Another side of Bhaktivinoda 17: Mahaprabhu’s Matchless Gift, Part One

Although Krishna can be worshiped in any one of the five divine rasas of shanta, dasya, sakhya, vatsalya or madhura, our Gaurasundar’s main focus is in madhura rasa. Hence a majority of his followers adopt this mood to worship Krishna. This verse by Rupa Goswami supports this trend:

anarpita-carīṁ cirāt karuṇ ayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ

Let’s always behold Sri Sachinandan’s beautiful golden form in the core of our heart. For he advents in Kaliyuga to offer the people his most personal bhakti treasure, the highest form of madhura rasa. (Śrī Caitanya-caritāmṛta, Adi 1.4)

We have already seen that a number of madhura bhakti paths are available in Thakur Bhaktivinoda’s guru parampara. And in the upcoming chapter a few more will be discovered, but for the moment it will be helpful to analyse what we have presented so far.

The first four chapters focused on the manjari sadhana that Bhaktivinoda teaches in Harināma-cintāmaṇi. In this worship bhaktas generally don’t desire to unite with Krishna themselves. Rather, they envision their manjari svarupa in order to assist in uniting Radha and Krishna and perform various kinds of manasi seva to the Divine Couple throughout the ashta-kala.

The next madhura bhakti process we examined is Mahaprabhu’s Radha-bhava lila in Goloka Nabadwip. According to the Guṭikā, this is the matching counterpart of our manjari sadhana in Vraja. Here we are to first meditate on our kishora brahmana svarupa referred to as the sādhaka-dāsa. In this mentally conceived form we enter Gauranga’s lila to perform his ashtakala manasi seva in the company of all his nitya associates. But when Mahaprabhu becomes steeped in Vraja rasa in Radhabhava, the sadhak das then follows his mood into Vrindavan to carry out Radha-Krishna’s manasi seva there in his manjari svarupa. Gauranga’s Radhabhava worship is called his bhāvāḍhya-upāsanā because his rasa relish takes place in his mind alone. So, as in manjari bhava, physical loving exchanges between the Lord and his bhaktas don’t take place in this process either.

Although the Guṭikā offers a wonderful method for taking up raganuga bhakti sadhana, Sriman Mahaprabhu’s prema dharma certainly includes many other forms of madhura rasa upasana as well. For example, we may find it solacing to know that in Goloka Nabadwip and Vrindavan every bhakta can become eligible to share a direct, one-to-one loving relationship with Krishna, and Gauranga too.

In Bhaktivinoda's manjari parampara leading up to Ananga Manjari, we can discover the first glimpses of a madhura loving relationship coming into the picture. Although these manjaris nurture bhavollasa rati and love Radha and Ananga Manjari more than Krishna, nevertheless by the yutheshwari’s wish their feelings of Krishna pirīti (romantic love for Krishna) can sometimes awaken. How is this possible? Jahnava’s teaching to Ramai in Muralī-vilāsa’s sixth chapter clearly explains:

ṭhākura kahena kṛpā kari āge kaha | bhābollāsā rati kathā āmāre śunāha ||
jāhnavā kahena bāpu śuna sābadhāne | bhābollāsā rati mātra haẏa bṛndābane
bṛndābana sthāna se debera agocara | sabe mātra virājita kiśorī kiśora
śrī rūpa maṣjarī kari anaṅga maṣjarī | sebānande magna sabe dibā bibhābari
bhābollāsā rati mātra iha sabākāra | duhuɱ sukhe sukhi kichu nāhi jāne āra
rādhā kṛṣṇa sebānande kāla hare | ānanda sāgare tārā sadāi bihare
saṣcārī bhābānurūpā kṛṣṇa dite pirīti | adhika prapuṣṭa kare bhābollāsā rati
śrīmati sama sabe deha-bheda mātra | eka prāṇa eka ātmā sabe rādhā tantra
sambhogera kāle duhu ānanda ullāsa | rādhā aṅge pulaka bhāba sakhīte prakāśa
jata sukha pāẏa bṛṣabhānu nandinī | tāra sapta guṇa sukha āsbāde saṅginī
kono chale kṛṣṇa saṅge sakhīre milāẏa |sei ānanda dekhi śuni koṭi sukha pāẏa
eita niṣkāma prema āsbādana kare | śuddha parakīẏā bhābe sadāi bihare
eita kahinu bhābollāsāra ākhyāna | na pāraẏe'ham rase kahila bhagabān

Srimati Jahnava’s Instructions on Manjari Tattva

Once Ramai asked Ma Jahnava: “Oh Gurudevi, can you please instruct me about bhavollāsā rati , the sthayi bhava of the manjaris? "

Jahnava replied: “Oh son, listen carefully. Bhavollāsā rati is found in Vrindavan where Kishora and Kishori’s madhura pastimes lie far beyond the devata’s abodes. Here the manjaris headed by Rupa and Ananga remain steeped in yugala sevānanda day and night. Bhavollasa means that the manjaris are happy when seeing Radha-Krishna’s happiness, and while engaging in jugal seva they become submerged in an ocean of bliss.

But sometimes piriti for Krishna can awaken in them like a sanchari bhava (a temporary emotion, as it comes and goes by the wish of their yutheshwari). And this nourishes their bhavollasa mood. The manjaris are one with Radha in mind, feelings and soul—only their bodies are different. Hence during Radha’s loving union with Krishna they experience the same divine emotions as she does—and while viewing such sambhoga pleasure—their pleasure is seven times greater.

But what is more, if Radha can unite them with Krishna, her pleasure increases a million times upon seeing or hearing about their Krishna-sangam! In this way Radha’s relishing of parakiya-rasa is selfless and pure. Hence Krishna declares: “I am forever sold out to your exalted prema!” (Muralī-vilāsa 6)

We can remember that just as Chapter Sixteen was ending Ananga Manjari offered the bhaktas a choice. Although she knew that they arrived at Ramai’s Manohara Kunja to perform Guru puja, she wants to offer them an even more rewarding gift. What she has in store for them will far outmatch the bliss of offering her incense, lamps, flowers, scents and naivedya. So with this in mind, then, didn’t she arrange that everyone enter Krishna lila first to assist in her sambhoga lila with Shyamsundar? But before we try to fathom Ananga’s intention, let us read the following passage from Caitanya-caritāmṛta, which adds more light to our story:

yadyapi sakhīra kṛṣṇa saṅgame nāhi mana
tathāpi rādhikā yatne karaye saṅgama
nānā chale kṛṣṇa preri saṅgama karāya
ātmā sukha saṅga haite koṭi sukha pāya
anyonye viśuddha prema kare rasa puṣṭa
tā sabāra prema dekhe kṛṣṇa haya tuṣṭa

Although the sakhis don’t try to enjoy with Krishna (as they focus on uniting Radha with him) Radhika will carefully arrange their sangam with Krishna. Radhika will in fact make sure by various means that Krishna gets to enjoy with them. Then she enjoys a million times more [than she does from her own sambhoga alone]! Hence the pure love that Radha shares with her sakhis increases everyone’s rasa relish and makes Krishna very happy! (Śrī Caitanya-caritāmṛta, Madhya-līlā, 211–213)

Let us remember that Krishnadas Kaviraj is Kasturi Manjari, one of Radha’s eight chief manjaris. Hence the incredible prema tattva she reveals here comes directly from her seeing these shringar rasamaya pastimes first hand. And her message contains a wonderful lesson: That Radha’s greatest pleasure isn’t found in her own Krishna sangam, but when she can make a gift of such pleasure to others.

With this in mind, let’s return to Radha’s younger sister, who also desires in the same way that her manjaris receive Krishna’s sangam pleasure. But now everything depends on what the bhaktas will do, because neither Krishna, Radha nor Ananga Manjari will interfere with their free will. Hence, Ananga has given them a choice that they can either return to performing guru puja, or they can accept her prana Govinda’s madhura seva in conjugal love.

Now what happens? Those wishing to remain as brahmacharinis in Krishna lila may continue to do so. And upon arriving at Manohara Kunj they will find Ramai and Jahnava affectionately waiting to receive their puja. Then from within their hearts too the Lord will assure them that the choice they made was right. But what about the others? If we perk up our ears to listen, we can overhear what one of them is saying: “Oh sakhis! Why shouldn’t we accept our yutheshwari’s proposal? Because if we simply say ‘Yes,’ Krishna will become happy as he gets to enjoy us, and then Ananga will become a million times happier and everyone’s prema will be nourished. So what do we have to lose?”

Kāntā bhāva with Krishna

Another form of madhura rasa that is available in Bhaktivinoda’s guru parampara is a conjugal loving relationship with Krishna in kāntā bhāva. For this is the bhajan that Mahaprabhu requests Vamsivadan to promote in Vaṁśī-śikṣā :

sei se sambandha braje caturbidha haẏa | prabhu, sakhā, putra, kānta mahājane kaẏa
kṛṣṇa prati ei cāri sambandha uttama | bicāra karile kintu āche taratama
sambandha uttama kāntābhāba bākhāni | yāra antarbhūta sadā tri-sambandha jāni
ei lāgi bhāgyabān jība samudaẏa | rasarāja kṛṣṇe kāntā-bhābete bhajaẏa
ei saba nigūḏha kathā balā nāhi yāẏa | sambandhādi tattba sadā karibe śikhāna

The Mahajanas affirm that there are four ways to worship Krishna in Braja: as our prabhu, sakha, putra or kanta. Although each method is great, kanta bhava is the best as the three other moods are contained within it. Therefore those who worship rasaraja Krishna in kanta bhava are the most fortunate. This topic should not be discussed openly but heard from a rasika guru. (Vaṁśī-śikṣā)

In Bhakti-rasāmṛta-sindhu 3.5.3, Rupa Goswami introduces Krishna’s gopi consorts in a mood of great admiration:

nava-nava-vara-mādhurī-dhurīṇāḥ
praṇaya-taraṅga-karambitās taraṅgāḥ |
nija-ramaṇatayā hariṁ bhajantīḥ
praṇamata tāḥ paramādbhutāḥ kiśorīḥ ||

Everyone bow down to Krishna’s supremely amazing kishori ballabhas who worship him as their ramaṇa (divine lover). For as they playfully sport with Krishna within his ocean of amorous love, their bodily splendor ever increases with newer and newer waves of romantic sweetness.

Rupa also begins the Kṛṣṇavallabhā-prakaraṇa (the section on Krishna's consorts) in his Ujjvala-nīlamaṇi with a similar verse glorifying Krishna's kāntās:

praṇamāmi tāḥ parama-mādhurī-bhṛtaḥ
kṛta-puṇya-puñja-ramaṇī-śiromaṇīḥ |
upasanna-yauvana-guror adhītya yāḥ
smara-keli-kauśalam udāharan harau ||2||

Krishna’s supremely amazing gopi kantas are the most fortunate ramanis in the three worlds because, after mastering the art of rati-keli from the guru of their newfound adolescent beauty, they love to demonstrate their talents for Krishna’s sambhoga pleasure alone. Thus I offer my pranams unto them. (UN 3.2)

It can surely be said that the exalted realm of Divine Love that Rupa Goswami depicts in these two verses transcends by far the standard moral codes that people in our world are accustomed to follow. Perhaps with this in mind, then, Rupa begins his madhura bhakti section of Bhakti-rasāmṛta-sindhu by saying:

nivṛttānupayogitvād durūhatvād ayam rasaḥ
rahasyatvāc ca saṁkṣipya vitatāṅgo vilikhyate

Although the tastiest of all, I am presenting madhura rasa here only briefly because it might be seen as unsuitable for those in the renounced order (nivṛtta), it is difficult to understand (durūha), and hence it remains a mystery (rahasya) for most people. (BRS 3.5.2)

Jiva Goswami analyzes this verse at the beginning his Ujjvala-nīlamaṇi commentary saying:

There are three types of anadhikārī (ineligible people) for taking up madhura rasa. The first are the nivṛtta, those in the renounced order. Because they are turned off towards material romance, they can often develop a distaste for the Bhagavatam’s descriptions of madhura rasa. They will even consider it dangerous for their devotional life. They are afraid and make others afraid, saying: “It will lead to fall down.” Thus they are blocked from hearing or attempting to properly understand the nature of having a divine romantic relationship with Krishna. Moreover, this attitude has the effect of their committing offenses to the pure and spotless madhura rasa of Vrindaban, and to the devotees who practice raganuga sadhana in this mood. 

The second anadhikaris are those who have some respect for Krishna’s madhura rasa, but who lack the lobha or interest to take it up. Because they don’t study the rasa shastras nor have any inclination to do so, so this topic should not be discussed with them. 

And the third anadhikaris are, of course, the materialistic persons. Since they are incapable of recognizing the spiritual nature of shringar rasa sadhana, clearly the pearls of this divine rasa should not be cast before them.

Rasa Analysis

Now a question arises: Although in Bhakti-rasāmṛta-sindhu, Rupa Goswami offers his followers a choice between either the sambhogecchā-mayī kāntā-bhāva or the tad-bhāvecchātmikā mañjarī bhāva, why is it that manjari bhava has become the only acceptable path in the greater part of the sampradaya today? To answer, it appears that a ku-saṁskāra (negative conditioning) has crept into the tradition to deprive us of something very wonderful. If we stop to consider what a spectacular and rewarding experience it would be to share a conjugal loving relationship with Sri Bhagavan and to be his eternal consort, the mood so highly eulogized in the Bhagavatam, it is astonishing that practically no one ever even considers taking it up, or even disparages it as contaminated with selfish desire or lust!

A ku-saṁskāra means a bad impression that we pick up over a period of time. And kusamskaras are very hard to get rid of because of what we experience around us, and because the things we hear people say often make them even stronger. Now what are we getting at? In our world religion and conjugal love are generally taken to be moving in two opposing directions. When thinking of religion we equate this with purity, self control, selfless seva and renunciation. But when thinking of conjugal love many people with a religious tendency (especially the nivṛttas) assume the opposite: that it is impure and based on sense gratification, self indulgence and worldly attachment.

So what often happens to those taking to Vaishnava dharma? Don’t we hold on to this negative material conception about conjugal love and wish to drop it altogether when visualizing Krishna lila? We may discuss or meditate on a variety of Krishna’s pastimes, but omit his madhura pastimes with the gopis. Or else, if we advance to the stage of visualizing Radha-Krishna’s lila, we will choose manjari bhava since the manjaris don’t directly serve Krishna in a conjugal loving relationship. This begs the question: Could manjari bhava be the only acceptable path in our Vaishnava world today for the subtle, psychological reason that we still consider a conjugal loving relationship with Krishna to be impure, unwholesome or improper?

Concerning Bhaktivinoda’s guru parampara, a related question comes up: As this is a manjari lineage, how can kanta-bhava be there too? But here the answer is simple. That since every member of the parampara is already a manjari wouldn’t its glories only increase when kanta-bhava is added to the worship as well? Because as manjari-bhava and kanta-bhava are both very attractive moods, wouldn’t it be wonderful to cultivate both? And then we can also serve Radha-Krishna in a more complete way.

Since Mahaprabhu selected Vamsivadanananda Thakur to promote Rasaraja Krishna’s kanta-bhava bhajan, those wishing to follow his parampara can certainly take it up. But how does this work? In Krishna-lila Vamsivadan has a manjari form named Raga Manjari, and a sakhi svarupa known as Muralika. Hence, Raga Manjari’s followers can also have a sakhi svarupa as she does. It is important to remember, though, that the kanta-bhava seva we offer to Krishna in our sakhi svarupa will go on simultaneously with the manjari seva we perform to Radha-Krishna, but in a separate lila-prakash.

To sample what the kanta-bhava seva can be like, we shall now follow a series of sambhoga lilas that the sakhis enjoy with Krishna in Govinda-līlāmṛta. They are Holi, Jhulan, Madhu pana, Rati keli, Jala keli, Vana bhojan, and Shayana—all of which take place at Radhakund between 10:48 A.M. and 3:36 P.M.

Vasanta Holi

The Holi festival unfolds in Lalita’s huge bower in a sub kunja named Vasanta sukhada. To join with the others we shall enter this lila in our mentally conceived sakhi svarupa named Surangini. And just now Ramanimohan is mounting the stage with his parama sundari Vraja kishoris. So as everyone takes up the pichkaris (syringes) and the colored powders the battle begins in a loving spirit.

Surangini first watches from behind the foliage, and sees that Radha is putting up a fierce offensive as her sakhis give support to her on all sides. But aho! Shyam then expands into limitless forms to contest each gopi in one-to-one combat! Observing the wonder, Surangini ascends to the stage. But that’s when her Pranaballabha notices her and proudly challenges: “Hey sundari! Just see how I’ve opened my shirt and revealed my chest—just to let you bombard me here. So if you are as courageous, then let’s see you remove your blouse and stand ready for combat!”

[Shyam’s audaciousness reminds Surangini of how Radha once rebuked him for making a similar challenge. But as Surangini is a dakshina nayika and pragalbha, she takes up a different mood.]

“Oh why not do as he suggests?” Surangini considers. But upon getting a wonderful peek at her amazing assets, Shyam is so thrilled that he forgets all about the battle! Catching him off guard, Surangini quickly shoots her syringe to splatter Krishna’s chest with a colorful array of red gulal rasa! Shyam tries to retaliate, but every time he aims his pichkari Surangini quickly dances aside while singing mind-enticing Kardarpa sangita. So as he repeatedly shoots, Shyam nearly always misses because Surangini’s fast moving steps and bodily splendor steal away his prowess! When the close up combat begins, Surangini and Krishna both take turns smearing each other’s beautiful bodies with an array of colors. But their deep mutual love arouses a great thirst to unite. So Shyam quickly lifts Surangini into his arms and scurries from the stage. Entering a labyrinth of lush green hedge, and going deeper and deeper into the maze, Krishna tranfers the pan he was chewing into Surangini’s mouth by kissing her. And upon arriving at a hidden keli kunja, their intimate love battle begins.

Jhulan

In Govinda-līlāmṛta, the jhulan lila takes place in the southeast corner of Lalita’s kunja. Here there is a huge hindolin (swing) called Madanandalona, shaped like an eight petal lotus. In each of the petals one of Radha’s ashta sakhis sit facing the Divine couple in the center. It’s amazing, though, each sakhi sees that Radha Govinda are directly looking at them! When the sakhis push the hindolin it gradually gains speed and goes higher and higher. Then on one end Radha rotates over Shyama, and on the other Krishna rises over Radha. In seeing this the sakhis cannot help but blush—as it reminds them of Their rati lila.

Kṛṣṇa-bhāvanāmṛta describes this lila differently. In the kunja known as Barsha-harsa there is a kadamba forest where limitless hindolins swing in the breeze from the kadamba trees’ branches. The hindolins are gorgeously decorated and appear in various shapes and sizes. Here Krishna’s limitless gopi kantas can each swing with him to their heart’s satisfaction. And as they sit face to face they relish the splendor of his beauty as he relishes their beauty. But what could happen at such a splendid moment? When swinging over the kund, they could both let go and dive into the water. Then after swimming with Krishna to one of the keli mandirs nestled over the water in Ananga Manjari’s kunja, their amorous love play can begin.

Madhu pan

When the madhu pan lila starts, Radha becomes drunk simply by seeing Krishna’s lotus face reflected in Madhu’s crystal container. And after taking the first sip, she passes it to Krishna to drink. Then Vrinda mixes more madhu with Radha-Krishna’s adharamrita and pours it into many glasses. This is when Krishna expands into many forms to drink the madhu beside each taruni gopi.

After drinking, the Vraja sundaris’ blooming eyes roll and turn red around the borders. Their facial fragrance attracts the bees, and their incredible beauty and effulgence is enhanced. Hence their pretty faces become the drinking vessels which quench Krishna’s thirst (when he goes on kissing them). And Krishna’s lips similarly become the drinking cups for the doe-eyed Vraja kishoris who are also intoxicated with kāma. The madhu acts as Krishna’s dearest friends.

For without making an endeavor everything favorable for his Kandarpa-keli happens: the gopis approach him, their clothes fall off, their hair loosens, and their voices falter. Meanwhile, seeing Radha’s drunken condition the manjaris escort her to a padma mandir where she falls asleep on a flower bed. And the drunken sakhis go to take rest in their own kunjas. When Krishna returns after picking ashoka flowers, Vrinda hints that Radha is resting in the padma mandir, and Krishna goes there.

Rasa analysis

Here in Govinda-līlāmṛta, Srila Kaviraja Goswami presents the sequence of events in such a way that might invite scorn from some readers. For could we mistakenly think that Krishna is mistreating or taking advantage of his beloved gopis by arranging that they become intoxicated from the madhu?

At this instance I would humbly submit that these pretty gopi kantas take birth in Braja simply for the supreme privilege of uniting with their dearly beloved Krishna in conjugal love. And because this is Krishna's greatest form of happiness, they also receive the highest form of divine pleasure by offering their beautiful bodies to him. The following two excerpts from Caitanya-caritāmṛta affirm:

kāntā bhābe nija aṅge korena sebana

Krishna's gopi kantas offer their beautiful bodies to him in prem seva. (CC 2.19.231)

kāntā-gaṇera rati pāya mahābhāba sīmā

The prem of Krishna's gopi consorts reaches the highest limit of mahabhava. (CC 2.24.34)

But in the madhupan lila we could also assume that because some of the gopis are overly shy, the madhu can be helpful to prepare them for a wonderful love episode with Krishna which they might otherwise be too bashful to begin.⁵

Rati keli

When an intoxicated elephant plunges into the Ganga, the swans fly away. Yet similarly the manjaris hide themselves upon seeing rati rasa rasika Shyamsundar arriving before Sura-tarangini Radha. Moreover, as an intoxicated elephant also scatters the moss and uproots the lotus flowers, Krishna’s lusty eyes drink the beauty of his Surata rangini Radha’s sensuous bodily limbs as his hands impatiently remove her blouse and lower garments.

Since Radha is asleep, she considers Krishna’s advances to be a dream. But when her eyes open she finds that the same thing is happening! Krishna then tears down the fortress of Radha’s resistance, as the military commanders of his lips, nails, teeth and hands start plundering the beautiful jewels within Radha’s spectacular bodily kingdom.

But upon witnessing Krishna’s looting, aho! the shield of Radha’s shyness snaps! Thus she calls her general named “boldness” to direct the military commanders of her nails, teeth and lips to strike back! Radha shrieks like a lioness as she rises over Krishna’s chest. And what does she do? Just as Krishna stole the precious jewels from her lips, cheeks, forehead and breasts—she goes all out to recover those jewels and plunder Krishna’s jewels too! In other words Radha smothers Krishna in kisses and marks his body with her nails even more than he did to her! As Radha’s general Boldness takes command, her heroic eyes and brows ride in the chariot of her lotus face to plunder the honey from Krishna’s mukharavinda. But as the bumblebee guards of Krishna’s eyes are suddenly alerted—Radha’s lovely eyes close and she collapses over his chest!

After rati-keli Radha smiles and addresses Krishna with a wink: “Hey Priyatam! I’m unhappy without my lotus faced sakhis. So hey Raman! Can you please go and wake them up for me?"

Here is one of Radha’s most wonderful traits: She loves to send Krishna to her sakhis to make them happy. But this is to increase Krishna’s happiness too. And thus everyone's param ananda and prema ever increases by Radha’s magnanimity. So as Radha requests Krishna expands into limitless forms to meet each sakhi—just as the Paramatma accompanies every jiva. But because Krishna is the Paramatma in everyone’s heart, He knows about each sakhi's personal desires and mood. Thus he can be everyone’s ideal soulmate for eternity.

Meanwhile, as their yutheshwari Radha enjoyed Krishna’s sambhoga pleasure, so do her sakhis. But because each one of them has a nayika bhava that is special and unique, Radha can relish Krishna again in so many different ways—for isn’t each gopi an expansion of Radha and therefore non-different from her?

Jala keli

As everyone arrives at the Radhakund ghat, the manjaris tie the sakhis’ hair into a bun, dress them in thin white snana vastras, and remove their heavier ornaments. Kṛṣṇa-bhāvanāmṛta adds: When Vrinda dresses Radha in a secluded place, Krishna hides to peek at her. Then his bee-like eyes soar to land on the tips of her beautiful uncovered breasts.

Krishna’s eyes can also be compared to a drunken elephant when he ecstatically views the gopis’ lovely bodies. They appear non-different from the kund—as their eyes look like lotus, their curling hair resemble swarms of bumble bees, their breasts resemble chakravaka birds and their arms are like lotus stems. Hence Radhakund and the gopis have the same features.

The gopa sundaris enjoy Krishna’s splashing for awhile and they lovingly splash him. But when their lata-like arms become tired, Krishna seizes the opportunity to take them into the deep clear water and remove their clothes!

Seeing Shyamsundar overpowering her sakhis, Radha becomes defiant and challenges Krishna. Aho! The sakhis are amazed to see their combat as it progresses hand to hand, nail to nail, mouth to mouth, and finally tooth to tooth! The sakhis then form a protective curtain as the jala keli turns into rati keli!

After Radha defeats Krishna in a colossal attack of viparīta-rati-keli, they wonder where the sakhis have gone? Guessing that they are hiding in a golden lotus patch, Radha sends Krishna to search for the Vraja padminis. As he approaches each one of the golden lotuses, he begins another Kandarpa love battle. But during the love sporting the gopis’ large shapely breasts create waves that shake the lotus and dislodge the honey bees. And when a huge swarm of bees start flying around, bringing a smile to Krishna's lips. The kunda’s fragrance multiplies from Krishna and the Vraja devis’ touch as everyone’s kasturi, chandan and kunkuma mixes with the water. Then everyone comes out of the padma-filled kund onto the shore.

Vesh racana, Vana bhojan and Shayan

The fortunate doe-eyed gopa-kishoris ponder: “Aha! Although Krishna’s darshan is rarely attainable, today we have shared loving pastimes with him unceasingly. Still, it is amazing that our thirst for him only doubles.”

When Yashoda’s ropes failed to bind Krishna during his childhood, was that so amazing? But in getting the rare darshan of the gopis’ shapely figures through their thin wet garments—Krishna becomes totally bound to them! Hence Krishna’s bliss during his youth soars to incomparable heights, which is the most amazing of all!

The manjaris dry Krishna and the sakhis’ wet bodies and hair with soft towels and put on their upper and lower garments. Then everyone goes to the padma mandir’s southwest section to be dressed. This is when Radhika sundari and her sakhis lovingly fashion Krishna’s enchanting flower dress. And the sevā- parāyaṇa manjaris next dress Radhika and the sakhis in the appropriate flower attire for the season. Vrinda then escorts everyone to the padma mandir’s north side where a vast assortment of sliced fruit and other wonderful edibles are arranged on plates made from palasa, sala and banana leaves.

In Kṛṣṇa-bhāvanāmṛta, Madhava expands into many forms to enjoy bhojan with all of the sakhis. And now they look exceptionally gorgeous in their new flower outfits. Readers, let’s enter this scene to imagine that we are sitting with Krishna face to face.

siddha-dehe cinti' kore tāhāi sevana

Think of your gopi siddha deha and perform manasi seva within it. (CC 2.8.228)

Now just consider: Although Krishna has expanded into many forms to be with many gopis, that doesn’t matter so much. Because just as our Krishna’s attention is fixed on us, we are fixed on him alone. And although the manjaris are serving many delicious things to eat, that really doesn’t matter either. Why? Because the loving moods that our Krishna and we share are far more relishable than the meal. Yet simply getting the chance to see the other’s ravishing beauty up close intoxicates both of us to the hilt!

So as we lovingly feed him and he feeds us, what does our rasika nagar do? Here is an example: When we offered a refreshing slice of mango, he smiled and held it between his teeth. But his moonface then came over and transferred it into our mouth with a playful kiss. So we then took a big juicy lichi between our lips and kissed him back!

To comment, this may be of course a pleasureful way for young rasika couples to exchange piriti, but we have a heavy price to pay: because as we exchange kisses, and also relish each other’s facial expressions, bodily splendor and roaming eyes—Cupid releases his arrows and this suddenly awakens in us an irrepressible desire to unite!

Thus holding hands we quickly make a beeline to the vilasa kunjas where the next pastime (sayana) will begin. We have anxiously been waiting for this moment—the moment when we can finally be alone together—and when we can surrender completely to our Pranaballabha’s loving embrace. Yet now won’t it be appropriate to frankly ask: Can there be anyone else in the three worlds so dear? Isn’t he truly our one and only soulmate for eternity?

Rasa analysis

As Govinda-līlāmṛta has narrated the previous series of sambhoga pastimes at Radhakund, bhaktas may surely develop a desire to take part in them after hearing such descriptions. And it is for this reason that Srila Kaviraj Goswami has narrated them.

There are basically two types of gopis: keli-parāyaṇa and sevā-parāyaṇa. The keli-parāyaṇa sakhis focus on serving Krishna in kāntā-bhāva, and the sevā-parāyaṇa manjaris fix their minds on Radha-Krishna’s jugal sevā. As the lila contains both forms of bhajan, what would be the harm of adopting both moods? For in Bhaktivinoda's guru-paramparā both processes are presented.

Dedication

Dear Readers, here we humbly wish to express our gratitude to our Sri Harinama Gurudeva, A.C. Bhaktivedanta Swami Prabhupada, who mercifully initiated us beside Rupa Goswami’s bhajan kutir during Karttika vrata in Vrindavan, 1972.

We can remember that Srila Prabhupada came to deliver the Western world from the nirvisesa and sunyavadi advocates of Hindu religion who say that Bhagavan is formless or impersonal. Rather, Prabhupada established a much more sublime doctrine saying that Bhagavan is the Supreme Person who is the reservoir of all pleasure. Hence, we can surely acknowledge that his teachings ultimately culminate in the topic of this chapter.