka on his forehead, a fragrant
garland around his neck, with beautiful holy names and prasd-candana on his
chest. On his body he always wears a fine, new white cloth. In this pure
transcendental body he shall approach the lotus feet of his guru, very eager for
service.
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premodghra-sukaja-khajana-mad-jin-netra-hsynana
nitynandam aha smarmi satata bhojjvalga-riyam || 50 ||
Then, the dhyna of r Nitynanda Prabhu: Let me always remember that brightly
smiling face of r Nitynanda Prabhu, whose beautiful movement ridicules the
graceful gait of an elephant. His cloth resembles a cluster of blue lotus flowers and
His bodily effulgence conquers the splendor of the rising moon at sunset. His prema-
saturated rolling eyes defeat the pride of a restless khajana bird (wagtail).
sad-bhaktli-nievitghri-kamala kundendu-uklmbara
uddha-svara-ruci subhu-yugala smernana sundaram |
r-caitanya-da varbhaya-kara premga-bhcitam
advaita satata smarmi paramnandaika-kanda prabhum || 51 ||
In this way, the dhyna of r Advaita Prabhu is done: I meditate upon that root of
transcendental joy, r Advaita Prabhu, whose lotus feet are always served by the
bhaktas. He wears cloth as white as the moon or a kunda flower (jasmine). He has a
pure golden complexion, beautiful arms and a smiling face. His eyes always lovingly
gaze upon the lotus face of r Caitanya Mahprabhu. He readily grants benedictions
and fearlessness to the devotees, and His lustrous body is ornamented with prema.
kruyaika-maranda-padma-caraa caitanya-candra-dyuti
tmblrpaa-bhagi-dakia-kara vetmbara sad-varam |
premnanda-tanu sudh-smita-mukha r-gaura-candrekaa
dhyyec chrla-gaddhara dvija-vara mdhurya-bhojjvalam || 52 ||
ri-caitanya-padravinda-madhu-p sat-prema-bhojjval
uddha-svara-ruco dg-ambu-pulaka-svedai sad-aga-riya |
sevopyana-paya smita-mukh uklmbar sad-var
rvsdi-mahayn sukha-mayn dhyyema tn pradn || 53 ||
We meditate upon r rvsa hkura and his companions, who, like black bees,
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drink the honey from the lotus feet of r Caitanya. They are radiant with prema
and have pure golden complexions. Their beautiful bodily limbs are decorated with
tears of joy, trembling, and perspiration, and their hands are always rendering sev.
They are smiling and very happy, and are wearing white cloth. They are the best of
sdhus.
Then, by the order of his guru, the sdhaka shall offer pj to rman Mahprabhu
with the sixteen articles of worship[3] and the six-syllable gaura-mantra. In the
rddhvmnya-Sahit, there is a statement concerning this gaura-mantra, wherein
r Vedavysa says to r Nrada: O Brhmaa, you have asked which mantra is
used in worshipping Bhagavn r Gaurga. This question is very profound. I shall
speak of this greatly pious and auspicious mantra to you.
This gaura-mantra (gaurya nama) is worshipped using the bja- mantras of My,
Ram, Anaga and Sarasvat. For example, just as we say kl gaurya nama,
similarly we may also say hr gaurya nama, r gaurya nama, etc. In this way,
this six-syllable mantra is honored. When the people of the world combine gaurya
nama with the kma-bja and chant kl gaurya nama, they receive the gift of
divine love. I have chanted to you this aakara-mantra-rja, which is like a kalpa-
druma because it fulfills all ones desires.
117
etat pdyam, etad arghyam, etad camanyam, ea gandha, etat pupam, ea
dhpa, ea dpa, etan naivedyam, etat pnya-jalam, idam camanyam, etat
tmblam, etad gandha-mlyam, ea pupjali itydi.
Saying etat pdya kl gaurya nama, footwash is offered, and in a similar way, all
the other articles of worship may be offered. In the same manner, r Nitynanda
Prabhus pj shall be done. Concerning Nitynanda Prabhus mantra, a statement is
made in the Brahma- Pura during a conversation between eanga and
Mother Earth. The purport of that statement is such: At the beginning of the
mantra, the kma-bja shall be joined with the word deva and serve as a salutation.
Then, in the middle will be jhnav, followed by vallabhya and ending with svh.
This twelve-syllable mantra of r Nitynanda Prabhu is very charming to everyone.
Using this mantra, r Nitynanda Prabhus pj shall be done.
Then, in the same way, r Advaitas pj shall be performed using the r-advaita-
mantra. In the Padma-Pura it is said: O Nrada, Best of the Munis, you have
asked a very profound question concerning the r-advaita-mantra. You should not
118
reveal my reply at just any place, because this is very confidential knowledge. You
shall know that this seven-syllable mantra, which is composed of the kma-bja
joined with advaita in the dative case and followed by svh (the wife of Agni), is
very difficult to obtain.
pracodayt
119
Then, after r Advaita Prabhus pj, using the prasd flowers, etc., from the
worship of rman Mahprabhu, the pj of r Gaddhara Paita Gosvm shall be
done using the following mantra:
r gaddharya svh
Then, in the same way (using the prasda from Mahprabhu), the sdhaka shall
perform the pj of r rvsa Paita, the bhaktas, and his guru-parampar (down
to his parama-guru). Speaking their individual names in the dative case, he shall
offer the various articles to them. For example: ea prasd gandha rvsya nama.
For his guru, however, he shall use the guru-mantra. In the Bhad- Brahma-
Pura, in the conversation between Sta Gosvm and aunaka i, this guru-
mantra is described: The bja is r gu, then bhagavad gurave, and at the end
svh. This twelve-syllable mantra is the giver of all auspiciousness and protection.
Then he shall accept that flower prasda, etc., for himself. Putting that prasda
aside, he shall offer pupjali and rati to the prabhus. Then, while standing beside
his guru and fanning the prabhus with a cmara, he shall sequentially meditate on
each of them. (Everything described thus far is mnasa-pj.)
After that, with his external body, he shall offer pj to the mrtis of
rman Mahprabhu, etc. After completing the pj, he shall chant the respective
gyatr-mantras. First, the guru-gyatr shall be chanted as given in the Padma-
Pura:
In Padma-Pura r Bhagavn says, If, when doing pj, you first worship your
mantra-guru and then Me, you will attain perfection. Otherwise pj is fruitless.
Concerning dhyna, pj and mantra-japa, the guru must always be considered first.
Otherwise, all these activities are useless.
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Then, the characteristics of japa are described: The sdhaka shall not move his head
and neck about, nor show his teeth. He shall sanctify his mind by withdrawing it
from the objects of the senses, pondering the meaning of the mantra, and
maintaining silence.
If the mantra remains within the mind and the mind remains within the mantra (in
other words, the mind and mantra are joined), then the characteristics of japa (japa-
lakaa) are revealed to the chanter.
Then the regulations concerning the fingers used during japa are described: During
japa, both fingers and thumb are used. If the thumb is not used, the japa is fruitless.
On three fingersthe little finger, the ring finger and index fingerthe three joints
are touched (by the thumb), and on the middle finger, only one joint is used, thus
totalling ten. This is the proper way of chanting using the joints of the fingers.
During japa, those two joints of the middle finger should be excluded. Know those
two joints to be Mount Meru, which Lord Brahm himself has previously defiled.
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Japa shall be done using the ten finger joints beginning with the middle joint of the
ring finger and proceeding clockwise, ending at the root of the index finger.
While performing japa, the fingers must be kept together and slightly contracted at
the base. If the fingers are separated, the japa will leak out through the holes. Some
people say that the middle joint on the middle finger should be used, but that is not
proper.
Concerning the process of japa, first the r-guru-mantra and gyatr should be
contemplated, and then the gyatr of r Gauracandra.
rlvadhtendrdvaita-mantra-gyatr sasmaret |
In that way, the mantras and gyatrs of r Nitynanda Prabhu, r Advaita Prabhu,
r Gaddhara Paita and r rvsa Paita shall be contemplated.
122
The r-guru-mantra is r gu bhagavad-gurave svh.
The meaning of the guru-gyatr is that although the guru is actually a direct form of
r Hari, he is to be meditated on as being a dear one of r Gauracandra. May that
gurudeva engage us in the service of his lotus feet.
Then the sdhaka shall do smaraa of the other gurus of his parampar, beginning
with his parama-guru, and going up through his paramehi-guru and the head of his
parivra (family), chanting their individual names in the dative case. (parama-
gurave partpara-gurave itydi rpe)
After that, he shall meditate on the mantra and gyatr of rman Mahprabhu as
such:
gaura pracodayt
r Advaita Prabhu:
r Gaddhara Paita:
123
r rvsa Paita:
Then, after offering various stavas and pramas, he shall meditate on the aa-
klya-ll of r Gauracandra. In his mnasa-deha, he shall offer sev with various
articles from the time of r Gaurgas awakening in the morning until the Lord
falls asleep at night.
r Gaurgas Aa-Kla-Sev
r-navadvpa-candrasya caritmtam adbhutam |
At the end of night (ninta), he shall meditate on the Lord sleeping in His own
home. In the early morning (prta-kle), the Lord rises from His bed, bathes and
takes His meal.
124
In the forenoon, the Lord becomes deeply absorbed in ka-ll- smaraa and
experiences intense feelings of separation. In the middle of the day, Mahprabhu
performs astonishing pastimes on the bank of the Gag. The sdhaka shall meditate
on Lord Gaurga in this way.
In the late evening, He meets His dear associates at the home of rvsa hkura,
where they perform a great sakrtana festival far into the night. The sdhaka shall
thus blissfully meditate on r Gauracandra.
nandvara-pure rdh-ka-kua-taa-dvaye |
rmad-vndvane ramye rmad-vndvaneayo || 82 ||
prtar dyaa-samaye sevana tu kramea ca |
nnopakaraair divyair bhakya-bhojydibhi sad |
125
cmara-vyajandyai ca pda-savhandibhi || 83 ||
pthu-tuga-kuca-dvandv catuai-gunvit || 84 ||
The sdhaka shall contemplate his Vndvana siddha-deha in this way: She is a
kior-gop (under 15 years old), fully decorated with ornaments, having large raised
breasts, and endowed with the sixty-four qualities.
nn-rasa-kallpa-lin divya-rpin || 85 ||
She has a secret love for r Govinda that is bewildering even to Cupid himself. She
speaks very sweetly and has a divine form.
sagta-rasa-sajta-bhvollsa-bharnvit |
By nature she brims with the joy of singing, playing musical instruments and
dancing. Day and night her heart is filled with love for Rdh and Ka.
sarva-lakana-sampann bhva-hvdi-bhit |
guru-prasda-janan guru-rp-priynug |
126
gndharvik-sva-ytha-sth lalitdi-ganvit || 87 ||
She has all pleasant characteristics and is adorned with feminine gestures that excite
feelings of love. She is born from the mercy of her guru, and she always follows her
guru-rp-sakh. She remains in r Rdhs own party (ytha) in the company of
Lalits group (gaa).
sva-ythevary-anugat yvaa-grma-vsin |
cintanykti s ca kma-rpnugmin || 88 ||
cid-nanda-rasamay druta-hema-sama-prabh |
sucna-nla-vasan nnlakra-bhit || 89 ||
Her body is made of cid-nanda-rasa and is radiant like molten gold. She wears very
beautiful blue clothing and is nicely decorated with various kinds of ornaments.
She always stays alongside r Rdh and Ka, and she is in the prime of youth.
The names of her mother, father and husband are determined in this way: The
mothers name is derived from the first syllable of the sdhakas guru-given name.
The fathers name is derived from the third syllable, and the husbands comes from
the last.
r-rdh-vastra-sevhy nnlakra-bhit || 91 ||
Her home is in the village of Yvaa, and she has a very graceful and delicate form.
She is decorated with various lovely ornaments, and she assists in the dressing of r
127
Rdh.
Ekdaa-Bhva
asyaiva siddha-dehasya sdhanni yath-kramam |
ekdaa-prasiddhni lakyante timanoharam || 92 ||
nma rpa vayo vea sambandho ytha eva ca |
j sev parkh plya-ds nivsaka || 93 ||
The eleven aspects of this siddha-deha are well known. They are as follows: name
(nma), complexion (or form, rpa), age (vayas), dress (vea), relationship
(sambandha), group (ytha), order (j), service (sev), divine cherished ambition
(parkh), maintainer (plyads) and residence (nivsa).
r-rpa-majartydi-nmkhynnurpata |
The particular characteristics of all these are now described, beginning with the
name.
Her name shall be one similar to that of r Rpa Majar and the other
vraja-gops.
Her complexion (or form) is like that of r Rdh, who excites kma in r
Ka and enchants the three worlds. This meditation should be done with
diligence.
The beautiful vraja-gops are of various ages, but the thirteenth year is an
especially sweet time of youth, so that is the age to be contemplated.
128
veo nla-padyai ca vicitrlaktais tath |
sevya-sevaka-sambandha svamanovtti-bhedata |
Just as Rdhiks sakhs always remain near Her in great devotion, similarly
the majar is enchanted by r Rdh and always remains near to Her.
Taking the order of her group leader on her head, she very happily renders
appropriate services to r r Rdh-Ka.
cmara-vyajandn sarvj-pratiplanam |
The sev is divided into two classes: (1) obeying all kinds of orders (doing the
needful), and (2) more specifically, a particular service like fanning with a cmara,
etc., which the sdhaka personally desires.
129
The meditation shall be: Just as r Rpa Majar and the other gops
are nitya-sakhs of Rdh and Ka, I, too, am a nitya- sakh.
Those delightful places such as Vaivaa, Nandvara and Vraja, which are
the sites of Rdh-Kas daily pastimes, are the dwelling places of the siddha-deha.
j-sev-parkh-kplakra-bhitm |
Being decorated with the ornaments of (1) her personal order (concerning her sev),
(2) her cherished desire for sev, and (3) the mercy of the sakhs, and deeply
absorbed in the conception of herself as a companion (sagin) of the sakhs, she
shall meditate on her guru- varga in their majar forms.
Then, after contemplating the morning and forenoon lls, the sdhaka shall
meditate on the midday ll. Rdh and Ka meet then, and due to the ecstasy of
this meeting, both of Their bodies erupt with sttvika-vikras (external
manifestations of inner emotional transformations). Very happily They joke with
Lalit and the other sakhs and majars. When They see last night's love marks on
each other, Their minds and hearts drown in prema-rasa. In this way, They very
blissfully perform Their vana-vihra-ll. After that, They sit upon a jeweled throne
at the base of a kalpa-druma.
Absorbed in this ll, the sdhaka shall thoroughly meditate on the midday pastimes
of Rdh-Govinda. The meditation on this lotus-shaped yoga-pha is as such: First,
there is a six-petalled lotus; then on the outside of that are eight more petals; after
that, ten more, and then ten partial petals.
131
rmad-rdh-ka-ll-rasa-prita-vigraham |
At the corners of the four sides surrounding the lotus are four gateways. On the
eight petals are eight kujas, and on the six petals are the 18 syllables of the gopla-
mantra.
premnanda-mahnanda-rasenvasthita hi yat |
jyot-rpea manun kma-bjena sagatam || 116 ||
tat-kijalka tad-anm tat-patri riym api || 117 ||
evambhta yoga-phe r-r-rdh-kau smaret.
132
r Kas Age, Dress, etc.
atha r-ka-candrasya vayo-vedayokhil |
After the yoga-pha has been established, the age, dress, etc., of r Ka is
ascertained according to information in the rasa-stras.
(bhakti-rasmta-sindhu 2.1.308, 9)
Age is divided into three periodskaumra, paugaa and kaiora. The period up to
the fifth year is called kaumra. Age five to ten is paugaa, ten to sixteen is kaiora,
and after that, yauvana.
The ages of kaumra, etc., are also divided into dya (beginning), madhya (middle)
and anta (end). Each part of kaumra and paugaa is made up of about one year
and eight months.
133
ekdaa-sams tatra ghrci sabalovasat || 122 ||
Each part of the kaumra age is 1 year and 8 months. Altogether this equals five
years. From the sixth year to the tenth (paugaa), the divisions are of the same
duration. In the kaiora age, the divisions each
last 1 year, 11 months, and 2 1/2 days. Kaiora begins at age 11 and lasts up to the age
of 15 years, 9 months, 7 1/2 days. The vraja-ll of r Ka lasts up to the age of 10
years, 6 months, and 5 days. In rmad-Bhgavatam it is said: Along with r
Baladeva, r Kacandra lived in Vraja up to the age of 11, all the while concealing
His divine power.
guj-hra-lasad-vak ratna-hra-virjita |
vana-ml-dharo nika obhollasita-kahaka || 125 ||
vma-bhga-sthita-svara-rekh-rjad-ura-sthala |
vaijayant-lasad-vakgaja-mauktika-nsika || 126 ||
134
The ka-dhyna is as follows: In His hand He holds a flute (va), He wears
yellow clothing, is effulgent like a sapphire, and has the beautiful kaustubha jewel on
His neck. The top of His head is adorned with a peacock feather, and jeweled and
guj-seed necklaces hang on His chest. A garland of forest flowers (such as mlat,
mallik, jt, yth, ketak, campaka, ngakeara, etc.) hangs down to His lotus feet.
He wears a gleaming gold ornament on His neck, and has a golden line of hair on
the left side of His chest, along with the vaijayant-ml. Dangling from His nose is a
valuable pearl said to come from the head of an elephant. His ears are decorated
with dolphin-shaped earrings, and He wears bangles on His hands. Tilaka made of
kukuma beautifies His forehead. He wears kiki bells round His waist, with ankle
bells on His lotus feet.
ga vmodara-parisare tunda-bandhntara-stha
dake tadvan nihita-mural ratna-citr dadhna |
vmensau sarala-lagua pin pta-vara
llmbhoja kamala-nayana kampayan dakiena || 130 ||
Then, when Ka goes to herd the cows, He is decorated like this: On the left side
of His abdomen, the lotus-eyed r Ka has a buffalo horn stuck in His belt, and on
His right side He has placed His jeweled mural flute. In His left hand He carries a
straight wooden stick, and in His right He playfully twirls a yellow lotus.
Ka-Mantras
asyaiva ka-candrasya mantr santi trayomal |
There are three ka-mantras that are very pure and powerful; they are famous for
bestowing prema-bhakti on their chanters.
A reference for the first mantra is from the Sanat-Kumra-Sahit: The words hare
ka are repeated twice, and then ka and hare are both separately twice repeated.
In the same way, hare rma, rma and hare are twice repeated.
135
The mantra is thus:
The dhyna that accompanies this mah-mantra is also found in the Sanat-Kumra-
Sahit: r Ka is sporting in the cooling waters of the Yamun, or in the shade
of a kadamba tree in the beautiful Vndvana forest. He is ornamented (surrounded)
by the cows and gopas, and is accompanied by r Rdh. He is very skillful at
playing the flute as He stands in a charming tribhaga pose, bestowing mercy and
kindness upon the bhaktas.
Then, the 10-syllable mantra is described. By merely chanting this mantra, siddhi is
attained. It should be known by the paitas that there are five parts to this mantra.
136
ukrram amtrena mukha-vttena sayutam |
The dhyna that is to accompany the chanting of these two mantras is also described
in the Gautamya-Tantra: I worship Govinda, whose beautiful complexion resembles
a fully blossomed blue lotus. He has a moonlike face and is very fond of wearing a
peacock feather in His hair. He bears the golden rvatsa line of hairs on His chest
along with the splendid kaustubha jewel. He wears yellow cloth, is extraordinarily
handsome, and His body is adored by the lotus eyes of the gops. He is adorned with
celestial ornaments and surrounded by the cows and His gopa friends. He loves to
play His sweet-toned flute.
Kma-Gyatr
atha kma-gyatr-mantroddhro yath svyambhuvgame
137
The mantra is thus:
Then, the age, form, dress and so on of r Rdh are determined. In Bhad-
Gautamya-Tantra it is said: r Rdh is known as Dev, Kamay, Supreme
Goddess in whom all Lakms reside; Her beauty and charm defeat that of all others.
k-pariie ca
mtsye ca
138
pdme ca (u. n. 4.5)
In a supplement to the g-Veda it is said: Among all people, Rdhik and Mdhava
together are the most beautiful. In the Matsya-Pura: In Vras, She is known as
r Vilk, and in Puruottamaketra, She is called r Vimal. In Dvrak, She is
r Rukmi, and as the queen of the Vndvana forest, She is called r Rdh.
r Rdhs age is in the middle of the kaiora period. Just as previously, Kas age
was increased by half again, so Rdhs age is increased to 14 years, 2 months and 15
days. She has a strong feeling that Ka belongs to Her (madyat-bhva), as well as
madhu-sneha (a very sweet affectionate mood). Her love for Ka is pure, powerful
and lasting, and She has various kujas for Her pastimes with Him. Her home is in
Yvaagrma, Her mothers name is Krtid, and Her fathers Vabhnu. Her
husbands name is Abhimanyu, Durmukha is Her brother-in-law, Jail is Her
mother-in-law, and Kuil is Her sister-in- law. Just as r Ka always exists as the
nyaka (heroic lover), r Rdhik is forever the principal nyik (heroine).
(u. n. 4.50-54)
(u. n. 3.61)
r Rdhs sakhs are of five types: sakh, nitya-sakh, pra-sakh, priya-sakh, and
parama-preha-sakh. Kusumik, Vindhy, Dhanih and others are known as
sakhs. Kastrik, Mai Majar, etc., are known as nitya-sakhs. aimukh, Vsant,
Lsik, etc., are known as pra-sakhs. These gops usually have forms (or natures)
similar to r Rdh.
madyat-bhva-lakaa yath
udharaa yath
One day, just for fun, r Ka displayed His four-armed form before
r Rdh, but Her pure love forced Him to resume His two-armed form.
One day, in the Spring season, r Ka was performing rsa-ll with the doe-eyed
gops near Govardhana Hill. Wanting to begin a different pastime, He entered the
forest and hid from them in a kuja. Suddenly, as He was watching for them, He
discovered that the gops had surrounded Him on all sides and He had no way of
escape.
Being very clever, He decided to trick them by displaying His four- armed form. He
did this and then remained motionless. Seeing that the object of their love had
transformed into a nryaa-mrti, the gops offered obeisance and prayed that they
may see Ka again.
Then, because of the wonderful power of Rdhs love, He revealed His two-armed
form to Her alone. In the presence of Her love, He was unable to retain His four-
armed form.
r Ka said to Subala, Alas, r Rdh is so full of the sweetest affection that She
is like a mrti made of nectar. possessing very deep transcendental qualities, She has
melted like butter in the fire of eagerness for Me. If I simply hear Her name, I swoon
with rapture and forget everything.
The type of rga (attachment) that is never destroyed (like the blue safflower never
withers) and is completely independent is mjiha- rga. This is the rga shared by
Rdh and Ka.
sarvdbhuta-vilsormi-camatkra-kara-riya |
There is never any perceivable difference between samarth-rati and the desire for
145
union. It is astonishingly profound and wonderful in its ability to subdue Ka by
its waves of deep pleasure. A gop having this rati totally dedicates her mind, body
and words to Kas happiness. She hasnt even the slightest tinge of desire for her
own satisfaction.
When samarth-rati has fully matured, it enters the state of mahbhva. For this
reason, the chiefs among the muktas and bhaktas are constantly striving for it (but
rarely attain it).
When r Uddhava Mahaya first witnessed the mahbhva of the gops, he loudly
proclaimed, Among all births one could take on this earth, that of a vraja-gop is the
most fruitful. Why? Because these young girls have obtained mahbhva for the Soul
of the Universe, r
Govinda! Those desiring liberation because of fear of this material world, the munis
who are already liberated, as well as we bhaktas are always trying to attain this loving
mood, but none of us are able. Alas, without having an attachment for the nectar of
ka-kath, what is the use of occupying even the post of Lord Brahm?
146
The r-rdh-mantra: r r rdhikyai svh
tapta-hema-prabh nla-kuntala-baddha-mallikm |
arac-candra-mukh ntya-cakor-cacalekam || 183 ||
bimbdhara-smita-jyotsn jagaj-jvana-dyikm |
cru-ratna-stanlambi-muktdma-vibham || 184 ||
nitamba-nla-vasan kiki-jla-maitm |
nn-ratndi-nirma-ratna-npura-dhrim || 185 ||
sarva-lvaya-mugdhg sarvvayava-sundarm |
147
saur raktmbar ramy sunetr susmitnanm |
yath bhaviyottare
tath ca nradye
148
By the mercy of r Rdhik, the sdhaka gets the association of Rdhiks sakh-
gaa. By the mercy of that sakh-gaa, one obtains birth as a young girl in Vraja.
r Lalit Sakh
anaga-sukhadkhyosti kujas tasyottare dale |
vijeyoya taid-varo nn-pupa-drumvta || 192 ||
lalitnandado nityam uttare kuja-rjaka |
gorocanbh lalit tatra tihati nityaa || 193 ||
mayra-picha-sada-vasan ka-vallabh |
khait-bhvam pann rati-yukt harau sad || 194 ||
candra-tmbla-sevhy divybharaa-mait |
sapta-viaty-aho yukt-a-msa-manu-hyan (14-8-27) || 195 ||
Next, the particular characteristics of the aa-sakhs are given, beginning with r
Lalit Sakh. On the northern petal of Anaga- Sukhada Kuja, there is a beautiful
kuja covered with various kinds of flowers and trees. This place is known as
Lalitnandada Kuja and is the color of lightning. The lovely Lalit Sakh always
lives here. She has a beautiful bright yellow (gorocan) complexion and wears a dress
the color of peacock feathers. She is adorned with celestial ornaments and
personifies the type of bhva known as khait. She and r Ka are very, very
dear to each other and her sev is to bring camphor and tmbla to Him. Her age is
14 years, 8 months and 27 days. In the opinion of the paitas, her fathers name is
Viokaka, her mothers rad, and her husbands Bhairava Gopa. Her home is in
Yvaa and her nature is vma-prakhar. In gaura-ll, she has assumed the form of
r Svarpa Dmodara Gosvm.
The characteristics of khait-bhva are: When the time for the pre- arranged
meeting has passed, and the nyaka arrives in the morning bearing the love marks
from another girl, the nyiks condition at that time is called khait. Her
behavior is marked by anger, long and deep breathing, refusing to speak, etc.
For example, one morning, after spending the night with a certain vraja-dev, r
Ka was seen by ymal in the following condition: His head was a purplish color
from the crimson lac on the gops feet. The impressions of her earrings marked His
shoulders. The bright kukuma from her breasts covered His chest, His garland was
crushed, and His half-closed eyes were rolling. Seeing Ka in this way, ymal
became very angry in her mind, though externally she maintained a pleasant face
and said nothing.
The characteristics of vma-prakhar are now described. The good fortune of the
gops (such as prema, beauty, sweetness, wit, etc.) is divided into three categories
adhik (abundant), sam (moderate) and laghu (slight).
150
Moreover, each of these categories is again divided into prakhar (acute), madhy
(moderate) and mdv (mild). She whose speech is very bold and sometimes
impudent, and whose statements no one can refute, is called prakhar. One
possessing this intensity in a lesser degree is called madhy, and in the least degree,
mdv. Laghu-prakhar is also of two kinds, namely vm (left-wing, or contrary) and
daki (right- wing, or compliant).
(u. n. 8.37)
Now the characteristics of vm: The nyik who always maintains her pride and
becomes angry when her nyaka neglects her is called vm. Her resolve cant be
broken by the nyaka and, at times like this, she is very hard on him. In this ytha
(group), Lalit and others are celebrated as being vma-prakhar. An example is
such: One day, bringing fresh ghee for a yaja, r Rdh and Her sakhs went to the
place called Dna-gha, where r Ka pretended to be a tax collector. As r
Rdh was talking with Lalit-sakh, Ka began touching Her. Then Lalit proudly
stepped up and stopped Him, saying, Each of these beautiful vraja-gops is worth
more than 84 lakhs, Your dear friend Madhumagala has said. Among all of them
my priya-sakh is the most precious and hard to get. O Crooked One! In spite of that,
why do You still try to grab Her, huh?
gorocan-dyuti-viambi-tan suve
mayra-picha-vasan ubha-bhahym |
tmbla-sevana-rat vraja-rja-sno
r-rdhik-priya-sakh lalit smarmi || 210 ||
r Lalits dhyna is: I meditate upon the lovely r Lalit, whose beautiful bright
yellow (gorocan) complexion rebukes the luster of a precious jewel. She has long
beautiful plaited hair and wears a dress the color of peacock feathers. She serves r
Ka by offering tmbla to Him, and she is a very dear friend of r Rdh.
r Vikh Sakh
na-dala nanda-nmaka kujam asti hi |
megha-vara r-vikh yatrste ka-vallabh || 211 ||
svdhna-bhartk-bhvam pann hi harau sad |
vastrlakra-sevhy gaurg trakmbar || 212 ||
152
patir yasy bhukkhyopy asau gaura-rase puna |
rya-rmnandatay vikhytbht kalau yuge || 214 ||
salilraya-vikr-kusumvacaydi-kt || 216 ||
Svdhna-bhartkThe nyik who has brought her lover under her control and
keeps him always close by is known as svdhna-bhartk. Her activities are sporting
in the water, dallying in the forest, picking flowers, etc.
(u. n. 8.19)
153
In the party of r Rdh, r Vikh and others are known as adhika-madhy.
sac-campakvali-viambi-tanu sul
trmbar vividha-bhaa-obhamnm |
r-nandanandana-puro vasandi-bh-dne
154
rat sukutuk ca bhaje vikhm || 222 ||
r Vikhs dhyna is also described in the same book: I worship r Vikh, whose
bodily luster is more beautiful than a bouquet of campaka flowers. Her charming
dress is like a cluster of stars, and she is very gentle and good-natured. She is very
beautiful and nicely decorated, and her sev is to happily offer cloth and ornaments
to r Nandanandana.
r Citr Sakh
citra prva-dale kuja padma-kijalka-nmakam |
r-citr svmin tatra vartate ka-vallabh || 223 ||
abhisriktvam pann harau rati-samanvit |
lavaga-ml-sevhy kmra-vara-sayut || 224 ||
155
lajjay svga-lneva niabdkhila-maan |
ktvaguh snigdhaika-sakh-yukt priya vrajet || 230 ||
The characteristics of the abhisrik: The nyik who causes her lover to make a
journey to meet her, or who makes such a journey herself to meet him, is called
abhisrik. Abhisriks are of two kinds: (1) the jyotsn-abhisrik, who, during the
fortnight of the bright moon travels to meet her lover wearing a white dress and
suitable ornaments, and (2) the tmas-abhisrik, who meets her lover during the
fortnight of the dark moon wearing a dark blue dress and matching ornaments.
When this nyik comes near to her nyaka she becomes very shy. Out of modesty
she covers her entire body and silences her waist-bells and ankle-bells. Wearing her
veil, she makes the abhisra (lovers journey) accompanied by only one of her
affectionate sakhs.
156
(u. n. 8.21)
The chief gops in r Citrs ytha are Raslik, Tilakin, aurasen, Sugandhik,
Vman, Vmanayan, Ngar and Ngavallik.
||
r Indulekh Sakh
gneya-patre prendu-kuja-svarbha-varake |
r-indulekh vasaty atra haritla-samgik || 238 ||
dimba-kusumodbhsi-vasan ka-vallabh |
proita-bhartk-bhvam pann rati-yug-gharau || 239 ||
158
proita-bhartk-lakaa yath (u. n. 5.89)
The characteristics of proita-bhartk are now described: That nyik whose lover
has gone to a distant place is called proita-bhartk. Her behavior is marked by
praising of her beloved, humility, weakness and thinness, sleeplessness, melancholia,
instability, stupor, anxiety and so on.
159
mantra syc cendulekhy ara samudrita || 246 ||
haritla-samna-deha-knti vikasad-dima-pupa-obhi-vastrm |
r Campakalat Sakh
dakiesmin dale kma-lat-nmsti kujakam |
atyanta-sukhada tapta-jmbnada-sama-prabham || 248 ||
r-campakalat tihaty amumin ka-vallabh |
asau vsaka-sajjtvam pann rati-yug-gharau || 249 ||
160
Kuja lies Kmalat Kuja, the home of r Kas beloved r Campakalat. This
extremely blissful kuja is the color of molten gold. Campakalat, who loves Ka
very much, personifies the stage of a nyik known as vsaka-sajj. Her complexion
is the color of a yellow campaka flower and her dress the color of a ctaka bird
(swallow). Her nature is vma-madhy, and her sev is to offer jeweled necklaces and
to fan with a cmara. Her age is 14 years, 2 months and 13 1/2 days. Her mothers
name is Vik, her fathers rma, and her husbands Caa. In gaura-ll she
appears as r ivnanda.
rati-kr-kuja kusuma-ayanyojjvala-ruci
vapu slakra nijam api vilokya smita-mukh |
muhur dhyya dhyya kim api hari sagama-vidhi
samddhyanti rdh madana-mada-mdyan matir abht || 255 ||
The characteristics of vsaka-sajj are now described. That nyik who, expecting
her lover to come at his leisure, has nicely decorated her body and her residence is
known as a vsaka-sajj. Her behavior is like this: She has a strong desire for
amorous pleasure; she watches the pathway for her beloved; she looks repeatedly for
a messenger to come while she talks with her sakhs, etc. An example: A certain
sakh of Rdhiks said to another sakh, Look Sakh! Seeing that Her house in the
kuja, with its flower-petal bed, was so ideal for rati-kr (lovemaking), and that
Her own radiant body was so nicely decorated, r Rdh began to gently smile. As
She repeatedly remembered a particular indescribable method of lovemaking She
had experienced with Ka, She became overwhelmed with ecstasy and delirious
due to amorous desire for Him.
161
The characteristics and an example of vma-prakhar were given before. The chief
gops in Campakalats ytha are Kuragk, Suracit, Maal, Maimaan,
Caik, Candralatik, Kandukk and Sumandir.
||
r Ragadev Sakh
rakodale yma-vare kuje r-ragadevik |
Then, the particulars of r Ragadev are given: On the southwest petal of Madana-
Sukhada Kuja lies the dark blue, cloudlike Sukhada Kuja, where r Kas
beloved r Ragadev always resides.
162
padma-kijalka-varbh jab-pupa-nibhmbar |
utkahit-bhva-yukt r-ke rati-bhk sad || 260 ||
asau candana-sevhy vma-madhy bhavet puna |
gham asy yvae tu vayomna bhavet puna || 261 ||
Her complexion is the color of a lotus stamen, and her dress is red like a jab flower.
She possesses the utkahit-bhva, and in every way she is very attached to r
Ka. Her sev is offering candana, and her nature is vma-madhy. Her home is in
Yvaa, and her age is 14 years,
2 months and 4 1/2 days. Her mothers name is Karu, her fathers Ragasgara and
her husbands Vakrekaa. In Kali-yuga she appears in gaura-ll as Govindnanda
Ghoa.
The characteristics of utkahit-bhva are now described: When the nyik has
waited for a long time, but her lover has still not arrived, she begins to feel anxious.
This bhva has been named virahotkahit by the scholars. The behavior of one
with this mood is marked by a burning heart, trembling, anxiety that he may not
come, sorrow, weeping, talking about her lamentable condition, etc. Here is an
example: r Candrval said to r aiby, O Sakh! Has Ka become ensnared
163
by the ropes of Rdhs sidelong glance today? Or has He begun battle with a fierce
army of demons? Alas, the moon has risen and half the night has passed. O Vidhu-
Mukhi![6] Still He doesnt remember me! What could be the reason?
rjva-kijalka-samna-var jab-prasnopama-vsas-hym |
r Tugavidy Sakh
kujosti pacime dalerua-vara suobhana |
tugavidynandado nmneti vikhytim gata || 270 ||
nitya tihati tatraiva tugavidy samutsuk |
vipralabdhtvam pann r-ke rati-yuk sad || 271 ||
164
candra-candana-bhyiha-kukuma-dyuti-lin |
pu-maana-vastreya dakia-prakharodit || 272 ||
medhy paukarjt patir asys tu blia |
ntya-gtdi-sevhy gham asys tu yvae || 273 ||
Blia. She is very devoted to her sev of dancing and singing, etc. Her home is in
Yvaa, and her age is 14 years, 2 months and 22 days. In gaura-ll she appears as r
Vakrevara Paita.
nirveda-cint-khedru-mrch-nivasitdi-bhk || 276 ||
The characteristics of a vipralabdh-nyik: The sages have said that the nyik who
is very distressed at heart because her lover has not arrived for their secret meeting
is known as a vipralabdh-nyik. Her behavior is marked by despondency, anxiety,
lamentation, weeping, fainting, sighing, etc.
udharaa yath
165
kurmahe kim iha dhi sdara drg iti klamamagn mgeka || 277 ||
The characteristics of a dakia-nyik are now given: That nyik who is intolerant
in protecting her dignity, who speaks in a very reasonable and logical way to her
lover, but who is enchanted and appeased by his sweet words of praise is called a
dakia-nyik.
snigdhe yat parusi yat praamati stabdhsi yad rgii dvea ysi yad unmukhe
vimukhat ytsi tasmin priye | tad yukta viparta-krii! tava rkhaa-carc
via
166
majumedh sumadhur sumadhy madhureka |
Her dhyna is also described in that Kior-Tantra: I worship the very rasika r
Tugavidy, who is adorned with sandalwood paste mixed with camphor. Her
beautiful saffron-colored body is decorated with many fine jeweled ornaments, she
delights in wearing a lovely red dress, and she has many wonderful qualities. She
knows many transcendental songs, and she dances before r Hari to the beat of a
ampha drum.
vr Sudev Sakh
vyavya-dalake kujam ste harita-varakam |
167
padma-kijalka-rucir jab-pupa-nibhmbar || 285 ||
asau ca jala-sevhy vm prakharik mat |
The characteristics of kalahntarit are as follows: That nyik who, in the presence
of her sakhs, rejects her lover who has fallen at her feet is known as a kalahntarit.
Afterward, she regrets her behavior and experiences delirium, fever caused by grief,
fatigue, long and deep breathing, resignation, etc.
168
An example: r Rdh said, O Sakhs! I have thrown far away those garlands
which Keiripu personally gave me. I dont listen to anything He has to say. Even if
He places His head at my feet, I dont even glance at Him. Alas, because of what Ive
done, my heart is bursting from the intense heat of sorrow, like the substances in
puapka. (Puapka is a method of preparing drugs in which the various substances
are wrapped in leaves, covered with clay, and heated in fire.)
ambhoja-keara-samna-ruci sul
raktmbar rucira-hsa-virji-vaktrm |
r-nandanandana-puro jala-sevanhy
sad-bhavali-yut ca bhaje sudevm || 293 ||
An example and the characteristics of vma-prakhar have already been given. The
principal gops in r Sudevs ytha are Kver, Crukavar, Suke, Majukeik,
Hrahir, Hrakah, Hravall and Manohar.
Her dhyna is also described in the same book: I worship r Sudev Sakh, whose
beautiful body is the color of a lotus stamen. She is very gentle, wears a red dress,
and is adorned with a beautiful bright smile. She is nicely decorated with fine
169
jewelry, and her sev is to bring water to r Ka.
r Rpa Majar
kujosti rpollskhyo lalit-kujakottare |
sad tihati tatraiva suobh rpa-majar || 294 ||
priya-narma-sakh-mukhy sundar rpa-majar |
gorocan-samga-r keki-patruka-priy || 295 ||
color of gorocan , and she delights in wearing a dress the color of peacock
feathers. Her age is 13 years 6 months and her nature is vma- madhy. The paitas
call her Ragaa-Mlik. In age, she is one day younger than Lavaga Majar. In
gaura-ll she appears as rla Rpa Gosvm.
gorocan-nindi-nijga-knti myra-pichbha-sucna-vastrm |
170
r Rpa Majars mantra is described in the Kior-tantra as such: Lakm-bja,
followed by rpa-majar in the dative case, ending with svh. In this way, her 8-
syllable mantra is spoken.
Her dhyna is also described in that book: I worship r Rpa Majar, whose
beautiful bodily complexion discredits the color of gorocan. She wears a dress made
of fine cloth which resembles peacock feathers, and she has attained the service of
r Rdhs lotus feet.
r Rati Majar
ratyambujkhya kujostndulekh-kuja-dakie |
tatraiva tihati sad surp rati-majar || 300 ||
trval-dukleya tait-tulya-tanu-cchavi |
daki mdvk khyt tulasti vadanti ym || 301 ||
Next, the particulars of r Rati Majar are given: In the southern part of r
Indulekhs kuja lies Ratyambuja Kuja, where the beautiful r Rati Majar
always resides. Her dress is covered with stars, her complexion is like lightning, and
she is daki-mdv in nature. The paitas also call her Tulas. Her age is 13 years 2
months. In Kali- Yuga, in gaura-ll, she is known as Raghuntha dsa Gosvm.
171
Her mantra is described in the Kior-Tantra as such: vahni-bja joined with and
nda-bindu (), followed by rati-majar in the dative case, ending with svh. The
8-syllable r-rati-majar-mantra is thus.
Her dhyna is also in that Kior-Tantra: I worship the beautiful r Rati Majar,
whose dress bears designs of coupled stars, whose bodily luster is like lightning, and
who always stays near to r Rdhik.
r Lavaga Majar
kujasya tugavidyy kuja prvatra vartate |
lavaga-sukhado nmn sud sumanohara || 305 ||
lavaga-majar tatra mud tihati sarvad |
s tu rpkhya-majary ekenhn varyas || 306 ||
udyad-vidyut-samna-rs trval-pavt |
r-knandad nitya daki mdvik mat || 307 ||
vaya eka-dina srdha-hyans tu trayodaa (13-6-1) |
r-santana-nmsau khyt gaura-rase kalau || 308 ||
capal-dyuti-nindi-kntik ubha-trvali-obhitmbarm |
r Rasa Majar
rasnanda-prado nmn citr-kujasya pacime |
kujosti tatra vasati sarvad rasa-majar || 311 ||
r-rpa-majar-samyag-jivtu s prakrtit |
hasa-paka-dukleya phulla-campaka-knti-bhk || 312 ||
Next, the particulars of r Rasa Majar are given: In the western part of r Citr's
kuja lies Rasnanda Kuja, where the beautiful Rasa Majar always resides. She is
famous as being in all respects the life of r Rpa Majar. Her dress is like the
feathers of a swan, and her complexion is like a fully blossomed campaka flower. She
is rich in qualities much like those of r Lavaga Majar. Because she has taken
shelter of r Rpa Majar, she has become very dear to her. She serves as a
messenger between Rdh and Ka, and she is very clever in arranging Their
meeting. Her age is 13 years, and in gaura-ll, she is known as Raghuntha Bhaa
Gosvm.
173
mukha-vtta-yuto vahni-nda-bindu-samanvita |
Her mantra is described in the Kior-Tantra as such: vahni-bja joined with and
anusvara, followed by rasa-majar in the dative case, and ending with svh. In this
way, the 8-syllable r-rasa-majar- mantra is known.
Her dhyna is also in the same book: I always worship the beautiful r Rasa Majar,
whose dress is like the feathers of a swan, whose complexion is fair like a blossoming
campaka flower, and who is rich in charming qualities.
r Gua Majar
ainye campakalat-kujt kujosti obhana |
gunanda-prado nmn tatrste gua-majar || 318 ||
rpa-majarik-saukhybhil s prakrtit |
jab-rji-dukleya tait-prakara-knti-bhk || 319 ||
Next, the particulars of r Gua Majar are given: In the northeastern part of r
Campakalats kuja lies the beautiful Gunandaprada Kuja, where r Gua
Majar always resides. Her complexion is bright like lightning, and she wears a fine
silk dress the color of a red jab flower. She is famous for her strong desire to make
174
Rpa Majar happy. She is three days younger than r Tulas (Rati Majar) and is
the delight of r Ka. She is described as being daki-prakhar in nature. Her
age is 13 years, 1 month and 27 days. In gaura-ll she is known as r Gopla Bhaa
Gosvm.
jab-nibha-duklhy taid-li-tanu-cchavim |
Her mantra is described in the Kior-tantra: gaea-vara (ga) joined with and
nda-bindu (), followed by gua-majar in the dative case, and ending with svh.
In this way the 8-syllable r-gua- majar-mantra shall be known.
Her dhyna is also described in the same book: I worship r Gua Majar, whose
dress is the color of a red jab flower, whose bodily color is like lightning, and who is
always eager to please r Ka.
r Majull Majar
llnanda-prado nmn sudevy kujakottare |
tatraiva tihati sad majull sumajar || 325 ||
rpa-majarik-sakhya-pry s gua-sampad |
jab-rji-dukleya tapta-hema-tanu-cchavi || 326 ||
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kalau gaura-rase loka-ntha-gosvmit gat || 328 ||
Next, the particulars of r Majull Majar are given: In the northern part of r
Sudevs kuja lies the beautiful Llnandaprada Kuja, where the charming r
Majull Majar always resides. She is full of pleasant qualities and is very dear to
r Rpa Majar. Her dress is red like a jab flower, and her complexion is like
molten gold. She is also known as r Ll Majar. Her nature is vma-madhy, and
her age is 13 years, 6 months and 7 days. In gaura-ll she is known as r Lokantha
Gosvm.
Her dhyna is also described in that book: With deep love, I worship r Majull
Majar, whose enchanting body is the color of molten gold, who wears a red dress
and beautiful ornaments, and who serves the lotus feet of r Rdhik.
r Vilsa Majar
vaikha-kujd gneye kujosti sumanohara |
vilsnandado nmntrste vilsa-majar || 331 ||
vilsa-majar rpa-majar-sakhyam rit |
svaknty sad cakre y divy svara-ketakm || 332 ||
Next, the particulars of r Vilsa Majar are given: In the southeast part of r
Vikhs kuja lies the very beautiful Vilsnandada Kuja, where r Vilsa
Majar always remains as one of r Rpa Majars sakhs. She has a bodily color
like that of a golden ketak flower, and her dress is the color of a bumblebee. Her
nature is vma-mdv, and she is 4 days younger than r Rasa Majar, making her
age 12 years, 11 months and 26 days. In gaura-ll she is known as r Jva Gosvm.
svara-ketaka-vinindi-kyak nindita-bhramara-kntikmbarm |
Her mantra is described in the Kior-tantra: r joined with nda- bindu (),
followed by varukara (va), with kra () and nda-bindu
(); then vilsa-majar in the dative case, and ending with svh.
Her dhyna is also given in the same book: I worship r Suvilsa Majar, whose
bodily color is like a golden ketak flower, whose dress derides the color of a
bumblebee, and who is very attached to serving r Kas lotus feet.
r Kaustr Majar
nairte r-ragadev-kujt kujosti pacima |
kaustrynandado nmn tatrste kaustr-majar || 337 ||
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kca-tulymbar csau uddha-hemga-knti-bhk |
vayas tridaa-varsau vm mdvtvam rit || 338 ||
viuddha-hembja-kalevarbh kca-dyuti-cru-manoja-celm |
Next, the particulars of r Kaustr Majar are described: In the southwest corner
of r Ragadevs kuja lies one more kuja, which is known as Kaustrynandada
Kuja, the residence of r Kaustr Majar. She wears a dress that resembles
crystal, and her complexion is like pure gold. Her age is 13 years, and her nature is
vma-mdv. In Kali-yuga, in gaurga-ll, she is known as r Kadsa Kavirja
Gosvm.
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sasmaret siddha-dehena sdhaka sdhanair yuta || 343 ||
Being intensely engaged in his sdhana, the sdhaka shall then meditate, in his
siddha-deha, on r r Rdh-Govinda. They are more charming than millions of
Cupids, and are surrounded by Their dearest sakhs, who stand like the filaments of a
lotus around Them. The sdhaka shall meditate on the captivating Divine Couple by
incorporating the above-mentioned descriptions of Their ages, dress, forms, and so
on in his smaraa.
Concerning that dhyna, before anything else, the sdhaka should perform smaraa
of the majar forms of his guru-pral, beginning with his guru, then parama-guru,
etc. Then he shall meditate on r Rdhik, and after that r Nandanandana.
Next, a reference for the yugala-mantra is cited from the Sanat- kumra Sahit:
The sixteen-syllable mantra is composed of gopjana- vallabha, etc. The ten-syllable
mantra is composed of namo gopjana and vallabhbhym.
Gopjana-vallabha-caran means the feet of those two who are very dear to the
gops, namely Rdh and Ka. Gopjana-vallabhbhym means rdh-kbhym.
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atha dhyna pravakymi mantrasysya dvijottama |
ptmbara ghana-yma dvi-bhuja vana-mlinam || 346 ||
barhi-barha-ktpa ai-koi-nibhnanam |
ghryamna-nayana karikrvatasinam ||347 ||
From the bottom of His ears hang a pair of earrings effulgent as the newly risen sun.
His face is beautified by tiny mirror-like drops of perspiration, and He playfully
raises His eyebrows as He casts a sidelong glance at the face of His beloved. A pearl
dangles from the tip of His nose, His teeth glisten like moonlight, and His lips are
red like a ripened bimba fruit. His hands are adorned with bracelets and a jeweled
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seal-ring. In His left hand He holds His mural flute, and in His right, a lotus.
Around His waist is a sash with small bells, and His feet are decorated with beautiful
ankle bells. Being obsessed with rati-keli-rasa, He trembles and looks about while He
laughs and jokes with r Rdh.
aguha-tarjjanbhy ca nija-priya-mukhmbuje |
arpayant nga-vall pga-cra-samanvitm || 357 ||
mukthra-sphurac-cru-pnonnata-payodharm |
ka-madhy pthu-roi kiki-jla-maitm || 358 ||
ratna-taka-majra-ratna-pdgulyakm |
lvaya-sra-mugdhg sarvvayava-sundarm || 359 ||
nanda-rasa-sammagn prasann nava-yauvanam |
sakhya ca tasy viprendra tat-samna-vayo-gu |
Then the sdhaka shall meditate on r Rdhik standing on r Kas left side.
She wears a fine blue dress, and Her complexion is like molten gold. She half-covers
Her beautiful, smiling lotus-like face with the border of Her garment, and on that
charming face Her restless eyes dance like cakor birds. With Her thumb and
forefinger, She offers tmbla to the lotus mouth of Her beloved. Her plump, raised
breasts are adorned with a pearl necklace. Her waist is slender, and Her wide hips
are ornamented with a kiki-ml. She wears jeweled earrings, armlets and
bracelets. On Her lotus feet She wears tinkling golden ankle bells, with jeweled rings
on Her toes. Every part of Her graceful and charming body is transcendentally
beautiful. She is completely drowned in nanda-rasa, is in the prime of youth, and is
very happy and satisfied. O King of Brhmaas! r Rdhs sakhs are similar to Her
in age and qualities. They are very devoted to their sevs of fanning with a cmara
and so on.
atha ca
dvyad-vndraya-kalpa-drumdha-rmad-ratngra-sihsana- sthau |
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rmad-rdh-rla-govinda-devau prehlbhi sevyamnau smarmi || 361
||
By the method previously described, in his siddha-deha, the sdhaka shall diligently
meditate on r r Rdh-Govinda situated in the keara of the yoga-pha lotus.
r r Rdh-Ka-Klya-Ll-Smaraa- Krama-
Paddhati
Pj and Mantra-Japa
eva padmopari dhytv rdh-kau tatas tayo |
In this way, the sdhaka shall meditate on r r Rdh-Ka situated upon a lotus.
After that, in his siddha-deha, he shall by the order of his guru-varga offer pj to the
Divine Couple as They stand on that lotus.
Then, he shall do external pj by offering the upacras such as pdya, arghya, etc.,
according to the previously described method. After that, the sdhaka shall very
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diligently perform japa of the 32-syllable pradhna-mantra.
He shall first chant the mah-mantra, then the ten-syllable mantra, the r-rdh-
mantra and the r-rdh-gyatr, which will satisfy his highest desire to attain prema.
After that, he shall chant the yugala- mantra, which reveals the rsa-sthal, and then
the respective mantras of the aa-sakhs and aa-majars.
Aa-Klya-Stra
aa-klya-stram ha, yath
The Aaklya-Stra says: The eight time periods of the day shall be known in this
sequenceninta (end of night), prta (morning), prvhna (forenoon),
madhyhna (midday), aparhna (afternoon), sya (early evening), pradoa
(nightfall), and rtri (night). The madhyhna and rtri time periods each last for six
muhrtas (1 muhrta
= 48 minutes, so 6 muhrtas = 4 hours, 48 minutes) and the others all last for three
muhrtas each (2 hours, 24 minutes).
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In his siddha-deha, the sdhaka shall perform sev to r r Rdh- Govinda during
all these time periods. In the Sanat-kumra Sahit, r Nrada says to r Sadiva,
O Bhagavan! O Guru! You have kindly given replies to all of my questions. Now I
want to hear about the best of all paths, rga-mrga-bhajana.
r-sadiva uvca
Sadiva replied, O Brhmaa! Desiring to benefit the whole world, you have asked
a beautiful question. Even though it is a great secret, I shall describe it to you. Please
listen.
The sdhaka shall meditate upon himself as being among that gop- gaa and
possessing the form of a beautiful and charming young adolescent girl.
nn-ilpa-kalbhij ka-bhognurpim |
That charming kior is very expert in the various fine arts and is very pleasing to
r Ka. If, however, Ka desires intimate enjoyment with her, she will not
agree.
She is one of r Rdhiks companions and is always devoted to serving Her. She
has more love for Rdh than for Ka. With great affection and care she daily
arranges for Their union, and because of her tasting the happiness of this sev, she is
abundantly satisfied. Meditating in this way, beginning from the brhma-muhrta
through the eight time periods up to the dead of night, the sdhaka shall lovingly
render sev.
r-nrada uvca
r-sadiva uvca
r Nrada said, I truly want to hear about the aa-kla-ll of r Hari, because
without knowing the ll, how can anyone perform mnas-sev? r Sadiva
replied, Actually, I dont really understand hari-ll. You should approach r
Vnddev; she can describe it to you. She is a maidservant of r Govinda, and is
nearby in a place close to Ke-trtha, along with the other sakhs.
Aa-Kla-Sev
r-sanat-kumra uvca
185
uvca ta muni-reha katham atrgatis tava || 19 ||
r-nrada uvca
r-vnd-devy uvca
After hearing the words of his guru, that most virtuous sage r Nrada
circumambulated him and repeatedly offered his obeisance. Then he went to see r
Vnddev. Upon seeing Nrada, Vnddev offered her obeisance and said to him,
Why have you come here? Nrada answered, I want to hear about r Haris nitya-
ll from you. O Beautiful One, if I am worthy to know it, please describe everything
to me. r Vnd replied, O Nrada, you are a ka-bhakta. You are certainly
worthy to hear. I shall describe this secret to you, but you must not repeat it at just
any place, because it is most confidential and sublime.
atha ninta-sev
186
iti ninta-sev
First, the ninta-sev: r Vnd said, The center of the beautiful Vndvana forest
is adorned with fifty charming kujas. In one of those kujas filled with kalpa-vkas,
in a cottage made of transcendental gems, r r Rdh-Ka lie asleep on a bed,
closely embracing each other. After being awakened by my order-carrier birds, They
feel distressed at the thought of breaking Their close embrace and have no desire to
rise from bed. Finally, after the parrots and mynahs recite various poems to Them,
They arise and sit blissfully together on the bed.
Then the sakhs enter and perform various sevs that are suitable for the occasion.
After hearing more from the birds, They get up, and with Their minds full of fear
and anxiety, They secretly return to Their respective homes. Thus ends the ninta-
ll.
atha prta-sev
r Rdh is awakened by some of the older sakhs and rises from bed. Then She
brushes Her teeth, and after being massaged with oil, etc., She goes to the snna-ved
(bathing platform). She is bathed by Lalit and the other sakhs, and then enters the
dressing room, where She is adorned with a beautiful dress and ornaments, delightful
perfume, garlands and ointments.
r-nrada uvca
r-vndovca
r Nrada said, O Dev, why does Mother Yaod call for r Rdh when r
Rohi is known as the foremost of all cooks?
After receiving the permission of Her mother-in-law, r Rdh and Her sakh-gaa
proceed in ecstasy to the home of Nanda Mahrja to do the cooking.
Ka and the others milk all the cows, and then, by the request of Nanda
Mahrja, Ka returns to His home surrounded by His sakhas.
There, some of the servants blissfully massage Him with oil, etc., and assist Him with
His bath. Then, after the bath, they offer Him clean clothing, a fresh garland, and
sandalwood paste. In this way, He looks very beautiful. Then, the hair above His
forehead and neck is tied into a topknot, and on His forehead tilaka in the shape of
a glowing moon is painted. His beautiful hands and arms are adorned with bangles,
bracelets, armlets, and a jeweled seal-ring. He wears an attractive necklace on His
chest, as well as makara-shaped earrings. After being repeatedly called by His
mother, He takes her hand and enters the dining hall along with r Baladeva and
the sakhas.
iti prta-sev
Surrounded by His mother and the sakhas, Ka eats various kinds of food
preparations. At this time, Ka and the sakhas crack funny jokes and make each
other laugh. Submerged in this hsya-rasa, they gradually finish their meals. After
rinsing His mouth, Ka rests for a short while, lying comfortably on a soft bed.
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Then He and the sakhas divide and eat the tmbla offered by the servants. r
Rdh secretly watches while Ka blissfully eats His meal, and then, when called
by Mother Yaod, She shyly takes Her meal while surrounded by r Lalit and the
other sakhs. In this way, prta-sev is performed.
atha prvhna-sev
gopa-vea-dhara ko dhenu-vnda-pura-sara |
vraja-vsi-janai prty sarvair anugata pathi || 46 ||
pitara mtara natv netrntena priy-gan |
yathyogya tath cnyn sannivartya vana vrajet || 47 ||
srydi-pj-vyjena kusumdy-hti-cchalt |
iti prvhna-sev
Then comes the prvhna-sev. dressed as a cowherd boy, r Ka departs for the
forest with many, many cows in front of Him. All the Vrajavss lovingly follow
Him, and as He offers obeisance to His father and mother, He also casts a loving
sidelong glance toward the gop- gaa. Then He offers appropriate respects to the
rest of the Vrajavss, persuades them to go back, and then continues to the forest.
He enters the forest along with the sakhas, and for some time they play together.
Then, by some deception, He and two or three of His priya-sakhas sneak away. With
great eagerness to see r Rdh, He blissfully proceeds to the saketa-kuja
(prearranged meeting place).
After seeing r Ka enter the forest, r Rdh returns to Her home. Under the
pretense of collecting flowers, etc., for performing srya-pj, She then enters the
forest to meet with Her beloved. In this way, prvhna-sev is performed.
atha madhyhna-sev
190
vihrair vividhais tatra vane vikrato mud || 51 ||
syandolik-samrhau sakhbhir dolitau kvacit |
kvacid veu kara-srasta priyay corita hari || 52 ||
Then, madhyhna-ll: In this way, with much effort, r Rdh and r Ka are
united. In that forest, surrounded by Their dear friends, They blissfully sport in
various amorous pastimes. At one place, They are both seated on a swing and pushed
by the sakhs. Sometimes, r Rdh snatches the flute from Kas hand and hides
it. When He searches and cant find it anywhere, He becomes depressed like a
person robbed of all his belongings. Not only is He deceived by His priy-gaa, but
He also becomes the object of their laughter.
At another place, Rdh and Ka enter a part of the forest that is especially
displaying the pleasant signs of Springtime. There They spray each other using an
implement filled with candana, kukuma, water and mud. Then the sakhs spray both
of Them, and Rdh-Ka spray the sakhs.
O Nrada! In this way, Rdh and Ka return to the forest throughout the
various pleasant seasons and, along with Their sakhs, engage in pastimes that are
appropriate for the time. O Best of the Munis! At one place, being exhausted from
Their sporting, They sit down on a beautiful sana beneath a kalpa-vka and drink
too much honey.
After drinking so much honey, They become intoxicated. With Their eyes closing
due to drowsiness, They hold each others hands and are soon enchanted by Cupids
arrows. Overcome by desire, They stumble off the path into a kuja, where They
make love like a lordly elephant and his mate.
Like Rdh and Ka, the sakhs also drink too much honey and become
intoxicated. They also become drowsy-eyed, stumble into kujas in every direction
and disappear. Then the powerful r Ka expands Himself into many identical
forms and simultaneously makes love to all the sakhs again and again. Just as the
king of elephants dallies with his group of she-elephants, r Ka sports with all of
His sakhs. Then Rdh-Ka and the sakh-gaa all go to r Rdh-kua for
water sports.
r-nrada uvca
r-vndovca
192
r Vnd replies, O Muni, the ll-akti of r Hari is mdhuryamay (full of
sweetness). By that akti He expands Himself and individually sports with the gops,
but He enjoys with r Rdh in His own original form. By the action of this
mdhuryamay-ll-akti, no one knows of His being God.
Then, while r Ka is lying down, r Rdh sits blissfully with Her sakhs and
eats the remnants affectionately left for Her by Her lover. Just as a cakor bird flies
with great speed to view the moon, r Rdh eats just a small amount and then goes
quickly to the ayana-mandira (sleeping room) to see the moonlike face of r Ka.
There, Kas dss give to Rdh the chewed remnants of His tmbla, some of
which She gives to Her priya-sakhs, and some of which She eats Herself.
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kopi ts uru svacchanda bhita mitha |
prpta-nidra ivbhti vinidropi pavta || 73 ||
t ca kvel kaa ktv mitha knta-kathray |
vyja-nidr harer jtv kutacid anumnata || 74 ||
After a moment, they pull the cloth from Kas body and say, Ka! Youve had
a very good sleep. Saying this, they all laugh at Him, and He laughs too.
In this way, along with the sakhs, Rdh and Ka enjoy this hsya-rasa, and in a
short time they all fall into a very pleasant sleep. After that, they all sit down on a
large, beautiful sana to play p- khel (dice), wherein the wagers are a necklace, a
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kiss, an embrace and clothing. Absorbed in prema, their conversation is full of jokes
and laughter. In that game, Rdh defeats Ka, but He refuses to admit it. He
vainly says, I have won, and takes Her necklace, etc. Then Rdh lightly bops Him
with the lotus from Her ear and the ll-kamala She carries in Her hand. O
Nrada! Then Ka, with a sad face like a person just robbed of all his possessions,
says, O Dev! Its true; Ive lost. Im now going to give You that kiss and embrace
that you wagered. Please accept it. Ka says this just to see Rdh frown and to
hear Her scold Him.
Then, after hearing a group of parrots and mynahs in a battle of words, Rdh and
Ka decide They should go home, so They leave that place. Taking leave of Rdh,
Ka then goes toward the herd of cows, while Rdh goes with Her sakhs to the
srya-mandira for performing pj.
After going a short distance, Ka then returns dressed as a brhmaa and enters
the srya-mandira. The gops ask Him to perform the srya-pj and He complies.
Seeing Ka disguised as a brhmaa, and hearing Him chant some ridiculous,
contrived Vedic mantras (as He laughs inside), Rdh and the other clever gops
soon realize who He really is. Then they all melt into an ocean of bliss and can no
longer recognize themselves or anyone else.
iti madhyhna-sev
195
O Nrada Muni! After enjoying various pastimes in this way for 1 1/2 or 2 ymas of
time (1 yma = approximately 3 hrs.), r Rdh and Her sakhs go home, and r
Ka goes back to the herd of cows. Thus, madhyhna-sev.
athparhna-sev
Next, the aparhna-sev. In the late afternoon, r Ka reunites with His sakhas.
Attracting the cows from all directions by the sweet sounds of His mural flute,
Ka leads everyone back to Vraja.
Hearing the sound of Kas flute and seeing the twilight sky filled with dust from
the hooves of the cows, Nanda Mahrja, the gopas, women and children all stop
whatever they are doing and eagerly go to see Ka.
After arriving home, r Rdh is bathed and decorated. Then, after cooking many
delicious preparations for r Kas enjoyment, She joins Her sakh-gaa. Eager to
see their beloved, they assemble on the main road at the gateway to Vraja along with
all the other Vrajavss. When Ka arrives, He duly greets them all one by one by
coming before them, by touching, or with smiling sidelong glances. O Nrada! With
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His body and His words He offers respects to the elder gopas. By touching the eight
parts of His body to the ground He honors His father, mother and Rohi-dev. And
with subtle and modest glances from the corners of His eyes He expresses His
affection for His priy-gaa.
ity aparhna-sev
In this way, r Ka is warmly received by all the Vrajavss. Then, after herding
the cows into the gol, at the request of His father and mother, He and r
Balarma return home. There, He takes a bath and has a little something to eat and
drink. Then, desiring to milk the cows, with His mothers permission He again goes
to the gol. Thus, aparhna-sev.
atha sya-sev
Then, sya-sev: After Ka and the others milk the cows, they give them water
to drink. Then, Ka and His father return home, followed by hundreds of persons
carrying milk.
iti sya-sev
After arriving home, He joins His mothers, their sons and r Balarma in eating
various delicious preparations, some meant to be chewed, some to be sucked, etc.
Thus, sya-sev.
atha pradoa-sev
197
tan-mtu prrthant prva rdhaypi tadaiva hi |
prasthpyante sakh-dvr pakvnnni tad-layam || 100 ||
lghaya ca haris tni bhuktv pitrdibhi saha |
sabh-gha vrajet tai ca jua vandi-jandibhi || 101 ||
Next, pradoa-sev: Because Mother Yaod had previously asked Her to do so, at
the time of Kas meal r Rdh has some of Her sakhs bring to Kas house all
the preparations She has cooked. While eating, Ka praises all of those foods again
and again. Then, accompanied by His father and the others, He goes to the assembly
hall where He is delighted by groups of singers and storytellers.
The sakhs who had taken the food preparations to Nandlaya return. In their
hands are many remnants of that food, sent by Mother Yaod for r Rdh and
Her friends. One sakh (Dhanih) secretly places in the other sakhs hands Kas
adharmta,13 which they offer to Rdh. She and Her sakhs eat all those foods one
by one, and after their meal, the sakhs blissfully decorate r Rdh in preparation
for Her abhisra (journey to meet Her lover).
Rdh then sends one sakh to Nandlaya to inform Ka where the saketa-kuja
(secret meeting place) shall be. After notifying Him, that sakh returns and induces
Rdh to begin Her abhisra to a place near the Yamun. dressed in either white or
dark blue, according to what is appropriate for the particular night, Rdh and Her
sakhs arrive at a cottage made of celestial gems, in a kuja full of kalpa-vkas in the
Vndvana forest.
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kopi vividha tatra dv kautuhala tata |
kavitvni manojni rutv ca gtakny api || 107 ||
dhana-dhnydibhis t ca prayitv vidhnata |
janair krito mtr yti ayy-niketanam || 108 ||
iti pradoa-sev
Adharmta means the nectar of His lips, that is, the food which Ka personally
tasted and then left on His plate.
In the sabh-gha (assembly hall), Ka sees various curious things and hears
charming poetry and songs. Afterwards, He satisfies the performers with money,
rice, etc., according to the traditional custom. Then, being called by His mother and
others, He goes to His ayana- gha (sleeping room). When His mother feeds Him
and then leaves, Ka stealthily sneaks out of the house and goes to the saketa-
kuja to meet Rdh. Thus, pradoa-sev.
atha rtri-sev
iti rtri-sev
Next rtri-sev: After being united, Rdh and Ka sport throughout the forest
in various pastimes full of laughing, dancing and singing. Enjoying in this way, 1 1/2
or 2 ymas of the night elapse (4 1/2 to 6 hours). Desiring to go to sleep, They sneak
into a kuja along with five or six of Their sakhs. Then, being served by the sakhs,
Rdh and Ka fall asleep on a pleasure-bed of stemless flowers. Thus, rtri- sev.
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Discussion on Rdh-Ka Rasa
r-nrada uvca
r-sadiva uvca
The akti known as hldin is the mah-akti, and is greater than all the others. r
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Rdhik is celebrated as the embodiment of that quintessential bhva. O Muni! At
the time of r Rdh-Kas sporting, the ka-akti known as kara arises. It
attracts Krbdhiy and Vsudeva, who are merged in Kas body, and then
takes Them off into the sky. Only Rdh-Kas ll remains. At the conclusion of
Kas sporting with Rdh, the akti named sthpan brings Krbdhiy and
Vsudeva back from the sky and places Them inside Kas body. For sixteen full
years, as r Nandanandana alone, r Ka enjoys transcendental happiness
sporting with r Rdh.
r-nrada uvca
r-sadiva uvca
202
Krtid-sut knows that, My Prevara r Ka never leaves Vndvana at any
time or for any reason. But Km and Vm dont know this. O Brahma-nandana!
r Nandanandana disappears from Vndvana in the same way He disappears at the
beginning of the rsa- ll. Mathurntha r Vsudeva goes to Mathur[10].O Muni!
When Nandanandana disappears in Vndvana, Krtid-sut r Rdh experiences
a type of vipralambha-rasa known as pravsa (a feeling that the lover has gone to a
distant land). For this reason, the munis call this type of separation pravsa.
The hero of My life has abandoned Me and gone to Mathur. Thinking in this
way, Vm Rdh becomes overwhelmed by feelings of separation from Ka and
drowns in the Yamun. Then She enters the celestial sphere of Gokula and obtains
sayoga-rasa (union) with Ka. But Km Rdh, being terribly afflicted by
Kas leaving, and longing to see Him again, goes to Kuruketra under the pretense
of making a trtha-ytr (holy pilgrimage).
After engaging in this aa-kla-sev, the sdhaka shall diligently chant (according
to the previously described method) the thirty-two- syllable mukhya-mantra (hare
ka mah-mantra). Then he shall chant the ten-syllable mantra , then the r-
rdhik-mantra, followed by the prema-giving rdh-gyatr. After that, he shall
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chant the yugala- mantra, which reveals the rsa-sthal (the site of the rsa-ll).
Then he shall chant the respective mantras of the eight principal sakhs and the six
principal majars, as well as the mantras of r Majull and r Kaustr Majars.
yath ekmra-pure
pdme ca (uttara-khae)
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yad-ukta r-rpa-gosvmi-caraai
In the Padma-Pura it is said: Formerly, after many days of seeing the beauty of r
Rmacandra, the sages living in the Daakraya Forest were fortunate to have
rati arise in their hearts toward the beautiful form of r Ka. Having engaged in
sdhana, they attained bhva and took birth in Vraja as gops. In this way, they
achieved ka- prema and were liberated from the ocean of material life.
bhakti-tattva-kaumudym
tarhi tat smyam eva syt yath vai bharate npe || 152 ||
r-nrada uvca
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because you have revealed to me the daily ll of r Ka.
r-sanat-kumra uvca
r-ambara uvca
In ancient times, r Rudra very carefully obtained this knowledge from the mouth
of r Ka. Then he spoke it to r Nrada. r Nrada then told me, and in order
to relieve you from the fire of material life, I revealed it to you. You shall keep this
most wonderful mystery hidden within your heart.
r Ambara replies, O Guru! By your direct mercy I have attained the fulfillment
of my hearts desire, because you have revealed to me that most secret of all secrets.
r-sanat-kumra uvca
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tad-dsyamtayo r-rdh-kayor dsya ds-bhvam iti.
The fruit of chanting the thirty-two-syllable mantra (hare ka) is described in the
Padma-Pura: Those Vaiavas who always chant the mantra composed of sixteen
names divided into thirty-two syllables attain r Vndvana, the abode of r
Rdh-Ka.
gautamya-tantre ca
In the Gautamya-Tantra it is said: A person who is disciplined in his mind, and who
chants the ka-mantra day and night, shall no doubt see the Lord in His gopa form.
gaur-tantre ca
In the Gaur-Tantra it is said: The sdhaka who chants the prema- giving eight-
syllable r-rdh-mantra shall obtain the lotus feet of r Rdh.
sanat-kumra-sahitym
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japed ya kma-gyatr kma-bja-samanvitm |
kior-tantre ca
In the Kior-Tantra it is said: The sdhaka who chants the mantras of r Lalit and
the other aa-sakhs shall very quickly attain the place of Rdh-Kas pastimes in
Vndvana.
tatraiva
In the same book it is also said: Whoever always chants the mantras of r Rpa and
the rest of the aa-majars shall, upon attaining siddhi, go to r Vndvana.
The sdhaka who has performed the various components of bhakti shall, after
meditating on his own siddha-deha, meditate on the aa- kla-ll.
Those eight time periods are measured as follows: The ninta, prvhna, aparhna
and pradoa-lls each last for three hours, for a total of twelve hours or thirty
daas. The prta and sya-lls each last for two hours, totalling four hours or
ten daas. The madhyhna and rtri-lls each last for four hours, for a total of
eight hours or twenty daas.
These aa-kla-lls have been previously described. The sdhaka shall meditate on
them at the proper times.
[2] A candral is a small room at the top of a house for viewing the surrounding
scenery.
[3] The sixteen upacras are sana, svgata, pdya, arghya, camanya, madhuparka,
camanya, snna, vasana, bharaa, gandha, pupa, dhpa, dpa, naivedya, vandan.
The ten upacras are arghya, pdya, camana, madhuparka, punar camana, gandha,
pupa, dhpa, dpa, naivedya. The five upacras are gandha, pupa, dhpa, dpa,
naivedya.
[4] A cakr-alk is an elaborate ornament that encircles the entire ear and fastens
at the top.
[5] A dhammilla is the braided and ornamented hair of a woman, tied over her head
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and intermixed with flowers, pearls, etc.
[6] Moon-face
[8] A discussion of the father, mother, husband, mother-in-law and sev for each of
the Six Gosvms siddha-svarpas has not been given in the paddhatis of either r
Goplaguru Gosvm or r Dhynacandra Gosvm. It is said that in the original
handwriten manuscripts all these were given. The following is taken from Siddha
Kadsa Bb Mahayas guik:
(2) r Rati Majar: father-- Vabha, mother-- rad, husband-- Divya, mother-
in-law-- Sannik, sev-- cmara
(It is also mentioned that r Kaustr Majars sev is making sandalwood paste,
and r Majulls sev is dressing.)
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[13] mama sthne may prayogao ra.
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