Another side of Bhaktivinoda Thakur 14: Ananga Manjari Samputika by Ramai Thakur

Anaṅga-mañjarī-sampuṭikā by Ramai Thakur

In the last chapter, Ramai Thakur's life story was told by his nephew-disciple Rajaballabha Goswami. In this chapter, Ramai will tell about his Gurudevi Ananga Marjari’s various tattva and rati lila with Shyamasundar. Now, because a sure way to know about Ramai, Jahnava, and Ananga Manjari is to hear from someone closely related to them, Muralī-vilāsa and Anaṅga-mañjarī-sampuṭikā are certainly authentic shastras. A samputika is a treasure chest, as this book is full of the unique treasures of Jahnava Mata's tattvas.

We may also note that Bhaktivinoda Thakur made a hand written copy of the Sampuṭikā’s original manuscript, that Sundarananda Vidyavinoda later made into a book and published, and is the version we are using.

Since Bhaktivinoda took the trouble to hand copy this invaluable text, Vaishnavas can now read it. It will, however, be most appreciated by his close followers.

The First Wave : Analyzing the Śakti

Ramai begins with Vrindavan Das Thakur's mangalacaran in Caitanya-bhāgavata:


ājānulambita-bhujau kanakāvadātau
saṅkīrtanaika-pitarau kamalāyatākṣau |
viśvambharau dvija-varau yuga-dharma-pālau
vande jagat-priya-karau karuṇāvatārau ||

I take shelter of the karuṇā-avatāras, Gaura and Nityananda, Who became the fathers of the sankirtan movement to protect and maintain universal dharma. They are the greatest brahmins who have beautiful lotus eyes and lovely arms that extend to their knees.

Although Jahnava arranged for Ramai to worship Krishna and Balaram, here he sees them as Gaura and Nitai. This shastra will demonstrate how Nityananda-Balaram and Jahnava-Ananga Manjari can be worshipped in madhura rasa.

[In order to discuss all of the Samputika’s topics in the limited space of this chapter, most of the Sanskrit and-Bengali has been omitted in this abridged version of the text.]

Ramai's opening prayer: “I offer pranama to Vasudha and Jahnava's lotus feet, and to the lotus feet of Birchandra Prabhu, who is most learned in the devotional arts. My pranama also goes to Jahnava and Vasudha’s husband, Sri Nityananda Prabhu, Who takes the form of Ananga Manjari. She is Radha's younger sister, Balarama’s sakti and my Gurudevi in Vraja. That fortunate sakhi (Ananga Manjari) reigns above all others in the kunja named Anangambuja (which is an island in the middle of Radha Kund). She is the greatest donor of Radha-Krishna's prema and the knowledge of how to perform their nikunja seva.”

Radha, Krishna, and Balaram are one tattva and non-different. Krishna is satcit-anandamaya. His sat (eternal) sakti is Balaram, His cit (knowledge) sakti is Himself, and Radha is His Ananda sakti. Balarama’s sat sakti appears in male and female forms. Balaram serves Krishna in 10 ways, as: 1) His shoes, 2) cloths, 3) umbrella, 4) bed, 5) sitting place, 6) sacred thread, 7) transcendental abode, 8) ornaments, 9) pillow, and 10) consort.

The lilas are both external and internal. In dasya, sakhya and vatsalya rasa, Balaram serves in an external male form. For serving in madhura rasa,however, He takes on an internal female form that is hidden. It is in this form that Balaram always subjugates Krishna.

The Second Wave : An Amusing Rati Lila

Radha is Krishna’s ananda sakti and all of the sakhis expand from Her. Balarama’s sat sakti had both purush and prakriti aspects. With this prakriti Balaram first creates Goloka Vrindavan dham, the thousand petal lotus, where Radha and Krishna's nikunja keli eternally takes place. Rama means Balaram. Within the “Ra” is Radha, and within the “Ma” is Madhusudhana. When Radha’s ananda sakti and Balarama’s sat sakti combine, Ananga Manjari appears. She is almost like Radha, Her younger sister, and Balarama’s sakti for giving Krishna pleasure. This pleasure is called Nityananda.
From the Puranas, Dharani Sesa samvada
In Rasa kalpaturu it is said:

hlādinī śakti-rūpo'yaṁ rāmaś ca rādhikā svayam
In His ananda sakti feature, Balaram is Radha Herself.
The Lila Begins

Once upon a time, the captivating nava kishori named Ananga Manjari blissfully entered the forest. She is sweetness personified and gorgeously ornamented in jewels. Her age is 13, she has the bodily luster of a golden ketaki flower, her dress is the color of a blue lotus, and her enchanting beauty easily defeats Cupid's pride.

Although a soft smile graces her moon face, Ananga Manjari's eyebrows are like cannons that ever remain poised to catapult Kamadeva's arrows from her lovely lotus eyes. The tinkling of her ankle bells, kinkini (waist bells), and numerous bracelets enticingly resound as she moves like a royal swan. But due to the surging waves of her amorous love for Madan-mohan she sometimes totters. In this way, Ananga and her sakhis enter Cupid's love garden.

But then Nanda-nandana, just happens to arrive there, too. Upon noticing Ananga Manjari’s stunning beauty, He cannot remove His eyes from her – and remains standing there agape!

After regaining composure, Shyam starts mingling with these pretty gopa kishoris, and addresses Ananga: “Hey, sundari! Do you know that Kamadeva's arrows have wounded me? O please don't hesitate to award Me those two ripe pomegranates hidden within your blouse!”

Ananga's gravity induces Krishna to go on: “Now if you say that you are a raja-kumari and that I am unfit to relish those delectable fruits, please hear My plea: Doesn't a great, benevolent person act swiftly to remove the suffering of those who surrender unto them?”

Although Krishna's outlandish request has ignited the flames of Ananga’s amorous desires, she somehow remains silent in order to hear more. Krishna: “Your captivating beauty surpasses that of Laxmi and every aspsara of heaven, what to speak of worldy women. And I will also admit that you are more glamorous than the other Vraja juthesvaris such as Shyamala, Kamala, Candra, and Bhadra. You are Radha's beautiful younger sister and She is your beloved elder sister. So please be merciful unto Me, as I am Her obedient das.”

At this moment, Radha arrives with Lalita, Visakha, Campakalata, and they clearly see that Krishna is panged by Cupid's arrows. So Radha exclams: “O dearest Ananga! How did you get mixed up with our Shyam nilamani? Now heed my words: Please make my Rasika nagar happy!” Thus speaking, Radha embraces Ananga so tightly that Her cheeks firmly press against Her younger sister’s. Then Lalita’s face lights up with a smirky smile as she exclaims: “Hey, Ananga! If you unite with our Rasamaya nagar – we shall becomes very happy, too!” Thus turning to Shyam, Lalita gives a wink, and He leads Ananga by the hand to the forest of Cupid.

The Vilasa kunja

In Radhakund on the Anangambuja island there is a keli mandira surrounded by celestial flower vines. The exotic fragrance of the flowers is most refreshing as they drip honey. Over the kund, bumblebees dart to and fro within the lotus patches. And on the opposite shore, kadamba, campaka, punnaga, bokula, and naga-keshor desire trees have madhavi, malati, and jhuti vines climbing into their branches. The gentle breeze escorts the flowers’ fragrance everywhere. Sukas, saris, and kakatuas sing from the trees as peacocks dance on the ground. In the water, swans, cranes, and flamingos sweetly resound also.

In a loving mood, Madhava and Ananga enter the keli mandira, which is profusely decorated with flowers. The bed is covered with an elegant white sheet, whiter than foam: it looks inviting with so many colorful pillows and bolsters placed all around. As Madhava and Ananga comfortably seat themselves here, Radha and the others wait outside.

As Cupid's battle begins, the two lovers nearly faint while touching each other! their indistinct rasa katha, gentle smiles, roaming eyes, lurking brows, and various expressions of ecstatic wonder – all add to the euphoria. At first glance, one might guess that a dazzling lighting steak is lurking in a dark cloud. Oh my! their armlets, waist bells, bracelets and ankle bells all produce an intoxicating tinkling sound, as the combat progresses arm in arm, cheek to cheek and lip to lip. their beauty goes on increasing, too, as Goosebumps and droplets of perspiration cover their bodies.

We must admit that the incredible rapture which Madhava and Ananga Manjari experience cannot compare with the bliss of cakori birds merging with the moon's rays, or cataka birds sipping the rain cloud, or to a poor man who suddenly discovers a priceless jewel. Madhava's eyes are drinking the madhu of Ananga's sweet lotus face and becoming intoxicated. But when she rises over His chest to drink unsatiatingly the madhu of His mukharavinda (lotus face), she becomes more inebriated. Finally, Ananga collapses over Him and there they lie fully exhausted in a tender embrace. They soon rise again, however, and peak into each others' moon faces with soft smiles. Knowing what to do, Ananga's dasis enter the vilasa mandira and begin their timely seva. One dasi offers cooling grape juice, others wipe the perspiration from their faces and bodies with soft, warm towels, and others are fanning them as they look on in wonder. During the tender moments of love's aftermath, Krishna and Ananga appear tired and serene as they watch Ananga's dasis expertly redress them. And when the seva is completed, Radha’s beautiful younger sister steps out from the keli mandir with her maidservants trailing behind. Seeing Ananga approaching, Radha, Lalita, and a few others rush to greet her. For they are brimming with curiosity to find out what happened! But in fathoming their intentions, Ananga lowers her head and anxiously pulls on her orana to try and hide the marks which reveal Krishna’s lovemaking expertise. To welcome Ananga, Lalita affectionately seats her beside Radha, and questions: “O fortunate one! Please tell us about your love-episode with the Nikunja raja – we can't wait to hear your thrilling rasa katha!”

Lalita’s pertness throws Ananga into a dilemma – and her lovely body flushes with a bouquet of conflicting emotions! Although elation arises, fear and shyness overtake her as she anxiously looks this way and that for a way to escape. “Oh, don't be bashful!” Radha encourages. She then fondles Ananga's chin and testifies: “You have made my Rasika nagar happy which makes me very happy, too!” Confiding in her younger sister, Radha eagerly wants to hear her confession, and the sakhis nudge closer, perking their ears. Shyam then suddenly exits from the vilasa mandira, and there are many sakhis following Him as they musingly gaze upon His immaculate limbs. This scene is comparable to a dark, moving cloud that has lots of lightning steaks flashing within it, or to a bright blue sapphire gorgeously set within a golden locket.

Arriving before the Radha-moon, Krishna doesn't hesitate to break the news. His face beams with delight as He tells how Ananga Manjari’s amazing prowess in Cupid's love tournament completely toppled Him! When He adds more and more details to the story, Radha and the sakhis blush – for they cannot hold back their big smiles and jovial laughter! Even Ananga Manjari fails to hide the soft smile appearing on her lovely moon face. After this, the sakhis begin serving Krishna in their own personal ways to make Him happy.

Rasa Analysis

Thakur Bhaktivinoda's manjari parampara begins within Vrindavana's vilas nikunjas. Here we come to the consummation of Gaudiya Vaishnava dharma. So let us take refugee in Krishna's vilas keli pastimes, as Narottama das Thakur advises in Prema-bhakti-candrikā :

manera smaraṇa prāṇa, madhura madhura dhāma,

yugala bilāsa smṛti sāra |

sādhya sādhana ei, iha boi āra nāi,

ei tattba sarba tattba sāra ||61||

“Practicing Radha-Krishna’s lila-smaran forms a sweet ambrosial abode where their jugal vilas (conjugal union) is the condensed cream. During sadhana, or after attaining the goal, this is the essence of all devotional activity.”

Ramai often refers to Krishna as Rasamaya nagar, which is His most magnanimous quality: that He freely exchanges romantic love with all of the Vraja sundaris. Just consider, if Krishna would be chaste to Radha alone, then who else fortune to share loving pastimes with Him? Yet Krishna’s nagar
mood is also spurred by Radha's magnanimity, as She so generously wishes to share Her Pranaballabha's prema with so many others. Hence these divine loving exchanges within Vrindavana's nikunjas far surpass the so-called love or morals of our world. Narottama das goes on:

ei tattva jāne yei, parama uttama sei,

tāra saṅga koribo sarvathā ||

 parama nāgara kṛṣṇa, tā’te hao ati tṛṣṇa,

bhajo tāre brajabhāva loiẏā |

rasika bhakata saṅge, rahibo piriti raṅge,

brajapure basati koriẏā ||

“Those knowing about krishna's madhura lilas are param rasika, and I hanker for their association always. As Krishna is their supreme nagara, worship Him in this mood with intense greed. Thus I always hanker to exchange piriti with the rasika bhaktas of Vraja.” (Prema-bhakti-candrikā 97-98)

There are many who say that Thakur Bhaktivinoda is a staunch Rupanuga
Vaishnava, but he is actually Ananganuga, one of Ananga Manjari’s
confidential followers, since she heads up his manjari parampara. Now what
is the difference between Rupanuga and Ananganuga? Rupa, the foremost
amongst Radha's asta manjari group, is the topmost dasi whom so many
wish to follow. On the other hand, Ananga Manjari is Isvari tattva. She is not
the topmost worshipper, like Rupa, rather, she is the supremely worshipable.
She is a juthersvari gopi who is suhrid-pokha, one of Radha’s closest and most
intimate lady friends.
We can remember from Muralī-vilāsa how Rupa, Sanatan, and the other
Vraja Goswamis have deep admiration for Jahnava Thakurani. In fact, when
she came to Vrindavan they worshipped her lotus feet. In the samputika's
next wave (chapter) we will discover that Rupa Manjari (Rupa Goswami), Rati
Manjari (Raghunatha das), Rasa Manjari (Raghunatha Bhatta), and Guna
Manjari (Gopal Bhatta) are sakhi leaders within Ananga Manjari's jutha* now
this brings up a question: How can Radha's leading manjaris belong to
Ananga Manjari’s group as well? The answer is that their divine forms in
Ananga Manjari’s group are the prakasa murtis of their original forms in
Radha's jutha. Because they keenly desire to serve closely with Ananga
Manjari, too, they can take part in both lilas simultaneously.
After describing Ananga Manjari and Krishna’s rati lila, Ramai tells how
Ananga Manjari's dasis redress and decorate them. Now who are they?
Ramai, who is Ratna Manjari will be one of them and his other parampara
members will also be present. Let us take their shelter once again:
1) Rasa Manjari, Rajaballabha Goswami
2) Kanaka Manjari, Keshavacandra Goswami
3) Rati Manjari, Rudresvara Goswami
4) Dhana Manjari, Dayarama Goswami
5) Madhu Manjari, Mahesvari Goswamini
6) Guna Manjari, Guna Manjari Goswamini
7) Rasa Manjari, Ramamani Goswamini
8) Jhuti Manjari, Jajnesvara Goswami
9) Vilasa Manjari, Vipina Vihari Goswami
10) Kamal Manjari, Bhaktivinoda Thakur
11) Lata Manjari, Lalita Prasad Thakur
Now it would be befitting to mention a special trait found in these manjari parampara members: In their ekadasa bhava there is an item called “guna” or quality. For example, the Sampradaya acarya is Ananga Manjari. Her quality is “krishna-piriti-kama,” which some other members of this parampara also possess. There are others who are “kama-krishna-piriti,” or “vilasa-krishna-piriti,” etc. Now what do these various designations of kama and piriti have to do with these manjaris' relationship with Krishna? To be frank, this “quality” in the ekadasa bhava of the above list of manjaris is something remarkable, because I have personally seen the siddha pranali charts of a number of other manjari paramparas , and no other lineage has this.
In the previous chapter, Ma Jahnava taught Ramai about bhavollasa rati, the manjaris' sthayi bhava. There she tells that although the Manjari's fix their minds on jugal seva, sometimes their Krishna piriti can awaken like a sancari bhava. What does this mean? If our Sampradaya Acharya, Ananga Manjari, or Radha, may wish to bestow Krishna’s rati sanga upon a manjari in our group, then that manjari's “krishna-priti-kama” (or any other kama, piriti moods) can surface within that manjari like a sancari bhava. This is a special privilege that comes by Ananga Manjari’s mercy. *the Rasa, Rati, and Guna Manjaris listed here are distinctly different from the previously Rasa, Rati, and Guna Manjaris. In Vraja there are many gopis having the same name.

The Third Wave : Ananga Manjari’s Followers
Ramai Thakur will now tell something about the names, qualities, and beautiful forms of a few sakhis who serve under Ananga Manjari. [As she has limitless followers, only some of them are listed here.] The first is Vrinda devi with her vanadevis and sakhis. Some of their names are Kausalya, Kamini, Raga vallika, Sariketi, and Pikakanti. They are around 14 years old, their divine qualities are matchless and they are exceptionally glamorous. Rupa Manjari is next. She is 13 ½, has large, raised breasts, her body is a golden color, and she wears a peacock feather dress. Some sakhis serving under her are: Rupavati, Rasavati, Rasalika, Ranganeti, Rambhavati, Kalarupa, and Nari. These sakhis are expert in all kinds of seva and are positioned in the lotus’ eight directions. Then comes Rati Manjari. Her body is lightning color, she wears a star clustered blue dress, and those serving under her are Sabdavati, Rasakala, Ramani, Carusila, Lilarati, and Gunavati. These sakhis are all great singers and dancers and love to join the rasika pastimes. They are situated on the left side of the eight petal lotus and deeply focus on Krishna's prema lilas. their divine figures are incomparably beautiful. Rasa Manjari is positioned in there lotus’ southern section. She has large breasts and her bodily color is like a champa flower. Her age is 13, she wears a metallic blue dress, and the sakhis serving under her are: Rasesvari, Vidyavati, Rangamala, Rasonnati, Rasamukhya, and Rasabhadra. Mani Manjari's group serves in the lotus’ Southeastern section. She has firm, raised breasts and is 13 years old. She has great love for Krishna and her lovely face defeats the moon's splendor. Those serving under her are Madhukanta, Mandahasi, Madhu, Manju, Madhurasi, Indra, and Kandarpika. They are happy in Krishna’s happiness and their hearts are steeped in Radha's loving affection. They have mind-stealing bodies and restless eyes. Guna Manjari's group is in the lotus’ Southwestern section. She is expert in playing the vina and singing in the fifth scale. Her bodily color resembles a white lotus. Those serving under her are: Premada, Priyasi purna, Anantavamsika-gurna, Padma, Padmagandha, Premesvari, Parijata, and Susambhara. Ananga Manjari’s renowned eight chief sakhis are: Suvada, Rasada, Rambha, Keli, Kandalika, Nanda, Jayanti, and Tulasi. They delight is the rasa keli pastimes and their divine bodies are exceptionally beautiful. They sing and play various instruments to awaken Krishna’s rati moods.
The Fourth Wave : Jahnava-Ananga Manjari's Glories
I offer my pranama to Birchandra Prabhu, Sri Caitanya’s Second Avatar. For the Lord appears in Him to deliver more jivas. Your dynasty is widespread as your family descendents advent to purify the holy tirthas. Those who remember you will be purified and blessed.

“I take shelter of Ananga Manjari, who comes as Jahnava Thakurani, the daughter of Suryadas. You are clever, rasika, graceful, and have lovely lotus eyes. You wear elegant, thin garments and your lotus hands and feet are decorated with golden ornaments. Your bodily color resembles a golden campa flower and your face shines like millions of moons. Although you delight in hearing Nityananda’s glories and remain ever-steeped in thoughts of Him, you are Gauranga's dearmost.”

As Ramai Thakur focuses on Jahnava Thakurani's divine form and attributes, let us enter the meditation: Vasudha and Jahnava are twin sisters. their father, Suryadas Sarkhel, gave them together in marriage to Nityananda Avadhuta. Jahnava's being vidagdha, rasika, and dhira are her qualities in madhur rasa. A woman who can subjugate her beloved with her charming wits is called vidagdha. Jahnava is also a rasika because her exquisite beauty awakens her desire for romance and rati keli. She is dhira as she can dominate her beloved with her mature gravity and grace.
When Jahnava’s dasis dress her in numerous golden ornaments and thin silken garments, it is done in such a way as to accentuate her ravishing figure. Her roaming lotus eyes are so devastating that her beloved becomes weak in the knees upon viewing them. Now can we say that her husband, Nityananda Prabhu, is her most dearly beloved? Outwardly this is surely true, as she fixes her mind on His limitless opulences while serving His lotus feet. Because Jahnava is Nityananda’s internal sakti, she is always ready to fulfill His internal desires. So just as Ananga Manjari is Balarama’s sakti but Krishna’s kanta, similarly Jahnava is Nitai's sakti, but Gauranga’s most dearly beloved. Elsewhere, in Muralī-vilāsa, when Ramai fully surrendered to Ma Jahnava after taking diksha, he said:
caitanya ballabha tumi jagat īśvarī
tomāra dāsānudāsa hate vāñchā kari

“You are Gauranga's vallabha (consort) and the Jagat Ishwari. Therefore I desire to always remain the servant of your lotus feet.”

A Līlā Sphūrti
Here is a pastime that Ramai prays to join: “O Gurudevi! When you leave (as Ananga Manjari) with your elder sister, Radhika, from your father Vrishabhanu's palace and proceed to Javat with your sakhis, will you kindly bring me along, too? Then when Jatila affectionately seats you in her home I shall fan both of your with a chamara.”
The Guṭikā provides more details: Radha and Ananga Manjari spend half of the year in Jatila's home at Javat and the remaining half at their parents palace at Varsana. Here is the schedule:
1) From the third day of Magha month's waxing moon up to the second day of Vaishakh's waxing moon, they stay at Varsana, 3 months;
2) From the third day of Vaisakha's waxing moon up to the first day of Asharh's waxing moon, they are in Javat, 1 month 19 days;
3) From the second day of Asharh’s waxing moon up until the twelfth day of Ashwin’s waxing moon, they stay in Barsana, 3 months, 11 days;
4) From the thirteenth day of Ashwin’s waxing moon up to the second day of Magh's waxing moon they are in Javat, 3 months, 20 days.
How does the journey take place? On the third day of Magha's waxing moon, Sridham, Radha, and Ananga’s elder brother, rides with a phalanx of soldiers to escort the two sisters back home. They are seated in a palaquin as their sakhis and manjaris walk in a procession around them. When Radha and Ananga Manjari arrive in Varsana, Vrisabhanu and Kirtida affectionately greet them with a large welcoming ceremony. They both shed tears as their parents lovingly embrace them, offer their puja, and escort them into the palace as many family members and servants look on with great joy. Radha and Ananga Manjari’s opulent bedrooms are right next to each other in the Western section of Brishabhanu Raja's thirty room mansion.
Then on the third day of Vaishakh’s waxing moon, Ananga Manjari's husband Durmad, escorts the two sisters back into Javat. He rides on a horse as they ride in a palaquin. This is the lila in which Ramai prays to serve. The Guṭikā and Kṛṣṇa-bhāvanāmṛta tell that Vrishabhanu Raja built a separate palace for Radha and Ananga Manjari at Javat (as they don't live in their respective husbands' houses). Jatila's home has ten rooms, and Radha and Ananga's palace North of it has fifteen opulent rooms. North of their abode is the Paral Ganga river, and in the East is Kishori kund where the two sisters bath in the morning.
We can thank Siddha Krishna Das Baba for this wonderful information that he includes in the Guṭikā. When Radha and Ananga Manjari reside at Varsana, the sadhika manjari will live at her parent’s home there, and when they reside at Javat, the sadhika will reside there in her husband's home. Those who are sensitive will discover that this pastime contains lots of rasa.
At Barsana the two sisters have much more scope for enjoying a madhura milan with Krishna owing to their parents’ unsuspecting vatsalya affection. In Javat, however, Jatila and Kutila keep a much stricter vigil over them. Thus when re-entering Jatila's abode, the two feel as if they are submerging in an ocean of poison, but when returning to their parents they feel rejuvenated, as if diving into an amrita sagar. In these lilas we can perceive how close Ananga Manjari is to Radha.
Ramai's Solemn Advice
yadi vāñchā kara mane vilāsite nidhuvane
rādhā kṛṣṇa gopikā sahite
upāya dekhiye tabe anugata kara ebe
anaṅga mañjarī caraṇete
“If you desire to experience vilasa (the conjugal loving rasa) along with Radha-Krishna and the sakhis in Nidhuvana, then you should follow in Ananga Manjari’s footsteps.”

Rasa Analysis
Here Ramai testifies to something more than we usually get to hear about manjari tattva. He is saying that, if you desire to be a manjari, and experience conjugal love with Krishna also, then you should take Ananga Manjari’s shelter. This special privilege is possible for Ananga Manjari’s followers. Here Ramai mentions Nidhuvana, the forest where Radha’s sakhis and manjaris take a late night rest after enjoying the rasa lila. At this time Radha and Krishna enjoy vilasa just before they fall asleep in a tender embrace – as Radha's sakhis enjoy the same pleasure in their separate kunjas. However, the Manjari's generally sleep alone in the vilasa mandir's verandah or somewhere close by. Now what Ramai is assuring is that Ananga Manjari’s maidservants may find themselves sleeping in Krishna's arms, too – a privilege that comes from Ananga Manjari’s special mercy.
Samprarthana (concluding prayers)
“O Ananga Manjari! Please arrange that I take birth in Vraja as a cowherder's daughter, and I shall be married to one of Vraja’s gopas. In the yoga pitha mandir you will stand on the central six sided vedi upon a ratna singhasan with Radha and Krishna. As your follower, I will serve you amongst all of your seva dasis according to your order. Sometimes I will sweep the kunja with a golden broom, or dress and decorate you with jewels, or fan with a camara. Sometimes I will bathe you with purified water, or massage your lotus feet. O, when will I offer pan up to your moon faces, or anoint your bodies with kunkum and chandan? All of these desires are attainable by your mercy, O guru rupa sakhi! I have a great faith that you will fulfill them.”

What more could one ask for? Now how can this be attained? Ramai clearly states in the fourth wave:
rāger bhajana jei niścaya jāniha ei
niṣṭhā kara anaṅga mañjarī
jānibe raser rīti sakhī mājhe habe sthiti
sukha pābe kiśora kiśorī

“An ideal form of raga bhajan is this: just maintain nistha for Ananga Manjari. Then you will learn all about Vraja's madhura rasa seva, be counted amongst her sakhis, and blissfully attain Kishora and Kishori.”

Narottama Das adds:
śrī guru prasāde bhāi ei saba bhajan pāi
prema bhakti sakhi anucari

“By the mercy of Sri Guru one attains this bhajan, the path of the sakhis' prema bhakti seva.”

This bhaja precisely begins when the guru awards ekadasha bhava initiation. At that time, the disciple will belong to an unbroken manjari parampara leading up to Ananga Manjari.
Narottama goes on:
sakhīgaṇa gaṇanāte āmāre gaṇibe tāte
taba hī pūrabe abhilāṣa
“Then I can count myself amongst the sakhis (in my manasi seva) and fulfill all of my desires.”
Prema-bhakti-candrikā