Chapter Two Pratah Lila 6:00 a.m. To 8:24 a.

m Krishna rises from bed, Yashoda and Paurnamasis seva, Krishna goes to the Goshala. Radharani rises, her Rasodgara, Morning Bath and Toilette. Gaurachandrika Before beginning Radha Govindas morning pastimes, let us first enter Sriman Mahaprabhus Nabadwip pratah lila: pasyantIM sva-sutaM zaci bhagavatI saGkIrtane vikSataM prAtar hA katham eva te vapur idam sUno babhUva kSatam itthaM lAlanataH sva-putra-vapuSi vyagrA spRzantI muhus talpAj jAga rayAN cakAra yam ahaM tam gauracandraM bhaje bhaktaiH sAradham upAgatair bhuvi nataiH zrIvAsa-guptAdibhiH pRcchadbhiH kuzalaM prage parimilan prakSalya vaktraM jalaiH puSpAdi-prativAsitaiH sukatha yan svapnAnubhUtaM kathAM snAtvAdyAd dharizeSam odana-varaM yas tam hi garuM bhaje Upon her sons awakening, Mother Sachi notices the bruises on his body that were incurred from his rolling on the ground in ecstatic prema sankirtan. Thus she exclaims, Whats this? O Nimai! What has happened to you? In anxiousness, she affectionately caresses the Lords body again and again. Then Srivasa, Murari Gupta and many other bhaktas arrive and offer dandavats to Sri Gaursundar. And when exchanging greetings, the Lord describes his astonishing dreams. Then he washes his mouth with rose-water and walks to the Ganga for a morning bath. Upon returning, he enjoys prasad with the devotees. Let us thus worship Sri Gaurachandras Nabadwip morning lilas. (Sri Bhavana-sara-sangraha 2.12) Rasa-tarangini Tika: Sriman Gaurasundars madhurya-maya nara lilas (human-like pastimes) almost appear like commonplace events to the general observer, yet hidden within them is an undercurrent of maha-bhava prema. Sriman Mahaprabhu is a pracchanna (concealed) avatara, so his exalted lilas are also pracchanna. For example, Mother Sachi concludes that her sons bruisemarks have been incurred by falling on the ground during ecstatic sankirtanbut is that the real reason? Because these pastimes are born from Sri Krishnas most intimate, yet unfulfilled desires with Srimati Radharani, a spectacular purport is to be discovered therein. Indeed, the desire to expand the taste, these mellows prompted rasika shekhara Sri Krishna to transfer his entire Vraja staff to the

sarasa bhumi (tropical land) of Sri Gaura Mandala, where Radha became Gadhadar, and Her Sakhis and Manjaris got male bodies too. It is here that Sri Krishnas Vraja lilas split into hundreds of tributaries, expanding in every one of the ten directions. As Sri Krishnas desire to taste Vraja prema begins in Vrindavan and culminates in Nabadwip, Govinda-lilamrita serves as an ideal introduction for understanding Sri Gauraharis madhura pastimes. More on this topic will be found in the midday pastimes and towards the end of this volume. As for Nabadwips pratah lila scene, it beings with Jagannath Mishra pura, where Mother Sachi and Advaita Acharyas shakti Sita Thakurani, who is Paurnamasi in Gaura lila, enter Gaurasundars bedroom chamber to awaken him. The Gutika describes that Jagannath Mishras house is a marvelous gold and jeweled palace having thirty rooms, Gaurangas bedroom is centrally located near a garden and the yogapith mandir. As the verse next mentions, Gaurasundar relates his astonishing dreams, which means his rasodgAra (remembering the ecstasy of a previous lila) in Radha bhava of her midnight milan with Shyamasundar. The Gaudiya Mahajanas have also written about other, even more intimate versions of rasodgara. At this time, Sri Svarupa Damodar sings kirtan padas appropriate to the Lords mood. Then when Sachinandan gets up to go to the Ganga, he proceeds with the devotees through the eastern singha dvara and walks down a jeweled path that is lined on both sides with bakula desire trees. Underneath the trees are jeweled vedis for sitting upon. The ghat is also made of various types of gems, and when Gaurasundar arrives there, he offers pranams to Ganga Devi and sits down under a jeweled pavilion. His servants rub oil into his hair and onto his body and put on his bathing cloth (snna-vastra). Then Gaura enters the Ganga to begin jala keli with his bhaktas. Although it is described that Gaurasundar fixes his attention on sporting with Gadadhar, he surely frolicks with his other madhura ashrita bhaktas like Shivananda, Vasu Ghosh and Narahari by splashinug them too! Srila Vishwanath Chakravarti mentions that the jala keli is followed by Ganga puja. When Gaurasundar returns home, he is nicely dressed and decorated and then he sits down to enjoy morning prasad with his devotees. After he eats and takes a brief nap, the pratah period concludes with Gaurasundars spectacular yogapith pastimes within a jeweled mandir. This synopsis has been taken from Sri Dhyanachandras Arcana-paddhati and the Gutika. Radha Krishnas Pratah Lila Sutra rAdhAM snAta bibhUSitAM brajapayAhUtAM sakhIbhiH prage tadgehe bihitAnna pAka racanAM kRSNAvazeSazanAm kRSNaM buddhambApta dhenu sadanaM nirbyUra godohanaM susnAtaM kRtabhojanaM sahacaraistAncAtha tancAzryaye Verse 1 Srimati Radharani is bathed and dressed in the morning. Then receiving Vrajeshwari Yashodas order, she goes with her sakhi varga to cook at Krishnas house. Krishna awakens and goes to milk the cows at the goshala.

Then he bathes, dresses and sits down with the sakhas to relish Radhas cooking. And after Krishnas bhojan, Radharani enjoys his prasad with her sakhis. Let us thus take shelter of Radha and Krishna in the early morning. (SmaraNa-maGgala, 4) Tika: This is Sri Rupas fourth shloka in Smaraa-magala. Srila Kaviraj Goswami will now expand on it with the narration that continues to the end of the fourth chapter, a total of 295 shlokas. Once upon a time, Durvasa Muni gave Radha the benediction that her cooking would defeat the taste of nectar, and that the lifes duration of whomever partakes of it would increase. After hearing about this wonderful boon, Mother Yashoda eagerly began calling Srimati Radharani to come to Nanda bhavan to daily prepare Krishnas morning bhojan. Verse 2 Paurnamasi Devis heart is illuminated by the full moon of Krishna prema. She quickly finishes her duties at daybreak and rushes to Nanda bhavan to have Sri Achyutas darshan. Tika: Bhagavati Paurnamasi is none other than Sri Yogamaya, by whose mystic potency Sri Krishnas lilas unfold. As Krishnas seniormost associate, all of the Vrajavasis offer respects unto her feeteven Vraja Raja Nanda. Paurnamasi is Sandipani Munis mother and the grandmother of Krishnas intimate brahmin friend Madhumangal. As a siddha-tapasvini, she resides in a secluded spot near the Yamuna in a thatched cottage under a banyan tree. Verse 3 Paurnamasis eyes are overjoyed to see Nanda Maharajs palace. Everywhere there are affectionate, loving people moving about. The building is a marvel of jeweled craftsmanship. The courtyard appears like Svetadvipa overflowing with spilt milk from the churning of yogurt and butter. And within this abode, Krishna happily rests on an elegant bed of white sheets that resemble an ocean of milk. Tika: In the Gutika, Siddha Krishna Das describes Nanda bhavan as having forty-nine rooms: Krishnas bedroom chamber is in the palaces southern section. Govinda-llmta first describes Nandagrams morning pastimes (up to shloka 41). But in Ka-bhvanmta, Srila Vishwanath Chakravarti begins with Srimati Radharanis morning activities, as Sri Rupa in the sutra. So lets enter Srila Vishwanaths scene first: Radha is resting in her room at Javat. To comfortably accommodate Radha after her marriage, Sri Vrishabhanu Raja built a separate mansion for her on the north side of Jatilas house. The pillars, verandas, archways and many rooms of this palace defeat the splendor of Narayans abode. Hence, simply by viewing this amazing structure, one becomes stunned with ashta sattvika emotions! Above the palace are indranila-mani (blue sapphire) pillars that are crested by swans sculpted in gold. When the peacocks see the pillars, however, they first mistake them for clouds and open their tail feathers to dance, but when they see the swans, they close their feathers, thinking them to be their foes. Being the first to awaken, the manjaris bathe and decorate themselves with chandan, kasturi and kunkum. Next they adorn their bodies with Radhas prasadi clothes, malas and ornaments to maintain their effulgence. Owing to their complete surrender for Radha Krishnas Yugala-seva, these dasis are extremely beautifultheir shining toenails alone are brighter than lightning.

Moreover, they are the personifications of quick-witted intelligence. Thus each of them is qualified to be a yutheshwari nayika (a group leader amongst the gopis). Yet, being disinterested in personal pleasure, they plunge deep into the ocean of Sri Radhas dasya rasa. On the second storey of Radhas palace, the manjaris joyfully clean the floors and verandas where Radha will eat, rest, sit or dress. Then they spread a deerskin for her to sit on, arranging comfortable pillows on all sides. Next they hang a decorative canopy in place overhead. One of them polishes the golden glasses and utensils that Radha will use upon awakening. Another kinkari brings water, which will be cool in the summer and hot in the winter. One dasi opens the jeweled trunk where Radhas clothes are kept, removes the garments that she will wear today, and places them over a pillow. Some seva dasis are grinding camphor and kunkum, while others are preparing flower ornaments and malas for Radhas shringar, or folding pan leaves with condiments inside. (Krishna-bhavanamrita 3.1-9) Paurnamasi and Yashodas Conversation Verse 4-5 Seeing Paurnamasis timely arrival, Mother Yashoda thought: Aha! Tapasya personified is entering my home! And she joyfully greeted her: O Bhagavati, come in! I trust that your arrival was untroubled this morning. O saintly one! I offer my pranams to you! Verse 6-7 Paurnamasi then embraced Mukundas mother, and although she is very eager for Govindas darshan, she first offers Mother Yashoda a courteous blessing. Then she inquires, Are your husband, family members and cows all well? After Nandarani informs Paurnamasi that all are fine, both eagerly enter Krishnas bedroom. The Sakhas Enter Verse 8 Meanwhile, Gobhata, Bhadrasena, Subala, Stokakrishna, Arjuna, Sridama, Ujjvala, Dama, Kinkini, Sudama and other sakhas arrive. After meeting up with Baladeva, they excitedly assemble on the veranda and shout, Hey Krishna! Get up! Lets go to the goshala! Tika: The names of sakhas given here are only representative of the many boys who come to greet Krishna each morning. Gobhata is a suhrit-sakha. This means he is slightly older than Krishna and his friendship for Krishna has a touch of protectiveness or vatsalya. So, like Balaram, he is engaged by Krishnas mother to protect him. Bhadrasena, Stoka Krishna, Sridama and Sudama are priya sakhas. They are the same age as Krishna and are the most enthusiastic about playing sports with him. Stoka Krishna resembles Krishna in his appearance. When Krishna went to Mathura, he left his flute and crown with Stoka Krishna, hoping to pacify the other sakhas who by seeing him, would

remember Krishna. Bhadrasena is sometimes called the commander-in-chief of all Krishnas cowherding friends. Sridama is Radharanis older brother. His age is 15 years old. He is also counted among Krishnas pithamarda-sakhas (who make Krishna subservient to them). His dress is bright yellow, his bodily hue resembles Krishnas, and he wears a copper-colored turban. Sridama is expert in arranging Krishnas meeting with Chandravali. Sudamas bodily color is slightly golden, he wears blue cloth and decorates himself with many types of golden ornaments. Sudama is the youngest brother of Vidagdha, one of Krishnas priya-narmasakhs. Subala, Arjuna, Ujjvala and Kinkini are priya-narma-sakhas. According to Rupa Goswammi, these are Krishnas closest friends, who are party to his most intimate secrets and with whom he is most ready to reveal his feelings. Subala is Krishnas most intimate friend. He wears a golden dhoti and chadar. His features, height and complexion resemble those of Radha. Sometimes he even dresses like Radha to fool Jatila. Radha exchanges clothes with him and disguises herself as Subala to go and meet with Krishna. Arjuna is the younger brother of Vasudama, a priya sakha. He is 14 years old. His bodily hue resembles a red lotus and his dress is colored like the moonrays. Arjuna is expert in playing the flute, the vina and other instruments. Ujjvala is the younger brother of Indulekha Sakhi. He is 13 years old, his bodily color is golden, and he wears a bright red outfit. Kinkini is counted amongst both Krishnas priya narma and vidushaka (clown) sakhas. His bodily hue resembles a blue lotus and his dress is bright yellow. He wears an array of different flower garlands and flower ornaments. He decorates his forehead with bright yellow tilak designs. Madhumangals Antics Verse 9 Hearing the sakhas arrival, Madhumangal bursts into high pitched laughterhi hi hi! He exclaims, Hey friends, whats this? Is our sakha still sleeping, even though morning has come? But dont fret, Ill wake him up! Verse 10 Madhu gets up, but still feeling groggy, staggers into Krishnas bedroom and shouts, Hey Krishna! Get up! Tika: Madhumangal is Krishnas closest friend. He often sleeps in the same room. His parents are Sandipani Muni and Sumukhi, and his grandmother is Paurnamasi. On Nanda Maharajs request, Sandipani Muni sent Madhumangal to his house to serve as Narayans pujari. He also assists in other religious ceremonies. Madhu is the principal vidushaka in Krishnas entourage. He loves to

eat, argue and tell jokes, and is himself often the butt of the other sakhas teasing. Verse 11 Krishna hears Madhumangal and wakes up, but due to insufficient sleep, his eyes roll in weariness. Thus though he wants to get up, he cant! Verse 12 After the universal destruction, Vishnu takes refuge in the milk ocean to sleep upon the bed of Ananta. Then the Shrutis offer prayers to awaken him. Similarly, as Krishna sleeps within Nanda Maharajs jeweled palace, which is drenched in spilled milk, Mother Yashoda arrives to awaken him. Rasa-tarangini Tika: The Shrutis are often likened to a mother. Mother Yashodas Affection Verse 13 Yashoda sits on the bed, rests her weight on her left hand, and leans over to affectionately caress Krishnas body. Drenching the bedsheets with her ecstatic tears and flowing breast milk, she exclaims, O child! Get up out of bed and let us see your lotus face! Verse 14 O vatsa (means calf. It is a common term of affection, especially of parents for their children)! Although he knows that the cows wont give their milk until they see you, even with their calves besides them, your father went to the goshala. He did not call you because he was afraid of disturbing your rest. Verse 15 So, Gopala, get up and let me wash your face. Whats this? Why are you wearing Balarams blue garments? With these words, Yashoda pulled the cloth off him, turned to Paurnamasi and said, Verse 16 Hey Bhagavati! Just look! All of these restless cowherd boys have scratched Gopalas delicate body with their sharp nails while playing wrestling games with him. They have also marked it with different colored pigments from the forest. Hay, hay! I am at a complete loss about what I should do! Tika: Due to her blind affection. Mother Yashoda sees Radhas deep blue orana (womans upper garment or chadar) and mistakes it for Balarams chadar. She sees Radhas nail marks on Krishnas body and thinks they were made by the cowherd boys. She also takes Radhas kunkum, kasturi and chandan, which were smeared all over Krishnas body, as evidence of the sakhas mischief! (In the same way in Gaura lila the bruise marks from Gauranga's body are supposed to happen during sankirtan, but they are the work of the nagaris -anadi's comment) Verse 17 Hearing his mothers words, which though astonishingly misguided out of her affection for him, Krishna feels embarrassed and his eyelids flutter in shyness and anxiety! Verse 18-19

Sensing Krishnas discomfort, Madhumangal cleverly exclaims, O Janani! Mother! So right you are! Krishnas keli chanchala (restless playful) friends dont listen to my restrictions. Instead, they passionately sport with Krishna in Vrindavans forest bowers every single day! Rasa-tarangini Tika: Madhumangals words can refer either to boys or girls, since he uses a collective noun (Ali) that hides the gender of the word friend (vayasya or vayasyA). In this equivocal way, he confirms Mother Yashodas assumption, as well as stating the actual fact. Verse 20 Knowing the meaning of Madhus statement, Krishna blinks his eyes to check him. At the same time, he covers this gesture with a childish grin to disarm his mother! Verse 21 Hearing Mother Yashodas concerned statement and enjoying Krishnas child-like behavior, Paurnamasi smilingly says to Krishna, Verse 22 O thoughtful one! Im happy to see you resting after exhausting yourself at sporting with your playmates; this is, of course, befitting. But just remember that without your darshan, the calves wont drink their milk. So, Vraja-kula-chandra, rise up from your bed! Verse 23 O Gopendra-nandana! Quickly get up! Your older brother Balaram and all your sakhas are standing in the courtyard, eagerly waiting to take you to the goshala! Verse 24 Thus prompted by Paurnamasi Devi, Krishna makes fists with his hands and raises them over his head to stretch his pleasantly languid body. While relieving fatigue, he yawns and his teeth sparkle. Thus tamala shyama-sundar rises from his bed. Verse 25 Krishna places his feet on the ground and sits on the edge of the bed. Then he honors Paurnamasis presence, though his voice falters due to yawning, by saying, O Bhagavati Devi, please take my pranams. Verse 26 Mother Yashoda carefully gathers together Krishnas gorgeous hair, which appears like a mass of kajjal (lamp-black or collyrium), and ties it into a chura (topknot) above his head. Verse 27 Using fresh water from a golden pitcher that stands in front of her, she washes Gopalas face and then wipes the sleep from his eyes with a corner of her garment. Verse 28 Krishna then takes his flute in his right hand and Madhumangals hand in the left, and follows Paurnamasi and his mother into the courtyard. The description of Krishnas jagaran (awakening) in Krishnahnika-kaumudi slightly differs and runs as follows: Vraja Raja patni Sri Yashoda has ever-new and increasing vatsalya affection. In the morning, she enters Krishna's lovely jeweled bedroom chamber to awaken him. Hey vatsa, child, get up! She exclaims. The night is over; just see the sunrise. The new day is looking beautiful! Your dear servants are eagerly coming into the room now to perform their early morning duties.

O Gopala! The shuka that likes to sit on your hand and be fed is speaking sweet words about you. He's calling, Jaya, jaya! in a loving voice. As you've gotten a long night's sleep, surely your fatigue is over, so wake up now! As Ma Yashoda speaks these words, she sits on the bed and lovingly strokes Krishna's body. Then she takes him in her arms and embraces him. Krishna relishes his mother's tender words and affection, but pretends to still be tired as he stretches his arms and yawns. Yashoda then instructs her very skilled and loving servants and maidservants what to do and leaves to perform her own duties. Having arisen, Krishna's nayana kamala (lotus like eyes) flutter open and closed as he oscillates between the state of sleep and wakefulness. It appears as though Nidra Devi, feeling his impending separation, doesn't want to give up the shelter of his eyes so soon! Then the very fortunate and pretty maidservants use jeweled ghee lamps to offer Krishna arati. His servants and maidservants appear as follows: they have tied attractive turbans on their heads, their bodies smell fragrant like lotus pollen or the sweet scent of bakula and punnaga flowers, they wear variously colored clothes, and their service attitude and personalities are highly exalted. Krishna Chandra comes to the bed's edge and comfortably sits placing his feet upon a sparkling gem forests. The dasas and dasis immediately surround him in order to perform their different functions. One of them supplies camphorized water and a golden lota. Krishna joyfully takes palmful after palmful of water and wets his mukha kamala both inside and out. Then a servant offers him a soft white towel to dry his face and hands. Krishna next accepts a soft and pleasing toothbrush twig taken from a kalpa vriksha. When he brushes his teeth, the shining rings on his fingers sparkle over it and his earrings shake back and forth, giving pleasure to every onlooker's eyes. Then Krishna holds a jeweled tongue-scraper between the thumb and index finger of both hands. And, as his special jeweled bangles show their beauty, he cleans his tongue, which is reddened with pan stains. Afterwards more fresh water is provided for him to rinse his mouth. One smiling-faced kishori dasi, with no ulterior motive in her actions, then clasps a jewel-studded comb in her lotus-pod hand. And as she steps behind Krishnaji to comb his hair, her bangles sweetly jingle. Next an experienced servant takes off Krishna's night-dress and replaces it with a fresh garment. Then he washes and dries Krishna feet and carefully ties a turban around his head. (Krishnahnika-kaumudi 2.1-18 ) Returning to Javat Vishwanath Chakravarti provides more details in Krihsna-bhavanamrita, which he presents from a remarkable angle of vision. His description is based in the proper nishtha for a manjari bhava sadhaka. The present lila is unfolding primarily in sakhya and vatsalya rasa, but Sri Vishwanath describes it as though he were sitting by Radhika Devis side in Javat. In this setting, the sakhis and manjaris are relishing Krishna kathamrita with her when a sakhi named Madhurika suddenly arrives on the scene. Everyone asks her where she has been and Madhurika answers, Sakhis! This morning I went to Vraja Raja Nandas house on an errand. If you listen to me, I will tell you the wonderful things I saw: When Krishna sat up on the bed, Sri Nandarani softly rubbed her hand over his entire body reciting the mantra avyd ajoghrim to protect him. Then Yashoda looked towards the sky and anxiously prayed: Hey Devadi Deva (Lord of Lords Narayan)! By your mercy, Ive received this jewel-like

sonthus youre my actual friend! Hey Deva! I dont know how to satisfy you with puja! Therefore, oh Prabhu! Kindly show your ahaituki karuna (causeless mercy) and protect my son! Then Mother Rohini arrives with Paurnamasi Devi and Krishnas nurse, Kalimba. Next Madhurika tells Radha: Oh Gandharvika! Today an interesting thing happenedjust listen: When Vrajeshwari Yashoda saw your blue orana on Krishna body, she asked, Why has Krishna discarded his yellow dress to wear blue? Then Bhagavati Paurnamasi answered, Ayi, Goshtheshwari! Your sons clothes have become exchanged with Ramas ambara. Madhurika continues: Oh Radha, as Paurnamasi saw the red pan stain from your lips on Krishnas face, she said Oh Madhava, someones valuable ruby has reflected upon your cheeks! The Krishna used his hand to rub our the mark left by your red lips. Madhurika continues: Oh Sakhi Radhe! When Mother Yashoda saw Krishnas drowsiness from his lack of sleep (due to enjoying with you), she spoke to Balarams mother: Oh Rohini Devi, just look! Yesterday evening Krishna didnt eat sufficiently; thus he appears tired and weak. Therefore quickly bring something for him to eat! Thus Rohini set off for the kitchen. Then Yashodas servants seated Krishna upon a jeweled vedi to assist in brushing his teeth and washing. And afterwards, Balaram and Madhumangal came to sit on both sides of Krishna. Thus he appeared as a rain cloud illuminated by the lightning and the moon. Just then Rohini Mata came with a golden tray containing fresh churned butter (scented with camphor) and sugar candy. Seeing the wonderful butter, one could imagine: the love pouring from Yashomatis heart has directly taken shape in this delicious nutriment! Ma Yashoda eagerly served more and more to Krishna, Balaram and Madhu until everyone became satisfied except Madhumangal. Although having eaten a large amount of butter, he exclaimed: Oh mata, Im still hungry: my belly is only half full! As Mother Yashoda smiled, she continued to serve Madhumangal to his full satisfaction. (Krishnabhavanamrita 3.31-43) Krishna Joins the Sakhas Verse 29 As the sakhas see Krishna coming, one of them touches his hand, another touches his chador and someone else touches his body. And they surround him and look upon him with loving joy. Verse 30 Yashomati tells Krishna: Oh child! Go to the goshala and let the calves drink their mothers milk. Afterwards you can milk them and hurry back for morning bhojan. Verse 31 Thus Krishna joins with the sakhas and walks to the goshala. But on the way, Madhumangal looks at the sky, blinks his eyes, and recites a pun: Verse 32 O Sakha, look! Just as a fisherman throws his net to catch fish, the sun throws the net of its rays to catch the fish-like stars from the skys ocean. But the stars, being very clever, hide deeper within the ocean.

Tika: Madhumangal is Krishnas madhura rasa-nayaka and vidushaka (joker). His seva is connected with Krishnas interest in the gopis. As Krishna proceeds towards goshala with the sakhas, many Vraja sundaris come to the roofs of their homes to watch. But due to Balarams presence, Krishna is unable to look at them to his full satisfaction. Although many cowherd boys are present, the inner meaning of Madhus words can only be understood by the Priya-narma sakhas.* The stars referred to in the verse are the gopis standing on the roof, and Krishnas restless glances are compared to a fishermans net. Thus, when Krishna tries to catch the minnow-eyed gopa kishoris within the net of his sidelong glances, they cleverly slip out of sight on the rooftops overhead! Verse 33 The moon is called mriganka because its globe carries the mark of a deer. The newly risen sun is like a leaping tiger, which feeds on deer. Hence, the moon is fleeing over the western horizon in order to save its deer. Tika: Madhus equivocal words continue. After describing the Vraja sundaris in the east, he looks to the west and notices the pretty gopis looking from their windows. And just as Krishnas tiger-like eyes try to devour them, they retreat like frightened deer! Verse 34 O Sakha, just look! The lady of the sky has taken off her jewels [the stars] and now, in the course of time, she is delivering the offspring [the moon] she had held in her womb. The cooing of the pigeons re-echo like the sounds of her labor pains! Tika: After looking more closely, Madhumangal changes his opinion, exclaiming: Na, na, that example wont suffice! The moon didnt hide, rather, just as a new baby suddenly falls from the womb, the moon-faced gopis fell to the ground from the ecstasy of your darshan! The wailing of their voices resembles the sound of a pregnant woman during labor! Verse 35 O Chandra-vadana (moon-faced)! Just observe another amusing scene. As your moon face (and the sun) have defeated the moon, causing it to fade into oblivion, the lotus are smiling! Tika: Madhumangal next points his finger towards the Vraja-padminis (lotus-like women of Vraja) standing near a reservoir: As your moon-face always defeats the beauty of the moon in the sky, surely this is a cause of their joyful smiling! Verse 36 Enjoying Madhumangals amusing comments, the sakhas smile and enter their respective cow pens. Madhurikas Kathamrita In Krishna-bhavanamrita, Madhurika continues to describe Krishnas morning pastimes to Radha

and her sakhis: When approaching the goshala with the sakhas, Krishnas body moves like a soft dark cloud. And the Kaustubha mani on his chest beams like the sun peeking through this beautiful cloud. At the same time, Krishnas chador moves over it ecstatically like a restless streak of lightning! Krishnas vaijayanti mala (garland that contains at least five different colored flowers and hangs down as far as the feet) swings back and forth touching his ankle bells. And perhaps its thinking: Although Im privileged to rest on Krishnas chest, these ankle bells are more fortunatefor they remain attached to his lotus feet! Thus the vaijayanti mala kisses them again and again! When Krishna arrives at the goshala, he sits down outside on a mandap. Then while pretending to wait for the sakhas, he thinks, Where are the Vraja kishoris, and what are they up to now? Thus Krishnas eyes roam to the rooftops to search for them! Moreover, Krishnas charming appearance increases as these boys whisper into his ear; he nods his head and delicately smiles as he ecstatically relishes their words! Oh sakhi Radhe! You may knowthe topic of this conversation is nothing other than Krishnas vilasa keli with you! At the Goshala Verse 37 Krishna Chandra enters the goshala with Balaram and Madhumangal, looking like the moon accompanied by Venus and Jupiter appearing in the sky! Rasa-tarangini Tika: Krishna is being compared to the moon, Balaram to Shukra (Venus), and Madhumangal to Brihaspati (Jupiter). Verse 38 When the devatas observing these pastimes from the sky see Balaram surrounded by a herd of white kama dhenus, (heavenly cows, or surabhis, who fulfill all desires) they compare the scene to Indras elephant Airavata resting on the snow-white peak of Kailasa! Verse 39 And when Krishna appears in their midst, the kama dhenus lift their heads. Now the devatas make the following comparison, Ah! This black bumblebee is nestling in a cluster of white lotus flowers! Verse 40 Sri Gokulananda calls each cow individually by name, Hey Ganga! Hey Godavari! Hey Shabali! Hey Kalindi! Hey Dhabali! Hey Dhumre! Hey Tungi! Hey Bhramari! Hey Jamune! Hey Hamsi! Hey Kamale! Hay Rambhe! Hey Campe! Hey Karani! Hey Harini! Verse 41 Placing his weight on his toes and the milk pail between his knees, Nandanandan milks some of the cows, while others are milked by the sakhas, all the while looking at him. Sri Krishna has other cows feed their own calves while he lovingly scratches them behind their ears. In this way, Krishna finds

joy in bringing pleasure to the cows. Tika: Just as a honey bee makes a sweet buzzing sound and collects pollen by soaring from one flower to the next, Krishna moves among his cows, uttering, hi-hii, hi-hii, and calling out their individual names with affection! The scene in Javat Verse 42 Meanwhile, after rising early, Radharanis grandmother, Mukhara, eagerly comes to Javat village. As she nears Radhas bedroom, it appears that nectar is pouring from a cloud of vatsalya affection! Tika: Mukhara is Kirtidas mother. Radha is dearer to her than a million lives and so she comes from her home every morning to see her at Javat. Radharani spent part of her childhood living at Mukharas house and reached puberty there. Still today the place exists within Vraja Mandal and is called Mukharai. Verse 43 Jatila is harsh and ill-tempered, yet she is always anxious to see her sons fortune and opulence increase. Thus seeing Mukhara approaching, Jatila cordially welcomes her: Verse 44 Oh learned one! After my Bauma ( an affectionate address to ones daughter-in-law. (Sanskrit = vadhU)) bathes and dresses, please engage her in Surya puja so that my sons progeny, lifespan and wealth may flourish to include millions of cows! Verse 45-46 Once I asked Paurnamasi Devi about how to increase my sons wealth. She replied, Oh Jatila, never disregard the request of Vrajeshwari Yashoda; but on the other hand, dont listen to the gossip of the ignorant people. Therefore, Oh saintly Mukhara, please bless my Bauma so that my son will become rich and prosperous! Tika: Desiring Radha Krishnas happiness, Paurnamasi instructs Jatila in a roundabout way so that she wont restrict Radhas cooking at Mother Yashodas house. 47Jatila next calls Radhika: Oh Bauma! Quickly rise and perform the Vastu puja, take your bath and get ready for Surya puja! Tika: Vastu puja is the brief household worship performed upon rising. Then after taking a purifying morning bath, Radha prepares for the main puja that she will offer to the Surya Devata at Surya Kund. This murti is famous amongst the Vrajavasis as jgarka (awake) and as a vara-dt, bestower of benedictions. For this reason, Jatila daily sends Radha to Surya Kund for Abhimanyus

welfare. On the way, however, Radha bathes at Shyama Kund and meets Krishna at her own kund to enjoy numerous midday pastimes. Verse 48 As Mukhara enters Radhas bedroom, she begins jibbering, How astonishing! Although morning has come, my natni (granddaughter (Sanskrit = naptrI)) is still sleeping! 49 Then she affectionately calls Radharani: Oh child! Get up, get up! Hey Innocent one! Todays Sunday, have you forgotten? Quickly take your bath and collect all of your puja paraphernalia. Tika: Sunday, being the day of the Sun, is the best time for Surya puja, when Surya Deva is especially merciful. A noteworthy point about Mukharas statement, Today is Sunday, is that Govinda-lilamrita simply focuses on what happens on this particular Sunday. What takes place on Monday, Tuesday, or any other day isnt mentioned. Bearing this in mind, one can begin to appreciate that Sri Govindas Ashta-kala lilas are limitless. 50 Hearing Mukharas voice, Vishakha immediately awakens. Though still tired herself, she nervously rises and calls Srimati, Oh sakhi, get up, get up! Rasa-tarangini Tika: After the Nishanta lila, the sakhis return to their homes. Yet someone always stays to protect Srimati in case of difficulty. Today Vishakha was selected. As she sat outside of Radhas door, she had been dozing, however. Verse 51 Innocent Radha sleeps like a swan resting upon the ripples in lake. Although hearing Mukhara, Jatila and VishakhaSrimati repeatedly tries to rise, but due to the fatigue of rati keli, she again falls back into slumber! Tika: Just as a swan bobs up and down while resting upon the ripples in a lake, Kanaka-hamsini (golden swan) Rai gracefully moves her tired body upon hearing the wave-like voices of Mukhara, Jatila and Vishakha. Verse 52 Seeing this opportunity, Rati Manjari comes forward and clasps Sri Radhikas two lotus feet! Tika: Sri Rati is affectionately called Tulasi by Srimati Radharani, yet sometimes she is also called Bhanumati Manjari. Her age is thirteen years, two months. She wears a star-clustered dress, golden stars upon a deep blue background; and her bodily complexion resembles lightning. In Gaura lila, she appears as Sri Raghunath Das Goswami. Mukhara Reprehends Radha

Verse 53 Finally, from everyones coaxing, Srimati rises from her luxurious bed. The bright yellow cloth covering Radhikas body, however, arouses Mukharas suspicions! So she speaks in a heart-piercing tone: Verse 54 Ayi, Vishakha! Yesterday evening the bright yellow chador that I saw Krishna wearing now covers my natni! Hay, hay! What a disgrace! How could such a thing happen to a young girl hailing from a family of spotless reputation? Verse 55 Mukharas words startle Vishakha! Thus, as she nervously looks towards Radhika and noticing Krishnas garment, immediately wonders, Uh-oh! Whats this? Being sharp-witted, however, Vishakha quickly answers, Verse 56 Oh naive Mukhara! Youve gone blind in your old age! Cant you see that the sunrays are shining through the window onto Radhas golden body? This makes her blue garment appear yellow! So, jarati, (old biddy) why are you needlessly accusing faultless Radha? Rasa-tarangini Tika: Upon hearing Jaratis accusation, Vishakha swiftly removes Krishna pita-vastra (yellow cloth) from Radhas body replacing it with her nilambari! Then she retorts Mukhara with a counter-offensive: Oh, Jarati, chi-chi! In old age your vision is atrocious! Yesterday evening (most likely) you couldnt see Krishnas chador properly either. And now just look more closely: As Radhas bodilycolor resembles molten gold, the suns rays cast over her blue cloth make it appear yellowthus your vision has failed you again! So why are you needlessly scandalizing your innocent granddaughter? Vishakhas tactful words embarrass Mukhara, and thus she leaves to perform her morning duties. Mukharas Secretiveness Although appearing otherwise, Mukhara favors Radha Krishnas loving affairs; only externally does she show disregard. This is a characteristic of her colorful relationship with Radha. Mukharas intentions can be understood by her previous words: surya-puja giya nijabhshta lagiyaYou can perform Surya puja and fulfill your desire (to meet Krishna in the forest). Krishna-bhavanamrita describes Mukharas early morning encounter with Radha on another day as follows: Mukhara is a treasure chest of vatsalya-prema, and the darshan of Radhas lovely face is her sustenance. When she arrives at Radhikas bedroom, she repeatedly calls: Oh natni Radhe! Where are you? Radharani replies, Oh didi-thakurani!* here I am! When rising, Radha stretches and looks at Mukhara with tired rolling eyes; but seeing Krishnas yellow chador on Radhas body, Mukhara pretends not to notice. Rasodgara lila (Remembering the previous nights pastimes) Verse 57

Meanwhile, still weary from the precious night and staggering in their gait, Lalita and the other sakhis come one by one to assemble beside Radha. Rasa-tarangini Tika: Nearly every day at this time, Radha joins her sakhis to relish over again the rasa of her previous nights affairs with Krishna. Many Gaudiya Mahajanas have written padavali kirtan padas on this theme. Sri Vishwanath Chakravarti depicts this pastime as follows in Krishnabhavanamrita: As Radha sits on a large jeweled vedi and rests against three large pillows, the sakhis surround her. They have just begun to laugh and engage in rasamaya banter, when Shyamala Sakhi arrives. Shyamala is a yutheshwari who leads her own group of sakhis. Nevertheless, she has a deep affection for Radha and enjoys more pleasure from hearing about Radhas affairs with Krishna than experiencing her own. Thus seeing Shyamala approaching, Radha affectionately comes forward to embrace her and seats her by her side. Aho! Has loveliness personified just embraced Shyamala? Then with intense anuraga, Radha forgets her previous nights episode, and exclaims, Oh Shyamala! I was just thinking about you! If Krishna came before my eyes as you have, the tree of my anxiety would bear fruit. That would make my day auspicious! But, oh sundari Shyamale! Even as this tree continues to grow, and even though the sakhis continue to sprinkle water over it, it remains fruitless! Oh, what can be the reason, and when shall I rejoice to see its delectable fruits? Oh sakhi Radhe! answers smiling Shyamala. If the tree of your desire hasnt fructified, dont worryit will soon! Hey jaded one! Those fruits are certainly exotic, because their fragrance maddens every ali! (bees or the Vraja gopis) For after tasting, they consider themselves deprived! Oh Rai, their redness has reddened your eyes yet you deny seeing! Isnt this amazing, oh restless-eyed one? By savoring this amrita phala (nectarean fruit) again and again, your lips became bruised! Yet you deny it, which is astonishing! Thus Shyamala concludes: And moreover, Rai! Krishnas red pan stains tint your eyelids, and his lips have discolored yours! So, has the incredible spell of Shyama anuraga made you forget everything? Radhika replies, Sakhi Shyamale! Dont misjudge my pained hear, and stop teasing me! After recollection, I guess that Krishna has touched me, but listen to my view: Just as a lightning flash suddenly illumines the sky on a dark, cloudy night and disappears leaving a darkness that is twice as dense, Krishna has entered my dark, cloudy life only once, like a flash, and then he suddenly vanished! So now my depression had doubled! Shyamala answers, Radhe! The one you describe to be like lightning, that Kalanidhi (the moon or the bestower of kalankas, i.e., humiliating disgrace) has incessantly bathed you in the happiness of his kargra, (moon beams, or fingernails) and those marks are visible on your breasts! Radha replies, Oh Shyamale! Youre right, sakhi, hes a kala-nidhi alright, although he didnt bestow any kalas (merits) upon me; rather, through his sanga, Ive become a kalankini (an object of scandal)! Oh Shyamale! Hay! Hay! If just once he would bathe my chakora eyes in the moonbeams of his effulgence not completely, just a little bit not to the extent that all of my senses were submerged in his ambrosia, but just enough that my eyes were satiatedthat would be sufficient! But alas, hes indifferent! The Shyamala says, O Radhe! Please dont deceive me! Oh sakhi, Ive come to relieve all of my suffering! I want to enter the kathamrita Ganges of your previous nights Krishna sanga! Rai, can a sadachari function without taking an early morning bath? Similarly, without bathing in the Ganga-

like lilamrita flowing from your mouth, Im unable to start my day! Hearing Shyamalas prayer, Radhas intense Krishna anuraga deepens, and she continues to compare Krishna with a Kalanidhi: Hey Shyamale! When I entered the nikunja mandir, suddenly a bright shyama effulgence overwhelmed me! Then, who placed me on the stage of Kamadevas theater, I cannot say! And thereupon I was pelted from head to foot by an array of amorous flower arrows! Yet, as I watched the incredible dance of Vrindavans Navina-Madana, he expanded unlimitedly and I was completely devoured! Therefore, what happened? I am unable to say, even at the cost of my life! Shyamala answers, Hey Radhe! Although Krishnas dance within the vilasa sindhu causes a million Cupids to faint. Youre the puppeteer who manipulates his movements! So how can you claim to be only a spectator. This is a white lie! Radhika continues: Shyamala! Besides these, there are hundreds of other impressions arising in my mind. But, oh sakhi! is this all a dream, or imagination, or the magic of Krishnas illusory potency? I cannot fathom it; my mind is totally confused! Even if a hungry person dreams of feasting while he is asleep, upon awakening his hunger still remains. Similarly, the reflections of Krishnas anga sanga rising within my mind appear like dreams, so Im unable to tangibly relish them! Therefore, whats the use of mentioning all this phantasmagoria? Hearing Radhas dilemma, Shyamala concludes with a smile: O Radhe! Even from a distance, the scent of Krishnas lips makes the Vraja sundaris blind to family obligation. As youve eagerly drunk that sweet madhu to excess, distortion of memory of inevitable. But this isnt a dream, nor is it a display of magic! (Krishna-bhavanmrita, 3.18-31) [/b] Sri Radhikas Pratah-snana and Vesha-karana (morning bath and dressing) Verse 58 Before Srimati awakens, the manjaris arrange the necessary items for her bath and stand ready near the snana vedi ( bathing dias). Rasa-tarangini Tika: Lets return to Krishna-bhavanamrita to see how Srila Vishwanath Chakravarti describes the manjaris: After Sri Radhika returns home and falls asleep in her bed, all of her kinkaris (One who asks, What can I do for you? In other words, a servant-girl) such as Rupa Manjari etc., take their morning baths. Then they anoint their bodies with chandan, kasturi and other scents and dress themselves with Praneshwari Radhas prasadi malas, ornaments and clothes. These dasis have discarded all of their personal desires to fully direct their attention to Sri Radha Krishnas premamaya seva; hence their beauty is unrivaled! In fact, simply the effulgence of their toenails defeat a shimmering lightning flash! And moreover, these dasis are murtimati-vaidagdhi-svarupa (the very form of cleverness personified)so they would easily qualify to be Yutheshwaris* themselves. Yet, theyre disinterested in such fascination. Instead, they completely submerge within the amrita-sagara of Vrishabhanu Raja nandinis seva rasa. The Scene at Javat

Having received Srimati Radharanis sakshat-darshan (direct seeing) and merciful order, Siddha mahatma Sri Krishna Das Baba of Govardhan compiled the Gaura-govinda-lilamrita-gutika. This book is ideal for devotees wanting to learn about manasi seva in manjari bhava. In the pratah Lila, Siddha Baba provides a detailed description of Radhas home, the surrounding area of Javat, and the sadhaka manjaris seva. A brief synopsis of this narration can be inserted here: Upon rising (in her husbands home at Javat) and washing herself, etc., the sadhaka manjari first cleans Radharanis bathroom, then she cleans the bathroom of her Guru Manjari. Next she bathes, dresses and decorates herself with Radhas prasadi outfit and proceeds to clean her Guru Devis room. After assisting in her Guru Manjaris bath, dressing and decorating, she follows her and the other manjaris who now scurry towards Radhas home to perform the morning seva; along the way the sadhaka manjari may pick flowers for making garlands. Surrounding Jatilas estate is a high wall with entrances in each of the four directions. Outside is a banana grove that is surrounded by flower gardens and fruit orchards. Next is a main road that encircles Jatilas entire property. On the outer side (in eight directions) are the sakhis and manjaris homes where their husbands reside. The Gutika gives the details where each home is; even the specific location where the sadhaka manjaris husband lives can be calculated. Next are the marketplaces and the main village. On the outskirts of Javat are the goshalas where countless cows and bulls are kept. On Javats east side is Kishori Kund, which has jeweled ghats and blue lotus flowers growing in the water. Sometimes Srimati Radharani bathes here. On Kishori Kunds banks is a beautiful flower garden named Kandarpa-kuhali where Krishna occasionally meets with Radha. Within this garden is a ratna mandir with a high turret, from which Radharani and the sakhis can watch Krishna milking the cows at Nandagram. Flowing north of Javat is a crystal-clear river named the Parala-ganga. As the sadhaka dasi enters Radhas palace, she takes up a golden broom and, following her Guru Devis instructions, cleans the floors and verandas with scented water. Then she prepares an asana for Radha. Next she arranges the items that Radha uses upon rising, such as: her tooth powder, mango twig, scented water for washing, tongue scraper, snana vastra, Narayan oil, amalaki oil and gamcha. During the summer, cool rose water is used for Radhas bath; in the winter, warm water must be prepared in advance. And now, as the verse mentions, we find all of the manjaris standing ready near the snana vedi. Radhas Nitya-kritya Verse 59 As Rupavati (a woman with a nice figure) Rai rises, one dasi comfortably seats her on a gorgeous asana studded with gems. Verse 60 Then Lalita affectionately removes Radhas ornaments and jewelry; it appears that she is picking leaves and flowers from a kanaka lata, a golden creeper! Rasa-tarangini Tika: Lalita considers: Our Praneshwari Radhas elegant symmetry increases in charm at every moment! Therefore dressing her is simply an act of stupidity on our part! Rather, taking off Srimatis ornaments is our most joyful seva! Lalita thus happily removes all of Radhikas ornaments as if she were picking flowers.

Verse 61 Meanwhile, two washermens daughters named Manjishtha and Rangavati present a snana-vastra (a special thin white cloth worn while bathing) for Radhas bathing. Verse 62 Radhika Devis teeth gleam like crystals set within rubies; to brush them she uses scented tooth powder that comes rolled in a mango leaf. 63With both hands she holds a golden tongue-scraper and cleanses her tongue. As a seva-dasi supplies fresh water in a golden lota, Srimati expels one mouthful of water after another. Rasa-tarangini Tika: While brushing her teeth, the tassels hanging from Radhas arm bracelets dangle and the sound of her bangles produce an enchanting resonance. Krishna-bhavanamrita describes that Radhas tongue look like a newly arrived mango leaf, and as she uses a jeweled tongue scraper to clean it, her head and breasts elegantly shake and beautiful strands of hair fall over her forehead. The manjaris smile, as this scene reminds them of how Srimati looks during her most intimate moments of rati keli with Krishna. As Srimati observes their smiling faces, she understands, and returns a soft smile. Radhas bath Verse 64 After washing her hands and face, Radha slips into her snana vastra and approaches the snana vedi that is surrounded with many jugs filled to the brim with scented rose water. The golden snana vedi looks enchanting. When Radharani sits on it, she is surrounded by her seva dasis who hold oil and other necessary bathing articles. Verse 65 Then two barbers daughters named Sugandha and Nalini arrive. They are highly skilled in mardana (massaging with oil), udvartana (removing the oil with scented powders), alaktaka-dana (painting the bottoms of the feet with red alta), and kesha-samskara (caring for the hair). Verse 66 Although Radhikas body is naturally cooling and lustrous, these two girls affectionately massage every limb with Narayan oil and other fragrant oils. Verse 67 Perfumed amalakhi oil is rubbed through each strand of Radhas hair, and after massaging every part of her body with a soft cloth, these two girls conclude with a fresh shower of water. Rasa-tarangini Tika: In Krishna-bhavanamrita, Sugandha and Nalinis duty is performed by the manjaris. After loosing Radhikas hair, Sri Rati Manjari rubs scented oil into every strand. While rubbing Srimatis scalp, her eyes are half-closed as her whole body shakes in ecstasy. Taking a comb, Sri Rati gathers all of Srimatis hair and ties it in a topknot. Thus the dasis consider: Because this hair partially covers Swaminijis moon-face like a dark cloud, Sri Rati has become angry and has bound it as a fit punishment! (Krishna-bhavanamrita)

Verse 69 Then the seva dasis dip their golden lotas into large jugs containing slightly warmed rose water and affectionately bathe Swaminiji. Rasa-tarangini Tika: According to Krishna-bhavanamrita, Radhika sits on a snana vedi made of sphatika mani, crystal. But her bodily effulgence makes it turn golden. At first the kinkaris pour small amounts of water over Radhas hair. After washing, it appears like Anangas waving blue flag saturated in rasa; similarly, Radhas wet bodily limbs look like Cupids yellow flag. These two flags present a gorgeous sight contrasted against each other! The Radhas maha-abhisheka begins as Lalita and the other sakhis pour water over Radhas head with crystal pitchers. But when the pitchers come near Radhas hair, they appear like indranila mani, and when they come close to Radhas face, they take on the color of many jewels. (The reflection of her lips, teeth and lotus face make them look like rubies, pearls and gold.) Aho! Even insignificant objects such as crystal pitchers become magnificent by the contact of Radhas bodily limbs! (Krishna-bhavanamrita 4.21-25) Verse 70 The sakhis use a soft towel to dry Radhas body and the droplets in her hair. Then they cover her with an upper and lower garment. Rasa-tarangini Tika: The Krishna-bhavanamrita account here continues: As the kinkaris dry Radhas body with a white cloth, it appears that an autumn cloud is sweeping pearls from an effulgent streak of lightning! When another dasi uses a white towel to dry Radhas hair, its black glossiness shines from underneath. Seeing this, one might think: Aha! The Ganga (white cloth) is trying to defeat the Yamuna (Radhas hair); however, the Yamunas luster is emerging victorious! As the manjaris remove Radhas wet snana vastra placing it on the ground, the earth considers: Although Im the source of fragrance, Radhas aromatic snana vastra displays my best qualities! (Krishnabhavanamrita 4.26-2 Radhas Sringara I Verse 71 Then Radhika-sundari moves to the sringara vedi (seat where Radha is dressed and decorated) and sits down. When a girl becomes a nava-kishori, (a woman in the fresh flower of youth) Cupid takes advantage to dress her with erotic desires and gestures. Similarly, the skillful sakhis dress and decorate Praneshwari Rai just befitting the morning time. Rasa-tarangini Tika: The description of Radhas sringara extends up to verse 103. Adding to Srimatis appearance is her captivating new youth that further decorates her with twenty bhava-alankaras beginning with bhava, hava and hela. The Radha-prakarana of Ujjvala-nilamani (chapter 4) tells that Radha has sixteen items of dress and twelve types of ornaments (dvadasha abharana). These items will all be described in the upcoming pages. Verse 72

Lalita Devi uses a special comb made from ivory and inlaid with gems named Svastida (giving wellbeing) to comb Radhas hair, which has been dried by the scented smoke from burning aguru crystals. Rasa-tarangini Tika: In Krishna-bhavanamrita, Sudevi performs this seva. The fine part that she makes in Radhas hair appears like the pathway of Cupid. Those who remember this part will vanquish their sin! This part is the heavenly river where the elephant of Krishnas heart constantly bathes! Moreover, the eyes of Radhas companions sail on this river like sailboats! Verse 73 Lalita decorates Radhas hair with bakula flower malas and strands of pearls. Then she ties it into a colorful veni with red silken ribbons which end in tassles. Golden ornaments are set here and there, and at the venis base Lalita carefully places the Syamantaka-mani. Rasa-tarangini Tika: The Syamantaka mani, also known as the Shankhachura mani, is the bright sun-like jewel that Kuberas servant Shankhachura used to wear on his crown. It was greatly coveted by Kamsa Maharaj. But one day, the evil-minded Shankhachura tried to kidnap Radharani during Vrajas Holi utsava. As he fled, carrying Radha away on her raja singhasan, Krishna killed him. Then Krishna gave the Syamantaka-mani to Balaram, who on seeing this unique jewel, desired that Radha have it. So he gave it to Madhumangal, who in turn gave it to Vishakha, and she presented it to Radha. When Lalita places this jewel on Radhas head, it appears that a rising sun is shining in the black sky of Radhas hair! If someone should ask: As the sun conquers darkness, why hasnt this churamani (crown-jewel) devoured the darkness of Radhas hair? The answer is that the ordinary sun is timira-hari, the destroyer of darkness, whereas this sun-like jewel is very fond of the darknesstherefore Radhas hair embraces it and takes it as its companion! Verse 74 Chitra Sakhi affectionately holds Radhas red gagra or petticoat, and ties it around her waist with a thin red silken rope having gold tassels at both ends. Thus Radhas waist becomes the size of a fist. Then Chitra puts on Radhas renowned deep blue cloth named Meghambara. Rasa-tarangini Tika: Chitra Devi is the third sakhi within Radhas celebrated Ashta-sakhi group. She is five months older than Radha 14 years, seven months and 15 days. Chitras mother is Charchika, her fathers name is Chatura, and her husband is Pitharaka. Chitra Devi specializes in clove and mala seva, her bodily hue is like kunkum, and her dress is crystal color. In Gaura lila, she appears as Sri Govindananda Thakur. Verse 75 In fascination, Chitra Devi places a golden mekhala (a stand of small ringing bells that hang from a belt worn around the waist) over Radhas nitamba, (buttocks) tying it in place with a golden thread. This colored belt is inlaid with jewels that have red, white, blue, yellow and green silken tassles hanging from it. Verse 76

Vishakha prepares a body powder of camphor, aguru, kunkum and chandana; then she anoints Radhas arms, chest, breasts and back with this fragrant mixture. Painting Radha's forehead Verse 76 Vishakha prepares a body powder of camphor, aguru, kunkum and chandana; then she anoints Radhas arms, chest, breasts and back with this fragrant mixture. Verse 77 Vishakha paints the Kama-yantra tilak on Rai Kishoris forehead. It has a large dot of red kunkum surrounded by small dots of chandan; and at its base is a larger circle of chandan having a small black spot of kasturi in its center. On both sides of the tilak, Vishakha uses kasturi to paint pictures of leaves that extend to Radhas cheeks. At last, a brilliant red line of kunkum is placed between the part in Radhas hair. Rasa-tarangini Tika: Sri Yadunandana Thakur says, kAma-yantra nAma ei lalita Tilak heriy kRSNera hoy sarvAGge pulaka When Krishna sees this beautiful Kama-jantra tilak, his hairs stand erect! Krisha-bhavanamrita adds: After defeating Umas husband Shiva, Radha captured the moon-sliver from his head and placed it on her forehead! Now Sringara Rasa has personally appeared in the form of this Kama-yantra! As Lalita Devi uses kasturi to paint dolphins on Radhas soft cheeks, she calls out to Cupid, who is also known as Makaraketana or Makaradhvaja, meaning the one who has dolphins on his standard, and says: Hey Kandarpa! Come and sit on this asana! Then youll see that during raho keli, you will be worshiped by Sri Krishnas red tongue! Lalita then instructs the two dolphins: Oh hey Makari-yugal! When Krishnas dolphin earrings touch youmarry them! As they serve the ears of the killer of Aghasura, they destroy all sins and thus your lives will be successful! (Krishabhavanamrita 4.66-68 ) Decorations of Radha's breasts Verse 78 Chitra Sakhi takes up a brush to paint kasturi flower clusters, lotuses, dolphins, mango-buds and moon silvers above Radhas kucha yugala. One might conclude that when Kamadeva saw the mere arching of Radhas eyebrows, he instantly fled loves battlefield, abandoning all his weapons in this kucha yugala storehouse! Rasa-tarangini Tika: The dolphin is Kamadevas carrier. The clusters of flowers mentioned are ashoka and nava-mallika. The lotus is the pink species (aravinda). When mango buds are included, these ingredients form Cupids panca-bana (five flower arrows)

which cause allurement, intoxication, torture and paralysis. The sliver moon is Kandarpa Devas bow. Seeing Radhas arching eyebrows, however, Cupid became afraid, dropped his bow, and admitted defeatplacing his weapons in the storehouse of Radhas breasts! Hence, all of Cupids powers lie here! In Radha-rasa-sudha-nidhi, Prabodhananda Saraswati advises: Oh mind! Just go to Vrindavan and meditate on Sri Vrishabhanu-nandinis golden jug-like breasts, for they have the power to subjugate a million Cupids! Thus, Gokula-kishor-chandras life and soul are preserved within these two indescribable treasure chests! Verse 80 Chitra Devi covers Radhas breasts with a red kanchuli embroidered with jewels and pearls. It looks like a rainbow in a star-clustered sky with the sun setting over two mountains. Rasa-tarangini Tika: The embroidered gems are compared to a rainbow, the red blouse to the sky at sunset; the pearls are like the stars and her kucha yugala like two mountains. Decorations for Radha's ears Verse 81 Rangadevi fastens a gold taranka (earring) to each of Radhas ears. It is shaped like a palm leaf joined by a lotus bud. In front is small flower design made of blue sapphire. Hence the taranka looks like a bumble bee resting above a golden lotus. Rasa-tarangini Tika: Rangadevi is the sixth of Radhas Ashta-sakhi group, and the twin sister of Sudevi. Like Radha, Rangadevi is a vm-madhy nyik, possessing mid-range jealousy, her age is 14 years, 2 months and 4 days. Rangadevis dress is the color of a red jaba flower, and her bodily hue is like a lotus pod. She is noted for chandan seva. Rangadevis mother and father are Karuna and Ranga-sagara, her husbands name is Raktekshana. In Gaura lila, she appears as Sri Govinda Ghosh. Verse 82 On the upper portion of Radhas ears, Chitra Devi places golden chakra-shalaka. There are diamonds, rubies and sapphires in the middle attached to a row of pearls. At the bottom is a huge pearl hanging from a golden stud. Thus these two chakra-shalakas glittereven more than the sun! Decoration for Radha's chin Verse 83 Using a jeweled pencil, Vishakha places a black dot of kasturi on Radhas chin that resembles a black bee resting on a svarna-padma.* Rasa-tarangini Tika: In Ka-bhvanmta, Lalita performs this seva. Seeing this black dot, someone could guess: Although the moon (Radhas face) destroyed the darkness, it mercifully allows the small offspring of darkness to remain.

Lalita then gests with Radha: Although Ive drawn this black bindu which rises like a full moon from an ocean of madhurya, Krishna will consider its black color his own impression and smear it on his own body during Kandarpa keli with you! Decoration for Radha's nose Verse 84 Radhas eyes are long and tapered, and her nose curves like the beak of a parrot. The elegant pearl that hangs from beneath her nose (attached with golden thread) defeats the beauty of the labani fruit. Rasa-tarangini Tika: In Krishna-bhavanamrita, Lalitla says that this pearl resembles a bael fruit. Yet its also an arrow that Kamadeva releases from the sharp tip of Radhas nose to destroy Sri Mukundas patience! Lalita jokingly addresses this enchanting pearl: Oh hey nose ornaments! Youre the sweet nectar bait that will allure the two restless fish of Shyamasundars eyes! But overhearing, Vishakha answers, Hey Lalita! Our Krishna is like a whale swimming in an ocean of maha-premaso as he can swallow our patience, fear and intelligence, he would easily swallow up this attractive hook (nose pearl) too! Therefore, oh Lalita, be careful of what you sayfor nothing can subdue the strength of Krishnas eyes! Feeling embarrassed, Radhikas eyebrows scorn, as she answers, Hey Lalita! O hey Vishakha! Why dont you become like fish hooks to capture Krishna and enjoy him in your own befitting way! Decorating Radha's eyes Verse 85 As Radhikas eyes resemble thirsty chakora birds who drink Krishnas nectar-moon face, Vishakha decides to decorate their borders with black anjanathe color of Krishnas body. Rasa-tarangini Tika: In Krishna-bhavanamrita, Sri Lalitaji performs this seva. And when Radha blinks, the captivating beauty of her eyes are ravishing; even the most erudite scholar would fail to justly describe their charm! Lalita next jests with Radha by addressing her eyes: Oh hey nayana yugala !* Are you saying: Were the most beautiful part of the body, why have you smeared black kajjal around our borders instead of decorating us with jewel! I shall now tell you the answer: Because you are fond of looking upon Krishna-varna (dark objects), weve offered you this dark shading according to your own ruci! Necklaces that decorate Radha Verse 86 Padma-lochana Radhas neck is contoured like a conchshell. And Krishnas hand is marked with a symbol of a conchshell. Anticipating that Krishna might grab Radhas neck (because its beauty defeats his hand symbol), Vishakha covers it with a special ornament that resembles a row of golden

leaves inset with gems. Verse 87 At the base of Radhikas neck, Vishakha places a golden swan locket having a chain of diamonds and blue sapphires that offset Srimatis beautiful face. Verse 88 Vishakha places Sri Radhika devis renowned pearl necklace named gostana (looking like the teats of a cow) over her chest. And patterned with the pearls are blue sapphires having a gold bead on either side. Verse 89 Next Vishakha places another necklace over Srimatis heart made from beads of sapphire, moon stone, pearls, coral, gold and padmaraga. Verse 90 She takes the necklace named Guccha and places it around Rai Kishoris neck. This dazzling ornament is made from pearls with vaidurya mani and alternative golden beads molded in the shape of amalaki fruits. Verse 91 Once during Rasa lila, Rai binodinis spectacular dancing completely overwhelmed Krishna! Thus he took off his own gunja-mala and placed it around her neck (to honor her as Raseshwari). This reputed mala, (celebrated as Raja-Lakshmi herself), Vishakha places around Srimatis neck. Verse 92 Next Vishakha decorates the sky of Radhikas chest with the shining pearl necklace called ekabali. The pearls resemble a galaxy of stars joined with a huge pearl in the center that looks like the full moon. Verse 93 At last Vishakha adorns Rai-manis chest with a golden swan locket enlaid with diamonds and padmaraga gem stones. This decorative piece has a large blue sapphire in the center and hangs from a golden chain. Rasa-tarangini Tika: A locket is called a padaka. In Krishna-bhavanamrita, this particular padaka is called the Dhruvapadaka. Because Krishna occasionally appears in Dhruva-loka, it is called Hari-dhama (the residence of Hari). Similarly, owing to its mirror-like surface, Krishnas reflection often appears within this Dhruva-padaka. Verse 94 All of these necklaces are tied in the back with silken tassles placed one over the other. The colorful tassles look so beautiful, as though the Creator built a stairway from her nitamba-parvat extending up her snake-veni to her head. Decorating Radha's hands

Verse 97 Lalita next decorates Radhas wrists with golden bangles inset with pearls. Now it appears that the sun, the moon and Rahu have all merged together. Verse 98 From the center, numerous silken tassles attractively dangle; they are tied to an array of glittering jewels and a golden madhulika. Rasa-tarangini Tika: Here the sun is compared with Radhas golden bangles, their inlaid pearls are like many moons, and the indra-nilamani bracelets represents Rahu. A madhulika (or maduli) is a small canister-shaped amulet inside where sacred articles are placed. Mother Yashoda also ties a maduli around Krishnas arm that carries the Nrisingha mantra to protect him. Krishna-bhavanamrita tells that the black tassles dangling from Radhas bangles are named pahuchi. They resemble the net of bird hunter. This interesting net is bound to Radhas golden creeper-like wrist by the hunter named Madan (Cupid) who is eager to capture the chakora bird of Krishnas mind. (Krishna-bhavanamrita 4.85) Verse 99 Radharani wears a fine golden chain on the back side of her hand that is fastened to her rings and the bangles on her wrists. In the center, her own name Radha is inscribed. This ornament is called vipaksha-mada-mardini because its elegance destroys the pride of all Radhikas beautifully dressed rivals like Chandravali and others. Rasa-tarangini Tika: In Krishna-bhavanamrita, some details about Radhikas rings are mentioned: Radha wears rings on every finger except the middle, index, and thumb of her right hand. Her fingernail moons take shelter of her lotus hand. If someone should ask, The moon is the lotus flowers enemy, so why does it take shelter of it? The answer is that Radhas lotus hand awards auspiciousness. Therefore, the greatness of these two lotuses and their superior strength cause these moons to fearfully surrender. When the stars, Radhikas rings, see the behavior of their husbands, Radhikas fingernail moons, they take the lotus petals, Radhikas fingers, shelter also. (Krishnabhavanamrita 4.86) Decorating Radha's feet Verse 100 Around Radhas ankles, Vishakha places jeweled bangles that tinkle like the sound of chatak birds. They steal the patience of Krishnas swan-like mind and ears! Rasa-tarangini Tika: Srila Gopala Guru Goswamis Arcana-paddhati lists Vishakha Devis seva as vastra-alankara, decorating with jewels. The previous verses provide plenty of evidence for this. Vishakha was born on the same day as Radha. Hence their nitya ages are both 14 years, two months and 15 days. Indeed, Vishakha is most like Srimati in every respecteven her personality is vama madhya like Radha. A vama madhya nayika possesses a moderate degree of jealous, loving pride. Vishakhas dress is star-clustered, and her body is the color of a champa flower. Her father is Pavana, Dakhina

is her mother, and the name of her husband is Bahuka. In Gaura lila, she appears as Sri Ramananda Raya. Verse 101 Then Vishakha takes the famous ankle bells named Ratna-gopura (that are an abode of effulgence) and gently places them on Rai Ranginis lotus feet. Their sound is madhura, for they are the school-mistresses who teach the Yamunas swans the art of sonorous quacking. Rasa-tarangini Tika: Krishna-bhavanamrita described that the trijagat-madhuri (total sweetness of the three worlds) has taken the form of Radhas anklebells so that it can dance! Their runu-junu, runu-junu sound calls out to the pious, Just praise the glories of Rai-vinodinis sri charana padma! (Krishnabhavanamrita, 2.95) In Krishna-bhavanamrita, one other important seva is mentioneddecorating the bottom of Radhas feet with red alta. Although the question may arise: Why do the clever sakhis do so? Arent Radharanis feet naturally red? In answer, the following analogy given: Surya Deva is the source of fire, yet his worship is performed by a mere ghee lamp. Similarly, to worship Radhas crimson lotus feet, red alta is used. And seeing them attractively decorated, one can imagineSurya desired sayujya mukti, i.e., to merge in oneness. Thus he merged with Radhas charana kamala in the form of this alta! Then Lalita says, Hey alta! Dont be depressed for failing to increase the redness of Radhas lotus feet. Hereafter, your fortune will increase. When Krishna comes to take their shelter, you will make a red stain that will appear on his forehead! (Krishna-bhavanamrita, 2.96-9 Verse 102 Sudevi places rings on Radhika Devis tows; their effulgence and wonderful craftsmanship would even astonish the Creator! Rasa-tarangini Tika: Everything within the creation is material, yet Srimatis ornaments are all divine. Therefore, every item of Radhas shringar far surpasses the beauty and effulgence of any worldly object. Sudevi is Radhas eighth sakhi. She is the twin sister of Rangadevi. Her outfit is the color of a red jaba flower; and her bodily hue resembles a lotus pod. Like Lalita, her personality is vama prakhara; her nitya age is 14 years, two months and four days. Sudevis father is Ranga-sagara and her mother is Karuna. She is married to the younger brother of Vakrekhona (Rangadevis husband). Sudevis seva is bringing water. In Gaura lila she appears as Sri Vasudeva Ghosh. Beholding Herself in the miror Verse 103 Vishakha Devi smilingly offers the finishing touch Sri Radhika-sundaris lila kamala. This wonderful lotus flower was brought by the garlandmakers daughter, Narmada. Rasa-tarangini Tika: Radhas lila kamala is an indivara, the blue species of lotus, which is synonymous with Krishnas body. Thus, Srimati likes to fondle it, kiss it, and twirl it in her fingers. In some instances, she may even bop Krishna on the head with it!

Verse 104 Knowing the time to be right, Sugandha the barbers daughter brings a full-length jeweled mirror and stands before Radha. Verse 105 Seeing herself fit for alluring Sri Madhusudans dark bumble bee eyes, Radhika becomes anxious to see him! After all, the sakhis superb shringara only flourishes when Govinda relishes it. Rasa-tarangini Tika: In Krishna-bhavanamrita, Rati Manjari (Rangan-mala) holds the full-length mirror. But aho! Suddenly two fully decorated Radhas appears! Radha is awe struck by her own darshan! Thus she thinks of the ananda tarangas that rise in Krishnas mind by seeing her incomparable beauty! Where has this ocean of sweetness come from? she thinks. Seeing my body, Sri Madhusudan will declare a mahotsava (great festival) and lose himself within this ambrosia! Aho! When will he enter this ananda-sagara! And where is he now? Hay! Because he is not here to see me, this astounding beauty is rendered unfortunate! If someone asks, Why are you crying? I shall answer, Who doesnt lament to see a rare, divine and highly precious object simply wasted? Thus Im sad because Krishna is unable to view this astonishing splendor! (Krishna-bhavanamrita 4.103-107) Srimati Radharanis desire becomes fulfilled in the next chapter when she enters Nanda bhavan with her sakhis to cook. Then Sri Nagara-shekhara will be anxiously waiting by the door under the guise of playing with the sakhas. As Krishna rests his weight on Subalas shoulder, his body curves in an attractive contour, and his restless chakora eyes dart out to relish Rai Kishoris stunning beauty! Then Subala whispers into Krishnas ear: Just see how Radhika is dressed: A glossy pearl hangs from her nose, a deep blue cloth is tied with a sash around her waist, over which her snake-like veni dangles. Attractive earrings hang from Radhas ears, and her body is anointed with a mixture of kasturi, chandan, kumkum and camphor. Srimatis hair is gorgeous with flowers, a kusuma mala adorns her chest and she twirls a lotus flower in her hand. And look at the dot of kasturi on her chin and her kajjal-anointed eyes as she enjoys chewing a mouth full of pan! Radhas cheeks and forehead have beautiful designs of kasturi, and in its center is her reputed kama-yantra tilak. Moreover, the bottom of her feet are painted with red alta. Subala next exclaims, Oh hey Rakhal Raja! Just look at Radhas ornaments: Above her head rests the king of jewels, the Shyamantaka; golden earrings hang from her ears, and a golden mekhala jingles over her nitamba(buttocks). Radha wears a gold locket, elaborate earrings called chakrashalaka surrounded her ears, and numerous bangles decorate her wrists. Radhas chest adorns a kantha-hara (necklace) and a longer tara-hara (star necklace). A golden chain is attached to the rings on Radhas fingers and both arms display armlets having nine types of jewels. Oh! Just have a look at Radhas lotus feet- theyre fitted with jeweled ankle bells and rings that glisten on her toes! These two verses from Ujjvala-nilamani describe Radhas renowned sorosha akalpa and dvadashabharana (sixteen items of dress and twelve types of ornaments). Chapter Three Pratah Lila (Continued morning pastimes, 6:00 a.m. To 8:24 a.m.)

Radhika goes to Nandagram to cook for Krishna The scene opens at Nanda bhavan: Verse 1 When Sri Gokulananda leaves for the goshala, Goshtheshwari Yashoda become anxious to prepare his morning meal. Thus she calls her servants, maidservants and the other household members together. Verse 2 Although she knows that everyone in Yashodas house works with deep love for Krishna, still she checks on everyone due to vatsalya premananda! Verse 3 Yashoda Rani requests her dasis: Oh daughters! Krishna will soon return from milking the cows with Baladeva, and theyll Both be very fatigued and hungry. So quickly get everything ready so that the cooking can start. Verse 4 Lets stock the kitchen with shaka (spinach), radish, kanchan flowers, mung dahl, ripe fruits, spice leaves, ginger, ground nuts, crushed masa dahl, sour items for chutney, tumeric, black pepper, camphor, sugar, licorice, cane sugar, cream, tamarind, hing, honey, mixed fruits, jaya fruit, teja leaves, cinnamon, sea salt, ground coconut, cooking oil, ghee, and tulasi bhoga rice. Verse 5 Most importantly, you must bring the thickest milk from the goshala for preparing sweet rice. Verse 6 Hearing Nandaranis order, the dasis hasten even more than before. Then Mother Yashoda affectionately calls Balarams mother, Verse 7 Oh sakhi Rohini! Our boys (Rama-Krishna) are frail and delicate, yet the stronger sakhas torment them! Verse 8 Even though we have many servants who could look after the cows, still Krishna and Balaram neglect my restriction and insist on going. Oh, what can be done? Verse 9 Oh Rohini Mata! Our sons wander far into the forest and over exert themselves while playing and roaming about. And after returning home, they hardly eat anything due to poor appetite. Hay! I looked this morning and their bellies seem so thin you can see their backs! Verse 10 Oh beautiful-faced Rohini! Quickly enter the kitchen and start the cooking. You can prepare the dishes that Rama Krishna especially enjoyed yesterday. And today you can even add some new items to the menu. Lets only provide the delicacies that they fully enjoy. Verse 11 Complying with Yashoda, Rohini Mata joins the other dasis in the kitchen, which is clean and stocked full with all of the necessary ingredients. Verse 12 Concerned by Krishnas poor appetite and pondering the means to increase it, the Queen of Gokula becomes eager to call Radha to prepare the sweets. Verse 13 Coincidentally, Kundalata, the wife of Krishnas cousin Subhadra, the son of Upananda, arrives and

offers pranams to Mother Yashoda, who addresses her: Verse 14 Oh Kundalate! Once the sage Durvasa gave Radharani a benediction, O Radhe! Let your cooking defeat the taste of nectar, and whoever partakes of it will be long-lived! Ever since I heard about this wonderful boon, I call Radha to daily cook in our home. Rasa-tarangini Tika: Upananda is Nanda Maharajs older brother, and he lives in the village named Sahara near Nandagram. His son Subhadra is older than Krishna, and Subhadras wife is Kundalata. Thus Kundalata is Krishnas bau-di, i.e., his older cousins wife. As Radha is the source of all the Vaikuntha Lakshmis, her cooking is matchless. Nevertheless, by Yogamayas arrangement, Durvasa Munis benediction preserves the nara lila feature of Krishnas pastimes. Under this pretext, Mother Yashoda secures Jatilas permission so that Radha can come to Nandagram to cook. Verse 15 Yashoda continues: Although Krishna hardly eats anything, the delicious flavor of Radhas cooking increases his appetite with vigor. Therefore, O Kundalata, on my behalf, please go to Radharanis shashuri and request that she allow Radha and her sakhis to come here. Verse 16 Although Kundalata brings Radha daily to cook in Krishnas home, it appears to Mother Yashoda that today is the very first time she has come. This is not Yashodas fault; rather, the extreme anuraga of Krishna prema causes the Vrajavasis to see every day as a totally new experience! Rasa-tarangini Tika: This important siddhanta deserves reflection. Verse 17 Yashodas words cause Kundalatas heart to rejoice, just as the winter dew refreshes the kunda flowers. Thus she becomes eager to unite the female honey-bee, Radha, with Sri Madhusudan! Rasa-tarangini Tika: Krishna-bhavanamrita expands upon this lila rasa: When Kundalata arrives in Javat, Sri Radhikas bumblebee eyes become jubilant! For ever since the sakhis finished bathing, dressing and elaborately decorating her, Srimatis restless glances have been soaring incessantly towards the path that leads to Nandagram. So when she enters Jatilas mandir, Kundalata sees Radhika coming forward to greet her. As Srimati inquires into Kundalatas welfare, her beaming expression showers amrita, although it is the sakhis and the manjaris who drink the nectar from this rainshower of joy, like chatak birds! (4.107-110) Rai Kishori says, Oh sakhi Kundalate! Your sudden arrival discloses Vrajeshwari Yashodas karunamrita! For without her auspicious order, my depressed mind would have surely turned against me! Oh rasika Kundalata! My guess is that you want to take me to perform Krishnas rasavati (cooking, but it also has the inner meaning rati) kriya. Otherwise, why would you have come here with such enthusiasm after consulting my shashuri? Hearing Radhas kathamrita, Kundalata answers with a smile: Ayi sakhi! As youve understood everything, lets proceed without delay to Nanda bhavan! You may rest assured that your guru varga will easily grant permission, for Vrajeshwari has subjugated them with a profuse shower of charity! And there is one secret you should know: Mother Yashoda is convinced that her delicate sons ability to destroy the asuras is simply the result of taking the

delicious edibles prepared by you! Oh Shashimukhi Rai! Now just hear about her resolute vatsalya affection! Just as she becomes completely devastated in Krishnas absence, that same feeling overtakes her if she loses sight of you for a mere moment! Although Radhika feels great joy hearing Kundalatas words, she knows that Kundalata is Krishnas informer. Therefore, she carefully answers, Oh sakhi Kundalate, what youre saying may be true, and I cannot deny that you are indeed an experienced young woman, but just consider: It is not the custom for a chaste woman (kulavati) to roam from house to house. On the other hand, even though a chaste woman should never sacrifice her kulavati dharma, how can I refuse your affectionate request? Therefore, Oh Kundalate, first do one thing: go to Jatila and secure her blessings. Otherwise, she may try to create a scandal for us at some time in the future! (Krishna-bhavanamrita 5.1-3, 10-13) Verse 18 Kundalata knows about Jatilas crooked nature, thus she intelligently presents Mother Yashodas request. Verse 19 And upon hearing it, Jatila becomes perplexed as she remembers Krishnas restless proclivities; but when Paurnamasis instruction come to mind, she affectionately answers, Verse 20 Oh child Kundalate! My bauma is chaste, blessed with esteemed qualities, filled with sweetness and attractive to everyone. My duty, however, is to protect her so that she does not go astray, for there are so many fault-mongers who would criticize upon discovering her slightest deviation in character. My greatest worry, therefore, is the notorious philanderer, Nandanandan! But I cannot put aside Bhagavati Paurnamasis request to never disregard Mother Yashoda. So in this situation my mind is bewildered. Oh Kundalate, what can I do? Verse 21 Hearing Jatila explaining her dilemma, Kundalata answers, Oh Mother! You are right on one hand, but you shouldnt listen to the ill advisors who vilify Krishnafor Vraja Raja-nandanas character is spotless! You can take, for example, the suns rising. Although it dispells the darkness, causes the lotus to bloom, and makes the chakravakas happy, still the owls are unable to appreciate the suns presence. Similarly, although Krishnachandra is the very emblem of dharma, the destroyer of sins and the pleasure-giving friend to all of the Vrajavasisonly the sinful are unappreciative. Therefore, as your saintly daughter-in-law is virtuous, why should Krishna be a source of displeasure to her? Verse 22 Kundalata continues addressing Jatila, Oh saintly Mother! Look! Krishnas madhurya is sufficient to intoxicate every young woman in the world! This isnt his fault, however. Nevertheless, I can understand your fear, for this is befitting as Radharanis guardian, it is your foremost duty to protect her. But just listen to my promise: I shall escort your chaste bauma to and from Nanda bhavan and then return her to your care so cautiously that Krishna will not even see her shadow! Verse 23 When Jatila hears Kundalatas pledge, she regains confidence and answers, Oh daughter Kundalate! In Vraja Mandal, you certainly have a virtuous reputation, for everyone respects your spotless character. Therefore, I can entrust Radharani to go with youbut remain alert! Never allow Nanda-kishors restless glance to fall upon her! Verse 24 Jatila then calls Radharani, and when she comes, says, Oh child, go in Kundalatas company to

Vrajeshwari Yashoda, then after assisting her, quickly return. Remember, today Kundalata will take you to perform Surya puja also. Verse 25 Radharani rejoices upon hearing Jatilas instruction. Yet externally she exhibits airs of disinterest by saying: Oh Mataji, there are many duties to be performed at home, and besides I am not eager to go there. Isnt it unrespectable for a young married woman to serve in the homes of others? Verse 26 But upon seeing Jatila repeatedly coaxing Radharani to go to Nandishwar, Kundalata steps forward and addresses her: Oh chaste one! Dont be afraidIll protect you! There is no cause for fear in my company. Thus, as Sri Radhika starts towards Nanda bhavan, her entire body shivers in elation! Rasa-tarangini Tika: In Krishna-bhavanamrita, Kundalata and Radha openly discuss the matter of going to cook at Krishnas house but they speak using equivocal words. Outwardly it appears that Radha is arguing against going to Nandagram, but the actual meaning of her words reveal her intentions to enjoy Krishnas anga sanga! As Jatila overhears the conversation, she assumes the external meaning and comes to comment: Hey chaste Kundalate! You are a trustworthy person therefore, I place my daughter-in-law in your care. And turning to Radharani, Jatila coaxes: Oh child! Although a chaste woman should never leave her husbands home, and especially to go near that notorious debauch, Krishna, nevertheless Paurnamasi Devis omniscient direction and the repeated humble request of Mother Yashoda are impelling me to send you there. But dont worry, Bhagavan Sri Hari will protect you! Hey beautiful-faced one! Parameshwar Lokanath Sri Hari is protecting the whole universe. As such, could he turn his back on such a chaste religious girl as you? Considering his supreme mercy, I place you in his hands with a relieved conscience! Realizing a sweet inner meaning to Jatilas unerring statement, Radhikas blushing smile appears like a rolling wave on the ocean. Then, to cover her feelings, she cleverly speaks something to the sakhis while blinking her eyes, and falls silent! As Radhika feigns disinterest towards Jatila, she silently offers pranams within her mind to providence for creating this favorable moment. Thus Srimati starts for Nandagram surrounded by Lalita and her other sakhis. (Krishna-bhavanamrita 5.14-24) Radha moving towards Nandagram Verse 27 When Radha leaves Jatilas mandir with Kundalata, Lalita and the other sakhis follow taking their freshly prepared laddus and other sweets for Krishnas morning bhojan. Rasa-tarangini Tika: As Radha walks along the narrow passages of Javat village, the effulgence of her anga kanti lights up the surrounding area with a golden aura. Her bodily scent spreads in every direction. On the crowded path, Radha proceeds along silently, lowering her head, which is covered by her orana. But when entering the secluded forest path, she removes the orana and begins to laugh and joke with the sakhis. Completely absorbed in frolicking Krishna kathamrita, Srimati even forgets where she came from and where shes going! After awhile, the sakhis say:

Hey Radhe! Weve come a long way from home, Sri Nadishvara is nearingyour chatak eyes will soon become satiated! But as Radhika Devi hears, suddenly a sphurti of Krishna causes eight types of sattvic emotions to manifest! Thus she is stunned, unable to move! Seeing Radhika in this situation and about to fall, Kundalata is astonished, and while taking hold of Radhas hand, she exclaims, Hey Lovely-faced one! Even before seeing Krishna Chandragood gracious! How flustered youve become! This reveals your renowned chastity, and whats morethe sakhis have spilled the evidence! Hey Delicate one! Try to hold onto your patience! If youre exhausted, however, from carrying the two mountains resting over your chests, if theyre too heavythen just listen, I shall request someone expert in holding mountains (Sri Giridhari) to assist you! In Vilapa-kusumanjali, Sri Raghunath Das Goswami prays to serve Radharani at this moment: Hey Swamini (Goddess of my life)! While you proceed to Nandagram, flanked by Lalita and Vishakha and surrounded by your many sakhisI shall hold your thin waist as you rest your weight on Sri Rupa Manjaris shoulders! As Raghunath Das (Rati Manjari) strides behind Rai Kishori holding her thin waist, Rati considers: Rai Ranginis breasts and hips are broad and heavy ; what if her thin waist should fracture due to the pressure exerted by sattvic emotions? This special care and attention of the manjaris is termed mamata atisajjya (extreme possessive affection) which enables them to experience the topmost rapture in Yugala-seva. Verse 28 As the wind blows aside the area covering Radhas kanchuli (blouse), Kundalata lovingly teased her by saying to the sakhis: Verse 29 Although Radhas husband has been gone for three or four days to mate the cows with the bulls, and although he always spends his nights sleeping at the goshala, its amazing how your priya sakhi Radhas breasts and lips have become marred! I can only guess that her chastity has reached a new dimension of excitement! Rasa-tarangini Tika: As previously mentioned, Abhimanyu is emasculate; and to conceal this embarrassing matter from Srimati, he sleeps at the goshala. Abhimanyus greatest pleasure in life is to watch the bulls inseminating the cows. Thus for the last three or four nights, he has been busy searching from village to village for ritumati cows in their mating period. Then, after newly purchasing a number of these cows, last night he united them with his strongest bulls to fully enjoy himself! Poking fun at Abhimanyus plight, Kundalata begins to tease Radha: Although youve attained such a matchless swami, still youre nor forced to suffer in separation. Surely, some merciful god or goddess has given you a siddha mantra for calling the kriya-vihari devata (A devata who is called by a mantra to fulfill ones conjugal desires, like Sri Kunti Devi did) of your choiceotherwise, how have your lips and breasts become bruised? Verse 30 Inwardly Radha is overjoyed in the remembrance of her Priya-nagaras romantic activities, but having been reprimanded by Kundalata, her eyes flutter in perplexity! Then to defend Radha and keep Kundalara at bay, Sri Lalitaji exclaims,

Verse 31 Yesterday, while walking in the forest, one lusty parrot landed on Radhas breasts mistaking then for ripe pomegranates. That lusty bird further mistook Radhas bright lips for bimba fruits and marred them! So Hey Kundalate, stop needlessly accusing our priya sakhi! Verse 32 Lalitas words cause Radha to shiver in horripilation as she remembers her pastimes with Krishna! And noticing Rais symptoms, Kundalata glances to a reservoir and pretends to address a lotus: Verse 33 Hey naive Padmini! Why are you needlessly shaking? The bee that is the cousin of the kunda flower vines has already enjoyed your honey! Now you need not worry that restless bee has left to enjoy the other flowers! Rasa-tarangini Tika: The actual meaning is: Oh Padmini Rai! Why are you still shaking in ecstasy! Youve already been enjoyed by Kundalatas cousin (Sri Madhusudan). Now he has left to enjoy someone else! Oh Naive one! There is no need to be anxious anymore! Verse 34 Meanwhile, clever Vishakha, the fashioner of pleasant joking words that decorate the ears like golden earrings, answers, Verse 35 Hey sakhi Kundavalli! Youve mistaken! Although this padmini (lotus flower) looks soft and delectable blooming in the sunrays, she always fears the disturbing bee! Rasa-tarangini Tika: There are two inner meanings here: Oh Kundalata! Youre mistaken! Radha isnt shaking from sattvic emotions, rather its from the fear of your restless cousin (Sri Krishna)! The other is Padmini-Radha is very attached to Mitra (friend) so her prema is displaying newer and newer waves! Verse 36 Radha is very restless and anxious to meet Krishna. Yet the mixed joking and laughter of Krishna kathamrita between Kundalata and the sakhisonly causes the waves of her Krishna anuraga to rise higher and higher! Thus Radhas assemblage arrives at the residence of Vraja Raja Nanda. Rasa-tarangini Tika: In Krishna-bhavanamrita, Radha and Krishna get a chance to see each other now. This is described as follows: Beside Nanda bhavans front entrance is a crystal mandapa studded with gems. Kundalata is the first to see Krishna standing there. Thus she exclaims, Oh sakhi Rai! You neednt talk further. Your one and only Hridaya-vallabha is coming! That Mohana-nagara has been wrestling with the sakhas, but now he awaits your scheduled arrival with great zeal! Oh Rai! Just see, his amazing blue effulgence makes the Vraja-kaminis go mad! And take a closer lookthe heavy weight of his sweetness renders him tribanga (bent in three places)! His forest garland is swaying, and intoxicated bumble bees dart back and forth lost in its fragrance! The makara-kuntala (fish like ear-rings) resting against his smiling cheeks learn to dance from his impassioned eyes (for they teach the art of tantalizing movement)!

Whats more, the cool breeze makes Krishnas yellow caddar flutter in the waves of his bluish luster, like a river of gold joining the blue waters of the Yamuna. Thus he is bathing us within his enchanting sweetness! Oh sakhi Radhe! Look, look at that Mohan-nagaras stance: His left arm (appearing like a baby elephants trunk) rests on Subalas shoulder, and his right hand twirls a lotus flower as if he were twirling all of the Vraja kishoris minds! Oh sakhi! Is there a beautiful damsel existing who would fail to be completely captivated by Sri Krishnas mohana-murati? As Radha hears Kundalatas kathamrita and her eyes view Krishnas rupamritamoha (fascination) overwhelms her! In other words, an overdose of these two amritas makes Radha fall unconscious! But when the smell of Krishnas anga-gandha (bodily aroma) reaches Srimatis nostrils and revives her, suddenly, all at once, Radhas body shakes, her hairs stand erect, and a stream of warm tears saturate her apparel she is stunned and exclaims to Lalita: Oh sakhi! How can I walk in front of this Lampat-shiromani?* Lalita answers, Sakhi Radhe! Jatilas order will protect usfor even while taking this path, nobody can criticize you! Come Sakhi! We shall enter Nanda bhavan in this way! Prompted by Lalita, Radhika Devi gradually moves step by step along the path leading before Krishna! Srimati thinks, Bhuvana-mohan Shyama is waiting for me! Perceiving Krishnas eagerness, Srimati, in the pretext of adjusting the orana veiling her head, reveals a peeking glimpse of her mukharavinda Shyamasundars object of samadhi! Srimati pulls the border of her orana as though she were pulling the curtain of Shyamasundars mind; the shimmering bracelets on her wrists produce a heart-tinkling resonance! Radhas delicate fingers resemble champak petals alluring rings glisten the hand of mahabhava-cintamani! In Swaminis heart, the splashing waves of Krishna anuraga rise higher and higher! And Shyama is completely inebriated also! As Kishora and Kishoris eyes meet, sudipta-sattvika bhavas surface. Vrishabhanu-nandinis river of maha-madhurya streams out like a cascading waterfall to surge with the high-breaking waves of Shyamasundars rupamrita-sagara! How amazing! How wonderful! What a spectacular moment the sakhis minnow eyes swim in this flood of ambrosia! Even Saraswati would fail to describe this scene, for she would be rendered speechless! Thereafter the Vraja kishoris use their left hands to tactfully cover their heads with their veils. Then, looking down at the ground, they swiftly usher Srimati past Krishna while relishing the darshan of his lotus feet! As Radhas assemblage moves ahead, Krishnas glances follow behind them to relish the beauty of Rai Kishoris spendid nitamba-parvat. Upon entering the front gate, the sakhis lower the cloth veiling their heads. Then Sri Tungavidya tells Radha: Oh priya sakhi! Did you notice? When we were passing in front of your Priyatama, Madhumangal garlanded him with a golden campak mala while glancing upon you. Can you guess why? Madhumangal wishes to inform Krishna: Oh Priyasakha, be patient! Very soon champak-complexioned Radha will adorn your chest just as this mala! Cooking for Krishna I Verse 37 Arriving before Mother Yashoda, Radharani offers pranams by placing her head at Yashodas feet like a tender bhakti-lata. Mukundas mother is unable to control her affection. She joyfully picks up Radha in her arms and warmly embraces her to her chest. Yashomati smells Radhas head and then

she kisses Radhas face as her tears completely moisten Srimatis apparel! Rasa-tarangini Tika: Ma Yashoda loves Radhika like her own bauma. As her downpour of warm tears bathes Srimatis head like an auspicious abhishekha of vatsalya-prema, Radharani melts like butter smothered within Yashodas breast! Choked up with tears, Radha exclaims in a faltering voice Oh MaIm yours! Then Mother Yashoda blesses Radhika: Hey Shashimukhi Rai! Let your lifes duration increase a hundredfold so that your madhura darshan may satiate my mind and eyes indefinitely! Observing Mother Yashodas admiration for Swaminiji, the manjaris beam with pride as they too carefully offer their obeisances unto Nandaranis feet. Indeed, Sri Radhika Devi is most regal amongst her sakhis and manjaris-like a lovely Raja-kumari. Verse 38 Ma Yashoda embraces Lalita, Vishakha and the other sakhis also, and inquires about Radhas welfare. Then in her anxiousness to start Krishnas cooking, Yashoda says, Verse 39 Oh children! Youre expert in preparing all sorts of delicious dishes. And every Vrajavasi knows that you are amrita-hasta (blessed with the nectar touch). Surely my sons poor appetite will increase upon seeing your wonderful preparations; so lets not delay a moment more! Rasa-tarangini Tika: Krishna-bhavanamrita tells that before the cooking starts, Mother Yashoda respectfully requests Radha to take a light refreshment of various sweets. Being shy, Srimati feigns disinterest. Seeing Radhas hesitation, Yashoda understands her mind and leaves, placing the responsibility of serving with Dhanishtha. During Radhas bhojan, Rupa Manjari and others fan with chamaras; and when Radhas bhojan is finished, they provide water for washing.

Verse 40 Yashoda Rani continues: Oh daughters! Some of you can make salty preparations or tasty dishes adding yogurt. And some of you can make dishes cooked in ghee, or prepare sweets. Verse 41 Oh putri (daughter) Radhe! You are an experienced rasavati (cook) in flavorful cooking. Mother Rohini has already gone to the kitchen. So you can join her to make all sorts of sabjis and sweet-rice. Oh Putri Rai! Verse 42 Carefully prepare the soft, nectar-defeating tarts called karpura keli and amrita keli. When Krishna samples them, he becomes invigorated. But within the three worlds, only you know how to make such delicious pastries. Rasa-tarangini Tika: Chapter 19, shlokas 50-51 give the recipes for preparing these sweets. ! Karpura keli First yogurt is added to boiling milk to make curd. Then rice powder, yogurt, black pepper, sugar, ground coconut, jatiphala (a fragrant spice), cardamom, cloves and bananas are mixed into a paste. Next mung dahl is ground into powder, rolled in the above mentioned ingredients, and fried in ghee, adding honey and camphor.

! Amrita keliRipe bananas, kalai-dahl powder, ground coconut and pepper are added to think milk. Then cardamom, cloves, jatiphala, cinnamon and camphor are added. These ingredients are fried in ghee and later fried in sugar water. Although these are the directions, no one can prepare such recipes like Radhafor with her unique touch, they become divine. Verse 43 Oh Putri, Radhe! My Krishna is very fond of piyushgranti. So after making it, dump it within pancamrita, adding camphor, cardamom and other spices. Rasa-tarangini Tika: Piyushgranti is a type of jilepi; pancamrita is a mixture of yogurt, milk, ghee, honey and sugar. Verse 44 Oh child Lalite! You can prepare rasala, and Vishakha can make sarab. You prepare shikharini, and daughter Champakalata will make matha. Rasa-tarangini Tika: These are all various kinds of sharbat (refreshing beverages): Rasala is made from thick milk, yogurt, sugar, cardamom, ghee, honey and black pepper. Shikharini is eight parts yogurt, two parts sugar, one pal of ghee, one pal of honey, one half pal of ground black pepper, one tola of cinnamon, one tola of teja leaves, one tola of cardamom, and one tola of nageshwar. Sarab is made with two parts milk and one part thin yogurt with sugar, cardamom, ghee, honey and black pepper mixed with buttermilk. Matha is buttermilk. Verse 45 Hey putri Tungavidhye! You make the curd that will be used with many other preparations. And daughter Citre! You can prepare matsyandira (a sugar candy drink). Verse 46 Hey Sudevi, prepare khira-sara (thick condensed milk). Hey Rangadevi! You can make pishthaka (using cream and sugar cane molasses). Oh Basanti! You can prepare mridupheni (soft white sugar candy). Oh Mangala! You can make jilepis. Rasa-tarangini Tika: This Mangala isnt the renowned Yutheshwari of this name, rather she is Radhas priya sakhi who serves under Indulekha. Verse 47 Hey kadambari! Prepare chandrakanti. Hey Lasike! You make tandula-curna-pindi. O kaumudi! You can make a variety of shaskuli. Oh Madalase! You prepare pishtaka that looks like the moon! Rasa-tarangini Tika: Chandrakanti is a sesame seed cake. Tandula-curna-pindi are laddhus prepared with sugar, raisins and rice flower. Shaskuli are wafer-like rice cakes, and pishtaka are round rice cakes. Kaumudi is Radhas priya sakhi belonging to Champakalatas group, and Madalasa is a priya sakhi serving under Indulekha.

Cooking for Krishna II Verse 48 Hey Shashimukhi! You can carefully make sweet dadhi-bataka. Hey Sumukhi! You prepare sharkarapatti. Oh Manimati! You prepare a variety of pishtaka. Rasa-tarangini Tika: Dadhi-bataka are sweet balls floating in yogurt. Sharkarapatti is sweet-rice made with date molasses. Pishtaka are rice-cakes cooked in ghee adding various kinds of flour and sweeteners in different sizes and shapes. Sumukhi is a priya sakhi who serves under Lalita. Verse 49 Oh child Kanchanavalli! Make laddus using thin strips of white flour that are fried in ghee. Hey Manorama! You can make manohara laddus. Hey Ratnamala! You can prepare mauktika laddus. Verse 50 Hey Madhavi! Using huskless fried sesame seeds, you prepare tila-kadamba. you can also add molasses to the sesame seeds and cut them into squares. Rasa-tarangini Tika: Madhavi is a priya sakhi who serves under Vishakha. Verse 51 Hey Bindhya! Make three types of sweet balls from flat-rice, puffed rice and mung dahl powder. First fry them in ghee, and then boil them in sugar water. Verse 52 Oh Rambha! Prepare karambha by mixing ripe bananas and sugar with yogurt and cornmeal in a golden bowl. Oh Manojna! Make fresh mango juice, adding sugar and thick milk. Verse 53 Hey Kilimba! This morning we milked the cow named Sugandha and churned the milk into butter. You can use this special butter to make ghee. Verse 54 Oh Ambika! Vraja Raja Nanda has personally milked Dhabali and sent her milk for Krishna and Balarams consumption. Can you slightly stir this milk! Rasa-tarangini Tika: Kilimba and Ambika are nurses who breast feed Krishna. Yet Ambika is Krishnas foremost nurse and Mother Yashodas closest friend. Dhabali and Shabali are amongst Krishnas dearest cows. Verse 55 Oh daughters! Quickly go to the milk storehouse that is wiped with cow-dung. There you will find the sifting spoons, clay pots, wooden bowls and many cooking stoves. Verse 56 Hey Dhanishtha! You should go there and supervise to help collect all of those utensils from their respective storage areas.

Verse 56 Hey Dhanishtha! You should go there and supervise to help collect all of those utensils from their respective storage areas. Rasa-tarangini Tika: Rambha, Manojna and Dhanishtha are Mother Yashodas maidservants. Yet amongst all of the dasis at Nandalaya, Dhanishtha is the chief. She is also a priya sakhi grouped with Lalitas assistants. Verse 57 Hey Ranganmalika! Go with Tulasi to the storeroom and help the dasis bring everything needed for the cooking. Rasa-tarangini Tika: Ranganmalika (or Ranganmala) is another name for Sri Rupa Manjari. Verse 58 Hey Indumukhi! Gather amra for chutney, mangoes, pomegranates, teti (a small round fruit), kula (berries), pilu fruits and ginger, placing them in golden bowls. You can also bring tamarind, amala, mango, kula and other types of delicious acara (pickled items) which have been preserved in sugar, salt and oil. Vers 59 Oh daughters Shande, Shudhe, Bharani, Pibari and Mishtahasta! Quickly bring the best milk that the servants brought from the goshala. Place it on the oven and begin stirring it. Radha starts cooking and Krishna comes to the window Verse 60-62 Meanwhile, Radhika removes her orana (upper garment), rings and bangles, placing them in Tulasis hands. Then using he water provided by Dhanishtha, she washes her hands and feet and proceeds into the kitchen. Seeing Balarams mother, Radhika offers pranams placing her head at her feet. Then Rohini Devi embraces Radha and affectionately fondles her as though she were Rohinis newly arrived bau-ma!* Rasa-tarangini Tika: In Sankalpa-kalpa-druma, 38-39, Vishwanath Chakravarti (Sri Vinoda-ballari Manjari) prays to serve Radharani as follows: Oh Swamini! After entering Nanda bhavan, youll be eager to watch Krishna being dressed and decorated in another part of the house. Understanding your restlessness, I shall privately take you to a vantage point from where you can see him unnoticed by others... But later, when I wash your feet and remove your ornaments to ease your cooking work, youll remember my cleverness (in arranging your special darshan) and joyfully tell me: Hey dasi! You take these ornaments! Then my face will blossom like the madhavi flowers in the springtime! Krishna-bhavanamrita describes: As Radha enters the kitchen, Rohini says, Putri Radhe! Youre the best cook. I knew that you would be coming, so Ive prepared a few dishes just to help reduce your burden. But now you can

start cooking whatever you like. Then Radha shyly lowers her lotus face, and Rohini lovingly embraces Radha to fondle her as if she were her own daughter. And taking Radha by the hand, Rohini seats her on a stool beside a stove which has a thin white cloth hung in front of it to block the heat. The stove is burning with devadaru, shorad and aguru wood. On all sides, there are many containers filled with different spices. From time to time, Srimati checks the fire. If its too hot, she removes some of the wood, and if its not hot enough, she adds more. Verse 63 As Radha and the sakhis happily engage in their respective cooking duties (under Rohinis direction), Mother Yashoda leaves to call the servants who will assist in Krishnas morning bath. Rasa-tarangini Tika: Krishna-bhavanamrita continues: Radhas cooking is a lovely sight to householdher arms, shoulder, breasts and the three lines decorating her tummy all elegantly shake as she stirs the preparations. But then Krishna comes to the kitchen window to have a peek. And as he relishes Raimanis charming darshanCupid releases his arrows! But Krishna speaks equivocally to Madhumangal so that Radha can overhear and his madhura voice steals her mind too! Yet even with such distraction, Radhas cooking turns out fantastic owning to her divine touch! As Radhas sakhis understand the inner meaning of Krishnas words, they edge their way to the window to glance at him. But then Krishna whispers his hearts desire (he offers a prayer for Radhas anga-sanga). In Vilpa-kusumjali, Raghunath Das catches a glimpse of this lila-madhuri. As Tulasi Manjari, he prays: Oh Rasabati Rai! After washing your feet and offering pranams to Mother Yashoda and Rohini, you enter the kitchen. Then as you begin cooking, I will be dunked within an ananda-sagara seeing you directing exotic eye gestures towards Krishna! When Rasamaya Shyamasundar places his eyes beside the window to secretly watch, he contemplates: Aha! What madhuri! Rai Kishoris head is uncovered, her golden face is red, and beautiful perspiration drops line her forehead from being close to the fire! Shyamas eyes are stooped in Rais darshan-ananda! But suddenly Swamini looks up and notices! She is embarrassed! As both hands are busy, she is unable to cover her head. Thus she gestures to Tulasi. As Tulasi covers Srimatis head, her eyes scold: Didnt you see? Why didnt you inform me? Tulasis eyes reply: I didnt notice either; I was busy grinding the spices. (Although Tulasi has been watching from the beginning, she didnt inform Srimati to honor Nagara-shekharas submissive prayer.) Then Radha and Krishnas eyes meetand what an exciting moment! Both are totally enthralled! Although momentarily satiated in Shyamas mohana-darshan, Srimatis eyes warn, Rani-ma is here; you should go now! Krishna meekly winces: Wont I see you again soon? Swaminis eyes respond: Yes, as they stun him with a captivating gesture! Radha is the mukutmani of all Gopi-vallabhas preyasisand his jivana-svarupa (lifes existence)! Thus as she disappears, Krishna turns morose and contemplates how to get relief. When Krishna was younger, Nanda Maharaj had Bhaguri Muni initiate him with the Narayan mantra. Indeed, Krishnas parents always encourage him to become devotionally inclined. Mother Yashoda often calls Krishna after his morning bath and says, Gopal! Go to the puja room and chant your ishtamantra. But Krishna thinks, Whose mantra shall I chant? He remembers,

~ ?m ~ ? haite gun?? bad??a jagate asambhava ekali r~ ?dh~ ?te t~ ?h~ ? kari anubhava No one is greater than me within the whole universeexcept Radha alone! (CC 1.4.241) Therefore, Krishna performs Radha bhajan. And to relieve the pangs of Radhas separation, Radha nama-kirtan is the best means. But as Krishna remains close to his superiors, it is not possible to loudly chant Radhas namesbut then he comes up with an idea. Krishna holds his arm out and calls a baby parrot who comes over to land on his shoulder. Thus while fondling this soft little bird, Krishna requests: Can you recite a poem? dhara dhara nindi jara sundar barana sei narayana sad amara sarana Let us take shelter of Narayan, whos sundar bodily effulgence resembles a fresh rain cloud. At first, the baby parrot cannot recite very much of the verse. Thus Krishna feeds him some pomegranate seeds and coaxes: Oh baby shuka! Just say dhara-dhara nindi jara sundar barana. But this is also too difficult for the small bird. Thus Krishna saus: Oh suka-kumara! Just say dharadhara. Then in an indistinct, sweet voice, the baby parrot utters: dhara-dhara-radha-radha-radha! In other words, as dhara-dhara becomes repeated, automatically the sound transforms into Radha, Radha, Radha! And Krishna is overjoyed! Thus he drops more and more pomegranate seeds into the parrots mouth and dances in Radha kirtan! Krishnas Morning Bath I Verse 64-65 Next, Mother Yashoda calls a servant over and says, Hey Payoda! Yesterday evening a large quantity of Yamuna water was brought and freshened with kumkuma, aguru, camphor and sandal. Then it was poured into new clay pots, covered by a soft cloth, and kept in the moonlight on the moonstone mandapa. Please bring this Yamuna water and place it by the snana vedi. Rasa-tarangini Tika: Among Krishnas servants, Raktaka and Patraka are the foremost. Some of the other household servants are: Patri, Madhukantha, Madhuvrata, Rasala, Suvilasa, Premakanda, Marandaka, Ananda, Chandrahasa, Payoda, Bakula, Rasada, Savada, Jambula, Vilasala, Saranga and Varida. Verse 66 Yashoda continues: Hey Varida! Freshen the drinking water for my two boys, Balaram and Krishna, by adding mallika, rose and lavanga flower petals with camphor and the fragrant smoke of burning aguru crystals. Verse 67 Hey Subandha! The physician named Kalyanda gave me a specially seasoned Narayan oil that is excellent for revitalizing the body. Please bring it from my room for Rama Krishnas morning

massage. Verse 68 Sugandha and Karpuraka! Quickly prepare Krishnas cooling and invigorating udvarttana. Then make fresh hair oil amalaki fruits. Rasa-tarangini Tika: Sugandha and Karpuraka are npittmaja, sons of a barber. Verse 69 Hey Sharanga! Quickly bring two white snana vastras and two yellow silken garments that are newly washed, perfumed, and set with decorative folds. Krishna will wear them after he has bathed. Krishnas Besha and Sringara Verse 70 Hey Bakula! Bring the clothes that Krishna will wear today: his copper-colored ushnisha (turban), golden kanchuka (shirt), antariya (dhoti) that is bright as the sun, and tunda-bandha (multicolored sash) that will be tied around his waist. These four kinds of apparel are right for going to the pasture. Verse 71 You can also collect all sorts of newly-embroidered cloth, both plain and multi-colored, from the tailor named Rauchika. When Krishna wears them, he appears like a natavara. Verse 72 Hey Suvasa, the perfumer! Prepare chatuhsama from chandan, aguru, kasturi and kunkum. Then prepare other body powders. You can keep them in the canister that is studded with pearls and other gems. Verse 73 Hey Talika! Please crush gorochana (a deep yellow pigment that comes from a cows navel) into powder for making Krishnas tilak. Oh Sucitra! Grind different types of earth pigments from Govardhan, such as red, white and yellow, for painting designs on Krishnas face. Verse 74 Pushpahasa! Sumanah! Makaranda! Dont delay in preparing Krishnas garlands with nagakeshora, vasanti and svarna-yuthika flowers. Then dip them in scented krishnaguru and camphor. Verse 75 Sairindhra! Malina! Makaranda! Bhringin! Yesterday evening the two goldsmiths named Rangan and Tangan kindly delivered the finely crafted, jeweled ornaments I was craving. So bring them from the treasury. Verse 76 Because the Pushpa star is aligning with the sun, an amrita-yoga will soon take place. Thus today is auspicious for decorating Rama and Krishna with new ornaments. Rasa-tarangini Tika: Amta-yoga is a favorable conjunction of the stars transcendental planet. Just

as the sun destroys the darkness, amrita yoga destroys inauspicious influences. This is also the best time to travel. 77O child Shalika! You can decorate Krishnas crown with new peacock feathers. Hey Malika! Collect red and white gunja beads from the forest and string them into a mala. Tambula-seva 78-80 Hey Jambula! Use the scissor to cut the waste portion from the sweetest golden pan leaves; then clean and dry them with a cloth. O child Suvilasa! Quickly use the clipper to cut the betel nuts that are soaking in milk. Then flake them in a fine pattern (like dhatri leaves) and sprinkle camphor over them. Hey Rasala! Hey Vishalakhya! Use a cloth to clean cardamon, catechu and cloves ; then roll them in a pan leaf. Nandarani calls Krishna 81-83 After engaging the servants, Mother Yashoda became anxious to see her two sons. Turning toward the goshala and seeing the servants carrying milk from there, she says, Oh milkmen! Is Krishna coming ? Someone answers No, not yet. Why is he so late ? Mother Yashoda replies. Another milk-carrier says, Krishna is feeding soft grass. But another milkman exclaims, No, Krishna is with the sakhas and watching the bulls fight for the cows. Meanwhile, Yashoda ardently requests Raktak who is eager to serve: Oh lad Raktak! Quickly go to the goshala and fetch Balaram, Madhumangal and my restless Gopal ! Todays Cooking 84-86 Next Yashoda enters the kitchen and tells Balarams mother: Oh Rohini Devi! Let me see what you and Radha have made today. To answer, Rohini repeatedly praises Radharanis cooking skill. Then she escorts Yashoda to a large, purified vedi filled with numerous newly-cooked preparations that are kept in new earthen pots. Hey Sumukhi Yashoda! Radha is expert! Just look at the payasa (sweet-rice) she made that is cooling in this large clay pot it is bright and refreshing like the moon. Rasa-tarangini Tika: Radhas payasa is compared with the moon for its color and coolness. And the cooler payasa is, the better it tastes. So payasa is prepared before the other items and kept in a clay pot.

87 Hey sakhi Yashoda! Look! Ive made the nourishing, soft and delicious dish called samjaba and put it here in this clay pot. Rasa-tarangini Tika: Samjaba is made from boiling milk, white flour, sugar and various flavorful spices. 88-109 And look! Here are many varieties of shashkuli (rice cake) made from bananas, coconut and cream. You may see! Here are the tasty sweet known as piyushgranti, karpura keli and amrita keli all prepared by Radha; no one can make such sweets as these! Look! By churning moistened mung dahl and masa-dahl, four kinds of bataka (dumplings) were made; two types are salty, and two are sweet. Over here are twelve kinds of amla (chutney) made from tamarind, hog-plums, amarula and mangos. By using these four ingredients, three varieties of each were madeadding mung dahl dumplings, adding a little sugar, and adding a lot of sugar. Just see! Moca (the banana flower), mankocu and panikocu (roots that grow in the ground and in the water). gourds, pumpkin, potatos, along with darasha (lady fingers) were all cut into circular pieces and fried in ghee. Then everything was dumped in a sweet sauce made from mung dahl paste. Have a look at these wonderful dumpling! says Rohini. Some are made only from chickpea flour and fried in ghee, and the rest are filled with moistened whey and amla. Here are cakes made by boiling chickpea flour, mashing it, and then frying it in ghee with ground coconut and spices some are soft and others are hard. Many preparations are made from fruits and vegetables using various spices like jayaphala, cinnamon, teja leaves, gurutvak and rasabasa etc. Oh sakhi! Oh auspicious Yashoda! Radha made the dish called rayata with yogurt, squash, pumpkin, jyotanika and rajika seeds. And look! Here are Krishnas favorite baka flowers and kanchan flowers simply fried in ghee and mixed with yogurt. Over here, two types of flowers were fried in ghee and made into dumplings, adding yogurt and here are patola fruits fried in ghee. These are squash pies made with arum roots, sagara roots and potatos. Some are mixed with juta leaf powder or cabika (a hot spice). Radha has made mouth-watering dugdha-tumbi (milk and squash) adding sugar, cardamom and black pepper. Then using khira (instead of milk), she made khira-tumbi also. Here is another dish made with large turnips cooked in ghee with dhatriphala seasoning, yogurt and sugar. And using kad-bael fruits, another variety was prepared. We cooked banana flowers and large squash, adding yogurt and sugar. This cooling dish has a sweet and sour taste. Just see the different kinds of saka (spinach) that Radha prepared. Here is nabita shaka, methi shaka, satpuppi shaka, mishi shaka, potola shaka, bastuka shaka, bitunna shaka and marisa shakatheir taste all defeat the pride of nectar. Ripe tamarind rasa and unripe mangoes were added to kalmi-shaka and dark nalita-shaka to make a delicious sour shaka preparation. Rohini continued: Oh sakhi Yashoda! Today I made three types of dahl with mukustaka, mugda, and masa that are like a nectar well. Because the dasis thoroughly ground the wheat flour and the

white flour together, I was able to make these light capatis that are round as the moon. Ive washed the rice, bound it in a cloth, and placed a full pot of water over the fire. When I see Krishna returning from the goshala, Ill start to boil it. Oh Yashoda! You can relaxall of the preparations came out wonderful! 110 As Yashomati glances over all of the fragrant, nicely-colored and mind-enchanting dishes, she becomes overjoyed! Thus she inquires: Oh Rohini! How did you make such a marvelous feast? 111 Rohini, being amazed herself, replies, Although the ingredients are ordinary, the divine flavor and sumptuous quality of this cooking has reached the highest excellence simply by Radhikas unique skill! 112 Yashoda observes, As Radha prepares the rice, lowering her head in shyness from hearing her own glories, she is covered in perspiration from the stoves heat. Thus Mother Yashoda melts with affection and orders a dasi to fan Radha. Rasa-tarangini Tika: After Radha finishes the cooking, she sits down to rest a bit. Then a manjari removes her cooking apron and uses a soft wet cloth to wipe away Swaminijis perspiration. Radhas dasis ardently fan her with palm leaves. Then Dhanishtha brings a cool sharbat drink, and says, O priya sakhi, take this to refresh yourself. As Radharani sips the sharbat, her eyes close in meditation of Shyamasundar. Then a dasi offers pan. 113 Next Vrajeshwari goes to the milk storeroom and is delighted to see many types of other edibles prepared by her maidservants. So becoming more anxious than ever, she goes to the front gate to personally call Krishna. Krishna Meets Madhumangal Rasa-tarangini Tika: Lets return to Krishna-bhavanamrita where another lila unfolds in this time period. As we left off, Krishna was training a baby parrot to perform Radha nama kirtan. But thereafter, he joins Madhumangal, and the following conversation ensues: Krishna: Oh priya-sakha! Where were you this morning? It seems like ages since Ive seen you. Oh, today you really missed out! Our wrestling match was better than ever; Ive never seen such skillour wrestling match must be the worlds best! Then I displayed my gymnastic talents, and all of the sakhas repeatedly praised me. But when I got down on my knees like a tortoise, everyone climbed on top of me and then came back down again! Madhumangal replies, Hey sakha! Unfortunately, you havent seen my fantastic wrestling ability! But today youd be even more surprised to know about what I was studying. Krishna: What were you studying? Madhumangal: Astrology. Krishna: From whom? Madhumangal: From Sri Bhaguri Muni.

Krishna: Whats the result? Madhumangal: Clairvoyancy! Krishna: Oh, can you tell me what Im thinking? Madhumangal: Just wait! In a few moments, Ill reveal everything! Krishna: How is that possible? Madhumangal: By calculating the rising astrological sign. Thus speaking, Batu begins to count the notches on his fingers and draw lines on the ground. He repeatedly pretends to be thinking deeply as he looks up into the sky and revolves his head this way and that. Then with a confident grin, he replies, Hey Priya-sakha! Hey Krishna Chandra! Just listen, there is a beautiful valley beneath a large mountain having two enchanting lakes. On these clear lakes swims a very special gold female swan (svarNa-haGsinI). And now youre anxiously pondering about how to capture her. Yet she isnt attainable because she is protected by her retinue. Still, youre contemplating the means to capture her, but unfortunately, she isnt providing you the chance. Hey sakha! This is the enlightenment that Ive acquired from my brilliant astrological calculation! Krishna replies, Oh great pandit! Youve rightly understood my mind! But will I be able to catch this swan today? Please calculate and see. Madhumangal is silent and puts on another show of calculating. Then he replies, Hey Krishna! Ive just realized the means to capture that swan! You can take shelter of a colorless (vivarnagra) tree trunk (shakha); and to enchant that beautiful hamsini you must play your mohana vamshi. Then you can catch her in a secluded place and fully enjoy her company! After all, your melodious flute can allure all types of birds and animals! The inner meaning is this: If you take shelter of someone whose name begins with vi and ends with shakha (i.e., Vishakha), then with her assistance, you will easily capture the golden swan named Radhika with your attractive flute call! Madhumangal continues: Hey Krishnaji! Ive given my forecast; so please present your due remuneration! Remember my fatigue of calculating. You saw with your own eyes the toil of my fingers, plus how I overtaxed my brain! Krishna answers, Oh king of the fortune tellers! Here is your reward. Batu eagerly holds out both hands and Krishna fills them with pomegranate seeds. The greedy Batu quickly eats everything and says, Hey sakha! Why did you honor a learned brahmin the same way as a little parrot. Does this befit someone of your good judgment? Krishna answers, Hey friend! This dvija (bird) recited Narayans name. You are also a dvija (brahmin) by whose mercy Narayan is attainable. Thus you are both equally worshipable! The inner meaning is: This small bird recited Radhas name, and you have revealed the means to meet Radhatherefore Im rewarding both of you equally. Krishna then continued, Because you are more learned, however, Ill give you the whole pomegranate! Krishna places it in Batus hands. This pleases Madhumangal, and he offers Krishna a blessing: Hey priya sakha! As you have fed an honest, highly qualified brahmin an unsevered pomegranate, today two pomegranates will come into your grasp! So take the brahmins nectar blessings and enjoy your boonfor good luck will be with you, and your desired happiness will be fully attained! The inner meaning is: Oh friend! With my ambrosial blessings, you will attain Radhikas pomegranate-like breasts and her dvijali (teeth) will grace you! In other words, she will satiate all of your desires! At this time Mother Yashoda joins Krishna and escorts him inside to take his morning bath. (Krishna-bhavanamrita 6.3-24)

Verse 114 As a result of Sri Rupa Goswamis mature seva aroused by drinking the madhu of Sri Chaitanyadevas lotus feet, the request of Sri Raghunath Das, the association of Sri Jiva and the benediction of Sri Raghunath Bhatta, here ends the third chapter of Sri Govinda-lilamrita, entitled Prabhatika-vilasa. Rasa-tarangini Tika: Sri Yadunandana Thakur adds:

ei to kahilo kRSNera randhanera karma jAhA zuni tRpta hoy zravaNera marma saGkSepe kahinu ih ke kore bistAra zr govinda lilAmRte Achaye pracAra kRSNa dAsa kavirAjera brajete basati sAkSAte dekhiyA sab bistarila ati tAhAra caraNe koi praNati AmAra jAhA hoite kRSNa lIlAra pracAra Thus I have described the pastimes of cooking for Krishna; hearing this amrita katha will satisfy the ears. Although I have spoken only briefly, who could elaborately describe Govinda-lilamrita's topics? Sri Krishna Das Kaviraj is an eternal Vrajavasi, and having directly seen these lilas, he describes them in detail. Therefore, I offer a million pranams unto his lotus feet, for Krishnas lilas are being broadcast by his mercy. As Srila Kaviraj Goswami is Radharanis intimate maidservant, Sri Kasturi Manjari, he is the ideal person to write Govinda-lilamrita. Rasa Analysis Chapters two, three, and four are invaluable for lila smarananandi sadhakas because they discuss: ! ! ! ! ! How the Vraja associates conduct their seva to please Krishnas senses; The times for each seva and who performs it; The types of paraphernalia used in such seva; The types of food and drink Krishna likes and how to prepare such items; How Radha and Krishna are bathed, dressed, decorated, etc.

Bhaktas hankering to serve Radha and Krishna thrive on these details. The art of knowing how, when, and where to serve the Divine Couple is called seva paripati. Through seva paripati, intimacy with ones worshipable Lord increases. And, as a bhakta pleases Krishna with favorable seva, increased anubhava awakens within his heart. Anubhava is the subtle realization that enables one to relish transcendental mellows, i.e., the sensitivity to understand the Lords loving exchanges.

Without knowing the seva paripati, anubhava never awakens. Because Govinda-lilamrita introduces the reader to Krishnas Vrindavan associates, it is invaluable. And from them, we can learn seva paripati and thus gain anubhava, transcendental perception. Krishna Das Kaviraj is among these intimate Vrajavasis, so the appreciation for his exalted position also leads to advanced realization. This is why Sri Yadunandan offers millions of obeisances unto his feet. Sri Narottam Das Thakur also recommends: vaiSNava caraNa reNu bhUSaNa koriy tanu jAhA hoite anubhava hoy By decorating ones body with the dust of the Vaishnavas lotus feet, one gets direct experience of the lila. (Prema-bhakti-candrik) Now a question arises: How can one receive the kripa and learn seva paripati from the eternal associates of Krishna who are residing in the spiritual realm? The answer is through mAnasa-saNga, association in the mind. Smarana nishtha sadhakas follow the narrations of the Gaudiya acharyas to associate with Vrajas intimate associates within the mindthis is manasa sanga. Sri Narottam Das also says: rAdha kRSNa sevon mui jIvane maraNe tAra stana tAra lIlA dekho rAtri dine je stane lIlA kore jugala kiSora sakhI-saGginI hoiyA tAhe bhora Serve Radha Krishna in this lifetime and in the next by envisioning their pastimes and the places where they unfold. Let us go in our minds to the place where Sri Yugala Kishor reside, and serve them in the mood of a sakhi sangini, or female companion of the sakhis. (PrArthanA) In his Prema-bhakti-candrikA, Sri Narottam further more advises: sakhInAM saGginI-rUpAm AtmAnaM vAsanA-mayIm AjJA-sevA-parAM tat-tat-kRpAlaGkAra-bhUSitAm Meditate on yourself as being a sakhi sangini. By carefully following the orders of the sakhis, you will be decorated with the ornaments of their blessings. (Pbc 57) kRpAlaGkAra here means the ornament of mercy. In some editions, the alternative reading ratnAlaGkAra is given, which means that one is decorated with jeweled ornaments like the other sakhis. Chapter Four Pratah Lila (Continued morning pastimes, 6:00 a.m. To 8:24 a.m.)

Krishnas Bath and Morning Bhojan with the Sakhas Verse 1 It is difficult for Nanda Maharaj to send Krishna back home. But as Krishna finally leaves the goshala and nears the front gate, he sees his mother anxiously waiting for him. Due to vatsalya affection, her flowing breast milk dampens her clothes, and tears stream from her eyes. Rasa-tarangini Tika: Owing to his subjugation in Krishna prema, it causes Nanda pain to say: Oh Gopal! Stop playing now, and go take your bath! because this would upset Krishnas enjoyment with the sakhas. Then Krishnas madhura darshan will pass from Nandas sight like the sudden loss of a valuable jewel. So instead of directly ordering Krishna, Vrajaraja tenderly coaxes him again and again, Oh Nilamani! Its getting late. Remember, your mother is anxiously waiting for you! If you neglect to bathe and eat on time, you may become ill. Nandishwars Front Entrance The first verse of this chapter mentions that Yashoda is standing by the gate. The Sri Nandishvaracandrika gives the following detailed description of this gate: Surrounding Nandas palace is a high wall made of gold, having entrances on each of its four sides. The main entrance in the east has a four-storied jeweled go-puram above it. Resting above these chambers is an immense golden dome crested with jeweled jugs, chakras, and flags that sail in the breeze. In the first jeweled chamber, professional dancers dance to singing mixed with mridanga, danka and vina music played by artists who defeat the talents of the Gandharvas. Above them in the next chamber, expert reciters sing the Vedas in the appropriate ragas for each time of the day. Mahakavis (great poets) also jubilantly recite their newly composed poetry continuously. In the next chamber is an instrumental orchestra composed of numerous dun-dubis, kahalas, turis and other instruments that melodiously play according to the Rajas wish. Atop these rooms, in the fourth chamber of gems, expert Vedic astrologers remain busy calculating the auspicious and inauspicious times of the day. As these omens appear, they call out like troubadors from above to specify the proper times for Krishnas daily activities. On both sides of the entrance, there are two ferocious looking crystal lions: their eyes are inset with rubies and sapphires. When Krishna was little, Mother Yashoda forbade him to go outside by saying: Oh Gopala! Dont leave the house today. There are two hungry lions waiting to devour you! Disbelieving his mother, young Gopala would go and take a peekbut then run back to his mothers lap in fear. Thus Mother Yashoda would check Krishnas childhood restlessness. The doors on the front gate are inset with diamonds and bordered with other precious gems in a beautiful design; and the latch is contoured from coral. Near both sides of the entrance, there are beautiful golden benches where stout mustle-bound wrestlers armed with spears and bows sits as doorkeepers. Verse 2 Vatsalya prema chintamani, Srimati Yashoda, excitedly replies, Oh child! Come, come quickly!

Why didnt you return homearent you angry? Your indifference makes me anxious. Weve carefully prepared many delicious dishes, but theyre getting cold! Verse 3 Having thus spoken, Yashoda fondles Krishna and affectionately addresses his friends: Verse 4 Oh boys! If you are not present, Krishna will be restless for your company and neglect his meal. So why dont all of you eat with him today? Verse 5 Oh boys! You must all be hungryso quickly go home to bathe, dress and decorate yourselves, and then come back for morning bhojan in our house. Verse 6 Yashodas request overjoys the sakhas ; thus they return to their respective homes in paramananda! Then Vrajeshwari goes to the house with Balaram, Madhumangal and Krishna. Verse 7 While walking along, Mukundas sweet glances enliven the Vraja sundaris, for they had became like thirsty cakori birds in his absence. But Krishnas eyes act as chakoras also to drink the ambrosia from their moon faces! Krishnas Bath Verse 8 When Krishna approached the snana vedi, the servant named Saranga removes his ornaments and puts on his new thin snana vastra that hangs in elegant folds. Verse 9 Krishna pleasantly sits on a soft asana above the snana vedi. Then the servant named Patri washes his lotus feet with the scented rose water poured from Patrakas golden lota. Next Krishnas feet are dried with a soft towel. Verse 10 The barbers son named Subandha uses Narayan oil and other substance to ardently massage Krishnas entire body. Verse 11 Then the handsome servant named Sugandha removes the oil with a yellow udvarttana paste that is softer than butter. Rasa-tarangini Tika: Krishna-bhavanamrita mentions that during Krishnas massage, Mother Yashoda stands close by to watch. Then if she notices the servants lacking expertise, she steps in and shows them how to massage Gopala properly. After awhile, the servants request Vrajeshwari to let them finish their duty. But Yashoda is so fascinated that she cant stop! Sometimes Yashoda asks Radharanis

maidservants like Rupa Manjari and others to massage and bathe Gopala. Because Nandaranis mind is innocent with vatsalya affection, she regards Krishna as her breast-fed infant. And she also thinks, Sri Rupa and the others are still very youngWhy, just yesterday I saw them taking birth. What is the harm if they mix with my Gopala? So when Mother Yashoda is busy, sometimes she even leaves the manjaris alone with Krishna and goes off to perform other work. Then Krishna fulfills his long cherished desires! Verse 12 The servants named Snigdha and Karpura are expert in hair care. They use cool and refreshing newly squeezed amalaki pulp to massage Krishnas head. Veres 13 Yashodas leading servant, Raktaka, begins to bathe Krishna with cold water provided by Payoda. Verse 14 Then Krishnas cool lustrous body is rubbed with a fine cloth. Many other servants assist in showering their praneshwar. Using small golden lotas, they pour slightly warm, scented water from large jugs that are kept beside the snana vedi. Verse 15 The servant named Patri takes a soft towel and dries Krishnas entire body and hair ; then he covers Krishna with a lustrous golden cloth. Besha-karana Verse 16 Next Krishna steps over to another purified vedi and sits down, and from behind, the servant Kumuda dries and perfumes Krishnas hair with aguru incense. Then, using a comb, he gathers all of Krishnas hair together and ties it in a juti (topknot). Rasa-tarangini Tika: This method of drying and perfuming the hair was in vogue amongst rajas and ranis of India even up to the last century. Verse 17-19 The servant named Makaranda uses gorocana to expertly paint Krishnas tilak named tamala-patra; then he places a black kasturi dot in its center. Next he anoints Krishnas body with catuh-sama (fragrant ointment made from kasturi aguru, kunkum and karpura). Meanwhile, the dasa named Premakanda puts on Krishnas golden bangles named cankan. He fastens Krishnas renowned makara-kuntala (dolphin earrings) to his ears. He puts on Krishnas anklebells, whose jingling surpass the charm of the swans call. Then he adorns Krishnas chest with a tara-mani necklace. As Mother Yashoda watches the servants dress Krishna, she becomes overwhelmed! So she tells them hurry up, and she assists them in the dressing.

Rasa-tarangini Tika: Seeing the delay in Krishnas shringar, Vrajeshwari contemplates: My child is famished. How much longer will he have to endure ? Thus she wants to Krishna into the dining room as soon as possible. Verse 20 Meanwhile, the sakhas return with Baladeva and Madhumangal after having their bath and shringar. Krishna looks stunning within their midst! Rasa-tarangini Tika: Krishna-bhavanamrita tells that when Krishnas shringar is complete, he sits on a luxurious jeweled vedi with his friends. Then, acting silly, he closes his eyes and says, I shall meditate on Narayan. Thus Krishna imitates his fathers grave behavior during his mealtime prayer. But with this opportunity, Radha rasa-anuragi Madhava meditates on the ecstasy he feels kissing Radha. Thus his body erupts with ashta-sattvic bhavas! Krishna's morning bhojan Verse 21 Vrajeshwari leads Krishna, the sakhas and Madhumangal to the dining room. The large bhojan-vedi had been cleansed with water and covered by a colorful cloth. Placed over it are expensive asanas lined in rows. Alongside are pitchers filled to the brim with drinking water, and aromatic incense smoke fills the room. Rasa-tarangini Tika: Sri Siddha Krishna Das Baba elaborates from the Gutika: Batu (Madhumangal) devoutly offers all of the preparations (that Radhika and Rohini Devi cooked) to the household, Narayan vigraha. Then he offers achaman, and pan; he performs Narayans arati, and puts the Lord to rest. Meanwhile, Mother Yashoda calls Rama-Krishna and all of the sakhas to the bhojan mandir. Then after washing their hands and feet, everyone eagerly sits down to begin eating. The Gutika also mentions that the bhojan-vedi is made of gold, and that sitting asanas are woven with golden threads. Nearby, there are golden pitchers that are covered by moistened gamchas for washing. Verse 22-24 As Krishna steps up on this manohara-vedi and sits down, Subala and Sridama sits on his left, and Balaram on his right; then Madhumangal comes and take his seat directly in front of Krishna. All of the other sakhas sit down in nearby places. Then Yashomati comes escorting Chitra Sakhi who holds a large golden bowl of sharbat. Coconut milk and sugar cane juice are amongst the drinks that are served first. Yashoda personally calls the gopi who made each preparation to collect it from her. Then Yashoda takes these dishes from the kitchen and serves then. Rasa-tarangini Tika: In Sankalpa-kalpa-druma, Vishwanath Chakravarti (Vinoda-ballari Manjari) prays to Srimati Radharani as follows: Oh Praneshwari! After you finish cooking four categories of preparations, including shaka, dhala, fried items and sweet rice, Mother Yashoda will say; O Radhe! You go forward and serve these preparations to Krishna. Then you will repeatedly say: Na, na, na! When

will I see you in this circumstance? Verse 25-27 Radha nods to Rangadevi to give Yashoda the delicious ganga-jala laddus that she brought from home, and Yashodas heart melts as she takes them. Then she places them on golden trays and goes out to divide them amongst the sakhas headed By Baladeva. As Yashoda-mayi serves the buttery sabjis, Krishna begins to laugh and joke with the sakhas and from the corner of his eye, He repeatedly glances towards the kitchen to peek at Radhikas lovely face! Krishnas darshan at this moment gives unceasing bliss to the sakhis! Rasa-tarangini Tika: In Sankalpa-kalpa-druma, Vishwanath Chakravarti prays to Radha: Hey Devi! As you ecstatically witness Krishnas morning bhojan through the holes of the decorative kitchen window, your body takes on a special effulgence! Thus when you become pierced by Cupids arrown, my mind bathes in your ecstasy! The sakhas laughter and joking centers around Madhumangal. Krishna-bhavanamrita describes that Batu chides everyone by humorously addressing Krishna as follows: These four types of delicious edibles (including laddus and other sweets) are mukti personified for the saints who transcend the four vargas of dharma, artha, kama and moksha! But, unfortunately, in this entire assembly, I am the only connoisseur who knows how to relish them! Hearing Madhumangals amusing statement, Krishna relies: Oh Batu! You are a real pandit of the rasa-tattva! Can you tell us how many types of rasa there are? Batu replies, According to my theory, there are six. This is certain because the eyes, ears, nose, tongue, sense of touch, and the mind are the only tasters. In practical application, also we find six flavors: salty, bitter, pungent, juicy, sour and sweet. Krishna continues: Oh Madhu! According to your rasa-paddhati, we understand that the six senses are meant to relish six types of bhojan-rasa. But can you specifically tell us what type of rasa is tasted by which particular sense? Aha! What a pity, you are all incompetent! exclaims Madhu. Oh well, if I dont tell you, I guess youll never learn. Listen: These ganga-jala laddus (and other items) are simply rasa personified because they are enjoyed by all of the senses! Their sweetness is tasted by the tongue, their lovely smell is perceived by the nose, their softness is felt by the touch, and while eating them, the sound of chomping steals the earsbut thats not allwhen swallowing them, their pleasing taste enchants the mind! Thus, simply by eatingall at once, the purpose of the senses are completely fulfilled, and ones life is crowned with success! And rasa directly takes shape here! But those who neglect these laddus to pursue the intangible rasa such as madhura (conjugal love) are only unfortunate. Such attempts are likened to a thirsty person who follows a mirage in the desert. So who can deny shastras verdict: carbanei rasah nishpattiRasa is directly perceived by tasting. So whats the use of seeking flavor in other forms of rasa? Overhearing Madhus words, Balaram inquires with a grin: Oh Batu! Then your rasa theory must certainly include ashta-sattvic emotions? Madhumangal breaks into laughter to chide Balarams ignorance and replies, If these symptoms arent there, how could rasa exist? Im the ideal example: Just see! When deprived of this wonderful sweet-rice, tears instantly come to my eyes! But when I taste it, my hairs ecstatically stand erect! Then with such bhojan-ananda, my body changes color! When I loudly praise its taste, I lose my voice! As I eagerly eat more and more, sweet comes to my brow! And when I see that its impossible to eat everything, I become paralyzed! Oh, and finally, after eating to my full satisfaction, I faint

(fall asleep)! So much for the ashta-sattvics. Now listen, Ill tell you about the stayi-bhava: Simply by attraction for bhojan rasa, bhojan-prema is aroused! What to speak of sanchari bhavas: The pleasure of eating (harsha), plus the tiredness (alasya) one feels at the meals conclusion! Can you honestly tell me who doesnt experience such symptoms? Krishna replies, Batu! Im simply amazed by your vast wisdom! Who knows how much tapasya you underwent to acquire such knowledge? Madhumangal: Youre right! In my previous life, I performed severe austerities in the forest. As I wandered through those thickets and groves herding animals, Ill bet that the wind must have blown my pure bodily fragrance onto all yours. Otherwise, how could you have received the fortune to taste these six forms of rasa with me? Subala replied: Hey Rasika-shekhara! I think the monkeys are like you, too. They tolerate the heat, the rain and the cold, and much on uncooked leaves and fruits in a renounced spirit. But just look over there! Some monkeys have assembled on the roof. They want to snatch those six types of bhojan-rasa from your plate! Verse 28-37 Mother Yashoda points her finger and says, Oh Krishna-lal! This dish is excellent, this one is sweet, and that one is exotic. You may eat them all! Knowing the sakhas favorite dishes, Krishna smiles and repeatedly tosses those items from his own plate to each friend! Noticing Krishnas inattention and Vrajeshwari anxiousness to feed him, Madhumangal jokes: Oh Ma! Since Krishna has a poor appetite, you can serve his portion to me, because my hunger is insatiable. Then when I embrace Krishna, hell become fully nourished! Batu continues: Oh Ma! Krishna is unable to digest food cooked in ghee, so just give him some light rice and sabji. Krishna smiles hearing Madhumangals request, and takes five or six handfuls of rich foodstuff from his portion of fill Madhus plate, saying: Eat this! But joyful Madhu slaps his left armpit, making a funny noise, and addresses Krishna: Oh Sakha! Just watch me eat! Then Madhumangal requests Nandarani: Oh Ma! Please bring some more yogurt. When Yashoda returns to the kitchen, Batu captures everyones attention saying: Oh sakhas! Look! A monkey is coming to steal our yogurt and fried rice! But as the boys look to where Batu is pointing, he quickly places all of his food on their plates, and as they look back, he proudly announces: Ive eaten everything on my plate! But when Batu sees Yashoda returning with the yogurt, he says, Oh Ma! While you were away, I finished everythingso now you can serve the sweet-rice! Verse 38 Radhika had been fanning the sweet-rice she made with a moistened banana leaf to cool it. But now

Rohini transfers it to a golden bowl and begins serving Rama-Krishna and all of the sakhas. Rasa-tarangini Tika: In Gaura-desh (Bengal), the sweets are served to conclude a meal. But in Vraja Mandal, the sweets are first given, followed by all of the other preparations, and at the end, sweets are served again. According to this system, Ma Rohini serves the payasa. Verse 39-44 Next, Rohini brings Radhas warm rice in a large golden bowl, placing it on a tri-stand beside the dasi named Bimala. Then, with her own hand, she carefully begins serving it. Rohini serves one preparation after another. She begins with shaka and concluds with numerous kinds of chutney. Each time she returns to the kitchen, Radha presents her with a new item. Then Rohini-Mata serves Radhikas special rotikas that are softer than a new formed banana leaf. They are made with white flour and topped with ghee. Meanwhile, Dhanishtha brings the rasala that Lalita made and transfers it to the serving containers. Yashoda is overjoyed to see this preparation, and thus she serves it herself with loving affection. Sri Radha and her sakhis are auspiciousness personified. Yet while gazing upon their Pranavallabhas moon face and effulgent bodily limbs, deep feelings awaken to satiate their minds with joy! As Madhumangal and the sakhas relish four types of delicious edibles, they are unable to remain sober. Thus everyone laughs and jokes with Krishna to increase the bhojan-ananda. Rasa-tarangini Tika: The four categories of edibles are: ! charvya: items that are chewed; ! chushya: juicy preparations that are sucked; ! lehya: items that are licked; ! peya: liquid substances for drinking. Verse 45 Some of the boys enjoy chewing the fried rice and flat rice, others lick the soft and moist preparations, others [CENSORED] the ripe mango chutneys, and others relish milk and other drinks. While eating Radhikas delicious cooking, Krishnas bumblebee eyes soar to drink the madhu from her mukharavinda! And as Mother Yashoda sees Krishnas bhojan satisfaction, her bliss becomes boundless! Rasa-tarangini Tika: The madhu of Radharani darshan adds to the taste of the preparations sweetened by her touch. Hence Govindas bhojan-ananda becomes indescribable! Rasika-bhaktas can fathom why. Similarly, the poet Chandi Das portrays Krishnas love-struck words to Radha:

basane basana lAgibe boliyA eki rajake deya Because I am eager to receive your touch, I give my clothes to the same washerman. Sri Yadunandana says, rAdhikA hasta sparza sarvAnna vyaGjana bhojan koren kRSNa amRtAsvAdana Because the cooking was touched by Radhika, Krishna enjoys everything as amrita. Srila Bhaktivinoda Thakur wrote his bhoga arati song, Bhaja bhakata-vatsala Sri-gaura-hari in correlation with this chapter. For example, the songs following lines match the previous narration: radhikAra pakva anna vividha vyaGjana parama Anande kRSNa korena bhojan rAdhikAdi gaNe heri nayanera kone tripta hoye khaya kRSNa yashoda bhavane Radhika has cooked all types of rice and sabjis in Yashodas house, and Krishna eats with paramananda! Yet while glancing towards Radhika and her sakhis from the corner of his eye, Krishnas pleasure increases! This pada is for the morning bhoga offering. Srila Bhaktivinoda Thakur, being a government serviceman, would personally sing Bhaja bhakata-vatsala Sri-gaura-hari for his morning bhoga offering before going to the office. At noon-time, Krishna enjoys various forest fruits and sweets with Radhika and her shakhis at Radha Kund. Thus bhaja patita uddharana shri gaurahari (by Narottam Das) and bhaja-govinda madhava giridhari (by Manohara Das) are ideal for Sriman Mahaprabhus and Sri Radha Govindas midday bhoga arati-kirtan. Verse 47-48 Radhika relishes Krishnas darshan-madhuri and carefully conceals her deep feelings; by she captures his mind by her lovely winking eyes! Preyasi Radhas flirting glances stoop Nagarendra ! Thus even though Rohini eagerly tries to serve, he loses his appetite! Rasa-tarangini Tika: Radharani remains just out of Rohini Devis sight, as her passionate eyes dark like wooing hummingbirds to allure Krishna! But, while gazing upon Srimatis elegant pose, Krishna enters into samadhi. And as his eyes wander over Rai-manis attractive arms, his mind addresses Radhas dazzling angada (armlet) as follows: Oh Angada! You are certainly the bestower of Anangas splendor. Will you offer your Ishwaris anga (body) to me? Lets see if you are indeed an angada (one who awards a beautiful body)! Verse 49-65 Yashoda-mayi suddenly notices Krishnas bhojan disinterest, and thinks, Hay! Gopala has only half eaten some of the items, and the others he has hardly touched! Thus she becomes overwhelmed

by anxiety and exclaims, Oh Son! Why arent you eating despite your hunger! Hay! Please eat a little more, lest Providence curse me! Mother Yashoda continues: Oh child! I carefully invited Vrishabhanu Rajas daughter to cook in our home, and she has labored to prepare these edibles that conquer the flavor of amrita. Oh, what else can be done? Has our desire to sumptuously feed you become foiled ? Yashoda next says, Oh Rohini! Just see! Although my restless and weak Gopala is hungry, he neglects to eat ! Then Balarams mother affectionately fondles Krishna, and says, O child! If you dont enjoy the meal that Radha and I have carefully prepared, your mother, delicate Radha (who is softer than a mallika flower) and I will be hurt! Oh child! Just consider, your mother is lamenting because you will exert yourself and become fatigued while cow herding. So please honor our request to eat a little morethis will remove all inauspiciousness! Krishna answers, I have already eaten a lot, so Im not hungry anymore. But, suddenly, the ecstatic desire to see Radha and chant her name overwhelms Krishna, so to conceal this emotion, he resumes eating and this makes Rohini and Yashoda overjoyed! Still Yashoda pleads, Krishna, you must eat everything ! Thus with tears rolling down her cheeks, she points and says, This sweetrice is delicious, please finish what is on your plate! Owing to her motherly affection, Yashoda; clothing gets soaked from her tears and flowing breast milk. Yet still she requests Krishna to enjoy the rasala, mango juice, shikharini, sarab, sweet milk, curd, gram flour with yogurt, and many types of cakes. At last, when Rama, Krishna and the sakhas become fully satisfied, their zeal awakens to begin forest cowherding. Then everyone washes their hands and mouth with freshened water that the servants pour from golden lotas. Refined, scented earth is used to remove the ghee stains from their hands ; then soft toothpicks are given for cleaning the teeth. The servant named Jambula offered everyone after-meal spices such as cardamon cloves and camphorized rose powder. Then Jambula carefully massages Krishnas stomach to aid his digestion. Krishna accepts pan prepared by the servant named Rasala, takes a hundred steps, and falls into bed; then the servants begin fanning. As Krishna rests and is fanned by peacock fans, Vilasaka offers his specially prepared pan. Radhikas Bhojan Vilasa Meanwhile, Srimati Radharani comes out of the kitchen, washes her hands and feet, and enters another room. But as she peeks through the window to enjoy viewing Krishnas mohan darshan, she begins to perspire excessively! So thinking that Radhas perspiration is from her cooking fatigue, Yashoda orders a maidservant to fan her. Then Yashoda seats Radha by her side and requests Rohini to begin serving ; Radhas sakhis are also asked to sit down for bhojan. Rasa-tarangini Tika: Sri Krishna-bhavanamrita adds: As Radharani enters the ladies bhojan mandir, Sri Rupa Manjari and others begin to fan her. Then Rohini comes to serve the meal. Verse 66-69 Dhanishtha secretly inserts Krishnas adharamrita (prasad) within the buttery vegetables and rice that Rohini serves to Radha and the sakhis. Seeing Radhika shyly lowering her head and neglecting to eat, however, Mother Yashoda affectionately says, Oh Putri Radhe! I love you as much as my own Son ; Why are you so shy? Please discard this inauspicious behavior and let my eyes relax by seeing your bhojan pleasure !

Then Yashoda looks toward Lalita and the others exclaiming: Oh daughters! You are all like my children ; so why are you be sitting before me? Please take you meal. After thus speaking, Yashoda offers a hundred prayers as she serves everyone with utmost care! Rasa-tarangini Tika: Krishna-bhavanamrita continues: When Yashoda-mayi sees Radhika and the sakhis neglecting to eat, she holds Dhanishtha by the hand and comes before everyone saying: Oh child Gandharvike! Oh Lalite! Oh Vishakhe! Oh Champakalate! Today I want to see all of you enjoy your meal this will bring pleasure to my eyes! Then Yashoda says, Oh daughter Radhe! Why are you so reserved? As Kirtida is your mother, so am I; please dont be bashful before me! Just laugh, play and happily take rest with your vayasyas (close friends)! Radhas sakhis hear Yashodas request like a shower of nectar and blush because they interpret it differently: O Radhe! Please dont hesitate to laugh, play and take rest with your svabayasya (dearest friend, Sri Krishna). As the sakhis direct their smiles towards Radha, she feels embarrassed and slightly close her eyes; thus everyone starts eating. Suddenly Radhika Devi discovers the taste of Krishnas phelamrita and smiles at Dhanishtha. Radhas robust appreciation makes Dhanishtha ecstatic, and she wonders: How did Radhika know what I did? In Vilapa-kusumanjali, Sri Raghunath Das deeply focuses on serving Radharani during her morning bhojan-vilasa in five prayers that run as follows: Hey Devi Radhika! Dhanishtha has lovingly mixed Krishnas adharamrita* within Narayans prasad ; shall I bring it before you? Oh kunkum-complexioned Radhe! When you are seated for bhojan surrounded by Lalita and your other sakhis, I shall carefully serve many types of delightful amrita that Dhanishtha collected from Krishnas plate! Hey Devi Radhike! As you relish Krishnas adharamrita, I will place burning incense nearby and attentively fan you with a chamara. Oh Restless-eyed one! For your drinking, I will offer scented rose water mixed with camphor. Then I will wash your hands and give a toothpick for cleaning your teeth. Hey Madhura-angi Radhike! Then the hairs of my body will stand erect with ecstasy as I offer pan to your mukha-kamala! This tambul-bitika was carefully prepared from betal nuts, khadir and many other ingredients. (Vilapa-kusumanjali, 48-52) In these verses, Raghunath Das is no longer Raghunath; he has merged with a lila sphurti as Sri Tulasi Manjarijust as though she were directly standing before Radha! As these dining activities appear to be ordinary, one could wonder: Why is Tulasli horripilating simply by offering the pan? Let us take a closer look to discover how the manjaris relish these moments: Phelamrita, or adharamrita, is the foodstuff that Krishna half eats and rejects. This special prasad is mixed with the nectar of his lips. Understanding Priyajis inner desire, Krishna had previously looked towards Dhanishtha, making a pretentious face contortion, as if to express: This dish didnt turn our right! Then he discarded his half-eaten prasad onto his plare. Later, Dhanishtha secretly collects this

phelamrita. During Swaminis bhojan, tulasi take this adharamrita and carefully mixes it with her meal. As Premamayi Radha relishes the madhuri of Krishnas special mercy, she doesnt taste the prasad, rather, the taste of Krishnas lips are directly perceived! Although seated in the dinning room, Rai Kishori is tasting Krishnas lips within the vilasa-kunja! It is the amazing quality of Krishnas phelamrita that brings a previous lila into Radhas purview! As Swaminiji submerged in the ananda-sindhu of these keli-binoda pastimes, her whole body turns redher deep samadhi on Krishnas bright red lips is the cause! Thus Tulasi addresses Radha: Oh Kunkuma-angi! (Oh kunkum-complexioned one!) Extreme bliss causes Swaminijis eyes to closeshe is Krishna prema-unmadini (mad with intoxication of Krishnas lips). Tulasi understands, and submerges within Swamini's deep ocean of bliss too. As Tulasi offers drinking water mixed with rose petals and camphor, she notices that Rai-manis eyes flickerjust as when she experiences Krishnas darshan! This can be explained as follows: During milan (union), Srimati relishes Krishnas rasollasa. Then in the pangs of viraha (separation), she experiences Krishnas bhavollasa. Rasollasa means Krishnas bodily sweetness, bhavollasa means the reminiscence of that bodily contact. Sri Radhas bhavollasa ambrosia, however, even surpasses the bliss of direct union. In his Ujjvala-niamani, Sri Rupa Goswami explains: dviguNA virahArtiH syAt sphuraNe veNu-rAga je prAdurbhAve bhavaty atra sarvAbhISTa-sukhotsavaH From viraha or separation, intense emotional stress comes. This leads to sphurtis or visions of the beloved. Upon experiencing a sphurti, one no longer feels the separation, but directly sees Krishna with twofold ananda owing to the heightened Krishna anuraga. (UN 15.205) Sri Yadunandana Thakur describes an instance of Radharanis rupa-anuraga as follows: alapa bayas mora, zyama rase jora jora na jani ki hoy parinAme jadi nayana mude taki, antare govinda dekhi, nayan milila dekhi shyame jadi cale jaya pathe, zyAma jaya sathe sathe, carae caraNa thekaiya bhramite phirai akhi, sanne keho nAhi dekhi, mane taki jena muracaye Oh sakhi! Im just a young girl, but hay! My entire body is burning in the fever of Shyama anuraga! What will happen next, I cant say! When I close my eyes, I see Prana-Govinda within, but upon opening them, I see Mohan-Shyamasudara! When I walk down the road, Shyama follows right on my heels, touching his feet on Mine! Then I turn back and lookbut no one is there! Hence, I fall unconscious! In the present lila, as Radha relishes Krishnas adharamrita, she directly experience his form, touch, taste and smellas though Shyamasundar were directly standing before her. Thus, Tulasi addresses Radha as Toralakhi (Restless-eyed one). After bhojan

After eating, Radha sits down on a bed and Tulasi approaches to wash her hands and mouth. Then all of the sakhis surround Radha to begin laughter and joking. Tulasi returns holding the tambulbitika that she just made; inside is rose powder, cardamom, cloves, camphor, betal nuts, lime, jayaphala, and jayatri spices. Radharani is absorbed in Krishna kathamrita. But to capture her attention, tulasi addresses her: Oh Madhura-angi! (Lovely-formed One). When is Radha Madhura-angi?when she enjoys Shyamasundars company. Thus there is a mystery here: The tambul-bitika that Tulasi brought is specialSri Krishnas prasadi-pan is wrapped inside! As Tulasi stands beside Radha holding the pan, Srimatis nose perceives the aroma of Krishnas mouth. Then she raises her own mouth to snatch the pan! As Swamini relishes the tambul-bitika, she perceives Shyamasundar seated beside her and leaning against her cheek! What madhura seva! Tulasi merges in Radhas pleasurehence, her hairs stand erect in ecstasy! Verse 70-71 After dining, Yashoda asks Dhanishtha to bring the chest of jeweled ornaments that she wants to present Krishnas bride (on his future marriage date). This chest is also filled with tambul, chandan, vermilion and expensive clothes that Yashoda affectionately presents to Radha (as her heart yearns to unite Radha and Krishna in marriage). Rasa-tarangini Tika: Yashodas wish is long standing. In the following two kirtan padas, the Vaishnava Mahajana, Jnana Das, presents a tender picture of Mother Yashoda fantasy to have Radha as her bau-ma: * prANa-nandini, radha binodini, kotha giyacila tumi ei gopa-nagare, proti ghare ghare, khujiyA byakula ami bihan hoite, kahara batite, kotha giyachila bolo ei khira modaka, cini kadalak, ke tora acare dilo agora candana, kasturi kukum, ke rocila tora bhle ke badhilo heno, binoda lotan, nava mallikar male alaka tilak, lalat phalake, ke dilo champak dam jna dsa kahe, sabavibaran, kaha jananir thAma Mother Kirtida addresses Radharani (in her childhood): Oh Rai-binodini, you are my Prananandini! Where did you go today? I have anxiously searched our gopa community from house to house! Who did you visit? Who has bound your apron with khira, sweets, bananas and sugar candy? Who has strung a mallika garland and placed it around your neck? And who has painted alaka-tilak on your forehead and crowned you with a campak flower mala? The poet Jnana Das says, Oh Prana-binodini Rai! Please answer your mothers inquiries. mago genu khelabara tore pathe lAgi peye, eka goyalini, loye gelo more ghare goparAjarani, nandera grihini. Jashoda tAhAra nAma tAhAr betAra, rUper cotay, jurailo more prANa ki heno akute, tar bama bhite, loye bosaile more eka ditne rohi, tAhAra-amara, rUpa nirikhana kore bijuri ujora, mora aGgakanti, seha nava jaladhara

sumela dekhiyA, dibakora thai, ki hetu magalo bora tabe more gora, gakhani majiya, lasa besha banaiya harashita more, pathaila dekha, ei sab achare diya jhier kahini, shuni goyalini, mucaki mucaki hase koto sudhArasa, hiyAya barishe, kahe kavi jjAna dAse Radha answers, Oh Ma!* I went to play, but suddenly a gopas wife picked me up and carried me to her home! She was a raja-rani, the wife of Nanda, named Yashoda. But when I saw her Sons bright complexion, my heart became soothed! Then she eagerly sat me on his left and began staring at us! My bodily luster resembles lightning, and his, a newly-formed raincloud. As she continued to gaze, I couldnt understand what sort of benediction she was praying to the Sun god for. Then she cleaned me and dressed me in new clothes. She was so pleased. Just see what she wrapped in my apron! Hearing Radhas story, Kirtidarani tenderly smiles. The poet Jnana Das says, A nectar shower satiates the mind of Radhikas mother! Verse 72 Meanwhile, after Yashoda departs, Vishakha secretly returns Krishnas pitambara silken garment to Dhanishtha, and she gives it to Subala. Then Subala returns Radhikas nilambari garment to Dhanishtha, and she gives it to Vishakha. Rasa-tarangini Tika: We can remember that in the Nishanta Lila, Radha and Krishnas garments were exchanged when they hastily fled from the kunja. In the Second Chapter, Mother Yashoda removed Radhas nilambari cloth from Krishnas body and gave it to Dhanishtha. Then when Mukhara saw Krishnaa pitambara on Radhas body, Vishakha quickn removed and hid it. And now Radha and Krishnas clothes are duly returned. A Secret Meeting In Krishna-bhavanamrita, Vishwanath Chakravarti reveals an intimate lila that begins now: After Nandarani leaves to perform her prescribed duties, Tungavidya whispers into Vishakhas ear. And upon hearing, Vishakha smiles with a nod of agreement. But as Radhika observes them, she replies, Oh Vishakhe! Oh Tungavidye! Seeing your broad smiles and whispering, I can understand that I shouldnt loiter around here anymore; for I am a simple-hearted kulabati (chaste wife)! Thus Radhika gets up and pretends to start back home. But Vishakha catches hold of Radha and answers, Sakhi Rai! I understandyour so-called fear is revealing your minds inner desire. Look! Just a moment ago, Vrajeshwari affectionately ordered you to laugh, to play and to take rest with your svabayasya. Therefore, how can you neglect her request? If you leave without taking a little rest, surely Mother Yashoda will be hurt! As Dhanishtha overhears the conversation, she advises: Radhe! You shouldnt remain with these two mischievous ones. Come, lets exist through this khirki-dvara (secret passage). Then we can easily fulfill your desire to pick bandhuli flowers for Surya puja. The inner meaning is: O Radhe! Come with me, so the desire of your bandhu (friend, Sri Krishna) will easily be fulfilled. While walking along the path, Dhanishtha assures: Sakhi Rai! Vrajenshwari wont know what were up to, so dont fearjust come this way! Then Dhanishtha takes Radha by the hand and leads her to a cave on Nadishvara hill. Inside the cave, she unites Radha and Krishna. (This is the second roho lila of the day, when Krishna satiates

all of his desires with Srimati Radharani.) The Sakhas Activities Meanwhile, after a brief rest, the sakhas hurry home to dress up for their forest cowherding adventures with Krishna. But as their mothers dress them, each sakha becomes impatient to see Krishna again. Thus they exclaim: Oh Janani (Mother)! Why are you binding me at home just to put tilak on my forehead? I cant join my Priya-sakha! By now surely all of my friends have joined him. They must be waiting for me on the path! Oh Janani! Let me go! I want to cool my eyes by looking at Gokula-juba Rajas moon-like face! Hearing such pleas, their mothers reply: Oh son! Dont be so jittery. You can soon join your friends. Just see, all of your ornaments are in place. Only your rakha-mani has to be tied to your writs. And now that is complete too! Oh child! The sound of Krishnas mooing cows still hasnt come. Therefore, your friends havent joined with him yet! Why are you so nervous? Look, if you dont dress nicely, but go like a beggars son, then all of your friends (who have been nicely dressed by their mothers) will laugh at you! But the sakhas take their mothers advice like a jail sentence. And thus, upon hearing the slightest sound, they exclaim, Here comes my friends now! and anxiously look towards the forest path. Then Sudama, Vasudama, Kinkini, Subala and all of the others arrive at Krishnas house, like a wave of ecstasy rolling to the shore within an ocean of bliss! But an elderly gopa comes from the goshala, and says, Oh boys! Nanda Maharaj is sending his instructions. Please listen carefully. Krishna is still sleeping, so dont wake him yet! Im personally releasing the cows from their pens, so just wait a little while. Hearing the instruction, most of the boys directly proceed into the goshala where Nanda Maharaj is waiting, although, some of the sakhas (headed by Subala) sneak over to Krishnas bedroom. Meanwhile, in another part of the house, the servants Raktak, Patrak, and others meet with Mother Yashoda; their steadfast prema for Krishna never wavers. Yashomati presents them a wooden box filled with Krishnas favorite types of sweets that are just like the fruit on the tender creeper of her vatsalya affection. Thus the servants carry the box upon their shoulders like a treasure chest, and guard it as though it were dearer than a million lives. Another servant carries moonstone flask that is covered by a red silken cloth, and inside is Krishnas camphorized drinking water. Thus one might guess: Is this dasa concealing the precious jewel of his hearts melting anuraga? Another servant carries Krishnas pan in a crystal jar. Yet seeing his behavior, one might consider: Surely hes clasping his most worshipable devata for his attention is completely fixed on this dazzling decanter! There is another servant carrying extra ornaments and clothes for Krishna which appear like the subjugating potion for the damsels of heaven. Krishna Sneaks Back Home Meanwhile, at the Nadishvara cave, Krishna hears the excited clamor of the sakhas and quickly separates himself from Radhikas sweet embrace! But when Krishna returns, he is wearing Radhikas kunkum-colored orana! And seeing his blunder, the priya-narma sakhas tease: Oho! Couldnt the lightning give up the sweet clouds association? Is Radharani still embracing our cloud-complexioned Shyamasundar in the form of this garment? Then, as the sakhas notice Radhas scratches on Krishnas body and joke further, their smiles resemble a shower of flower petals mixed with the moonrays! Next, after removing the marks, the

sakhas escort Krishna to Mother Yashodas quarters. Dressing for the Goshtha 73-76Then the best servants suitably dress Krishna for goshtha-bihara (cowherding in the forest). They rub scented oil on his body and decorate him with garlands and ornaments. Using their fingers, they put on Krishnas special tilak. They paint his body with colored earthen minerals, chandan and decorate him with flowers too. Next, Krishnas head is bedecked with a peacock feather crown, and they place rings on his fingers inscribed with the name Krishna. Dolphin earrings are hung from Shyamasundars ears, then a gunja necklace, a jeweled necklace, a vaijayantii mala and the Kaustubha-mani are placed over his broad chest. The servants next put on Krishnas angada (armlets), bangles and enticing anklebells that sweetly tinkle. A necklace of lage pearls is also placed on Krishnas chest which will reflect Gandharvikas image. Krishnas jeweled murali is tucked into the right of his sash, and a buffalo horn hangs from the left. He holds his yellow lagudi stick in his left hand and twirls a svarna-padma in his right. Thus, joining his smiling sakhas (who are similarly dressed and showing frolicsome behavior), Vrajendra-nandana starts for the forest as he churns the minds of the doe-eyed Vraja kishoris. Rasa-tarangini Tika: In Krishna-bhavanamrita, it is described as the priya-narma sakhas dress Krishna in gopa-besha (cowherding apparel). And after completing the sringara, they consider: The beautiful cloud of Kanais body offsets his bright sun-like Kaustubha-mani, his peacock feather headpiece looks like a rainbow, and the honey bees swarming around his fragrant vaijayanti mala resound like the Vedic hymns! 48As a result of Sri Rupa Goswamis mature seva aroused by drinking the madhu at Sri Chaitanyadevas lotus feet, the request of Raghunath Das, the assocaition of Sri Jiva and the benediction of Sri Raghunath Bhatta, the fourth chapter of Govinda-lilamrita entitled Pratahbhojan keli is complete. Rasa-tarangini Tika: The time is now 8:24 a.m. Rasa Analysis Vrindavans Yogapith I Sri Radha Krishnas Yogapith lila happens thrice daily: ! After the Pratah Lila, at Gupta Kunda (on the west side of Nandishwar), ! At midday, in Vishakha Devis Madan-sukhada Kunja at Radha Kund, ! At night, at Govinda-sthali near the Yamuna. The Yogapith mandir changes color with the times and the seasons, and being divinely ominiscent, it can expand or contract to accommodate any lila that is called for. This place is Chandravalis durdarsha (it is never seen by Chandravali or other yutheshwaris) because it is Sri Radhas saubhagya-mandira, where only she and her sakhi-varga meet with Govinda. Vrindavans Yogapith is described in Brahma-samhita 2.59, Chapter 38 of Padma-puranas Patalakhanda, and the Atharva Veda (Purusha-bodhini Shruti). Later, Chaitanya Mahaprabhus dear associate, Sri Gopala Guru Goswami and his disciple Sri Dhyanachandra Goswami described the

Yogapith manasi seva in their Arcana-paddhatis. In Sdhanamrita-candria, Sri Siddha Krishna Das Baba says, There are two types of smarana sadhana: svarasiki and mantramayi. Svarasiki refers to ashta-kala lila meditation that flows like a river. Mantramayi smaran, using mantras, focuses on the Yogapith, and is compared to a still lake. But just as a river can flow into a lake and then continue flowing onward, mantramayi Yogapith meditation is a part of ashta-kala lila smaran; it is not a separate form of worship. In Siddha Krishna Das Babas Gutika, Radha Govindas morning Yogapith lila is described, and here is a synopsis of that narration: After a brief rest, Dhanishtha escorts Srimati Radharani through a secret door to Nandishwars west side to pick flowers; the sakhis and manjaris also follow behind. While viewing the beautiful scenery, everyone descends into a valley where Gupta Kunda is located. Leading down the hill is a colored stone staircase. On either side, the trees bend over like an umbrella to provide cooling shade. Gupta Kunda is a picturesque lake, and four types of lotus grow there; cranes, swans and other exotic birds also thrive herein. The banks are lined with enchanting ghats made of precious gems, and beyond, wherever the eyes should glance, there are attractive flower gardens that display the opulence of the six seasons. Sri Vira Deviis the care taker. And she has arranged for Radha Krishnas milan in the kunja named Ashokananda (on Gupta Kundas west side). Herein is a nikunja mandir beside four types of kalpa-vrikshas whose flower-laden branches entertwine overhead to form a flower canopy. Below, Vira Devi has prepared a flower petal bed; and the nikunja mandirs windows are also made of flowers. Thus the bumblebees produce a madhura concert with their buzzing as they move about extracting pollen. The kokilas also call in the fifth note to awaken the rasa of Kandarpas kingdom. Next to the flower bed are chamaras, a jeweled box containing fresh pan, a spittoon and golden lotas of fragrant water (everything is nicely arranged and waiting). As Radhika takes darshan of the wonderful sights around Gupta-kunda, she is overwhelmed by the desire to meet Krishna. Similarly, Krishnas eagerness for Radhas angasanga has allured him to this area. And suddenly, as the peacocks see Krishna and smell his bodily aroma, their tail feathers open and they begin to dance, calling ke-ka, ke-ka! Then Radha sees Krishna also, and hears his madhura anklebells! Thus she is attacked by Cupids arrows and loses composure! But her vision fails her too: Oh Lalita! Oh Vishakha! She exclaims. Just look at the beautiful newly-formed cloud appearing before us! A streak of lightning, a rainbow, and a flock of cranes are all visible within it! And I can head the sanorous quacking of the swans too! Lalita answers, Hey Shashimukhi Rai! Your eyes are deceiving you! That wonderful cloud is your Prana-nath! His peacock feather crown appears like a rainbow, his cloth resembles lightning, and his pearl necklace looks like a flock of cranes. Moreover, his jingling kinkini mala and anklebells resemble the calling swans! Hearing Lalitas words, Srimati quickly hides herself within Vira Devis Ashokananda Kunja. As Krishna approaches the sakhis, he inquires about Radhas news. But they answer: Oh Shyama! Sri Radhika Devi hasnt come today! Krishna replies, Then how am I able to perceive her bodily aroma? The sakhis answer: Because we always stay with her, her bodily fragrance has mixed with ours.

Krishna exclaims, Could the moonrays be visible without the moon? Similarly, in Radhas absence, your arrival in this kunja isnt possible! The sakhis retort: Oh hey! This isnt the moonrise (the appearance of Chandravali). Rather, were the effulgence from Vrishabhanush Sri (the beautiful Sun of Vrishabhanu Raja-nandini)! Thus the sakhis tease Krishna with various laughter and joking. When Vira Devi sees Krishna downtrodden for want of Radhas sanga, however, she gives a hinting eye gesture. Then Krishna understands and enters the Ashokananda-kunja. But being exceedingly greedy for Radha, Shyama becomes Radhamaya and mistakingly embraces a golden lata. Being compassionate, however, Srimati comes to relieve his illusion, and yugala milan takes place! Then Radha Krishna submerge deep within their vilasa-sindhu. and the sakhis peek through the windows to let their minnow eyes swim within the ambrosia! Vrindavans Yogapith II After a while, Sri Sri Yugala Kishors vilasa keli concludes, and they come out of the kunja to enter the Yogapith. This fabulous mandir is constructed from a myriad of various colored gem stones, and their effulgence is brighter than a million suns, yet more cooling than a million moons! The opulence of the six seasons are always manifest here. In the center, Radha Govinda come to the jeweled singhasan that is surrounded by an eight petaled, lotus formation. Many strands of pearls hang in tassels from a canopy overhead. Placed over the singhasan is a soft silken bedspread with comfortable round pillows. Then the Reservoir of all conjugal splendor (Sri Sri Radhe-Shyama) stand above the singhasan (with great emotion) and the ashta-sakhis encircle them to stand in their respective places on the eightlotus stemsed lotus. In the north petal is Lalita, the northeast, Vishakha, the east, Chitra, the southeast, Indulekha, the south, Champakalata, the southwest, Rangadevi, the west, Tungavidya, and the northwest, Sudevi. In the next circle of the eight-lotus stemsed lotus stand: Ananga Manjari in the north, Kalabati Sakhi in the northeast, Subhangada Sakhi in the east, Hiranyangi Sakhi in the southeast, Ratnalekha Sakhi in the south, Sikhabati Sakhi in the southwest, Kandarpamanjari Sakhi in the west, and Phullakalika Sakhi in the northwestern corner. Nearest to Radha Govinda in the lotuss keshar (the nucleus) stand: Rupa Manjari (in the north), Manjulali Manjari (in the northeast),

Rasa Manjari (in the east), Rati Manjari (in the southeast), Guna Manjari (in the south), Vilasa Manjari (in the southwest), Labanga Manjari (in the west), and Kasturi Manjari (in the northwest). The four doorkeepers are: Sri Murala Devi (in the north), Sri Vrinda Devi (in the east), Sri Vrindarika Devi (in the south), and Sri Menada Devi (in the west). The sadhaka manjari stands with her Guru Devi and manjari-parampara behind Sri Ananga Manjari in the outer petal of the lotus formation. Outside of the inner lotus formation are consecutive spheres of petals that double in number beginning with sixteen, thirty-two, sixty-four, and so on, wherein countless numbers of sakhis belonging to Radhas jutha stand. The Yogapith Puja I At the morning arcanas conclusion (after Radha Krishnas snana, sringara and bhoga offering), their Yogapith manasi-puja is performed. The sadhaka is to meditate on the previously described scene of Nandishwar and Radha Krishnas Yugala milan at Gupta-kunda. Beforehand, however, bhuta shuddhi (internal purification) is essential. Because Radha Krishnas pastimes are very confidential, only Radhas sakhis and manjaris witness them. Thus the sadhaka meditates on his siddha manjari svarupa as prescribed by the Guru. This atma dhyana is described in shastra. In Sri Gopalaguru and Sri Dhyanachandra Goswamis Arcana-paddhatis the following atma dhyana appears: kizorI gopa-vanita sarvAlaGkAra-bhUSitA pRthu-tuGga-kucha-dvandvA catuUSaSTi-guNAnvitA nigUDha-bhAvA govinde madanAnanda-mohinI nAnA-rasa-kalAlApa-zAlinI divya-rUpinI saGgIta-rasa-saMjAta-bhvollAsa-bharAnvitA divA-nizaM mano-madhye dvayoH premA-bharAkulA sarva-lakana-sampann bhva-hvdi-bhit guru-prasAda-jananI guru-rUpA-priyAnugA gAndharvikA-sva-yUtha-sthA lalitAdi-gaNAnvitA sva-yUthezvary-anugatA yAvaTa-grAma-vAsinI cintanIyAkRtiH sA ca kAma-rUpAnugAminI One should meditate on ones eternal form as Vraja gopa kishori dressed and fully decorated with divine ornaments. Having large breasts and being skilled in the sixty-four arts, the sadhaka manjari shares a deep bhava with Govinda and is Cupids ananda-mohini (knowing all of the rasa-kalas). She is an expert singer, and with her divine form, she fixes her mind and serving Radha Krishna both day and night with overwhelming prema in the bhavollasa rati* mood. Thus the sadhaka manjari has

all of the bodily attributes like the other gopis, and is decorated with the ecstatic symptoms of bhava, hava and hela. Guru kripa is her mother, and by following the Guru Manjaris orders, she becomes her priya-sangini. Situated in Gandharvas yutha in the group of Lalita or any other prana-preshtha sakhi, the sadhaka manjari eternally resides in Vraja Mandal in Javat village. Thus one meditates on ones nitya svarupa following the process of kamanuga raganuga bhakti. (verses 84-88 ) Srila Bhaktivinoda Thakur has shown a liking for the following verse by Prabodhananda Saraswati, which is also an atma dhyana. dukUlaM bibhrANam atha kuca-taTe kaJcuka-paTaM prasAdaM svAminyAH sva-kara-tala-dattaM praNayataH sthitAM nityaM pArzve vividha-paricaryaika-caturAM kizorIm AtmAnaM kim iha sukumArIM nu kalaye I meditate on myself as a delicate young girl, wearing a cloth and around my breasts a blouse that were given to me as prasada by my Swamini, who lovingly gave them to me by her own hand, standing always by her side, cleverly performing all kinds of services. (RAdhA-rasa-sudhA-nidhi, 53. Quoted in Bhajana-rahasya). In the Yogapith puja, one also meditates on the gurus manjari svarupa. In Sri Gopalaguru Goswamis Arcana-paddhati, the following guru dhyana is provided: kRpA-maranda-sampUrNAm zuddha-svarNa-lasad-rucim kSINa-madhyAM pRthu-zroNIM kasturI-tilakAnvitAm tuGga-stanIM vidhu-mukhIM ratnAbharaNa-bhUSitAm zoNSntarIya-citrendu-jyotsnAmbara-vidhariNIm harinmaNi-cita-svarNa-cUrikA-madhura-smitAm sImAntopari-sad-ratnam alakAli-lasan-mukhIm kizorIM gopikAM ramyAM rAdhikA-prIti-bhUSaNAm sundarIM sukumArAGgIM guruM dhyAyet prayatnataH The guru manjaris form is dazzling gold and overflowing with the pollen of divine mercy. She has a thin waist, large hips, and her forehead is decorated with black karturi tilak. Her breasts are large, and her face resembles the moon. She is always well-dressed with numerous jeweled ornaments. Her antariya lower garment or skirt is golden with a pattern of white stars, and her outer garment is cooling white like the moonrays. Her wrists are decorated with gold bangles, and above her head is a jeweled mala bordering her contented smiling face. Thus the sadhaka carefully meditates on her Guru Devi, who is a beautiful kishori-gopa-ramani ornamented with Sri Radhikas affectionate blessings. The Yogapith Puja II After the sadhaka meditates on Gupta-kundas madhura setting, his manjari svarupa, and his Guru Manjaris svarupa, then he mentally prepares two separate golden trays that contain Tulasi, chandan, flowers, garlands, incense and a ghee lamp.

Then she gives the first tray to her Gurudevi who enters the Yogapith mandala. When she returns after having performed the puja, and arati of Radha Krishna with the sakhis and manjaris, the sadhaka manjari uses the remaining prasadi paraphernalia to worship her Gurudevi. Then, taking her permission, the dasi enters the karnika* of the thousand petaled lotus to begin Krishnas worship. She offers eight Tulasi (combined with its manjari and dipped in chandan) to Krishnajis charana padma. After each Tulasi is offered, one purifies the hands and offers flowers to his lotus feet. Then the sadhaka manjari anoints Krishnas forehead with chandan and places a fresh garland around his neck. Radhas charana kamala are worshipped just as Sri Krishnas, and afterwards, Krishnas prasadi Tulasi and flowers can be placed in Radhas hands or above her head. Then Radha Krishnas prasadi garlands, chandan, flowers and Tulasi are used to worship Ananga Manjari, the Ashta-sakhis headed by Lalita, the priya sakhis headed by Kalabati and Sri Rupa with other manjaris. Next, the four doorkeepers, headed by Vrinda Devi are worshipped, followed by the sadhaka dasis manjari-parampara. Now the sadhaka dasi re-enters the Yogapith karnika to offer arati to Krishna and then Radha. Afterwards, the ghee lamp and other paraphernalia are used to worship all of the sakhis and manjaris in the previous order. At the aratis conclusion, the sadhaka manjari returns to view Radha Govindas spectacular Yogapith lila (standing by the left of her Gurudevi). Translators note: This is the abridged version. If a sadhaka desires, he may refers to Gopala-guru and Dhyanachandra Goswamis Arcana-paddhatis, which provide the mantras and the bija for the ashta-sakhis and ashta Manjaris to recite them during the puja. In these paddhatis, the nitya age, dress, seva and bodily color, etc., of the above-mentioned sakhis and manjaris is described in detail. This form of puja is called mantropasana because its meditation is assisted by mantras. The eighteen-syllable Gopala-mantra that includes Krishnaya, Govindaya and Gopijanavallabhaya with its prescribed kama-bija is the pujas ishta-mantra; although, according to ones ruci, Kama Gayatri or other mantras may also be used. The Yogapith puja is especially recommended for new raganuga sadhakas because it helps one formulate an anugata* mood to Radhas foremost sakhis and manjaris. By knowing about their particular mood and seva-paripati, the sadhaka gains insight into how to formulate his own siddha deha and nitya-seva. At Radha Kunda, the Ashta-sakhis and the ashta manjaris kunjas are arranged according to the Yogapith pattern, although, Sri Ananga Manjaris kunja is an island in the middle of the kunda. This is described in the Seventh Chapter.

In summary, all of the events described in chapters 2, 3 and 4 all happen within the Pratahs twohour-and-twenty-four minute period. One could wonder: How is so much possible within such a short time? It would seem that Radharanis elaborate cooking arrangement itself would take far more than two and a half hours, what to speak of her morning Rasodgara, bath, dressing, Nandishwar yatra, plus all of the time required for morning bhojan and the Yogapith lila. Hence, Vrindavans time factor is inconceivable to our limited perception. Krishnas ashta-kala pastimes are Yogamaya-ashrita (under the jurisdiction of Yogamaya). Today, if someone were to walk from Javat village to Nandagram as Srimati does in the morning, it would take several hours. But for Radharani, however, Yogamayas lila-shakti makes this journey possible in a few moments only! Similarly, the Yogapith mandala is the gathering site for millions of gopis belonging to Radhas jutha. Thus one could wonder: How is it possible for so many gopis to serve together in one mandir? here again, the answer is Sri Yogamayas incredible potency! Yet by Sri Paurnamasis grace, the sweet madhurya of Krishnas pastimes arent disturbed in the least. At one instance, as Radha Krishna view the mandir, it appears quaint and small, but when the Yogapith lila reaches a climax, the mandirs size reaches unmeasurable proportion!