Çri Çri Preyo-Bhakti-Rasärnava

"The Nectar Ocean of Fraternal Devotion"

Composed in Bengali poetry with numerous Sanskrit quotations

by Sré Nayanänanäa Thäkur 1731 A.D.

translation and introductory essays by Daçarath Suta Dãs

Spring 1994

Nectar Vooks
P.O. Box 574 Union City, GA 30291
 Preface

Many devotees might see this book and exclaim, "Wow! Cowherd
boys!" They may be advised, however, that this volume introduces an
intunate portrayal of transcendental life in Goloka Vrmdãvan. As a sacred
and esoteric topic it should not be broadcasted very openly, but honored
by quiet personal study and appreciation. The technical science of sakhya-
rasa and confidentral practice of sakhya-rasa-bhajan are herein presented
only as a research and study project. This information is not the last word
in regard to the exalted fraternal mellow, but is merely another part of the
puzzle to be added to the ever-growing spiritual understanding of
international Gaudiya Vaishnavas.
Also, some devotees may say, “I’ve never heard of this book or its
author.” As you will see in the introductory essays, all these things have
been exhaustively researched and clearly explained with full support from
the revealed scriptures. Indeed, although it is a very rare and obscure
composition, this book fills an important gap in the presently available
Gaudlya Vaishnava siddhänta. Most of the Six Goswämis and their
successors have written almost exclusively on the madhura-rasa^ a few
modern devotees give certain interpretations to this fact. However, those
sädhakas who are actually mclined toward the devotional feelings of other
rasas have not found much for their bhajan. We noted this lack and have
endeavored to supply it by providing this brief glimpse into the amazing
world of Sri Çri Krishna-Balaräm and the ecstatic cowherd boys.
Within the text at hand (Chapter One) we find the following statement,
mcluding a quote from çrila Rüpa Goswami's Bhakti-Rasämrita-Sindhu that
verifies the lofty status of rägänugä-bhakti-sädhana, and specifically the
sädhana of the sakhya-rasa:
The tasting and relishing of the mellows of the cowherd boys
(sakhya-rasa-äsvädana) is very diffi-cult to attain. Indeed, the
scriptures state that not only is it difficult, but it is very rarely
attamed.'

duskaratvena virale dve sakhyätma-nivedane kesämcid eva

dhiränäm labhete sädhanärhatäm
 pegarding two items of sädhana from the iLsting of sixty-four — #48
sakhya and ^^ätma-nivedana — Srila Rüpa Goswämi declares:]
Devotional service in fraternal love and devotional service in total self-
surrender are two processes that are very rarely seen due to the
difficulty involved in their realization. Indeed, these are attained only
by a few sober and exalted souls who have earned the right to act on
such levels of sädhana. (B.R.S. 1.2.198)
Therefore, as a matter of issuing a healthy and cautious warning, the
translator urges mature readers never to attempt any of the devotional
worship procedures outlined herein without first receiving the merciful
blessings and learned guidance of the sädhus, the shästras, and especially
Çré Guru. Perhaps the safest position of all would be to first examine these
topics in order to gain. an increased understanding, and then remain
bowing repeatedly at a reverential distance. Hari Bol!
 Thankfulness
My heartfelt thanks anä praises go to the entire cowherd crew at Muräri
Sevaka farm community in Mullberry, Tennessee for tolerating my presence
during the production of this translation;
whether they know it or not, each ofthese sweet-hearted devotees inspire us in
their own unique ways...

Their Lordships Çri Çri Nitãi-Gaurachandra — for... Paramparä Prabhu —

for merciful invitation and shelter Nirguna Prabhu and Mother Vijayä —
for ceaseless
and enthusiastic devotional example Nandan Ächãrya Prabhu and
Mother Pushpakã — for
so many years of loyal service (in sun, rain and snow)
to Krishna's cows, fences, and land of Murãri Mother Kamrã — for
practical and intense cow-sevä example Jaya Balarãm Prabhu — for
ecstatic singing, shloka tweaking
and boiled sabji Jaya Sri Prabhu — for the wonderful cow graphics
and bicycle modifications Präna Gaurãnga Prabhu — for firewood,
holy names,
philosophy and snüles Jeff, Keshava, cows, peacocks, horses, and
Spikey — for
blissful association

Also many thanks to:

Kushakratha Prabhu — for priceless phone-sanga, and especially for the
excellent and very rare maimscript copy, without which this
presentation would not have been possible at all
the artiste — for precision graphics enhancement our beloved sponsors
— both anonymous and nonymous
This work is dedicated to the cowherd boy in all of us Special thanks
and glories to the tippy-typist
 The Nectar Ocean of Fratemal Devotion
By the grace of the supremely merciful Çri Çri Nitäi-Gauränga-Sundara,
this book about sakhya-bhäva-ashta-käliya-lilä-smarana (remembrance of
eightfold daily pastimes in the mood of fraternal devotion) is published.
The work is presented as an aid to Iñä-smarana for the sädhakas taking
shelter of the sakhya-rasa (sakhya-rasäshrayi-bhaktas). The source for
this information is the unique book called Çñ Çré Preyo-Bhakti-Rasämava,
or The Nectar Ocean ofFratemal Devotion, composed in 1731 A.D. by Çré
Nayanänanda Thäkur. The word preyo is used in the Bhakti-Rasämrita-
Sindhu as a synonym for sakhya (fraterni-ty). The word bhakti of course
means devotion, and rasämava means the ocean (amava) of
transcendental mellows (rasa). Nayanänanda was a resident of Mangala-
dihi village, and hailed from the disciplic branch of the famous Çré Parni
Gopäl, who was the direct disciple of Lord Nityänanda's personal
associate known as Çri Sundaränanda Gopãl. Sundaränanda is celebrated
as the incamation of Sudäma, one of the dvädasha-gopäl (twelve principal
cowherd boys), who are eternal associates of Lord Balaräm. These dear
boyfriends incarnate on earth in order to sport with Balaräm when He
descends as Lord Nityänanda Prabhu during the performance of
Gauränga-Ziéfl. This is described in the Çñ Chaitanya Charitämrita, Ãdi-
lélä chapter 11 (texts 13 - 48).
Since Thäkur Nayanänanda, the author of the book at hand, is in the
disciplic succession of Sundaränanda (Sudäma Sakhã), his composition
naturally follows in the footsteps of Sudäma. Therefore we find that the
ecstatic descriptions of a day in the life of the cowherd boys of Vraja are
centered mostly on the activities of Sudäma as well as the sevä rendered
unto him by his personal friends and servants. Thus it is useful mostly for
the sädhakas practicing bhajan with the specific intent of joinmg Çri
Sudäma's eternal group. Contemplating all this in the broader sense, we
can know that those who wish to follow other specific cowherd boys
must accordingly remember and serve their respective sakhä group-leader
(yütheshvar). Thus many more books could be compiled from the
revealed scriptures specifically for the bhajan practiced by the devotees of
Sridäma, Subala, and so forth.
 The narrations of a day in the life of the cowherd boys herein (found in
Chapters Seven through Ten), are highly nectarean. Still, they appear to
be somewhat brief, giving a general outline of their fun-filled activities.
Maybe later another volume will be compiled from the more expan-sive
Iflä-books written by the Goswämis, and divided into 8 periods of the day
for a more organized profile. Thus we could pnll segments from Jiva
Goswämi's Gapäla Champu, Kavi Karnapura's Änanda Vrindävan Champu,
Krishnadäs Kavirãj Goswämi's Govinda Lflämréia, Viçva-nätha
Chakravarti's Krishna Bhävanämrita, and so on, piecing them together to
provide an expansive narration of a day in the life of the cowherd boys.
For glorious descriptions of fratemal love of God, please also be sure to
see the superexcellent summary study of Bhakti-Rasämrita-Sindhu called
The Nectar of Devotion, translated by His Divine Grace A. C.
Bhaktivedänta Swämi Prabhupäda. Especially noteworthy are the two
chapters on fraternal love — Chapter 41 Fratemal Devo' tion, and Chapter
42 Fratemal Loving Affairs. There are also many other nice references to
the cowherd boys, their beauty and mood throughout The Nectar of
Devotion;
you can have fun looking them up in the Index under Friends of Krishna,
also Fratemal love for Krishna (friendship), and cows.
A brief note on our presentation of Cowherd Boys Nectar. The original
work, Preyo-Bhakti-Rasämava, is written in Bengali couplets (called
päyär), with profuse quotations of Sanskrit verses. Included in Sri
Nayanãnanda's text are seven Bengali songs, which we preserved in
Roman
transliteration for the readers to sing, plus we have included as many
Sanskrit verses as possible (which are a lot!). Regarding diacritic
markings, we decided on a half-diacriticy half-phonetic approach. The
full-diacritic system, although accepted by the 'scholarly' commimity
worldwide, was not incorporated because we find that many readers still
mispronounce the words marked with them anyway. And most of the
dots under certain letters, indicating cerebral pronimciation, were always
meaning-less to Westem readers; so we simply left them out. Therefore
within the text we have used semi-phonetic spellings; in Sanskrit and
Bengali verses quoted, full diacritics are present. Confused yet? We also
added the little boldface titles that you find throughout the transla-tion. It
just seems to make the flow of topics more accessible to the reader, plus it
serves well in the Outline in the front of the book — you can quickly find
and easily zip to certain sections at will. We have labored very carefully to
translate every word of every line of this book with painstaking scrutiny
in extracting the literal meaning as well as the philosophical intentions of
the author. Since we have endeavored to retain the very personal diction
and quaint flow of the original Bengali poetry, therefore some sections
may read rather awk-wardly as far as modem English standards are
concerned. May the kind reader indulge us for imperfectly mapping out
this sublime pastureland excursion.
Happy cowherding!

Daçarath Suta Däs Muräri Sevaka Farm Lord

Balaräm's Rãsa-Yäträ April 25, 1994
 The Reason Behind This Presentation
We at Nectar Books felt it was time to elucidate the lives of the cowherd
boys, those lovable fun-filled pranksters who first conjured up our loving
sentiments ever since our early days in Krishna Consciousness. How often
all of us have revelled over their moods while reading Krishna Book aloud
during hot milk prasädam at night! Here in the 1990/s, now that many
devotees are translat-ing more and more shästras by the mercy of Çri Guru
and Gaurãnga, there have been certain feelings coming to the surface
within the Vaishnava commimity. Many devotees have been somewhat
uncomfortable with new translations of things relating to Krishna's
intimate pastimes with the gopis, and thus there are discussions about the
dangers of becoming a präkrita-sahajiyä by having too much interest in
topics for which we are not qualified. Certain senior devotees are also
studying the theme of gopi-bhäva in a detailed way, and therefore we
neophytes are wondering if we will ever realize that we are not these
bodies, what to speak of understanding Rädhä and Krishna's eternal
pastimes. This being the case, the Nectar Books editors knew that all these
thoughts were causing the worldwide collective consciousness of
siddhänta meditations, if you will, to tilt out of balance too much towards
the mañJari-bhäva, madhura-rasa and so forth. Since the 'scholarly' type of
devotees really believe that they should be putting so much stress on the
highest goals of existence, with service to the conjugal mellow supposedly
being the only goal prescribed for those who are followers of Srila Rüpa
Goswämi, then a large class of devotees are feeling either left out or they
become exasperated at having no hope of ever coming to the standard of
madhura-rasa-bhajan. Therefore, we deemed it appropriate at this time to
present something about the simple-hearted, innocent yet intimate
dealings of Lords Krishna and Balaräm with their lovable cowherd
boyfriends.
It is a fact that many, if not most of the souls attracted to the worldwide
sankirtan movement of Çri Chaitanya Mahäprabhu are naturally disposed
towards playful Krishna and the cowherd boys, as opposed to the confi-
dential amorous attractions between Krishna and the gopis. Therefore we
need to put some emphasis on the more accessible and honest topics of
transcendence, and relinquish immature efforts to prop everyone up on
an artificial level of devotion, which is not only inappropri-ate for the
souFs natural mclination, but an offense unto the Lord and His friends.
There are a myriad of different types of souls swimming in the ocean of
the universe, and they carmot be artificially lumped into any one
category, nor stuffed together into a box with the sup-posed label of one
particular rasa or humor. The spiritual master has come into the dark
well of this material world and brought an infinitely bright light to direct
our path back home, back to Godhead. And his methods do not call for
any type of blind lumping or generalization;
everyone is an individual dear to Krishna, and with maturity they must
eventually decide for themselves where and how they will fit into the
greater scheme of things in Goloka. Thus we have offered this small book
on the sakhya-rasa in order to give more options for truly inquisitive
souls; so they may see if these sublime aspects of the cowherd boys strike
a resonant chord in their hearts. If anyone attains further mercy from Çri
Guru as a result of perusing this translation, then we will feel greatly
relieved that this endeavor was not in vain. Hari Bol! KRISHNA-
BALARÄM KI JAI!
 Introduction

The Worship of the Cowherd Boys

The process of worshiping Lords Krishna and Balaräm and Their
cowherd boyfnends is described very scientifically by the Vaishnava
ächäryas in their writings. Many of their quotes appear in the next essay
as part of this introductory matter. The basic principle to be revered is:
one attains the darshan and sevä of Çri Çri Rädhä-Govinda by engaging in
Rädhä-Govinda's lélä-smarana while contemplating one's siddha-svarüpa
as given in the disciplic succession by Çri Guru. Çripãd Rüpa Goswämi,
who has revealed the path of this type of bhajan, and also the disciplic
successors following hhn have composed many books on the topic of
ashta-käliya-smarana that assist in the bhajan following in the footsteps of
the Vraja-Vãsés. These descendants have elaborated on additional details
related to the path of this type of sädhana. çripãd Rüpa Goswämi
composed a small work of eleven verses (called Ekädasha Slokah) and
gave it to Srila Krishnadäs Kaviräj Goswämi for expansion. This is related
in Sré Bhakti-Ratnäkära (1.818-819) thus:

vaisnava icchäya ekädaça çloka kailo krsna-däsa kaviräja

vistärite dilo asta-käla lélä täte ati rasäyana bhägyavanta-
jana se kore äsvädana

According to the wishes of the devotees, Çrila Rüpa Goswämi

composed eleven shlokas about Rädhä and Krishna's pastimes. Later
he gave the verses to Krishnadäs Kaviräj to expand. The descriptions
of eight-fold léläs contained therein are very nectarean, and they are
relished by the fortunate souls.
Consequently, Çnla Krishnadas Kaviräj Goswämi has portrayed the
Lord's indescribable pastimes in an expan-sive way by composmg the
l^OO-verse epic, Sré Govinda Lilämrita. After this, many other books were
written that are also very useful for ashta-käliya-lilä-smarana, such as
Kavi Karnapura's Çn Krishnähnika Kaumudé, Viçvanäth Chakravarti's Çn
Krishna Bhävanämrita and Çn Sankalpa Kalpadruma, Çri Gopäl Guru
Goswämi's Gaura-Govinda-Archana-Smarana-Paddhati, and Çri Dhyãna-
Chandra Go-swämi's Gaura-Govinda-Archana-Smarana-Paddhati, so forth
and so on.
Most of these voluminous literatures are helpful only to the sädhakas
that are taking shelter of the conjugal mellow (madhura-rasäshrayé).
There are, however, very few literatures suitable for the remembrance of
the sädhakas taking shelter of the fraternal mellow (sakhya-rasäshrayé).
Therefore çri Nayanänanda Thäkur has provided a great benefit for the
sädhakas who are attracted to the fraternal mellow by composmg this
book named Preyo-Bhakti-Rasämava. We had thought at first that it was
not possible to publish the entire book at this time; the only copy of the
original text we found in India contained just the Sixth through Tenth
chapters. This is the portion specifi-cally delineating sakhya-bhäva-ashta-
käliya-lélä-smarana. But somehow by the merciful wishes of the devotees,
a com-plete text was located, and we have finally completed the entire
work. Our labor in this regard will be worthwhile if it proves helpful for
the lélä-smarana and the appre-ciation of fraternal mellows by the
sädhakas who are sakhya-rasäshrayi.
May the good-hearted readers forgive our all-pervading mistakes and be
satisfied by tasting even a drop of the Vraja-lilä-rasa of Vraja-Räja-
Nandan Çri Krishna.
 Summary of Preyo-Bhakti-Rasarnava

This book is fully in concordance with Çrila Rüpa Goswämi's Çn Çn

Bhakti-Rasämrita-Sindhu, but with the speciiic feature of delineatmg the
science of devotion as executed in the sakhya-rasa, the mellow of fraternal
love. The first through fourth chapters outline the philosophy of bhakti
according to Sri Rüpa, giving profuse quotations from Bhakti-Rasämrita-
Sindhu. Additionally, these sections describe the different types of sakhäs
(cowherd boys), their individual features, mode of dress, and service;
uddipana (stimulants), vayasa (age), bhüshana (ornaments); the ecstasies
known as sättvika, vyabhichän, sthäyiand so forth;
ciyoga and yoga (separation and meeting). The fifth and sixth chapters
give lists of Sudäma's 8 principal boy-friends, plus each of their 8 friends,
thus totalling 64 upa-sakhäs; a description of Sudãma's residence, and
descrip-tions of Vrishabhänu-pur (Barshänä) and Nandishvar. The
seventh through tenth chapters give narrations of the daily sports and
personal sevä of the cowherd boys throughout the periods of the day and
night known as prätah (morning), pürvähna (forenoon), madhyähna (mid-
day), aparähna (afternoon), säyäm (twilight), and rätri (night).

60 Dandas of the Day

You will note that the daily schedule of Lord Krishna and the cowherd
boys in this work is divided into units of measurement called danda (24
mmutes each); 30 of these make up the day, beginning from about
sunrise, and 30 the night, beginnmg from about sunset. In the daily
schedule following Krishna and the gopés in the madhura-rasa, all 60
dandas of the day and night are utilized for non-stop service to the Divine
Couple. Practically no one — the Lord, His Consort, nor any of the
maidservants — get much rest at all. Just a few little naps here and there;
the balance of time is spent in continuous and robust Iñäs. However, a day
in the life of the cowherd boys in the sakhya-rasa is quite different in that
they also sport throughout the 30 dandas oé the daytime, but only up to
the tenth danda oé the night (about 9:30 - 10 P.M.). This makes for a fun-
filled daily routine of only 40 dandas. Thus the cowherd boys actually do
take rest, but they dream all the while of playing with Krishna and
Balaräm out in the pastures. [see chart of dandas in the Appendix]

Different Names of Krishna and Balarãm

Throughout the text of Preyo-Bhakti-Rasämava we find many different
names of Krishna, Balaräm and their friends. Since these were used in the
original Bengali text, we have simply repeated them in our translation.
Thus Krishna is intimately addressed as Kãnãi, Känu, Krishna-Chandra,
Gokula-Chandra, Çyãma-Chãnda, Gopa Känta, Nata-Bara, Räya, Yädava
Rãya, Guna-Nidhi, Nanda-Suta, Nanda-Nandan, Nanda-Lãl, Nanda-
Dulãl, Bhagavan, Hari and so forth. Balaräm is most often referred to as
Räm, although occasionally we find Him addressed as Sré Räm, Haladhar,
Balabhadra, Rohini-Nandan and Rohini-Kumär. Together Krishna and
Balaräm are referred to several times as Yugala Kishor (the youthful pair).
Regarding the name Räm, it is stated in the Çñmad Bhäaavatam, 10.8.12:
ayam hi rohim-putro ramayan suhrdo Hunaih äkhyäsyate räma iti 'This son
of Rohini gives pleasure to His dear ones by His attributes; therefore He
should be called Räm." There are also many ways of addressing Mother
Yashodä that we have kept intact such as Yashomati, Yashodä Räni,
Nanda Rãni, Räni, and simply Mä.
 The Process of Worship in the Sakhya-Rasa

Çri Thäkur Nayanänanda, in Preyo-Bhakti-Rasärnava, charmingly

describes the mellow-sweetness of the Vraja-lélä of Sri Krishna, Who is
Vraja-Räja-Nandan Murali-Manohar (the delightful son of the king of
Vraja and the enchanting flute player). Other than following in the
footsteps of the Vraja-Väsis in the transcendentally covetous mood of
rägätmikä-bhakti, there is no way to attain Nava-Kishor Nata-Bara Sri
Krishna. This process is clearly outlined in Chaitanya Charitämrita,
Madhya-lflä 22.152 -166. To understand something of transcendental
mellow, one should study this section very carefully, and take particular
note of the Bengali words of the verses and their word-for-word
equivalents. This passage stresses the difference between internal and
external worship, a theme that recurs throughout the narrations of Preyo-
Bhakti-Rasämava. The keynotes of this siddhänta are found in the above-
mentioned Chaitanya Charitämrita verses 156-157 thus:

bähya, antara — ihära dui io' sädhana 'bähye' sädhaka-dehe

kore çravana-kirtana

'mane' nija-siddha-deha koriyä bhävana rätri-dine kore vraje

krsnera sevana

There are two methods by which one executes the process of

rägänugä-bhakti — external and internal. Externally, in the body of a
practitioner (sädhaka-deha) the devotee remains engaged in hearing
and chanting the Lord's glories. Internally, within the mind, the
devotee contemplates the perfect spiritual body (siddha-deha) and
renders service unto Lord Krishna in Vraja throughout the entire
night and day.
én the next verse (158) of Chaitanya Charitämrita, this process of living
simultaneously in two different worlds is also stated very clearly by a
Sanskrit verse quoted from Çrfla Rüpa Goswämi's Bhakti-Rasämrita-Sindhu
(1.2.295) thus:

sevä sädhaka-rupena siddha-rüpena cätra hi tad-bhäva-lipsunä

käryä vraja-lokänusäratah
 Service should be rendered by following in the footsteps of the
residents of Vraja, being desirous of attaining their same mood. Such
service is executed in two distinct ways at the same time — in the
external form of a sädhaka (practitioner) and the intemal form of a
siddha (perfected being).

This verse from Bhakti-Rasämrita-Sindhu is also quoted by Çrila

Bhaktisiddhänta Sarasvati Goswãmi in his commentary on Sri Rüpa's
Upadeshämrita, verse eight. Here is an important excerpt from
Bhaktisiddhänta Sarasvati's notes:

...Rägänugä-bhakti, or spontaneous devotional service, can be

executed in the shänta-rasa when one aspires to be like Krishna's cows
or the stick or flute in the hand of Krishna, or the flowers around
Krishna's neck. In the däsya-rasa one follows in the footsteps of
servants like Chitraka, Patraka or Raktaka. In the friendly sakhya-rasa
one can become a friend like Baladeva, Çridäma or Sudäma. In the
vätsalya-rasa, characterized by parental affection, one can become like
Nanda Mahäräj and Yashodã, and in the madhurya-rasa, characterized
by conjugal love, one can become like Srimati Rãdhãräni or Her lady
friends such as Lalitä and Her serving maids (manjarés) like Rüpa and
Rati. This is the essence of all instruction in the matter of devotional
service...
This is a very significant passage, for it clearly dispels the somehow
widespread myth that all followers of Srila Rüpa Goswämi must
eventually enter only the highest mellow, namely the rnadhurya-rasa.
From the factual conclusions of the previous ächäryas we see that one can
aspire to be practically ANYTHING in Krishna-loka; the transcendental
realm is totally unlimited, and so there are absolutely unlimited ways in
which we can participate in the Lord's service therein. On the pure
spiritual platform, there is no 'higher' or 'lower.' All beings share transcen-
dental equality in serving their Lord to the very best of their capacity and
taste.
Furthermore, the moods of those who approach Lord Krishna in these
different kinds of Vraja-relationships are clearly described by Çri Krishna
Himself in the Chaitanya Charitämrita, Ãdi-lélä 4.21-22, and 24-26:
 mora putra, mora sakhä, mora präna-pati ei-bhäve jei more kore
çuddha-bhakti

äpanäke bodo mäne, ämäre sama-hma sei bhäve hoi ämi tähära
adhéna
"Those that cherish pure loving devotion unto Me, believmg:
'Krishna is my helpless son' or 'Krishna is my best fnend' or 'Krishna
is my beloved paramour' — when they regard them-selves as great
and think Me to be their equal or inferior — then according to that
mood of theirs I willmgly become subordinate to them."

mata more putra-bhave korena bandhana ati-héna-jñäne kore

lälana pälana

sakhä çuddha-sakhye kore skandhe ärohana tumi kon bodo loka

— tiimi ämi sama

priyä jadi mäna kori' koroye bhartsana veda-stuti hoite

hare sei mora mana

"Mother Yashodä fully considers Me to be her young son, and

therefore feels free to bind Me when I'm naughty. Regarding Me to be
utterly helpless, she endeavors to nourish Me with food and protect
Me from harm.
"My cowherd boyfriends climb upon My shoulders out of pure
friendship, and they address me boldly, 'You think you're so big? You
and I are equal.’
"When My beloved consort gets into a pouting huff and chastises
Me, then those words steal away my mind far more than the
recitations of reverent Vedic hymns."

Thus the special characteristic feature of the Vraja-Väsis' bhäva is the

expression of these various kinds of exalted loving moods toward their
beloved Krishna. There is one single path for attaining the most rarely-
attained service of Sri Sri Rädhä-Krishna, who are the most worshipful
treasnres of the Vraja gopas and gopés. And that is sädhana-bhajan
performed under the sad-guru's direction that follows in the footsteps of
the followers of the Vraja gopas and gopés. These topics are discussed by
Narottama Däs Thäkur thus in Sré Prema-Bhakti-Chandrikä section 5:
jugala carana sevi, nirantara ei bhävé, anurägi thäkibo sadäy
sädhane bhävibo jähä, siddha dehe päbo tähä, räga-pather ei je upäy

Serving the feet of the Divine Couple, and incessantly meditating upon
this service, I will always remain as their affectionate follower. That upon
which I meditate while performing my regulated sädhana practice — I
will attain the same within my spiritual body (siddha deha). This is the
method for executing the path of spontaneous devotion (räga-patha).

sädhane je dhana cäi, siddha dehe tähä päi, pakkäpakka mätra se vicär
päkile se prema-bhakti, apakke sädhana gati, bhakati laksana tattva-
sär

That treasure I cherish while executing my sädhana I will obtain in my

spiritual body. The thing to be considered is whether the fruits of
devotion are ripe or unripe. The ripened fruits are tasted in the form of
prema-bhakti (devotional service performed in loving ecstasy), while the
unripe condition represents the external process of sädhana-bhakti
(devotional service performed by regulated activities). These are the
symptoms of devotion, which is the essence of all truths.
 History of Sakhya-Rasa-Bhakti
in Mangala-dihi Village, West Bengal

We have researched all available information on the Gaudiya Vaishnava

lineage in the village of Mangala-dihi. Famous as sakhya-rasa-upäsakas
(worshipers in the mood of fraternal love), this lineage and its various
promment ächäryas as well as descriptions of their writings have been
outlined below.

Sundarãnanda Thãkur
The Çnpät or holy place where Sundaränanda Prabhu appeared is the
village of Haladä Maheshpur in the district of Jeshore (Jashohara), which
is now in Bangla-desh. His old residential house still exists there. Being a
boyish cowherd at heart, he remained as a naishthika-brahmachän and
never married in his life. Therefore he had no direct descendants except
for his disciples. However, there are still descendants of his other family
members living in the village of Mangala-dihi in the district of Birbhüm.
In that same village is a temple of Lord Balaräm (since almost everyone is
a follower of the sakhya-rasa), and the deity there named çré Çri Baladeva
Jiu is regularly worshiped. Every year on the full moon day in the month
of Mägha (January-February), the anniversary of Sundarãnanda's
disappearance is celebrated in Maheshpur, and people from the
neighboring areas gather together to observe this festival.
The glories of Çri Sundaränanda and his disciplic branch are stated in the
Chaitanya Charitämrita as follows, Ädi-lilä 11.23:

sundaränanda — nityänander çäkhä, bhréya marma jäñra sañge

nityänanda kore braja-ncirma

Sundaränanda represents a major branch of Lord Nityänanda's

disciplic tree, and is His intimate servant. In Sundaränanda's
company, Nityänanda Prabhu makes jokes in the mood of Vraja.

It is also stated in the Chaitanya Bhägavat, Antya-lélä 5.728:

prema-rasa-samudm—sundaränanda näma nityänanda-
 svarüpera pärsada-pmdhäna

The devotee named Sundaränanda is an ocean of love of God and

the chief eternal associate of Çré Nityänanda Svarüpa.

Sundaränanda of Gauränga-lila is celebrated to be an incarnation of the

cowherd boy named Sudäma of Krishna-lila. This is confirmed in the
Gaura-Ganoddesha-Dipikä (text 127) as follows: purä sudäma nämäsid
adya thakknra-sundarah — "Whose name was formerly Sudäma has now
become Sundara Thäkur."
Sudäma is the son of Ratna-bhänu, one of the three younger brothers of
Mahärãj Vrishabhänu. Thus he is the cousin of Srimaté Rädhärani.
Sudäma's sister is the famous Çri Rüpa Manjaré, personal attendant of Çri
Lalitä Sakhi and intimate maidservant of Sri Rädhikä.
Once Sundarãnanda was so absorbed in the divine madness of prema
that he grabbed hold of a crocodile and pulled it out of the water. It is
mentioned in the book Vaishnava-Vandanä that on another occasion he
caused kadamba flowers to bloom out of the branches of a lime tree.
Sundaränanda's chief disciple was Parni Gopäl (also known as Pänuyä
Gopäl).
Parni Gopal
The village of Mangala-dihi is five krosha (about ten miles) south-east of
the modern town of Siudi in Birbhüm district. Çriman Mahäprabhu's
pärshada (eternal associate) named Çri Sundaränanda Gopäl had a
principal disciple named Çri Parni (Pänuyä) Gopäl, who was the founding
father of the Thäkur lineage at Mangala-dihi. Pänuyä's father was named
Mansukha. Although his given name was Gopäl Chandra, because he
used to sell pän (betel leaves and nuts) he became known as Pänuyä
Thäkur. Parni also means the same thing, dealer of betel. Somehow this
was his engagement even though Vaishnavas usually don't have anything
to do with the intoxicating betel products. But Gopäl used to engage all
the money he earned from such business in the service of the deity, and
he even took the articles like bowls, trays and so forth that were used for
peddling pän and utilized them in the deity's personal sevä.
Once there was a Vaishnava sannyäsé named çri Dhruva Goswämi living
in the forest of Kämyavan in Vraja. Due to the atrocities committed by
Muslims, he fled to Bengal with twelve deities of Krishna as a young
cowherd boy, and took shelter in the village of Bhändiravan. Soon after
his arnval, something extremely terrible happened before his very eyes
upon a raised platform normally used for Dola-yatra (the festival of
rocking the deities of Rädhä and Krishna on a swing); this calamity,
described as follows, made him also flee from that place.
Close by the village of Bhändiravan in Bengal is the town of Khatangä.
Once the ruler of that town discovered that a young widow in his family
was having an illicit love affair with the brähmana who was cooking in her
house. The king consequently ordered that the brähmana's head be cut in
half. Hearing of this order, the brähmana had no recourse other than to
run away from that town, and he took shelter at the äshram of Çri Dhruva
Goswämi at Bhändiravan. The Goswãmi assnred him that no harm would
come to him. A few days later the king's men arrived and grabbed hold of
the brähmana and mercilessly slaughtered him in an extremely cruel
manner. After this, Dhruva Goswämi only wanted to leave that place and
go elsewhere, so he took his twelve deities and traveled to the bank of the
Mayüräkshi river. But it was the month of Chaitra (March - April), and
both banks of the river were overflooded as a result of the profuse
monsoon ramfall. The Goswämi managed to situate eleven of the deities
one by one on boats, but the twelfth deity seemed to be unwilling to go
anywhere else and assumed the form of immovable Vishvambhara. This
induced Dhruva Goswämi to turn the deity over to the care of some poor
beggar brähmana that happened to be nearby. He accepted the gift of this
Gopäl, and the Goswämi then departed.
The poor brähmana clutched this Gopãl mürti to his breast and went to
the town of Noyã-dihi. Leaving the deity in the home of Çri Nanda Duläl
Ghoshäl, he left. Many days later a rich and charitable brähmana named
Rämanäth Bhãduri had a temple constructed at Bhändira-van, and
together with the Ghoshäl family they brought the deity of Çri Gopälji and
installed Him there.
Meanwhile, Çri Dhruva Goswämi returned to Mangala-dihi and stayed in
the home of a pandit there. In the course of conversation, he heard about
a very devout and pious Vaishnava named Gopäl, the son of a local man
known as Mansukha. He sent a messenger to fetch Gopäl, who came and
heard the sannyäsé narrate the wonderful story of the deity Çri Çri Çyäma-
Chända. After thus becoming aquainted, Gopäl and Dhruva Goswämi
became bound together by the rope of friendship. The sannyäsi-thäkur
was enchanted with the transcendental qualities of Gopäl, and
temporarily left his deities of Çri Syäma-Chända and Çri Balarãm in
Gopäl’s home so he could freely travel for the darshan of Lord Jagannäth
in Puri. Thus Gopäl along with his wife Lakshmi-priyä and his sister
Mädhavi-lata became immersed in the supreme bliss of serving Çri Çyãma-
Chända all throughout the day and night.

But when Dhruva Goswämi returned four years later and took the deities
away, all of them became deeply distressed, being afflicted with miserable
suffering in separation from the deity. However, the sannyäsécould not go
very far away from the village, for the Sn-Vigmha had become bound by
the ropes of loving prema offered by Pänuyä Gopäl and family. Thus the
deity again assumed the form of immovable Vishvambhara and would not
go any further. Moreover, He ordered the sannyäsi in a dream to bring
Him back to Mangala-dihL This story is related in the book Sré Syäma-
Chandrodaya, composed by Çri Jagadänanda in the poetic Bengali meter
called tripadi.
It is said that this Pänuyã Thäkur would travel daily to the town of
Panchakota to sell pän, then go to Kätoyä to bathe in the Gangã, thereafter
returning to Mangala-dihi to contmug^engaging iiL-service Jto his
wqrshipJul Lord. ylndeed, he carried Bhagavän with him in his load of
pan selling supplies.
Once Pãnuyã TKãkür tiävTa tiger dragging off a cow, and he saved the
cow by personally pulling it out of the tiger's mouth. Not only that, but
he then initiated the tiger with dikshä by giving it Krishna-mantra.
Another time, at the village of Ghoshatikuri, he transformed the impure
foodstuffs of the accomplished Muslim fakir Shäh Äbdulla into flowers.
It can be accepted that Parni Gopãl lived during the same time as Sriman
Mahäprabhu, since he is the direct disciple of Çri Sundarãnanda Gopäl.
Thäkur Sundar-ãnanda gave initiation to Parni Gopäl at a landing ghät on
the bank of the Puriyã Pushkarini river, in a grove of kadamba trees. At
that time, at that very place, a grand festival (mahotsava) commenced that
lasted for twelve days. In honor of this event, even to this day on the
celebration of Nandotsava (the day after Sri Krishna Janmäshtami) many
people assemble and hold a festival at the top of this landing by bathing
in the Puriyä and feasting on chirä (flat rice), dadhi (yogurt), sweets and
other delicacies. Thus enjoying prasäd they attain complete fulfillment.
The main festival days observed throughout the year at Mangala-dihi are:
the Räsotsava of the deity named Çri Vinoda-Räya; Çri Pänuyä GopäFs
Tirodhäna-utsava (disap-pearance day) on the Ashvini Shuklä-saptami
(seventh day of the bright fortnight in the month of Äshvina (September
- October); the Diwäli-utsava on the new-moon day in the month of
Kärtika (October - November); and there is the Nandotsava festival on the
bank of the Puriyä river, as de-scribed above.

Parni Gopã’s Descendants

Parni Gopäl had no offspring, but one brähmana disciple named
Käshinãth from Gadagade village had five sons — Ananta, Kishor, Hari-
Charan, Lakshman and Känu-Räm
— and Gopäl accepted them as adopted sons and gave them initiation.
After the disappearance of Pänuyä, these boys took charge of his property
as well as the sevä of his deity. It is said that çri Vinoda-Räya is Pänuyä
Thäkur's kula-devatä (family deity). The descendants of Ananta moved
along with the deity of Sri Balaräm and settled in Khayaräshäla. Kishor's
only daughter named Hérä-Mani had descendants engaged in the service
of Çri Madana-Gopãl. Hari-Charan had no sons, so the sons of Laksh-man
and Känu-Räm took charge of the sevä oé Çri Çré Syäma-Chända.
Känu-Räm's son named Gopäl-Charan had two sons named
Gokulänanda and Nayanänanda. The elder Gokulänanda (or Gokula-
Chandra) was parama premika (absorbed in divine love) and an expert
singer. He was especially successful in composing ecstatic songs (kértan'
padas), so much so that after displaying his art before the
ruler of Kãshipur he was graciously awarded with tax-free proprietorship
of the two villages named Goswämi-dihi and Motäbega. The income from
these properties was engaged only for the sevä of Çri Çyäma-Chända.
Gokulänanda had a son named Jagadänanda who was not only a
competent Sanskrit scholar, but also wrote many Bengali songs of kirtan-
padävali. He also penned the famous Çyäma-Chandrodaya, which will
eventually be outlined below.
Gokulänanda's younger brother Nayanänanda is the author of the
present translation, Preyo-Bhakti-Rasämava, which includes several of
Gokulänanda's songs.

Nayanãnanda Thãkur
He was the third descendant of Pãnuyã GopäTs disciplic succession in
the village of Mangala-dihi Ln the district of Birbhüm. On the basis of
Çrila Rüpa Goswämi's Srz" Sn Bhakti-Rasämrita-Sindhu^ he composed two
books in Bengali poetry — Çré Çré Krishna-Bhakti-Rasa-Kadamba 'm 1652
Shaka era (1730 A.D.), and Çré Çñ Preyo-Bhakti-Rasämava in 1653 Shaka
(1731 A.D.). Writing these two famous books that systematically reveal
the process of bhajan in the sakhya-rasa, he thereby brought perpetual
glory to the village of Mangala-dihL Indeed this town is gratified by
holding Nayanänanda within its heart. Besides these compositions, he
also wrote many songs for singing in kirtan. Nayanänanda's nephew (the
son of his elder brother Gokulänanda) was the famous and influen-tial
poet Jagadänanda Thäkura, who is mentioned later.
 Outline of Nayanãnanda's Krishna-Bhakti-Rasa-Kadamba

Complete in 18 chapters of Bengali couplets, this work outlines the

siddhänta and methods of executing Krishna-bhakti as presented by Çrila
Rüpa Goswämi in his Bhakti-Rasämrita-Sindhu. Throughout the
composition we see Nayanänanda's predisposition for the sakhya-rasa,
and many of his explanations and enthusiastic suggestions to the sädhaka
are offered in that light The divisions of the book are: (1) Mangalächarana
(auspicious invocation); (2) establishment of Çri Kriséma-sädhana as the
topmost process of devotion; (3) how everyone is qualified to perform
Krishna-piéyfl at all times; examples of bhakta-vätsalya (Knshna's quality
of affection for His own devotees); other than Çri Hari, there is no other
goal;
three kinds of Puränas according to the three modes of nature (sättvika,
rajasika and tamasikä), criticism of those who are Çri Kri.sbmi-vimukha
(averse to Lord Krishna);
criticism of those who are vishayi (sense-gratifiers); the superexcellence of
bhakti; sakämä and nishkämä-bhakti (devotion tinged with desires, and
devotion free of desires). [The fourth through seventeenth chapters
systematically present the most important Sanskrit verses from every
chapter of Bhakti-Rasämrita-Sindhu, complete with Bengali versifications,
translations and explanations thus:] (4) symptoms of sädhana-bhakti;
topics of vfiidhiaiYd räga; effects of bhakti such as klesha-ghm (how it
destroys all miseries) and so forth; qualifications of one practicing vaidhi-
bhakti; topics of uttama, madhyama and kanishtha;
topics of saguna and nirguna (devotion mixed with material qualities,
devotion free from all material influ-ences); how all classes of men are
eligible for bhakti; (5) the 64 branches of bhakti; discussions of each one;
(6) seväparädha (offenses against devotional service); näma-mähätmya
(glories of the holy names); nämäparädha
(offenses against chanting the holy names); descriptions of Hari-näma; (7)
rägänugä-sädhana (practice of spontane-ous devotional service); topics of
sädhaka-siddha-deha (the * two bodies — extemal body of a practitioner
and internal perfect spiritual body); types of devotional desire such as
kämänugä, sambandhänugä and so forth; prakatäprakata-lélä (the Lord's
manifest and unmanifest pastimes); (8) topics of bhäva-bhakti (devotion
in ecstatic love); bhävänkura-lakshana. (symptoms of the seed of ecstasy
sprouting);
prema-bhakti-lakshana (symptoms of devotion in pure love of God); (9)
symptoms of vibhäva; alambana and so forth;
Krishna's 64 qualities; four kinds of näyaka (heroes) headed by dhirodätta;
the eighteen faults; the perfection of a bhakti-sädhaka; uddipana and so
forth; Krishna's different ages such as kaumära and so forth; His rupa-
saundarya (beautiful form) and so forth; details of His flutes, buffalo horn
bugle and so forth; (10) anubhäva and sättvika ecstasies; (11) vyabhichän-
bhäva, bhäva-shäbalya and so forth, garishtha-laghishtha and so forth; (12)
sthäyi-bhäva, kevalä, sañkulä and so forth; types of rati beginning with
däsya [NOTE: the eleventh and twelfth chapter are incomplete, as the
only ancient manuscript is disintegratmg]; (13) shäntd-bhakti-rcisa, préta-
bhakti-rasa, types of yoga and ayoga (meeting and separation); (14)
sakhya-bhakti-rasa; (15) vatsalya-bhakti-rasa;
(16) madhura-bhakti-rasa; (17) topics about Çri Rãdhikä's associates;
uddépana (stimulants) in the madhura-rasa^ cmubhäva; sädhärcmé,
samanjasä and so forth; symptoms of mh'; topics of rati and prema;
shringära-bheda (types of decorations); vipralambha; sambhoga; dasha-
dashä (the ten conditions of separation); sapta-gauna-rasa (seven second-
ary mellows) beginnmg with häsa (laughing);
(18) Conclusion — herein the author reviews the contents of the book
and describes his worshipable predecessors and so forth.
 Jagadãnanda Thãkur
The famous and influenti.al poet Jagadänanda Thäkur was
Nayanänanda's nephew (the son of Nayanänanda's elder brother
Gokulänanda). Jagadänanda was the fourth descendant of Pänuyä GopäTs
disciplic succession in the village of Mangala-dihi in the district of
Birbhüm. He composed the famous work Çñ Çyäma-Chandrodaya ("The
Rising Moon of the Deity Çré Çyäma") in Bengali poetry, as well as many
kirtan-padas (songs). Thus he brilliantly illuminated the Thäkur lineage
of Mangala-dihi.

Outline of Jagadananda's Çyäma-Chandrodaya

Written exclusively in tripadi meter, this composition narrates the
stories about the service rendered by Pänuyä Gopäl to the deity named Çré
Syäma-Chandra, who was originally served by Çri Dhruva Goswãmi. The
two opening Sanskrit verses run thus:

mandire varttate yasya çyäma-sundara-vigrahah pama-vikreya-

dravyena püjä yena krtä purä

yavanännam krtarh puspam vyäghre mantra-pmdäyakam tam natvä pami-

gopälam kriyate pustakam mayä

Whose deity of çyäma-Sundara

is present within the temple;
Who previously served Him with articles
used for selling betel leaves;
Who turned the foodgrains of the Muslims into flowers,
and initiated a tiger by giving mantra;
After first bowing to that Parni Gopäl,
1 engage in writlng this book.
As previously described, Dhruva Goswami, the resident of the forest of
Kämyavan in Vraja, once came to live in Bengal, but due to the terroristic
activities of Muslims he had to flee and take shelter in the town of
Bhändiravan. Eventually he came to the village of Mangala-dihi and made
friends with the greatly devoted and pious soul named Pänuyä Gopäl.
Temporarily leaving his two deities of Sri Syäma-Chända and Sri Balaräm
in GopäTs house, the sannyäsi^eét to go on pilgrimage. Returning four
years later he attempted to remove his deities, but Çyäma-Chända had
already become attracted to the excellent service rendered by Gopäl along
with his wife and sister. Therefore the deity assnmed the form of
Vishvambhara and became so heavy that He could not be moved very far
away from town. That night He gave Dhruva Go-swãmi a divine
command in a dream to bring Him back to Mangala-dihL All these topics
are discussed in the book Syäma--Chandrodaya. It is a shame that most of
the origmal manuscript of this book has disintegrated due to age, leaving
only the first chapter readable.

Dvãrakänãth Thãkur
The grandson of Jagadänanda Thäkur named Dvärakä-näth was the sixth
descendant of Pänuyä Gopäl's disciplic succession in the village of
Mangala-dihi. Dvärakänäth Thäkur composed the famous Sanskrit drama
named Çré-Govinda-Vallabha-'Nätaka, which follows the style set by
Jayadeva's Gita-Govinda and Rämänanda Räya's Jagan-nätha-Vallabha-
Nätaka. However, the specialty of Dvärakã-nãth's book is that it describes
the pastimes performed in Vraja on the occasion of Çn Gopäshtami
(ceremony of worshiping the cows, which occurs seven days after the day
of observing Govardhana-püja). This work of 10 Acts is narrated in simple
and beautiful language, being a mixture of Sanskrit songs, verses, prose
and stage direc-tions. Although by and by there are descriptions of the
mellows of vatsalya and ujjvala-rasa, still it is obvious that the author's
focus is primarily the sakhya-rasa. Dvärakã-näth states in the text (1.4)
that the composition was undertaken on the order of his paternal
grandfather Çré Jagadänanda Thäkur.

All these compositions by the great souls of Mangala-dihi are thus quite
unique in the Gaudéya.-sampradäya for proving the validity of worshiping
Lord Krishna in the divine mood of fraternal love. All the descendants of
the 'Thäkur' lineag^ in Mangala-dihi are upäsakas (worship-ers) in the
sakhya-bhäva. That is very clearly revealed in every one of their books.
Their conclusions are fully supported by the standard Vaishnava
authorities, and thus such empowered authors have opened up a whole
world of sublime devotion that is now available for the many souls who
are attracted with such taste to the all-merciful Lord.

Sré Sré Preyo-Bhakti Rasärnava

By

Sré Nayanänanda Thäkur

 Chapter 1

The Glories of Fratemal Devotional Service

Mangalächarana — Auspicious Invocation

pranamya paramänandam rämena vana-mälinam
pratanyate mayä yatnät preyo-bhakti-rasärnavah

Offering obeisances unto

the Personification of supreme bliss He is accompanied by Räm,
and wearmg a forest-flower garland It is undertaken by me, with
great care and diligence
the book called Preyo-Bhakti-Rasämava.
pratapta-käñcanäbham tarh kambu-grévam çaci-
sutam nyagrodha-mandaläkäram sävadhütam
 namämy aham

1 He Whose complexion is like molten gold

Whose neck is like a conchshell, I the Son of
mother Çachi I Whose ^lump form measnres
a fathom in circumference I Who is accompanied by
the Madman, I I bow to Him.

vande çri-sundaränandam säbhirämam

krpäspadam tathä çn-parni-gopälam sa-ganam
sundara-priyam

41
1 glorify Çri Sundarananda who,
along with Abhiräm,
is the object of the Lord's mercy Then I glorify Çri Pami Gopãla and
his associates
who are all dear disciples of Sundaränanda.
AU glories, all glories to Rãm and Krishna, the delight-ful Sons of the
King of Vraja, whose feet are worshiped by Lord Shiva, Brahmä, demigods
and humans! All glories, all glories to the Lords, Prabhu Nitäi-Chaitanya!
By incamating in the Kali-yuga they have rendered that age most
fortunate. All glories, all glories to Çridäma, Sudäma and the other
cowherd boys! AU glories to the dear boyfriends and girlfriends of Lord
Krishna, and to Giri Govardhan! All glories, all glories to the Vraja-Vãsis
and to the bank of the Yamunä river! AU glories to the twelve forests of
Vraja and to Dhira Samira! AU glories to Çri Advaita-Chandra who is
overwhelmed with Gaura-premänanda^. All glories to Gadãdhara,
Abhirãm and Çri Sundaränanda^ The very dear disciple of Sundara is
Pänuyä Gopãla. I bow to that merciful Thãkur who is our kula-nätha (the
founding father of Mangala-dihi village).

The glories of Krishna-Bhakti

My dear mind, please worship Räm and Krishna, and meditate on
Vrindävan. Remember the divine attributes of the sportive pastimes
tCrishna performs in Vraja. Please worship Hari, renouncing mundane
sense gratifi-cadon in favor of performmg devotional service. Keeping the
company of sädhus, you will experience premänanda (love-bliss) and
mahä-sukha (grand happiness). Whether one is a yati (renunciate),
dharmé (follower of religious principles), karmi (one absorbed in fmitive
gain), siddha (a perfected mystic), or any other type of person — one
(D 77^ (^ioms of fratemai ^Dwotwn 43

should relentlessly give up the paths of yoga-yäga-jñäna ^mystéc pracdces,

performance of Vedic sacrifices, and intellectual knowledge). Abandoning
lust, anger, greed, bewilderment and such, one should relinquish all
attachment for chatur-varga (the four goals of human life, namely dharma,
artha, käma and mokshd), as well as all hopes for attaining the heavenly
planets. AU conceptions of sin or virtue, religiosity or irreligiosity,
material ambidons — totally reject these things and just worship
Govinda. Whoever worships Lord Hari while adhering to the rules of
mystic yoga, Vedic sacrifices (yäga), performance of good karma,
scholarly knowledge (jñäna), austerities (tapasya), giving charity (däna)
— that person will never become very satisfied by acting in these ways
without bhakti-bhäva, the mood of devotion. Bhasavãn has confirmed this
Himself to Uddhava in the Snmad Bhägavatam as follows (11.14.20):

na sädhayati märh yogo na sämkhyam dharma uddhava na svädhyäyas

tapas tyägo yathä bhaktir mamorjitä

"Not by performing yoga, nor by cultivating Sãrikhya philosophy,

nor by pious work, 0 Uddhava, nor by Vedic study, nor austerity, nor
renunciadon — no one brings Me under their control except by the
superior pracdce of devo-tional service."

Those whose minds remain fixated on analydcal Sänkhya philosophy,

yoga, jñäna, karma, or dharma — none of them are equal to those who are
absorbed in the mood of Krishna-bhakti. But those who reject bhakti and
attempt worship according to the rules of jñäna with the aim of attainmg
liberation do not get the mercy; indeed, all they eam is the troublesome
botheration of mundane misery (S.B. 10.14.4). Two types of persons
engage in this Krishna-bhakti: some are sakäma (devotees with material
desires) and others are nishkäma (devotees without material desires).
Those persons who aspire for life in the heavenly planets or for liberation
from the material world altogether are kämi bhaktas, and they continually
come and go in the repeated cycle of birth and death. The nishkäma
bhaktas always remain under the shelter of
Krishna... [one line of original Bengali text missing] ...Therefore
render service by the performance of nishkäma bhakti, for indeed even
amongst the demigoddesses and gods there is no one equal to the
devotees of this calibre. Who has this kind of devotion? In response,
please listen to the words of the leamed muni: The symptom of bhakti is
the worshipful service rendered unto Çri Krishna (Krishna-sevä
paricharyä). The normal activides performed while focusing on Krishna as
the only objective are hearing, chanting and so forth with faith.

surarse vihitä çästre harim uddiçya yä kriyä saiva bhaktir iti proktä
tayä bhaktih parä bhavet

"0 sage amongst the gods! It is stated in the scriptures that those
activities aiming at Lord Hari are verily defined as bhakti. And by the
perfor-mance of such devotional service, one becomes
transcendentally situated." (Pañcha-Rätm)

The Çrña Bhägavat lists some of the characteristics o:

bhakti: Those services which are rendered naturall} (sväbhäviké) unto
Lord Väsudeva, in the form of hearm^ and chanting and so forth, with the
totality of dedicatioi focused on the personality of Çri Krishna, which an
devoid of motives, and rendered incessantly — are callec bhägavaté bhakti
(S.B. 3.2532). Here I will brieüy outliiv the codes for parama bhakti, the
topmost process o devodon. These symptoms are seen in the devotee who
renders service with all of their senses. One whose acdvities are bereft of
desires for bhukti (material sense gratification) and mukti (liberation from
mäya) continu-ously renders favorable Krishna-sevä as their chief
occupational duty. In this way one cultivates a spodess mentality fixed in
Krishna. Thus I have spoken of the devotion of the uttama bhakta. This is
described in the Vhakti-Rasämrita-Sindhu (1.1.11) as anyäbhiläsitä-
sünyam— devoid of any other desires. This Krishna-bhakti is divided into
three categories as (1) sädhana-bhakti (devo-tional service in pracdce), (2)
bhäva-bhakti (ecstadc devo-tional service), and (3) prema-bhakti
(devodonal service in pure love of God) (B.R.S. 1.2.1).

(1) Sädhana-Bhakti Devotional Service in Practéce

When one endeavors in various services by engaging the bodily senses in

cleaning the temple of the Lord, collecting flowers and other items for His
sevä — such activities performed within the range of one's abilities are
called sädhana-bhakti. Now listen attentively as a doubt in this connection
is dispelled. We understand that after sädhana-bhakti is first established,
then bhäva-bhakti arises; thus we consider that bhäva-bhakti is the ñrst
stage of the third stage known as prema. Endeavors (sädhana) performed
with the physical senses are characterized by the temporality of the
perishable mortal body, and there-fore the scriptural statement nitya-
siddhasya bhävasya — "the ecstatic mood of bhäva is etemally perfect" —
rcmoves any doubts about the performance of etemal devodonal service.
Bhäva is purely nitya-siddha, and can never be categorized as sädhya or
that which can be attained by actions. Upon its manifestation within the
heart, it is merely referred to as sädhana (that which is practiced by
actions) (B.-R.S. 1.2.2). This sädhana-bhakti is described as having two
principal divisions, vaidhi-bhakti sädhana and rägänugä'bhakti sädhana.

Vaidhi'Bhakti Sädhana (regulated devotional service)

The symptoms of the performance of vaidhi are: In the absence of the
attainment of räga (spontaneous affection for the Lord) one executes
devodonal activities according to the regulations advised in the scriptures;
worshipmg the Lord in knowledge of His Paramätmä feature, being aware
that if Krishna is not served then one may go to hell; and bhajan is
performed out of fear of the dualisdc conceptions of päpa (sinful activity)
and punya (virtuous acdvity) — these are the characterisdcs of
performing regulated devodonal service (B.R.S. 1.2.6). There are tfiree
types of adhikänor persons qualified to render such service in different
capacides: uttama (elevated devotees), madhyama (intermediate devotees),
and kanishtha (neo-phyte devotees). One who is equally merciful to all
living beings, who is steady in gain and loss, and who is expert in
knowledge of scriptural statements is known as an uttama bhakta. One
who is engaged in Krishna-püjä, who respects tfie Vaishnavas performmg
devotional service, who is the follower of those who follow the
predecessors, who is equal to those who are similar, who is averse to
those who are averse, and who has uniform faith in the scriptures is
known only as a madhyama bhakta. One who does not know the
statements of scripture, who has weak faith, who worships Krishna but
not the devotees, and who does not serve the devotees but only Bhagavän
is known only as a kanishthü bhakta.

Other Puränas describe the symptoms of the bhaktas as being ten-fold,

headed by absence of anger, renunciadon and so forth:

akrodha'vai rägya-ji tendriyatvam ksamä dayä sarva-jana-priyatvam

nirlobha-dänam bhaya-çoka'héham bhaktasya cihnam daça-laksanañ ca

Absence of anger (akrodha), renunciation (vai-rägya), mastery over

the senses (jitendriyatva), forgiveness (ksamä), compassion (dayä),
being dear to everyone (sarva-jana-priyatva)^ absence of greed
(nirlobha), giving freely in charity (däna), being unfettered by fear
(bhaya-héna), and being free from lamentadon (shoka-hma) — these
ten symptoms are the mark of the true devotee.

Devotees from the lowest chändäla caste up to the leamed and gentle
brähmanas are qualified as particular types of adhikän according to their
level of immotivated worship of the Lord. Some serve the Lord seeking
relief from distress (ärtta), others are inquisitive about the Absolute Truth
(jijñäsu), some are desirous of wealth (arthärti), and others are wise
(jñäni). These are the attributes of four kinds of devotees, and these are
illustrated respectively by the lives of Gajendra, Shaunaka, Dhruva and
the Kumãras. But even though aspirants may approach the Lord with
these motives, upon worshiping Him they quickly attain pure devotion.
 Chatuh-Shashthi Bhakti-Añga The Sixty'Four Items of Devotional Service
There are many branches of sädhana bhakti, and these are known by the
following sixty-four divisions headed by acceptance of the shelter of a
bonafide spiritual master (B.R.S. 1.2.74-92):
(1) adau çn-guru-charanaçraya — 'm the begmning, accepting shelter at
the lotus feet of a self-effulgent spiritual master.
(2) krsna-diksänuçiksana — becoming initiated by the guru into Krishna's
service and receiving spiritual mstructions from him.
(3) viçväsa-sahakäre çn-guru-sevä — attending the divine master with
faith and confidence.
(4) sädhu-vartmänuvarttana — following in the footsteps of saindy
persons.
(5) sad-dharma-jijñäsä — inquirmg about etemal religious principles.
(6) krsnärthe bhoga-tyäga — renouncmg material sense gratification for
Krishna's purposes.
(7) dvärakä-gañgä-tire väsa — residing in a sacred place like Dvãrakã or
the bank of the river Garigã.
(8) yävad-arthänuvarttitä — accepdng only what is necessary for basic
survival.
(9) çn-hari-väsara-sammäna — honoring the day of Hari-väsara
(Ekädashi).
(10) açvattha dhätn ädira gaurava — offering respect to sacred trees like
the açvattha (fig), the dhätn and others.
(11) abhakta-sañga-tyäga — giving up the company of non-devotees.
(12) bahu-çisya-kamna-tyäga — giving up attempts to make many
disciples.
(13) eka-käle bahu-karma-tyäga —- giving up trying to do too many
different things at the same time.
(14) abhakti-grantha-pätha-tyäga — giving up reading non-
devodonal books [NOTE: B.R.S. here states that one should not study
too many books].
(15) vyavahäre kärpanya-tyäga — giving up miserlmess in ordinary
dealings.
(16) çoka-rosädira-tyäga — giving up lamentation and anger.
 (17) devatä-nindä-tyäga — giving up disrespectmg the demigods.
(18) sarva-bhüte udvega-tyäga — giving up causing anxiety to any living
being.
(19) seväparädha-nämäparädha-tyäga — giving up offenses in serving the
Deity as well as offenses in chanting the holy name.
(20) krsna-krsna-bhakta-nindä-çravana-tyäga — giving up listening to
blasphemy of Lord Krishna or His devotees.
(21) vaisnava-chihna çañkha-chakra-tilakädi-dhärana — decorating the
body with the distinguishing marks of a Vaishnava, namely tilaka in the
shape of the conchshell, disc, and so forth.
(22) nämäksara-dhärana — decorating the body with the syllables of the
Lord's holy names.
(23) nirmälya-dhärana — accepting the flowers and flower garland
remnants that werc offered to the Deity.
(24) agre tändava — dancing before the Deity.
(25) dandavat pranäma — bowing down flat like a rod before the Deity.
(26) darçane abhyutthäna — standing up to receive the Deity when He
appears.
(27) paçcäd-gamana — following behind the Deity when He is bome out
for a procession.
(28) sthäne gati — regularly going to the residence (temple) of the Deity.
(29) sthäna-parikramä — circumambulating the temple of the Deity.
(30) archana — worshiping the Deity in the temple.
(31) paricharyä — rendering personal service to the Deity.
(32) gña — singing songs in glorification of the Lord.
(33) sañkirtana — loud congregational chanting of the Lord's holy names.
(34) japa — soft personal chanting of the Lord's holy names.
(35) vijñapana — offering prayers of submission.
(36) stava-pätha — recitmg notable hymns of praise.
(37) naivedya-prasäda-grahana — accepting food remnants offered to the
Lord.
(38) charanodaka-päna — drinkmg the water that has washed the Lord's
lotus feet.
(39) dhüpa-mälyädi-saurabha-grahana — smelling the incense, flowers
and ofher scents offered to the Deity.
(40) çn-mürti-sparçana — touching the body of the Deity.
(41) tad-darçana — visiting the Deity by seeing Him with great devotion.
(42) ärätrika-darçana, mahotsava-darçana — seeing the daily ärati
ceremony, and observing the special festivals in the Lord's honor.
(43) nämädi-çravana •— hearing of the Lord's features headed by His
holy names (His näma, rüpa, guna, Jiéü, dhäma and so forth).
(44) krpäpeksana — expecting the mercy of the Lord.
(45) smrti — remembermg the Deity.
(46) dhyäna — meditating on the Deity's form.
(47) däsya — rendering voluntary service unto the Deity
(48) sakhya — regarding the Lord as a friend.
(49) ätma-nivedana -— surrendering of one's entire self into the Lord.
(50) nija-priya'-vastu-upaharana — offering a personally dear item unto
the Deity.
(51) krsnärthe-akhila-chestä — performing all of one's activities only for
Krishna's purposes.
(52) krsne sadä çaranäpatti — continuously remainmg as a soul
surrendered unto Krishna.
(53) tulasi-sevä — serving the Tulasi tree.
(54) çn-bhägavatädi-çästra-sevä — rendering service to th scnptures
headed by Çnmad Bhägavatam and others
(55) mathurä-sevä — serving a sacred place like Mathur
(56) vaisnava-sevä — offering service to the devotees.
(57) sämarthya thäkile vaisnava-gana-saha mahotsava — participatmg in
the Lord's festivals in the company of Vaishnavas according to one's
means.
(58) kärttika-vrata — honoring special services and vows during the
month of Kãrttika.
(59) janma-yäträdi — observing festivals celebrating the Lord's activities
like Krishna-Janmãshtami and others.
(60) sn-mürti-sevä — serving the Deity with great care and devotion.
(61) bhakta-saha çñmad-bhägavatärthäsvädana — tasting and relishing
the meaning of Çnmad Bhägavatam in the company of the devotees.
(62) sajätiyäçaya-bhakta-sañga — associating with devotees of similar
mentality and aspiration.
(63) näma-sañkértana — chanting the holy names of the Lord.
(64) çñ-mathurä-väsa — residing in the jurisdiction of Çri Mathurä.
 Thus the process of sädhana-bhakti systematically involves these sixty-
four items of devodonal service. Now, according to the concise words of
Prahläda Mahä-räja, the process of devotion is said to involve nine
branches (naväñga-bhakti) as follows: hearmg (shravana), chanting
(kirtana), remembrance of Krishna (smarana), serving His lotus feet
(päda-sevana), worshiping Him (archana), offering prayers to Muräri
(vandana), acting as His servant (däsya), becoming His friend (sakhya),
and surrendermg one's soul unto Krishna (ätma-nivedana). Some devotees
focus their endeavors on just one of these nine items, while others
regularly perform many of them. Thus I have briefly spoken of the
techniques of sädhana-bhakti. I mentioned that sädhana-bhakti is of two
types. First I have concisely described vaidhi-bhaki (devotional service
rendered according to rules aiz regulations), and now I will speak of the
second division known as räga-bhakti (devotional service rendered
according to spontaneous affection).
Räga-Bhakti Sädhana (spontaneous devotional service)
Those who perform worship on the vidhi märga (servk by the mles) do
so in knowledge of Sarveshvara, the Absolute Lord of all. Ultimately they
proceed towar Lord Vishnu due to the gradual process of their sädhar
practices. These devotees never get a taste of transcendental sweetness
(mädhurya), for it is difficult and rare. I actually worship Nanda-Suta in
Vraja. However, siru Çri Nanda-Nandan in Vraja is subservient to prema,
it not difficult for the rägänugä devotees to worship Him If you have the
desire to attain the feet of Vrajendr Nandan, then just practice devotion
according to the rägänugä-märga. One who worships Muräri by following
the path of rägänugä will sport in His company after becoming a sahachan
(female companion) (B.R.S. 1.2.281)

While speaking of rägänugä é will first tell about the temperament of

rägätmikä. In Vraja, the gopas and gopis are eternally fixed in the
spontaneous mood known rägätmikä nishthä (devotional conviction in
pure loving affection). The cowherd boys and girls are said to be the
nature of rägätmikä, and aspiring devotees will follow in their footsteps by
cultivating similar moods is called rägänugä (literally 'followers of
spontaneous affection') (B.R.S. 1.2.270). That mood which is charach ized
by a natural longing in love (prema-trishna) focuses only on Lord Krishna,
and which takes the form of supremely overwhelmed absorption
(paramävishtatä rüp is known by the name of räga. And when that rä
remains continuously fixed among the devotees in the form of the
spontaneous moods of vatsala and so forth, then it is called rägätmikä
nishthä. When one performs devotional service to the Lord which is fixed
in an identical way to that of an etemal rägätmikä personality, then this is
said to be svärasiki räga (affection according to one's own natural
mellow) (B.R.S. 1.2.272).

Furthermore, rägätmikä affection is considered to be of two types —

kämätmikä (according to amorous desire) and sambandhätmikä
(according to family relationship). Then you should see that those in
kämätmikä (käma-rüpä) have two different mentalities — some devotees
are happy in facilitating Krishna's pleasure, while others are [seemingly]
concemed with their own pleasure. Those who become happy while
catering to Krishna's satisfaction are headed by Çrimati Rãdhäräni.
Whenever the word käma (lust or personal desire) is mentioned in
reference to these eternal associates, it should be understood to be a form
of prema (pure love) (B.R.S. 1.2.285). The other type of [apparently
selfish] käma-rüpä devotion known as sambhogecchä (desirous of personal
enjoyment with Krishna) is favored by the girl Kubjã and others, and they
enjoy His company in the city of Mathurã Puri and other places (B.JR.S.
1.2.287).

The devotional mood known as sambandha-rüpä (affection according to

family relationships) is favored by Govinda's fathers and mothers, as well
as by those of the Vrishni and Yadu dynasties. Nanda-Gopa as well as the
cowherd boys fully embrace the mood of sa^ ^a (as a personal reladon to
Krishna), and thus it is indicated that their mood is one of pure, exc'
(B.R.S. 1.2.289). In Vraja, the gopas and / unadulterated rägätmikä
nishthä — and onf ^fe. becomes covetous of embibing their in ^a-
pur; rägänugä.

Becoming the follower of those etemal associates of the Lord, such a

devotee faithfully listens to recitations of the irresistible sweetness found
in Çri Krishna's Vraja-h^a. No longer relying on the injunctions of the
scriptures, the devotee's mind becomes greedy to taste the nectar of
Krishna's divine pastimes. That person becomes qualified (adhikäré) by
dint of their sädhana, and it is said that they know nothing at all about
the difference between vidhi (appropriate extemal regulations) or avidhi
(unregulated behavior) (B.R.S. 1.2.291). Becoming captivated by hearing
about Krishna's liéä-mädhuré, the devotee develops a state of great
agitation by tasting those sweet pastimes. Such a person is qualified by
dint of their sädhana, and they pay not even the slightest attention to the
actions scripture holds as favorable for devotional practice or not. As
long as one is in the embodied stage of life and ecstatic bhäva has not
arisen, one remains a vaidhé-bhakti-adhikäri. During that period of
devotional practice, one behaves according to the standard rules and
regulations of the vaidhé path, being dependent on the reasoning which is
characteristic of that way of life. But when bhäva-bhakti arises throughout
the body, then one becomes freed from all such extemal conditions
(B.R.S. 1.2.293). Thus is a brief description of the two types of sädhana-
bhakti known as vaidhémd räga.
 (2) Bhäva-Bhakti Ecstatic Devotional Service
That spiritual potency whose special feature is that it is the original form
of pure goodness (shuddha-sattva-svarüpätmä) is known as the hlädim
shakti of Bhagavän, who is Himself of the nature of shuddha-sattva.
Ecstatic emodon (bhäva), which is a product of the idendty of shuddha-
sattva, és the first stage of prema, which in tum melts the heart according
to the development of taste (ruchi). Without the awakening of prema the
heart cannot be made to melt. Thus it is said that bhäva is the first sign
that precedes prema, and it is compared to the beams of light heralding
the rising sun of divine love. This is described in the Bhakti-Rasämrita-
Sindhu (1.3.1). Please pay heed to the signs of the sproutmg of bhäva,
according to the authority of the scriptures:

ksäntir avyartha-kälatvam viraktir mäna-çiinyatä äçä-bandhah

samutkanthä näma-gäne sadä-rucih

äsaktis tad-gunäkhyäne pntis tad-vasati-sthale ity ädayo 'nubhävah

syur jäta-bhäväñkure jane

A devotee whose heart bears the sprouting of ecstatic emotion

(bhäva) shows the following nine characteristic symptoms: kshänti —
tolerance and perseverance; avyartha-kälatva — making sure that
time is not wasted in acdvides other than the Lord's service; virakti —
detachment from material allurements; mäna-shünyatä — being
devoid of expectations of respect from others; äshä-bandha — always
hopeful of receiving the mercy of the Lord;
samutkanthä — very eager in rendering devotional service; näma-gäne
sadä-ruchi — having perpetual taste for singing the holy names; tat-
gunäkhyäne

äsakti — attachment to describing the transcenden-tal qualities of the

Lord; tat-vasati-sthale pnti — affection for residing in a holy place
where the Lord's pastimes are performed. (B.-R.S. 1.3.25-26)
 (3) Prema-Bhakti Devotional Service in Pure Love
For one whose body bears the symptoms of the sprout-ing of bhäva, even
the great happiness of attaining realization of brahman becomes
completely insignificant. Since bhäva is the preliminary stage of love of
Godhead, after this ecstatic mood fixed on Krishna thickens then one
experiences the awakening of the great treasure that is prema. Thus the
phenomenon known as bhäva-bhakti is the mtrinsic product of pure
goodness (shuddha-sattva), which is bome of the Lord's original pleasure-
potency called hlädiné. This bhäva or ecstatic mood focused on Krishna
bears feelings of exclusive possessiveness, and the inherent symptom of
prema is that it automatically bestows purushärtha or the nltimate goal of
human life. The natural symptom of bhäva is that it thickens the soul with
condensed humors of pure divine love. Bhishma, Uddhava and others
have described the nature of this prema (B.R.S. 1.4.1). There are many
opmions as to the ways by which prema-sädhana may be performed; in
that regard I will narrate the orderly process according to the injuncdon
of the scriptures:

ädau çraddhä tatah sädhu-sañgo 'tha bhajana-kriyä tato 'nartha-nivrttih

syät tato nisthä rucis tatah

athäsaktis tato bhävas tatah premabhyudañcati sädhakänäm ayam

premnah prädurbhäve bhavet kramah

The successive order in which pure divine love awakens in the heart
of the sädhaka devotees is as follows: first of all there is shraddhä
(faith), then sädhu'sañga (association with saintly persons), then
^mfan^-Khya^achvities ot worship), then anartha-nivritti
(extinguishmg of unwanted habits), then nishthä (steadmess), then
ruchi (taste), then äsakti (attachment), then bhäva (ecstatic emotion),
which finally gives rise to prema (transcendental love). (B.KS. 1.4.15-
16)

When this grand love for Krishna takes birth within one's heart, the
devotee performs such astounding deeds that even greatly leamed persons
cannot understand them (B.KS. 1.4.17). This prema increases gradually
and progressively as one tastes it, developing in sequence from prema
(love) to sneha (personal affection), then mäna (pouting, jealous anger),
pranaya (mtimate love), and räga (infatuated attachment). Thereafter
comes bhäva (ecstatic emotion), which blossoms even further [in certain
personalities] to the point of mahäbhäva (grand ecstasy). AU these
mcrease as one tastes the vishaya (the object) [of worship, namely Çri
Krishna]. Thus I have truly spoken of this topic. In this way I have
described the different symptoms of bhäva and prema, briefly praising
their attributes.

Taking on the mood of rägänugä, just serve Lord Hari in devotion by

becoming the follower (anugata) of your own favorite rägätmikä
personality (etemally liberated associate full of spontaneous love). Totally
renouncing all extemal duties and practices such as tantra (occnlt
rituals), yantra (worship of mysdc diagrams), yajña (Vedic sacrifices) and
karma (pious works), please wor-ship Nanda-Suta in Vraja until the end
of your life. Vrajendra-Nandan lives always in the town of Vraja-pur;
just render service as the follower of one of His etemal rägätmikä
associates. You should know that you may live here or there, but by
remembermg Çri Krishna you will always dwell in Vnndãvan. By
following Krishna's dear one who is your own worshipable ideal, you will
become fixed in Krishmi-kathä and thereby situated in Vraja.

krsnaréi smaran janarh cäsya prestharh nija-samihitam tat-tat-kathä-

rataç cäsau kuryyäd väsam vraje sadä

A devotee should always reside in the transcen-dental realm of Vraja

and engage in the daily remembrance of Çri Krishna and His beloved
associates, especially the one that is accepted as one's own favorite
ideal, and remain absorbed in discussing the kathä of Krishna and His
pastimes performed with such personalities. (B.R.S. 1.2.294)

Sädhaka'Deha and Séddha'-Deha

Please render sevä unto Krishna in two bodies while pursuing entrance
into Vraja. Kindly listen to this deliberadon as I speak of the two different
bodies. One is the siddha deha (perfect spiritual body) and the other is the
sädhaka deha (practitioner's body). You have to become the follower of
the Vraja-Väsis in both of these forms simultaneously. The physical
sädhaka deha takes birth from the father and mother, but you should
understand that the siddha deha is completely different from that. Know
that a siddha is one who realizes a spintual body according to their own
mtemally-contem-plated preference, and thereby resides in Vraja in the
dress of a cowherd boy (gopa). In this way, just worship Nanda-Suta in
two bodies at the same time by becoming a follower of a favorite
eternally-liberated Vraja-Vãsi. It is prescribed that you render sevä in the
extemal sädhaka deha by engaging in hearing, chanting, remembering,
temple worship and so forth. And in the siddha deha contemplated within
the mind or heart (mänasika) you realize your form as a cowherd boy
residing in Vraja, and accordingly follow in the footsteps of the residents
of Vraja by emulating their mood. This is confirmed in the Bhakti-
Rasämrita-Sindhu (1.2.295) as follows:

sevä sädhaka-rüpena siddha-rüpena cätra hi tad-bhäva-lipsunä

käryyä vraja-lokänusäratah

Service should be rendered by following in the footsteps of the

residents of Vraja, being desirous of attaining their same mood. Such
service is per-formed in two distinct ways at the same time — in the
extemal form of a sädhaka (practitioner) and the intemal form of a
siddha (perfected being).

1 was at first unable to comprehend this verse, for a doubt had arisen.
However, the commentator of Bhakti-Rasämrita-Sindhu has dispelled my
doubt by his explana-tion of the meanmg. He said that the residents of
Vraja (Vraja-loka) are of two varieties — the personalities living in the
etemal Vraja in the spiritual sky (vrajastha) and the great souls living in
the visible worldly Vraja (mahänta-gana). Even though the spiritually-
realized siddha mahäntas are also in the category of Vraja-loka (residents
of etemal Vraja), in the extemal sädhaka deha they will render service as
mentioned. According to the progres-sive difference in the terms
vrajänusära (following Vraja) and lokänusära (following the residents),
the word loka here refers to the mahäntas. The word vraja indicates all the
Vraja-Vãsi cowherd gopas and gopis. This I have understood by realizing
the injunction of the scriptures:
'Living in Vraja in the mänasika siddha deha, one should render service
into the assembly of gopälas by becoming their follower' Ignorant persons
cannot comprehend this secret of the scriptures, and they attempt to
perform the activities of the siddha deha while still on the sädhaka
platform. Those who render Krishna-s^pfl by chanting japa, serving the
Deity and so forth, but who try to behave with the sädhaka deha like the
residents of Vraja have no understanding of the appropriate mode of
service (sevä-dharma), and they indeed eam the opposite result of certain
downfall. Thus they bring down a crashing thunderbolt upon their own
heads. The com-mentator of Bhakti-Rasämrita-Sindhu has clearly stated:

vraja-lokäs tu dvi-vidhäs tatra vraje ye gopä gopyaç ca, tathä tad-

anugata-mahänubhäva-pmvaräh mahäntaç ca vraja-lokau tayor
anusäratah sevä käryyä. siddhä-dehena gopa-gopénäm anusäratah,
sädhaka-dehena mahäntänäm anusäratah. evam ajñätvä kecit sva-çirasi
mahä-vajra-nipätam manyate iti.

The residents of Vraja (vraja-loka) are of two types: (1) the gopas
and gopis [who are living etemally] in Vraja; and (2) their followers,
the great souls (mahäntas) who are foremost in exalted transcendental
realizadon, and who are engaged in rendering devotional service to
the Lord that follows in the footsteps of the residents of Vraja. In their
siddha dehas, these mahäntas emulate the gopas and gopis, and in their
sädhaka dehas they emulate other great souls who came before them.
It is considered that those who are ignorant of this truth cause a
severe thunderbolt to crash down upon their own heads.

Therefore, dear readers, become the follower of your chosen rägätmikä

personality and worship Rãm and Krishna in Vraja, realizing your gopa-
deha. Fixtng your intelligence in the bhäva that arises from your guru,
remain in the cowherd boy's ecstatic mood of sakhya-bhäva, and in the
company of the other cowherd boys please glorify Lord Hari in Vraja. You
should endeavor to cultivate this bhäva that blossoms into the supremely
rare prema, and you will certainly attain it. Incessantly adore Räm and
Krishna in a non-duplicious manner (akaitava) in the company of the
cowherd boys, who are full of the most confidential, secret prema of
Vraja. Taking shelter of a prominent cowherd boy leader by becoming his
comrade, worship Räm and Krishna as a member of that boy's particular
group (yütha).

scikhya-rüpam samvidhäya sakhya-bhävena sarvadä pradhänänugato

bhütvä sakhyenäpi ca mänase

Fully acceptmg the form of a cowherd boy

Always in the ecstatic mood of fratemity Becoming the follower of
a prominent leader
Keeping intimate friendship within the mind.

The exalted nature of Sakhya'Rasa-Sädhana

The tasting and relishing of the mellows of the cow-herd boys (sakhya-
rasa-äsvädana) is very difficult to attain. Indeed, the scriptures state that
not only is it difficult, but it is very rarely attained.

duskaratvena virale dve sakhyätma-nivedane kesämcid eva dhiränäm

labhete sädhanärhatäm
[Regarding two items of sadhana from the previ-ous listmg of sixty-
four — ^48 sakhya and ^49 ätma-nivedana — Çrila Rüpa Goswãmi
declares:]

Devodonal service in fratemal love and devotional service in total self-

suirender are two processes that are very rarely seen due to the
difficulty involved in their realization. Indeed, these are attained only
by a few sober and exalted souls who have eamed the right to act on
such levels of sädhana. (B.R.S. 1.2.198)

The pure mood of cowherd friendship never includes knowledge of the

Lord's majestic spiritual opulences (aishvarya-jñäna), but definitely
functions only on the level of experiencing His divme sweetness
(mädhurya). In this form of sädhana there is never any consideration of
one person being greater or someone else being lesser, since pure
spontaneous friendship cannot remam where such distinctions are made.
For this reason, Çri Krishna has personally confirmed the greatness of the
fratemal mood while speaking to Sri Närada Muni, as recorded in the
Näradéya Puräna. The sakhya-rasa, mellow of the cow-herd boys, is the
supreme mellow (parama rasa) and is very dear to Krishna Himself.
Indeed, Krishna-Chandra becomes subservient to those in the mood of
sakhya:

sakhya-bhävah param bhävo mama pntikarah sadä sakhyät parataram

nänyat tasmät sakhyena mäm yaja

"The mood of sakhya-bhäva és supreme amongst all ecstatic

emotions. It is the cause of My inces-sant pleasure. There is no higher
consciousness than that of the cowherd boys. Therefore worship Me
as a friend in the mood of sakhya."
(D ^Tht (^lorw of fratemai (Dewtion 6.:
——————^————————————————————————
—
My understanding is that the sakhya-rasa is more beloved thaitjany
other rasa. é consider this mellow so dear that it is even more dear than
deamess itself.

dvayor apy eka-jätiya bhäva-mädhurya-bhäg asau preyän kämapi

pusnäti rasaç citta-camatkrtim

Because the preyo-bhakti-rasa (sakhya-rasa) causes both Krishna and

His friends to simultaneously experience the ecstatically sweet mood
of being equals (eka-jätéya), therefore this mellow nourishes an
indescribable astonishment of the heart.

prfle ca vatsale cäpi krsna-tad-bhaktayoh punah dvayor anyo 'nya-

bhävasya bhinna-jätéyatä bhavet

Conversely, in the pnta-bhakti-rasa (däsya-rasa) and the vatsala-

bhakti-rasa (vätsalya-rasa), both Krishna and the devotees will
experience the mood of being of different status (bhinna-jätrya).

preyän eva bhavet preyän atah sarva-rasesv ayam sakhya-samprkta-

hrdayaih sadbhir evänubudhyate
 For this reason, saintly persons whose hearts are endowed with the
mellow of sakhya-rasa assuredly perceive that only this mood of the
cowherd boys is the most beloved amongst all the other flavors of
rasa. (B.-R.S. 3.3.134-136)

[NOTE: Çrila Rüpa Goswämi concludes his B.KS. chapter on Preyo

Bhakti-Rasa, or Fraternal Loving Affairs, with the preceding three verses
Only the third one was quoted in the text of Preyo-Bhakti-Rasärnava; wt
have included the first two for further clarification.]

Even the Gopis praise the Sakhya-Rasa

Of all the amazing lüäs performed by Çri Krishna durmg His incamation,
those pastimes enacted along with His cowherd boyfriends are the most
enchanting.

caritam krsna-devasya sarvam evädbhutam bhavet gopäla-liéä taträpi

sarvato 'ix manoharä

Of all the wonderful pastimes performed by Krishna-Deva, His

sports in the mode of gopäla-lñä are the most fascinating. (Padma
Puräna)

Krishna's pastimes with the gopälas are so captivatmg that even the gopis
sing songs about those liläs while imitating them. Therefore Krishna-Jflfl
is known as shravana-mangala, the bestower of auspiciousness when
heard as recitations. The cowherd girls regularly make musical
compositions about them. The statements of Çnmad Bhägavatam like iti
venu-ravam räjan (10.21.6) indicate that the gopis of Vraja became
immersed in the mellows of sakhya-rasa and sang with abandon about the
qualities of Krishna. These cowherd damsels addressed their respective
girlfriends while refemng to themselves as less fortunate. They said, "The
most praiseworthy thing for those who have eyes is the vision of Räm and
Krishna sporting in the company of their cowherd boyfriends. Krishna
along with the sakhäs have taken the calves and cows and are entering the
forest of Vrindävan while filling the air with the sounds of their homs and
flutes. Whoever continuously beholds the flute-adomed white-and-blue-
lotus-faces of the two brothers Räm and Krishna, the sons of Vraja-Räja, is
certainly glorious!" Thus spoke the gopikä (S.B. 10.21.7).

Another gopi said, "0 Sakhi! Please listen attentively! Today my eyes
have seen Rãm and Krishna going to the forest. In a greatly playful spirit
Natabara Krishna and Balaräm, the best of dancers, proceeded along while
decorated with splendid mango buds, peacock feathers, fresh twigs,
various flower garlands, and different kinds of valuable omaments. These
two brothers Räm and Krishna are thus the enchanters of the entire
imiverse! Boldly prominent amidst the circle of their boyfriends, the two
brothers herded their calves and cows here and there by playing on their
flutes. Some were dancing, others were singing, while yet others were
playing musical instmments or clapping their hands. In this way the two
brothers enjoyed varieties of games in the company of their sakhäs.
Becoming fatigued by playing so vigorously, they were graced by drops of
perspiration, and their moon-faces became drawn from the heat of the
sun. The clouds in the sky noticed this condition of Krishna and Balarãm
and their boyfriends, and moved closer to form a shade-giving umbrella
over their heads. Théis Krishna sported along with his dear friends, and all
these sakhäs relished deep immersion in premänanda due to having
obtained the personal association of Hari."

In this way the assembly of gopés sang songs to each other glorifymg fhe
fortune of the cowherd boys. This famous passage of the Çnmad
Bhägavatam, known as Venu-Gña, is narrated in the Tenth Canto, Chapter
21. Many variedes of pastimes were enjoyed in Gokula, and the gopés sang
about them, as described in various places in the Tenth Canto of the
Bhägavatam.

evam vraja-striyo räjan krsna-lilänugäyatih remire 'hahsu tac-cittäs

tan-mänaskä mahodayäh

(Çri Çnkadeva Goswãmi said:) "O King, thus during the daytime the
women of Vraja took pleasure in continuously singing about the pas-
times of Krishna, and those ladies' hearts and minds, absorbed in Him,
 were filled with great exultation." (S.B. 10.35.26)

All Vraja-Väsis desire Sakhya-Prema

You should see that these residents of Vraja — whether men, women or
anyone else living in the area — all desire to attain the mood of sakhya or
personal friendship with Krishna. The natural feature of sakhya prema is
such that it is offered to Krishna without any judgment, and also without
any personal desire. Thus all the muldtude of Vraja-Väsis aspire for the
blessing of the mood of sakhya. For this reason Çrila Vyãsadeva has
described that the Vraja-Väsis are most fortunate. What can I possibly say
about the glories of the residents of Vraja? Truly Vyäsadeva has
proclaimed their excellence. So I say aho bhägya! aho bhägya! — How
glorious! How glorious are the Vraja-Väsis! He who is püma-brahma
bhagavän, the fullest embodiment of spiritual existence and the Supreme
Personality of Godhead, is fully controlled by their love!

aho bhägyam aho bhägyam nanda-gopa-vrajaukasäm yan-mitram

paramänandam pürnam brahma sanätanam

(Lord Brahmä prays:) "How gready fortunate, how greatly fortunate

are Nanda Mahäräj, the cowherd men and all the inhabitants of Vraja!
There is no limit to their good fortune, because the Absolute Truth,
the source of transcendental bliss, the etemal Supreme Brahman, has
become their personal friend!" (S.B. 10.14.32)

During the time of sporting the Räsa-dance, the gopis also uttered
statements glorifying the position of sakhya friendship, exclaiining, "0
Krishna! You are our Sakhä!"

vikhanasärtho viçva-guptaye sakha udeyivän sätvatäm kule "Because

Lord Brahmä prayed for you to come and protect the universe, 0
friend, you have now appeared in the Sätvata dynasty"

(S.B. 10.31.4)

Furthermore, the ultimate statement of Çrimati Rädhä-rãni Herself is

recorded in the Tenth Canto, when Krishna had first vanished from the
company of the gopis, and then from Her. She said, "Hä Nätha! 0 Ramana!
0 Kãnta! Where have you gone? Please show yourself, 0 Prãna-Sakhä! I
am your loyal maidservant!"

hä nätha ramana prestha, kväsi kväsi mahä-bhuja däsyäs te

krpanäya me, sakhe darçaya sannidhim

"0 master! 0 lover! 0 dearmost! Where are you? Where are you, 0
mighty-armed one? Please,
deéfest fñend, çftow yoiirsetf to me, yoiir wretcii-ed maidservant!" (S.B.
10.30.39)

The ingredients of Rasa

Just worship Räm and Krishna in the mood of friend-ship by living

perpetually in Vraja and becoming the follower of the chief cowherd boys.
In the technical science of rasa, fratemal affection known as sakhya-rati
has its place in the progressive reladonship of mellows. One tastes the
relishable rasa in conjunction with the associated ingredients (called
sämagri). Next I write of the five types of affecdon (pancha-rati) headed
by shänta (servitude), collecdvely called sthäyi or that which remains
eternally constant, Qrie ghould ^ thãt mü tesié consists of these flavors of
affection variously combined with the four auxillary ingredients
(sämagri), namely vibhäva (excitants and determmant persons), anubhäva
(13 physical expressions of emotions), sättvika (8 speciaUy devastating
ecstatic symptoms), and vyabhichän (33 transitory assisting emotions) —
rasa becomes balanced when befittingly accompanied by these
irigredients. Just as gur (sugarcane juice) becomes more tasty by cooking
it in different ways — for example by mixing it with camphor, fresh
butter and so forth, it becomes the preparation known as amrita-khanda
— similarly, the five kinds of sthäyi rati become bhakti-rasa when
combined with the different ingredients of rasa. Please listen as I describe
these in the following chapters.

vibhävair anubhävaiç ca sättvikair vyabhicäribhih svädyatvam

hrdi bhaktänäm ämtä çravanädibhih esä krsna-ratih sthäyi
bhävo bhakti-raso bhavet
 By means of the items called vibhäva, anubhäva, sättvika and
uyabhichän, cultivated along with hearing, remembermg and so
forth, the devotees achieve the relishable taste of Krishna-rati
'm their hearts. This nourishes their respective moods of
etemal sthäyi-bhäva. AU these features combine to form what
is called bhakti-msa. (B.R.S, 2.1.5)

Those persons who have aspirations from their previ-ous births for
performmg sad-bhakti (pure devotional service) verily attain the
relishable taste of bhakti'rasa. My Lords are Çri Chaitanya and Çri
Nityänanda, Çriyuta Sundaränanda and Çri Pami Gopãla. Hoping at
the feet of Gopãla Charan Prabhu, this fallen Nayanãnanda Dãs has
humbly described these topics.

thus ends the first chapter of Srf Srf Preyo'Bhakti-Rasämava

 Chapter 2

Various Types of Cowherd Boys

tvam viçvarüpänuja-gaura-candram viçvambhamm sarva-

gunair upetam pratapta-hemäcala-gau m-deham vande
çaci-putra! jagan-niväsam

You are the younger Brother of Vishvarüpa

the Golden Moon The upholder of the universe
endowed with all good qualities Of fair complexion like a
golden mountain
1 praise You, Son of Çachi, the Abode of all creation!

Dvädasha-Rati (the twelve affections)

The twelve types of permanent affection (sthäyirati) are classified as
follows. The five prlmary divisions (mukhya) are: (1) shänta — neutrality,
(2) däsya — servitude, (3) sakhya — fratemity, (4) vätsalya — patemity,
and (5) priyatä — conjugal love. And the seven secondary (gauna)
divisions are: (6) häsa — laughter, (7) vismaya — astonishment, (8)
utsäha — enthusiasm, (9) shoka — lamentadon, (10) krodha — anger,
(11) bhaya — dread, and (12) jugupsä — ghastliness.

(1) Shänta-Rati (neutral affection)

The mood of shänta-rati is characterized by renunciation of sense-
gratification, situation in one's own personal bliss (nijänanda), conception
of Krishna as the indwellmg Supersoul (Paramãtmä), a peaceful mentality,
absence of

71
72 ^Preyo-'Btla^té-'^asamava

pride and egoism, and being desireless for experiencmg any of the other
transcendental loving humors with the Lord.

(2) Däsya-Rati (servitude affeciéon)

The mood of däsya-rati is characterized by conception of Krishna as the
Lord and Master (Prabhu) and oneself as subordinate, with feelmgs of
being very fallen and insignificant. This type of service attitude found in
the relationship with Him as sevya (worshipable) and oneself as sevaka
(servant), is also known as pnta-bhakti.

(3) Sakhya-Rati (friendly affection)

The mood of sakhya-rati is characterized by considering oneself equal to
Krishna, having great personal trust in Him, being fearless in dealing with
Him on the same level, keeping constant loving companionship with Him,
and having an attitude bereft of knowledge of His Godly opulence
(aishvarya) due to the directive of familiar sweetness (mädhurya).

(4) Vätsalya'Rati (parental affection)

The mood of vätsalya-mti is characterized by feelings that Krishna (as a
mere boy) has to be protected, activi-des of caressing and nourishmg Him
with affection, genuinely selfless favor and preferential treatment, and
showing extreme loving attachment, just as one does to one's own child.
 Multiple mixtures of mellows — Sañkulä Rati
Furthermore, the three affecdons däsya, sakhya and vätsalya can each
manifest in two distinct ways — as
© Varwus ^ypes of Coivherd Soys 73

kevalä (the pure state of the mellow, when only a single affecdon is
favored), or as sañkulä (the mixed state, when the primary mellow is
blended with other humors) {B.R.S. 2.5.24). Some examples of the kevalä
division are:
The servants residing etemally in Vrmdãvan headed by Rasäla accept
nothing other than the däsya-rati. The cpwherd boys heaclecl by Sndãfléä
SäJdéä I^WT tQWh ä mood other than pnre sakhya, even in dreams.
Nanda and Yashomati perpetually favor the mood of vätsalya, never
considering any other humor such as viewing Krishna's aishvarya and so
forth (B.R.S. 2.5.25). These unadulterated moods of kevelä rati are
etemally exhibited in Vrindävan, whereas the people of other towns view
Krishna with the mixed mellows known as sañkulä raii. This is evident
when the humors of däsya, sakhya and vätsalya mix together in
combinations of two and three. An example of such is seen in Uddhava,
who sometimes considers Krishna-Chandra to be his Prabhu, and at other
times considers Him to be his friend. Bhima and others sometirnes view
Krishna as a friend and brother, while at other times they realize Him to
be the Supreme Ishvara and experience apprehension of getting too close
to Him. Kirtidä's mother Mukharä and others exhibit the mood of
vätsalya that is mixed with other humors. Thus is described the principle
of sañkulä rati (B.R.S. 2.5.26).

(5) Priyata'Rati (conjugal affection)

The mood of priyatä-rati is characterized by the Divine Couple's
activities of enjoying each other intimately and such, by which Krishna
and Çrimati's prema expands. Known as priyatä-rati, this humor is also
called madhura (sweet) or ujjvala (brilliant).
Thus I have briefly described the five mukhya or prima-ry forms of sthäyi
rati; all of you please listen as I now
74 ^eyo'éh^l^ti'^I^asamava

speak of the seven gauna or secondary forms of rati. These auxiliaiy

moods of affection — häsa (laughter), vismaya (astonishment), utsaha
(enthusiasm), shoka (lamentation), krodha (anger), bhaya (dread), and
jugupsä (ghastliness) — are perpetually existent in a dormant state within
the devotee's body, and this is why they are called 'secondary' (or
indirect). The five primary (or direct) ratis are seen to be actively
displayed by respec-dve devotees who are vessels for the occasional
display of various secondary moods (B.R.S. 2.5.45). These five humors
blend with the ingredients (sämagri) headed by vibhäva, forming the flow
of actual rasa that progressively expands in relishable taste.

Vibhäva (personalities and ecstatic stimulants)

The ingredient known as vibhäva enables mçä to be tasted; this prmciple

involves two distinct items, namely älambana (characters who are
foundations of love, between whom love flows reciprocally), and uddipana
(extemal factors which stimulate the awakening of love). These two items
cause rati to appear and expand (Agni Puräna; B.R.S. 2.1.15).
Furthermore, the prindple of älambana has two aspects —
vishayälambana (objective foundation) and äshrayälambana (subjective
foundation). These aspects are exhibited respectively by Krishna and
Krishna's devotees. Krishna is the vishaya or object of the five mellows,
and the devotees are the äshraya or subject, thereby comprising five types
of bhaktas (B.R.S. 2.1.16). Vrajendra-Nandan is the näyaka shiromani or
crest-jewel of heroes, in whom all grand divine qualides perpetually
reside. As puma bhagavän or the complete mãnifestation of the Supreme
Personality of Godhead, He embodies 64 transcendental qualities, some
ofwhich are not exhibited by any other of His many avatärs. Thus I have
spoken of the älambanas of the sakhya-rasa; next I will delineate some
details of sakhya-rati.
© Variozis ^Types of Cozuherd Voys 75

Çri Krishna, the object of Sakhya-Rati

 When two transcendental personalities see each other with love
characterized by sama-bhäva (the mood of equality), then this is called
sakhya-rati. The devotee exhibits an identity of equal self-esteem with
Krishna, as well as equal behavior. The relationship between the two
bears an extremely trusting confidence that is not at all tinged with
reverence. That mood in which the devotee will joke freely with Him,
displaying pure love that is totally genuine, is known as sakhya-mti
(B.R.S. 2.5.30). And when sakhya-rati mixes with the ingredients headed
by vibhäva, then it is called preyo-bhakti-rasa (B.-R.S. 3.3.1).

In the sakhya-rasa Krishna is the vishayälambana (objec-dve foundation)

and the sakhäs of the same age are the äshrayälambana (subjective
foundation) (B.R.S. 3.3.2). In that regard Lord Hari as the älambana is
endowed with all transcendental qualities, and in Vraja-pur He exhibits
His two-armed Bhagavän feature. Dark-complexioned like a fresh
raincloud, or a brilliant sapphire, His hue is so beloved that it renders
Him intensely fascinating. His face is radiant with gentle smiles, and His
teeth are white as jasmine flower buds. His eyes, splendrously adomed by
the outline of black cosmetics, beam with sidelong glances. His garment is
so lustrous that it conquers the iridescence of the golden ketaki flower.
Beautified with forest-flower garlands and forest mineral pigments He
enchants the minds of even the great self-controlled sages. With lips
graced by His flute as He retums from the pasturelands, He thus forcibly
steals the minds of the sakhäs by the lilting melodies of His flute (B.R.S.
3.3.4). In this way Krishna's bodily beauty as the älambana foundation for
sakhya affecdon in Vraja is described. Now please listen to the narration
of His magnificence as exhibited in the towns of Mathurã and
76 ^tyo^ha^'(]{asctrncwa

Dvärakä-pur. A complexion like fresh rainclouds, He holds the Pancha-

janya conchshell as well as the disc, club and lotus, and He engages in
various battles. His universe-enchanting älambana feature there manifests
in four-armed and two-armed forms, wearing yellow garments and
adomed with the Kaustubha gem. Fully resplendent with all divine
qualities, He is Svayam Bhagavän — the Supreme Personality of Godhead
Himself (B.R.S. 3.3.5-7). Thus I speak of Krishna's qualides in the mood
of sakhya', please pay heed to these topics.

Çri Krishna's boyfriends of the same age (vayasya)

Krishna's boyfriends of the same age are characterized by sLmilar forms,
attire and qualities. Due to their pure unalloyed trust, they have no
hesitation in boldly dealing with Him. This entire assembly of vayasya
boys have personal confidence in Him that extends from out the core of
their souls. They are absolutely fearless of Him and consider Him to be
perfecdy their equal (B.R.S. 3.3.8). These friends are seen in two places —
some live in the villages of Vraja Puri, while others live in the cities of
Mathurã Puri and Dvärakä Nagara. Those of Mathurä, Dvärakä and other
towns are called pura-sambandhiya (relations of the city) and those sakhäs
living in the Vrindävan area are called vraja-sambandhrya (relations of
Vraja). Some pura-sambandhrya vayasyas include Çri Anuna, Bhima-sena,
the daughter of Dmpada (Draupadi), Sridãma Brãhmana and others.
Amongst these, Arjuna is the most dear to Krishna. Please listen to his
description according to the opinion of the scriptures (B.R.S. 3.3.14):
(1) Various ^Types of Coivfurd ^oys 77

gändiva-pänih kari-räja-çundä-ramyorur
indivara'sundaräbhah rathäñginä ratna-rathädhirohi sa
rohitaksah suta-räma-räjit

Who holds the bow Gãndiva in his hand

Whose thighs are charming like the tnmk
of the king of elephants Whose beautiful complexion is
similar
to the best blue lotus Who is seated upon a jewelled
chariot
along with its driver Krishna — That Arjuna of reddish
eyes
is radiating quite splendrously!
Lounging upon the same bedstead, engaged in confi-denäal joking and
laughter, Arjuna unhesitantly consid-ers Krishna his equal.
 The boyfriends classified as vraja-sambandhiya vayasyas are always
engaged in sporting with Çri Krishna, and if by chance they are separated
from Him for even a moment, they experience that moment to be as long
as millions of ages. These sakhäs are the very life of Krishna, indeed the
wealth of His heart (präna-dhana), and Uke-wise they are also infused
with life by their relationship with Krishna (B.R.S. 3.3.16). The vayasyas
of Vraja are uncountable. In hundreds of millions of millenniums they are
never excluded from Çri Krishna's personal company. Who could possibly
have the power to de-scribe their beauty, dress, talents, activities or
svarüpa? They are portrayed thus in the Govinda-Vrindävanam (1.149-
150):
78 ^eyo-é^l^-V^amciva

äyutäyuta-gopäläh sakhäyo mma'krsnayoh tesäm rüpam svarüpañ ca

guna-karmädayo 'pi ca

nahi varnayitum çakyä kalpa-koti-çatair api

Rãm and Krishna have tens of thousands upon tens of thousands of
cowherd boyfriends. Even if I had a billion millenmums to do it, I
would not be able to describe all their forms, nature, qualities and
activities.

Since the sakhäs in Vraja are liintless in number, I will describe only the
most prominent groups among them. Their attire is the same as Krishna's,
their age is the same as Krishna's, and they are expert in creating a
pleasant atmosphere by smging and playing music on buffalo homs, flutes
and other mstruments. Some have complexions like brilliant sapphires,
some are golden, some silvery, some green like emeralds, some like
crystal, and some like red lotuses. Residing in Vraja, they are adomed
with vanegated omaments and engage in limidess pastimes for the
pleasure of Çri Krishna (B.R.S. 3.3.17).

Friendship as exhibited during Govardhan'Dharana-Lélä

The friendship that the sakhäs share in the company of Krishna is

unfathomable. The Puränas glorify the events that occurred at the time of
interruptmg the éndra-yajña, When Krishna caused the sacrifice to Lord
Indra to be discontinued, He consequendy held the hill named Giri
Govardhan aloft on His left hand for an entire week. Seeing the huge
mountain balanced upon Krishna's hand, the assembly of sakhäs
experienced such a mood that they felt no distress for themselves but
became very
(D ^arions ^ypes of Co'wfiercC Soys 79

unhappy at Krishna's [seeming] difficulty. This was only proper, since

they loved Krishna much more than themselves; this is the symptom of
the sakhäs who hold only Krishna as their exclusive life-force. One son of
a cowherd came before Krishna and spoke with sweet supplication,
revealing the anguish of his heart ^Listen, listen 0 Präna-Sakhä! 0 Nanda-
Nandan! You have been holding Giri Govardhan upon your hand for an
entire week! This has caused great distress in the hearts of your dear
cowherd boyfriends. They cannot bear to see your fatigue any longer. Just
transfer the mountain from your hand to Çridãma's hand; doing this for
even a moment will relieve your fatigue. If you won't give it to him, then
at least take it with your right hand so we can give your left hand a
massage. We cannot estimate how much your hand must hurt! This has
caused all the sakhäs to become extremely upset!" (B.R.S. 3.3.18). Who
can describe the pure friendship that the sakhäs feel for Krishna? All these
things are proclaimed throughout the Agamas, Puränas and Tantras.

Friendship as exhibited during Aghäsura-Vadha'Lélä

The friendship that Krishna shows to His sakhäs is such that — who
could possibly describe it fully? Once the mäyävädi named Aghãsura, the
servant of Kamsa, entered Vrindãvan after taking the form of a huge
serpent. His intention was to do harm to Krishna, and he hid in a place
that no one knew about. Opening his mouth wide, his upper lip touched
the orb of the sky, and he cast his lower lip flat upon the ground.

Eventuallly Vrajendra-Nandan came down that path in the company of

His young cowherd boyfriends, playing merrily throughout the forest
while tending their calves. Suddenly beholding the fascmating loftiness of
the
80 ^eyo-é^t^ti'-y^asamava

snake's jaws, the minds of those sirnple boys became enchanted. Someone
said, "I have seen the amazing beauty of Govardhan Hill, but today I see
something in Vrindävan that is supremely astonishing!" Making sounds
by slapping their hands in their armpits and also by clapping their hands,
shouting the cowherding exclamations "äbä! ãbäl" the assembly of boys
entered the giant snake's mouth while crymg "jai! jaif Seeing this,
Aghäsura thought to himself, "That enemy of my brother is remainmg at a
distance. I will continue to wait here just to do Him harm." But Krishna
became alarmed at not seeing His comrades, and He looked for them with
anxious eyes and spotted them entering the snake's mouth. Nanda
Nandan thought to Himself, "This Aghäsura has swallowed my friends!"
and He became very disturbed in their separation. Both His eyes swelled
up with tears as He wept apprehensively and called out to them,
"Çridäma! Sudäma! Däma! bhäi, bhäñ 0 my brothers, 0 my brothers!
Where is my dear Subal, Arjjuna and Vasudãma? Where is Labanga,
Ujjvala and Çri Kinkmi? 0 why have I come to this deep forest today
without the company of Balaräm, who remained at home?"

After momentarily lamenting in this way and contem-plating the

situation, Lord Hari then entered into the mouth of Agha. Once inside, He
began to expand in size until He forcibly emerged from the snake's split-
open head. AU the boys spilled out onto the forest path and were so glad
to regain the company of Krishna that they embraced Him in supreme
bliss. Even though Krishna killed Agha so dramatically and openly
bestowed libera-tion upon him, still the cowherd boys did not consider
Him to be the Supreme Lord (B.R.S. 3.3.20).
© Variüzis ^Type^ of CozuHerd Soys 81

Four principal divisions of cowherd boys

Krishna's vayasyas in Vraja are limitless in number, and they are divided
into four prmcipal and two secondary categories. The principal divisions
are: (1) suhrit-sakhä (friends of well-wishing heart), (2) sakhä (general
friends), (3) priya-sakhä (confidential friends), and (4) priya-narma-sakhä
(very intimate friends) (B.R.S. 3.3.21). The two secondary classifications
are: (1) vidüshaka (comical buffoons), and (2) vita (sensual, artistic
compan-ions).

(1) Suhrit-Sakhä
Those boys whose mood of friendship is mixed with the parental mellow
of vätsalya, whose age is a little older than Krishna, who are engaged in
protecting Him from any possible harm, are called suhrit (B.R.S. 3.3.22).
Some boys from this category are Balabhadra, Mandalé-bhadra, Subhadra,
Bhadra-vardhana, Gobhata, Yaksha, Indrabhata, Bhadränga, Véra-bhadra,
Mahäguna, Vijaya, and others (B.R.S. 3.3.23). Even though Balaräm is
mentioned here as a boyfriend, it should be understood that He is non-
different from Krishna. He merely behaves as the best of the suhrit-sakhäs
due to the trend of divine sweetness (mädhurya). Later on in this book I
will systematically describe the meditation (dhyäna) and worship (püjä) of
Balabhadra [in Chapter Five]. Amongst the suhrid boys there are two who
are the foremost — Balabhadra and Mandalé-bhadra.

(2) Sakhä
Now to mention the characterisdcs of the sakhäs — they are a little
younger than Krishna, they remain as if His littfe brothers, being endowed
with a loving attachment
82 freyo'Slml^ti-'ééasarnava

to Him that is mixed with the mellow of servitude (däsya), and they are
thereby fixed in rendering personal services unto Him (B.KS. 3.3.30).
Some boys in this category are Deva-prastha, Vishãla, Vrishabha, Ojasvi,
Varüthapa, Maranda, Kusumãpida, Mani-bandha and Karandhama {B.R.S.
3.3.31). Amongst these boys, Deva-prastha is certainly the chief. Next
please hear the description of the priya-sakhäs.

(3) Priya-Sakhä
The priya-sakhäs of Vraja are numberless, and amongst them all are
twelve leaders (yütheshvara) who are in charge of their own respective
groups. Their dress, ornaments and age are similar to Krishna's, and they
always exhibit the disposition of being His equals in pure friendship.
Their sakhya-rati or fratemal loving attachment is on the level of kevalä
— totally unalloyed in innocent affection due to being entirely bereft of
mixture with any other mellow (B.R.S. 3.3.36). These dear boyfriends
enjoy playing sportive games in Krish-na's company like fist-fighting,
stick-fighting and arm-wrestling. They jump about, display great pride,
crash their sides against each other, smack their hands togeth-er, and
perform other outrageously excitmg amusements in an atmosphere of
charming grace. According to the book Ganoddesha, in this category of
boys there are the following eleven: Çridãma, Sudäma, Vasudäma,
Kmkini, Stoka-Krishna, Angshu, Bhadra-sena, Viläsi, Pundarika,
Vitankãksha and Kalavinka. According to the Rasämrita-Sindhu, Däma is
added to this list, totalling twelve cowherd boys (dvädasha'gopäla) {B.R.S.
3.3.36-38).

Varioits ^Types of Co'wfurd Soys 83

The gopés praise the cowherd boys' friendship

The friendship exhibited by the priya-sakhäs in the company of Krishna
is such that it was once described by the gopis in the presence of Çrimati
Rädhäräni thus:
"What wonderful things we have beheld today on the bank of the river
Yanmnã! We saw Hari sporting in the aftemoon along with His priya-
sakhäs. Some laughed, some danced, while others spoke in stuttering
ways to make Krishna smile. Uttering crooked statements they enjoyed
joking and carousing. Thus the natnre of the priya-sakhas is pure
unadulterated friendship with Him. Sometimes they spread out their arms
to block His path, and at other times they embrace Him lovingly with
their limbs empting with thrilled shivermg." This is a very slight
indication of the mtimate dealings of the priya-sakhäs (B.R.S. 3.3.39).
 Friendship as exhibited during Gocharana'Lélä
It is a definite fact that Krishna is the very life of the sakhäs. Without the
company of Krishna, it is very doubtful that His beloved friends can even
mamtain their lives at all. Once Vrajendra-Nandan took His priya-sakhäs
to the gardens on the bank of the river Yamunã and blissfully sported
various games while tending the cows. Then He suddenly left their
company on the plea of going to search for some cows that strayed from
sight. Not beholding Krishna there, Çridãma's mind became very alarmed
and he exclaimed, "kothä gelä bhäi orel Wé^rJp Jia? .té^v Jinth^ ^ittf^ vQb
iW^ Atr ifaT dbwif uf the ground and started rolling around due to losing
Krishna's companionship, and his limbs were thereby covered with dust
Getting up and fraittically wandering here and there throughout the
gardens, forests and groves on the bank of the Yamunã, he repeatedly
called
84 ^eyo'élml<^'éI^^sarnava

"hä Krishna! hä Priya!" in a loud voice. Seeing all this taking place,
Bhagavän acted quickly and bestowed life upon His sakhä by playing His
muralé flute. Hearmg the sound of Krishna's flute, the practically dead
bodies of Çridäma and Sudäma became infused with life. Çridäma lifted his
face upwards and cried, "Where is Krishna?!" and then he finally saw
Muralidhar standing before him. Addressing Him with a faltering voice
Çridäma said, "ore bhäi^ 0 my dear brother, just look at our faces! Please
come forward and embrace each and every boy! Leaving our assembly
today, where have you gone? Not seeing you here, all of us have become
like helpless orphans! But now it is our great fortune to have met you
again! 0 brother, where in the forest had you gone alone? With-out you,
great havoc breaks loose! Each of us feel that our all-in-all — whether our
wealth, relatives, chenshed dreams, property, cows, friends, selves, and
whatever we were doing — everythmg becomes totally disarranged if we
lose sight of you for even a second!" Thus is the behavior of the
priya'sakhäs; if Krishna leaves their sight for a moment they experience
one danda (24 minutes) to pass like millions of yugas (B.R.S. 33.42).

Friendship as exhibited during Käliya-Damana-Lélä

 Krishna's dear friends always offer the totality of their souls only unto
Him; for this reason the priya-sakhäs are called 'Krishna-pränay In that
regard, just see the descrip-tions in the Tenth Canto of the Bhägavatam,
how the sakhäs offered their souls as well as their family members unto
Krishna. Just like durmg the pastime of chastismg the serpent Käliya, how
the cowherd boys cried and despaired upon seeing Krishna within the
lake. Feeling Krishna's separadon the sakhäs' minds reeled with the
greatly emotiona! thoughfcs oi, "What has happened?! What has
happened?!" as they sobbed and wailed.
© Various ^ypes of Cozufurd ^Boys 85

"Krishna has entered the poisoned waters! Oh, how will this be
resolved?!" Thus in Krishna's separation they desired to siniply die on the
spot. At that tirne Çridäma fell to the ground and lost consciousness as
tears resem-bling the gushing of the Yamnnã river poured from his eyes.
The beloved assembly of Krishna's cowherd boy-friends have offered unto
Govinda their souls, relatives, happiness, distress, personal friends, wives,
wealth, families, and everything else that is dear to them. Truly Krishna is
their very präna (life-force), just as water is the very life of the fish. As
fish live within the water and suffer certain death without it, similarly the
sakhäs cannot hold onto their lives without Krishna. All of their
experiences of happiness or distress arise in the context of considering
Krishna to be their friend and equal; they could never imagine Him to be
the Paramätmä or Supreme Being. Krishna is their friend, Krishna is their
best pal, Krishna is their life; without Krishna the sakhäs would just drop
dead.

tan-näga-bhoga-parivitam adrs ta-ces tam älokya tat'priya-

sakhah paçupä bhrçärthäh krsne 'rpitätma-suhrd-artha-kalatra-
kämä duhkhänuçoka-bhaya-müdha-dhiyo nipetuh

When the boys of the cowherd community, who regarded Him as

their dearmost friend, saw Him completely enveloped and motionless
within the coils of the giant snake, they became greatly dis-turbed.
They had offered Krishna everything — their very selves, their
families, their wealth, wives and all objects of desire. At the sight of
 Him in the clutches of the snake Kãliya, their intelligence became
deranged by anguish, lamentation and fear, and thus they fell
senselessly to the ground. {S.B. 10.16.10)
86 ^eyü-Vfuil^i-éJ^sarnava

Krishna is defeated in sport at Bhändiravan

The cowherd boys contiimously share affectionate love with Krishna in
the mood of pure intimate sweetness (mädhurya) and never perceive His
divine opulence (aishvarya), thereby entertaining the notion that He is
God. Their whole consciousness is one of "You and I are equal. We have
the same knowledge, same disposition, and play in the same manner."
Just see the descriptions in the Tenth Canto of the Bhägavatam. At the
base of the enormous banyan tree called Bhändira, Krishna took His
boyfriends and sported various playful pastimes as they allowed the cows
to graze. Räm and Krishna separated their friends into two teams, with
Çridäma, Vrishabha and others taking sides with Räm. Subhadra, Mandali-
bhadra and others sided with Krishna on that day. The two brothers then
made a wager on defeat in a contest of running as far as the Bhãndéra tree,
and the losers wonld have to carry the wiiming team upon their
shoulders. During that particular game Rãm and His friends won, and
since they were all playing as equals the members of the opposing team
had to carry them. Balarãm-Chända came forward to mount the shoulders
of the defeated, but instead of dimbing on Mandalé-bhadra He got up on
the shoulders of the demon Pralamba. Upon the defeated Krishna's
shoulders rode the victorious Çridãma — I have never seen such a display
of pure, unmotivated prema! Thus the boys carried their equal friends
upon their shoulders at the base of the secluded Bhändira tree. Lord
Krishna, Who is never conquered by samsära, who knows no defeat in
any way whatsoever — becomes subservient to prema and thereby
becomes totally defeated. In the mood of the purest mellow of divine
friendship (shuddha sakhya-rasa) Sridãma rode upon His shoulders; this
kind of causeless loving affection has never been seen anywhere else!
(S.B.
^arious ^ypes ofCozuherd(Boys 87
10.18.23-24). How could I possibly describe the character-istics of
genuine, non-duplicious prema? Krishna even shares the half-eaten food
remnants of the sakhäs while they are dining together! As they are
feasting in the forest, the cowherd boys habitually relish some food
preparation accordmg to their own taste, and findmg it quite sadsfying
they happily place some into Krishna's mouth so He can taste it also (S.B.
10.13.10). Thus He sports in the company of His sakhäs', é have written
only the briefest account of these topics, merely pointing in the general
direction.

Four leading cowherd boys

Amongst the assembly of priya-sakhäs, four are out-standing. Their
glory is recorded in the Gautamiya Tantra thus:

kintu däma-sudämädyä harer ati-priya matäh gautaméyädisu proktam

tan-mähätmyam anuttamam

But the boys headed by Çridäma and Sudäma are especially dear to
Lord Hari, according to the opinion of the sages headed by Gautama.
Indeed, their glories are unsurpassed.

Krishna is tejah-svarüpa, the embodiment of divine effulgence. And these

four friends of His are particularly described in the Krama-Dépikä:
Krishna, the mdwelling Supersoul, is surrounded by them like four
coverings. Please observe and consider the following quote from the Püjä-
Prakarana (chapter on worship) in this Tantra:

diksv atha däma-sudämau vasudämah kiñkinéca sampüjyäh tejo-rüpäs tad-

bahirañgäni ca keçavesu samabhiyajet
88

In the four directions are the fully worshipable Çridäma, Sudäma,

Vasudãma and Kinkini. One should worship Keshava, who is the
personifica-tion of brilliance, along with these who are His extemal
portions. (Krama-Dipikä 4.28)

Thus Çridäma, Sudãma, Vasudãma and Kinkmi are the foremost among
Krishna's beloved boyfriends, being in full knowledge of all His secrets.
They are equally aware of both types of Krishna's lüä — those that are
agopya (suitable for being revealed) as well as those that are gopya
(appropriate to be concealed). Some pastimes are performed in the
extemal realm while others are en-gaged within the intemal sphere. All of
the confidential Vraja-^zéas like vastra-harana (the stealing of the gopés'
clothes) are fully known to these four boys.

Friendship as exhibited during Gopé'Vastra-Harana-Lélä

One day the gopis assembled together and traveled to the bank of the
Yamunã in order to perform pujä to Goddess Kätyäyani. Leaving their
garments on the riverbank they immersed in the water and engaged in
water-sports in a spirit of great prankish fun. Although situated elsewhere
at the time, Yogeshvara Bhagavän (the Supreme Personality, Master of
Mystics) could understand everything within Himself, and quickly came
to that spot along with His confidendal boyfnends. For the purpose of
fulfilling the cherished desires of the gopikäs, He secretly stole all of their
clothes. Collecting the garments with the help of His friends headed by
Çridäma, He climbed up a kadamba tree and started laughing and joking
along with them.
(D Variozis ^ypes of Cozufurd Soys 89

bhagavämç tad abhipretya krsna yogeçvareçvarah vayasyair ävrtas tatra

gatas tat-karma-siddhaye

Lord Krishna, the Supreme Personality of God-head and Master of

all masters of mystic yoga, was aware of what the gopis were doing,
and thus He went there surrounded by His boyfriends in order to
award the gopis the perfection of their endeavor.

täsäm väsämsy upädäya mpam äruhya satvarah hasadbhih prahasan

bälaih parihäsam uväca ha

Taking the girls' garments, He quickly climbed to the top of a

kadamba tree. Then, as He laughed loudly and His companions ako
laughed, He jokingly addressed the gopis. (S.B. 10.9.8-9)
 In the commentary on Çnmad Bhägavatam called Laghu-Toshiné, it is
stated [by Çrila Jiva Goswämi]:

'bhagavän tad-abhipretya' iti vayasyair iti bälair iti ca sakhibhir iti

jñeyam, tair vrtah san ägaste ca param-äntarañgä däma-sudäma-
vasudäma-kiñkinayo jñeyah. tac choktam gautamiye (10.82-83):

däma-su däma-vasu däma-ki ñki n i-gandha-pu spakaih antahkarana-

rüpäs te krsnasya parikirtitäh ätmäbhedena te püjyä yathä krsnas
tathaiva te

iti antahkarana-rüpäh iti kramena buddhy-ahañkära-citta-mano-rupä ity

arthah

In the verse begmning with the words 'bhagauän tad-abhipretya the

use of vayasyaih fwith the friends of the same age') indicates bälaih
('with the boys') and also sakhibhih ('with His cowherd
boyfriends'). Being surrounded by them, He amved on the scene. It
should be understood that these are His supremely intimate and
intemal friends Çridäma, Sudãma, Vasudäma and KinkinL That is also
confirmed in the Gautamrya Tantra thus (10.82-83):

'The gready famous Çridäma, Sudäma, Vasu-dãma and Kinkini are

the embodiments of Lord Krishna's feature of antahkarana (the
indwelling Supersoul), being non-different from His very self, and
therefore they are equally worshipable with scented flowers as is
Krishnay

Thus being the personifications of His antahkarana feature, they

systematically represent His buddhi (intelligence), ahañkära (egoism),
chitta (heart), and manah (mind).

This is the authoritative statement of the Goswãmi. These four sakhäs

are not different in form than Krishna Himself. Their dress and omaments
are impossible to describe in writing. The embodiment of Knshna's mtelli-
gence is the gopa named Çridäma; and the embodiment of Krishna's
egoism is Sudãma; the embodiment of Krishna's heart is Vasudäma; and
fhe embodunent of Krishna's mind is Kinkini. There is no confidential
pastime that Krishna-Chandra secretly performs in Vraja that is not
witnessed by these four boys. Truly one is never abandoned by one's own
intelligence, ego, heart and mind; in all activities these accompany one,
while always remainmg in the background. All of Knshna's Iñäs performed
in Vraja throughout His three different ages — bälya (babyhood),
pauganda (childhood) and kaishor (adolescence) — are never enacted
without these particular boys. There is not a single thing about Krishna
© Various ^Types of Cozufurd ^Boys 91

that they are unaware of, from His relationships with parental vätsalya
associates up to the extent of His dealings in amorous shringär sports.

Other boys of the next categoiy of sakhäs — the priya-narma sakhäs

(very intimate friends) — are accomplices in the gopés' pastimes with
Krishna, and different mem-bers of this class will participate in different
portions of the liéä. The priya-narmas headed by Subala, Arjjuna and
others thus continually sport in the amusements enacted between the
gopas and gopis. However, the priya-sakhäs can understand the intemal
intricacies of all these pastimes, but never reveal such secrets extemally
for fear of causing inharmony in the flow of mellows (rasäbhäsa). Among
the priya-sakhäs the above-mentioned fonr boys embody the mdwelling
witness (antahkarana), and they are completely full to overflowing with
Krishnänanda.

Çridãma is the chief

In the above-quoted Sanskrit shlokas listing the four most intimate
boyfriends, the name 'Dãma' should be imderstood to indicate Çridäma.
Due to the particular meter being used in the shlokas, the respective
authors merely abbreviated his name from Çridäma to Dãma. After duly
considermg the facts, I have thus concluded that when these four names
are written together in the same place there is some figurative
modification of the syllables in order to fit the meter. Thus the name of
Dãma was used as a convention. According to the scriptures Çridãma is
very, very dear to the Lord. This is evidenced in many places throughout
the shästras headed by the Bhägavatam. The name of Rãm and Knshna's
beloved sakhä Çridãma is frequently written first, fol-lowed by the names
of Subala, Stoka-Knshna and others.
sridämä näma gopälo räma-keçavayoh sakhä subala-stoka-krsnädyä
gopäh premnedam abruvan

Once, some of the cowherd boys — Çridãma, the very close friend of
Räma and Keshava, along with Subala, Stoka-Krishna and others —
thus lovingly spoke. (S.B. 10.15.20)

It is also found in the Varaha Puräna:

çrédämä paçcima'dväre sudämä cottare tathä

The boy Çridäma is situated at the gate to the west, and Sudäma is
situated at the gate to the north.

Everywhere it is seen that Çridäma is predominantly listed. In the nyäya

philosophy of logic it is stated evarh pradhänäpradhänayor madhye and so
forth — the most important of a group of items is listed first, followed by
the lesser important The personal beauty of Çridãma is descnbed in the
Bhakti'Rasämrita-Sindhu (3.3.41) thus:

väsah piñgam bibhratarh çmga-pänim baddha-sparddhäm

sauhrdän mädhavena tämrosnésam çyäma-dämäbhirämam
çridämänam däma-bhäjam bhajämi

Who wears yellow garments,

holding a buffalo horn bugle Who out of intimate affection
has the audacity to challenge Mädhava Who wears a copper-colored
turban
Whose charmmg complexion is blackish — I worship that
splendrously effulgent Çridäma.
Next, Sudama is described in the Govinda-Vrindavanam (1.159-160)
thus:

rasiko nägaro gaurah çarad-amburuheksanah agranthi-sarala-

sthüla unmäda-nrtya-sundarah

mahä-räsa-rasähläda pulaka-prema-vihvalah nänä-rañga-

 rasopetah sudämä sa ca kirtitah

The cowherd boy celebrated as Sudäma is a relisher of confidential

mellows, he is very heroic, his complexion is fair, and his eyes are
ILke lotus flowers blooming in the autumn. He is detached from all
ties, simple and straightforward, large, plump and strong, and he is
beautiüed by wild and unrestramed dancing. He rejoices in the
mellows of the mahä-räsa dance, and is so over-whelmed with ecstadc
love that his hairs stand on end. He is endowed with the mellows of
various types of sport.

(4) Priya-Narma-Sakhä
The group of cowherd boys known as priya-narma sakhäs (most intimate
friends) are a little younger than Krishna, are in knowledge of His secrets,
and render service unto Him in the mood of girlfriends (sakhi-bhäva).
This category includes Subala, Arjjuna, Gandharva, Vasanta, Ujjvala,
Kokila, Sananda and Vidagdha. The beauty of Subala is described in the
Govinda-Vrindävanam (1.153-154) thus:

gauräñgo näda-gambhéro mahä-dambha-samanvitah räsa-bhävah

sadämodah paramänanda-kandarah kandarpa-koti-saundaryä nrtya-
lflä-viçäradah Sädfi prema-rasdhladah subat^ samprofcirtitäh
94 ^eyo-'Sfm^éé^asärruiva

The cowherd boy celebrated as Subala has a fair complexion, a very

deep voice, and a loud and boisterous nature. Always jovial, he is a
source of supreme bliss for others. He is handsome like ten million
Cupids, expert in dancmg pastimes, and is continuously overwhelmed
by the mellows of pure prema.

Two secondary divisions of cowherd boys

Thus I have very briefly described the group of cow-herd boys known as
priya-narma. This ends my listmg of the four prmcipal divisions of sakhäs
— (1) suhrit-sakhä (friends of well-wishing heart), (2) sakhä (general
friends), (3) priya-sakhä (conüdential friends), and (4) priya-narma-sakhä
(very intimate friends). Now I speak of the two secondary divisions of
sakhäs — (1) vidüshaka (comical buffoons), and (2) vita (sensual, artistic
compan-ions).

(1) Vidüshaka'Sakhä
The vidüshakas or clowns tend to act up especially durmg times of eating
in order to wrangle with Krishna, and at other times they move their
limbs with funny, distorted motions in order to create jokes and laughter.

vasantädy abhidho lolo bhojane kalahe priyah vikrtäñga-vaco-veçair

häsyakän vidüsakah vidagdha-mädhave khyäto yathäsau madhu-
mañgalah

Vasanta and certain others boys, who become very greedy at the time
of eating, who are fond of picking quarrels, who cause laughter by
their twisted limbs, furmy words and bizarre attire, are called
vidüshaka. Just as in the drama Vidagdha
© Varimis ^ypes of Co'wh^rd Soys 95

Mädhava Nätaka the famous clown is the boy Madhu-mangala. (Ujjvala

Nélamani 2.7)
Other vidüshakas are Pushpänka, Hãsãnka and others. (2) Vita-Sakhä

Those boys who are clever in detaifs of fashion, who tend to be sensitive
and cunning, who are in knowledge of a great many love-techniques as
found in the Käma-shästras, are called vita.

veçopacära-nipuno dhürtto gosthi-viçäradah käma- tan tra-kalä-

vedi vi tam i ty abh idh lya te

Those who are expert in arranging clothing and ornaments, whose

mentality is sensuous and sly, who are quite competent in social
airangements and counseling, who are knowledgeable of the amorous
arts found in the Käma-tantras, are called vita. (Ujjvala Nilamani 2.5)

kadära-bhärati-bandha-gandha-vedädayo vitäh
 The boys Kadära, Bharati-bandha, Gandha-veda and others are of
the group of vitas. (Laghu-Rädhä-Krishna-Ganoddesha-Drpikä 73)

Sädhärana Vayasya (ordinaiy friends)

The general populace of Lord Krishna's ordinary boyfriends in Vraja are

uncountable; I will narrate something about those among them who are
especially Sxed in their loyal service attitude toward Him. Raktaka,
Patraka, Patri, Madhu-kantha, Madhu-vrata, Täli, Mãna-shãlé, Mãlã-dhara,
Bhankura, Bhringära and others are
96 ^t^jo-éha^-{}^(muwcl

thus counted amongst the assembly of sakhäs who act as servants. These
boys render service unto Krishna in the forest by canying His walking
sdck, fightmg stick, buffalo hom, flute and so forth. They remain close by
His side during all His sports throughout the forest. Furthermore, there is
Kalälãpa, Kalãnkura, Keli-kalä, Prithukä, Komala, Phulla, Mangala, Kapila
and other sakhäs who are always rendering service close by. The boys
headed by Suvilãsa and Rasälãksha serve by preparmg betel nuts
(tämbüla). Servants headed by Sãrangada and Kuvalaya keep milk, water
and sweets handy. In the forest, Prema-kanda, Mahä-gandha, and
Sairmdhra prepare decorations for bodily limbs out of various colorful
mineral pigments that represent the splendor of the woodlands.
Kusumolläsa, Sumanasa and others serve Krishna by providing scented
flower garlands. Many boys are qualified to attend His bodily needs such
as Pushpa-häsa, Maholläsa and others. Subandha, Karpüra, Kusuma and
their group are espe-cially capable in serving the lotus feet of Çri Krishna.

Thus I have very carefully written only of the most prominent amongst
the sakhäs, according to the descrip-tions found in Bhakti-Rasämrita-
Sindhu and Rädhä-Krishna-Ganoddesha-Dépikä. AU these boys can again
be classified into three divisions — (1) some among them are nitya-priya
(etemally dear, or nitya-siddha), (2) some are sura-vara (the best among
the demigods, elevated from deva status to the spiritual world); and (3)
some are sädhaka (devotional practidoners who became perfected). AU of
these personalities render sevä unto Krishna each in their own way —
either by beloved words, smiles, jokes or other services — and in so many
ways they give Him satisfaction and pleasure.
Various Types of Cowfterd ^Soys 97

1 have in this way spoken very briefly about the äshrayälambana

(subjective foundation, or types of devotees that are receptacles of
Krishna's love). Now please hear of the uddrpana (stimulating) feature of
älambana as it is found in the sakhya-rasa. This book Preyp-Bhakti-
J^arnWü hãs^ beea wnttdé wééäe pra^ing to the two lotus feet of Çri
Chaitanya, and bowing to Siila Nityãnanda-Chãnda, meditating
exclusively on their feet as well as those of Abhiräm and Sundaränanda
Gopãl, and having great hope for the feet of Çri Pami Gopãl. Taking
shelter of the feet of Gopãl Charan, this Däs Nayanänanda has described
all these things.

thus ends the second chapter of Çré Çn Preyo'Bhakti-Rasämava

 Chapter 3

The Ingredients of Transcendental Mellow

vrajendra-nandanam vande sa-rämam jalada-

pmbham çrédämädyaih parivrtam sakhya-prema-
pariplu tam

Obeisances unto Vrajendra-Nandan

Of raincloud-complexion, accompanied by Räm Surrounded by
Çridãma and the others
Overflooded with the love of the cowherd boys.
AU glories, all glories to Räm, Krishna and their assembly ofsakhäsl AU
glories, all glories to their beloved boyfriends (priya), beloved girljfriends
(priyä), and to Çrila Vrindãvan!

0 readers with the disposition of sakhya-bhaktasl Please listen with

blissful minds. That which causes one to remember Çri Krishna is called
uddipana (stimulant). That thing which, upon viewing it or even hearing
about it, awakens a connecdon with Krishna is known in the scriptnres as
uddipana (B.KS. 2.1.301). Krishna's age, dress, buffalo hom bugle, flute,
conchshell and so forth;
His qualides such as pleasing, funny, heroic and so forth;
His dear devotees; His activides conducted while pretending to be a royal
prince or appearing as various mcamations — all these things form the
category of uddipana. In this regard, please heed the statements of the
scripture (B.R.S. 3.3.57).

Krishna’s age (vayah)

Çri Krishna's transcendental age is divided into 3 periods: kaumära

(babyhood), pauganda (childhood) and kaishor (adolescence). He spends
the periods of kaumära, pauganda and the beginning of kaishor in Vraja,
sojoum-ing to Mathurã at the end ofkaishor. After that He comes into the
age of yauvana (youth) (B.R.S. 3.3.58).
 The period of kaumära extends from Krishna's birth up through 5 years
of age; pauganda is 5 more years (age 6 through 10); and kaishor is from
age 10 through 15 or 16. After spending the periods of kaumära, pauganda
and kaishor in Vraja, He departs for Mathurä at the end of kaishor. After
that, Çri Krishna assumes the nature of youthful yauvana and sports His
pastimes in Dvãrävati while mamfesting splendrous divine opulences
(B.R.S. 2.1.309).

(1) Kaumära (babyhood)

The period of Krishna's kaumära age is fully nourished by the parental
vätsalya-mti, in which Nanda and the rest become very much satisfied.
This kaumära age can be further subdivided into three distinct periods —
ädya (beginnmg), madhya (middle) and shesha (end).

The ädya kaumära period extends up to the age of I yeary 8 months.

Then the madhya kaumära period extends up to the age of 3 yearsy 5
months. This mterval gives rise to the highest expression of Krishna's
joking, danc-ing, adorable antics and so forth in the company of the
sakhäs. Then the shesha kaumära period extends up to the age of 5 years,
wherein He takes His calves to graze in the pasturelands along with His
childhood boyfriends.

bibhrad venurñ jathara-patayoh çmga-vetre ca kakse väme pänau masma-

kavalam tat-phaläny añgulisu tisthan madhye sva-parisuhrdo häsayan
narmabhih svaih svarge loke misati bubhuje yajña-bhug bäla-kelih

Krishna sat with His flute tucked between His waist and the tight
cloth on His right side, and with His hom bugle and cow-driving sdck
on His left. Holding in His hand a very nice preparation of yogurt and
rice mixed with pieces of suitable fmit between His fingers, He sat like
the whorl of a lotus flower, looking toward all His young cowherd
boyfriends, personally joking with them and creadng jubilant laughter
among them as He ate. At that tinie, the denizens of the heavenly
planets were watching and became stmck with wonder at how the
Personality of Godhead, who eats only in yajña, was now playfülly
eating with His childhood friends in the forest (S.B. 10.13.11)
 (2) Pauganda (childhood)
After this comes Krishna's pauganda age, also further subdivided into
three periods — ädya (beginning), madhya (middle) and shesha (end).

The ädya pauganda period extends from the age of 5 years up to 6 yearsy
8 months, during which He per-forms varieties of sportive pastimes in the
company of Çridäma and the rest This interval is characterized by a
reddish luster appearing in Krishna's lips as well as in the palms of His
hands. His neck develops circling lines like those on a conchshell, and His
waist is very trim. The assembly of sakhäs become completely enchanted
to behold the vision of such a beautiful form. In the forest, the boys
engage in numerous pastimes like fashioning flower-omaments for each
other and so forth. The following scene is described in the Bhakti-
Rasämrita-Sindhu (3.3.66):

vmdäranye samantät surabhini surabhé-vrnda-raksä-vihäri guñjä-hän

çikhanda-prakatita-mukutah péta-pattämbara-çrih karnäbhyäm karnikäre
dadhad alam urasä
ph u lla-mall ika-mälyam nrtyan dor-yuddha-rañge nata-vad
iha sakhm
nandayaty esa krsnah

In the beautifully fragrant forest of Vrmdä

He sports merrily while tending His cows
that are scattered all around He wears a garland of colorful guñjä
berries,
and peacock feather in His crown Hips adomed with exquisite
yellow silken cloth With karnikära flowers dangling from His ears
full-blown mallikä^asmme garland upon His chest By dancing and
playing arm-wrestlmg games
just like a dramatic actor — this Krishna is delighting the cowherd
boys here!

Then the madhya pauganda period extends up to the age of 8 yearsy 4

months. Here Krishna's bodily features become even more exquisite than
before. He accepts full ornamentations like venu flute, buffalo hom bugle,
golden armlets, fighting stick, walking stick, and cow-herding stick. This
interval gives rise to the exciting games played with His friends
undemeath the huge Bhändira banyan tree. At every opportunity He
would endeavor to give pleasure to His sakhäs. The activities of this
period include the lifting of Govardhan Hill.
Thus I have described the features of madhya pauganda. The following is
a depiction from the Bhakti-Rasämrita-Sindhu (3.3.70):

yastim hasta-traya-parimitäm präntayoh svarna-baddhäm bibhran mälärh

catula-camaré-cäru-cüdojjvala-çréh baddhosnisfih purata-rucinä patta-
päçena pärçve paçya kndan sukhayati sakhe! mitra-vrndam mukundah

Carrying a walking stick three cubits in length (54")

bound with pure golden bands at both ends Wearing a flower
garland, His bouncing locks are topped with a lovely, brilliantly
opulent turban
secured at the sides with golden lace ties Look, look 0 Sakhä! How
Mukunda
delights His friends with such playful frolics!
Then the shesha portion of the pauganda period extends up to 10 years
of age. Here Krishna's physical move-ments become especially attractive.
His curling and braided tresses fall down to His waist, and His face
appears to be beaming from amongst the falls of such splendrous locks.
His neck is like a conchshell, He wears a turban upon His head tilted to
one side, and the tilak designs on His forehead are painted with dark
musk paste. He moves His lirnbs gracefully while associating with His
sakhäs and thereby gives great delight to those boys. Reaching this shesha
pauganda Krishna appears just like an adolescent of kaishor endowment.
He engages in acdvities such as praising the divine beauty of the gopis and
so forth. In the company of His confidential narma sakhäs they indulge
frequently in pastimes of whispering into each others' ears (B.R.S. 3.3.76).
Thus I have de-scribed the three distinct subdivisions of the pauganda age.
As illustrated in the Bhakti-Rflsämrita-Sindhu (3.3.73):

agre-lilälaka-latikayälañkrtarh bibhrad äsyam cañcad-veni-çikhara-

 çikhayä cumbita-çroni-bimbah uttuñgämsa-cchavir agha-haro rañgam
añga-çriyäva-nyasyann esa priyasa-vayasäm gokulän nirjihéée
His head adomed with playfully scattered hair

completely surroundmg His face His hips kissed by the dp of His swinging braid His raised and
broadened shoulders

radiating pure youthful luster The Destroyer of sins. by His own

vibrant and colorful bodily magnificence gladdens His dear boyfriends while entermg Gokula!

(3) Kaishor (adolescence)

The period of kaishor is also subdivided into intervals of ādya. madhya and shesha. First during
ādya kaishor. Krishna.s already blackish complexion becomes intensely brilliant Fine hairs upon
His chest become slightly visible. and His eyes develop a luminous redness in their borders. In
madhya kaishor His waist appears as trim as a lion. and His chest spreads out broadly From His
ears dangle long eamngs. and His cheeks sparkle. He is adomed with the vaijayantī flower
garland. colorful mineral pigments. an elegant crown. jewelled necklaces. armlets. bracelets and
more . truly an enchanting presentation! Skilled as the best of dancers. of the hue of rainclouds.
He wears a peacock feather on His crown and walks with the gait of a maddened elephant Placing
His flute to His face and filling its holes with the nectar of His lips. Krishna produces auspicious
songs that give total bliss to His cowherd boyfriends. Rendermg the earth of Vrindāvan"bhūmi
charming by His very foot" steps. He personally enters the forest accompanied by His sakhās
(5.5. 10.21.5).

During madhya kaishor the purely ravishing beauty of Lord Hari expands unlimitedly The
highly relishable sweetnesses of His divine bodily limbs are so intense that they bewilder the
entire universe. His thighs become thicker. His arms fill out with muscles. His chest be" comes
broader stiU and His dark complexion appears excepdonally fascinating. His face continually
beams with smiles and sidelong glances. and He plays world" mesmerizing songs upon His
muralī flute. Wandering about in the forest with His cowherd boyfriends. they sport numerous
athledc sports in great furL During this period He also engages in grand amorous fesdvals in the
secluded forest bowers. plus other pastimes headed by the msa"dance (5...5. 2.1.320).

During shesha kaishor the purely ravishing beauty of Lord Hari expands unlimitedly more than
before. His limbs fully fill out and His entire body overflows with pure transcendental rasa. The
flanJks of His waist show three distinct folds of skirĻ and His attire displays limitless methods of
omamentatiorL Thus I have spoken of the magnificence of the end of His kaishor age (5...5.
2.1.327). The vision of Krishna.s youthful features thus appearing at the end of kaishor is
described in the rasa. shāstra by the leamed sages in this way (5...5. 2.1.330).
 Kaishor is Krishna.s etemal age

It should be understood that Krishna.s kaishor age represents His true etemal form (nitya.rūpa).
In this form He sports totally astonishing pastimes in the company of His sakhās. He showers the
thirsty chātaka.biids of the sakhās" eyes with the rainfall of His nectar"smiles and sweet
handsome figure. By this effect Śridāma becomes so full of bliss intemally that it expresses
outwardly all over his body as thrill"bumps and hairs standing erect (Śri Krishna and Śridāma are
both of dark complexion . one like rainclouds and the other like a tamāl tree. They are both sitting
clasped in a mutual embrace. the splen" dor of which is described as follows:ļ

paśyotsikta.vali.trayi.vara"late vasas tadin manjule pronmilad vana"mālikā.pańmala.stome

tamāla.tvisih uksaty ambaka.cātakān smita.rasair dāmodarāmbhodhare śndāmā
ramanīya.roma.kalikākīrnāńga.śākhi babhau

Just see! That dark Dāmodara like a raincloud and that dark Śridāma like a tamāl tree are splen"
drously radiating! Their arms are wrapped around like pairs of excellent blossoming creepers.
they are marked with three folds of skin on their bellies. and their garments are like entrancing
lightning bolts. They dispense intense waves of fragrance from their forest"flower garlands. The
Dāmodara monsoon.cloud is showering the rain" fall of gende rasaAaden smiles. which saturate
the chātaka.bird eyes of all the cowherd boys. And the body of that Śridāma. of dark tamūl.tree
complex" ion. appears to be studded with freshly blooming enchanting flower"buds in the form of
his hairs standing on end! (5...5. 3.3.79)

Krishna in His figure of kaishor is perpetually worshiped in Vraja. for all the devotees
beginnmg with those in the mood of dāsya favor meditating upon Him in that age. Therefore.
dear readers "" please worship Kishor Mohan in Vraja. taking shelter of either the mellow of
dāsya. sakhya. vātsalya or madhum. Verily I have not written of the splendor He exhibits in His
slightly older yauvana feature (after leaving Vrajaj; the devotees will please observe and consider
the following statement of the scriptures:
prāyah kiśora evāyam sarva"bhaktesu bhāsate tena yauvana.śobhā "sya neha kācit prapancitā. It
is in this adolescent Kishor form that Śri Krishna mostly appears to all His devotees; for
this reason the splendor of His yauvana age will not be described here. (5...5. 3.3.80).

Uddīpana (ecstatic stimxilants)

Now I shall speak about how Krishna.s rūpa (bodily beauty) serves as an uddīpana (stimulant)
by which the assembly of sakhās in Vraja are captivated. Once it was stated by Śridāma and the
other sakhās to Krishna that His limbs appear to be decorated even when they are not decorated
with omaments. Śridāma said. "Listen. Krishna! ore bhāit 0 dear brother! There is no comparison
anywhere to the attractiveness of your limbs! What use to you are so many fancy omaments7
Compared to the radiant effulgence of your transcendental features. these ornaments become
totally insignificant! Indeed. your brilliant complexion has forcibly stolen the minds of all the
cowherd boys!" Thus I have spoken this declaration of rūpa.uddipana. stimuladon of love by
Krishna.s personal beauty (5...5. 3.3.81).

Shringa (bnffalo hom bugle)

Arising in the moming. Rām mounts a raised platform and vibrates his buffalo hom bugle. then
shouts "bhāi! bhāi! 0 brothers! 0 brothers!" Being awakened by this bugling. all the cowherd boys
assemble together with minds blissfully united in remembrance of Krishna (3...5. 3.3.82).

Venu (Krishna.s flute)

Once Krishna went alone into the forest. and the sakhās became quite disturbed by His absence.
To search Hari out they had gone to the gardens on the bank of the Yamunā river. when suddenly
they heard the sound of His flute. Instantly becoming ecstadc upon hearmg Krishna.s flute music.
it was as if their dead bodies were gifted with the presence of a living souL This incident is
described in the Bhakti.Rasāmńta"Sindhu (3.3.83) thus:

suhŗdo! na hi yāta kātarā harim anvestum itah sutām raveh kathayann amum atra vainava.
dvani.dūtah śikhare dhinoti nah

"0 dear distressed boyfriends! Don.t go to search for Hari on the bank of the Yamunā river
(daugh" ter of the sun)! The sound of Krishna.s flute. coming from the peak of Govardhan Hill
like a messenger. has just announced .Krishna is heref This news has given us great delight!"

Shankha (Krishna.s conchshell)

Once Bhagavān was approaching the city of Hastināpur and from a distance vibrated His
conchshell named Pāncha"janya. Hearing the sound of the Pāncha"janya. the sons of Pāndu (the
Pandavas) along with their associates instantly became full of Krishnānanda. In Vraja. all the
pleasing statements shared between the priya" namia.sakhā Subala and the other boys are also
uddīpanas or utterances that stimulate the awakening of Krishna consciousness. Thus I have
briefly outlined these items;

now please listen to the codes of anubhāva (ecstatic symptoms) as they are found in the mood
of sakhya.
Anubhāva (subsequent ecstatic physical expressions)
The principle of anubhāva rati involves the awakening of ecstatic bodily reactions as the direct
result of concen" trating on Krishna within one.s mental faculties. These meditadons manifest
extemally in one.s physical form as outrageous transformadons such as dancing. singing. rolling
on the ground. laughing and so forth (5.1..5. 2.1.1).

nŗtyam viluthitarh gītam krośanam tanu.motanam huńkāro jrmbhanam śvāsa.bhūmā

lokānapeksitā lālā.sravo .tta.hāsaś ca ghūrņā hikkā "dayo "pi ca

The 13 anubhāvas are: (1) nritya . dancing. (2) vilunthana . rolling upon the ground. (3) gīta .
smging. (4) kroshana . crying loudly (5) tanu. motana . stretching the body. (6) hunkāra . loud
shouting. (7) jrimbhana . yawning. (8) shvāsa . breathing heavily. (9) lokānapekshana . being un"
aware of the presence of others. (10) lālā.srava . drooling of saliva. (11) atta"hāsa . laughing
loudly like a madmarĻ (12) ghūrna . wheeling of the head. and (13) hikkā . uncontrollable
hiccups. (8...5. 2.1.2)

Thus I have narrated only the list of anubhāva symp" toms. Now please hear about how the
anubhāvas arise within the mellow of sakhya. The pleasurable pastimes of wrestling together.
playing ball. gambling with dice. carrying each other upon the shoulders. twirling canes abouĻ
going places together. lounging upon the same bed. water"sports. joking. dancing and singing in
unison "" all these playful activities conducted normally in the spirit of equality consdtute ecstaric
anubhāvas in the fńendly mood of sakhya (5...5. 3.3.86-88).

The moods of various classes of cowherd boys

Now please listen to the manners in which the six types of sakhās deal with Krishna while in
His personal company Those of the suhrit sakhā class are a little older than Krishna. and thus are
especially engaged in protect" ing HUTL They advise Him in matters of favorable and unfavorable
choices of actiorĻ and give protection to Him in the deep forests by judging what is good or bad
in practical arrangements (5.1..5. 3.3.90).

Those of the general sakhā class like Vishāla. Vrishabha and others are a little younger than
Knshna. Please hear about the activides and behavior of this group. They prepare betel packets
for Krishna. smear sandalwood paste upon His limbs. adom His hair and paint His tilak. These
boys. who are fixed up in Krishna.s loyal sevā. decorate Him by fixmg leaves and fresh twigs
upon His person (6...5. 3.3.91).

Those of the more intimate priya.sakhā class are of the same age. same disposition and same
mannerisms as Krishna. Their mentality is: "1 will conquer Krishna in this fight!" They are so
daring that they can forcibly snatch a flower right out of Krishna.s hand. and they are absolutely
fearless while inducing Krishna to decorate their own bodies. Performmg various activities like
hand"tohand combat on an exactly equal level "" such is the behavior of the priya.sakhās headed
by Śridāma (5...5. 3.3.92).

Those of the most intimate priya.narma.sakhā class engage in dice"gambling. they tell Krishna
about the love of the gopikās for Hirn. they go and tell the gopikās about the love of Krishna for
therrĻ and subsequently they retum to Krishna to whisper into His ear about the loving statements
of the gopis (....5. 3.3.93-94).

The general class of cowherd boys known as sādhārana. sakhās in Vraja gain their own
happiness simply by engaging in the personal sevā of Rām and Knshna. They tend cows
according to the specific orders of Knshna. they follow closely behind HUTĻ and they massage
His limbs. fan Him and mb His back They weave forest" flower garlands and offer them to
various parts of Krishna.s body. and thereby receive the favor of His satisfactiorL Bringing forest
mineral pigments they adom Krishna in imaginative waySe Thus I have spoken to you of the
activities of the sādhārana sakhās (6.2..5. 3.3.95).

Sdttvika Bhāva (existential ecstasy)

Now I write of the form of existence known as sāttvika. I see it described by the Goswāmī in his
book on bhakti. This condition is evident when a devotee.s heart liquifies by being intensely
affected with ecstatic emodons (bhāva) due to a direct relationship with Knshna. Or. the ecstadc
emodons can arise even when the devotee remains a little apart from Him in reladonship. When
the heart is thus affected it is considered to be the normal state of existence (sattua). Now the
specific ecstadc emodons that affect the totality of such a state of existence are known by the
name of sāttvika bhāva (5.1..5. 2.3.1). The symp" toms of this existendal ecstasy are subdivided
into 3 headings: snigdha (moist). digdha (bumt). and ruksha (dried""up) (5...5. 2.3.2).

1) Snigdha Sāttvika Bhāva (moist existential ecstasy)

The exalted feature called snigdha is further subdivided into 2 distinct categories: mukhya
(primary) and gauna (secondary). The ecstasies arising from Krishna.s direct reladonship
consdtute mukhya snigdha sāttvika bhāva.
 whereas those arising from living at a distance from Him constitute gauna snigdha sāttvika
bhāva (5.2..5. 2.3.3).

2) Digdha Sāttuika Bhāva (bumt existential ecstasy)

When ones mind is attracted to Krishna in any other way besides the 5 primary moods of
mukhya mti or the 7 secondary moods of gauna rati. then that is called digdha sāttvika bhāva.
Just see an example: Once when Mother Yashodā saw a vision of the dead witch Pūtanā in a
drearrĻ her limbs began to tremble. Those moods in relation to Krishna which are bereft of any of
the normal forms of rati are called digdha. Now please listen as I speak of that known as ruksha.

3) Ruksha Sdttvika Bhāva (dried"up existential ecstasy)

When sāttvika ecstasies arise in the body of a person who is devoid of rati ļLe. a non"devoteej
by hearing of the sweetness and wonder of Krishna"lĪlā. then that is called ruksha sāttvika bhāva.
This also occurs when. by attentively hearing songs of Krishna.s pastimes. any of the symptoms
headed by romāncha (standing up of bodily hairs) manifests on the person of one who is normally
desirous of material sense gratification. or of one desirous of UberatiorL Such visible bodily
symptoms are known as ruksha.

Ashta Sāttvika Bhāva (the 8 existential ecstasies)

By hearing and chanting of Śri Krishna.s pastimes and so forth. one.s consciousness becomes
intensely infused with the sheer power of the living force itself (prāna). This acute motion of
one"s own life"force gives rise to profound chuming withirĻ which in tum agitates the
(D Ingrediznts of .Transcm(UntaC ū.(eCCow 113

extemal body. which reacts with various physical transfigurations. These reacdons manifest in
the body according to how the vital force of life comes into contact with each of the five material
elements. namely earth. water. fire. air and sky The jīva soul is encased within the body made of
these elements. accepting the body as its total existence; and sheltered within circulates the
life"force that maintams the physical animation of the living being. When the prāna appears
extemally while in contact with one or more of the five elements withirĻ then it produces the
symptoms of the 8 existential ecstasies (ashta sāttvika bhāva). headed by being stunned
(stambha) and so forth (5...5. 2.3.16-17).

The ashta sāttvika bhāvas are: (1) stambha """ becoming stunned. (2) sveda "" perspiring. (3)
romāncha " standing up of hairs on the body. (4) svara.bheda """ faltering of the voice. (5)
vepathu "" trembling. (6) vaivarnya "" changing of bodily color. (7) ashru "" shedding tears. and
(8) pralaya . devastation.

When the prāna contacts various material elements. a corresponding reaction is seen extemally
in the transfig" nred body. oudined as follows. When the vital force comes into contact with earth
(bhūmi). then one becomes stunned. When the same force comes into contact with water (jala).
there is the shedding of tears. When the life force comes into contact with fire (teja). then there is
perspiring and changing of bodily color When the force comes into contact with sky (ākāsha).
there is complete devastatiorL When the force comes mto contact with its own element of air
(vayu). in any of the three different intensides . manda (gentle). madhya (intermediate) and tīvra
(acute) . then there are the corresponding three reactions of standing of the hairs on the body.
faltering of the voice and trembling (5.2..5. 2.3.18-19).
 (1) Stambha (becoming shmned)

When the prāna contacts the element of earth. then one becomes stunnecL This symptom is
exhibited by cessa" don of movemenĻ speechlessness. and feelings of emptiness. This stambha
can be caused by jubilation (harsha). fearfulness (bhaya). astonishment (āshcharya). lamentadon
(vishāda). and anger (amarsha).

An example of a devotee in the mood of sakhya becom" ing stunned is as follows. When the
assembly of cow" herd boys saw Krishna jnmp into the poisoned waters of the Kāliya serpenfs
lake. they all became very disturbed. Śridāma exclaimed. "What has happened7! What will
happen7!" while all the other boys became so bewildered that they instantly stopped everything
they were doing. In separation from Krishna. Srīdāma became completely stiUĻ his eyes simply
stared and his arms fell motionless. Thus all of his senses became stunned and were bereft of
consciousness due to the fright of Krishna.s dangerous predicament; all of Śridāma.s boyfriends
remained likewise (5...5. 3.3.97).

(2) Sveda (perspirmg)

When the prāna contacts the element of fire. then one perspires excessively This sveda can be
caused by jubila" tiorĻ fear. or anger (8...5. 2.3.28).

An example of one perspiring because of jubilation is as follows. Once the rasaAaden Krishna
took His friends Śridāma. Sudāma. Dāma. Subal and the rest to the bank of the Yamunā river. and
He began to shower them all with the nectar"mellows of playful sports. Just as oysters produce
pearls from raindrops that fall during the constelladon of the Swād star. similarly the oyster-like
form of Śridāma produced peari4ike drops of perspira" tion during Krishna.s showering of
nectar"mellow"sports (kńdā.rasa.sudhā). The drops of perspiration visible here and there upon
his body appeared like strands of pearls. making his body quite splendrous by their intensified
gleaming (3..5. 3.3.98).

(3) Romāncha (standing up of hairs on the body)

When the prāna contacts its own element of air and intensifies. then the hairs of one.s body
stand erect This romānca can be caused by astonishment. enthusiasm. fear. or jubilation (3...5.
2.3.32).

An example of hairs standing up because of ecstatic enthusiasm (utsāha) is as follows. Once

when Sridāma" Chānda was involved in a game of mock fighting with Krishna. he heard Krishna
blow His hom bugle to start the match. Śridāma was so eager to fight (feeling pure
Krishnānanda) that the hairs on his body immediately stood up (....5. 2.3.35).

(4) Svara.Bheda (faltering of the voice)

 When the prāna contacts its own element of air and intensifies even more. then one.s body
manifests the symptom of a faltering voice. This incomparable svara" bheda can be caused by
lamentatiorĻ astonishmenĻ anger. jubilation. or fear (B.RS. 2.3.37).

An example of faltering voice is as follows. When Krishna was fighting with the great
ass"demon named Dhenuka. the assembly of sakhās were watching from behind with greatly
anxious hearts. Śridāma was so worried the demon would harm Krishna that his voice choked up
until he was completely unable to speak.
116 .eyo.Fuil...l.arnava

Seeing Krishna finally kill Dhenuka. the boys all became so joyous that they surrounded Him
and spoke with faltering voices.

(5) Vepathu (trembling)

When the prāna contacts its own element of air and intensifies still more. then one.s body
manifests the symptom of trembling. This vepathu can be caused by fear. anger. or jubilatiorL
This symptom may cause the body to wheel about (5...5. 2.3.43).

An example of trembling because of anger is as fol" lows. One day when the son of Kintī
named Sahadeva heard Siśupāla speaking blasphemy against the Supreme Lord Krishna. he
quickly became so angry that he started trembling just as a mountain trembles in an earthquake
(5...5. 2.3.45).

(6) Vaivamya (changing of bodily color)

When the prāna contacts the element of fire. then that gives rise to the changing of ones bodily
color This vaivamya can be caused by lamentatiorĻ anger. or fear (5...5. 2.3.47).

The changing of bodily color is seen when the ecstadc emodon becomes so forceful that one.s
natural skin complexion becomes visibly transformed into a different hue. Some variations of
color changing because of different emotions are as follows: lamentation causes the complexion
to tum whitish. or sometimes ashen and sometimes blackish; anger causes it to tum reddish; and
fear causes it to tum blackish or sometimes whitish.
QD Ingredients of .TranscendentaC .MeC(oiv 117

(7) Ashru (shedding tears)

When the prāna contacts the element of water. then tears flow from the eyes. This ashru can be
caused by jubilatiorĻ anger. or lamentatiorL When the tears are generated from feelings of
jubiladon they are called shīta (cold); when they are generated from anger or lamenta" don they
are called ushna (hot).

Once all the cowherd boys were in the deep forest. grazing the cows within their respective
groupSe At that time. a forest fire suddenly broke out and spread all around. and the gopālas
loudly called "Krishna! Krishna!" in great anxiety In order to put out the fire. they all started
crying togethen They actually thought that their combined tears could extinguish the fire. They
did so not out of worry for the safety of their own bodies. but due to their concem over how the
fire might harm Krishna. Then Knshna. the indwelling witness of all. rescued the assembly of
cowherd boys by personally putting out the fire. This was His own pastime (5.2..5. 3.3.101).

(8) Pralaya (devastation)

When the prāna contacts the element of sky being sheltered in voidness. then the body assumes
a condition called devastatiorL This pralaya can be caused either by happiness (sukha) or by
distress (duhkha). and is charac" terized by one becoming completely bereft of activities. of
awareness. and even the slightest movement (8.2..5. 2.3.58).

Please see and deliberate on these verses describing the four ecstatic symptoms . faltering of the
voice. trem. bling. changing of color. and devastatiorL When the cowherd boys saw that Lord
Hari entered the lake of the
118 .eyo.lw."l.amava

serpent Kāliya. they lamented "hāy! hāy!" as they started loudly weeping and wailing. Being
bereft of their Lord (nātha) they became helpless (anātha) since He went away to grapple with
such an unknown fate. Not seeing Krishna. all of their lives tumed utterly hopeless. and they
desperately repeated "hā Krishna! hā Krishna!" while buming in the fire of separatiorL Some
trembled violendy and became discolored. and others fell uncon" scious while their faltering
voices produced horrible gurgling sounds. Some dropped to the ground and stopped breathing
altogether Thus in Krishna.s separa" tion the sakhās forgot about everything else (5.1..5. 3.3.100).

Thus I have briefly described the eight ecstatic symp. toms known as ashta sāttvika bhāva. Due
to my fear of this book becoming very large. I have not elaborated on these topics. The siddhas or
perfected souls intemally experience all eight of these sāttvika bhāvas. but only one or two
symptoms might be revealed extemally and thereby seen by other souK Someone.s body may
exhibit one symptorrĻ while someone else might show two or three of therrL Still others may
experience all of these ecstasies for extended periods of time . for hours and hours throughout the
entire day and night

Thus ends the brief description of Sāttvika

Vyabhichārī (33 transitory assisting emotions)

The transcendental emotions known as vyabhichārf are 33 in number. and they are an
inseparable ingredient (sāmagrī) that forms the svarūpa of sthāyi.rati. The five primary mellows
of affection .shānta. dāsya. sakhya. vātsalya and madhura. comprise the fathomless ocean of the
mellows of devotion "" and the bhaktas become madly intoxicated merely by drinking a single
drop. In that ocean exists the conglomeradon of auxiliary ingredi" ents. which rise momentarily
and then sink into the ocean.s depths. These are the transcendental emotions known as
vyabhichārī. or those which circulate about (also called sanchār. These vyabhichārīs swirl around
one.s personal ecstatic moods (bhāva). and they especially travel towards and congregate about
the principal transcendental mellow (sthāyī) (6...5. 2.4.1-2).

nirveda (indifference); vishāda (lamentation); dainya (humility); glāni (fatigue); shrama

(labor); mada (intoxica" don); garva (pride); shankā (fear); trāsa (apprehension);

āvega (distracdon); unmāda (madness); apasmriti (forget. fulness); vyādhi (disease); moha
(confusion); mriti (death);

ālasya (laziness); jādya (mertness); vrīdā (shyness);

avahitthā (secretiveness); smriti (remembrance); vitarka (argumentativeness); chintā (anxiety);

mati (thoughtful" ness); dhriti (padence); harsha (jubiladon); autsukya (eagemess); augrya
(ferocity); amarsha (anger); asūyā (envy); chāpalya (fickleness); nidrā (drowsiness); supti
(sleep); and bodha (alertness).

Thus I have narrated the 33 vyabhichārī.emodons. Now please hear the description of how these
relate to the sakhya.rasa. Except for the three emodons . ferocity. apprehensiorĻ and laziness . all
the rest remain avail" able for experience in the sakhya"rasa (5...5. 3.3.102).
 Yoga (personal association) and Ayoga (separation)

There are two ways of experiencing these ecstadc emodons "" those felt in yoga (being with
Krishna) and those felt in ayoga (being separated from Krishna). Since I will describe these later.
here I will narrate only the brief codes. When one is removed from the personal association of
Krishna it is called ayoga. In this condition the five emodons of intoxicatiorĻ jubilation. pride.
sleep. and patience cannot be present In yoga (Knshna.s company) then the five emotions of
death. fatigue. disease. forgetfulness and humility are not seen (6...5. 3.3.103).

Sthāyī (permanent relationship)

The symptoms of sakhya"rati being the sthāyī.bhāva of the preyo.bhakti.rasa are described as
follows. Both of the cowherd boys (Krishna and the devoteeļ share a mutual exchange of prema
that is devoid of all feelmgs of formal reverence. It is an affectionate fondness based on such
reciprocal trust that they remain on the level of exact equals. This kind of thickened confidence
makes them both think that they are of the exact same disposition;

and conversely. when they are separated from each other the passing of a moment seems to be
like coundess ages (6...5. 3.3.105-106).

This sakhya.rati increases step by step through the levels ofpranaya (fondness). prema (love).
sneha (affection) and rāga (attachment) . according to the progressive increase of taste found at
each leveL The ultimate goal (prayojana) of the cowherd boys. affection extends up to the stage
of rāga; please listen to the way in which rati expands (5...5. 3.3.106). Thus the fixed affection
(sthāyī) which is based on resolute. daring confidence in regard
Ingredients of .TrartsceruUntaC .MeCCo"w 121

to total equality is known by the name of safchya"ratL Furthermore. this sakhya"rati is

described as having two main categories "" kevalā (unalloyed) and sańkulā (mixed).

Kevalā (unalloyed affection) fe Sańkulā (mixed affections)

That rati which is devoid of any other humor of rati is called kevalā. And when the rati is
formed of a mixture of two or three humors it is called sańkulā (5...5. 2.5.25). In Vraja. the boys
headed by Rasāla know of nothing other than pure dāsya.rati. the affection of servitude. while the
boys headed by Sridāma know of nothing other than pure sakhya.rati. the affection of friendship.
It is seen in Vraja that the superiors headed by Yashodā perpetually indulge in pure vātsalya.rati.
the affection of parentho(xL Thus I have written of these three personali" des in order to illustrate
the unalloyed feelings found in kevalā rati. The exhibidon of dāsya. sakhya and vātsalya in Vraja
are in the kevalā category. whereas the humors as exhibited by Uddhava. Bhīma. Mukharā. and
those in other cities are in the mixed sańkulā category This aspect of sańkulā rati is compared to
the desire.fulfilling gem called chintāmani. and its realm is mostly the towns of Madhu"purī and
DvārāvatL But the aspect of kevalā rati is compared to the transcendentally superior Kaustubha
genL Indeed. I do not see any mood other than pure etemal friendship.

The sakhya affection of Balarām is mixed with vātsalya;

the vātsalya affection of King Yudhishthira is mixed with sakhya and dāsya; the mood of
Ugrasena and others is dāsya mixed with vātsalya; the mood of the older gopīs like Mukharā
and others is vātsalya mixed with sakhya;

Nārada. and the sons of Mādri (Nakula and Sahadeva)

 feel sakhya mixed with dasya; and Rudra. Garuda. Uddhava and others feel dāsya
affection mixed with sakhya (6...5. 3.4.81-83).

Increasing levels of Kevalā.Rati

When sakhya.rati further increases in successive stages. the relishable taste correspondingly
increases and is known by the name of pranaya. After this form of affec" tion dawns within ones
mind. it results in a supreme absorption (parama āvesha). Thus it comes to the level of prema.
When this Krishna"prema melts the heart. the ecstatic liquified consciousness is called sneha.
Such sneha is exhibited at the three places (Vraja. Mathurā and Dvārakāļ in two different
varieties. namely ghrita.vat (like ghee) and madhu.vat (like honey). One. like ghee. only melts
when it is heated by fire. whereas the other. like honey. is always in a melted state. In Vraja"pur
the sneha affection is madhu"vat. while in Mathurā and Dvārakā"pur it is ghrita.vat.

When sneha intensifies progressively. one takes certain situadons into consideration according
to how they will affect Knshna.s happiness; sorne things are accepted by the devotee as anukūla
(favorable) and other things as pratikūla (unfavorable). Even one.s personal unhappiness is
regarded as happiness if it is in relation to Krishna. And without Krishna. one.s so"called
happiness is considered to be unhappiness. When Krishna is happy. the devotee is happy When
Krishna is unhappy. the devotee is unhappy When the body of the devotee fully experiences this
mood. then the sneha proceeds to the next platform called rāga. Due to intensified dedication to
Śri Nanda"NandarĻ one offers unto Him the totality of one.s senses. body. mind and resources.
Everything about this stage of elevated and resolute attachment
IngrecCUnts of .TranscendentaC .Mttlczu 123

(rāga.nishthā) is described in the scriptures. According to the geographical locadon in which it

is exhibited. the rāga appears in three different variedes of loving affec" tion lor colors. since the
word rāga also means colorļ. These are: nila.rāga (blue). kusumbha.rāga (saffron). and
manjishthā"rāga (bright red). These three modes of affection are sometimes further subdivided
into different component aspects. The mańjishthā variety is the most securely fixed rāga. for it
never diminishes . just as bright red dye never goes away after spilling onto a piece of clothe The
nīla.rāga is exhibited at Mathurā. the kusumbha.rāga at Dvārakā. and the manjishthā"rāga at
Vraja. Thus I have spoken of their divisions.

Being desirous of attainmg the two lotus feet of Śri Chaitanya Mahāprabhu. this Nayanānanda
Dās speaks about the preyo.bhakti.rasa.

thus ends the third chapter of Śrī Śrī Preyo.Bhakti.Rasāmava

 Chapter 4

Symptoms of the Cowherd Boys. Separation and Union

All glories. all glories

to Śri Krishna Chaitanya and to Lord Nityānanda! All glories to Gopāl Mahanta and to Śri
Sundarānanda!

Features of Ayoga (separation from Krishna)

Now please hear the description of the principles of ayoga (separation from Krishna.s personal
company) and yoga (full experience of His personal company). as they are found in the
permanent sthāyī mood of friendly sakhya"rati. According to the writings of the Goswāmī. rati is
always situated within rasa in either of the two distinct variations of ayoga or yoga (8.1..5.
3.2.93). The ayoga is experienced while apart from Krishna; this condition is further subdivided
into two aspects. namely utkanthā (anxiety) and viyoga (estrangement). FirsĻ the utkanthā is felt
when the devotee has not yet seen Krishna and becomes very eager to see Him. And viyoga is felt
when the devotee has been beholding Krishna and thereafter becomes separated from Him
(3...5.3.2.95-96).

(1) Utkanthā (eagemess to see Krishna for the first time)

When the young Śri Arjuna. the son of Kunti. was studying the Dhanur Veda (ancient treatise
on archery). he was completely fixed in his training. But upon hearing about the sweet
transcendental qualides of Śri Krishna. his mind immediately became very anxious for His
darshan.
125
 (2) Viyoga (separation from Krishna.s personal company)

It is stated in the scriptures that when one loses Krishna.s association after having attained it.
this situa" tion is known by the name of viyoga (6...5. 3.2.114). An illustration of this principle is:
When Hari left Vraja and joumeyed to Mathurā. from that day onwards all the cowherd
boyfriends He left behind became completely bereft of all sense. Very much stricken with the
feverish state of separation from Śri Krishna. they babbled amongst themselves in search of Him.

One boy exclaimed. "hhāx. 0 my dear brother! Where have you gone7 What offense has been
committed to induce you to leave your father. mother and boyfriends7 We have all become your
humble servants due to your transcendental qualities " without you. who else could fill your place
of esteem among the cowherders7 You personally rescued us on the day we entered the mouth of
the demon Aghāsura. You protected us from the poisoned waters of the Kāliya lake. and by your
own mercy you saved us from a terrible forest fire. 0 dear Krishna. you delivered us from so
many calamities in the deep forest. but now being bereft of your company we cannot maintain our
own lives! Bestowing the shade of your sheltering protectiorĻ you freed us from fear whether in
the forest or at home. but now you do not protect us "" why have you done this to us7 During
those days we were yours. but now we have become strangers to you! Alas. it has become
impossible to attain your association! Consumed in the blazing fever of your separation. we have
fallen into this greatly disastrous conditiorĻ for without your darshan our bodies are simply
buming up!"
.S) Symptoms of S.paratwn ancC Union 127

Thus acutely feeling separation from Krishna. the sakhās became quite pitifuL This condition is
proclaimed as

viyoga (....5. 3.3.116).

Dasha.Dashd The Ten Conditions of Separation

The predicament of feeling Krishna.s separation in viyoga manifests in 10 symptoms.
collectively called dasha.dashā (the ten conditions). The scriptures describe these states.
beginnmg with tāpa (affliction with grief). krishatā (emaciation). and so fortK (8...5. 3.2.116):

ańgesu tāpah kŗśatā jāgaryā "lambana.śūnyatā adhŗtir jadatā vyādhir unmādo mūrcchitarh
mŗti viyoga.sambhrama.prīter daśāvasthah prakīrtitah

The ten conditions of viyoga separation felt by those of loving affecdon are proclaimed to be:
(1) tāpa . affliction with fever. (2) krishatā . emacia" tion. (3) jāgarya . sleeplessness. (4)
alambana. shūnyatā . helplessness. (5) adhriti . irresolution. (6) jadatā . inertness. (7) vyādhi .
appearing diseased. (8) unmāda . madness. (9) mūrcchita . unconsciousness. and (10) mriti .
death.

(1) Tāpa (affliction with fever)

From the day that Lord Hari left for Madhu Puri. the cowherd boys of Vraja became bereft of
their very life" breath. Intensely afflicted with the pain of Śri Knshna.s separation they merely
remained wherever they were situated. in various places. with completely broken hearts. Some
lay down on the ground undemeath the Bhāndlra banyan tree. blindly hoping that its cooling
 shade would extinguish the scorching fire of separation;

others immersed their bodies in the waters of the Yamunā " and still their buming affliction
would not go away but only doubled in intensity Seeing snow during the winter months. they
would hurl themselves into it "" but even that would not mitigate the blazing infemo they suffered
without Krishna.s companionship. Everyone was so tormented in the fire of Krishna"s separation
(viraha.jvālā) that they utterly despaired of their own pleasure and well"being (5...5. 3.3.118).

(2) Krishatā (emaciation)

When Krishna went to Madhu"pur in order to liberate King Kamsa. all the cowherd boys of
Vraja"pur could only speak continuously about Krishna. Due to His absence. the sons of the
cowherders became so thin that their forms appeared very fragile and slight Those bodies made of
five elements (pańcha.bhūta) became dried"up in Krishna.s separatiorL Pracdcally the only
element left was air. which became so forceful that it remained flowing through their nostrils in
very deep breaths. Being very much stricken with the scorching fever of Śri Krishna.s separatiorĻ
even the bodies of the animals. birds. grasses and creepers of Vraja also became severely
emaciated (6...5. 3.3.119).

(3) Jāgarya (sleeplessness)

From the day that Hari left Vraja and went to Madhu" pur. all the sakhās were unable to keep
their composure. They could not tell the difference between day and night nor could they tell the
difference between this place and that place; they simply remamed wherever they were. scattered
here and there. The lotus"like eyes of the cowherd boys continuously welled with tears. and
.) Symptoms of S.paration and Union 129

unable to go to sleep they just sat still with closed eyes (5...5. 3.3.120).

(4) Alambana.Shunyatā (helplessness)

When one.s heart is restless and unsettled. this is called alambana.shūnyatā or voidness of
support (5.2..5. 3.2.117). Without the company of Krishna. all the boys of Vraja could not
concentrate on any normal activity; indeed. all their actions were fruitless. Śridāma. Sudāma.
Dāma. Subala. Ujjvala. Labanga. Arjjuna. and Sakhā Mahābala all spoke to each other with
pathetic statements. These expressions proclaimed the glory of Krishna.s viraha4ilā " His pastime
of separatiorL From the very day Nanda" Suta gave up the assembly of His priya.sakhās and left
Vrindāvan to enter Madhu"purī. all their life"airs became very hot and feverisK They exclaimed.
"Where should I stay7 Where should I go7 I can.t see any way to gain his company!" They
repeatedly fell to the ground. repeatedly got up again. and they ran here and there in great
confusion. Their very prāna was never composed. and they continuously lamented and cried
"hāyl hāy!" They could not perform any of their duties. and felt no support whatsoever in life.
This was the behavior in Vraja of the cowherd boys while feeling separadon from their beloved
Śri Krishna.

In that regard is the followmg Bengali song written by (my brotherļ Gokula"Chandra Dās. to be
sung in the tune of Sārańga Rāga:
 bhai re! nithura boro kan! chādi sakhā.gana. yamunā pulina vana. kāńhā oi karalo payān

dhońdi dhońdi vana. sabahi nirajana. nāhi bhelo toka rańga taba hi viraha.jvara. tāpita
antara. aba sabhai geu sańga

nāhi dekhi tokara. nayana.sudhākara. caudiśa dekhi āndhi.ārā to piyā jīvana. marami jala
bhūkhala. tohasi nayana ki tārā

tila ādha tuyā binu. śūnya hi jīvana. tri.bhuvana yaichana āgi kāńhā se bāchuri dhenu. śmga
muralīvenu. bhulahi so piyā lāgi

bahutahi bhāgima. gopiyā sańgama. kabhu jāni hoye tohāri gokula.candra dāsa. bolahi
tohāra pāśa. avaso milabo murāri

0 my dear brother! 0 KārĻ you are so cmel! Leaving the assembly of cowherd boys and
the gardens on Yamunā.s bank. 0 where have you gone7

We are searching and searching the forests and all secluded places. but we cannot locate
your sportive pastimes Therefore buming inside with the fever of separation we now
wander about together
. Symptoms of S.paration ancC Union 131

Since we do not behold you who bestows nectar unto our eyes. we now view the fourteen
worids in complete blindness for you are truly the pupil of our eyes Our very lives so dear to you.
now we grow thin and are dying

Without you for half a moment. our lives are totally void.

for the three worlds are now simply empty Where are the calves and cows7 And the buffalo
hom and flutes7

We have forgotten everything that was dear

You have unfortunately fled. and hidden yourself from our company. now we do not know
anything about your whereabouts This Gokula"Chandra Dās says that I am bound by you and in
the end I will again meet with MurārL

This song confirms the moods found in the statement of Bhakt.Rasāmrita.Sindhu (3.3.121).
 (5) Adhriti (irresolution)

The following example illustrates how irresolution occurs when sorrow (duhkha) becomes
promment Feeling separation from Śri Krishna. His cowherd boyfriends in Vraja gave up
performmg all their normal activities. becoming completely bereft of resolve. Aban. doning even
their duties as gopālas. they could not derive the slightest happiness from any endeavor
whatsoever They did not play any games or pranks. nor did they engage in the mellows of
laughing and joking. nor participate in fulfilling the joy of their heartfelt desires by mingling
together in any way. In Krishna.s separation they forgot all about their respective activities. Not
desiring to keep their own prāna. they only wished they could die. They stopped adoming their
limbs with ornaments. stopped wearing flower garlands. stopped entertaining individual
aspirations. and stopped having furL They stopped tying their hair in topknots. stopped weaving
mālatī garlands. stopped dancing. singing. and playing musical mstruments . they gave up all
enjoy" ments. Not wanting to maintain their lives without Krishna. they became divested of
resolve and thereby deprived of all actions. The sakhās thus forgot themselves into oblivion while
incessantly recollecting Krishna.s form within their hearts (B.R. 3.3.122).

(6) Jadatā (inertness)

Inertness is that condition in which one becomes completely void of thmking. due to hearing
about or being separated from either a desirable or undesirable object (8...5. 2.4.107).

An example of how this state of jadatā occurs in separation is as follows. Burning in the fever
of Krishna.s absence from Vraja. the multitude of gopas stopped their
(3) Symptoms of S.paration and Union 133

acdvities altogether and became completely inert Without Krishna.s company any of their
endeavors were useless. and now they lost touch even with the identity of their own bodies. Their
limbs shriveled up. their torsos became lean and thirĻ their clothing just hung loosely They
ceased dressing their hair. maintammg their attire and donning omamentSe No one started mock
fights anymore. nor did they crack any jokes. nor enjoy blissful quarrels; they continuously
remained hopelessly despondent The buffalo hom bugle. as well as the venu flutes and
muralīQutes were no longer heard anywhere in Vrindāvan; nor was the mooing of the cows
heard. nor did the cuckoo birds sing. Śridāma. Sudāma and the rest of the boys no longer danced
and sang. for in Krishna.s separadon the assembly of sakhās became just like non"moving entities
las trees and other plantsļ. Not even uttering a sound. everyone appeared to be made of dull
matter Their limbs did not twitch; tears trickled from their eyes (....5. 3.3.123).

(7) Vyādhi (appearing diseased)

The condidon of vyādhi is the appearance of diseases like fever and so forth. caused by
separation and other factors that stimulate excesses of the three bodily consdt" uents. namely air.
bile and mucous (3...5. 2.4.90).

When Śridāma. Sudāma and the other boys of Vraja were greatly stricken with the blazing fever
of Knshna.s separatiorĻ their bodies went limp and their limbs were immobilized. In total
despondence their forms became paralyzed. devoid of awareness. 0 Krishna. hero of the Yadus!
You are the very life of the sakhāsl The cowherd boys are consumed in the diseased condition of
feeling your separatiorL They are totally bereft of action and consciousness. Thus missing you.
the young sons of the cowherders simply lie at the bases of trees (5.2..5. 3.3.124).
 (8) Unmada (madness)

The condition called unmāda arises when extreme bliss. calamity. or separation causes ones
heart to become illusioned to the point of making great mistakes or blunders. The symptoms of
such transcendental madness are: laughing loudly like a madman. dancmg. smging. pointless
actions. babbling. running erratically. outbursts of sobbing. and endeavors that are the opposite of
those intended (6...5. 2.479-80).

Without Śri Krishna.s darshan in Vraja. symptoms of divine madness arose in the bodies of all
the Vraja"Vāsīs. In the delirium of separation the sakhās forgot every" thing; they held not even
the slightest remembrance of anything and appeared to be totally deranged. Acting in ways
opposed to their normal tasks. their actions were meaningless. In no circle did they perform their
proper occupational duties as cowherders. Sometimes calling out "Krishna! Krishna!" in loud
voices. they wailed "Where has our Prāna"Sakhā gone. leaving us behind7" Mistaking a tamāl
tree to be Krishna they would heartily embrace it; then understanding that they had not at" tained
Krishna they would fall unconscious to the ground. Shouting "bhāi! bhāi! 0 my dear brother! 0
my dear brother!" they suddenly dash off runnmg in any directiorL "Where is Krishna and
Balarām7 I cannot see them anywhere!" They begin rolling in the dust until they are completely
covered with it "And where are the muralī and venu flutes7 I cannot see them returning!"

Śridāma and Sudāma cry ouĻ "bhāi re Kānāi! Why do we not hear the music of the venu held to
your lips7 Your dear cows Dhavalī and Śyāmalī run around with their noses held upwards! Why
are you not retummg. dear brother. and playing your muraW Someone else
S) Symptoms of S.paration and Union 135

exclaims. "1 used to be your prāna.sakhā. but now I have become a helpless orphan by not
getting a glimpse of you! I used to play games with my brother right here on this very spot "" 0
why have you forsaken me. dear brother. and gone off on some other path7" In this way the
cowherd boys rambled on and on with delirious gibberish. sometimes still. sometimes resdess.
sometimes falling unconscious. They were laughing madly. engag" ing in useless and
unproducdve activities. running about without any patience. dancing. babbling senselessly.
smging with twisted vocalizations. speaking in utter delusiorĻ shivering in all limbs. nervous and
fidgety "" crying "KRISHNA!" with tears flowing from their eyes.

0! 0 Mathurā"Nāth! 0 listen. Yadu"Vira! In your separation the sakhās have become so agitated!
(6.2..5. 3.3.125).

(9) Mūrcchita (imconsciousness)

Unconsciousness occurs when one faints for a moment or more. the body is motionless and
slack. and foam comes from the mouth. When Hari abandoned Vraja and went to Madhu"pur. all
of Gokula went blind. In the town of Mathurā. Bhagavān manifests as Rājeshvar. the King of
kings. and He makes the entire universe fortu" nate by bestowing profuse bliss. Thus all the
people of Mathurā Nagar became very happy. but in Goknla as well as Vraja everyone became
greatly disturbed. All of Vraja wept in separation from Śri Krishna. and the sakhās first went
blind and then lost consciousness completely Their limbs did not move. eyes did not blink. and
foam oozed from their mouths as their throats gurgled. Faintmg and falling unconscious here and
there upon the ground . such has happened to Your dear boyfriends in Gokula"Mandala! (5...5.
3.3.126).
136 .eyū.lw.!.asamava

(10) Mriti (death)

When one gives up their life"air because of lamentatiorĻ disease. fright being beaterĻ or
exhaustion. that is called death. In ecstatic love. its symptoms are inarticulate words. changing of
bodily color. slight breathing. hiccups. and so forth (6...5. 2.4.99).

When the assembly of sakhds were experiencing the blazing fire caused by the fever of Śri
Krishna.s separa" tiorĻ they were so afflicted that it was doubtful they would keep living. Some
cowherd boys collapsed at the foot of hills in an unconscious conditiorĻ while others lay by the
banjks of rivers with paralyzed limbs and very slight breathing. Plimged into utter desolation.
some cried "hā Krishna!" and fell unconsdous to the ground. lying with faint breathing. slack
bodies and closed eyes. Bodies tuming pale. now failing to utter a single word " seeing this. the
deer of the forest became astonished. There the deer sprinkled the cowherd boys with their own
tears in an effort to revive them. Krishna is the breath of those boys. Krishna is their life. without
the assodation of Krishna life falls into deatK Thus was the calamity occurring at Gokula"pur.
This Nayanānanda becomes agitated just to narrate such things! (6...5. 3.3.127).
-0 . 5-
.S) Symptoms of S.pciratwn ancC Unwn 137

Prakata and Aprakata Līlās

Only the briefest codes have been used to describe the arrangement of iryabhichāńemotions that
flow within the mellows of the sakhya.msa. Although Krishna is said to display His pastimes in
two ways " prakata (manifest) and aprakata (unmanifest) """ this does not mean that He is two.
What I have narrated here were pastimes that occur within the prakata version of His līlā. While
sporting His prakata"lilā Krishna is seen to come and go. both to and from Vraja. whereas in the
aprakata mode He is situated perpetually in VrindāvarL Nanda"Suta never leaves Vraja to go to
any other place. In the company of His etemal sakhās and sakhīs He stays in VrindāvarL During
the prakata pastimes it is Sri Vāsudeva who travels to Madhu"pur; Nanda"Suta uses this
circumstance as an opportunity to hide Himselt He still remains in VrindāvarĻ but only in an
unmanifest manner; thus materialistic persons with mere extemal vision consider that He is going
and coming. Śri Nanda"Suta never goes away or comes back. for He is etemally present in the
company of the gopas in both prakata and aprakata modes. The nitya.siddha souls who are
situated in the nitya.Īlā keep the darshan of Him sporting merrily with His cowherd boyfriends in
VrmdāvarL

Now please listen to an amazing truth about when Hari performs pastimes in Dvārakā. Once
Nārada Muni went in his travels from Dvārakā to VrindāvarĻ and beheld Rām and Krishna
present there just as They were situated before They had apparently left Stricken with
astonishment to see such a scene. the Muni again retumed to Dvārakā and saw Krishna still there.
Accord" ing to a conversation between Nārada and Yudhishthira recorded in the Skānda Purāna.
Krishna perpetually remains in Vrindāvan in prakata and aprakata forms:
 vatsair vatsataribhiś ca sada kndati mādhavah vŗndāvanāntar gatah sa.rāmo bālakair vŗtah

Within the borders of VrindāvarĻ Lord Mādhava continuously enjoys pleasure"pastimes

surroimded by the calves. cows. Rām and the cowherd boys. (5.2..5. 3.3.129, quoted from the
Skānda Purāna. Mathurā Khanda)

Krishna and Balarām live etemally in the company of the gopas and gopīs in both the manifest
and unmanifest realms of Vrmdāvan"DhāirL Therefore whatever I have written in this chapter
about viraha (separadon) is only according to the prakata.līlā or occasional exhibition of His
pastimes within the material sphere. Other than that variation of the lūā. the siddhas or perfected
beings of Vraja"pur never know His separatiorL
prokteyam virahāvasthā spasta.līlā "nusāratah kŗsnena viprayogah syān na jātu vraja.vāsinām

This condidon of separadon from Krishna being described is according to the manifest pastimes
only Śri Krishna and the Vraja"Vāsīs in the etemal unmanifest realm never experience separation
at any time. (5...5. 3.3.128)

For those who are interested. I ļNayanānanda Dāsļ have written an elaborate description of both
the prakata and aprakata"lild in my other book named Krishna.Bhakti. Rasa.Kadamba.
.) Symptoms of S.pciration and Union 139

Feahires of Yoga (association with Krishna)

Thus I have spoken of the ten symptoms of ayoga (separation) known as dasha.dashā. Now I
will narrate someting about yoga. the personal association of Krishna. Please listerL

krsnena sańgamo yas tu sa yoga iti kīrtyate yogo "pi kathitah siddhis tustih sthitir iti tridhā

The personal association of Krishna is called yoga or uniorL This yoga has three subdivisions.
namely siddhi (perfecdon). tushti (satisfacdon) and sthiti (situadon). (BJR. 3.2.129)

(1) Siddhi (perfection)

When one is very eager to obtain the darshan of Lord Krishna. and thereafter attains that wish.
it is called siddhi yoga (6...5. 3.2.130). When Arjuna first met Pundarikāksha (lotus"eyed
Krishna) in a potter.s shop at Drupada Nagar. he was overjoyed to behold the form of BhagavārĻ
who appeared as beautiful as a painted picture. Thereby Arjuna established friendship with Him
and thus he became Krishna.s sakhā (5...5. 3.3.130).

(2) Tushti (satisfaction)

When one regains the company of Krishna after a period of being apart from Him. it is called
tushti yoga (6...5. 3.2.133). When Krishna was playing His pastimes in Dvārakā. He once traveled
on pilgrimage (tīrtha.yātrā) with full entourage to the holy place of the Kurus (Kuru" kshetra). At
that time. Śridāma. Sudāma and the other pure"hearted residents of Vraja also went there and
attained the direct company of Vrajendra"NandarL That
 MurarĻ those sakhas. and those wives of the gopas thus met together at that holy place. The
sakhās overflowed with prema upon seeing Krishna. and it was as if their dead bodies had
received the gift of souls agairL Attain" ing the association of Krishna their bodies empted with
thrill"bumps and rapturous shivering. and the sakhās spread their arms out wide to embrace Him
robustly They soaked His dark"hued body with their tears while He soaked their bodies with His
tears. Everyone was immersed in pure premānanda at again having obtained the personal
company of their Beloved. Thus the entire circle of cowherd boys together experienced tushti
yoga or satisfacdon upon regaining Krishna.s associatiorL There is a special description of this
condition in the Srz" Krishna Sandarbha (written by Śrila Jīva Goswāmīļ. Thus I have spoken of
satisfaction in union and given its symptoms (8...5. 3.3.132).

(3) Sthiti (situation)

When one resides always in Knshna.s personal associa" don and beholds His daily pastimes. the
scriptures call that sthiti yoga or continuous living situation (8.2..5. 3.2.136). What can I say
about the Umitless good fortune of the cowherd boys in Vraja7 They perpetually live with
Nanda"Suta. the dust of whose lotus feet is sought by ascetics throughout many births of penance
. and who still never get a glimpse. That BhagavārĻ who cannot be attained by the powerful yoga
pracdced by scores of fully self.controlled yogīs. is effortlessly perceived by the sakhās of
Gokula. How could I possibly describe. even by metaphor. the fortune of the Vraja"Vāsīs7 Those
simple cowherd folks have the Supreme Personality of Godhead . Pūma"Brahma Bhagavān . as
their personal friend.
. Symptoms of S.paration and Unwn 141

Thus I have portrayed the principle of sthiti yoga. and how Krishna lives together with His
sakhās. The Śrila Bhāgavata relates this phenomenon in many places.

yat.pāda.pāmsur bahu.janma.kŗcchrato dhŗtātmabhir yogibhir apy alabhyah sa eva

yad"drg.visayah svayam sthitah kim varnyate distam ato vrajaukasām

Yogīs may undergo severe austerities and pen" ances for many births by practicing yama.
niyama. āsana and prānāyāma. none of which are easily performed. Yet in due course of time.
when these yogīs attain perfection in controllmg the mind. they will still be unable to taste even a
particle of dust from the lotus feet of the Supreme Personality of Godhead. What then can we
describe about the great fortune of the inhabitants of Vraja"bhūmĻ with whom the Supreme
Personality of Godhead personally lived and who saw the Lord face to face7 (5.5. 10.12.12)
The glory of Bhakti.Rasāmrita.Sindhu

Thus I have delineated the progression of vyabhichārī ecstasies as they are found flowmg within
the sakhya. rasa. These all mix together as ingredients along with the intrinsic form of the
sthāyi.mti. I bow before the feet of Śrila Rūpa GoswāmĻ for I have followed certain parts of his
book very closely The Bhakti.Rasāmrita.Sindhu is a greatly exalted composition. by which the
entire universe is nourished with profuse bliss. I have no power to comprehend that work. but by
the power of divine grace I have written one or two statements. Within Śri Rūpa.s book the
preyo.bhakti.rasa is outlined very nicely in verses composed with few words.
142 .eyo.fw..āmava

The process of performing Bhajan

The pure unmotivated sakhya"rasa is free from any other desires. It is the end of sweetness. and
is practiced by many saintly persons. This mellow of fratemity is very. very dear to Śri
Krishna"Chandra. for by its practice He becomes subdued. AU the sakhya.bhaktas " whether man
or woman " ultimately become of male form after fixing their minds contmuously Remainmg in
the association of their guru.rūpa.sakhā (cowherd boy who comes as spiritual master). one
becomes the follow" er of their own cherished yūtheshvara (etemal group leader). Rendering sevā
unto Rām and Krishna according to the proper times of the day. one thus emulates the residents of
Vraja while living in two distinct bodies. Without following the residents of Vraja it is impossible
to taste that transcendental sweetness found in the personal company of Vrajendra"Nandar. By
performing bhajan of Hari according to the vidhi.mārga one goes to Lord VishmĻ whereas by
performing bhajan according to the rāga"mārga one attains Nanda.Suta. Some devotees become
sahachara (male servants) and others become sahacharī (female servants). in agreement with the
humor of rati that they individually cultivate. All of the Lord.s devotees . dāsa. dāsī. sakhā. guru
(superior). preyasī (girl" friend) . each becomes fixed (nishthā) in performing the sādhana that
complements their own bhāva. Accepting one of these moods and becoming resolute. they attain
Śri Vrajendra.Kumār

Different goals for different flavors of Bhajan

Those who emulate the dāsa servants by rendermg dāsya"bhakti ultimately attain residence in
Vraja for the purpose of rendering Krishna"se.a. The bhaktas of the vātsalya.rasa emulate
Krishna.s superiors. and after
w Symptoms of S.pciration and Unwn 143

becoming fixed in that mood they attain Śri Nanda" NandarL The sakhya.rasa.bhaktas emulate
the sakhās of Vraja. and realizing their gopa.deha or body of a cowherd boy they attain the
personal sevā of Rām and Krishna. The devotees of the madhura.rasa attain the sevā of Śri Śri
Rādhā"Krishna by emulating the loving affecdon of the gopikās. Thus by worshiping Hari
according to one.s own personally resolute emotion (bhāva.nishthā). and by systematically
following in the footsteps of those of that same mood. one ultimately attains Knshna. The devotee
who is the best of all is one whose mind is stnctly fixed in the bhāva that emanates from the
spiritual master (guru"jātīya"bhāva). In whichever bhāva of Vraja one worships Hari. one
receives the corresponding bodily form upon attaming Krishna in Vraja. It is declared by Krishna
Himself in the Nāradīya Purāna:

zfrajānusāri.bhāvena yena kena ca sādhakah bhajitvā mad.gatim prāpya kndeyus te mayā saha

In whichever mood the sādhakas perform worship.

emulating the residents of Vraja. they ultimately attain Me accordingly

and enjoy sportive pastimes in My company

Therefore. my dear mind. please worship Krishna and BalarārrĻ along with their dear cowherd
boyfriends Śridāma and Sudāma. Praising Śri Chaitanya and Śri Nityānanda with reverence. and
praying to Śriyuta Sundarānanda with humility; glorifying our founding father Pami Thākura
GopU whose heart is dedicated to Krishna. and who is supremely compassionate; and hoping at
the feet of Śriyuta Gopāl"charan Prabhu. this Nayanānanda Dās narrates
Preyo.Bhakti"Rasārnava.
thus ends the fourth chapter of Śrī Śrī Preyo"Bhakti"Rasdmava
 Chapter 5

Sudama Sakha’s 64 Associates

The Glories of Krishna and Balarām

navma.jaladābham tarh kambu.kantham manoramam rāmena ramana.śyāmam vande
kauśeya.vūsanam

He Who has the complexion of a fresh raincloud

Whose conchshell"smooth neck is most charming Along with Rām. Hes the amorous dark boy

Praises to He Who wears silken garments!

All glories. all glories to the son of Nanda. the Lord of Vraja! AU glories to Haladhar who is
accompanied by my own cowherd boyfriends! All glories to Dāma. Śridāma. and Sudāma! AU
glories to Mahārāj Nanda! All glories to the gopas. gopīs and the moon over Vrindāvan!

The glories of Sudāma Sakhā

My dear mind. please become sakhānuga. a follower of the cowherd boys. and worship Rām
and Knshna. Realizmg the siddha.deha. visualize the performance of their sevā. Becoming a
follower of the priya.sakhās in Vraja. continuously render service unto Lords Rām and Krishna
within your mind. Amongst these dearmost boys. four are outstanding . Śridāma. Sudāma. Vasu"
dāma and KmkinL Of these four. one is especially worshipful to me: Sudāma. who is the leader
of my group (yūtheshvar). He has many servants in his circle. He is beloved to Rām"Krishna and
is the abode of happiness and other good qualities. Indeed. the very
145
 mellow of their friendship is known as Sudama. He shares such a level of selfless love (ahaituka
prema) with Rām"Krishna that it is compared to freshly mined gold cleaned with borax. Sudāma
is parama ānanda.maya "" pervaded with supreme bliss. and he is constantly absorbed in pure
Krishnānanda """ the ecstasy of Krishna consciousness. I am merely an ignorant fool; how can I
comprehend anything about Sudāma.s glories7 He knows nothing other than Krishna and
Balarām. He considers even a hint of their separadon to be like the passing of millions of yugas.
Please fix your conscious" ness and incessantly worship Rām and Krishna by counting yourself
among Sudāma.s followers.

Sudāma.s 64 Associates

Now I narrate a description of the etemal associates of Sudāma"Chandra. Among them all. there
are eight principal servants "" Suchandra. Śri Chandra"māna. Suranga. Suvinda. Samartha.
Kari"bandhaka. Kumuda and Ananga. I also see the eight foremost friends of Sudāma. and by
further listing in tum the eight friends of each of these I will gradually write of 64 boys.

(1) The friends of Suchandra

Sukantha. Subhanga. Mukunda. Kumuda. Premānanda. Mahānanda. Śri Jaya"nandan and

Sukhānanda are the eight chief followers of Suchandra. Next I relate the group of Sukantha.

(2) The friends of Sukantha

The gopas Sudarpa. Sudambha. Sukanda. Sujaya. Sahanu. Sukhendra. Jayadvrata and
Prema"dambha are
(1) .Ihe (ļlorits of .J(ŗishna an(C.BaCaram 147

the chief followers of Sukantha. Next please listen to the eight associates of Sudarpa.

(3) The friends of Sudarpa

The cowherd boys named Sukhānanda. Premānanda. Sumohana. Darpānanda. Yashonanda.

Sudhākara. Vishamandha and Kabandha are the eight chief follow" ers of Sudarpa.

(4) The friends of Sukhānanda

Rasa"chandra. Prema"chandra. Kāma"chandan. Vasun" dhara. Keli"chandra. Lola"chandra.

Shubhānanda and Sucha"nāgara are Sukhānanda.s eight chief associates. Next I will narrate the
group of Rasa"chandra.

(5) The friends of Rasa"chandra

Sumahendra. Kulānanda. Vimalaka. Ananta. Mahendra. Śri Ratna"bandha. Vidhānanda and

Nidhi"nanda are the chief followers of Rasa"chandra. Now please hear the associates of
Sumahendra.

(6) The friends of Sumahendra Sumukha. Pura"varddha. Rasāngada. .

1NOTE: The original ancient handwritten manuscript has deteriorated at this point. Consequently. the complete
listing of the cowherd boyfriends of Sumahendra. plus those of (7) Sumukha and three friends of (8) Rasāngada are
lostj

.Vibhanga. Sānanda. Raktāngada. Sudhānanda and Chandrāngada are the chief followers of
Rasāngada. In this way 64 cowherd boyfriends are counted.
 Description of Sudama.s particulars

Now I narrate a description of the dwelling of Sudāma as well as his dress. omaments and so
forth. The town of Vrishabhānu"pur is the residence of the ābhīra class of cowherd folk. and it
extends for two yojanas (16 miles). The city is shaped like a hundred"petalled lotus flowen Being
the abode of etemal happiness (nitya.sukha). it eclipses the celestial kmgdom of Lord Indra. Later
(in the next chapterļ I will comprehensively describe the town of Vrishabhānu"pur The home of
Sudāma is inside the westem gate. His dwelling has another gateway to the north. which he uses
for going outside. His age is kishor (adolescent) and his complexion is fair golden tinged with a
reddish luster (ārakta gaura.varna). He wears variegated ornaments fashioned from precious
minerals and gokL His female friend is named Chandrā and his male friend is named Vrishabha.
His pleasure"forest is BhadravarĻ a description of which would require 1tmidess writing. Sudāma
wears blue silk garments and sports a garland of kunda jasmines around his neck His pet cow is
named Śyāmalikā. Now I have mentioned everything.

Meditation on Sudāma

ārakta.gaura śaśi.vaktra vilola.netra ānanda eva parisundara eva dhīra krīdā.gabhīra

bhava.bhāra"vimuktaye sah kŗsnasya rājati kalā.sakalah sudāmā

His complexion is reddish"golderĻ face like the moon.

rolling eyes. totally blissful. totally handsome. very grave very deep in confidential sports.

he is completely free from the burden of worldly concems; he excels in all the arts

designed by Krishna . this is Sudāma.

(D .Tfu QlcTUs of .JQisfina and.aiarām 149

In the Śń Govinda"Vrindāvanam it is stated (1.159-160):

rasiko nāgaro gaurah śarad.amburuheksanah agranthi.sarala"sthūla unmāda.nŗtya.sundarah

mahā.rāsa.rasahlāda pulaka"prema.vihvalah nānā.rańga.rasopetah sudāmā sa ca kirtitah

The cowherd boy celebrated as Sudāma is a relisher of confidential mellows (rasika). he is very
heroic (nāgara). his complexion is fair (gaum)y and his eyes are like lotus flowers blooming in
the autumn (sharat.amburuha.ikshana). He is detached from all ties (agranthi). simple and
straightforward (sarala). large. plump and strong (sthūla). and he is beautified by wild and
unrestramed dancing (unmāda.nŗtya.sundara). He rejoices in the mellows of the mahā.rāsa dance
(mahā.rāsa.rasa.ūhlāda)y and is so overwhelmed with ecstatic love that his hairs stand on end
(pulaka"prema.vihvala). He is endowed with mellows of various types of sport (nānā"
rańga.rasa.upeta).

Sudāma.s relationship with Krishna is that of an intimate boyfriend. In that mood he has not the
slightest tinge of awe and reverence (aishvarya). Amongst the different types of bhāva (ecstatic
emotion). the fratemal sakhya.bhāva has a very solid degree of shraddhā (faith). The flavor of
sneha (affection) is like honey (madhu.vat). and therefore is called manjishthā rāga (attachment
as charming and durable as the bright red dye made from the .madder. vine). His ceaseless loving
intimacy (prīti) is such that it is compared to the Kaustubha jewel that is always situated on
Krishna.s chest His degree of rati (attachment) is called samarthā kevalā (exclusive compe"
tency). In activity his position is that of pitha.mardana
J 150 .eyo.lwl...Kjuarnava

(confidential friend; literally .back"rubber. and his service involves collection and preparation
of forest flowers. Thus I have mentioned everythmg about Śri Sudāma"Chandra.s affairs.

Amongst the four brothers Vrishabhānu. Ratna"bhānu. Subhānu and Śri Bhānu.
Sudāma"Chandra.s father is Ratna"bhānrL Śrimatī Rādhikā is the daughter of 811-dāma.s elder
uncle. and Sudāma is the son of Her uncle (therefore they are cousins). Sudāma.s mother is
named Sri Sushilā. His favorite grove is called Sukhotsava ffestival of happiness) and is located
to the south of lake Syāma"kunda. His personal servants are Madhu"ranga and Ananta. who stay
by his side rendering service both day and night

The process of worship in the Sakhya.Bhāva

0 sādhakal Perpetually realize your siddha.deha and worship Rām and Krishna. becoming their
follower in Vraja. In the siddha.deha you should accompany your spiritual master. whose name is
that of one of the pnya" sakhās. and along with him just render service unto Krishna and Balarām.
AU the cowherd boys are Rām and Krishna.s personal friends. In order for you to become their
devoted follower (anugata). I write of their various categories such as suhrit (intimate
welLwishers) and so fortK The groups of boys headed by Sudāma. Subala. Stoka"Krishna and
others are all to be counted amongst Rām and Krishna.s sakhās. It is confirmed in the Śńmad
Bhāgavatam (10.15.20):

śrīdāmā nāma gopālo rāma"keśavayoh sakhā subala.stoka.krsnādyā gopah premnedam

abruvan
77. (ļ(crUs of y.ŗislzna and .Kaiaram 151

.d his Some of Rāma and Keshava"s dear cowherd forest boyfriends "" Sridāmā.
Subala. Stoka"Krishna and 3Ut Śri others " thus lovingly spoke.

As stated in the Śrī Govinda.Vrindāvanam (1.149):

bhānu.

ther is ayutāyuta.gopālāh sakhāyo rāma.kŗsnayoh of Su"

T uncle Rāma and Krishna have tens of thousands upon named tens of thousands of
cowherd boyfriends. :hotsava

of lake Now please listen as I briefly describe the symptoms n.ranga of bhajan. and
the type of meditadve visualizations that Lce both accompany the process of worship during
the time of performing daily pūjā. After finishing one.s routine duties. the sādhaka should focus
the attention deep iva within the heart of hearts and visualize oneself entermg

Vrindāvan PurL This is an extremely secret place. the eha and source of total bliss. the
extraordmarily astonishing ower in realm of Vrindā.VrmdāvarL It is the topmost level of all
ny your existences (sarvottama sthāna). the ultimate difficult"to "ie priya. reach abode
amongst all the difficult"to"reach abodes in ce unto creation (durlabhera durlabha). It is
absolutely enchanting .ām and for all souls (sarva.mohan) and is the original seat of all
become potencies (sarva.shakti.adhishthāna). Amongst all the various Vaishnava holy
places it is the crest"jeweL ) and so

. Subala. Description of Vrindāvan from the Varāha Samhitā amongst

.e Śrīmad The transcendental earth of Vrindāvan Bhūmi is far beyond all the clusters of
egg"like material universes (brahmānda.gana). This domain revels in fully manifested divinity
(pūrna"brahma). the opulence of pure happiness ruvan (sukhaishvarya). and never"ending
bliss (nityānanda.maya). The spiritual realms headed by Vaikuntha are merely a fractal portion of
this sphere. The full potency of Goloka
152 .eyo.lwl.ti.y.samava

manifests in this area of Gokula. and the borderline region adjoinmg Vaikuntha manifests as the
pastimes of Dvārakā. That sphere of Vrindāvan is the embodiment of etemal tmth
(nitya.satya.rūpi). and everything there is totally jewellike. bemg made of desire"fulfilling touch"
stones. The personified six seasons are always present. blooming their various types of flowers.
and the gentle scented breeze gives joy to the untverse as it blows.

There are twelve forests in Vrindāvan begmning with Bhadra . seven to the west of the Kālindi
river and five to the east The five to the east are celebrated as Bhadra" van. Śrivan. Lohavan.
Bhāndiravan and Mahāvan. Gokula is within these five forests to the east of the KālindL The
seven forests to the west of the Yamunā are counted begiiming with Tālavan; they are Tālavana.
Khadiravan. Bahulāvan. Kāmavan. Kumudavan. Madhuvan and Śrila Vrindāvane Additionally.
there are twenty"two upavan (sub"forests). begiimmg with Kadam" ba.khandi. These are
celebrated in the book known as Varūha Samhitā. In that work these glories of Vrindāvan are
narrated during a conversation between Dharani (the earth goddess) and Lord Varāha (the boar
mcamation) as follows:
nityam vmdāvanam nāma brahmāndopari samsthitam purna.brahma sukhaiśvaryam nityam
ānandam avyayam vaikunthādi tadārhśāmśarh svayam vmdāvanam bhuvi yat kińcid
golokaiśvaryarh gokule tat pratisthitam vaikuntha.vaibhavam yac ca dvārakāyām prakāśayet

and furthermore:
bhadra"śri.!oha"bhaņdfra"maha"taia"fchadirakdh bahulā kumudam kāmyarh madhu vŗndāvanan
tathā
dD .Tfiz (ļlorUs of .Kŗishna and .SaCaram 153

derline dvādaśaitā vane samkhyah kalindyāh sapta paścime imes of pūrve

pańca.vanam proktam tatrāsti guhyam uttamam (diment pūrve tu pańca bhadrādyāh
tālādyāh sapta paścime there is anyac copavanam proktam kŗsna.krīdā.rahah.sthalam touch"
kadamba.khandakam nandam vanam nandiśvaran tathā. present. and so forth. 3 gende )ws.
The Yoga.Pītha of Krishna and the Sakhās

ng with The sphere of Gokula.Mandala is shaped like a lotus of

and five a thousand petals. and in the whorl and central petals of

Bhadra" that lotus is a very secret place. Please meditate on Lord

ahāvan. Govinda situated in the center of the lotus stem. as well

t of the as His etemal associates headed by Śridāma situated as

iimā are the stamens.

ilavana.

udavarĻ sahasra.patram kamalarh gokulūkhyam mahat.padam

here are karnikā tan mahad.dhāma govinda.sthānam auyayam

Kadam"

nown as The exalted region known as Gokula is shaped as

indāvan a lotus of a thousand petals. In the whori of that

rani (the lotus is the grand abode called Govinda.sthāna.

imation) which is imperishable. (Pādma Purāna. Pātāla 38.22)

The ground of that Vrindāvan Puri is made of desire" thitam fulfilling chintāmani gems. and
is abounding with hosts avyayam of auspicious desire"fulfilling kalpa.vriksha trees. In the
bhuvi midst of those forests is one enormous desire"tree. with in a platform at its base
made of solid gold and silver This ayet is descnbed in the Gautamīya Tantra thus (10.153):

kalpa.pādapa.madhyastha.hema.mandapikāgatam. Upon that platform shines a wonderful and

splendrous ratna" simhāsana (jewelled lion"throne); please meditate on the Yoga.Pītha (central
meeting"shrme) situated upon that. tathā This grand altar is formed in eight petals. with four
gates on the perimeter and a hexagon in the center.
154 .eyo.fuil..ļ.amava

within which is carved the kāma"bīļa (the seed"manfra of desire. namely klīm). This seed has
the characteristic of being sva.sādhya """ it accomplishes its own purposes. As confirmed in the
scriptures:
padmam asta.dalākārarh sat.konam kāma"garbhitam catur.asram catur.dvārarh yantrarh
sāvaranam hareh

Please contemplate Govinda in the central whorl of that lotus. surrounded on the filaments by
the assembly of cowherd boyfnends. To His right is Śri Balabhadra. who is the original source of
all the Sankarshan expansions. Govinda is surrounded by four sakhās " before him is Śridāma. to
the right is Sudāma. behind is Vasudāma and to the left is KmkmL This is confirmed in the
Krama Dīpikā (4.128): diksv atha dāma"sudāma and so forth. Thus Krishna faces west and the
bhaktas face east. toward Him. It is written that the worshipper engages in pūjā facing east. The
Varaha Purāna states:
śrīdāmā paścima.dvāre sudāmā cottare tathā vasudāmā tathā pūrve kińkiniś cāpi daksine

Śridāma is at the gate to the west. Sudāma is at the gate to the north. Vasudāma is at the gate to
the east. and Kinkini is at the gate to the soutK

There are eight personalities situated within the four. gated structure of the whorl of the lotus.
One should meditate on the eight petals begmning with the east Upon the eight petals I see
Stoka"Krishna. Angshuka. Bhadra"sena. Arjjuna. Subala. Vilāsa. Mahābala and Vrishabha. After
these I write of further groups of sakhās and upa"sakhās.
77. (ļ(orUs of .J(ŗisftna and .Balaram 155

mtra of stoka.kŗsnāmśukau bhadra.senam arjjunam eva ca istic of subalań ca

viśālań ca tathā gopa.mahābalam ses. A5 vrsabham pūjayet diksu vidiksu ca
yathā.kramam

Along with Krishna. one should systematically hitam worship the cowherd boys ""
Stoka"krishna. h hareh Angshuka. Bhadra"sena. Arjjuna. Subala. Vishāla.

Mahābala and Vrishabha "" according to their of that respective positions in different
direcdons around nbly of the Yoga.PĪtha. . who

nsions. At the four gates are four heavenly trees "" mandāra. him is santāna. pārijāta
and harichandan. These desire.trees stand ludāma supporting the rear perimeter of the altar
Beyond these. I Krama in all four directions. are innumerable precious cows. h. Thus

toward Visualization of Śri Krishna.s beautiful form in pūjā

Next will be the meditation that is in accordance with famous statements like
"phullendīvara.kāntV and so on .His complexion is like full"blown blue lotuses. His complexion
is that of a fresh raincloud and His age is kishor His dress. that of a dramatic actor. is embellished
is at with omaments of jewels and pearK He wears a yellow te to dhoti. forest flower
garlands and makara.shaped eamngs. the His neck is smooth as a conchshell and is
endowed with three lines. His cheeks glisteiL His crown is topped with le four" a peacock
feather and is wound with gunjā.berry strands. should By His sides radiate a buffalo horn.
walking stick. tie east. fighting stick. rope. and bamboo flute. One should gshuka.
systematically meditate upon this beautiful form of da and Govinda begmning from His feet
and proceeding up to )f sakhās His face and so forth. all the while steeped in the mood of
incessant service unto HUTL
 Methods for worshiping Krishna in meditation

One shonld render continuous loving sevā. and in so doing may perform either the
shodashopachār (16 offer" mgs). the panchopachār (5 offermgs). or the dashopachār (10
offerings). Or one may perform the mahārājopachār (grand royal offerings) consistmg of opulent
umbrellas. chāmara whisks. mirrors. and so forth; or one may simply worship Him somehow or
other with whatever is readily available.

At the time of performing pūjāy one should engage in dhyāna.yoga meditation and perform
mānasik.sevā (service visualized within the mind.s eye). and be aware of two simultaneous
existences "" their extemal form of a sādhaka and their intemal form as a siddha. Uncovering the
form of Madana Mohan from within the heart. one first offers pādya (water for washing) unto His
lotus feet Next one offers arghya (presentations) by installing within a conchshell various items
like barley grains. cut dūrvā grass. and chandan. After that one smears His limbs with bathing oil.
and sprmkles His divine body with water scented with camphor Then one offers fresh garments.
paints auspicious tilak upon His forehead. fixes omaments and so forth. again performing pādya
(footwash). Next comes madhuparka (an oblation ofmixed honey. ghee. yogurt. milk and sugar).
then āchamanīya (mouthwash). then the scents of sandalwood. nice flowers and flower garlands.
Performtng mangal ārati by waving incense and lamps. one afterwards offers naivedya (eatables)
consisting of sweets. ripened fruits and water Again offering āchamanīya (mouthwash) and
pādya (footwash). next comes asana (seating). tāmbūla (betel). pālanka (bedding) and shayana
(putting to sleep). All these things are considered favorable service (anukūla sevā). One certairdy
eams the merciful glance of Lord
77. (ļicrUs of .J.rishna and .Kalaram 157

Krishna by offering chāmara whisks. fans. mirrors. clothing. and service unto His lotus feet

The glories of Balarām and Krishna

Balarām"Chandra is radiant like the full moon; his bodily complexion is so white that it looks
like the mixed luster of conchshell and crystaL His eyes are rolling due to the intoxication of
drmking honey Long jewelled earrings dangle from his ears. Sometimes he holds a plow. club. or
buffalo hom in his left hand. and sometimes he holds a small venu flute. walking stick. long
muralī flute or horrL Wearmg a bright blue dhotī. appearing like the moon rising above a
raincloud. he mesmerizes the entire universee As stated in the Varāha Purāna:

śuddha.sphatika.sańkāśam raktāmbuja.daleksanam rohinī.tanayam rāmam kāma.pālam

bhajāmy aham

Similar in complexion to pure crystal

with eyes like the petals of red lotuses Hes the son of Mother Rohinī named Rām .

1 worship the guardian of transcendental desire.

Seeing the darshan of Rām and Krishna.s beautiful forms situated together. their youthful
splendor as Yugala Kishor steals the minds of the cowherd boys. To put it in another Bengali
meter:
 śyāmala dhavala duhuń raja virāj jala.dham śaśa.dhara aichana sāj jala.dhara śyāma
rāma"kāńti indra.nila saha phatikera bhāti

The pair of dark and light auras are resplendent like a raincloud and the moon

together omamenting the sky

The complexions of raincloud Śyāma along with Rām appear dazzling like a sapphire
along with a crystal

rāma.bāme hari.mohana śobhā jalada pita.vasana capalābhā lāńgala"musala venu vīna

tri.bhańga.bhańgima duńhu surata.pravīna

Hari by the left side of Rām is enchantingly lustrous

like a raincloud adomed

with a flowing brilliant yellow cloth They carry a plow. club. flute and vīnā.

posing in three"fold bending postures Both of them are fully proficient

in the techniques of intimate love

śyāma.gale kunda. karavī rārna"mālā śveta śyāmala ańge korota ujolā kiśora vayesa veśa.rūpa
anupāma caudike vraja.śiśu dāma sudāma

Around the neck of Śyāma is a kunda (jasmine) garland Around the neck of Rām is a
karavī (oleander) garland which makes their dark and light limbs

appear splendrously radiant Their age of kishor and their dress and beauty are absolutely
matchless
(D 7. .n. .y .J.ŗislzna and .Sdarām 159

They are surrounded by the boys of Vraja like Śridāma and Sudāma

hāsi hāsāyata sahacara meli gopa.go.dhana"saha korota hi keli bhaja mana yugala.kiśora dono
bhāi śiva śuka nārada yāko dheyāi

Meeting with their friends they laugh

and make each other laugh With the gopas and the cows

they perform very playful sports My dear mind. please worship

these two Yugala Kishor brothers upon whom Shiva. Shuka and Nārada meditate.

There is also a nice Sanskrit verse that runs thus:

jaladhara.śaśi.varnau gopa.veśau kiśorau sahacara.gana.vrndaih kndamānau vrajeśau

nata.vam.jita.veśau nila.pītāmbarādhyau jagata.janana.hetū rāma.kŗsnau nato smf

The pair of complexions 1rke a raincloud and the moon

The pair dressed as cowherds. the pair of youths The pair engaged in sporting with the assembly

of their friends; The pair who are Lords of Vraja The pair whose dress eclipses that of

the best of dancers

The pair fond of wearing blue and yellow garments The pair who are the source of all living
endties

in the universe . I bow to the pair known as Rām and Krishna.

 The non"different Krishna and Balaram

He who is Krishna is He who is Rām "" they are one substance. This is the statement of
the Āgama scnptures. the Purānas and the Bhāgavata. Any person who thinks that these two
are different will never be delivered from the material world at any time.

As stated in the Ādi Samhitā:

yah kŗsnah so "pi rāmah syād yo rāmah kŗsna eva sah anayor antarādarśi samsārān na
nivarttate

He Who is Krishna is He Who is RārrĻ and He Who is Rām is He Who is Krishna.

Anyone who sees Them as being different will never leave the world of birth and deatK

From the Pādma Purāna. Uttara Khanda:

yo vai krsnah sa vai rāmo yo rāmah krsna eva sah

.y ."" " .J " """ "

yuvayor nāntaram me "sti prasida tvam jagan.maya

He Who is Krishna is certainly He Who is RārrĻ and He Who is Rām is certainly He Who
is Krishna. These two youths are non" different 0 pervaders of the universe! May you be
pleased with me!

From the Hari Vamsha. spoken by the sage named Vaishampāyana (VL 7.4):

eka.kāryāntarāgatāv eka.dehau dvidhā"krtau eka"caryau mahā.vīryāv ekasya śiśutāńgatau

(D .Ihe (ļlońe. of .Kŗishna and .Saiaram 161

This pair acts for one purpose

although appearing different;

This pair is one body; This pair has split into two;

This pair moves and walks as one;

This pair is greatly chivalrous;

This pair. of one substance.

appears in the bodies of two young boys.

The sages say that in Vraja. Krishna and Balarām are one substance that takes two names for the
purpose of performing playful līlās. Any person who merely speaks of them as being different
goes to heLĻ even if he is very pious.

rāme kŗsne ca yo jivo vibhinnātmarh karoti ca vāso "pi niraye tasya vadantiti maharsayah

That jīva who makes a distinction between the souls of Rām and Krishna verily lives in helL
This is spoken by the great sages.

In this regard. just see what is written in the Hari Vamsha in India. It is a statement that
Krishna"Chandra Himself had spoken to Balabhadra. Krishna said. "Dear brother BalarārrĻ
please listen! Whatever I arrĻ that is you. We are one body having become two. Furthermore. for
the purpose of lilā we will again become two bodies and manifest our pastimes in the material
world by assuming the forms of human beings."

Also from the Hari Vamsha (VL 14.48):

aham yah sa bhāvena yah sah so "ham sanātanah dvāv eva vihitau hy āvām eka"dehau
mahābalau
 "That which I arrĻ you are also He. That which is He is etemally Me. We have only become
two;

We are certainly one in two bodies. a pair en" dowed with great powen"

Sri Krishna had spoken as follows to Balabhadra. in reference to the pastime of killing the
demon Pralamba:

yathāham api lokānām tathā tvarh tac ca me matam ubhāv eka.śanrau svo jagadarthe
dvidhā.kŗtau

aham vā śāśvatah kŗsnas tvam vā śesah purātanah sa balena bhavān pūrnas

trailokyāntara.darśanah

"Just as I am among the people. just so are You. as this is My intentiorL Both of Us are one
body appearing as two for the welfare of the world. I am the etemal Krishna. and You are the
primordi" al Shesha. By dint of Your power. You are the total witness of everything withtn the
three worlds."

The partial expansion of that same Balabhadra is Ananta Himself. who bears all the worlds
upon His thousands of heads. Furthermore it is stated: yasyāmśāmś. ena vidhŗtā jagati jagatah
prabho: The Lord is He Whose portion of a plenary portion sustains all the planets in the
universe. Rām is the original cause of everything; He is the mūla.sankarshan. The creadon and
maintenance of the material world is performed by His mere partial expansiorL This Baladeva
remains pervading the entire universe just as the threads of a cloth are woven length" wise and
crosswise. That is confirmed in Śrī Dashama (the Tenth Canto) of Śrī Bhāgavat thus (10.15.35):
naitac citram bhagavati: "This act (the killmg of Dhenukāsura by Balarām) is not an amazing
accomplishment for the Supreme Personality of Godhead." These two foremost
(D .TIu (jiorw of "J(ŗisfina and .Saiaram 163

personalities are the original Soul of all souK Because they are the cause of the entire creatiorĻ
therefore they are worshipable for all living endties in the creatiorL They are the Mother and
Father of the universe in the guise of Rām and Krishna. They are all"adorable. the root of all
existences. and they exhibit their own plenary portions in all spheres. When these two incamate.
they are a fully complete manifestatiorL They sport at Vraja for the welfare of the workL This is
confirmed in Śrīmad Bhāgavatam (10.28.32) by the statement of Akrura:

pradhāna.purusāv ādyau: "These two persons are the foremost beings. the original Supreme
Personalities." Rām and Krishna perform their etemal pastiines (nitya. lilā) in VrmdāvarĻ and
they never leave Vraja at any time to go anywhere else. At Dvārakā. Sri Rām and Krishna
manifest their expansions known as vilāsa.rūpa with the four names Vāsudeva. Rām. Śri
Pradyumna and Aniruddha. But the most complete (pūrnatama) forms of Krishna and Rām
remain perpetually in Vraja.

vatsair vatsataribhiś ca sadā krīdati mādhavah vmdāvanāntar gatah sarāmo bālakair vrtah

Within the borders of VrindāvarĻ Lord Mādhava continuously enjoys pleasure pastimes
surrounded by the calves. cows. Rām and the cowherd boys. (5...5. 3.3.129, quoted from the
Skānda Purāna. Mathurā Khanda)

Krishna performs etemal pastimes along with His cowherd boyfriends while situated at
Vrindāvan in both prakata manifestations and aprakata manifestations. The realm of Goloka
Vrindāvan is included within the perimeter of VrindāvaiL He perpetually sports His nitya. lūā in
both places.
 Ram and Krishna served by the assembly of Gopzs

In the company of cowherd girls who are etemal (nitya). genuine (satya). and beyond the
material modes (gunātīta). Krishna performs etemal pastimes in the mood of great furL The earth
of Goloka is totally full of all universal opulences (aishvarya). and that is where Rām and
Krishna expand their amusements.

Within the inner chambers of Knshna.s palace. the cowherd girk tend to various aspects of
clothing and ornamentation in rendering service unto Him. while some of them wave chāmara
whisks in their hands. Balarām sits facing Krishna on the same āsana. with his matchless
complexion eclipsing millions of moons. This pastime of Krishna and Rām dallying in the midst
of many women is clearly narrated in the Bhāgavata Purāna. It is also stated in the
Govinda.Vrindāvanam (1.117-119):

antahpura.nivāsinyo gopyaś cāyuta.samkhyakah padma.hastāś ca tah sarvāh

koti.vaiśvānara.prabhāh tābhih parivŗtah kŗsnah śuśubhe paramah pumān tasyāgre bhagavān
rāma āsīnah sama āsane

There are ten thousand gopīs residing in Lord Krishna.s palace. AU of them have lotus"like
hands and are radiant in complexion like ten million blazing fires. Surrounded by them. Krishna
the Supreme Personality shines in great splendor Facing Krishna is Bhagavān RāirĻ seated upon
the same cushioiL

Please behold the sportive pastimes performed during the prakata"līlā (manifest in the visible
material sphere). Rām and Krishna share limitless delights in the company of the assembly of
gopīs. These extremely astonishing
dD .The (ļiories of .Kŗisfma and .Bataram 165

pastimes are the reservoir of premānanda (loving bliss). and are imperceptible for people
conditioned by the modes of material nature (prākrita manushya).

The pastimes of Rām and Krishna with the Gopīs

One night Rām and Krishna were exhibiting great prowess as they went together to a secret
place in VrindāvaiL Both the brothers then filled the holes of their flutes with musical sounds that
enchant the entire universe. These melodies attracted the minds of the young girls of Vraja.
Listening to the sound of the flutes. the gopīs became very excited. Two kinds of gopikās
blissfully began to adom themselves "" those who are Rām.priyā (beloveds of Balarām) and those
who are Krishna.priyā (beloveds of Krishna). Both of these groups then proceeded through the
forest to see Rām and Krishna. and they were so jubilant that they became deeply immersed in the
mood of grand mischievous delight When they finally beheld the darshan of Rām and Krishna in
the bower house. all the girls exclaimed auspicious vibradons of "jai! jai!" Everyone then enjoyed
with blissful hearts as Rām and Krishna sported lavish diversions along with the assembly of
gopīs. Hand in hand the girls formed a circle while in the center Rām and Krishna sported in great
playfulness. Making a myriad of jokes. playing a myriad of pranks. they clapped their hands and
sang sweet songs. Decorated with various kmds of omaments. and forest garlands about their
necks. the boys wearing blue and yellow garments were thus surrounded by a host of cowherd
girK This scene is described in the Śrīmad Bhāgavatam (10.34.20-21) thus:

kadācid atha govindo rāmaś cādbhuta.vikmmah vijahatur vane rātryām madhya.gau

vraja.yositām
166 .eyo.ha...K.arrwoa

upagīyamānau lalitam strī.janair baddha.sauhŗdaih sz.alańkŗtānuliptāńgau sragvinau virajo

"mbarau

Once Lord Govinda and His brother Rām. the exhibitors of amazing prowess. were playing
amongst the young girls of Vraja in the forest at night They were praised by the charming songs
of the gopīs. who were bound to them with ties of intimate affectiorL The brothers were nicely
adomed. their limbs were anointed with sandal" wood paste. and they wore flower gariands and
spodess clothing.

Killing the demon named Shankha"chūda

At that time. a servant of the demigod Kuvera named Shankha"chūda arrived and watched the
pastimes of Rām and Krishna. The demon became overwhelmed with lust by seeing the gopikās.
and in his mind he contemplated abducting them. Thinkmg like this he came before them. causing
Krishna to reflect to Himself. "Who is this7" Then Balarām secretly spoke to Bhaga" vārĻ
"Behold the servant of Kuvera standing before us." The two brothers ran to console the gopīs. and
then they uprooted large shāla trees with which to destroy the guhyaka (demigod attendant of
Kuvera). Seeing this. Shankha"chūda understood their insurmountable strength and began to run
away. but after a short distance Krishna caught hold of him and angrily slew hiirL Completely
pulverizing the demon.s body by the repeated striking of His fists. Krishna took the jewel from
his crown and presented it to His older brother Shankha.chūda iti khyāto: His name was
Shankha"chūda (Bhāgavatam 10.34.25). The gopīs were astonished to see the might of Rām and
Krishna exhibited before them in the violent killing of Shankha"chūda. Balarām stood m
d) .The (ļCories of .J.ŗisfzna and .daram 167

front of them giving protection and reassurance. Who could understand their shocked reaction
to Krishna.s prowess7 While Shankha"chūda was having this terrible fight with Knshna.
Haladhar calmed the gopīs by assur" ing theirĻ "Please don.t be afraid!" As Śri Rādhikā watched
the fight. She trembled intensely in great fear. thinking. "1 don.t know whafs happening to
Krishna! Alas. how will this end7!" She loudly called to HUTĻ "he Vrajendra.Nandan!" while all
the other gopīs loudly exclaimed with cries of lamentation "hā! hdV

In this way. Rām and Krishna continuously sport along with the gopīs throughout the entire day
and night in VrindāvarL

śańkha.cūdam adhirūdha.vikramam preksya vistŗta.bhujam jighŗksayā hā vrajendra.tanayeti

vādinī kampa.sampadam adhatta rādhikā

Seeing the greatly powerful demon Shankha" chūda spreading his arms in an attempt to abduct
Her. Rādhikā called out. "0 Son of the King of Vraja!" and started to tremble in fear (3..5. 2.3.44)

ghorā khandita śańkha.cūdam ajirarh rudhe śivā tāmasī brahmistha.śvasanah

śama.stuti"kathā.prāleyam āsincati agre rāmah sudhā"rucir vijayate kŗsna.pramodocitam
rādhāyās tad api praphullam abhajan mlānim na bhāvāmbujam

On one side of the courtyard the dead body of Shankha"chūda was lying. surrounded by many
jackals steeped in the dense darkness of the mode of ignorance. On another side were many
leamed
 brahmanas offering nice prayers. which were soothing as the sprinkling mist of a cool breeze.
In front of Krishna. Rām was standing. his nectar" luster causing a calming effect But even amid
all these different circumstances of soothing and disturbing effects. the fully"blossomed lotus
flower of ecstadc conjugal love that Krishna felt for Śri Rādhā could not wither in the least (5...5.
3.5.23)

The demon Shankha"chūda was killed at night. and then the next moming at daybreak the gopīs
retumed to

their OWU homes. 1NOTE: According to the Brahma.Vaivarta. Purāna. Sri Rādhikā once became intated with the
cowherd boy Sudāma during a pastime in Goloka and cursed him to be bom as a demorL Thus he became
Shankha"chūda during a prakata.lilā in the material sphere. and was subsequently killed by Krishna. thereby being
freed from the cursej

Krishna.s words in praise of His elder brother

After that pastime. one day Krishna spoke some loving words unto Balarām in the mood of
fratemal affecdon (sakhya.bhāva). Just see this statement in the Dashama (Tenth Canto of Śrīmad
Bhāgavatam. 10.15.4-8). Krishna said. "shuno bhāi! ListerĻ dear brother! ohe Balarām! These
daughters of the cowherd folk in Vraja are very fortunate! The gopis that receive the embrace of
your arms thereby become the most glorious cowherd girls in Vraja. The goddess of fortune
Lakshmī had desired the embrace of your arms. but she could only wish for them since she never
attained them. But these young girls have received the embrace of those arms. and therefore the
gopīs are most fortunate. Your lotus feet have delight" ed this foresĻ and so the earth has become
blessed. as is Giri GovardharL The grass. trees. streams and so forth. as well as all the animals
and birds feel that their births have become fulfilled by the touch of your lotus feet"
dD 77. .n. ." .J.ŗishna and .BaCarām 169

Thus spoke Bhagavān unto Balarām; please hear further evidence of this statement as recorded
in the Dashama (10.15.8):

dhanyeyam adya dharanī tma.vīrudhas tvat. pāda"spŗśo druma.latāh karajābhimrstāh nadyo

"drayah khaga.mŗgāh sadayāvalokair gopyo "ntarena bhujayor api yat.spŗhā srih

This earth is now fortunate because her grasses and bushes are touched by your feeĻ and
because her trees and vines are plucked by your finger" nails. You bless her rivers. hills. birds.
and animals with your merciful glances. You embrace the gopīs between your arms. a favor
cherished by the goddess of fortune herselt

In his commentary on this verse. Goswāmī Sri Sanātana has explained this glory of the gopīs as
follows: śrīr api yatspŗhā yasmai spŗhayati kevalam ity arthah. atah sarvebhyo gopīsv
evādhika.dhanyatā paryavasyati: That was the only desire cherished even by LakshmL This is
the meardng. Therefore it is concluded that the fortune of the gopīs is much greater than that of
everyone else. (Srz" Brihad Bhāgavatāmritam 2.7.107).

Krishna.s body is never material

In this way they indulge in their pleasure pastimes of both the prakata and aprakata realms.
which can never be understood by materialistic persons. Taking on the form of a human being.
Krishna engages in human"like enjoyments in the company of family and friends. al" though such
actions could never be imitated by ordinary persons. Sporting etemal amusements along with
etemal sakhās and sakhīs. Krishna and His transcendental family
 do not have material bodies. Enacting human deeds in the figure of a human being. He enjoys
exacdy accordmg to His own desires from moment"to"moment That person who says Krishna has
a material body becomes a great sinner (mahā.pāpi). a punishable offender (dandya) and the
lowest among men (narādhama). Similarly. the associates of Krishna have bodies according to
their own desire and sport for the pleasure of Krishna in such transcendental forms. As stated (by
Lord Brahmā) in the Bhāgavatam (10.14.2):

asyāpi deva vapuso mad.anugrahasya svecchā.mayasya na tu bhūta.mayasya ko "pi

0 Lord. this bodily form of Yours. in which You have shown favor to me. is manifest of Your
own desire; it is certainly not a product of matter

Thus Rām and Krishna perpetually enjoy life along with the gopas and gopīs. without any
separation at all. in both the prakata and aprakata realms of Vraja. It is mentioned in the Krishna
Yāmala:

yatraiva bhagavān kŗsnas tatra vrndāvanam vanam tatraiva rādhikā nityā bhadrā candrāvalīti
ca tatraiva balarāmas tu gopa.gopyo varāńganah

Where Krishna the Supreme Personality of Godhead is certainly existing. that is the forest of
VrindāvarL There Rādhikā certainly is existing etemally. as are Bhadrā and Chandrāvali also.
There Balarām certainly is existing. as are the cowherd boys and the cowherd girls of beautiful
fomL
(J) .Ifu (ļtorus of "Kŗisftna ancC .Saiarām 171

Anyone who does not meditate mternally on such pastiines of Rām and Krishna becomes the
receptacle of all miseries and remains suffering within the material sphere. As stated in the Ādi
Samhitā:

kīrtanīyau rāma.krsnau śāstra.samvādam icchatā anyathā hy aprapattih syād bahūnām

janmanām vibho

0 radiant one. the pair Rām and Krishna should be glorified according to the statements of the
scriptures. Those who desire to glorify something else will fall down into many repeated births
and deaths.

Totally renouncing all desires for unrestricted material happiness. mundane enjoymenĻ or even
liberatiorĻ and eradicating all hopes and endeavors for women and wealth "" incessantly
contemplate within the Vraja of your heart Krishna and Balarām along with the cowherd boys of
Vrindāvan"dhām.

sukha"śuddham tathā moksam hitvā tu bhaja re manah hm.madhye gokule krsnarh rāmań ca
bālakaih saha

0 mind! Having given up pure happiness and HberatiorĻ please worship Krishna and Rām along
with the cowherd boys in the Gokula of the heart

Thus. my dear mind. I have instructed you with this evidence. Now just worship Rām and
Krishna and deliver me! I am praying at the feet of Śri Chaitanya and Nityānanda. and offering
my mind unto Abhirām and Sundarānanda. May I remember birth after birth the feet of Śri Gopāl
(Pami Gopāl) and Śri Gopāl Charan (my father). There is bliss in hearing the book Preyo.Bhakti.
Rasārnava. Thus the fifth chapter is narrated by this Nayanananda.
thus ends the fifth chapter of Śrī Śrī Preyo.Bhakti"Rasāmava
 Chapter 6

The Residences of Sudama and His Associates

Description of the Splendor of Vrishabhānu"pur and

Nandīshvar
śrī"rāma.keśavau vande vrajādhīśau jagat.patī paramānanda.dātārau śrīdāmādibhir āvrtau

1 bow to the splendrous brothers. Rām and Keshava

the Masters of Vraja. the Lords of the universe Who are the Bestowers of supreme bliss

Who are surrounded by Their boyfriends headed by Sridāma.

AU glories. all glories to RārrĻ Knshna. and Their dear cowherd boyfriends! In the perfect
spiritual body as well as in the body of a pracdtioner (siddha.sādhaka.deha). please remember the
realm of VrindāvarL Becoming a follower of the residents of Vraja within your heart. just remain
fixed in emulating your most cherished etemal rāgātmikā personality In the company of your
guru.rūpa. sakhā. or spiritual master in the form of a cowherd boy. wear the dress of a gopa and
always worship Hari in your mānasik siddfm.deha (spintual body visualized in the mind). The
dear cowherd boy named Sudāma is the abode of bliss. Along with hiirĻ worship Krishna and
Balarām in Vraja. Sakhā Sudāma.s group consists of 64 cowherd boys. Consider yourself to be
one of the boys in their circle. To facilitate such awareness. I now speak of the residence of that
Sudāma"Chandra. as well as the airangements for adoming him with nice clothing.
173
 ornaments and so fortK He lives along with his own associates in the town of Vrishabhānu"pur
Now I will narrate descriptions of the splendor of this towiL Just contemplate him deeply and
directly behold this place within your heart

Description of the town of King Vrishabhānu

Vrishabhānu Puri is shaped like a lotus flower of a thousand petals. It is an extremely

astonishmg. just like a place of etemal deathlessness. The town extends for a circumference of
two yojanas (16 miles). Even the celesdal abode of King Indra called Amarāvati could never be
compared to this domairL Here are the residences of countless. countless cowherd folk. all of
which are nicely beautified by various clusters of trees and gardens. Numerous species of flowers
are in full bloom at the same time. and there are rows upon rows of champaka flowers. plus
mālatī and kunda jasmines. Hovering amongst the flowers are many bees that are maddened in
craving for honey The nicely scented breeze blows very gently in these gardens. Here and there
are lakes and ponds. resplendent with many species of lotus flowers such as the kumuda and
kanvasāra. Many birds are present upon the waters of the lakes such as swans. ducks and herons.
and cuckoos are singing while the peacocks dance. The bases of some of the trees scattered about
are encircled with jewelled platforms. The trees most conducive for these arrangements are the
banyarĻ fig. white lily and mango. There are various types of birds moving and sitting amongst
these trees such as female and male parrots. plus there are storks in the tall grasses where noisy
crickets and cicada bugs are busily chirping.
.ńsha6fianu.pttr and 9.(aruCisftvar 175

In this place there are uncountable residences of the cowherd folk. the gopas. and these homes
are made of brickSe Each of the paths and platforms are studded with gemstones. and they are
kept very clean by having very fragrant sandalwood paste mixed with musk sprinkled all around.
The meeting hall of the townspeople is surrounded by a large brick wall with ramparts; it is an
ornate building made of gold. silver. and emeralds. In the center of that is the residence of King
VrishabhāniL His palace. surrounded by a moat. is made of solid gold and silver Being the
principal residence of total univer" sal opulence there is perpetual bliss in this realnL AU the
people living here are continually very happy in tran" scendental euphoria. AU the houses are
beautified by flags fluttering in the breeze. arranged in sequences according to the colors white.
yellow. blue and red. Here and there sit full waterpots decorated with freshly sprouted twigs. The
four directions remain pleasantly auspicious due to forest flower garlands hanging from the walls.

The sounds of various musical instruments such as the dundubhi kettledrurrĻ ānaha. large
dhaka bass drum. bow" shaped stringed pinaka. droning tamburā. mridanga drum. dampha
tambourine. dish"shaped jhānjha gong. and mahurā reeds can be heard playing. The dwelling of
the Rāj is surrounded by a moat and is bordered on all four sides by jewelled walls with parapets.
To the west is the royal gate. which is fitted with a smaller entrance door Adjoining this to the
north is another gate. There are thousands upon thousands of jewelled pillars fixed in row after
row. which are all made of solid crystaL solid coral and so forth. and are studded with various
gem" stones. The main gate is decorated with hanging clusters of pearls. plus banners and ribbons
and chāmara whisks swaying in the breeze. What can I possibly say about the
 splendor of this royal gate7 Fashioned by the celestial architect Vishvakarma. this gate
completely capdvates the mindL

In front of the outside gateway is a raised platform completely studded with jewels. Royal
swans. storks and other birds are attracted to come and sport here. Near this platform are
flowering trees fixed in orderly rows of kadamba. champaka. nāgeshvara and other trees. To the
left side of the royal gate shines a divine lake. the surface of which is made quite splendrous by
being scattered with different kinds of lotus flowers. In front of this lake are many nice and
especially radiant fruit trees such as beteL jackfruiĻ mango. banana. wood"apple. coconut and
rose" apple. This lake has two opposing landings that are inlaid with tile mosaicSe To the south
of the royal gate are uncountable goshālās (cowsheds). To the west of these are the homes of
many other cowherd foUL In front of the northem gate is a very magnificent mansiorĻ within
which many female dancers are dancing. In front of this building is a lake bound all around in
jewels. where various birds sing and bees buzz. So far I have described the grandeur of the outer
areas of Vrishabhānu"pun The devotees will view this within their own heart of hearts.

The inner chambers

After this I now narrate a description of the iimer chambers of the palace. I have never seen a
place any" where in all these three worlds that could be compared to this realm. Within the royal
gate there is a second royal courtyard area that is lined all around with variegated gardens.
Structural columns studded with various jewels stand in row after row. holding up a resplendent
jewelled canopy The inner columns. com" posed of solid crystal imbedded with silver. and being
.ńsfia6Hanu.pur and 9.andufwar 177

decorated with sprays of pearl strands. altogether make this pavilion especially shimmer like the
rays of the moorL In this place the cowherd boys Śrīdāma and Sudāma sport various pastimes
along with their boy" friends according to different times and circumstances. Beyond this spot are
five more celestial courtyards where different kinds of animals and birds choose to live. To the
east of this are four different open square com" pounds enclosed by buildings which shimmer
radiantly with an effulgence Uke the moonlight The compound to the east is the abode of the
cowherd man Ratna"bhānu (King Vrishabhānu.s younger brother. the father of Sudāma). Please
listen as I describe that residence.

Ratna"bhānu.s palace

On the northem side of Ratna"bhānu.s home is a gateway surrounded by rows and rows of
pillars made of various minerals and studded with jeweK In that house the cowherd boy
Sudāma"Chandra along with his friends eats the sweets and other foodstuffs given by his mother
Through a portal to the west is his own private residence made of jewels and pearK Female and
male parrots sing there and utter very sweet statements. while multi"colored banners. ribbons and
chāmara whisks sway in the breeze. In this place is the jewelled bedstead where
Sudāma"Chandra takes rest and lounges about To the north of his bedroom is another door which
he uses to go outside. In this outer area is a large pāńjāta tree. bound at its base by a raised golden
platfonrL Sudāma takes his own associates and congregates with them there. In the company of
Suchandra and the others. Sudāma gets dressed and decorated at that spot During those pardcular
times. you should be attentive and meditate on being there also. performing your specific service.
 To the east of Sudāma""Chandra.s residence is an enchantingly omate villa. It has four
nicely"designed gateways all around. and the breeze blows very gently there. At that place.
Sudāma"Chandra.s sister Sri Rūpa Manjari plays along with her girlfriends. In front of these four
gates shine four magnificent trees of different species. namely santāna. pārijāta. champaka. and
kimshuka. Thus I have described the compound to the east Now please hear about the building to
the soutK

Subhanu and Bhānu.s joined palaces

The building to the south is the residence of the cowherd man Subhānu (King Vrishabhānu.s
younger brother). It is an extremely brilliant structure. being constructed of various jewels and
mineraK The building to the west of this is the residence of the cowherd man Bhānu (another of
King Vrishabhānu.s brothers). Both of these buildings. situated in one place facing south and
west respectively are so splendrous that I cannot even see or describe all of their glory.

The treasury building

The structure to the north comprises the inner cham" bers of King Vrishabhānu. Therein is the
immense treasury building. which is so opulent that it is the nltimate seat of Rāj"Lakshmi (the
treasure of the king. or the goddess of royal fortune). The main treasury house is filled with vast
quantides of riches. foodstuffs. and diverse ktnds of precious stones. and it is accessed by a gate
to the east This building is fashioned with a thou" sand gem"studded pillars and is so nicely
constructed that it puts to shame Sura"pur. the celestial abode of the demigods.
(D .ńsfw6fwnu"pur and f.(andisfivar 179

Mother Kirtidā.s quarters

To the south of here is another gateway that leads to the residence of the cowherd boy Sudāma.
He lives there tnside a jewelled temple. To the west of this I see yet another portaL There is no
comparison to this. for it is filled with the aura of limitless effulgent gemstones. I understand that
through this westem gate is the quarters of mother Kīrtidā. This complex is graced with various
pillars. jewelled mosaics and so forth. To the north of there is another smaller gate. Thus I have
described the situadon of her residencee

The Ratna"shālā

To the east of mother Kīrtidā.s dwelling is a building called Ratna.shālā. the jewel"house. It is
constructed with jewels. coral. minerals. and pearl"strands. The four gates of this building are
adomed with wonderful chāmara whisks tied with bunches of ribbons. and it is exquisitely
fashioned with beautiful pillars. jeweLstudded walls and so forth. At this place Snmati Rādhikā
plays numerous games in the company of Her girlfriends. and they sport merrily amidst much
laughter and joking. There her sister Ananga Manjarī and other maidservants tend to dothing and
omaments along with their own girlfriends. In the eastem section of this building shines a raised
and bejewelled altar that is so wonderfully constructed that it is like the abode of all artistic crafts.
Five classes of sakhīs assemble here and tend to clothing. omaments. and creating different kinds
of bodily omaments by weaving garlands of various flowers. Thus I have described something
about the inner chambers. From time to time (when services are to be rendered here). the devotees
will catch a glimpse of this place.
180 .eyo.ha...K.arnava

The homes of Sudāma.s 8 chief boyfriends

Now please listen as I describe the residences and so forth of the eight chief cowherd boyfriends
who are attached to the service of Sudāma"Chandra.

(1) Suchandra

In the westem wing of Vrishabhānu.s palace is the home of the cowherd man Sura GopāL First.
please listen as I describe this place. His house has gateways facing east and nortK It is a very
splendrous home featurmg wonderfully variegated shapes. From the eastem gate through and
beyond the third inner compound is a very charmmg mansion. constructed around a large square
enclosuree A door to the north of this leads to the residence of the cowherd boy Suchandra. That
place is totally jewellike due to being adomed with a myriad of precious gems. Suchandra lives
there and sports various pastimes in the company of Suranga. Suvinda. Jaya" smrita. and many
others. The name of Suchandra.s father is Sura Gopa. and his mother is known as Padmā.
Suchandra.s complexion is fair"golden (gaura) and he wears blue garments. His caste is vaishya
and he likes to dress as a dramatic actor

(2) Sukantha

To the north of Suchandra.s residence is the place of the cowherd man Jaya Gopa. His residence
is a spacious mansion built around a courtyard and completely covered with jeweK Through a
gate to the south adomed with jewels and other opulences is the residence of the cowherd boy
Sukantha. There he plays along with his friends named Subhanga. Sudarpa and otherSe The name
of Sukantha.s father is Jaya Gopa. and his mother
(5) Vrisfta6fianu.puT and .(andisfivar 181

ids is Sumedhā. His complexion is variegated shades of dark

(nana"varna shyāma)y he wears garments of red color. and id so his caste is vaishya. )
are

(3) Sudarpa

On the southern side of King Vrishabhānu.s palace is the residence of the cowherd man
Shubhānanda. which LS the is decorated with many jewels and other precious sub" listen
stances. Through the northern gate and beyond one īacing courtyard. in between four
mansions and through the rurmg south gate. is another house. This omate structure of i gate
pinkish hue has rows and rows of pillars all around. a very This is the abode of the cowherd
boy Sudarpa GopāL .quare Here he plays with many boyfriends such as Sudambha. to the
Sukanda. Sujaya and others. Sudarpa.s father is named lace is Śri Shubhānanda. and his
mother is known as Śrī riad of Kāmadā. His complexion is red"tinted fair"golden (rakta"
.arious gaura). he wears blue garments. and he is of the cowherd . Jaya" caste known as
ābhīra. mdra.s

.admā. (4) Sukhānanda md he

likes to The mansion to the east of here is the residence of the cowherd man Udambara
Gopa. His home within the eastem gate is very lovely. being painted with many wonderful muraK
There sports the cowherd boy named Sukhānanda. In that remarkably colorful home. he likes
.lace of to play various sports in the company of his own pacious boyfriends named
Premānanda. Sumohana. Darpānanda. apletely Yashonanda. and many other boys.
Sukhānanda.s father g south is named Udambara. his mother is Mānava Devi. and his .sidence
caste is gurjara. His complexion is dark (shyāma). he mgwith wears yellow garments and his
age is kishor. fresh ers. The adolescence. Thus I have described the particulars of ; mother
Sukhānanda Gopa.
 (5) Rasa"chandra

Near the eastem comer of this residence is the home of the cowherd man Chandra Gopa. This
building is sur" rounded by brick walls that are studded with gemstones. The complex has two
gateways. one to the south and one to the west; the southem gate leads to the outer area. Through
this gate and beyond two other courtyards is the home of the boy Rasa"chandrae He plays there
along with his friends Premānanda. Keli"chandra. Kāma" chandana. Vasundhara. and others.
Rasa"chandra.s father is named Chandra Gopa and his mother is known as Sudhā. Rasa"chandra.s
complexion is combmed dark and fair (shyāma"gaura). and he wears garments that are red. He is
celebrated throughout the world as belonging to the gurjara caste.

(6) Sumahendra

To the east of the royal palace is the home of the great soul named Kulānanda. His
mcomparable residence shines in great colorful variety It is surrounded on all four sides by
magnificent brick walls that have two gates. to the east and to the west Through the eastem gate
and beyond the second courtyard is a charming compound surroundmg a square plaza. a dwelling
which is just full of jewelled decorations. By the eastem gate there is an extremely splendrous
blue residence. That is where the cowherd boy Sumahendra Gopa sports. Within this four"walled
compoimd. the house appears spotlessly pure due to being totally inlaid with blue mahendraka
stones. Sumahendra.s father is known as Kulānanda. and his mother is known throughout the
scriptures as Chandrā. Sumahendra is blackish in complexion (shyāma). he wears white garments.
and his caste is pashupāl. keeper of animals. Thus I have spoken the particulars about
Sumahendra.
.nsfw6fwnu.pur and y.gndisftvar 183

(7) Sumukha

On the southern side of Nandīshvar (and north of Vrishabhānu"pur) is the residence of the
cowherd man Kānta Gopa. His palatial mansion is very enchanting. indeed its novel construcdon
is mgenious. There are two gateways to this house. to the north and to the west Through the
westem gate and beyond the first courtyard shines a radiant compound surrounding a square plaza
that is the residence of the cowherd boy named Sumukha GopāL Within this mansion he plays
and has mock fights along with Sunānanda. Pura"baddha. Pramarddhaka and other loving friends
that are inhabit. ants of this part of towrL The father of Sumukha Gopa is named Kānta. and his
mother is known as KādambinL His complexion is fair"golden (gaura). he wears blue garments.
and his caste is pashupāl. keeper of animals. Thus I have spoken something about the gopāl
named Sumukha.

(8) Rasāngada

To the east of Kānta Gopa.s residence is the very enchantmg abode of the cowherd man
Purandara GopāL Through the northem gate of this compound is a dwell" ing which is rendered
exceptionally fascinating due to being made entirely of solid gokL This is the quarters of the
cowherd boy Rasāngada. His father is named Śri Pura. and his mother is PadmāvatL His
complexion is reddish"gold (rakta.gaura). he wears blue garments and performs the duties of a
protector of cows. Of the )ut the pushupāl caste. Rasangada plays there along with his ish in
friends Chandrangada. Vibhanga. and others.
 Thus I have spoken a little about of the splendor of Vrishabhānu"pur All I know is: who could
possibly describe everything about this place7 The devotees who are Sudāma.bhāvānkita "
marked with the mood of following the cowherd boy Sudāma " realize a siddha. deha (perfect
spiritual body) and always live in this place performing mānasik.sevā. devotional service
visualized within the mind.

Thus ends the description of Vrishabhānu.pur Description of the splendor of Nandīshvar

All glories. all glories to the pńya.sakhās. the very dear cowherd boyfriends of Balarām and
Krishna! 0 my dear mind! Please fix your consciousness on them continuous" ly and worship
them in Vrindāvan!

The realm of Gokula"Mandala is formed just like a lotus flower of a thousand petals. and all the
deepest mysteries of the universe are flourishing within the whorl of that lotus. In this central area
is the extremely matchless town of Nandīshvar The groimd of that sphere. composed entirely of
desire"fulfilling touchstones (chintāmani). has no comparison anywhere else in the universe.
Nothing that Lord Brahma has ever created in the material world can be compared to this place.
Indeed. all the vast and magnificent spiritual realms headed by Vaikuntha are situated merely as
minute portions of this place. Nandishvar is a supremely mysterious domain and is far beyond the
perception gained by following mere rules and regulations (vidhi). This realm is understood only
by the best of the very dear devotees of the Lord (bhakta priya.vara).
.ńsfw6fuinu"pur and 9.andisfivar 185

Krishna.s etemal pastimes

Śri Krishna.s etemal pastimes (nitya.lĪlā) take place in VrindāvarĻ and Krishna always remains
at this place in His manifest (prakata) and unmanifest (aprakata) forms. To the devotees His
pastimes remain prakata and thus they always behold such sports. For others these same pastimes
are invisible and thus remain aprakata. Just as Krishna is etemal. similarly His pastimes are
etemaĻ and this is why I have spoken of the process of worship (sādhana) performed by the
devotees in order to attain the nitya.deha or etemal spiritual body Thereby the sādhakas may
realize an etemal spiritual body and live in Vraja performing service throughout the day and night
In the company of your guru.rūpa.sakhā. spiritual master in the form of a cowherd boy just
worship Balarām and Krishna in Vraja with a blissful heart along with your own group of
cowherd boyfriends.

Description of the town

Now I will narrate a brief description of the town of Nandīshvar PurL Please meditate on this
place within your siddha.sādhaka.deha (both internal and extemal bodies). Nandīshvar Puri
extends for a distance of two yojanas (16 miles). and many secrets are embraced within this
perimeter There are uncountable goshālās (cow" sheds) made of jewels and other splendrous
treasures. There are various beautifully"constructed buildings that make the area look like
Sura"poc the abode of the gods. There are forests and gardens full of many kalpa.tarus
(desire"fulfilling trees). as well as other celestial plants. Everywhere there are hundreds and
hundreds of trees. creepers. animals and birds. Here and there are jewelled altars. very pleasantly
fashioned. and the bases of trees are bound all around with solid gold platforms studded
186 .eyo.fw.!!.asamava

with rubies. The ground of Vraja"bhūmi is composed of chintāmani jewels. and is so opulent
that all the majesties of all the goddesses of fortune in the entire creation are present thereirL The
flowers everywhere are all blooming at the same time. for this realm is the headquarters of the
personified six seasons. The atmosphere is just like a cosmic bubble within which resides
nityānanda"sukha. the pure happiness of eternal bliss.

The palace of King Nanda

In the center of this region is the royal palace of the king. Śri Nanda Rāj. Even the abode of
Lord Indra could never be offered as a comparison to such a structure. Within the complex there
are thousands of temples and residences composed of jewels and other wonderful things. all
enclosed by an enormous walL There are two main gates to the royal palace. one to the north and
one to the west The northem gate is used for royal business affairs. The doors of this gateway are
studded with many varieties of cosdy jewels. and are bordered by thousands and thousands of
very nicely constructed pillars. These grand pillars are made from pure crystal. coral. pearls.
various kinds of minerals. rubies. lapis lazuli. and pure silver Soothing white chāmara whisks and
colorful ribbons hang from the walls. and on top of the walls is a wonderful thatched roofing
composed of jewelled rods. above which many flags flutten In front of the gate shines a
splendrous raised platform totally inlaid with jewels. It is constmcted so fantastically that it is like
the reservoir of all artisdc crafts.

Surrounding this platform are five special trees called deva.taru. trees of the gods. Whatever
desires one may have are perfectly fulfilled by these trees. On the eastem side is a celestial
santāna tree. and on the southem side
Vrisfza6fwnu.ļmr and 9.ancCisfivar 187

is a pārijāta tree. To the west is a kalpa.vriksha tree. and to the north is a hari.chandana tree. In
the very center of the platform is a mandāra tree. Please note attentively that this mandāra tree in
the center of the platform represents the residence of the personified six seasons.

Just inside the royal gate is a haritāla tree. which always resounds with the chirping of
numberless kinds of birds. In front of this tree is an effulgent lake in which dwell diverse kinds of
water fowL Assorted species of lotus flowers like kumuda and kamala are in full bloom. and each
and every flower resounds with the buzzing of groups of bees. Different types of birds such as
swans. ducks. sarālīs. storks and herons are presenĻ and many other kinds are incessantly
chirping and cooing. AU four sides of this lake are banked with divine ghāts (landings) having
celestial steps. Surroundmg each of these ghāts are incomparably gorgeous divine treeSe Here are
many trees such as jackfruit. banana. orange. white"lily. screwpine. mango. flamboyant.
evergreen. rose.apple. betel. coconuĻ nāgeshvar. champaka. bakula. kadamba. and wood"apple.
There are also many flowers blooming such as jasmine. nutmeg vine. tagara. rose. gunāchi.
yuthiy sevatī. rangina. oleander. and white water lily. What can I say about the magnificence of
all these different types of flowers7 Amongst the pārijāta. gaja.kunda. sugandhi and pārali
flowers resounds the very nice vibration of bees that are hovering here and there.

The Royal Assembly Hall

In the city of Nandishvar live the five brothers . Nanda. Upananda. Abhinanda. Sananda. and
Nandana. The palace complex of Nanda Mahārāj is situated in the center and is surrounded on all
four sides by the palace complexes of the other brothers headed by Upananda.
 These five palaces are surrounded by tall walls which have golden towers topped with flags
waving in the breeze. In the central area amongst the fifteen conrtyards of this compound is a
very enchanting structure. Upon viewing it ones heart cannot remain calnL Thousands upon
thousands of pillars shine in row upon row. Supported on top of them are vast awnings decorated
with suspended strands of pearlse The courtyard here is splendrously adomed by a raised platform
trimmed with silk draperies and designed as if by magic Upon this stage dancing girls perform
their art very nicely

On the southem side of the main stage is an incompa. rably splendrous archway That is where
Śri Hari sits in the evening and watches dancers and singerSe Talented artists perform singing.
dancing and playing of musical instruments for Śri Hari and the assembly of His cow" herd
boyfriends. while all of their hearts become excited with great jubilatiorL After first mentionmg
those confidential pastimes that take place here during the evening time. now I describe details of
the tenth court" yard. This most confidential place is constructed in a matchless circular formation
where BhagavārĻ the Supreme Personality of Godhead. conducts playful games in the company
of His cowherd boyfriends. This place is known as Ranga.sthala (Arena of Sports). and beyond
that there are twenty buildings in the inner chamber Beyond the twentieth courtyard is another
very charming mansion complex which illuminates the ten direcdons with its effulgence. AU four
sides of this golden abode are totally inlaid with countless rubies. pearls. and coraL
(S) Vrisfw6fwttu.pur and 9.andufwar 189

Lord Balarām.s quarters

Through a gate to the south of here is the kitcherĻ which has two doors with windows in therrL
This is where Rohini Devi cooks while maidservants prepare the various ingredients. To the west
of this main kitchen is a large door made of silver. which leads to a very nicely constructed
residence rendered quite brilliant with the effulgence of moonstones. It is surrounded by untold
thousands of jewelled pillars that are decorated with chāmara whisks. strands of pearls. coral and
rubies. Within this building is a wonderful golden bedstead surrounded with blue draperies. and
trimmed with the colors of various substances like vermilliorL There sits Rohinī.Kurnār "" Lord
BalarārrĻ the son of mother Rohinī """ while so many servants and maidservants render sevā
unto HUTL Through the eastern gate from here is the main storehouse. which is filled with vast
reservoirs of gems. pearis. and various kinds of valuable minerals. There resides Nanda Gopa and
Mātā Yasho" matĻ who are also attended by many servants and maidservants.

Lord Krishna.s quarters

Through the northem gate from there is a most en" chanting dwelling decorated by many flags
fluttering in the breeze. This palace is fashioned in various colors. such as that of vermillion and
so forth. and the jewelled pillars are marvelous. being inlaid with artful designs of rubieSe AU
four sides of the building are adomed with white and blue clay pots. chāmara whisks with
bejewelled handles. and bunches of colorful ribbons that glitter their jewellike auras all around.
Golden towers made of precious stones and pearls display waving banners of various colors like
white and yellow. This dwelling is
 fumished on all four sides with windows and doors. and the gem"studded doorframes are fitted
with solid gold doorSe In the center of this dwelling is a very brilliant jewelled bedstead covered
with different kinds of shimmering cloths. Upon this bedstead Vrajendra.Suta " Sri Krishna. the
son of the King of Vraja " takes rest Now and then at the appropriate time. the sādhaka.bhakta
beholds the darshan of this scene.

To the east of here shines a very enchanting building where gentle scented breezes always blow.
This building is made of gems and is endowed with four gates. There is nothing like it to be seen
anywhere in the three worlds. In front of the eastem gate is a tamāl tree and a raised platform
studded with uncountable precious stones. Upon this platform live so many different types of
birds. The shārīs and shukas (female and male parrots) make various sounds that are very
pleasing to the ear To hear the utterances of these birds is just like hearing the recitation of the
Vedas. and these birds sing of the pastimes of Krishna with very sweet voices. Undemeath this
tamāl tree. Śri Nanda"Nandan sits to perform his moming duties such as washing His face and
brushing His teetK

In front of the westem gate is a pārijāta tree whose flowers are nicely scented just like aguru
perfume. The jewel"studded town of Nandīshvar is rendered fragrant by the scent of these
flowers. and at the base of this tree Lord Hari occasionally takes a brief rest In front of the
southem gate there is a jewelled palace which is graced by many pillars and a platform close by
Near the northem gate is a very nicely"constructed altar formed of various minerals that glow like
the moorL In the court" yard of this place shines a wonderful awning adomed with numerous
opulences like gemstones and strands of
(i) Vrislw6fwnu.pur arut 9.andishvar 191

pearls. At this place male dancers sing and perform their art before Krishna. who is seated in the
center of a ruby" studded altan He sports numerous pastimes here along with His sakhās (close
boyfriends) and upa.sakhās (distant boyfriends). They make jokes. decorate each other with
clothing and omaments. and thus manifest limitless graceful charm. At that place. and at those
times. the devotees who are followers of the cowherd boys (sakhānugā) render services in the
company of their sakhā. rūpa.guru (their spiritual master in the form of a cow" herd boy). Thus I
have spoken somewhat of the splendor of Nandīshvar"pur Hearing about this increases the
enticement of the minds of the devotees.

1 offer prayers at the feet of Śri Chaitanya. and bow at the lotus feet of Lord Nityānanda. My
Prabhu. Śriyuta Sundarānanda Thākur GopāL is supremely merciful to the fallen and bereft souls.
Desiring only the feet of guru. Krishna and the Vaishnavas. I have written this book named
Preyo.Bhakti.Rasāmava. Dās Nayanānanda thus offers prayers at the end of this sixth chapter

thus ends the sixth chapter of . . . Srī Srī Preyo.Bhakti"Rasāmava

 Chapter 7

PratahKahya Sevā - Services During Morning Pastimes (6:00-8:24 A.M)

tarh vande gokulānandam nayanānanda.sundaram rāmena pammānandam govindam

nanda.nandanam

I pray to HIM the giver of bliss to Gokula

The most beautiful one who gives bliss to the eyes In supreme bliss along with His brother Rām

The delighter of the cows. the delighter of Nanda.

All glories to the Son of Nanda. Lord Hari. the Moon over Gokula! AU glories to Śri Rām and
Mukunda along with all of Their associates!

The process of spontaneous worship

ListerĻ listerĻ dear friends! I make this request of you:

Incessantly worship Lord Hari on the rāga"marga. the path of spontaneous devotiorL AU the
Vraja"Vāsis. the residents of Vraja. are fixed up in spontaneous devotion to Krishna (rāgātmikā
nishthā). This includes those in the category of dāsa (servant). sakhā (cowherd boyfriends).
.uru.varga (superiors). and preyasī (beloved cowherd girifriends). Nicely fix up your own mood
(bhāva) amongst them (as if you were one of them). and become their follower according to your
own spontaneously desired disposition (rāgātnzikā). In your two distinct bodies
(siddha.sādhaka.deha). namely the intemal spiritual body and the extemal body of a practitioner.
just render service day and night unto Śri Nanda"Nandan according to the different times of day
In your extemal physical body (sādhaka.deha). render services by collecting flowers and so forth.
and also by offering sweets. grains. fruits and water at different times. Engage in shravana (hear"
ing). kīrtana (chanting). smarana (remembering). pāda. samvāhana (massaging the Deity.s lotus
feet). dāsya (remaining as the servant). and sakhya (becoming His close friend). and according to
the process of this friend" ship offer the totality of your soul unto Him (ātma. samarpana).

Always living in Vraja by visualizing your spiritual siddha.deha within your mind. you enter
into your own etemal group (yūtha) and directly engage in sākshāt. govinda.sevā (personal
service to Lord Govinda). Begin" ning from prātah.kāla (the mommg"time) all the way up to
mahā.nisha (nighttime). just render unalloyed service that is appropriate for the particular period.
Many of the unique lilās of Lord Krishna are described in the Purānas. such as His pastimes of
bālya (childhood). pauganda (boyhood). and kaishor (youth). which are all etemal lilās
performed in the company of His sakhās and sakhīs. The devotees will behold a vision of each of
these pastimes. The lilās are divided into two types: prakata (manifest) and aprakata
(unmanifest). Those daily pastimes that remain invisible to souls within the material creation are
called aprakata. The devotees continually engage in remembrance of the prakata lilās. and by
realizing a siddha.deha they reside within Vraja. Just as Krishna is etemal. similarly His pastimes
are also etemal. and His associates such as boyfriends. girlfriends. fathers and mothers have been
described in the Purānas. AU these pastimes of Krishna are witnessed by those who become the
followers of the cowherd boys. cowherd girls and Krishna.s superiors.

Oh my dear mind! Just worship Rām and Krishna along with the cowherd boys. and render
ashta.kālīya.sevā according to the different times of day Lord Krishna.s acdvities within Vraja are
enacted only out of pure divine sweetness (mādhurya). so please accept the service of such
pastimes throughout the day and night His pas" times of killing demons and so forth are enacted
only to display His majestic opnlence (aishvarya). Overlooking these things. please render
prema.sevā (selfless loving service) and you will taste His mādhurya.

Now. I will briefly describe the process of bhajan performed by those who are inclined toward
rāgānugā (spontaneous loving devodon). particularly of those who are priya.sakhā.anugata "" the
followers of Krishna.s dearmosĻ closest cowherd boyfriends.

Dawn : Lord Krishna is awakened

At dawrĻ Vrishabhānu"pur is very beautifuL In that peaceful atmosphere. all the priya.sakhās
headed by Sridāma are awakened by the sound of Balarām.s buffalo horrL Then the upa.sakhās
(the greater assembly of cowherd boys) come together and congregate with Śridama and Sudāma.
After performing their mommg duties they all go to the town of Nandishvar to get the darshan of
Krishna. Śridāma. Sudāma. Dāma. Subala. Bhadra"sena. Stoka"Knshna. Mahābala. KinkmĻ
Ujjvala. Gobhata. Arjjuna and the other cowherd boys thus travel to the headquarters of Nanda
Mahārāj while completely maddened with ecstatic prema. Arriving at the palace. they stand out in
the courtyard and very jubilandy call. "utho! utho! kotah Krishna7" ("Get up! Get up! Where is
Krishna7") This is related tn SrīGovinda Līlāmritam (2.8):

tavad gobhata.bhadrasena.subala.śn.stoka.krsnarjjunah śrīdāmojjvala.dāma"kmkini.sudāmādyāh

sakhāyoh grhāt āgatya tvaritā mudābhimilitūh śrī.sīrinā prāńgane krsnotistha
nijestha.gostha"maya bho ity āhvayantah sthitāh

At that time Krishna.s boyfriends Gobhata. Bhadra"sena. Subala. Stoka"Krishna. Arjjuna. Śri"
dāma. Ujjvala. Dāma. Kinkm. Sudāma and the rest hastily arrive from their homes and joyfully
meet with Śri Balarām out in the courtyard. They stand together and caLĻ "Krishna! Get up! Lefs
go to Your beloved cowshed! bhof

Then these boys go along with Mother Yashodā to Krishna"s sleeping chamber. where He is
presently reclining.
 navīna ghana.sārabham śyāmam pita.patāvrtam ratna.pālańka.madhyastharh susuptam tatra
cintayed

The essential complexion of a fresh raincloud

the dark boy is covered with yellow sheets Situated upon a fine jewelled bedstead

sleeping . one should meditate on Him there.

In an omately jewelled temple. lying upon a pleasant bedstead. Nanda"Suta is fast asleep
amongst the various colorful pillows. At that particular time. everyone first watches Him for a
while. then His servants step forward and try to stir Him from His rest Nanda Rāni personally
performs the mangal.ārati. after which she gives Him benedictions while offenng freshly cut
barley and durvā grass. Yashodā calls Him to give up His rest. and with a damp cloth she cleans
the face of the Lord.

In this regard. there is a song by Gokula"Chandra Dās as follows:

utho utho mora. nandera Nandan. prabhāta hoilo rāti ańgane dāńdāyā. royeche sakala.
bālaka tomāra sāthi

mukhera upari. mu"khāni diyā. dakaye yaśodā rānī. koto sukha pāyā. ghumāicho śuyā. āmi
kichu nūhi jāni

nayana meliyāy dekhaho cahiyā. udoya hoilo bhānu śrīdāma sudāma. dākaye saghana. utho
bhāyyā ohe kānu

ańga modā diyā. uthilo satvare. sundara yādava rāy mukha praksāli. gokula candrahi. jala
jhāri loyā jāy

"Get up! Get up. my Nanda"Nandan! The night is over. and moming is here! Out in the
courtyard all of your young boyfriends are standing and waiting for you!"

Thus Yashodā Rāni exclaims to Him while applying a washcloth to His face. "How much
happiness you get by thus sleeping and lying about. I cannot understand a bit! Open up
Your eyes and see . the sun has arisen!"

Śndama and Sudama are also calling very loudly. "utho bhāyyā! ohe Kānu!" ("Get up. dear
brother! 0 Kānu!")

Finally stretching His limbs. the beautiful Yādava Rāi promptly gets up. To go and wash His
face. Gokula"Chandra narrates. He picks up a waterpot and leaves.
-0.5-

Going to milk the cows

 Having gotten up from bed. Hari sits down on an āsana and eats some sweet things given by
His mother Seeing His boyfriends present makes Krishna very blissfuL and He satisfies all of
them according to His mclination of preina. Afterwards He ascends a jewelled platform and
performs moming dudes such as washing His face and brushing His teetK Then He goes to milk
the cows in the company of His boyfriends and servants. sporting in great happiness all the while.
Calling each of the cows by name. Krishna and Balarām enter the cowshed in the company of
their cowherd boyfriends. Krishna calls. "Gangā! Sarali! Kālī! Pishangī! Piyalī! Hamsi! Sumukhi!
Tungī! Vanamāli!" Balarām also calls His own cows. "Hansinī! Kānāri! Dhavali!" And then they
all get busy at once milking the cows. This is described in the Govinda LĪlāmńtam. 2.37 " 38:

gopālo "pi sva.gośālām sa.rāma"madhu.mańgalah sakāvya.gīspati sāyarh

śaśī"vāmbaramāviśam dadhāra dyusadam rāmo dhavalāvali.vestitah
kailāsa.ganda.śailālī.madhyasthairāvata.bhramam
(7) .Moming fastimes 199

As Gopāla entered His own barn along with Rām and Madhu"mangala. He appeared like the
moon rising in the twilight sky along with Venus and Jupiter by its side. The demigods mistook
Rām surrounded by the muldtudes of cows to be Airāv" ata. the white elephant"carrier of Lord
Indra. surrounded by the vast snow"capped mountain range of Kailāsa.

Krishna milks some cows Himself. and He has His servants milk other cows. Finally they
complete the sportive pastime of milkmg the cows.

Dancing fim in the moming

Nexf various pastimes take place in the company of the cowherd boys. Seeing those sports.
Nanda Rānī experiences limitless bliss. With Śyāma to the left and Rām to the righf gathering
with Śridāma and the other boys. they play different types of games while joking. dancing. and
singmg. Nanda Rānī comes out with trays of condensed milk and sweet creamy butter in both of
her hands in order to feed Rām and Krishna and their boyfriends. AU the boys sit down to eat the
kshīra and fresh butter By eating again and again accordtng to the wishes of Mā. they achieve the
full relishable taste. Nanda Rānī says. "0h listen Gopāl! Let me see You dance. and then I will
give You some sweet tasty butter!"

In this regard there is another song by Gokula"Chandra Dās. to be sung in any melody thus:
200 .yo.fm..K.amava

dhoriyā māyera kara. nāce bhālo nata.bara.

dadhi dugdha sara nam lobhe śyāma.sundara tanu. lāgiyāche tāhe renu.

jala.bindhu meghe jeno śobhe

hari mukha cāhi rānī. ānande kohoye vānīy nāce bhālo mora yadu.mani hero āiso nanda"rāy.
ānanda bahiyā jāy. dekho nija sutera nācani

śaśi jiti o mukha. dekhiyd sabāra sukha. āra nāco bole bāra.bāra

heno.kāle nanda āsiy cumba khāya rāśi rāśiy sukha pāiyā parama āsāra

gopa.gopī cāribhite. ānanda pāiyā cite. dekhe nŗtya sabe jādu jāra gokula.candrera vānī.
śuno ogo nanda.rān. nāce bhānu prāna sabakāra

Holding onto His mother.s hand. the Best of Dancers nicely dances. being desirous of
yogurt. milk. condensed milk and cream. Particles of kicked"up dust adhere to the body of
Śyāma Sundara. appearing splendrous just like drops of water upon a cloud.

Yashodā Rāni looks upon the face of Hari and in great bliss exclaims the words. "You
dance very nicely. my Jewel of the Yadus!" "0 Nanda. come and see how much bliss is
flowing here! Behold the dancing of your own son!"
 Everyone is so happy to see that face which conquers the beauty of the full moorĻ

and they say again and agairĻ . "Dance more. dance more!" At that time Nanda comes
and administers heaps and heaps of kisses. obtaining a torrential downpour of happiness.

The hearts of all the elderly gopas and gopis who are presently surroundmg this scene

attain great bliss to behold

the absorbing enchantment of this dancing. I Then Gokula"Chandra says. "Listen. 0

Nanda Rāni! This dancing is only expressing the grace and beauty found in everyone.s hearts!"

Grasping Hari by the hand. Nanda Rāni pulls Him into her lap and showers His lotus face with
seemingly thousands upon thousands of kisses. Filling His hands with kshira and fresh butter. she
makes Hari eat again and again while rocking Him in her lap. After washing His mouth He chews
betel nuts.

The cowherd boys retum to their homes

Gradually all the cowherd boys personally bid farewell to Krishna one by one. Śridāma.
Sudāma. Dāma. Subala. Ujjvala. Angshu. Bhadra"sena and Mahābala retum to their respective
homes. and while traveling on the footpath they sing songs of the pastimes of Rām and Krishna.

When Śridāma. Sudāma and the other cowherd boy leaders arrive at home. they go and milk
their own cows in the company of their boyfriends. After thaĻ their feet are washed by their
respecdve servants. and their limbs
202 .yo.ha..K.amava

massaged with scented oiL They are bathed in warm water. dried off. offered fresh garments.
fed sweets and sweet rice and other palatable items. and are given cool water to drink Then they
chew on betel nuts while reclining on pleasant jewelled couches. and take rest for a little while.
These pastimes progress up to the fourth danda (7:12 " 7:36 A.M. At the appropriate times. in the
appropriate ways. these pastimes are visualized by the devotees while services are performed in
meditatiorL

Krishna and Balarām in the iimer chambers

After the cowherd boys bid farewell from the presence of Krishna. then Rām and Krishna go
along with their male servants to the inner chamberSe Balarām and Krishna sit on divine jewelled
seats while the servants massage their limbs with scented 011. Now and therĻ different cowherd
boys gradually arrive from their respective homes. After meeting with them individually. the
Brothers come out to congregate with all the assem" bled Vraja"Vāsis. Krishna bows at the feet
of His father and mother. then goes into the house along with His cowherd boyfriends. Fresh
butter. sweet rice. various sweets and laddus are shared by Krishna. Balarām and their friends.
Afterwards reclinmg on their āsanas and chewing betel nuts. they greet their friends Sridāma and
Sudāma and others when they returrL There is much outrageous fun in joking along with Śridāma
and the boys. Thus in the company of the priya.sakhās they relish the enjoyment of great and
robust bliss.

Then there is some whispering and secret discussions with Subala and otherSe At that time
Madhu"mangala and his friends arrive and meet with therrL It is a mind" enchanting scene of
Rām and Krishna sitting in the center while the assembly of their cowherd boyfriends
 (Ī) .oming fastirms 203

surround them on all sides. To Krishna.s right sits Śri BalarārrĻ whose eyes madly roll about He
is dressed in the costume of a wrestler. He is the best of dancers. and He is the enchanter of
Cupid. According to this time and situatiorĻ the devotees who are following the cowherd boys
(sakhānuga) renders service that is in accordance with their own most cherished ambitiorL

To the Sporting Arena

Then all the boys get up and proceed to the Ranga. sthala. their Sporting Arena. There they
engage in mock fighting with Śridāma and the others. Subala watches these boyish antics from
the sidelines. and his limbs appear greatly thrilled by exchanging joking words and wise"cracking
comments with some cowherd boy associ" ate. Afterwards wandering to this place and that place.
all the boys admire the different kinds of animals and birds. They listen to the recitations of the
shārīand shuka parrots. and watch the dancing of the peacocks.

The moming meal

Meanwhile. in the kitchen Śrīmatī Rohinī is busy . cooking various kinds of rice. vegetables.
sweet rice. and so forth. After the cooking is finished and the kitchen is nicely cleaned. all the
foodstuffs are sent out and placed on a wonderful jewelled platforrrL

When Yashodā calls. Krishna and all the other boys proceed toward the kitcherL Groups of
servants wash the boys. feet. and the entire assembly comes into the dining halL Rām and
Krishna sit down upon a golden platform. To their left. facing north. sits the group of cowherd
boys headed by Subala. To Krishna.s right sits BalarārrĻ Nanda. Upananda. and the cowherd
boys headed by
204 .eyo.lw.!KļLsamava

Śridāma. Sudāma and others. Śrīmati Rohinī serves the nice foodstuffs consisting of various
types of rice and vegetables that are dripping with ghee. After the meal is finished. the boys wash
their mouths and then go to recline on āsanas and chew betel nuts. AU the cowherd boys bid
farewell and retum to their respecdve homes. where they mitigate their fatigue by redinmg upon
wonderful and colorful couches. Their servants render sevā by massaging their feet At this time.
those in their siddha.deha behold that visiorĻ which is depicted as follows:

ittham bhuktvā tu govindo bhrātrbhih sakhibhir mudā ācamya bhaksayet pūrnam tatah śayyām
samāviśet

After Govmda thus happily eats along with His brother and friends. He washes up. chews betel.
and then reclmes upon a couch.

Preparations for herding the cows

After one danda passes (24 minutes). they arise and rinse out their mouths with scented waten
Again they chew betel nuts that are scented with camphor. and they go outside to sit on divine
āsanas. Gradually Śridāma. Sudāma. Subala. Stoka"Krishna. Angshu. Bhadra"sena. Mahābala
and all the other boys individually come and meet with Krishna. who becomes very blissful upon
seeing His friends. Śridāma steps forward and exclaims. "0 Son of Nanda! Today I will herd the
cows in the playful fim of Your company!" But Mother Yashomati hears this talk of going to the
forest. and she becomes very disturbed at heart and cannot calm her mind. She exclaims.
"Śridāma! Sudāma! ore! What are you saying7 Why are you telling tales suggesting that such
young children will go the forest7 AU of you are the wealth of
(7) .Moming fastimes 205

my soul and indeed the pupils of my eyes! Not seeing Hari for even a second. I become blind! If
Hari were to step outside this house to play. then for even that brief moment of not seeing Him I
shall be unable to mamtain my life!" Balarām smiles and smiles and comes before Mother
Yashodā. announcing. "1 personally accept full responsibility for Kānāi in the forest I will take
Him along in the midst of the assembly of boys. and will keep Him right in front of me at all
times. I will not even let Him go alone to the bank of the Yamunā river We feel great happiness
by playing in the company of KāniL For this reasorĻ all of these cowherd boys are now gazing at
His moonlike face!"

Then Śridāma stands up and says. "ListerĻ Yashomatī! Hari is the very life"force of all these
boySe He is their best friend!" Hearing this statemenĻ Nanda Rāni replies. "0 listerĻ Śridāma!
Hari is the wealth of my life and Balarām is my eyes. Without my eyes or life. how will I remain
alive7 Without Rām and Knshna. a single danda seems like the passing of hundreds of yugasV
Then Balarām becomes solicitous and says. "Mātā. please don.t worry about Gopāl! For those
bom of the vaishya caste. life is centered around cows; indeed. protecting cows is their dharma.
Without practically leammg these things. how can we properly perform the occupational dudes of
cowherders7" Hearing this statement by Rām. Nanda Rāni replies with faltering words. and upon
hearing her statement the cowherd boys begin to smile. She says. "ListerĻ dear son Balarām! I
make this request of you: I ask that you do not take Hari to any forest that is very far away Please
remain close by the Yamunā river and you can graze the cows there. But no matter what anyone
says. you are not to go to any forests that are very far away Only under these conditions.
Haladhar. can you take my Krishna along!"
 Dressing Krishna and Balaram

After saying this. Mother Yashodā commences decorat" ing Krishna with clothing and
ornaments. feeling very blissful inside. She ties His turban. fixes His crown. puts a peacock
feather upon 11, and weaves strands of gunjā berries and fresh twigs upon it She arranges the
tresses of His hair and paints tilak on His forehead with musk" paste. She fixes long eamngs that
dangle upon His two round cheeks. and places a pearl on the forward part of His nose. She puts
jewelled necklaces around His conch" shell"smooth neck. and places a forest"flower garland
upon His chest that is marked with śrīvatsa. She puts bangles on His wrists and armlets on His
arms. She ties the strings to secure His waistbell ornament. and fixes it upon His waist that looks
like that of a UOIL His costnme as the best of dramatic dancers (nata.bara) is further adomed by
many decorations being added to it Krishna.s thighs conquer the beauty of banana tree trunks. and
his eyebrows look like curved bows shooting the arrows of Cupide His feet are adomed with
ankle" bells. and in His hand is an enchanting ūute.

Thus decorating Rām and Krishna. Mother Yashodā looks upon both their faces. She thinks to
herself. "How could I possibly let them go7" but the words do not even come out of her moutK
She showers the faces of Rām and Krishna with seemingly thousands upon thousands of kisses
while her body becomes overwhelmed with ecstatic bliss. Chanting a mantra.kavacha as a shield.
she bathes both of their bodies with the nectar"tears falling from her eyes.

The cowherding party assembles

(Ī) .Maming Vastim. 207

Thereafter. Balarām blows his buffalo hom to signal all the cowherd boys headed by Śridāma
and Sudāma to assemble there. The four direcdons resound with the auspicious vibrations of "jai!
jai! AU glories! AU glories!" while the brāhmanas recite Vedic hymns of glorificatiorL AU the
cowherd boys come forward and bow down to Rānī. and then Krishna and Balarām offer prayers
at the feet of their Mā. The cowherd men headed by Nanda and his brothers Upananda. Sananda.
and the others ceremoniously offer Krishna into the hands of His boyfriends. All the elderly
gopas and gopīs. who are full of tearful eyes and wet faces. gaze upon the countenanc" es of Rām
and Krishna. The two boys first offer respects to their mother and father. and then offer respects
to their other superiors as the brāhmanas chanĻ "chiram jiva! chiram jīval May you live long!
May you live long!"

Then Nanda LāL the dear son of Mahārāj Nanda. comes out of the house. keeping in front of
Him un" countable cows and limitless cowherd boyfriends. Thus I have spoken of the pastimes
commencing from prātah. kāla. moming time. For the period of one prahar. Krishna is situated
within the assembly of His father.s royal palace. The darshan of this lilā will be seen by the
bhaktas. Afterwards. at the tenth danda (9:36 " 10:00 AM. they all leave for the pasturelands. All
glories. all glories to Rām. Krishna. and the assembly of their boyfriends! There will certainly be
bliss for one who hears the narration of this book. Preyo.Bhakti.Rasārnava.
-0.5-

thus ends the seventh chapter of Śrī Śrī Preyo.Bhakti"Rasamava

 Chapter 8

Pūrvahna-Kalīya-Sevā Service During Forenoon Pastimes (8:24-10:48 A.M)

go.gopālah ganāvitam govindam gostha.gam mudā rārnena ramana.śyāmam vande "ham
vana.mālinam

Surrounded by the cows and cowherd boys.

Govinda happily proceeds toward the pastureland.

That beloved dark boy who is accompanied by Rām I bow to the one adomed

with a garland of forest flowers.

All glories to RārrĻ Krishna. Śridāma. and Sudāma! All glories. all glories to the Vraja"Vāsis
and to Vrindāvan" Dhām!

The cowherding procession leaves town

Keeping countless thousands upon thousands of cows and calves before therrĻ thousands and
thousands of cowherd boys mn behind and surround them. The boys sound their buffalo hom
bugles "dhaan! dhaanV and they make the cows move along by shouting "hai! hai!" and "ahal
ahal" There are pleasant musical sounds that proclaim divine auspiciousness being played on
small venu flutes. stringed vīnās. and long murlī flutes that accompany their joyful singing. The
entire sphere of Gokula"Mandala becomes completely pervaded by these sounds. and the air
vibrates with the echoes of limitless
209
 dumpha tambourmes. mridanga drums. and madala tom" toms. The young girls of Vraja come
outside. and they all tum their faces in the same direction to watch Rām and Krishna. Many of the
beautiful girls chant the auspicious sound "jai! jai!" while others standing here and there by the
side of the road recite mangalācharan prayers of invocation.

The main gate through which the cows and boys will pass is nicely decorated with full wate.
pots. mango branches. banana leaves. flower garlands. mounds of white rice. and flags. All the
boys run along carrying mesh lunch bags brought from their own homes. within which are four
kinds of foodstuffs. They shout the cowherding sounds "aba! aba!" clap their hands and call
"hai7 hai! aha! ahaV which makes the cows jump. collide into each other. and then begin moving
forward.

Mother Yashomati has been following them up to the halfway point out of town. and there she
offers Hari into the hands of His most beloved friendSe She says. "Take away my very life"force
and go to the forest! Please pay careful attention that He will be protected at all times. Now this
body of mine. completely bereft of life. will simply remain modonless at home!" Then Nanda
Rāni just stands there. gazing with fixed attention as tears cascade from her lotus eyes. soaking
her own clothes. Nanda. Upananda. and other superiors instruct the boys in the proper techniques
for tending the cows. Everyone follows the boys and cows to the outskirts of the town. being
unable to give them up. and keep watching until they approach the edge of the forest Nanda
Mahārāj cannot keep his composure. nor can he tum his eyes away. Again. again and yet agairĻ
he looks upon the moonlike face of Hari"Chānda. The two brothers finally bow to their father.
take their boyfriends and drive the
(8) yorerwon fastimes 211

cows forwarcL AU the men and women of Vraja just stand there with their faces lifted. up to
the very last moment that Hari remains within their visiorL After" wards. all the cowherd girls
along with Nanda and the other townspeople sadly retnm to their respective homes with tearful
eyes.

Blissful boys in the pasture

The two brothers Rām and Krishifa then decorate the pastureland with their presence along with
countless boys and countless cows. What can I say about the splendor of all these boys together7
The scene looks just like the glowing full moon surrounded by the host of stars. Some boys. of
the same age as Krishna and BalarārrĻ consider themselves on an exactly equal leveL They have
the same way of arranging their dress and ornaments. and their beauty is the same. Some boys are
younger. some boys are older. and others only think of themselves as being younger or older;
among these groups. their dress and omaments are all similar The boys also have many different
complexions. Some are darkish (shyāma). some are white. some are yellow. some are
lotus"colored. some are like sapphires. some are variegated (of many colors). some are red. some
are fair" golden (gaura). some are pale yellow. and some are tawny browrL They are decorated
with various oma" ments made ofjewels. pearls. and gold. Wearing colorful turbans of blue.
yellow. white and red. they hold flutes. vīnās. sticks for driving the cows. walking sticks and
fightmg sticks. They wear artisdc loincloths. and their garments are arranged just like dramatic
actors. Lavishly decorated from the tops of their heads to the tips of their toes. they sport
vaijayantigārlands woven from colorfully variegated forest flowers.
 Thus the yoimg boys of Vraja proceed along. driving the cows with shouts of "hai! hail" while
in the midst of them Rām and Krishna are merrily dancing and dancinge The cowherd boys then
enter into the forest of Vrindā" varĻ the place of supreme secrets that are limitless and
particularly transcendentaL There they begin performing various excellent pastimes such as
dancing. singing. rolling on the ground. laughing. and exhibiting great boyish pride. The pastimes
they enjoyed on the previous day are then recounted aloud. and all of them gather together to
perform various confidential sports. Some boys blow their buffalo hom bugles. some fill the air
with flute sounds. some make soundB with their throats. some call the calves with their flutes.
and some make loud shouts. Thus they all exhibit various talents.

Pastimes in Bhāndiravan

Someone calls for Kānāi and says "bhāi re! 0 brother! Lefs all go and play at the base of the
Bhāndīra tree!" Thus the boys all proceed to the forest calļed Bhāndira" varL This place is nicely
colored and scented by a myriad of blossoming flowers. There are limitless kinds of diverse birds
there. The sweetly"scented breeze flows very gently. while male and female bees buzz and
peacocks joyfully dance. AU the leaves. twigs and flowers are extremely soft and pleasant It is
very cool in the shade undemeath the very charming banyan tree called Bhāndira; The trunk of
the tree is surrounded with solid gold. and in front of it is a raised platfomL On that platfonrĻ
Guna"Nidhi (Krishna. the abode of all divine qualides) briefly rests for one danda (24 minutes)
with His cowherd boyfriends. During that period of resf there is opportunity for those who are
followers of the cow" herd boys to render services. The different episodes of Krishna.s playful
pastimes at Bhāndiravan are causes of
(8) forerwon Vastirms 213

pure astonishment Devotees should contemplate per" forming services in their siddha.deha
during each of those pastimes.

Krishna.s complexion is just like clusters of melted black eye"ointment buffed to a lustrous
shine. He wears yellow cloth and adornments that conquer the best of drarnatic actors. A pair of
earrings dangle from His ears. and they swing upon His two cheeks. He has nice tilak painted on
His forehead with dark musk. and around His neck is a flower gariand. His face is soft and sooth"
ing like the full moon in the autHpm month of Sharat The dot of bright chandan on His forehead
appears like the moon arisen from behind a dark cloud. His eyes are spread wide just like indīvam
lotus petals. and His eyebrows look like bows of Cupid. Such a rūpa.mādhurī (pure sweetness of
transcendental beauty) cannot be found anywhere else! Upon His head is a nice turban crowned
with a peacock feather and is tied with strands of flowers. which attract bumblebees to hover
about as they float from flower to flower

To the right of Śyāma stays Haladhar RārrĻ and on either side stays Śridāma and Sudāma. At
that lovely place the assembly of boys begin to dance. In the center is Śridāma. Sudāma and
Krishna"Chandra. dancing with BalarārrL Knshna.s sports at Bhāndīravan are so extreme" ly
enchanting that we have composed some nice verses to describe it Please listerL

Song to be sung in the melody of Tudi rāga:

 sakha sańge rańge hari kori nŗtya gana ksaneka basiyā tāhā korilā viśrāma tārapara nānā
mistha sāmagrī bhaksana suśītala jala"pāna pūrna ācamana

sakarpūra tāmbula tahā korilā bhaksana sucandra pmbhrti kore ańga samvāhana madhura ukti
narma.kathā subalādi sane hasya.parihāsa kore loiyā priya.gane

bāhu.yuddha dandādandi hastāhasti kriyā lagudālagudi yuddha priya sakhā loiyā vahya
vāhaka.krīdā koroye kakhana skandhe vahi loiyā jāy hāray. ye jana

eka.bāra rāmera gana krīdā jinilo śrīdāmake kori skandhe kānāi rohilo kabhn śndāmera
skandhe cāpe bhagavān jāre sambhavaye sei"bhāve nayana

In the company of the cowherd boys Hari plays. and they dance and sing. Then they sit
down and rest for a few moments. Afterwards they eat various kinds of sweet preparations.

drink very cool water. and when they.re done they wash their mouths.

Next they chew on betel scented with camphor. as the boys headed by Suchandra massage
the limbs of Krishna and Balarām. They share sweet statements and jokes with Subala and
the other dear ones amidst much smilmg. joking and laughter
(D forenoon fastim.s 215

Then Krishna and Balarām take their dearmost friends and begin mock fighting sports. They
play arm"wrestling. stick"fighting. hand"boxing. and club"fighting amongst the priya.sakhās.
Next they play a game in which the losers of a contest must carry the winners upon their
shoulders.

Once while playing this game. Balarām.s group was victorious. so Kānāi was obliged to take
Śridāma upon His own shoulders. Sometftnes on other occasions. Bhagavān sits upon the
shoulders of Sridāma. Whoever believes that these things are possible will accordingly behold
them with their own eyes.

Thus along with Śridāma and the other cowherd boys. they play the game of riding upon each
other"s shoul. ders. At anytinie anyone can conquer anyone. for they all play as equals.
Sometimes they dance and dance and play musical mstruments with great joy in their hearts. With
delightful abandon they imitate the warbling sounds and the walking style of the swans. Some of
them imitate the sounds of the cuckoos and peacocks. while others race around in imitation of the
monkeys. Some assume very fearsome stances by imitating the walking of lions and tigers. Thus
the cowherd boys make different kinds of jokes while feeling great bliss in their heartSe After
this. the two brothers Krishna and Balarām are rendered various services. and after that the
assembly proceeds toward Gokula. In this way. they spend up to the twelfth danda (10:24 " 10:48
AM.) playing in the forest of Bhāndira. Consequently the lilā" sukha (happiness of the pastimes)
of Rām and Krishna is very wonderfuL
216 .eyo.fwl.ti..I.asamūva

Pastimes in Kāmyavan

Then taking along the sakhās and upa.sakhās they arrive at the forest of KāmyakavarĻ while
driving and driving the cows and calves ahead of thenL The forest of Śri Kāmya is very dear to
Śri Krishna. and He performs many secret pastimes here along with His boyfriends. All the cows
become very excited and proceed quickly while Krishna is immersed in bliss enjoying the
pastimes of the cowherd boys. Thus they dance. sing. and make jokes. From a distance. a
cowherd boy mns as he exclaims to the others. "1 will go ahead of you and touch Kānāi first!"
Another boy takes flowers in his hand and speaks to Śri Krishna. "1 am unable to nm!" while
grasping and tugging on Krishna.s garment Some boys climb up in the trees and pick freshly
ripened fruits. while someone narrates into Śri Krishna.s ears the beauty of the borderings around
the flower gardens. The very sight of the forest locations here and there is a most auspicious aiid
mysterious visioiL The splendor of these forests is limitless and cannot possibly be described.

Upon the lakes are blossoming lotus flowers of the variety kamala and kahlār. and from each
flower is heard the resounding buzzing of limitless bees. There are diverse species of ūowers
scattered about. includmg land"growing lotuses as well as water"growing lotuses.
lily"of"the"valley and also nāgeshvar. champaka. kunda. tagara. and in ālatL Here and there are
secret forest places shinmg with the splendor of the mysterious kalpa.vriksha trees. Thus
wandering this way and that. all the cowherd boys and the cows arrive on the bank of the Yamunā
river The boys drink the water of the Yamunā by filling their palms. and then they jump in to
have a big water fight After finishmg their water sports. they come up on the bank of the river and
put on dry clothes.
dl) .or.noon fPastimes 217

Pastimes in Bahulāvan

Next the multitudes of cowherd boys signal the cows with their flutes. thereby gathering them
together. and they all move along toward the forest of BahulāvarL Having gone to that forest they
converge at the base of acelestial santāna tree. and from there they become very ecstatic by
viewing the area aroimd that place. The boys pick forest flowers and weave different kinds of
gar" lands. Collecting forest minerals of various colors. they decorate their bodily limbs.

Śridāma comes forward and says. "0 Nanda"Nandan! Our bodies are agitated by hunger and our
mouths are all dried up! From home we brought four kinds of foods:

there are many different vaneties of curries. fried foods. sweet rice. and spicy minced
vegetables. Sitting down in this place. please enjoy a forest feast! After that then we will again be
able to mn around along with the cowherd boys!" Hearing this speech. Hari replys. "bhālo!
bhālo! Very good. very nice idea! Due to being so engrossed in playing games today. it has
gotten very late. Bring forward the plates and set them up in rows. Spread out the cloth and place
the contatners of foodstuffs upon it" Thus all the cowherd boys sit around in a circle. keeping
Krishna in the center. and they enjoy great fun and mischief while partaking of this forest feast
Eating and eating the nice foodstuffs. they relish a myriad of won" derful tastes. and they also
accept the remnants that touch the lips of Krishna.

Thus Bhagavān. the Supreme Personality of Godhead. enjoys a grand picnic in the company of
His cowherd boyfriends. a.r which they go to a charming pond to i drink its water Then Lord
Hari washes His mouth. sits upon a raised platform and accepts betel nuts to chew.
 The cowherd boy servants wave fans and chamara whisks while some servant massages His
lotus feet Then He takes a very brief rest I behold these pastimes of the assembly of cowherd
boys occuring at the thirteenth and fourteenth dandas (10:48 " 11:12, 11:12 " 11:36 AM. and
therefore I write of such lĪlās. During these same periods being described. the sādhaka performs
sevā in great furĻ sporting in his siddha.deha along with his guru"rūpa.sakhā. his spiritual master
in the form of a cowherd boy.

Pastimes in Madhuvan

After wandering around throughout the forest of BahulāvarĻ the groups of sakhas. upa.sakhās.
and all the cows and calves then proceed to the forest of MadhuvarL Stopping by the pond called
Madhu"kund. Balarām commences the sport of drinkmg honey. Dressed like a wrestler. Lord
Haladhar then takes a little rest Govinda sits at the base of the wrestling"tree. surrounded in all
four direcdons by the assembly of His friends. What can I say of the glory of the jewelled altar
radiating the aura of pure gold7 On the right side of Krishna is RārrĻ who shines with the
effulgence of a silver mountairL Rām.s eyes are rolling and his lips are trembling. and due to
drinking excessive amounts of intoxicating honey his body and limbs are shivering. Seeing the
bewildered and ridiculous actions of BalarārrĻ the assembly of boys are overjoyed. and they play
with him by making different kinds of jokes and laughter Śri Baladeva. who is known as
Rohinī"Kumār (the darling boy of mother Rohini). sits to Krishna.s right. and they are encircled
by the cowherd boys headed by Śridāma. Subala. Ujjvala. Madhu" mangal. and others who are all
exuberandy drinkmg honey by the bank of Madhu"kund.
(J) yortrwon .Pasiimes 219

Then Bhagavān initiates the sport ofplaying with a ball in the company of the cowherd boys.
But there is no one among them who could possibly equal Balarām in his skill at playing balL A
boy catches the ball and runs chasing the others while everyone shouts. "Get them! Hit them with
the ball!" Some boys mn far away and hide behind trees. One brother shouts. "Shāntalī! Shāntali!
Over here!" If anyone gets hit with the ball then they become prisoners of BalarānL In this way
numerous fun games are performed at Madhuvan as the sādhaka devotees follow these pastimes
according to the time of day and render appropriate services within the mind.

Pastimes by the bank of the Yamunā river

After playing games in the forest of MadhuvarĻ Krishna and Balarām take their cowherd
boyfriends to a forest on the bank of the Yamunā river and sit dowrL The cows come to the bank
of the Yamunā and drink the water. and then lie down to rest at the base of kadamba trees. After
drinking the refreshing water the cows become very happy to be in the shade. and in great bliss
some feed their calves mLUc At that place Balarām and Krishna take rest in the company of
sakhās and upa"sakhās like Śridāma and Sudāma. Various fruits are picked and set around in a
festive array mcluding the stems of lotuses. jackfruiĻ bananas. marmelos. mangoes and piyāla
nuts. Thus various fruits from the water and from the land are collected and prepared. and then
Rām and Krishna along with their cowherd boyfriends commence eating. After that they wash
their mouths and chew on betel nuts while gazing at the splendor of the forest with blissful minds.

There in the shelter of veiy cooling shade. all the cowherd boys collect soft leaves and flowers
one by one.
 Using various species of fresh twigs and flowers they construct a divine throne on top of the
jewelled platfoniL This platform is surrounded on all four sides by auspi" cious trees and vines
adomed with flowers. from which the buzzing of bees can be heard. Many types of birds make
soft sweet sounds. The bees madly wander from tree to tree in search of honey This entire forest
is perfumed with a myriad of pleasant fragrances. A single divine mystery that is pervaded with
perpetual bliss thus wanders all about the forest

Krishna.s bathing ceremony and coronation

Śridāma and Sudāma then exclaim. "What can we say about this splendrous display7 The aura
at the tmnks of these trees conquers the magnificence of King Indra.s heavenly abode! We have
made a lion"throne out of flowers and twigs. and upon that throne we will install Sri
Nanda"Nandan as the King. Here in this forest on the bank of the Yamunā river. Krishna will
become the monarch and all of us will become his subjects! We will mitigate the fear of evil King
Kamsa and will put an end to all wicked activities. thus enveloping cowherd boys everywhere in
pure bliss!" Hearing this. all the sakhās become very jubilant and start arranging the magniiicent
royal coronation ceremony of Balarām and Krishna. They seat Hari upon the lion"throne made of
flowers and. bringing water from the Yamunā river. they perform His abhishek (bathing
ceremony). Thus the auspicious sounds of "jai! jaif resound throughout that forest as each and
every boy present shouts ";ai Krishna! Krishna!"

The two brothers are surrounded on all sides by cowherd boyfriends; some are standing far
away. while others are standing nearby Balarām is to the right side of Krishna. and on Krishna.s
left is Śridāma. Closest are
d) .orerwon .astints 221

Sudāma and Vasudāma and others. In front of Krishna and Balarām are Subala. Ujjvala and
Madhu"mangala. being members of the narma class of sakhās. and they converse about
numerous confidential topics. Bhadra" sena stands behind Krishna and Balarām holding up the
umbrella. while Sāranga Gopāl stands holding a water pot Bhagavān leans upon the shoulder of
Śridāma while Suvishāla and Vishālāksha prepare and offer beteL Rasāla arranges their garments
while Kusumollāsa applies chandan. Pushpa"hāsa and others render service to their various
bodily limbs. The servants headed by Raktaka and Patraka hold their buffalo hom bugles and
walking sticks. Madhu"vrata and others wave chāmara whisks while Sura"bandha. Karpura.
Kusuma and others massage Krishna.s lotus feet At this very time the sādhaka realizes the
siddha.deha and renders services while remaining under the shelter of the guru.rūpa.sakhā.
spiritual master as cowherd boy

A meditation on Krishna.s lovely form

Now. in that regard here is a dhyāna:

nava.jala.dhara"varna cikkana ujjvala sūrya"koti sama.prabhā candra.koti śītala cāru

pītāmbara śobhā vidyutera jyoti mukutā grathita mālā jeno baka.pāńti

Colored like a fresh raincloud

but smooth. lustrous and brilliant.o Radiant like millions of suns

yet cooling like millions of moons. Charming yellow cloth splendrous

like the effulgence of lightning.. Peari necklace like a row of white herons.
 nitya nava yauvana sundara kalevara koti kandarpa nindi varana sundara nitya.lilā
sukhānanda.magna sakhā"gana vmdāvana pura.pati rāja vilasana

Whose lovely form is etemally

in the bloom of fresh youth. Beautiful complexion conquering millions of Cupids. Whose
cowherd boyfriends are deeply engrossed

in the blissful happiness of etemal pastimes. The Monarch of the town of VrindāvarL. The
King who likes to enjoy sportive delights.

kandarpa dhanuka jini bhru.yugala śobhā kapāle candana.bindu śaśadhara ābhā alakā kuntala
tāhe śire śikhi.pūkhā kasturi tilaka bhāle candanera rekhā

Whose two eyebrows vanquish

the splendor of Cupid"s bow.o The dots of chandan upon His cheeks

are radiant like full moons. Whose curling locks and tresses

are topped by a peacock.s tailfeather. Dark musk"paste tilak upon His forehead

is bordered by lines of bright chandan..

kati.tate pīta.dhatī kāncīra sahite kari śunda bhuja.yuga valayā tahāte nakha.gana koti candra
kore jhalamala rakta kiśalaya dyuti ati kara.tala

Upon His hips is a yellow dhotī

along with a belt of tinkling bells. His two arms look like the trunks of elephants

and are adomed with bracelets.

(i) forenoon fa.tirms 223

His fingemails shimmer like millions of moons. The palms of His hands have the glowing
reddish luster of fresh young leaf"shoots.

carane ranjita bańka nūpura śobhita jāhā dekhi mane hoy madana lobhita daksine śrī.balardm
candramā barana nila.patta paridhāna ghūrnita locana

His feet resound with the splendor

of anklebells placed at a slant. seeing which brings to mtnd """

these are enticing even for Cupid. To Krishna.s right is Śri Balarām

whose complexion is like the full moorL He is wearing blue cloth

and his eyes are rolling in intoxicatiorL

śrīdāmera gaura.kānti ańga jhalamala sudāma prabhŗti kŗsna vesthita sakala

rāja.laksana.yukta rāja ābharana rāja patra mitra saba sańge sakhā.gana

Next to him is Sridāma whose fair"golden

bodily complexion is sparkling. Thus Krishna is completely surrounded

by all the boys headed by Sudāma. They tend to Him with royal omaments and
paraphernalia engraved opulently

with royal symbols. In the company of the cowherd boys they act out dramadc roles

as if they were royal ministers. counsellors. friends and so fortK

-0 . 5-
 At this time those devotees who are taking shelter of the mood of Sudāma
(sudāma"bhāvāshrita) should perform services by following humbly in the footsteps of Śri
Sudāma"Chandra. Please serve Balarām and Krishna in accordance with your own most
cherished goal. while in contemplation of their svarūpa"vesha (ontological guise).

Thus the pūrvahna.sevā or services rendered during the forenoon period extend up to the
fifteenth danda (11:36 "

12:00 noon). Now I will speak of the madhyāhna sevā or services rendered during the midday
period. Please listen with undivided attentiorL By the mercy of Śrī Chaitanya. Nityānanda and
Sundarānanda Thākur. this Nayanānanda sings the book Preyo.Bhakti.Rasārnava.

thus ends the eighth chapter of Srf Śrī Preyo.Bhakti"Rasāmava

 Chapter 9

Madhyahna-Ka hya.Seva and Aparāhna-Kālīya-Sevd Services During Midday

and Aftemoon Pastimes (10:48 AM. - 3:36 PM. And 3:36 - 6:00 PM)

namah kamala.netrāya smg.vine pīta.vāsase cāru.citra śikhandāya namas tasmai ghana.tvise

Obeisances to He of lotus"petal eyes to He who wears flower gariands and yellow cloth

to He who wears a lovely peacock feather Obeisances to He whose complexion is

raincloud"dark!

Glory to HarĻ the Son of Nanda. to Giridhāri the lifter of Govardhan Hill! Glory to Haladhar.
the holder of the plow. and to Yamunā"tīra Bihāri. who sports on the bank of the Yamunā river!
Glory glory to Sridāma. Sudāma and all the assembled cowherd boys! Glory glory to Śri
Gokula"Chānda. the moon over Gokula. along with all His associates!

Games by the bank of the Yamunā

After thaĻ during madhyūhna kāla (the midday period). Balarām and Krishna play numerous
games along with their boyfriends at the base of a kadamba tree by the bank of the Yamunā. They
make jokes and laugh and engage in various kinds of mischievous pranks. Wandering around as a
single group they pick forest flowers. In eagemess to find fresh green grasses the cows have
wandered off a little. and now all the cowherd boys follow behind and tend to thenL They protect
the cows very carefully out of fear of King Kamsa. and therefore always keep the cows right by
their sides at all times. In this way I have described how Hari engages all the boys in herding the
cows. Krishna personally plays games with Subala. Arjjuna. Haladhar. Śridāma. Sudāma.
Subhadra. Mandali"bhadra. and Vasudāma. Thus Gopa" Kānta. the beloved of the cowherd boys.
frolics on the bank of the Yamunā river It should be known that these sportive pastimes continue
up to the sixteenth danda (12:00 noon " 12:24 RM.

Pastimes in Śrivan

After that Śri Nanda"Suta along with Subala and several other confidendal friends. leaves the
general assembly of boys and goes to a solitary place on the pretext of searching for some stray
cows. At that time. Haladhar takes charge of all the cowherd boys headed by Śrīdāma. and they
go to the forest of Śrivan to search for other cows. While tending the cows. Balarām and the other
boys perform numerous sports while enjoying the pastimes of boyhood. They pick flowers. climb
trees and enjoy tasting fresh fruits. They dance and sing and clap their hands. and play their
armpits in a musical way They jump here and there and exclaim "aba! aba!" while herding the
cows. and they play on flutes and buffalo hom bugles. They behold the splendor of the visions of
the foresĻ decorate their bodies with red clay pigments. and with the gait of maddened elephants
they flail their limbs as they rurL Thus the cowherd boys play in the company of Rām and wander
throughout this forest of Śrivan up until the eighteenth danda (12:48 " 1:12 RM.
After this. Balabhadra accompanied by śridāma. Sudāma and the others proceed to the forest of
Kumuda" vaa In this forest the various blossoming flowers sweeten the breeze. the bees sing and
the peacocks dance. The shānand shuka parrots chant and the cuckoos make the sound "kuhu.
kuhu. The forest birds all chirp as the cranes and herons warble. Haladhar then begins
ann"wrestling and stick"fighting along with Subhadra. Mandali"bhadra and other boyfriends.
Many birds sit in the trees making diverse kinds of chirping sounds. and some of the boys imitate
those same sounds. Some boys dance just like the peacocks do. and some of them walk just like
the swans do. Someone imitates a maddened elephant and someone acts just like a liorL Others
move like frogs. others move like snakes. others move like baby elephants. Thus the boys play
childish games. swimmmg in the msa"laden mellow"sports of Rām.s company In this regard
there is the following song:

nāce haladhara sańge. sahacara ānande. bālaka meliyā

jeno ghanāgame. nāce śikhi.gane. kāme unamatta hoiyā

valayā kańkane. nūpura carane.

rana.ghana bājai kare kara dhori. koriyā kundalī.

haladhara nācai

śrīdāma sudāma. subhadra arjjuna. kare dhore bani tāla viśāla vŗsabha. bhadra mahābala.
kohe nāce bhāyyā bhālo

tā dekhi vipine. mŗga paksi.gane. ānande avaśa hoiyā gāyata kokila. śikhi.kula nāce.
haladhara mukha cāyā

bhrarnara bhramarī. udata parikam. pika.rava bediyā e dāsa nayana. ānande magana.
vipina bihāra dekhiyā

Dancing in the company of Haladhar. the boys mingle with their friends in great bliss just
as the peacocks become maddened with desire and dance when the rainclouds amve.

By their bracelets. bangles. and bells upon their ankles. they resound with profuse dance
vibrations. Holding hands and forming a circle. Haladhar dances.

Śridāma is there plus Sudāma. Subhadra. and Arjjuna. holding hands and dancing to the
beat

Also Vishāla. Vrishabha. Bhadra. Mahābala. While they are dancing they exclaim. "bhāyyā
bhālo! Oh brother! Very nice dancing!"
 Beholding this sight within the foresĻ the animals and the birds become shmned in bliss. The
cuckoos sing as the peacocks dance. all gazing at the face of Haladhar

The male and female bees fly around in groups and the sound of the cuckoos is all"pervadmg.
This servant named Nayana is immersed in bliss beholding these sports in the forest
-0.5-

Thus Śri Rām becomes flushed with color while performing these fun pastimes within the forest
of KumudavarL Sitting down at that place they eat some sweet preparations. Thus the cowherd
boys are situated in Kumudavan until the twentieth danda (1:36 " 2:00).

After that everyone leaves to go to the forest of Bhadra" vaiL Śridāma. Sudāma. and all the
other boys in their company enjoy various mellows with Balabhadra as they wander from forest
to forest Amving in front of Śyāma" kunda. everyone becomes ecstatic to behold the splendr" ous
beauty of that divine lake. Śyāma.kunda is embel" lished with various trees and creepers
embracing each other Numerous types of ūowers are blooming as bees fly from blossom to
blossorrL At that place they rest briefly at the base of a tamāl tree while the songs of the cuckoos
and the bees steal their minds and ears.

To the south of Śyama"kunda is the grove of Śndama known as Shata.varga ("hundreds of

divisions"). In that grove there is one bower that is extremely astonishing. It is known as the
dancing"grove (nātya.kunja) of Gopāl Śridāma. It is completely studded with jewels and
constructed in variegated ways. This dancing grove glows with a color that is pinkisK To the
eastem side is a very excellent banyan tree which has hundreds and hundreds of thousands of
branches and sub"branches. Under the pleasantly cooling shade of that tree is a platform made of
solid gokL It is a place of supreme bliss where no discord could possibly exist

Thus Balarām comes to that place in the company of his boyfriends. and he rests upon the
platform for a brief nap. The followers of Śridāma. who are always in great bliss. prepare various
sweet edibles and fruits. One by one they bring the preparations and offer them to RārrĻ and in
the company of his friends Haladhar enjoys eating these palatable items. After drinldng cool
water he tastes betel nuts. At that place and at that time. please render service unto hirrL AU these
pastimes of the cow. herd boys playing merrily in the company of Balabhadra continue up to the
twenty"second danda (2:24 " 2:48).

To the east of this place. at a little distance away is a very enchanting sporting"grove
(ranga.kunja) which is a fesdval of happiness. It is the excepdonally fascinating grove of
Sudāma"Chandra. Full of blossoming flowers. its coloring is pinkish. This grove is surrounded by
creepers and bushes and is decorated with various types of birds. Bees fly to each and every
flower in search of honey In front of the southem gate is a tree known by the name of Hari.tālikā.
At its base is an altar formed of various jewels mlaid mto solid crystaL Upon this plat" form is a
lion"throne of a hundred levels that has no comparison anywhere. To the south of here is a grove
by the name Rasālaya (abode of mellows). which belongs to the group of boys headed by
Suchandra. This is the headquarters for Suchandra and the other sakhās and upa.sakhās that are
followers of Sudāma"Chandra. Now Haladhar takes Śridāma and the others to that place and they
all become very blissful to behold the splendor of that sporting grove.

A picnic of sweets

At that time Bhagavān Śri Krishna suddenly retums. accompanied by Subala. Ujjvala. and
Madhu"mangala. AU the cowherd boys become so ecstatic that they are plunged into the ocean of
lovmg bliss (premānanda). Krishna sadsfies his dearmost friends with the nectar speeches of His
very sweet words. Then Śri Rām and Krishna take all the boys headed by Śridāma and Sudāma.
and sitting in that grove they enjoy a festival of happiness. In the center is Natabara Hari. the best
of dancers. and to His right is RāiiL To His left sits Śridāma and Sudāma. and in front is Subala
and Ujjvala. All the other boys sit in their appropriate positions. At that place the followers of
Sudāma engage in serving out different kinds of sweet preparations. They distribute fruits.
flowers. assorted sweets. curries and sweet rice. They serve chapātis with sugar on them. and
cow.s milk mixed with ghee. Balarām and Krishna enjoy eating along with Śrīdāma. Sudāma.
Dāma. Vasudāma. Kmkini. Subhadra. Mandali"bhadra. Subala and the others. Sudāma offers a
forest fruit to Krishna. and Krishna and Haladhar enjoy sharing it in great happiness. All their
boyfriends are relishmg supreme bliss. After they finish. they wash their mouths and sit down on
āsanas upon raised platforms where they chew betel nuts.

At that place the followers of Sudama render services by which Balarām and Krishna become
supremely satisfied. Suchandra weaves a flower garland and places it around Krishna.s necļc This
forest garland swings and displays the pearls and coral that are woven into it Sukantha takes
kunkum from the Malaya hills. mbs dark aguru wood into if mixes in some camphor and mbs it
on the bodies and limbs of Krishna and BalarārrL Then Sudarpa Gopāl waves a white chāmara
whisk while Sukhānanda very blissfully offers them fresh betel nuts. Rasa"chandra brings the
water pitcher before therrĻ and Sumahendra holds an umbrella made of fresh twigs and leaves.
Sumukha and others massage their limbs as Rasangada massages Krishna.s feet Krishna leans on
the shoulder of Sridāma. and Subala stands before him while a myriad of graceful activdes are
performed in the joy of supreme bliss. What can I say about the magnificence of Balarām sitting
on the same seat with Krishna7 The effulgence of their two beautiful forms appears as if the sun
and moon have arisen simultaneously These youthful Yugala Kishor brothers agitate the mind
with their sheer beauty of fresh adolescence. One realizes the siddha.deha in the company of
guru.rūpa.sakhā. cowherd boy in the form of ones spiritual master. and thereby participates in
this scene. Thus outlmes the service to Balarām and Krishna at the end of madhyūhna kāla. the
midday period. At this point I have narrated up to the twenty"fourth danda (3:12 " 3:36 RM.

Aparāhna Sevā Services During Aftemoon Pastimes

Ball.playing and other robust sports
 In the aftemoon period Lord Hari plays different kinds of games with His friends. being so
requested by the boySe Wandering throughout the forest. they go here and there in great bliss
while beholding the splendor of the forest together Along with His priya.sakhās Śridāma.
Sudāma and Dāma. they happily play ball and other sports. While playing ball. Krishna and
Śridāma engage in mutual pushing and shoving. Sometimes these two have fierce fights while
deeply absorbed in premānanda. and at other times they become friends and embrace each other
warmly. Different boys each receive Bhagavān in their own respective places. and thus they
accept Him into their own groups and treat Him equally. just as if He were one of themselves.
Somedmes they all go from Vrindāvan to another foresĻ and sometimes they go to Govardhan
HilL Rām takes a few of his friends and goes elsewhere in search of straying cows. They look in
different forests. caves. riverbanks and follow streams all throughout the countryside.

On the bank of the river by the base of Govardhan Hill. Krishna begins playing a very
fast"paced sport called Hādu.gudu. This is when someone has to touch the opponent by extending
their fooĻ and by running quickly someone else has to grab hold of the opponenfs feet Thus
playing different kinds of sportive games with their friends. they all enjoy romping in the gardens
of GovardharL These games continue up to the twenty"sixth danda (4:00 " 4:24), and the
devotees who are meditating on them should perform their services at the appropriate moments.

Collecting the wandering cows

Now Haladhar sounds his buffalo hom bugle to inform everyone that it is time to go. AU the
boys hear it and freeze in place while exclaiming to each other. "are bhāi. bhāi! 0 brothen
brother!"

At the sound of Balarām’s bugle all the boys become mesmerized. and they each cease relishing
the mellows of the sports that they were tasting. Then Hari takes all His friends to gather the cows
and they wander throughout the different groves of the forest Some look in caves. in woods on
the hillsides. or in bower"houses. Others run to distant places to search by the bank of the river
and amongst the banyan trees. Becoming quite alarmed due to not finding all the cows. the boys
incessantly call out their names. Seeing this Kānāi says. "bhāi re! 0 my dear brother Śridāma! I
will bring the cows back with the sound of my flute. Please watch carefully!"

Then Krishna vibrates His flute with the sounds of the cows. names. and all the cows
immediately come running in search of the source of this music Galloping along with their tails
and their heads lifted high in the air. the cows promptly come and stand before Krishna. Mooing
and mooing. they gaze at Him with fixed eyes. and they touch the body of Śyāma by swishing the
ends of their tails upon His back Śridāma and Sudāma exclaim. "Subala. are bhāi! 0 dear brother
Subala! There is no one else among our brothers as glorious as this Krishna! He brought the cows
in by playing upon His flute! We never heard of anyone else who could do that! are Wiāi. just see
the feats performed by Kānāi!"

Driving the cows back home

 Next. all the boys pasture the cows while they pick flowers and fruits from the forest They have
a snack of these fruits and also some sweets and drmking water. and then chew beteL After this.
the cowherd boys assemble together and drive the cows toward the path back home. The boys call
and call the names of all the cows and calves: "Dhavalī! Shyāmali! Kālī! Piyali! Hamsi! Pishangi!
Shavali! Shringī! Kurangī! Rangī! Vamshl!" Thus the assembly of cowherd boys drive the cows
forward by shouting "hai! hail" and "ahal ahal" The atmosphere is pervaded by the profuse
sounds of their buffalo homs "dhaan! dhaanf as well as by the sounds of their flutes. The
auspicious echoes of the buffalo horns bugling in the forest are mixed with the sounds of kettle
drums and many other mstruments like small dumpha drums. muraja tom"toms. and assorted
melodious musical mstruments. The cowherd boys clap their hands. make funny sounds with
their hands in their armpits. and drive the cows forward with calls of "aba! aba!" while they
bugle. play flutes and sing. The incessant mooing of the cows is like a song of praise for their
calves. as if they were chanting "jai! jai!" The thunderous reverberations of this grand procession
completely saturate the area of Gokula"Mandala. and all the people living throughout the land
glorify them by exclaiming "jai Rām.Krishna jaiV The boys Śridāma. Sudāma. Dāma. Subala.
Ujjvala. Subhadra. Mandali"bhadra. and Mahā" bala come forward to gather with Rām and
Krishna. and they settle all the cows to graze on the edge of the towrL

The exciting retum to Nandishvar

At this poinĻ Balarām and Krishna along with their boyfriends enjoy the sport of watching
animals playfully fighting with each other Amongst the herds of cows there are bulls fighting
with bulls. and calves fighting with calves. One maddened bull is chasing a cow that is in seasoiL
Rām and Krishna along with their boyfriends delightedly watch this scene. These pastimes with
Krishna continue to the twenty"eighth danda (4:48 " 5:12).

Finally. they arise quickly in order to retum home. Thus Hari performs His etemal pastimes by
taking His cowherd boyfriends along and walking on the ground of VrindāvarĻ which He renders
pleasing by the touch of His own feet The cows move forward as the boys of Vraja mn behind
them. In the center of the assembly of boys. Rām and Krishna are situated just as the moon is
surrounded by a halo. Their bodies are smeared with the dust raised by the hooves of the cows.
Thus the two brothers Rām and Krishna appear very dusty The cloud of dust from the hooves of
the cows rises high into the orb of the sky as the cows moo and moo and progress toward home.
The sounds of the bugles. flutes. "hai! haxV and the lowing sounds of the cows are heard by all
the gopas and gopīs who are residing at home. and thus they become very jubilant Leaving aside
their household activities. they msh toward the path that comes from the pastureland at the edge
of towrL Nanda. Upananda and others also go along with Yashodā. All the Vrajapur" Vāsis give
up everything they were doing and run for the darshan of Rām and Krishna. AU the beautiful
young girls. and the women of the town as well as the house" wives come outside their homes
and stand looking down the path. waiting for the vision of Rām and Krishna.

Rām and Kānu proceed along while sporting merrily in the company of their friends. They
shout "aba! aba!" and clap their hands and play enchanting venu fluteSe The sounds of the bugles
"dhaanl dhaanf mixes with the vibrations of flutes and other homs. Some boys walk in the
forefront carrying ūags and banners. The boys in this assembly are dressed in similar costumes.
they appear to have similar forms. and in their midst are Rām and Krishna who walk along
majestically like a pair of elephants. They playfnlly pose and swing their limbs and assume other
enchanting postures. These two young

Yugala Kishor boys advance. along with their two closest friends. Dressed just like dramatic
actors. they excite and entice the minds of the entire universe.

The beauty of Vugala Kishor

Do their splendors have the complexion of a pair of mountains. one made of silver and the other
made of dark eye ointment7 One holds a buffalo horn. the other holds a murlīQute. One has blue
garments. the other has yellow. Both of them destroy all fear of material misery. suffering and
calamity Their beauty defeats that of Cupid. and they illuminate the total creatioiL Thus my
Yugala Kishor retums from the forest Upon their lovely and variegated colorful turbans are
peacock feathers. They have long curiy locks. and streaks of sandalwood paste are on their
foreheadSe The arms of both of them are incomparable. They have beautiful lotus4ike eyes. and
their noses put to shame that of Garuda. king of birds. Earrings swing from their ears and tap their
cheeks. Upon their conchshell"smooth necks sway garlands of jasmine flowers. Their hands look
like pairs of lotus flowers and their arms look like the trunks of elephants. Their wrists are
decorated with bangles. and by their pleasing sides are their walking sticks. Both of their hips are
adomed with blue and yellow cloths. and their ornamental waistbells tinkle. thereby eclipsing the
songs of the bumblebees. The walking motions of their graceful forms defeat the movements of
the wagtail buxL Upon the dust of the earth they leave their footprints marked with the lines of a
flag. thunderbolt elephant goad and so forth. In front of them and behind them cowherd boys
move along in the form of a circle. and in the center these two brothers are dancing and dancing.

The assembly enters Nandishvar town

Suddenly the gopas and gopis who are standing and waiting catch sight of them from afar.
beholding the dress of Yugala Kishor and their lotus"like faces. This darshan immediately causes
the auspicious sounds of "jail jail" and "ulu! uluV to arise. and in all directions there is an ecstadc
and tumultuous uproar of these jubilant exclamations.

After this. each of the cowherd boys gradually with" draws from the group and continues along
their own patK Taking their personal associates with them. they depart for their respective homes.
Sridāma and Sudāma lovingly embrace the saddened Knshna. and with a faltering voice He
satisfies therrL Holding Subala.s hands. Krishna bids farewell with sweet words and then
proceeds in the direcdon of His own home while His eyes are dripping and dripping with tears.
He shares appropriate parting words with Mandali"bhadra and other boys. while yet other boys
bow down at Krishna.s feet Thus individually speaking with Krishna and bidding fareweUĻ they
each take their own group of cows and drive them home. Rām and Krishna continue onward to
Nandishvar. approaching their home in the company of their own friendSe

Retuming to Vrishabhānu"pur

Afterwards. Śridāma. Sudāma. and others continue from Nandishvar and travel toward their
home in Vrishabhānu PurL Arrivmg there. each of the members of this group of cowherd boys
drive their own cows to their respective homes. All the ladies living in the town exclaim "jai!
jai!" and in all four directions this auspi" cious sound of "jail jai!" can be heard arising. Entering
.Midday and .Aftemoon .Pastitws 239

the towrĻ Śridāma and Sudāma play enchanting venu flutes. Hearing this music. Ratna"bhānu
comes forward. Seeing his fathei; Sudāma bows at his feet Then Ratna" bhānu takes Sudāma into
his lap and kisses his face. Finally Śridāma also is greeted and enters his own home.

Services rcndered to Sudāma

Next I will narrate some particulars about Sudāma" Chandra.s sevā. services rendered by the
pracdcing devotees. Mother Sushilā calls out upon seeing Sudāma. "āxfa rel āya re! Oh. he has
come. he has come!" Takmg her son into her lap. she mitigates all his fadgue. His limbs are
covered with the dust of the cows and he is sprinkled with drops of perspiratiorL His moonlike
face has become drawn due to the heat of the suns rays. Then his servants take him and seat him
upon a jewelled lion"throne while they wave soothing chāmara whisks. The servants wash his
feet with very cool water and massage his limbs with scented 011. After the massage and bath
they dress him in clothing and then smear his limbs with sandalwood paste. Sushllā brings an
offering of numerous sweets. and Sudāma eats them in the company of his own associates. TherĻ
going to sit on an āsana he chews betel nuts. and he calls for the cowherd boys who are his own
followers. Suchandra. Śri Chandra"mana. and other followers come for the after" noon audience
of Sudāma. Seeing Suchandra and the others Sudāma feels great bliss. while Ratna.bhānu and
Subhadra enjoy hearing him tell pleasurable stories of Krishna.s blissful pastimes. Taking his
own friends along. Sudāma next goes to the goshālā where they move from spot to spot while
milking the cows. This pastime should be remembered in the siddha.deha. and one should
thereby become marked by the bhāva (the ecstatic mood) of Sudāma. One should meditate on the
svarūpa
 (the origmal form) of Krishna and become one of His followers in the company of
guru.rūpa.sakhā. the spiritual master in the form of a cowherd boy

0 Śri Chaitanya! 0 Avadhūta (the divine madman Nityānanda)! 0 Śri Sundarānanda! Please
show mercy to this fallen soul! 0 Gaurānga.bhakta.vrinda (assembled devotees of Lord
Gaurānga)! This book Preyo.Bhakti. Rasārnava is the giver of supreme jubilatiorL Now the ninth
chapter has been narrated by Nayanānanda Dās. I have extensively described aparahna sevā.
service during the aftemoon pastimes. Next I will give an indication of sāyahna sevā. service
during the twilight time.
-0.5-

thus ends the ninth chapter of Śrī Śrī Preyo.Bhakti"Rasāmava

 Chapter 10

Sayahna.Kahya-Seva and Ratri Kahya-Seva Services During Dusk and

Evening Pastimes (6:00 - 8:24 PM and 8:24 - 10:48 PM)

navma jalada.śyāmam rāmena vana.mālinam tri.bhańga.bhańgimākāram vande 7zam

nanda"nandanam

Who is dark like a fresh raindoud

Who along with Rām

is adomed with flower garlands Whose form is bent in a three"fold pose

1 praise the darling boy of Nanda!

All glories. all glories to Rām"Krishna. and to Śridāma and Sudāma! All glories to the
Vraja"Vāsis! All glories to Vrindāvan"Dhām!

Krishna and Balarām retum home

Rām and Krishna move toward the palace of Nanda Mahārāj while all directions resound with
auspicious vibrations of welcome and good wilL Coming out of the house. Nanda"Rānī runs to
take Hari into her own lap to her hearfs content Tears fall from Rāni.s eyes as she holds His left
hand. and gazing upon Rām and Krishna.s faces she begins to kiss therrL Pouring cool water for
them to drink. she performs various auspicious rituals. and finally takes Rām and Krishna into her
own house. Seating them upon a jewelled lion"throne. she puts divine clothing on therrĻ then she
settles both the brothers next to each other on a single āsana. Exclaimmg with concern, "0h. you
did not know how many hard" ships you would have to face in the forest!". she takes her own
garment and wipes their moonlike faces. Seeing that their faces are drawn from the heat of the
sun and that their lips are dry. she declares. "ore Haladhar! I will never again let you go to the
forest!"

Krishna.s evening ārati ceremony

Male servants come forward and wash the feet of Krishna and BalarārrĻ while others take
chāmara whisks and fan soothing breezes. Their limbs are massaged with nicely scented 011, and
their bodies are rinsed by pouring refreshing water Towelling off their bodies. they are given
yellow and blue clothes. then one servant brings forward the pādya"patra bowl and washes their
feet After this they are seated upon a jewelled lion"throne with Śri Balarām to the right and
Śyāma"Chānda to the left Rāni Yashodā lights up a series of gheeAamps upon a golden tray
Nicely scenting the wicks with camphor. she then performs the āratrika of Krishna while the
assembled gopīs cheer with the auspicious vibrations of "jai! jail" Then Yashomatī also offers the
lamps to Balabhadra. Thus performing the ārati while Krishna is in the compa" ny of His friends.
she then wipes His lunbs and face with a clotK She brings forward pitchers and offers them
scented water as well as sweets. chapātis with sugar. plus various fruits. curds. and milk mixed
with cream. Rām and Krishna eat all these things along with their friends. then drink some water
and chew on betel nuts.

Finally Haladhar and Rāya take a brief rest; afterwards they get up and proceed to the goshālā
for milking the cows. Hari milks the cows along with His servants; He personally milks some
cows and has other boys milk the other cows. After finishing they go and sit in the Mohan
(Dusl. arut "Evming .Pastimes 243

Mandir (enchandng temple). The progression of these pastimes continues for two dandas into
the night (6:00 " 6:24, 6:24 " 6:48 RM. Both Krishna and Balarām then rest upon jewelled
bedsteads.

Arising one danda later (6:48 " 7:12), they meet with Vishāla. Vrishabha and others. Then Sri
Nanda"Nandan proceeds along with Rām and their other sakhās to the quarters through the east
gate and is seated. At that ttme the boys headed by Śridāma and Sudāma arrive and congregate
with Krishna and BalarārrL Krishna becomes very satisfied to see Śridāma and the resĻ and He
offers them His own seat within that assembly Gradually all the boys come one by one like
Subala. Ujjvala. Madhu" mangal and other friends of the confidential narma class. These
pastimes occur at the fourth danda of the nighttime (7:12 " 7:36 RM. After this. I will describe
the rāja.sabhā (Royal Assembly Hall). During all of these respective periods. the sādhaka should
realize the siddha.deha and worship Rām and Krishna by following the guru.

Artistic performances in the Royal Assembly Hall

After this. Śri Rām and Krishna don the elegant costumes of royalty including divine cloth and
various ornaments. Taking His boyfriends along. Krishna goes outside into the courtyard and sits
upon an opulent throne within a garden"temple. The cowherd boys all sit upon fancy carpets in
their respecdve positions. lined up this way and that in row after row. In the center sits Śrī
Krishna in His royal garb. with Balarām to His right and Śridāma and Sudāma to His left The
followers of Śridāma and Sudāma sit nearby and the groups headed by Subala and Arjjuna sit in
front Thus Hari presides majesdcally amongst many friends like Subhadra. Mandali"bhadra and
six kinds of sakhās. The servants
244 .eyo..."I.asamava

stand close holding lamps aloft on stands while the assembly of brūhmanas recites auspicious
hymns of benedictiorL That arena becomes completely packed with the gathering of
townspeople. and the awning overhead sparkles radiantly Even the congregation of brāhmanas at
Lord Indra.s celestial assembly hall in Amarāvatī fades into msignificance before this majestic
audience at Nandīshvar in Goloka. Everyone present is absorbed in the bliss of continual spintual
joy as they behold the performances of various kinds of smging. musical concerts and ecstatic
dancing. Talented singers vocalize choruses and dancing girls cavort while scores of drummers sit
in rows and beat mridangas. mādala and dampha drums. Actors and actresses sing and display
their immortal arts. Everyone laughs at the different types of comedy performances including
hilarious portrayals of prosdtutes taking the role of so"called heroines. Bells ring. eyebrows are
knitted into frowns. and musical notes flutter along with the beats Gx mādala and mridanga
drums that are lined up and reverberating in the courtyard. The dramatic performers blissfully
sing of the transcendental qualides of Balarām and Krishna. and while singing to the beat they
cast sidelong glances to behold Their moonlike faces. Thus Śri Nanda"Nandan is gloriously
present beneath the omate royal parasoL radiant in majestic royal attire. seated upon the fabulous
royal throne. His charmmg bodily limbs are smeared with sandalwood paste. and servants wave
peacock. feather fans and chāmara whisks. His golden clothing glitters with the effulgence of
lightning and appears to be like rows of clouds (the sequins. sparkling aurasļ sporting along with
a fresh raincloud (His dark bodily complexionļ. Upon His chest is a forest"flower garland. and
upon His head is a strand of tiny woven flowers. Thus seated to the left of Rām . oh what majesty
is displayed by Śri Nanda"Dulāl!
.) This. and "Evming Vastimes 245

Finally rewarding the talented artists for their outstand" ing performance. He generously
lavishes each of them with gifts of opulent cloth. precious gemstones. and so forth. After this the
presentations of dancing and singing are concluded with a grand finale. and the artists bid
farewell and depart

The outrageous Madhu"mangal performs

After this. Krishna.s boyfriend Śri Madhu"mangal takes center stage and devises a myriad of
quarrelsome jokes and thereby instigates bouts of ecstatic wrangling. Sometimes he appears in the
disguise of the backward kāhāro race and remains at a distance like an outcaste;

sometimes he appears in the disguise of a woman and seductively casts sidelong glances;
sometimes he appears in the disguise of a dacoit and makes fearsome and menacing gestures; and
sometimes he contorts his bodily limbs in various caricatures and makes everyone laugh
uproanousty In this way Krishna and His friends enjoy numerous excellent amusements mcluding
dancing. singing and so forth.

Krishna and Balarām retire to the inner chambers

Finally Yashomatī calls. "Please finish your pastimes for the day!" Then Krishna embraces the
boys headed by Śridāma. and He satisfies the boys headed by Subala with sweet words. Thus
bidding appropriate farewells and having last"minute discussions. all the sakhās leave for their
own homes. After Mā calls Him agairĻ Krishna leaves and enters the inner chambers along with
His mother and Rohini"NandaiL Washing His face with sweetly"scented water. Śri
Nanda"Nandan goes to sit with His father Rohini personally cooks and then calls Rām and
Krishna to come and eat Thus everyone
 includmg Nanda. Upananda. Sananda. Nandana and the rest goes to the dining halL After
finishmg the evening meal they chew betel and then depart for their own quarters. Krishna and
Balarām again go to the Mohan Mandir (enchantmg temple) where wonderful flower"" couches
have been fashioned. and each reclines to rest upon their owrL There the dāsa and dāsī servants
attend to their feet; tell me who in the universe is as fortunate as such servants7 These pastimes
continue up to the eighth danda of the night (8:48 " 9:12 RM. At this point you should meditate
on their resting pastime. Thus ends the description of the sāyāhna.lilā (pastirnes at dusk).

Rdtri Sevā Services Dimng Evening Pastimes

Retuming to Vrishabhanu"pur

After this. I narrate how all the cowherd boys retum to their own homes. Śridāma and Sudāma
take their own associates and light lamps to start the trek back to Vrishabhānu"pur They engage
in various jokes with their friends along the way and thereby relish the sportive mellows of
laughter Next going to the goshālā they visit with their cows. and then they congregate with their
friends. Continumg to the gardens. Sridāma and Sudāma are seated in the center while the
assembly of boys sit surrounding thenL There they busy themselves with confidendal
amusements like dancing. smging. playing musical instruments. making jokes. playing dice. and
generally becoming boisterous and unruly in ecstatic bliss. On some days they hear the songs of
talented singers. and on other days dancing girls exhibit their art Thus Vrishabhānu Puri becomes
pervaded with music and song that causes every man and woman of the town to remain totally
jubilant at all times.
.Dusk. arui "Evening fastinw 24 7

Sudāma retires to the iimer chambers

Finally Śridāma and Sudāma embrace each other and depart for their respective resting quarters.
When Sri Sudāma"Chānda arrives at his own home he bids farewell to his sakhās and upa.sakhās.
Mother Sushīlā affecdonately wipes his face and feeds him an assort" ment of sweets and four
kinds of foodstuffs. Washing his mouth. he is seated upon a divine āsana as servants prepare
betel packets and offer them to him. The boys Madhu"ranga and Anantaka are Sudāma.s very
dear personal servants; being in full knowledge of all his secrets they remain perpetually by his
side. Then entering the westem gateway to his jewelled bedroom. Sudāma finally lies down to
take rest upon a flower āsana atop a jewelled bedstead. His two servants then massage his feet by
applying lustrous oil; in hot weather they make cooling breezes by waving chāmara whisks.

Realizing ones own siddha.deha during all of these different times. just take darshan of Krishna
in full knowledge of His svarūpa. These services are completed at the tenth danda of the night
(9:36 " 10:00 RM. Please listen attentively to my concluding words about how the day finally
ends.

While sleeping at night Sudāma sees Rām and Krishna in his dreams. for he cannot live a
moment even in his own home without the constant company of those twcx All the pastimes that
he performed that day in the company of Rām and Krishna " either at home. in the pasture. while
tending the cows. or going to Vrindāvan """ all of these pastimes he beholds in his dreams. Thus
he confirms to himself that he never gives up Krishnae
248 .eyo.lm."l.asartwva

Even while dreaming. Sudāma talks in his sleep and exclaims the cowherding sounds "hai!
hai!" and says aloud. "are! Rām and Krishna! 0 brothers! Where have the cows gone7"

Now the devotees should intemally realize the nitya. siddha.deha and serve all these pastimes
that occurred during the day even in their own dreams. Living in Vraja in the company of ones
guru.rūpa.sakhā. just worship Rām and Krishna always by accepting the sakhya.bhāva. the mood
of a cowherd boy Giving up all other aspirations. worship Yugala Kishor. the youthful pair
Krishna and Balarām. renouncing all desires as well for dharma. artha. kāma. and moksha.

Conclusion

Hoping at the feet of Śri Chaitanya. Nityānanda and Sundarānanda Thākur. thus Nayanānanda
Dās narrates the tenth chapter This book Preyo.Bhakti.Rasārnava is just like nectar. and the
devotees who are fond of sakhya"rasa should always drink it That person who recites or hears it
with proper faith finally attains the feet of Rām and Krishna. Even if one is infested with all sins
and afflic" tions. such a person becomes purified at heart and very quickly realizes the personal
service of Rām and Krishna. One whose mind is fixed (nishthā) on tasting the prema" rasa of the
sakhya.bhāva would certainly taste this book

After reading the writings of Śri Rūpa Goswāmi I have very humbly written this book. in simple
poetry I am extremely insignificanĻ and my mentality is that of a sense"gratifier and a doer of
wicked deeds. How could I possibly have the shakti to render this composition7 Only the favor of
Śri Gum and the compassion of the Vaishnavas has enabled me with the potency to describe
.Dusl. arut .Evming fastimes 249

these things in poetic meten My most worshipable

objects are the feet of Prabhu Gopāl (my father); I hold

his lotus feet upon my heacL By the strength of his order

1 can see. although I am a great fooL That Prabhu .

became very merciful and showed me his favor His i

most worshipable object is Śri Prabhu Kānu RāirĻ and

his most worshipable object is Śri Hari CharaiL He is the

dear one of Pānu GopāL This Pānuyā Gopāl is one of the

personal associates of Lord Gopāl; everyone is aware of

his glories. Withm the forest he bestowed hari.nāma"

mantra upon a tiger by recidng the holy names into its

ear He tumed the foodstuffs of Konakār into flowers.

and by his touch the thieves on the footpath were .

blinded. What more can I say about the glories of that

Gopāl7 He is the favorite object of mercy for Sundara.

Śriyuta Sundarānanda fin Gaurānga".7aj is the same as Sudāma fthe cowherd boy of Krishna.z7.
and he is one of the foremost personal associates (pārshada) of Śri Nityānanda and Chaitanya. He
is Balarām and Krishna.s priya.sakhā (dear cowherd boyfriend). and the son of Ratna"bhānu
(Vrishabhānu Mahārāj.s brother). In Kali" yuga he takes birth as Śriyuta Sundara. 0 my dear
mind! Incessantly worship this Śriyuta Sundarānanda along with the feet of Lords Nityānanda
and Chaitanya! My crest"jewels are the devotees of Śrī Chaitanya Mahā" prabhiL I fold my hands
and bow my head millions and millions of times unto thenrL All glories to the great souls known
as dvādasha"gopāl. the twelve chief cowherd boys! I offer my obeisances at all of their feeĻ one
by one. I offer thousands of obeisances unto the lotus feet of the Vaishnavas. My humble prayer
is that they will forgive the offenses committed by this persorL I am exclusively meditating on
the lotus feet of the great souls Abhirām. Sundarānanda. and GopāL Trusting in the feet of Prabhu
GopāL this book mamfested as Preyo"Bhakti.Rasārnava.
...
 This servant Nayanānanda is the humble attendant of GopāL My elder brother is Śriyuta
Gokula"Chandra. I have seen a few sūtras. some concise notes that were written by him in
various places. In accordance with those. and in remembrance of his intendon I have composed
this book and spread it afar

thus ends Srf Srf Preyo.Bhakti.Rasāmava "The Nectar Ocean of Fratemal

Devotion"

by Nayanananda Das Thakur

 APPENDIX

Scriptures quoted by Thākur Nayanānanda in the text of Śrī Śrī

Preyo.Bhakti.Rasarnava

Srimad Bhāgavatam Pādma Purāna Skānda Purāna Nāradīya Purāna Varāha Purāna Varāha
Samhitā Ādi Samhitā Hari Vamsha

Pańcha.Rātra Gautamiya Tantra Govinda Vrindāvanam Krishna Yāmala Krama Dīpikā

Bhakti.Rasāmrita.Sindhu

Ujjvala Nilamani

Rādhā.Krishna.Ganoddesha.Dīpikā

Brihad Bhāgavatāmritam

Laghu Toshinī

Govinda Lilāmritam

Bengali kīrtan padas written by

Gokula"Chandra Dās (Gokulānanda). Nayanānanda.s elder brother

Notes on parallel Bhakti.Rasāmrita.Sindhu and Nectar of
Devotion quotations
In Chapters One through Four of Śrī Śn Preyo.Bhakti. Rasārnava. Thākura Nayanānanda has
scrutinizingly analyzed particular secdons of Śrila Rūpa Goswāmfs glorious
Bhakti.Rasāmrita.Sindhu. For the reader who wishes to study these secdons alongside the equally
glorious Nectar of Devotion by His Divine Grace A. 0. Bhaktivedānta Swāmī Prabhupāda. we
offer the follow" ing list of parallel references. Column I represents Bhakti.Rasāmrita.Sindhu
quotes. according to Wave. Chapter and verse; column 2 gives the corresponding chapters of
Nectar of Devotion. Thus whenever you see a pardcular 5.2..5. verse. you can refer to the chart
and then look in the N.0.0. to see further elucidations on these topics by His Divine Grace.

5...5. N.0.0.

1.2.74 " 92 (6) How to Discharge Devotional Service 1.2.270 -287 (15) Spontaneous
Devodonal Service 1.2.288 " 309 (16) Spontaneous Devotion

Further Described 2.1.301 " 330 (26) Stimulation for Ecstatic Love 2.3.1 " 58
(28) Existential Ecstatic Love 2.4.1 " 90 (29) Expressions of Love for Krishna

The most important sections regarding the cowherd boys:

3.3.1 " 42 (41) Fratemal Devotion 3.3.57 " 136 (42) Fratemal Loving
Affairs
Disciplic Succession of Cowherd Boys in the Village of
Mangala"dihi. West Bengal
Śri Nityānanda Prabhu . Sundarānanda Gopāl U

Pami Gopāl .

Kāshināth ļ Kānu"Rām U

Gopāl"Charan U

Gokulānanda fe Nayanānanda U

Jagadānanda U Dvārakānāth

Lord Nityānanda Balarām.s etemal associate is Śri Sundarānanda Gopāl; Sundarānanda.s chief
disciple was Pami Gopāl (Pānuyā Gopāl); Parni GopāFs disciple Kāshināth had a son named
Kānu"Rām . and Gopāl accepted him as an adopted son and gave him inidation;

Kānu"Rām.s son Gopāl"Charan had two sons named Gokulānanda and Nayanānanda;
Gokulānanda.s sonwas Jagadānanda. whose grandson was DvārakānātK
Dvadasha.Gopal

The Twelve Cowherd Boys of Vraja

intimate boyfriends ofLord Balarām who also take birth as the principal associates of Śrī
Nityānanda Prabhu

as Usted in Śn Chaitanya Charitāmrita ĀdUīlā chapter 22, texts 13 " 48.

I """ Śridāma "" Abhirām Thākur 2 " Sudāma " Sundarānanda Gopāl 3 " Mahābala "
Kamalākara Pippalāi 4 . Subala . Gauridās Pandit 5 . Arļjuna . Parameshvara Dās 6 . Vasudāma .
Pandit Dhananjaya 7 . Mahābāhu . Mahesha Pandit 8 . Stoka4crishna . Purushottama Pandit 9 .
Labanga . Kālā Krishnadās 10 " Dāma " Nāgara Purushottama

II . Subāhu . Uddhārana Datta Thākur 12 . Kusumāsava . Kholāvechā Śridhara

256

Listing of cowherd boy names as found in the Śrī

Govinda"Vrindavanam
In Chapter Two and Chapter Five of ŚrĪ Śn Preyo. Bhakti"Rasāmava. we find the following
quote from a portion of the Bnhad.Gautamīya.Tantra called ŚrīGovinda. Vrmdāvanam (1.149-
150):

ayutāyuta"gopālāh sakhāyo rāma.krsnayoh tesām rūpam svarūpań ca guna.kannādayo "pi ca

nahi varnayitum śakyā kalpa.koti.śatair api

Rām and Krishna have tens of thousands upon tens of thousands of cowherd boyfriends. Even if
I had a billion millenniums to do iĻ I would not be able to describe all their forms. nature.
qualities and activities.

This passage comes just after a group of 23 verses in the Govmda.Vrindāvanam listing the
names of some 200 etemally liberated cowherd boys. No other scripture gives so many nectarean
names of these etemal associ" ates of the Lord. FirsĻ Lord Mahā"Vishnu affirms to Brahmā in
verse 125 that just as Śri Krishna is glorious. just so are Rām and the other boys; then the names
of numerous boys are listed in verses 125-148; and finally. Mahā.Vishnu declares in verses 149-
150 that even He could never adequately describe these gopas. Their names are reproduced
below. along with our simple definitionSe Had space permitted. more explanation might have
been offered here to illustrate how each boy embodies the particular transcendental jewellike
quality that his name represents.

. Subāhu """ of powerful arms

. Subala " very strong

. Śridāmā "" majestic effulgence

. Vasudāmā " sun effulgence .

. Sudāmā "" exceedingly effulgent .

. Mahābala "" great strength

. Labanga """ hairy limbs

. Mahābahu "" powerful arms

. Stoka"krishna . a small Krishna

. Arjjuna . foxglove tree

. Angshuka . fine cloth

. Vrishabha . like a buU

. Vrishala . an outcaste

. Jaya"mālava . glorious tune f

. Ūrjasvi . powerfully energetic

. Shubha"prastha . auspicious plateau ;

. Vinodi . giver of satisfacdon

. Varūthapa . leather craftsman

. Rasika . the relisher

. Madāndha . blinded with pride

. Mahendra . great warrior

. Chandra"shekhara . moon"crest

. Rasāla . mango"lover

. Rasāndha . blinded with mellow

. Rasanga . mellow"limbs

. Suranga . wonderful complexion

. Jaya"ranga . glorious games

. Ranga . playful one

. Ānanda"kandara . cave of bliss

. Nanda . delightful one

. Sunanda . exquisite delight

. Ānanda . blissful one

. Chanchala . fickle one

. Chapala . restless one

. Bala . of great vitality

. Śyāmala . dark one

. Vimala """ faultless one

. Lola "" tottering one

. Kamala " lotus4ike one

. Kamalekshana """ lotus eyes

. Madhura " sweet one

. Mādhava """ honey"sweet

. Chandra"bāndhava " most excellent friend

. Suratha . having a fine chariot

. Mahānanda . immense bliss

. Gandharva . celestial musician

. Kandarpa . Cupid

. Keli"darpa . amorous pride

. Rasendra . master of mellows

. Sundara . handsome one

. Jaya . victorious one

. Sugandharva . very talented musician

. Sarasendra . emperor of lakes

. Kalālaya . abode of artistry

. Sumukha . princely face

. Yashasindra . sovereign of fame

. Sānanda . always glad

. Chandra"bhāvana " creator of luminosity

. Rasa"bhringa . bee of mellows

. Rasālānga . luscious limbs

. Vilāsa . playful enjoyment

. Keli"kānana . love"sport forest

. Ananta . limidess one

. Kelivān "" frolicsome one

. Kāma . lusty one

. Prema"bhringa . bee of love

. Kalā"nidhi " abode of arts

. Sabala " armed strength

. Nāgara . valiant one

. Śyāma . dark beauty

. Sukāma . extravagantly lusty

. Sarasa . very succulent

. Vidhi " the creator

. Gaurānga " fair complexion

. Stoka"govinda "" a small Govinda

. Devendra . lord of the gods

. Chandra"mālaya " camphor and sandalwood

. Śyāmānga " dark limbs

. Paramānanda " supreme bliss

. Chandra"yādava "" moon dynasty

. Krishnānga " dark limbs

 . Stoka"damā . a small Dāmā
. Vibhanga . creator of division

. Rasa"mānava . mellow"man

. Premānga . limbs of love

. Stoka"bāhu . small arms

. Hemanga . golden limbs

. Jaya"yādava . glory of Yadu dynasty

. Raktānga . reddish limbs

. Tri"bhanga . threefold bent

. Sunāgara . valiant hero

. Pavanendra . ruler of the wind

. Surendra . leader in godliness

. Surathendra . best of charioteers

. Jayadvrata . victorious in vows
. Sukhada . giver of happiness

. Mohana . enchanting one

. Dāmā . effulgent one

. Keli"dāmā . dalliance"effulgence

. Sumanmatha . exceptional mind""agitator

. Suchandra . lovely moon

. Chandramān . luminous like the moon

. Indra . the leader

. Jaya"shekhara . chief of victors

. Upendra . similar to Indra

. Sujaya " great victory

. Stoka"nāgara . little hero

. Vasanta . springtime

. Sumanta "" abundandy endowed

. Rasavān "" full of mellows

. Rasa"kandara " grotto of mellows

. Kāmendra "" king of desire

. Kāmavan " full of desire

. Kāma "" pure desire

. Ajitendra " foremost of the unconquerable

. Chandra"chanchala . foremost of the fickle

. Dambha . boastful one

. Sudambha . of immense pride

. Dambhika . proud one

. Para"dambha . extreme bragger

. Vidambhaka . especially proud

. Prema"dambha . love"vanity

. Sugandhi . sweet"scented

. Dambha"nāyaka . boastful hero

. Upananda . excessive delight

. Chāru"nanda . lovely.nice

. Rasānanda . mellow"bliss

. Vilochana . amazing eyes

. Jaya"nanda . glorious delight

. Prema"nanda . love delight

. Daq5a"nanda . proud delight

 . Sumohana . remarkably enchanting

. Bhadra"nanda . auspicious delight

. Chandra"nanda . moon delight

. Vira"nanda . heroic delight

. Sudhākara . spring of nectar

. Bala"nanda . prowess delight

. Bahu"nanda . delightful arms

. Stoka"nanda . a small Nanda

. Yashaskara . acclaimed deeds

. Krishna"nanda . delight of Krishna

. Gaura"nanda . fair golden delight

. Vishārada . particularly expert

. Śyāma"nanda . delight of Syāma

. Kama"chandra """ moon of desire . Rūpa"chandra . form of the moon . Vimohana . especially
capdvating . Keli"chandra . amorous moon . Sudarpa . explicit pride . Darpa"nāgara . haughty
hero . Premendra . deity of love . Prema"chandra . love moon . Prema"ranga . love play

x.and many others.

 Chart of the 40 Dandas comprising a day in the life of the cowherd
boys

as found in Preyo"Bhakti.Rasārnava. Chapters 7 " 10

Prātah.lilā (Moming Pastimes)

(1) 6:00"6:24 AJVL " The priya.sakhās headed by Śndāma are awakened by the sound
ofBalarām"s buffalo hom; then the upa.sakhās (the greater assembly of cowherd boys) come.
and all go to the town of Nandlshvar to get the darshan of Krishna.
(2) 6:24"6:48 " Nanda"Suta is fast asleep; eveŗyone first watches Jffim for a while. then His
servants step forward and srir Him from His rest Nanda Rānī performs the mangal.ārati. after
which she gives Him benedicrions and cleans His face.
(3) 6:48.7:12 . Arising from bed. Hari sits and eats some sweet things given by His mother
Afterwards He ascends a Jewelled platform to wash His face and brush His teeth. Then He goes
to milk the cows in the company of His boyfriends.
(4) 7:12.7:36 . Śyāma and Rām gather with the cowherd boys to play different games while
Joking. dancing. and sijnging. Nanda"Rām serves sweets to everyone. and then all the boys bid
fareweU to Krishna and retum to their own homes.
(5) 7:36.8:00 . Within the inner chambers. Balarām and Krishna are massaged and bathed by
servants. Different cowherd boys arrive. and Krishna goes inside with them to Jubilantly snack on
fresh butter and various milk sweets.
(6) 8:00.8:24 . All the boys proceed to the Sporting Arena to engage in mock fightmg. Afterwards
wandering here and there. they admire the different kinds of animals and birds. listening to parrot
recitations and watching dancing peacocks.
264

Pūrvāhna"līlā (Forenoon Pastimes)

(7) 8:24-8:48 " When Yashodā calls. Rām"Krishna and the other boys stop playing and go to the dining
halL Srīmatī Rohinī serves the opulent moming meal. after which the boys wash their mouths and then go
to recline on soft couches.

(8) 8:48"9:12 "" They arise. rinse their mouths and sit outside to receive their gradually"arriving friends.
Discussions about herding the cows cause Yashomatī some alarm. which is eased by the promise of
Balarām to always protect Krishna.

(9) 9:12"9:36 "" Mother Yashodā decorates Rām and Krishna with clothing and omaments suitable for
going to the forest OverwheLmed with ecstatic bliss. she chants prayers of protection while bathing their
bodies with her nectar"tears.

(10) 9:36"10:00 """ The cowherd boys dńve the cows and calves before them. sounding their buffalo
hom bugles. All the townspeople follow the group to the edge of town; after Nanda instructs them in
cowherding. they depart for the pastures.

(11) 10:00"10:24 "" Rām and Krishna along with countless boys and cows enter the forest of Vrindāvan
and enjoy excellent pastunes of dancing. singmg. laughing. and rolling on the grouiKL Then they proceed
to Bhāndiravan for a bńef rest (12) 10:24-10:48 "" There Krishna and Balarām begin mock fightmg sports;
they play arm"wrestling. stick"fighting. hand" boxing. and club"fighting. Next they play a game in which
the losers of a contest must carry the winners upon their shoulders.
 Madhyāhna"lĪlā (Midday Pastimes)

(13) 10:48-11:12 " They continue to the forest of Kāmya" van to dance. sing. and make jokeSe
Wandermg to the bank of the Yamunā river. the boys drink the water and jump in to have a big water fight
Up on the riverbank they put on dry clothes.

(14) 11:12"""11:36 """ Gathering the cows they all go to the forest of BahulāvarĻ pickrng flowers and
weaving garlands to adom themselves. Keeping Krishna in the center5 the boys sit around in a circle and
enjoy partakmg of a grand forest feast (15) 11:36-12:00 PJVL " In Madhuvan. Rām and the others drmk
honey. then play a vigorous game of ball. then rest by the Yamunā to eat fresh fruits in the shade. Making
royal forest arrangements. the boys perform Krishna.s coronation ceremony. (16) 12:00"""12:24 " They
play numerous games under the trees by the bank of the Yamunā. making jokes. laughing. engaging in
mischievous pranks. pickmg flowers. herding the cows. and energetically frolicking on the bank of the
riven

(17) 12:24"""12:48 " Nanda.Suta. along with several friends. leaves the assembly of boys on the pretext
of searching for some stray cows. Haladhar then takes charge of all the cowherd boys. and they blissfully
go to Srivan to search for other cows. (18) 12:48""1:12 " Balarām and the other boys climb trees. enjoy
fresh fruits. dance and sing and clap their hands. They jump here and there tending the cows. and they play
on flutes and buffalo hom bugles while wandermg throughout ŚrivaiL (19) 1:12.1:36 . Balabhadra
accompanied by the others travel to Kumudavan where they begin arm"wrestling and stick" fighdng sports.
Some boys amusingly imitate the birds. peacocks. swans. maddened elephants. lions. frogs. and snakes.
(20) 1:36.2:00 . Holding hands and forming a circle. the boys dance in the company of Haladhar in great
bliss. Cavort" ing to the beat. they compliment each other.s dancing. Behold" ing this sight. even the
animals and the birds become stunned. (21) 2:00.2:24 . Everyone leaves for Bhadravan. enjoying various
mellows with Balabhadra as they wander from forest to forest Arriving at Syāma"kunda. they rest briefly at
the base of a tree and listen to the charming songs of cuckoos and bees. (22) 2:24.2:48 . Balarām comes to
Sndāma.s grove to the south of Syāma"kunda and rests upon a golden platform in the shade for a brief nap.
The followers of Sridāma prepare various sweet edibles and fruits and offer them one by one to RārrL

(23) 2:48"""3:12 " Haladhar takes the boys to the sporting" grove of Sudāma to the east At that time
Krishna suddenly retums. causing grand jubilatiorĻ and all enjoy an ecstatic picnic of sweets and fruits
served by the friends of Sudāma. (24) 3:12""3:36 " Various services are rendered to Balarām and Krishna
side by side upon the same seat "" offering flower garlands. waving whisks. giving betel nuts. pouring cool
water. holding an umbrella. gently massaging their limbs and feet

Aparāhna.lĪlā (Afternoon Pastimes)

(25) 3:36"4:00 """ Lord Hari and His friends happily play ball and various other games. Rejoicing in the
natural splendor of the forest. Rām takes a few of his friends and visits wood" lands5 caves. riverbanks and
streams in search of straying cowse (26) 4:00-4:24 " On the bank of the river by the base of Govardhan
Hill. they begin playing the fast"paced sport whereby one nms quickly to grab hold oftheir opponenfs feet
Thus they all enjoy romping in the lush gardens of GovardharL (27) 4:24"4:48 " Now 1t is time to gather
the cows and go. Haladhar sounds his buffalo hom bugle. Then ICrishna vibrates His flute with the soimds
of the cows. names. and all the cows immediately come nmning5 and stand mooing before Him.
 (28) 4:48.5:12 . Next. the cowherd boys assemble together and drive the cows toward the path back
home. Calling the names of their cows and clapping their hands. they bugle. play flutes and sing. settling
the cows to graze at the edge of towiL (29) 5:12.5:36 . The cows move forward as the boys of Vraja run
behind in the form of a circle; in the center Rām and Krishna are dancing and dancing. The joyous
townspeople hear them coming and cease all activities. rushing to see their returiL (30) 5:36.6:00 . The
waiting townspeople catch sight. and ecstatic cries of jubilation arise. Individual cowherd boys gradually
withdraw and depart for their own homes. while Rām and Krishna move onward to Nandīshvar with their
friends.

Sāyāhna.līlā (Dusk Pastimes)

(1) 6:00"6:24 PJVL "" Nanda"Rāni runs out of the palace to tearfully greet and kiss Rām and Krishna.
Pouring cool water for therrĻ she performs auspicious rituals. Seating them inside upon a jewelled
lion"throne. she tends to their fatigue.

(2) 6:24"6:48 "" Male servants wash their feet while their limbs are massaged with scented oil and
rinsed. Offered fresh clothes. Rānī Yashodā performs their āratL After a snack of sweets and fruits. they go
to the goshālā for milking the cows.

(3) 6:48"""7:12 " After finishing the milking. both Kńshna and Balarām then go and recline in the Mohan
Mandir. finally resting upon jewelled bedsteads for a nap. Thus they doze peacefully throughout the entire
third danda of the nighttime.

(4) 7:12""""7:36 . Arising. Nanda"Nandan proceeds to a sitting place along with Rārn. and they meet
with their boy" friends who gradually arrive. Krishna becomes very satisfied by them and even offers them
His own seat within that assembly.

(5) 7:36.8:00 . After this. Rām and Krishna don elegant costumes and go to sit upon their throne in the
outdoor Royal Assembly Hall for the evening entertainment They behold performances of singing5 musical
concerts. dance and comedy.

(6) 8:00.8:24 . Finally rewarding the talented ardsts. Kńshna generously lavishes each of them with gifts
of opulent cloth and precious gemstones. After this comes a grand finale of dancing and singing. and the
artists bid farewell and depart

Rātri.lĪlā (Evening Pastimes)

(7) 8:24""8:48 "" After Mā calls. Krishna says goodbye and enters the inner chambers. Washing His
face. He goes to sit with His fatheL Rohinī calls everyone to come to the dining hall for the evening meaL
Then all retire to their own quarters.

(8) 8:48""9:12 " Kńshna and Balarām again go to the Mohan Mandii5 where wonderful flower"couches
have been fashioned. and each reclines to rest upon their OWTL There the fortunate dāsa and Ai5fservants
massage their lotus feet

(9) 9:12.9:36 . The cowherd boys light lamps to proceed home to Vńshabhānu"puL With their fńends in
the gardens. they amuse themselves with dancing. singing. playing musical instruments5 joking. and
becoming boisterous in ecstatic bliss. (10) 9:36.10:00 . Finally the cowherd boys embrace each other and
depart for their own resting quarters. All night long in their dreams they behold the pastimes performed that
day while tending the cows in the company of Rām and Krishna.
Krishna.Pada.Padme.Prdrthanā Prayer to the Lotus Feet of Lord Krishna
This book is offered to Jagat-Guru Śrila Prabhupāda ! who wrote the following verse expressing appropriate
devotional longing while on board the steamship to America in 1965; . who brought pure brilliant knowledge of service to
r

Śri Śri Krishna"Balarām and the cowherd boys to the dark and remote corners of the suffering West; i and who still guides
us onward . to the etemal pasturelands. .

tomāra milane bhāil ābār se sukha pāi. gochārane ghuri dina bhor koto bane chutāchutiy bane khāi lutāputi. sei din kabe
habe mor7
.

tomdra """ Your; milane """ in the meeting; bhdi """ 0 dear brother!; ābār . """" once more; se """ that; sukha "" happiness; pāi "" I experience; go
. chārane . tending the cows; ghuri . I wander; dina . the day; bhor

. all through; koio . so many; bane . in the forests; chutāchuti . . familiar joking. energetic frolicking; bane . in the forests; khāi . I .
relish; lutāputi . rolling on the ground; sei . that; din . day; kabe . Ī when7; habe . will it be; mor . mine. ļ

"0 my dear boyfriend! In Your company I will experience great joy once agairL Wandering about the pastures and fields. I
will pass the entire day with You in tending the grazing cows. Joking with j .. You boisterously and frolicking
energetically w(C. throughout so many forests of Vraja. I will roll upon the ground in spiritual ecstasy WherĻ oh when
will that day be mine7" .