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r Gaura-Govindrcana-Smaraa-Paddhati
By rpda Dhynacandra Gosvm

Translation by Haricaraa Dsa Fourth Edition

1993 All Rights Reserved ISBN 1-889756-26-1

Introduction
amn mnada ha ka-nma sad labe | braje rdh-ka-sev mnase karibe || Be humble and give all respect to others. Always chant the holy name of Lord Ka, and within your mind render sev to Rdh-Ka in Vraja. (CC. Antya 6.237) mane nija-siddha-deha kariy bhvan | rtri-dine kare braje kera sevan || In his mind, the sdhaka contemplates his own siddha-deha. Day and night he serves r Ka in Vraja. (CC. M. 22.157) siddha-dehe cinti kare thi sevan | sakh-bhve pya rdh-kera cara || While deep in meditation, the sdhaka performs sev within his siddha-deha. By adopting this sakh-bhva, he will attain the lotus feet of r r Rdh-Ka. (CC. M. 8.229)

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The r Gaura-govindrcana-smaraa-paddhati by rpda Goplaguru Gosvm, the r Gaura-govindrcana-smaraa-paddhati by rpda Dhynacandra Gosvm, and the r Gauragovindrcana-paddhati by rpda Siddha Kadsa Bb are collectively known as paddhatitraya, and are the bhajana-paddhatis of the r Caitanya Vaiava Sampradya. Following the format established by r Goplaguru Gosvm, r Dhynacandra composed his book and included the Aa-klya-ll-smaraa-krama. A paddhati is a handbook or manual meant to aid a sdhaka in performing bhajana successfully. This particular paddhatis focus is to help the sdhaka attain majar-bhva. Among the five chief disciples of r Vakrevara Paita, Goplaguru was the special object of Mahprabhus mercy. He was the son of Murri Paita, and his name was Makaradhvaja Paita, although Mahprabhu called him Gopla. When r Gaura lived in Nlcala, Gopla engaged in His service. Even though he was still a child, he was very skillful in his sev. The Lord showed very strong vtsalya affection for him, and personally gave him the title Goplaguru. One day, Caitanya Mahprabhu went outside the village to tend to his bodily needs. Gopla was standing some distance away with a waterpot in his hand ready to serve the Lord. He noticed that the Holy Name, which always blissfully danced on Mahprabhus tongue, was not to be heard. Wondering how this could be, he then saw that the Lord was holding his tongue with his hand. After a short while, Gopla, being full of curiosity, inquired from the Lord, Prabhu! Why are you holding your tongue like that? Mahprabhu answered, The words ka ka always dance on my tongue, and even when Im unclean they dont stop. One is forbidden to chant the ka-nma mah-mantra when he is unclean. Transgressing that injunction is an offense. For this reason, I hold my tongue to keep it still. 2

Gopla replied, Prabhu! Elegant words dont adorn my little mouth, but still, in order to understand, I am asking. Your beautiful body doesnt have a trace of uncleanliness. It is sac-cidnanda-maya and always pure. Your going to the bathroom is an illusion. Thats just your pretending to be human. You are independent, but if an ordinary jva should die while evacuating, without chanting the Holy Name, how will he attain the transcendental state? Hearing these profound words from the boy, the Lord replied, Gopla, you have spoken correctly. In chanting the r-ka-nma there is no consideration of cleanliness or uncleanliness. Chanting is always auspicious for the jva. You have caused me to remember the highest injunction. From today, you shall bear the title guru. Mahprabhu told the devotees this story, and the news quickly spread everywhere. Soon all the Vaiavas began to call Gopla r Goplaguru. Goplaguru Gosvm became the crya of the Gambhr Maha, and when he became old, he wanted to arrange for someone to continue the worship of r r Rdh-Knta. To obtain a suitable sevaka, he offered a mental prayer to the lotus feet of rman Mahprabhu. One night, the Lord appeared to Goplaguru and said, Gopla! The sevaka you seek will be the first person you see tomorrow morning. Accept him without hesitation. Like you, he will be learned in all the transcendental stras. He will preserve well the worship of r r Rdh-Knta and reveal my glories to the whole world. Hearing this order from Mahprabhu in his dream, Goplaguru became ecstatic. The next morning, after his morning duties, he went to his doorway. The first person he saw was a very peaceful young brhmaa who had been standing there waiting to see him. When the youth approached, he offered daavats to Goplagurus lotus feet. The Gosvm remembered his dream and blissfully offered the young man his blessings. Seeing his peaceful nature and absorption in ka-bhakti, Goplaguru gave him mantra-dk, etc., and named him r Dhynacandra. After receiving initiation, rpda Dhynacandra served his guru with great devotion. Goplaguru Prabhu engaged him in caring for r r Rdh-Knta. After a short while in govinda-sev, he received the dress of a Vaiava ascetic from his guru, and was then ordered to visit r Vndvana-dhma.

* * *
rla Bhaktivinoda hkura often referred in his books to r Goplaguru and r Dhynacandra, and in several cases quoted from their paddhatis. In his Jaiva-dharma, practically the last third of the book is devoted to them as they converse with the characters Vijaya-kumra and Vrajantha. In the beginning of chapter 26, Bhaktivinoda writes, Bbj Mahaya says, In the house of K Mira at r Puruottama, r Goplaguru Gosvm, the disciple of r Vakrevara, nowadays occupies the honored seat of rman Mahprabhu. Have darana of his holy feet and take his instruction respectfully. He is now the custodian of the teachings of r Rpa Gosvm.1 At the end of chapter 30, we find the following: One afternoon Vijaya and Vrajantha, sitting on the seashore, were looking to the
1

Srila Thakura Bhaktivinoda, Jaiva-dharma, trans. Bhakti Sadhak Nishkinchana Maharaj (Madras: Sri Gaudiya Math, 1975), 383.

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sporting waves of the sea and thought within themselves that human life was also full of waves like that. Nobody knows what shall come to pass the next moment. We must learn the process of worship through the way of love from r Gurugosvm. Vrajantha said, I have seen the method that r Dhynacandra Gosvm has propounded. If we can get some instruction from our preceptor, it may perhaps produce good results. I shall make a copy of that method. Having thus resolved, he prayed to r Dhynacandra Gosvm to let him have a copy of that method. r Dhynacandra said, I am not in a position to give you any copy of that. You shall have to secure permission from r Gurugosvm. When both of them proposed to r Gosvm about the matter, he said, Well, come to me with the copy. According to that permission, Vijaya and Vrajantha both took the copy of that method. They thought that at leisure moments they would go to Gurugosvm and make the matter clear from him. r Dhynacandra Gosvm was a past master in all subjects. Especially in the matter of worship of Hari he was second to none. He was the first and foremost of all the disciples of r Goplaguru Gosvm. He taught Vijaya and Vrajantha all the truths about haribhajana, considering them quite competent to learn all the matters about worship. From time to time Vijaya and Vrajantha used to have all their doubts about the matter removed. They at first made the relation between the daily conduct of life and the daily character of rman Mahprabhu clear from r Gurugosvm and engaged themselves enthusiastically to aa-klna-bhajana, or worship in eight different ways during the eight praharas (three hours making a prahara) of the whole day and night.2 As Jaiva-dharmas story continues, r Goplaguru Gosvm instructs his students ex tensively in the matters of rasa and ll-tattva. Then later on, he elaborates on the ekdaabhva3 they had received from their guru at the time of dk. Bhaktivinoda also includes a discussion of these eleven items in his Harinma-cintmai and Caitanya-ikmta. Near the end of Jaiva-dharma, Goplaguru Gosvm says: rman Mahprabhu entrusted r Svarpa Dmodara Prabhu with the work of writing a treatise on the rasa-tattva and its method of practice. On the order of the Lord he divided this treatise into two parts. In one part he has described the most sophisticated esoteric method, and in the other the gradual course. And again he instituted this esoteric method in r Raghuntha dsa Gosvm, who illustrated it in his writings. He taught the gradual course to rmad Vakrevara Gosvm, who is the very treasure of this maha. I spoke that method to r Dhynacandra, who has kept a note of it, which you have already collected from him.4

* * *
manera smaraa pra, madhura madhura nma, jugala-bilsa smti-sra sdhya sdhana ei, ih boi ra ni, ei tattva sarva-siddhi-sra
2 3

Ibid., 429 The eleven items pertaining to their siddha-dehas 4 Jaiva-dharma, 568.

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Chanting these sweet names and practicing smaraa in the mind is my very life. Contemplating this rdh-ka-yugala-vilsa is the essence of ll-smaraa. This tattva is both the means and the goal, and is the cream of all mystic siddhis. Other than this, there is no other way. (Prema-bhakti-candrik 61)

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Translators note:
The book from which I made this translation, using both the original Sanskrit and the Bengali translation, was published by Paita r Vndvana dsa of Navadvpa, in Gaurgbda 482. Parts of the introduction were also taken from that book.

Haricaraa Dsa

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r Gaura-Govindrcana-Smaraa-Paddhati By rpda Dhynacandra Gosvm

Translation by Haricaraa Dsa 1993

Smaraa-krama
sdhako brhma-muhrte cotthya nijea-nmni smaret krtayed v--sa jayati viuddha-vikrama kanakbha kamalyatekaa | vara-jnu-lambi-sad-bhujo bahudh bhakti-rasbhinartaka || 1 || The auspicious system of smaraa is here being described: Arising from sleep during the brhma-muhrta, the sdhaka should either perform smaraa or krtana of his Deity's numerous names. All glories to the golden-complexioned Gaurahari, who has large lotus-like eyes and beautiful arms that hang down to His excellent knees. He continually dances in movements saturated with bhakti-rasa, and He possesses great transcendental power. r-rmeti janrdaneti jagat ntheti nryaety nandeti daypareti kamalknteti keti ca | rman nma-mahmtbdhi-lahar-kallola-magna muhur muhyanta galad-aru-netram avaa m ntha nitya kuru || 2 || O r Rma! r Janrdana! r Jaganntha! r Nryaa! r nanda! r Day-para! r Kamalknta! r Ka! r Svm! Please make tears fall uncontrollably from my eyes, free me from illusion and submerge me repeatedly in the waves of the great ocean of nectar that is Your holy names. r-knta ka karumaya kajanbha kaivalya-vallabha mukunda murntaketi | nmval vimala-mauktika-hra-lakmlvaya-vacana-kar karavi kahe || 3 || rknta, Ka, Karumaya, Kajanbha, Kaivalyapati, Mukunda and Murntaka--- this list of transcendental names reproaches the beauty of even a string of spotless pearls. I shall wear this garland of holy names around my neck. ka rma mukunda vmana vsudeva jagadguro matsya kacchapa narasiha varha rghava phi mm | deva-dnava-nraddi munndra-vandya daynidhe devak-suta dehi me tava pda-bhaktim acacalm || 4 || O Ka! Rma! Mukunda! Vmana! Vsudeva! Jagadguru! Matsya! Kacchapa! Narasiha! Varha! Rghava! Please protect me. O Deva-dnava-nraddi-munndra-vandya (to be saluted 1

by the demigods, demons and Nrada Muni)! Daynidhi! Devak-suta! Give me unflinching devotion to Your lotus feet. he goplaka he kp-jala-nidhe he sindhu-kany-pate he kasntaka he gajendra-karu-pra he mdhava | he rmnuja he jagattraya-guro he puarkka m he gop-jana-ntha playa para jnmi na tv vin || 5 || O Goplaka! Kp-jala-nidhi! Sindhu-kany-pati! Kasntaka! Gajendra-karukr! Mdhava! Rmnuja! Jagattraya-guru! Puarkka! Gopjana-ntha! I know no one but You. Please protect me. r-nryaa puarka-nayana r-rma st-pate govindcyuta nanda-nandana mukundnanda dmodara | vio rghava vsudeva nhare devendra-cmae sasrrava-kara-dhraka hare r-ka tubhya nama | |6 || O Nryaa! Puarka-nayana! r Rma! St-pati! Govinda! Acyuta! Nanda-nandana! Mukunda! nanda! Dmodara! Viu! Rghava! Vsudeva! Nhari! Devendra-cmai! Sasra-sindhu-kara-dhra! Hari! Ka! I offer my obeisance unto You. bhrea ikhaa-maana vara rkhaa-liptga he vndraya-purandara sphurad-amandendvara ymala | klind-priya nanda-nandana parnandravindekaa r-govinda mukunda sundara-tano m dnam nandaya || 7 || O Bhravaevara! Mayura-piccha-bhaa! reha! Candana-carcitga! Vndvanendra! Dedpyamna-utka-indvara-tulya-ymala (effulgent and dark blue like a lotus flower)! Klind-priya! Nandanandana! Paramnanda! Aravindekaa! Govinda! Mukunda! Sundara-tanu! I am very miserable. Please make me happy.

Bhmi-prama
After that, the sdhaka shall offer his obeisance to Mother Earth, saying: samudra-mekhale dev parvata-stana-maale | viu-patni namas tubhya pda-spara kamasva me || 8 || O Samudra-mekhal! Parvata-stana-maal! Devi Viu-patni! I offer my obeisance unto you. Please forgive me for touching you with my feet.

r Navadvpa Dhyna
tato bahir gatv maitra-ktydi-vidhi kuryt, danta-dhvandim caret, uddhsane prvbhimukh upaviya nicala-man | smaret rmad gaura-candra svardhuny dakie tae | cintmai-citta-dhmni r-navadvpa-nmake || 9 || 2

Then, going outside, the sdhaka will pass urine and stool, and brush his teeth according to his regulation (or stra). After that he will sit on a purified seat facing the east and will meditate with a steady mind on r Navadvpa-dhma. He will do ll-smaraa of r Gauracandra in cintmai-maya Navadvpa, which lies on the southern bank of the Gag. svardhuny cru-tre sphuritam atibhat-kurma-phbha-gtra ramyrmvta sanmai-kanaka-mah-sadma-aai partam | nitya pratylayodyat-praaya-bhara-lasat-ka-sakrtanya r-vndavy abhinna tri-jagad anupama r-navadvpam e || 10 || That dhyna is as follows: On the bank of the beautiful Gag lies r Navadvpa-dhma. It is covered with delightful garden groves and resembles the surface of a tortoise shell in shape. There are rows of great palaces, and in each one a prema-filled ka-krtana is going on. I pray to that Navadvpa-dhma, which is nondifferent from r Vndvana-dhma and unequalled in the three worlds. phullac chrmad druma-vall-tallaja-lasat-tr taragvalramy manda-marum-marla-jalaja-reiu bhgspadam | sad-ratncita-divya-trtha-nivah r-gaura-pdmbujadhli-dhsaritga-bhva-nicit gagsti sampvan || 11 || The banks of the Gag are adorned with beautiful blossoming trees and creepers, and are cooled by a gentle breeze that arises from her waves. Groups of black bees happily sport in four kinds of lotus flowers, and in the water swans, cakravkas and other birds play. The bathing ghas on her banks are made of precious gems. She exhibits various ecstasies due to her waters being purified and turned grayish by the dust of r Gaurga's lotus feet. tasys tra-suramya-hema-suras-madhye lasac chr-navadvpo bhti sumagalo madhu-ripor nanda-vanyo mahn | nn-pupa-phalhya-vka-latikramyo mahat sevito nn-vara-vihagamli-ninadair ht-kara-hr hi ya || 12 || The soil of this holy land on the banks of the Gag is a beautiful golden color. This most auspicious r Navadvpa has been inundated by a flood of ka-prema and is being worshipped by multitudes of devotees. There are various kinds of fruits and flowers in the trees and creepers. Groups of multicolored birds lost in prema make sweet sounds that steal away the hearts and ears of everyone. ka mrakata prabhta-viap-kh suvartmik patrli kuruvinda-komala-may prvlik korak | pup nikara suhraka-mayo vaidryaky phalare yasya sa kopi khi-nikaro yatrtimtrojjvala || 13 || The opulence of Navadvpa-dhma is transcendentally extraordinary. There are trees there that have trunks made of emeralds, branches of gold, delicate leaves of sapphires and rubies, buds of coral, diamond flowers and cat's-eye (vaidrya) fruits. These indescribable trees are eternally self-effulgent. 3

tan madhye dvija-bhavya-loka-nikargrli-ramyganam rmopavanli-vilasad ved-vihrspadam | sad-bhakti-prabhay virjita-mah-bhaktli-nityotsava praty gram aghri-mrti-sumahad-bhtha yat pattanam || 14 || Within that great ever-existing city lives a group of mild-natured brhmaas. Their houses have pleasant courtyards attached, along with beautiful pleasure gardens and groves. Here and there among the groves are sporting areas with platforms for sitting. These effulgent devotees are always having great festivals and celebrations, because in each of their houses a mrti of r Ka resides.

r Guru Dhyna
eva bhte r-navadvpa-madhye manasi nivsa ktv tatra r-gurudevasya ayyotthnamukha-praklana-danta-dhvandi-kramea yath-yogya sev kuryt sevnantara dhyyet yath ymale--tatra r-guru-dhynam--kp-marandnvita-pda-pakaja vetmbara gaura-ruci santanam | anda sumlybharaa gulaya smarmi sad-bhaktam aha guru harim || 15 || Thus, in his mnasa-deha, the sdhaka should meditate on himself as a resident of Navadvpa and an eternal associate of r Gaurasundara. He should make all arrangements for when his gurudeva awakens and then help him with his morning duties, such as washing his face, brushing his teeth, or whatever the appropriate service might be. Then he will meditate on his gurudeva as described in the Ymala: I meditate upon r Hari who has assumed the form of r Guru. He has an eternal body filled with pure devotion and His lotus feet are full of the nectar of mercy. He has a golden complexion, wears pure white cloth and is adorned with a fragrant garland. He is the abode of all good qualities and the bestower of good fortune.

rman Mahprabhu Dhyna

r-guru-parama-guru-partpara-guru-paramehi-gurum anugmitvena rman mahprabhor mandira gacchet. tatra tad-jay r-navadvpa-candrasya ayyotthna suvsita-jalena r-mukha-praklandi-kramea sev kuryt. tatra rman mahprabhor dhyna yath rddhvmnye (3.15)--dvi-bhuja svara-rucira varbhaya-kara tath | premligana-sambaddha ganta hari-nmakam || 16 || Then, in his mnasa-deha, the sdhaka will follow his guru, parama-guru, partpara-guru and paramehi-guru to the temple of rman Mahprabhu. By their order, he will awaken the Lord and offer Him scented water for washing His lotus face, etc., and do other sev as is 4

appropriate. Then he will meditate upon the Lord as described in the rddhvmnya-sahit: Absorbed in prema, the golden Lord Gaura stands holding one hand in the benediction pose and the other in the pose for awarding fearlessness, while He incessantly chants the holy names.

r Vndvana Dhyna and Ninta-ll-smaraa

anantara r-vndvana dhyyet--vndvana divya-lat-parta lat ca pupa-sphuritgra-bhja | pupyapi sphta-madhu-vratni madhu-vrat ca ruti-hri-gt || 17 || Then he will meditate on r Vndvana-dhma as follows: r Vndvana is covered with many varieties of celestial creepers, and these creepers are fully adorned with beautiful flowers. Hovering around these flowers are large swarms of black bees whose humming sounds are sweeter than the songs of the Vedas. madhye vndvane ramye pacat-kuja-maite | kalpa-vka-nikuje tu divya-ratna-maye ghe || 18 || Fifty kujas full of wish-fulfilling trees decorate the center of this delightful Vndvana forest. In one of these groves is a cottage made of heavenly gems. tatra siddha-dehena r-rdh-kayor ninta-ll smared yath--nivasne r-rdh-kau r-vnd-niyukta-rasamaya-parama-vidagdha-uka-rivnda-padya-pahana-janita-prabodhv api ghopaghana-sukha-bhagd asahiu tay kaam avakyamna-jgarau tat-tat-padya-prapahita-nivasna-stakau pupamaynanda-talpotthitau sva-sva-kujt tat-klgata-rmal-lalit-vikhdi-priya-sakhvnda-sanarma-vg-vilsena sntarnandau kakkhay udita-jail-ravat saakau sagatyga-bhayam asahamnau tau bhtyotkahkulau sva-sva-gha gacchata. In his siddha-deha, the sdhaka will meditate on the ninta-ll of r r Rdh-Ka as They rest in this cottage of jewels. At the end of night, under the order of r Vnd, a group of clever parrots and mynahs awaken Rdh and Ka by reciting poetry. Although the birds are unable to bear disrupting Rdh-Ka's happiness and close embrace for even a moment, still they must awaken Them. As that excellent poetry is being recited, Yugala Kior-Kiora awaken and, alarmed that the end of night has already come, quickly arise from Their pleasure bed of flowers. Then Lalit, Vikh and other priya-sakhs arrive from their respective kujas full of jokes and laughter, making the Divine Couple very blissful. But then They hear the monkey Kakkhat speak Jail's name and become afraid. What a dilemma! They are afraid of being caught by Jail, but They also can't bear the thought of separating! Overcome by fear and anxiety, Rdh and Ka then return to Their respective homes.

r Guru Prama
eva kramea r-gauracandrasya r-rdh-kayor ll smaret. ninta-ll5

smaranantara gurvdn daavat praamet yath--In this way, the sdhaka will meditate on the lls of Gauracandra and Rdh-Ka. At the end of his ninta-ll-smaraa, he will offer daavats to his guru and the other Vaiavas as follows: ajna-timirndhasya jnjana-alkay | cakur unmlita yena tasmai r-gurave nama || 19 || I offer my respectful obeisance unto r Guru. My eyes were blinded by the darkness of ignorance, and he has opened them with the ointment of knowledge.

r Gauracandra Prama
iti mantra pahitv r-guru daavat praamya eva parama-guru-partpara-guruparamehi-guru-gosvmi-caran kramea daavat praamet. tata r-gauracandra praamet--Reciting the previous mantra he will offer daavats to his guru, parama-guru, partparaguru, paramehi-guru and the Six Gosvms. Then he will offer obeisance to r Gauracandra with the following mantra: vivambharya gaurya caitanyya mahtmane | ac-putrya mitrya lakmya namo nama || 20 || I offer my humble obeisance again and again to that great soul who is known as Vivambhara (maintainer of the universe), Gaura, Caitanya, ac-putra, the Husband of Lakm and the Friend of All.

r Nitynanda Prama
nitynandam aha vande kare lambita-mauktikam | caitanygraja-rpea pavitr-kta-bhtalam || 21 || I offer my humble obeisance unto r Nitynanda Prabhu, who has a single pearl dangling from one of His ears. He is the elder brother of r Caitanya Mahprabhu, and the purifier of the earth.

r Advaita Prama
nistritea-jana daylu premmtbdhau parimagna-cittam | caitanya-candrdtam arcita tam advaita-candra iras nammi || 22 || With my head at His feet, I offer my humble obeisance unto the merciful r Advaitacandra, whose heart is drowned in the ocean of prema. He delivers infinite numbers of devotees, and is honored and worshipped by r Caitanyacandra.

r Gaddhara and r rvsa Pramas

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gaddhara namas tubhya yasya gaurgo jvanam | namas te r-rnivsa-paita prema-vigraha || 23 || O r Gaddhara! r Gaurga is your very life. I offer my humble obeisance unto you. r rvsa Paita! You are the very form of prema. I also offer my humble obeisance unto you. eva kramea gaura-bhakta-gan daavat praamet. In the same way as previously mentioned, the sdhaka will offer daavats to all the devotees of r Gauracandra. Then: r-navadvpa-dhmne nama r-gagyai nama r-sakrtanya nama r-gaua-maalya nama

r Rdh-Ka Prama
kandarpa-koi-ramyya sphurad-indvara-tvie | jagan-mohana-llya namo gopendra-snave || 24 || I offer my humble obeisance unto Nandanandana r Ka, who is more charming than millions of Cupids, whose bodily splendor resembles the blue lotus, and who enchants the universes by His alluring pastimes. tapta-kcana-gaurgi rdhe vndvanevari | vabhnu-sute devi praammi hari-priye || 25 || I offer my humble obeisance unto r Rdh, whose bodily complexion is like molten gold, and who is the Queen of Vndvana. She is the daughter of King Vabhnu and is very dear to r Ka.

r Anaga Majar Prama

r-rdhik-pra-sam kanyas vikhik-ikita-saukhya-sauhavm | llmtenocchalitga-mdhurm anaga-purv praammi majarm || 26 || I offer my most humble obeisance to rmat Anaga Majar, whose body overflows with the sweetness of llmta. She has learned from Vikh how to serve carefully and gracefully. She is identical to the life-force of r Rdh, and she is r Rdh's younger sister.

Aa-sakh, etc. Prama

lalitdi-parama-preha-sakh-vndebhyo nama kusumikdi-sakh-vndebhyo nama kastrydi-nitya-sakh-vndebhyo nama aimukhydi-pra-sakh-vndebhyo nama 7

kuragkydi-priya-sakh-vndebhyo nama r-rpdi-majarbhyo nama rdmdi-sakhi-vndebhyo nama sarva-gopa-gopbhyo nama vraja-vsibhyo nama r-vnd-vipinebhyo nama r-rsa-maalya nama r-yamunyai nama r-rdh-kua-yma-kubhy nama r-govardhanya nama r-dvdaa-vipinebhyo nama r-vraja-maalya nama r-mathur-maalya nama sarvvatrebhyo nama ananta-koi-vaiavebhyo nama

Vaiava Prama
vch-kalpa-tarubhya ca kp-sindhubhya eva ca | patitn pvanebhyo vaiavebhyo namo nama || 27 || I offer my respectful obeisance unto all the Vaiava devotees of the Lord. They are just like desire trees who can fulfill everyones dreams, and they are full of compassion for the fallen conditioned souls.

Snna
atha snnam caret yath---nady dau pravhbhimukhe tagdiu prvbhimukh trthni hvayed yath--Then, one's bath shall be done as follows: At a river or stream, facing in the direction of the current, or at a pond or lake, facing the easterly direction, one shall invoke the holy rivers thus: gage ca yamune caiva godvari sarasvati | narmade sindho kveri jale'smin sannidhi kuru || 28 || O Gag, Yamun, Godvar, Sarasvat, Narmad, Sindhu, Kver! Please be present in this water. mah-ppa-bhage daylo nu gage maheottamge lasac citta-rage | drava-brahma-dhmcyutghryabjaje m punhna-kanye pravhormmi-dhanye || 29 || O merciful Gag, destroyer of great sins! With a joyful heart, you always sport on the head of Lord iva. You are pure spirit in a liquid form, born from the feet of Lord Viu. O daughter of the Lord! You create a garland of continuous waves. O holy one, please make me pure! 8

vior nbhy-ambu-madhyd vara-kamalam abht tasya nl-sumeror madhye nisyandamn tvam asi bhagavati brahma-lokt prast | khd-bhra rudra-mrdhni praipatita-jal g gatsti gag kas tv yo nbhivanden madhu-mathana-hara-brahma-samparka-ptm || 30 || O Bhagavat Gag! You have descended from the spiritual world. After being born from the water in Lord Vius navel, you flowed through the stem of the beautiful lotus growing there and fell from the heavens onto the head of Lord Rudra. You have been purified by the touch of Lord Hari, Lord iva, and Lord Brahm. Who could not praise you? gag gageti yo bryt yojann atair api | mucyate sarva-ppebhyo viu-loka sa gacchati || 31 || O Gagdev! You have descended a great distance from the spiritual world. Whoever calls out your holy name is liberated from all sins and goes to Viuloka. After invoking the Gag, the sdhaka will invoke the Yamun as follows: cidnanda-bhno sad nanda-sno para-prema-ptr drava-brahma-gtr | aghn lavitr jagat-kema-dhtr pavitr-kriynno vapur mitra-putr || 32 || r Yamundev is a transcendental manifestation of r Nandanandana. She is a vessel of prema and has a body of liquid spirit. She is the destroyer of all sins, and she brings good fortune to the whole universe. O Daughter of the Sun, please make our bodies pure. Then, he will invoke the blessings of r Rdh-kua: rdhik-sama-saubhgya sarva-trtha-pravandita | prasda rdhik-kua snmi te salile ubhe || 33 || O r Rdhik-kua, you have obtained good fortune equal to that of r Rdh, and you are highly praised among all the holy places. I am bathing in your sacred waters. Please be gracious toward me.

Tilaka Dhraa
tata ukla-vastre paridhya r-hari-mandira-dhraa ktv r-hari-nmkaram akayed gtre--Then, after dressing himself in pure, white cloth, the sdhaka shall write the names of Hari on his body. He shall also apply tilaka to the appropriate 12 places as described in this mantra from the Padma Pura, Uttara-khaa: lale keava dhyyen nryaam athodare | vaka-sthale mdhava tu govinda kaha-kpake || 34 || 9

viu ca dakie kukau bhau ca madhusdanam | trivikrama kandhare tu vmana vma-prvake || 35 || rdhara vma-bhau tu hkea ca kandhare | phe tu padma-nbha ca kay dmodara nyaset | tat praklana-toya tu vsudeveti mrdhani || 36 || On the forehead---Keava; on the belly---Nryaa; on the chest---Mdhava; on the hollow of the throat---Govinda; on the right side of the abdomen---Viu; on the right arm--Madhusdana; on the right shoulder---Trivikrama; on the left side of the abdomen---Vmana; on the left arm---rdhara; on the left shoulder---Hkea; on the upper back---Padmanbha; on the lower back---Dmodara. Then, after washing his hands, he shall place the remaining water on his head, while uttering o vsudevya nama.

r Jaganntha Mirera Mandira Dhyna

prvavat sthirsane sthira-citta tatrdau r-navadvpa-madhye r-ratna-mandire ratnasihsanopari bhakta-vnda-parisevita r-r-ka-caitanya-deva gurvdi-kramea dhytv pjayet. tatrdau r-jaganntha-mirasya mandira dhyyet--yath caitanyrcana-candrikym--r-jaganntha-mirasya mandirganam uttamai | nn-ratna-mai-yuktair vicitra-mandira-puram || 37 || Then, in the same way he previously meditated on his gurus, the sdhaka will sit quietly and do his pj. With a steady mind he meditates on r Ka Caitanyadeva in a temple of jewels in Navadvpa-dhma. The Lord sits on a jeweled throne, and devotees serve Him on all sides. Before doing this dhyna and pj, however, he will first meditate on r Jaganntha Mira's mandira as described in the book r Caitanyrcana-candrik: Along with the home of r Jaganntha Mira Mahaya are a beautiful temple and courtyard that are decorated with various kinds of fine gemstones. tan-madhye ravi-knti-nindi-kanaka-prkra-satoraa r-nryaa-geham agra-vilasat sakrtana-prgaam | lakmy-antapura-pka-bhoga-ayana-r-candrala pura yad-gaurga-harer vibhti sukhada svnanda-savhitam || 38 || In the middle of this compound there is a temple for r Nryaa that has arched doorways and golden walls more splendid than the rays of the sun. In front of the nryaa-mandira there is a courtyard where krtana is performed. In the inner portion of the mandira are the kitchen of r Lakmdev, a dining room, a bedroom and a candral5 that are all very beautiful. r Gaurga resides in this delightful compound, completely absorbed in His own ecstasy and possessing a form of extraordinary splendor. tan-madhye nava-ca-ratna-kalasa vrajendra-ratnntar5

A candral is a small room at the top of a house for viewing the surrounding scenery.

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mukt-dma-vicitra-hema-paala sad-bhakti-ratncitam | veda-dvra-sad-aa-ma-mai-ru-obh-kavnvita sac-candrtapa-padma-rga-vidhu-ratnlambiyan-mandiram || 39 || A temple adorned with the jewel of pure devotion sits in the middle of this estate. Around the top of that temple are nine very beautiful jeweled pots. Sapphires decorate the interior, and strings of pearls hang from the golden ceiling. There are four doors, each divided into eight panels studded with eight types of jewels. From the ceiling, a canopy hangs from four ropes, with fringe made of rubies and moonstone dangling from it. tan-madhye mai-citra-hema-racite mantrra-yantrnvite a-kontara-karikra-ikhara-r-kearai sannibhe | krmkra-mahiha-yoga-mahasi r-yoga-phmbuje rkevali-srya-laka-vimale yad-bhti sihsanam || 40 || In this mandira is a yoga-pha lotus (yantra) made of gold, decorated with jewels, and containing the letters of the six-syllable gaura-mantra. It is shaped like a tortoise shell and is very beautiful. This is the place where the majestic meeting of bhagavn and His bhaktas always takes place. The center of this yoga-pha is a hexagram that resembles the karik, or seedvessel, of a lotus. This phmbuja is as brilliant as millions of suns and moons, and is very pure and holy. prvdha-padma-pai-ghaita-hari-mai-stambha-vaidrya-pha citra-chdvalambi-pravara-mai-mah-mauktika knti-jlam | tlnta cna-celsanam-uupa-mdu-prnta-phopadhna svarnta citra-mantra vasu-hari-caraa-dhyna-gamya-koam || 41 || In this yoga-phmbuja there is a throne with its lower sides inlaid with rubies, columns made of sapphires, and a backrest made of vaidurya stone (lapis-lazuli). It has a splendid canopy with clusters of gems and pearls suspended from it. This throne has a cotton-stuffed cloth seat, a beautiful soft moon-shaped bolster, and eight legs. The letters of the mantra (kl gaurya nama) on this octagonal phmbuja are made of gold and jewels. tan-madhye r-gaura-candra vme rla-gaddharam | tad-dakievadhtendra rldvaita tata smaret || 42 || tad-dakie rnivsa smaret r-paitottamam | smaret r-bhakta-vnda ca catur-diku suveitam || 43 || rmad-gaura-bhakta-vnde svya-svya-ganvite | rpa-svarpa-pramukhe sva-gaa-sthn gurn smaret || 44 || Then the sdhaka shall meditate on r Gaura in the center of that throne, with r Gaddhara to His left. Nitynanda Prabhu stands to His right, r Advaita is just to the right of Nitynanda Prabhu, with r rvsa Paita to the left of r Gaddhara. Then he shall meditate on Gaurgas bhaktas, who surround the Lord on all sides. They are divided into groups headed by different gurus, beginning with the group of Rpa Gosvm and Svarpa-Dmodara.

r Guru-smaraa and tma-dhyna

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tatrdau r-guru-smaraa yath sanat-kumra-sahitym--akyuta-saka varbhaya-lasat-karam | uklmbara-dhara divya-ukla-mlynulepanam || 45 || prasanna-vadana nta bhajannanda-nirvtam | divya-rpa-dhara dhyyet varada kamalekaam || 46 || rpa-prva-guru-ganugata sevanotsukam | eva rpa guru dhyyen manas sdhaka uci || 47 || Before meditating on all the bhaktas, first guru-smaraa should be done as described in the Sanat-kumra Sahit: The guru is as radiant and cooling as 10,000 moons. His beautiful hands display the mudras of benediction and awarding fearlessness. He wears white cloth and is decorated with candana and a transcendental white garland. He has a very happy face, is peaceful and delights in his bhajana. He has a sac-cid-nanda form, readily gives his blessings, and has lotus eyes. He is very handsome, with two arms and a golden complexion, and is radiant with youth (kaiora). He very faithfully follows his guru-gaa, beginning with rla Rpa Gosvm, and is very eager to serve the Lord. In this way, with a pure mind, the sdhaka shall meditate on his gurudeva. tat-sampe sevotsukam tmna bhvayed yath--divya-r-hari-mandirhya-tilaka kaha sumlnvita vaka r-hari-nma-vara-subhaga rkhaa-lipta puna | uddha ubhra-navmbara vimalat nitya vahant tanu dhyyec-chr-guru-pda-padma-nikae sevotsuk ctmana || 48 || The sdhaka shall meditate on himself as wearing tilaka on his forehead, a fragrant garland around his neck, with beautiful holy names and prasd-candana on his chest. On his body he always wears a fine, new white cloth. In this pure transcendental body he shall approach the lotus feet of his guru, very eager for service.

r Gaurga, etc. Dhyna, Pj, Mantra and Gyatr

rman-mauktika-dma-baddha-cikura susmera-candrnana rkhaguru-cru-citra-vasana srag-divya-bhcitam | ntyvea-rasnumoda-madhura kandarpa-veojjvala caitanya kanaka-dyuti nija-janai sasevymna bhaje || 49 || Then he shall meditate on r Caitanya as such: I worship the golden-hued r Caitanya, whose beautiful hair has been bound with a string of pearls. His moonlike face bears a gentle, sweet smile, and His body is anointed with candana, aguru and a beautiful cloth. He is decorated with a transcendental garland and ornaments of the same nature. Absorbed in dancing, He is ecstatic from tasting the sweetness of rasa. He is more brilliant than the god of love, and is always being served by His devotees. kajrendra-vinindi-sundara-gati r-pdam indvarare-yma-sad-ambara tanu-ruc sndhyendu-samardakam | premodghra-sukaja-khajana-mad-jin-netra-hsynana nitynandam aha smarmi satata bhojjvalga-riyam || 50 ||

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Then, the dhyna of r Nitynanda Prabhu: Let me always remember that brightly smiling face of r Nitynanda Prabhu, whose beautiful movement ridicules the graceful gait of an elephant. His cloth resembles a cluster of blue lotus flowers and His bodily effulgence conquers the splendor of the rising moon at sunset. His prema-saturated rolling eyes defeat the pride of a restless khajana bird (wagtail). sad-bhaktli-nievitghri-kamala kundendu-uklmbara uddha-svara-ruci subhu-yugala smernana sundaram | r-caitanya-da varbhaya-kara premga-bhcitam advaita satata smarmi paramnandaika-kanda prabhum || 51 || In this way, the dhyna of r Advaita Prabhu is done: I meditate upon that root of transcendental joy, r Advaita Prabhu, whose lotus feet are always served by the bhaktas. He wears cloth as white as the moon or a kunda flower (jasmine). He has a pure golden complexion, beautiful arms and a smiling face. His eyes always lovingly gaze upon the lotus face of r Caitanya Mahprabhu. He readily grants benedictions and fearlessness to the devotees, and His lustrous body is ornamented with prema. kruyaika-maranda-padma-caraa caitanya-candra-dyuti tmblrpaa-bhagi-dakia-kara vetmbara sad-varam | premnanda-tanu sudh-smita-mukha r-gaura-candrekaa dhyyec chrla-gaddhara dvija-vara mdhurya-bhojjvalam || 52 || Then r Gaddhara Paita Gosvms dhyna: I meditate on r Gaddhara Paita Gosvm, whose lotus feet are full of the nectar of compassion. He has a luster like that of r Caitanyacandra. With His outstretched right hand, He offers tmbula to the mouth of r Caitanya. He dresses in fine white cloth, is the best of the sdhus, and is the very form of blissful love. He has a sweet, smiling face, and His eyes are addicted to gazing at the form of r Gaura. He is adorned with the mood of mdhurya-rasa, and is the best of the twice-born. ri-caitanya-padravinda-madhu-p sat-prema-bhojjval uddha-svara-ruco dg-ambu-pulaka-svedai sad-aga-riya | sevopyana-paya smita-mukh uklmbar sad-var rvsdi-mahayn sukha-mayn dhyyema tn pradn || 53 || We meditate upon r rvsa hkura and his companions, who, like black bees, drink the honey from the lotus feet of r Caitanya. They are radiant with prema and have pure golden complexions. Their beautiful bodily limbs are decorated with tears of joy, trembling, and perspiration, and their hands are always rendering sev. They are smiling and very happy, and are wearing white cloth. They are the best of sdhus. iti smaranantara r-guror jay rman-mahprabhu oaopacrdibhi tan-mlamantreaiva pjayet. rman-mahprabhu-mantroddhro yath rddhvmnye r-vysa prati r-nradavkyam (3.14-16) aho ghatama prano bhavat parikrtita | mantra vakymi te brahman mah-puya-prada ubham || 54 ||

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Then, by the order of his guru, the sdhaka shall offer pj to rman Mahprabhu with the sixteen articles of worship6 and the six-syllable gaura-mantra. In the rddhvmnya-sahit, there is a statement concerning this gaura-mantra, wherein r Vedavysa says to r Nrada: O Brhmaa, you have asked which mantra is used in worshipping Bhagavn r Gaurga. This question is very profound. I shall speak of this greatly pious and auspicious mantra to you. kl gaurya nama iti sarva-lokeu pjita | my-ramnaga-bjai vg-bjena ca pjita | aakara krtitoya mantra-rja sura-druma || 55 || mantro yath---kli gaurya nama; hr, r, kl, ai gaurya nama This gaura-mantra (gaurya nama) is worshipped using the bja-mantras of My, Ram, Anaga and Sarasvat. For example, just as we say kl gaurya nama, similarly we may also say hr gaurya nama, r gaurya nama, etc. In this way, this six-syllable mantra is honored. When the people of the world combine gaurya nama with the kma-bja and chant kl gaurya nama, they receive the gift of divine love. I have chanted to you this aakaramantra-rja, which is like a kalpa-druma because it fulfills all ones desires. etat pdyam, etad arghyam, etad camanyam, ea gandha, etat pupam, ea dhpa, ea dpa, etan naivedyam, etat pnya-jalam, idam camanyam, etat tmblam, etad gandhamlyam, ea pupjali itydi. eva r-nitynanda-prabhu pjayet, rman-nitynanda-prabhor mantroddhro yath (brahma-pure dhara-ea-samvde)--iti nma-ataka mantra nivedita u | may tvayi pur prokta kma-bjeti sajakam || 56 || vahni-bjena ptnte cdau deva namas tath | jhnav-pada tatraiva vallabhya tata param | iti mantro dvdara sarvatraiva manohara || 57 || mantro yath---kli deva-jhnav-vallabhya svh Saying etat pdya kl gaurya nama, footwash is offered, and in a similar way, all the other articles of worship may be offered. In the same manner, r Nitynanda Prabhus pj shall be done. Concerning Nitynanda Prabhus mantra, a statement is made in the Brahma Pura during a conversation between ea-nga and Mother Earth. The purport of that statement is such: At the beginning of the mantra, the kma-bja shall be joined with the word deva and serve as a salutation. Then, in the middle will be jhnav, followed by vallabhya and ending with svh. This twelve-syllable mantra of r Nitynanda Prabhu is very charming to everyone. Using this mantra, r Nitynanda Prabhus pj shall be done. The mantra is thus: kl deva-jhnav-vallabhya svh.
6

The sixteen upacras are sana, svgata, pdya, arghya, camanya, madhuparka, camanya, snna, vasana, bharaa, gandha, pupa, dhpa, dpa, naivedya, vandan. The ten upacras are arghya, pdya, camana, madhuparka, punar camana, gandha, pupa, dhpa, dpa, naivedya. The five upacras are gandha, pupa, dhpa, dpa, naivedya.

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iti mantreaiva pjayet, eva r-advaita-prabhu pjayet. atha r-advaita-prabhor mantroddhro yath pdme--aho ghatama prano nrada muni-sattama | na prakyas tvay hy etad guhyd guhyatara mahat || 58 || kma-bja-samyukt advaita-vahni-nyik | ent vai i-varoya mantra sarvtidurlabha || 59 || mantro yath---kl advaitya svh Then, in the same way, r Advaitas pj shall be performed using the r-advaita-mantra. In the Padma Pura it is said: O Nrada, Best of the Munis, you have asked a very profound question concerning the r-advaita-mantra. You should not reveal my reply at just any place, because this is very confidential knowledge. You shall know that this seven-syllable mantra, which is composed of the kma-bja joined with advaita in the dative case and followed by svh (the wife of Agni), is very difficult to obtain. The mantra is thus: kl advaitya svh. tad-anantara rman-mahprabho ea-nirmlyena r-gaddhara-paita pjayet tanmantreaiva, r-gaddhara-paita-mantro yath---r gaddharya svh. atha tathaiva r-rvsdi-bhaktn guru-vargdn mahprabhu-nirmlya-prasdena pjayet, sva-sva-nma-caturthyantena r-guru-deva tu tan-mla-mantreaiva pjayet. r-guru-mantroddharo yath bhad-brahma-pure sta-aunaka-samvde--r gum ity eva bhagavad-gurave vahni-vallabh | dara-mantra-rja ca sarva-kryeu rakit || 60 || mantro yath---r gu bhagavad-gurave svh tatovaea-nirmlydika ghyt; sthnntare ca sasthpya prabhupda-padme pup jali dattv rtrika kuryt. tad-antara cmara-vyajandika ktv r-guru-prve tihan dhynnukramea nirkaa ktv tato bahi-pjayet. bahi-pj ktvnantara sva-svagyatr-mantrn japet kramt--tatrdau r-guru-gyatr yath pdme--r gurudevya vidmahe gaura-priyya dhmahi tan no guru pracodayt prathama mantra-guro pj pacc caiva mamrcanam | kurvan siddhim avpnoti hy anyath niphala bhavet || 61 || dhyndau r-guror mrti pjdau ca guro pjm | japdau ca guror mantra hy anyath niphala bhavet || 62 || Then, after r Advaita Prabhus pj, using the prasd flowers, etc., from the worship of rman Mahprabhu, the pj of r Gaddhara Paita Gosvm shall be done using the following mantra:

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r gaddharya svh Then, in the same way (using the prasda from Mahprabhu), the sdhaka shall perform the pj of r rvsa Paita, the bhaktas, and his guru-parampar (down to his parama-guru). Speaking their individual names in the dative case, he shall offer the various articles to them. For example: ea prasd gandha rvsya nama. For his guru, however, he shall use the guru-mantra. In the Bhad Brahma Pura, in the conversation between Sta Gosvm and aunaka i, this guru-mantra is described: The bja is r gu, then bhagavad gurave, and at the end svh. This twelve-syllable mantra is the giver of all auspiciousness and protection. The mantra is thus: r gu bhagavad gurave svh Then he shall accept that flower prasda, etc., for himself. Putting that prasda aside, he shall offer pupjali and rati to the prabhus. Then, while standing beside his guru and fanning the prabhus with a cmara, he shall sequentially meditate on each of them. (Everything described thus far is mnasa-pj.) After that, with his external body, he shall offer pj to the mrtis of rman Mahprabhu, etc. After completing the pj, he shall chant the respective gyatr-mantras. First, the gurugyatr shall be chanted as given in the Padma Pura: r gurudevya vidmahe gaura-priyya dhmahi tan no guru pracodayt In Padma Pura r Bhagavn says, If, when doing pj, you first worship your mantraguru and then Me, you will attain perfection. Otherwise pj is fruitless. Concerning dhyna, pj and mantra-japa, the guru must always be considered first. Otherwise, all these activities are useless. tato japa-lakaa yath (r-hari-bhakti-vilsa 17.143, 129)--na kampayec chiro grv dantn naiva prakayet | mana-saharaa auca mauna mantrrtha-cintanam || 63 || Then, the characteristics of japa are described: The sdhaka shall not move his head and neck about, nor show his teeth. He shall sanctify his mind by withdrawing it from the objects of the senses, pondering the meaning of the mantra, and maintaining silence. mano-madhye sthito mantro mantra-madhye sthita mana | mano-mantra samyuktam etad dhi japa-lakaam || 64 || If the mantra remains within the mind and the mind remains within the mantra (in other words, the mind and mantra are joined), then the characteristics of japa (japa-lakaa) are revealed to the chanter. atha japgulydi-niyama (r-hari-bhakti-vilsa 17.116-120)--tatrguli-japa kurvan sguhgulibhir japet | aguhena vin karma ktas tad aphala bhavet || 65 || Then the regulations concerning the fingers used during japa are described: During japa, 16

both fingers and thumb are used. If the thumb is not used, the japa is fruitless. kanihnmik madhy caturth tarjan mat \ tisrogulyas tri-parv syur madhyam caika-parvik || 66 || On three fingers---the little finger, the ring finger and index finger---the three joints are touched (by the thumb), and on the middle finger, only one joint is used, thus totalling ten. This is the proper way of chanting using the joints of the fingers. parva-dvaya madhyamy japa-kle vivarjayet | eva meru vijnyd brahma dita svayam || 67 || During japa, those two joints of the middle finger should be excluded. Know those two joints to be Mount Meru, which Lord Brahm himself has previously defiled. rabhynmik-madhyt pradakiam anukramt | tarjan-mla-paryanta kramd daasu parvasu || 68 || Japa shall be done using the ten finger joints beginning with the middle joint of the ring finger and proceeding clockwise, ending at the root of the index finger. agulir na viyujta kicit sakocayet talam | aguln viyoge tu chidreu sravate japa || 69 || madhym caika-parvik ity ukte kecit madhyam-madhya-parva ghanti tan na. While performing japa, the fingers must be kept together and slightly contracted at the base. If the fingers are separated, the japa will leak out through the holes. Some people say that the middle joint on the middle finger should be used, but that is not proper. atha japa-kramo yath--prathama gurudevasya mantra-gyatr sasmaret | tata r-gauracandrasya gyatry uccraa tath || 70 || Concerning the process of japa, first the r-guru-mantra and gyatr should be contem plated, and then the gyatr of r Gauracandra. rlvadhtendrdvaita-mantra-gyatr sasmaret | tata r-gaddharasya rvsa-paitasya ca || 71 || In that way, the mantras and gyatrs of r Nitynanda Prabhu, r Advaita Prabhu, r Gaddhara Paita and r rvsa Paita shall be contemplated. r-gurudevasya mantro yath---r gu bhagavad-gurave svh atha gyatr---r gurudevya vidmahe, gaura-priyya dhmahi, tan no guru pracodayt. iti r-guru-gyatr-smaranantara guru-vargn smaret; smaraa-kramo yath--r-guru-parama-gurur itydi-kramea sva-sva-praly-anusrea sva-sva-parivrevara17

parama-paramehi-guru-paryanta dhyna ktv svya-svya-nmni caturthyanta ktv japnantara r-r-caitanya-mahprabhor mantra gyatr ca smaret. The r-guru-mantra is r gu bhagavad-gurave svh. The guru-gyatr is r gurudevya vidmahe gaura-priyya dhmahi tan no guru pracodayt. The meaning of the guru-gyatr is that although the guru is actually a direct form of r Hari, he is to be meditated on as being a dear one of r Gauracandra. May that gurudeva engage us in the service of his lotus feet. Then the sdhaka shall do smaraa of the other gurus of his parampar, beginning with his parama-guru, and going up through his paramehi-guru and the head of his parivra (family), chanting their individual names in the dative case. (parama-gurave partpara-gurave itydi rpe) After that, he shall meditate on the mantra and gyatr of rman Mahprabhu as such: mantra: kl gaurya svh gyatr: kl caitanyya vidmahe vivambharya dhmahi tan no gaura pracodayt Then, r Nitynanda Prabhu: mantra: kl deva-jhnav-vallabhya svh gyatr: kl nitynandya vidmahe sakaraya dhmahi tan no bala pracodayt r Advaita Prabhu: mantra: kl advaitya svh gyatr: kl advaitya vidmahe mah-viave dhmahi tan no advaita pracodayt r Gaddhara Paita: mantra: r gaddharya svh gyatr: g gaddharya vidmahe paitkhyya dhmahi tan no gaddhara pracodayt r rvsa Paita: mantra: r rvsya svh gyatr: r rvsya vidmahe nradkhyya dhmahi tan no bhakta pracodayt r r Gaura-Gaddhara mantra: kl r gaura-gaddharya svh anantara stava-pramdi ktv r-gauracandra-klya-strnusarea smaret--gaurasya ayanotthnt punas tac-chayanvadhi | nnopakaraai kuryt sevana tatra sdhaka || 72 || Then, after offering various stavas and pramas, he shall meditate on the aa-klya-ll of r Gauracandra. In his mnasa-deha, he shall offer sev with various articles from the time of r Gaurgas awakening in the morning until the Lord falls asleep at night.

r Gaurgas Aa-kla-sev
r-navadvpa-candrasya caritmtam adbhutam | 18

cintyat cintyat nitya mnasa-sevanotsuka || 73 || The nectarous pastimes of r Navadvpa-candra are very wonderful. Eager to serve the Lord, the sdhaka shall always think of these pastimes. ninte gauracandrasya ayana ca nijlaye | prta-kle ktotthna snna tad-bhojandikam || 74 || At the end of night (ninta), he shall meditate on the Lord sleeping in His own home. In the early morning (prta-kle), the Lord rises from His bed, bathes and takes His meal. prvhna-samaye bhakta-mandire paramotsukam | madhyhne paramcarya-keli sura-sarit-tae || 75 || In the forenoon, the Lord becomes deeply absorbed in ka-ll-smaraa and experiences intense feelings of separation. In the middle of the day, Mahprabhu performs astonishing pastimes on the bank of the Gag. The sdhaka shall meditate on Lord Gaurga in this way. aparhne navadvpa-bhramaa bhri-kautukam | syhne gamana cru-obhana nija-mandire || 76 || In the afternoon, Gaurahari very joyfully roams about r Navadvpa-dhma. In the early evening, He returns to His own home, revealing His enchanting beauty. pradoe priya-varghya rvsa-bhavane tath | niy smared nanda rmat-sakrtanotsavam || 77 || In the late evening, He meets His dear associates at the home of rvsa hkura, where they perform a great sakrtana festival far into the night. The sdhaka shall thus blissfully meditate on r Gauracandra.

Serving r Rdh-Ka in the Siddha-deha

eva r-caitanya-deva nievya siddha-dehena r-ka-sevga vidadhyt. atra krik--tac cintandi-samaye kuryt tad anusrata | cintana tu tayos tatra vasan guru-ganvita || 78 || puna ckua-llesmin siddha-dehena sdhaka | manas mnas sevm aa-klocit vrajet || 79 || sdhaka siddha-dehena kuryt ka-priy-ghe | guru-rpa-priy-prve lalitdi sakh-gae || 80 || nivsa yvae nitya guru-rp-sakh-yuta | r-yvaa-pure rmad-vabhnu-purepi ca || 81 || nandvara-pure rdh-ka-kua-taa-dvaye | rmad-vndvane ramye rmad-vndvaneayo || 82 || prtar dyaa-samaye sevana tu kramea ca | nnopakaraair divyair bhakya-bhojydibhi sad | 19

cmara-vyajandyai ca pda-savhandibhi || 83 || In the same way, the sdhaka shall perform mnas-sev to r r Rdh-Ka during the eight periods of the day. He shall dwell amongst his guru-gaa and perform ll-smaraa according to their instructions. In his mind, in his siddha-deha, he shall visualize himself rendering appropriate services during the various times. In his siddha-deha, he (she) shall always live in Yvaa and Vabhnu-pura, serving in the home of r Rdh alongside her guru-rpsakh and the other sakhs such as r Lalit, Vikh, etc. At Nandvara-pura, on the banks of Rdh-kua and yma-kua, and in the beautiful Vndvana forest, beginning from the early morning and continuing throughout the day, she shall offer meals and other services (such as fanning with a cmara and massaging the feet) to r r Rdh-Ka.

Meditation on the Siddha-deha

kior gopa-vanit sarvlakra-bhit | pthu-tuga-kuca-dvandv catuai-gunvit || 84 || The sdhaka shall contemplate his Vndvana siddha-deha in this way: She is a kior-gop (under 15 years old), fully decorated with ornaments, having large raised breasts, and endowed with the sixty-four qualities. nigha-bhv govinde madannanda-mohin | nn-rasa-kallpa-lin divya-rpin || 85 || She has a secret love for r Govinda that is bewildering even to Cupid himself. She speaks very sweetly and has a divine form. sagta-rasa-sajta-bhvollsa-bharnvit | div-nia mano-madhye dvayo prem-bharkul || 86 || By nature she brims with the joy of singing, playing musical instruments and dancing. Day and night her heart is filled with love for Rdh and Ka. sarva-lakana-sampann bhva-hvdi-bhit | guru-prasda-janan guru-rp-priynug | gndharvik-sva-ytha-sth lalitdi-ganvit || 87 || She has all pleasant characteristics and is adorned with feminine gestures that excite feelings of love. She is born from the mercy of her guru, and she always follows her guru-rp-sakh. She remains in r Rdhs own party (ytha) in the company of Lalits group (gaa). sva-ythevary-anugat yvaa-grma-vsin | cintanykti s ca kma-rpnugmin || 88 || She is very devoted to r Rdh, is a resident of Yvaagrma, and a follower of kma-rpbhakti (having an intense desire to serve in transcendental madhura-rati). cid-nanda-rasamay druta-hema-sama-prabh | 20

sucna-nla-vasan nnlakra-bhit || 89 || Her body is made of cid-nanda-rasa and is radiant like molten gold. She wears very beautiful blue clothing and is nicely decorated with various kinds of ornaments. r-rdh-kayo prva-vartin nava-yauvan | guru-dattasya nmnosy mt vargdya-majar | pit varga-ttykhyo vargnthvayaka pati || 90 || She always stays alongside r Rdh and Ka, and she is in the prime of youth. The names of her mother, father and husband are determined in this way: The mothers name is derived from the first syllable of the sdhakas guru-given name. The fathers name is derived from the third syllable, and the husbands comes from the last. nivso yvae tasy daki mdvik hi s | r-rdh-vastra-sevhy nnlakra-bhit || 91 || Her home is in the village of Yvaa, and she has a very graceful and delicate form. She is decorated with various lovely ornaments, and she assists in the dressing of r Rdh.

Ekdaa-bhva
asyaiva siddha-dehasya sdhanni yath-kramam | ekdaa-prasiddhni lakyante timanoharam || 92 || nma rpa vayo vea sambandho ytha eva ca | j sev parkh plya-ds nivsaka || 93 || The eleven aspects of this siddha-deha are well known. They are as follows: name (nma), complexion (or form, rpa), age (vayas), dress (vea), relationship (sambandha), group (ytha), order (j), service (sev), divine cherished ambition (parkh), maintainer (plyads) and residence (nivsa). ete viea-lakany ucyante--r-rpa-majartydi-nmkhynnurpata | cintanya yath-yogya svanma vraja-subhruvm || 94 || The particular characteristics of all these are now described, beginning with the name. Nma---Her name shall be one similar to that of r Rpa Majar and the other vraja-gops. rpa ythevar-rpa bhvanya prayatnata | trailokya-mohana kmod-dpana gopik-pate || 95 || Rpa---Her complexion (or form) is like that of r Rdh, who excites kma in r Ka and enchants the three worlds. This meditation should be done with diligence. vayo nn-vidha tatra yat tu tridaa-vatsaram | mdhurydbhuta-kaiora vikhyta vraja-subhruvm || 96 || 21

Vayas---The beautiful vraja-gops are of various ages, but the thirteenth year is an especially sweet time of youth, so that is the age to be contemplated. veo nla-padyai ca vicitrlaktais tath | svasya dehnurpea svabhva-rasa-sundara || 97 || Vea---One should meditate on the gop-deha as being dressed in beautiful blue garments that are adorned with multicolored ornaments. sevya-sevaka-sambandha svamanovtti-bhedata | prtyayepi sambandha na kad parivartayet || 98 || Sambandha---The relationship between the majar and r r Rdh-Ka is that of servant and served. The majar would not give up that relationship even in exchange for her own life. yath ythevar-ytha sad tihati tad-vae | tathaiva sarvath tihed bhtv tad-vaa-vartin || 99 || Ytha---Just as Rdhiks sakhs always remain near Her in great devotion, similarly the majar is enchanted by r Rdh and always remains near to Her. ythevary irasy jm dya hari-rdhayo | yathocit ca ur kuryd nanda-sayut || 100 || j---Taking the order of her group leader on her head, she very happily renders appropriate services to r r Rdh-Ka. cmara-vyajandn sarvj-pratiplanam | iti sev parijey yath-mati vibhgaa || 101 || Sev---The sev is divided into two classes: (1) obeying all kinds of orders (doing the needful), and (2) more specifically, a particular service like fanning with a cmara, etc., which the sdhaka personally desires. r-rdh-kayor yadvad rpa-majarikdaya | prpta nitya-sakhtva ca tath sym iti bhvayet || 102 || Parkh---The meditation shall be: Just as r Rpa Majar and the other gops are nitya-sakhs of Rdh and Ka, I, too, am a nitya-sakh. plya-ds ca s prokt pariply priyavad | sva-mano-vtti-rpea y nitya-paricrik || 103 || Plyads---The sdhaka-majar remains always under the shelter of a nitya-sakh who is similar in nature to herself, who speaks very sweetly, and who maintains her in every respect.

22

nivso vraja-madhye tu rdh-ka-sthal mat | va-vaa ca r-nandvara cpy atikautuka || 104 || Nivsa---Those delightful places such as Vaivaa, Nandvara and Vraja, which are the sites of Rdh-Kas daily pastimes, are the dwelling places of the siddha-deha.

Attachment for the Majars

anaga-majar prokt vilsa-majar tath | aoka-majar ceti rasa-majarik tath || 105 || rasla-majar nmn tath kamala-majar | karu-majar khyt vikhyt gua-majar || 106 || eva sarv ca vikhyt sva-sva-nmkarai par | majaryo bahua rpa-gua-la-vayonvit || 107 || nma-rpdi tat sarva guru-datta ca bhvayet | tatra tatra sthit nitya bhajet r-rdhik-har || 108 || Then, the sdhaka-majar shall contemplate her devotion to her majar-gaa (group) as follows: Anaga Majar, Vilsa Majar, Aoka Majar, Rasa Majar, Rasla Majar, Kamala Majar, Karu Majar, Gua Majar and others are all very famous. They possess beautiful forms, pleasing qualities, sweet personalities, and blooming youth. The sdhaka shall meditate on them as they have been described by his guru, and shall remain among them rendering sev to Rdh and Ka. bhvayan sdhako nitya sthitv ka-priy-ghe | tad j-plako bhtv klev aasu sevate || 109 || The sdhaka shall render sev in the home of r Rdh, carrying out the orders of her majar-gaa, during the eight time periods of the day. sakhn sagin-rpm tmna bhvan-maym | j-sev-parkh-kplakra-bhitm | tata ca majar-rpn gurvdn api sasmaret || 110 || Being decorated with the ornaments of (1) her personal order (concerning her sev), (2) her cherished desire for sev, and (3) the mercy of the sakhs, and deeply absorbed in the conception of herself as a companion (sagin) of the sakhs, she shall meditate on her guru-varga in their majar forms.

Ll-smaraa and Gokula-dhyna

atha prta-prvhna-ll smtv madhyhne saga-mitau rdh-kau paraspara-sagajanita-nn-sttvika-vikra-bhitau lalitdi-priya-sakh-vnda-sanarma-vg-vilsena janitaparamnandau nn-rasa-vilsa-cihnau sammagna-mnasau vihitraya-llau vndraye sumahruha-mle yoga-phopari upaviau evambhtau rdh-kau sasmaret. prathama a-dala padma tad-bahir vasu-patrakam | tad-bahir daa-patra ca daopadala-sayutam || 111 || 23

Then, after contemplating the morning and forenoon lls, the sdhaka shall meditate on the midday ll. Rdh and Ka meet then, and due to the ecstasy of this meeting, both of Their bodies erupt with sttvika-vikras (external manifestations of inner emotional transformations). Very happily They joke with Lalit and the other sakhs and majars. When They see last night's love marks on each other, Their minds and hearts drown in prema-rasa. In this way, They very blissfully perform Their vana-vihra-ll. After that, They sit upon a jeweled throne at the base of a kalpa-druma. Absorbed in this ll, the sdhaka shall thoroughly meditate on the midday pastimes of Rdh-Govinda. The meditation on this lotus-shaped yoga-pha is as such: First, there is a sixpetalled lotus; then on the outside of that are eight more petals; after that, ten more, and then ten partial petals. rmad-rdh-ka-ll-rasa-prita-vigraham | tat-tad-icch-vaenaivon-mlita bhti mudritam || 112 || The body of this yoga-pha lotus is full of rdh-ka-ll-rasa. It blooms and contracts by Kior-Kioras desire. prkrs tad-bahis tatra diku dvra-catuayam | catu-ko ca a-daly a-pady-adakar || 113 || At the corners of the four sides surrounding the lotus are four gateways. On the eight petals are eight kujas, and on the six petals are the 18 syllables of the gopla-mantra. yath brahma-sahitym (2-4)--sahasra-patra kamala gokulkhya mahat padam | tat-karikra tad-dhma tad-ananta-sambhavam || 114 || karikra mahad yantra a-koa vajra-klakam | a-aga a-pad-sthna prakty puruea ca || 115 || premnanda-mahnanda-rasenvasthita hi yat | jyot-rpea manun kma-bjena sagatam || 116 || tat-kijalka tad-anm tat-patri riym api || 117 || evambhta yoga-phe r-r-rdh-kau smaret. The Brahma-sahit describes a wonderful place known as Gokula that is shaped like a thousand-petalled lotus. The karik (seed-pod) of the lotus is the abode of r Ka. That lotus is manifested by a portion of the jyoti of r Baladeva. This karik is a great hexagonal yantra, wherein the kma-bja is a diamond peg in the center, accompanied by Rdh and Ka. They are surrounded by the ka-mantra, then the 18-syllable gopla-mantra, and then the kmagyatr. Surrounding that hexagonal karik (as the filaments of the lotus) are the aa-majars, and beyond that the petals of the lotus are the abodes of the sakhs. In this way, the yoga-phasmaraa of r r Rdh-Ka is done.

r Kas Age, Dress, etc.

atha r-ka-candrasya vayo-vedayokhil | 24

rasa-strnusrea nirpyante yathmati || 118 || After the yoga-pha has been established, the age, dress, etc., of r Ka is ascertained according to information in the rasa-stras. (bhakti-rasmta-sindhu 2.1.308, 9)--vaya kaumra-paugaa-kaioram iti tat tridh || 119 || kaumra pacambdnta paugaa daamvadhi | oac ca kaiora yauvana syt tata param || 120 || Age is divided into three periods---kaumra, paugaa and kaiora. The period up to the fifth year is called kaumra. Age five to ten is paugaa, ten to sixteen is kaiora, and after that, yauvana. dya-madhynta-bhedena kaumrdni ca tridh | aa-msdhika vara bhgatvena ca krtitam || 121 || The ages of kaumra, etc., are also divided into dya (beginning), madhya (middle) and anta (end). Each part of kaumra and paugaa is made up of about one year and eight months. tad yath---dya-kaumram aa-msdhikam eka-varam eva madhya-kaumram, eva ca ea-kaumram; eva pacama-vara-paryanta kaumra jeyam. dya-paugaam aamsdhikam eka-varam; eva madhya-paugaam; eva ca ea-paugaam; eva ca kramea aha-varam rabhya daa-vara-paryanta paugaa jeyam. dya-kaiora srdha-dina-dvayottaraikdaa-msdhikam eka-varam; eva madhya-kaioram; eva eakaioram; krameaikdaa-varam rabhya paca-daa-vara-nava-msa-srdha-sapta-dinaparyanta kaiora jeyam. atha r-kasya vraja-ll---tatra r-kasya vraja-ll paca-dinottara-a-msdhikadaa-vary jey (10-6-5) atha ca (bhg. 3.2.26)--ekdaa-sams tatra ghrci sabalovasat || 122 || Each part of the kaumra age is 1 year and 8 months. Altogether this equals five years. From the sixth year to the tenth (paugaa), the divisions are of the same duration. In the kaiora age, the divisions each last 1 year, 11 months, and 2 1/2 days. Kaiora begins at age 11 and lasts up to the age of 15 years, 9 months, 7 1/2 days. The vraja-ll of r Ka lasts up to the age of 10 years, 6 months, and 5 days. In rmad-Bhgavatam it is said: Along with r Baladeva, r Kacandra lived in Vraja up to the age of 11, all the while concealing His divine power. mahrja-kumratay bhogtiayena samddhy vara-msa-dinn srdhatay srdhasapta-dinottara-nava-msdhika-paca-daa-vara-parimita r-kasya vayo jeyam (15-9-7 1/2). atraiva ea-kaiore oaa-hyane sad | vraje vihra kurute rman nandasya nandana || 123 || va-pi pta-vs indranla-mai-dyuti | kahe kaustubha-obhhyo mayra-dala-bhaa || 124 || guj-hra-lasad-vak ratna-hra-virjita | 25

vana-ml-dharo nika obhollasita-kahaka || 125 || vma-bhga-sthita-svara-rekh-rjad-ura-sthala | vaijayant-lasad-vakgaja-mauktika-nsika || 126 || karayor makarkra-kualbhy virjita | ratna-kakana-yug ghasta kaukuma tilaka dadhat || 127 || kiki-yukta-kaiko ratna-npura-yuk-pada | mlat-mallike jti-yth ketak-campake || 128 || ngakeara itydi pupa-ml-svalakta | iti vea-dhara rmn dhyeya r-nandanandana || 129 || Because of having so much fun being the vraja-rja-kumra, Ka extended His ll in Vndvana half again the number of years He already lived there (10 years, 6 months, 5 days), making His age 15 years, 9 months, 7 1/2 days. r Nandanandana eternally sports in Vraja (near the end of kaioras 16 years) as a kiora-gopa. The ka-dhyna is as follows: In His hand He holds a flute (va), He wears yellow clothing, is effulgent like a sapphire, and has the beautiful kaustubha jewel on His neck. The top of His head is adorned with a peacock feather, and jeweled and guj-seed necklaces hang on His chest. A garland of forest flowers (such as mlat, mallik, jt, yth, ketak, campaka, ngakeara, etc.) hangs down to His lotus feet. He wears a gleaming gold ornament on His neck, and has a golden line of hair on the left side of His chest, along with the vaijayant-ml. Dangling from His nose is a valuable pearl said to come from the head of an elephant. His ears are decorated with dolphin-shaped earrings, and He wears bangles on His hands. Tilaka made of kukuma beautifies His forehead. He wears kiki bells round His waist, with ankle bells on His lotus feet. ga vmodara-parisare tunda-bandhntara-stha dake tadvan nihita-mural ratna-citr dadhna | vmensau sarala-lagua pin pta-vara llmbhoja kamala-nayana kampayan dakiena || 130 || Then, when Ka goes to herd the cows, He is decorated like this: On the left side of His abdomen, the lotus-eyed r Ka has a buffalo horn stuck in His belt, and on His right side He has placed His jeweled mural flute. In His left hand He carries a straight wooden stick, and in His right He playfully twirls a yellow lotus.

Ka-mantras
asyaiva ka-candrasya mantr santi trayomal | siddh kasya sat-prema-bhakti-siddhi-kar mat || 131 || There are three ka-mantras that are very pure and powerful; they are famous for bestowing prema-bhakti on their chanters. tatrdau mantroddhro yath sanat-kumra-sahitym--hare-kau dvir vttau ka tdk tath hare | hare rma tath rma tath tdg ghare manu || 132 || A reference for the first mantra is from the Sanat-kumra-sahit: The words hare ka are 26

repeated twice, and then ka and hare are both separately twice repeated. In the same way, hare rma, rma and hare are twice repeated. The mantra is thus: hare ka hare ka ka ka hare hare | hare rma hare rma rma rma hare hare || 133 || asya dhyna yath tatraiva--dhyyed vndvane ramye gopa-gobhir alakte | kadamba-pdapa-cchye yamun-jala-tale || 134 || rdhay sahita ka va-vdana-tat-param | tribhaga-lalita deva bhaktnugraha-krakam || 135 || The dhyna that accompanies this mah-mantra is also found in the Sanat-kumra-sahit: r Ka is sporting in the cooling waters of the Yamun, or in the shade of a kadamba tree in the beautiful Vndvana forest. He is ornamented (surrounded) by the cows and gopas, and is accompanied by r Rdh. He is very skillful at playing the flute as He stands in a charming tribhaga pose, bestowing mercy and kindness upon the bhaktas. vieato daroya japa-mtrea siddhi-da | pacgny asya mantrasya vijeyni manibhi || 136 || Then, the 10-syllable mantra is described. By merely chanting this mantra, siddhi is attained. It should be known by the paitas that there are five parts to this mantra. iti gautamya-tantra-vkyt rga-mrge dakara-gopla-mantrasya prasiddhi; taduddhro likhyate, sa yath gautamya-tantre--khntkara samuddhtya trayodaa-svarnvitam | pra turya-svara-yuta chnta dhnta tath dvayam || 137 || amtra msa-yugma mukha-vttena sayutam | bhra tu mukha-vtthya pavanra tathaiva ca || 138 || bja-akti-samyukto mantroya samudhta | gupta-bja-svabhvatvd dara khalu kathyate || 139 || brahmra turya-sayukta msa-dvaya-samanvitam | nda-bindu-samyukta jagad-bjam udhtam || 140 || ukrram amtrena mukha-vttena sayutam | gagana mukha-vttena prokt akti partpar ||141 || In the Gautamya-tantra, the ten-syllable gopla-mantra used in the rga-mrga is described: The letter that follows kha (ga) is joined with the thirteenth vowel (o) forming go. The fourth vowel () is then joined with pa, making p. These are followed by the letters ja, na, va, lla, bh and ya. The bja (kl) and akti (svh) are then added. 10-syllable mantra---kl gopjana-vallabhya svh 18-syllable mantra---kl kya govindya gopjana-vallabhya svh phullendvara-kntim indu-vadana barhvatasa-priya 27

rvatskam udra-kaustubha-dhara ptmbara sundaram | gopn nayanotpalrcita-tanu go-gopa-saghvta govinda kala-veu-vdana-para divyga-bha bhaje || 142 || The dhyna that is to accompany the chanting of these two mantras is also described in the Gautamya-tantra: I worship Govinda, whose beautiful complexion resembles a fully blossomed blue lotus. He has a moonlike face and is very fond of wearing a peacock feather in His hair. He bears the golden rvatsa line of hairs on His chest along with the splendid kaustubha jewel. He wears yellow cloth, is extraordinarily handsome, and His body is adored by the lotus eyes of the gops. He is adorned with celestial ornaments and surrounded by the cows and His gopa friends. He loves to play His sweet-toned flute.

Kma-gyatr
atha kma-gyatr-mantroddhro yath svyambhuvgame--kl tata kma-devya vidmahe ca pada tata | tata ca pupa-bya dhmahti pada tata || 143 || tatas tan nonaga iti tata caiva pracodayt | e vai kma-gyatr caturvikar mt || 144 || The reference for the kma-gyatr-mantra is found in the Svyambhuva-gama: first kl, then kmadevya, then vidmahe, then pupa-bya, then dhmahi tan nonaga, then pracodayt. This is the 24-syllable kma-gyatr. The mantra is thus: kl kmadevya vidmahe pupa-bya dhmahi tan nonaga pracodayt krsakto madana-vaa-go rdhayligitga sabhru-bhaga smita-suvadano mugdha-nepathya-obha | vndraye prati-nava-lat-sadmasu prema-pra prnando jayati mural vdayno mukunda || 145 || In the Svyambhuva-gama-stra the dhyna for the kma-gyatr is described: Full of ecstasy, r Mukunda triumphantly plays on His mural flute as He roams from grove to grove in the Vndvana forest. His beautiful body is dressed in charming clothing and is being embraced by r Rdh. Her love completely subjugates Him, and He is addicted to His sporting with Her. He is full of love for Her, and sometimes He contracts the eyebrows on His smiling, handsome face in a way that reveals His lustful mood.

r Rdhs Age, Dress, etc., and Mantra-gyatr

yath bhad-gautamya-tantre--dev ka-mayi prokt rdhik para-devat | sarva-lakm-may sarva-knti sammohin par || 146 || Then, the age, form, dress, etc., of r Rdh is determined. In Bhad-gautamya-tantra it is said: r Rdh is known as Dev, Kamay, Supreme Goddess in whom all Lakms reside; Her beauty and charm defeat that of all others. 28

k-pariie ca--rdhay mdhavo devo mdhavenaiva rdhik | vibhrjante janev iti ||147 || mtsye ca--vrasy vilk vimal puruottame | rukmi dvravaty tu rdh vndvane vane || 148 || pdme ca (u. n. 4.5)--yath rdh priy vios tasy kua priya tath | sarva-gopu saivaik vior atyanta-vallabh || 149 || In a supplement to the g-veda it is said: Among all people, Rdhik and Mdhava together are the most beautiful. In the Matsya-pura: In Vras, She is known as r Vilk, and in Puruottama-ketra, She is called r Vimal. In Dvrak, She is r Rukmi, and as the queen of the Vndvana forest, She is called r Rdh. In the Ujjvala-nlamai, a statement taken from the Padma-pura says: Just as r Rdh is the most beloved of r Ka, similarly r Rdh-kua is also very dear. Among all the gops, r Rdh is the dearest lover of r Ka. (u. n. 4.3-4, 6-7)--mahbhva-svarpeya guair ativaryas | goplottara-tpany yad gndharveti virut || 150 || hldin y mah-akti sarva-akti-varyas | tat-sra-bhva-rpeyam iti tantre pratihit || 151 || suhu-knta-svarpeya sarvad vrabhnav | dhta-oaa-gr dvdabharanvit || 152 || In the Rdh-prakaraa of Ujjvala-nlamai it is said: r Rdhiks body is composed of mahbhva. The greatest of all aktis is the hldin-akti. Therefore it is called mah-akti. Of that, the essence is mdana, which is the zenith of mahbhva. r Rdh is the embodiment of that highest mahbhva. This conclusion is well established. In the Goplottara-tpan, She is glorified as Gndharv. This daughter of Vabhnu has a very beautiful form and wears 16 items of beautification (gra) and 12 types of ornaments (bharaa). tatra suhu-knta-svarp, yath r-ka-vkyam (u. n. 4.8)--kacs tava sukucit mukham adhra-drghekaa kahora-kuca-bhg-ura kraima-li madhya-sthalam | nate irasi dorlate karaja-ratna-ramyau karau vidhnayati rdhike tri-jagad ea rupotsava || 153 || An example concerning Her beautiful form is given in Ujjvala-nlamai, wherein r Ka says, O Rdhe! The locks of Your hair curl beautifully, and You have a lotus-like face with elongated restless eyes. Your chest is adorned with lovely large and firm breasts. Your waist is attractively slender, Your head is bowed slightly in modesty, and Your fingernails are like rows 29

of jewels. Your beautiful form is a festival of elegance and sweetness that crushes the vanity of the three worlds. dhta-oaa-gr yath (u. n. 4.9)--snt nsgra-jgran-mai-rasita-pa stri baddha-ve sottas carcitg kusumita-cikura sragvi padma-hast | tmblsyoru-bindu-stavakita-cibuk kajjalk sucitr rdhlaktojjvalghri sphuriti tilakin oa-kalpinyam || 154 || Concerning Her sixteen items of beautification, Subala says to r Ka, After bathing, r Rdhik decorates the tip of Her nose with an effulgent jewel. She dresses in blue clothing, with a sash (nvibandhana) around Her waist. Her hair is plaited and She wears ornaments on Her ears. Her limbs are smeared with camphor, musk and sandal paste. She wears flowers in Her hair and a garland around Her neck. In Her hand She playfully carries a lotus flower. In Her mouth She has tmbula, and on Her chin a dot of musk. She wears kajjala around Her eyes and on Her cheeks are musk-paintings of dolphins, etc. The bottoms of Her lotus feet are painted red and She wears tilaka on Her forehead. dvdabhararit yath (u. n. 4.10)--divya cmandra puraa-viracit kuala-dvandva-kcinik cakr-alk-yuga-valaya-gha kaha-bhormik ca | hrs trnukra bhuja-kaaka-tulkoayo ratna-klpts tug pdgurya-cchavir iti ravibhir bhaair bhti rdh || 155 || Concerning Her twelve ornaments, Subala says, r Rdhik wears a diamond on Her head, golden earrings on Her ears, and tiny golden bells around Her hips. A golden locket hangs around Her neck. She wears a cakr-alk7 over Her ears, bangles on Her hands, and a necklace around Her throat. There are rings on Her fingers and a group of star-like necklaces on Her bosom. She is adorned with jeweled armlets, jeweled ankle bells and radiant toe rings. She is very beautiful wearing these twelve ornaments. madhye vayasi kaiora eva tasy sthiti. prvavad divasa-gaanay viati-dinottarapaca-msdhika-nava-vara-parimita madhya-kaiora vaya (9-5-20); rja-kumrtvd bhogtiayena samddhy vara-msa-dinn srdhatay paca-daa-dinottara-msa-dvayd hika-caturdaa-vara parimita vayosy jeyam (14-2-15). asy madyat-bhvo madhu-snehas tathaiva ca | majihkhyo bhaved rga samarth keval rati || 156 || kandarpa-kautuka kuja gham asys tu yvae | mtsy krtid prokt vabhnu pit smta || 157 || abhimanyu patis tasy durmukho devara smta | jailkhy smt varur nanand kuil mat || 158 || yath syur nyakvasth nikhil eva mdhave | tathaiva nyikvasth rdhy pryao mat || 159 || r Rdhs age is in the middle of the kaiora period. Just as previously, Kas age was increased by half again, so Rdhs age is increased to 14 years, 2 months and 15 days. She has a
7

A cakr-alk is an elaborate ornament that encircles the entire ear and fastens at the top.

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strong feeling that Ka belongs to Her (madyat-bhva), as well as madhu-sneha (a very sweet affectionate mood). Her love for Ka is pure, powerful and lasting, and She has various kujas for Her pastimes with Him. Her home is in Yvaagrma, Her mothers name is Krtid, and Her fathers Vabhnu. Her husbands name is Abhimanyu, Durmukha is Her brother-inlaw, Jail is Her mother-in-law, and Kuil is Her sister-in-law. Just as r Ka always exists as the nyaka (heroic lover), r Rdhik is forever the principal nyik (heroine). (u. n. 4.50-54)--tasy vndvanevary sakhya paca-vidh mat | sakhya ca nitya-sakhya ca pra-sakhya ca kcana | priya-sakhya ca parama-preha-sakhya ca virut ||160 || sakhya kusumik-vindhy-dhanihdy prakrtit | nitya-sakhya ca kastr-mai-majarikdaya || 161 || pra-sakhya aimukh-vsant-lsikdaya | gat vndvanevary pryeem svarpatm || 162 || priya-sakhya kuragk sumadhy madanlas | kamal mdhur maju-ke kandarpa-sundar | mdhav mlat kma-lat aikaldaya || 163 || parama-preha-sakhyas tu lalit sa-vikhik | sa-citr campakalat tugavidyendulekhik | ragadev sudev cety aau sarva-gagrim || 164 || (u. n. 3.61)--ythdhiptvepy aucitya dadhn lalitdaya | svea-rdhdi-bhvasya lobht sakhya-ruci dadhu || 165 || r Rdhs sakhs are of five types: sakh, nitya-sakh, pra-sakh, priya-sakh, and parama-preha-sakh. Kusumik, Vindhy, Dhanih and others are known as sakhs. Kastrik, Mai Majar, etc., are known as nitya-sakhs. aimukh, Vsant, Lsik, etc., are known as pra-sakhs. These gops usually have forms (or natures) similar to r Rdh. Kuragk, Sumadhy, Madanlas, Kamal, Mdhur, Majuke, Kandarpa-sundar, Mdhav, Mlat, Kmalat and aikal, etc., are priya-sakhs. Lalit, Vikh, Citr, Campakalat, Tugavidy, Indulekh, Ragadev and Sudev are the parama-preha-sakhs. These eight gops are chief amongst them all. They are worthy of being yhevars (group leaders) themselves, but because they love Rdh so much, they would rather be Her sakhs. madyat-bhva-lakaa yath--gra-rasa-sarvasva ka priyatamo mama | iti ya prauha-nirbandho bhva sa syn madyat || 166 || The characteristic of madyat is such: r Ka, whose mood is very romantic, is my allin-all. This unwavering bhva is called madyat. udharaa yath--ikhi-picha-lasan-mukhmbujo muralvn mama jvanevara | kva gatotra vihya mm ito vada nryaa sarva-vittama || 167 ||

31

An example is such: r Rdhik says, O Nryaa, Knower of Everything! r Ka, who wears an array of peacock feathers in His hair, plays a flute, and has a very beautiful lotus face, is the Lord of my life. He has now disappeared from this place. Please tell me where He has gone! bhuja-catuaya kvpi narma darayann api | vndvanevar-prem dvi-bhuja kriyate hari || 168 || One day, just for fun, r Ka displayed His four-armed form before r Rdh, but Her pure love forced Him to resume His two-armed form. yath (u. n. 5.7)--rsrambha-vidhau nilya vasat kuje mgk-gaair da gopayitu samuddhura-dhiy y suhu sadarit | rdhy praayasya hanta mahim yasya riy rakitu s aky prabhaviunpi hari nsc catur-bhut || 169 || One day, in the Spring season, r Ka was performing rsa-ll with the doe-eyed gops near Govardhana Hill. Wanting to begin a different pastime, He entered the forest and hid from them in a kuja. Suddenly, as He was watching for them, He discovered that the gops had surrounded Him on all sides and He had no way of escape. Being very clever, He decided to trick them by displaying His four-armed form. He did this and then remained motionless. Seeing that the object of their love had transformed into a nryaa-mrti, the gops offered obeisance and prayed that they may see Ka again. Then, because of the wonderful power of Rdhs love, He revealed His two-armed form to Her alone. In the presence of Her love, He was unable to retain His four-armed form. madhu-sneha-lakaa yath (u. n. sthyibhva-prakarae 14.93-94)--madyattiaya-bhk priye sneho bhaven madhu || 170 || svaya prakaa-mdhuryo nn-rasa-samhti | mattatoma-dhara sneho madhu-smyn madhcyate || 171 || The characteristics of madhu-sneha are now described: That type of affection wherein the lover says of the beloved, He is mine is called madhu-sneha. This bhva has no comparison in sweetness. It is the meeting place of various rasas, and is characterized by a passionate drunkenness and pride. Madhu (honey) is by nature very sweet and is mixed with the nectars of various flowers; when swallowed, it produces both heat and drunkenness. Thus, this type of sneha (affection) is known as madhu-sneha. udharaa yath (u. n. 14.95)--rdh snehamayena hanta racit mdhurya-srea s saudhva pratim ghanpy uru-guair bhvoma vidrut | yan-nmany api dhmani ravaayor yti prasagena me sndrnandamay bhavaty anupam sadyo jagad-vismti || 172 || r Ka said to Subala, Alas, r Rdh is so full of the sweetest affection that She is like a mrti made of nectar. Possessing very deep transcendental qualities, She has melted like butter in the fire of eagerness for Me. If I simply hear Her name, I swoon with rapture and forget 32

everything. mjiha-rga-lakaa yath (u. n. 14.139)--ahryonanya-speko ya knty varddhate sad | bhaven mjiha-rgosau rdh-mdhavayor yath || 173 || The type of rga (attachment) that is never destroyed (like the blue safflower never withers) and is completely independent is mjiha-rga. This is the rga shared by Rdh and Ka. udharaa yath (u. n. 14.141)--dhatte drg anupdhi janma vidhin kenpi nkampate stety hita-sacayair api rasa te cen mitho vartmane | ddhi sacinute camatkti-karoddma-pramodottar rdh-mdhavayor aya nirupama premnubandhotsava || 174 || r Paurams said to r Nndmukh: The love between Rdh and Mdhava is a festival of endless and unwavering bliss. Its equal does not exist in either the spiritual or material worlds. It appears instantly and is never disturbed by anything. Due to so much grief from fear of Their elders, They have had to devise various clever means for meeting together, and a very special flavor of ever-increasing rasa has arisen. samarth-rater lakaa yath (u. n. 14.52)--kacid-viea-mynty sambhogecch yaybhita | raty tdtmyam pann s samartheti bhayate || 175 || sva-svarpt tadyd v jt yat kicid anvayt | samarth sarva-vismri-gandh sndratam mat || 176 || The characteristics of samarth-rati are as follows: Among samarth-rati, samajas-rati and sdhra-rati, samarth-rati has an indescribable quality---namely, the ability to bring r Ka completely under its control. This rati and the desire for union with Ka are inseparable. From the faintest aroma of this rati, the gops who have attained it (as a result of their own natures or from hearing about Ka) completely forget their shyness and family traditions. This mood is so intense that no other bhva has a chance to enter their minds. udharaa yath (u. n. 14.54, 55, 57)--prekyee jagati madhur sv vadh akay te tasy prve gurubhir abhitas tvat-prasago nyavri | rutv dre tad api bhavata s tul-koi-nda h kety aruta-caram api vyharanty unmadst || 177 || An example of samarth-rati is such: r Vnd told r Ka about a certain young newlywed girl in Vraja who, upon hearing the jingling of Kas ankle bells for the first time, became completely maddened with love. Vnd said, In order to protect their beautiful newlywed daughters, all the elders in Vraja-maala have prevented them from hearing any discussion about You. Even so, when that certain newlywed first heard the sound of Your ankle bells from a distance, She cried H Ka and became mad. sarvdbhuta-vilsormi-camatkra-kara-riya | 33

sambhogecch-vieosy rater jtu na bhidyate | ity asy ka-saukhyrtham eva kevalam udyama || 178 || There is never any perceivable difference between samarth-rati and the desire for union. It is astonishingly profound and wonderful in its ability to subdue Ka by its waves of deep pleasure. A gop having this rati totally dedicates her mind, body and words to Kas happiness. She hasnt even the slightest tinge of desire for her own satisfaction. iyam eva rati prauh mahbhva-da vrajet | y mgy syd vimuktn bhaktn ca varyasm || 179 || When samarth-rati has fully matured, it enters the state of mahbhva. For this reason, the chiefs among the muktas and bhaktas are constantly striving for it (but rarely attain it). yath r-daame (10.47.58)--et para tanu-bhto bhuvi gopa-vadhvo govinda eva nikhiltmani rha-bhv | vchanti yad bhava-bhiyo munayo vaya ca ki brahma-janmabhir ananta-kathrasasya || 180 || When r Uddhava Mahaya first witnessed the mahbhva of the gops, he loudly proclaimed, Among all births one could take on this earth, that of a vraja-gop is the most fruitful. Why? Because these young girls have obtained mahbhva for the Soul of the Universe, r Govinda! Those desiring liberation because of fear of this material world, the munis who are already liberated, as well as we bhaktas are always trying to attain this loving mood, but none of us are able. Alas, without having an attachment for the nectar of ka-kath, what is the use of occupying even the post of Lord Brahm? r-rdh-mantroddhro yath gaur-tantre--r-nda-bindu-sayukt tathgnir mukha-vtta-yuk | caturth vahni-jynt rdhikkaro manu || 181 || In the Gaur-tantra a description of the r-rdh-mantra is given: r is joined with anus vara (r); then the letter a is joined with anusvara and the letter ra (r). Rdhik in the dative case (rdhikyai) follows, and then it ends with svh. This is the eight-syllable rrdh-mantra. The r-rdh-mantra: r r rdhikyai svh The r-rdh-gyatr: r-rdhikyai vidmahe prema-rpyai dhmahi tan no rdh pracodayt asy dhyna yath tatraiva--smer r-kukumbh sphurad-arua-paa-prnta-klptvaguh ramy veena ve-kta-cikura-ikhlambi-padm kiorm | tarjjany-aguha-yukty hari-mukha-kamale yujat ngavallpara karyatk tri-jagati madhur rdhikm arcaymi || 182 || The r-rdh-dhyna is described in the Gaur-tantra as follows: I worship the wide-eyed 34

r Rdhik, whose lotus mouth is slightly smiling, and who has a beautiful saffron-colored complexion. She is attractively clothed in a crimson dress, the border of which serves as Her veil. From Her plaited hair a lotus flower dangles, and with Her thumb and forefinger She offers tmbula to the lotus mouth of r Ka. She is the sweetest person in all the three worlds. tapta-hema-prabh nla-kuntala-baddha-mallikm | arac-candra-mukh ntya-cakor-cacalekam || 183 || bimbdhara-smita-jyotsn jagaj-jvana-dyikm | cru-ratna-stanlambi-muktdma-vibham || 184 || nitamba-nla-vasan kiki-jla-maitm | nn-ratndi-nirma-ratna-npura-dhrim || 185 || sarva-lvaya-mugdhg sarvvayava-sundarm | ka-prva-sthit nitya ka-premaika-vigrahm | nanda-rasa-sammagn kiorm raye vane || 186 || In another stra, a different type of r-rdh-dhyna is described: I take shelter of that youthful kior-gop r Rdhik in the forest of Vndvana. She has a beautiful bodily color like molten gold, and in Her bluish-black hair a chaplet of mallik flowers (jasmine) is tied. Her face is like the autumn moon, and Her restless eyes are like dancing cakor birds. Her lips are beautifully red like the bimba fruit, and from them a sweet smile shines like moonlight. She is the giver of life to the whole world. A string of pearls rests on Her lovely breasts, and around the lower part of Her body She wears a blue dress, with a kiki-ml adorning Her hips. On Her lotus feet She wears jeweled ankle bells. She is very graceful and all parts of Her body are extremely beautiful. She is the very form of love of Ka and is always alongside Him, completely drowned in nanda-rasa. saur raktmbar ramy sunetr susmitnanm | ym ymkhilbh rdhikm raye vane || 187 || Elsewhere that dhyna is as follows: I take shelter of r Rdhik, the daughter of r Vabhnu, in the delightful forest of Vndvana. She wears a beautiful crimson dress, has lovely eyes, a smiling face, and a dazzlingly bright cream-colored complexion. The whole world adores Her beautiful features. vin rdh-prasdena ka-prptir na jyate | tata r-rdhik-kau smarayau susayutau ||188 || Without pleasing r Rdh, it is impossible to obtain r Ka. Therefore, we should always remember Rdh and Ka together. yath bhaviyottare--prema-bhaktau yadi raddh mat-prasda yadcchasi | tad nrada bhvena rdhyrdhako bhava || 189 || In the Bhaviyottara-pura, r Ka says, O Nrada, if you have strong faith in premabhakti and you truly want to satisfy Me and obtain My mercy, then you please become a loving devotee of r Rdh.

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tath ca nradye--satya satya puna satya satyam eva puna puna | vin rdh-prasdena mat-prasdo na vidyate || 190 || Similarly, in the Nradya-pura, r Ka says, O Nrada, I solemnly declare to you again and again and again that without the mercy of r Rdh, My mercy does not arise. r-rdhiky kruyt tat-sakh-sagatim iyt | tat-sakhn ca kpay yoid-agam avpnuyt || 191 || By the mercy of r Rdhik, the sdhaka gets the association of Rdhiks sakh-gaa. By the mercy of that sakh-gaa, one obtains birth as a young girl in Vraja.

Descriptions of the Aa-sakhs r Lalit Sakh

anaga-sukhadkhyosti kujas tasyottare dale | vijeyoya taid-varo nn-pupa-drumvta || 192 || lalitnandado nityam uttare kuja-rjaka | gorocanbh lalit tatra tihati nityaa || 193 || mayra-picha-sada-vasan ka-vallabh | khait-bhvam pann rati-yukt harau sad || 194 || candra-tmbla-sevhy divybharaa-mait | sapta-viaty-aho yukt-a-msa-manu-hyan (14-8-27) || 195 || asy vaya-prama yat pit mt viokaka | rad ca patir yasy bhairavkhyo mato budhai || 196 || svarpa-dmodarat prpt gaura-rase tv iyam | iya tu vma-prakhar gham asys tu yvae || 197 || Next, the particular characteristics of the aa-sakhs are given, beginning with r Lalit Sakh. On the northern petal of Anaga-sukhada Kuja, there is a beautiful kuja covered with various kinds of flowers and trees. This place is known as Lalitnandada Kuja and is the color of lightning. The lovely Lalit Sakh always lives here. She has a beautiful bright yellow (gorocan) complexion and wears a dress the color of peacock feathers. She is adorned with celestial ornaments and personifies the type of bhva known as khait. She and r Ka are very, very dear to each other and her sev is to bring camphor and tmbla to Him. Her age is 14 years, 8 months and 27 days. In the opinion of the paitas, her fathers name is Viokaka, her mothers rad, and her husbands Bhairava Gopa. Her home is in Yvaa and her nature is vma-prakhar. In gaura-ll, she has assumed the form of r Svarpa Dmodara Gosvm. khait-lakaa yath (u. n. 5.85-86)--ullaghya samaya yasy preyn anyopabhogavn | bhoga-lakmkita prtar gacchet s hi khait | e tu roa-nivsa-t-bhvdi-bhg bhavet || 198 || The characteristics of khait-bhva are: When the time for the pre-arranged meeting has passed, and the nyaka arrives in the morning bearing the love marks from another girl, the 36

nyiks condition at that time is called khait. Her behavior is marked by anger, long and deep breathing, refusing to speak, etc. yvair dhmalita iro bhuja-ta taka-mudrkit sakrnta-stana-kukumojjvala-muro ml parimlpitm | ghr-kumalite dau vraja-pater dv prage ymal citte rudra-gua mukhe tu sumukh bheje munn vratam || 199 || For example, one morning, after spending the night with a certain vraja-dev, r Ka was seen by ymal in the following condition: His head was a purplish color from the crimson lac on the gops feet. The impressions of her earrings marked His shoulders. The bright kukuma from her breasts covered His chest, His garland was crushed, and His half-closed eyes were rolling. Seeing Ka in this way, ymal became very angry in her mind, though externally she maintained a pleasant face and said nothing. vma-prakhar-lakaa yath (u. n. 6.2-5)--saubhgyder ihdhikyd adhik smyata sam | laghutvl laghur ity ukts tridh gokula-subhruva || 200 || The characteristics of vma-prakhar are now described. The good fortune of the gops (such as prema, beauty, sweetness, wit, etc.) is divided into three categories---adhik (abundant), sam (moderate) and laghu (slight). pratyeka prakhar madhy mdv ceti punas tridh || 201 || pragalbha-vky prakhar khyt durlaghya-bhit || 202 || tad natve bhaven mdv madhy tat-smyam gat || 203 || tatra laghu-prakhar (u. n. 8.31)--s laghu-prakhar dvedh bhaved vmtha daki || 204 || Moreover, each of these categories is again divided into prakhar (acute), madhy (moderate) and mdv (mild). She whose speech is very bold and sometimes impudent, and whose statements no one can refute, is called prakhar. One possessing this intensity in a lesser degree is called madhy, and in the least degree, mdv. Laghu-prakhar is also of two kinds, namely vm (left-wing, or contrary) and daki (right-wing, or compliant). (205-207) tatra vm (u. n. 8.32)--mna-grahe sadodyukt tac chaithilye ca kopan | abhedy nyake prya krr vmeti krtyate || 205 || (u. n. 8.37)--ythetra vma-prakhar lalitdy prakrtit || 206 || vma-prakharodharaa yath (u. n. 8.36)--amr vraja-mgeka catur-ati-lakdhik pratisvam iti krtita savayas tavaivmun | 37

ihpi bhuvi virut priya-sakh mahrghyety asau katha tad api shas aha! jighkur enm asi || 207 || Now the characteristics of vm: The nyik who always maintains her pride and becomes angry when her nyaka neglects her is called vm. Her resolve cant be broken by the nyaka and, at times like this, she is very hard on him. In this ytha (group), Lalit and others are celebrated as being vma-prakhar. An example is such: One day, bringing fresh ghee for a yaja, r Rdh and Her sakhs went to the place called Dna-gha, where r Ka pretended to be a tax collector. As r Rdh was talking with Lalit-sakh, Ka began touching Her. Then Lalit proudly stepped up and stopped Him, saying, Each of these beautiful vraja-gops is worth more than 84 lakhs, Your dear friend Madhumagala has said. Among all of them my priya-sakh is the most precious and hard to get. O Crooked One! In spite of that, why do You still try to grab Her, huh? asy ytho yath (r-ka-gaoddea-dpik 1.242)--ratnarekh (-prabh) ratikal subhadr candra (bhadra-) rekhik | sumukh ca dhanih ca kalahas kalpin || 208 || The chief sakhs in Lalits group are Ratnarekh (or Ratnaprabh), Ratikal, Subhadr, Candrarekhik (or Bhadrarekhik), Sumukh, Dhanih, Kalahas and Kalpin. asy mantroddhro yath sammohana-tantre--lakm ll ca lalit e tato vahni-nyik | eoro mah-mantro lalitys tu rga-da || 209 || mantro yath---r l lalityai svh There is a quotation from the Sammohana-tantra about the r-lalit-mantra: Lakm-bja and ll-bja, lalit in the dative case, and svh comprise the 8-syllable r-lalit-mantra. This mah-mantra bestows rga for r Kas lotus feet. The mantra is thus: r l lalityai svh asy dhyna yath tatraiva--gorocan-dyuti-viambi-tan suve mayra-picha-vasan ubha-bhahym | tmbla-sevana-rat vraja-rja-sno r-rdhik-priya-sakh lalit smarmi || 210 || r Lalits dhyna is: I meditate upon the lovely r Lalit, whose beautiful bright yellow (gorocan) complexion rebukes the luster of a precious jewel. She has long beautiful plaited hair and wears a dress the color of peacock feathers. She serves r Ka by offering tmbla to Him, and she is a very dear friend of r Rdh.

r Vikh Sakh
na-dala nanda-nmaka kujam asti hi | 38

megha-vara r-vikh yatrste ka-vallabh || 211 || svdhna-bhartk-bhvam pann hi harau sad | vastrlakra-sevhy gaurg trakmbar || 212 || pakhar-yug-yugma-msa-sayukta-manu-hyan (14-2-15) || 213 || asy vaya pit mt pvano daki kramt | patir yasy bhukkhyopy asau gaura-rase puna | rya-rmnandatay vikhytbht kalau yuge || 214 || iya tv adhika-madhy hi gham asys tu yvae || 215 || Next, r Vikh is described: On the northeast petal of Anaga Sukhada Kuja lies nanda Kuja, which is cloudlike in color, and is the residence of r Vikh. She is very dear to r Ka and has the bhva known as svdhna-bhartk. Her sev is dressing and decorating. Her dress resembles the stars in the evening sky, and her complexion is cream-colored with a tinge of red (gaurg). Her age is 14 years, 2 months and 15 days. Her fathers name is Pvana, her mothers Daki and her husbands Bhuka. She is adhika-madhy, and her home is in Yvaa. She appears in gaura-ll as r Rmnanda Rya. svdhna-bhartk-lakaam (u. n. 5.91)--svyattsanna-dayit bhavet svdhna-bhartk | salilraya-vikr-kusumvacaydi-kt || 216 || Svdhna-bhartk---The nyik who has brought her lover under her control and keeps him always close by is known as svdhna-bhartk. Her activities are sporting in the water, dallying in the forest, picking flowers, etc. udharaa yath (u. n. 5.92)--mud kurvan patrkuram anupama pna-kucayo ruti-dvandve gandhhta-madhupam indvara-yugmam | sakhela dhammillopari ca kamala komalam asau nirvdh rdh ramayati cira kei-damana || 217 || An example from Ujjvala-nlamai: On r Rdhs beautiful plump breasts, Kei-damana joyfully painted tiny decorative pictures with sandalwood paste. On Her ears He placed two blue lotuses that were so fragrant they attracted a group of black bumblebees. Upon Her dhammilla,8 He playfully placed another soft lotus flower. In this way, Ka freely dallied with Rdh for a long time. (u. n. 8.19)--atra ythe vikhdy bhavanty adhika-madhyam || 218 || In the party of r Rdh, r Vikh and others are known as adhika-madhy. adhika-madhyodharaa yath (u. n. 8.17)--dmrpyat priya-sakh-prahit tvayaiva dmodare kusumam atra mayvaceyam | nha bhramc caturike sakhi scany ka kadarthayati mm adhika yad ea || 219 ||
8

A dhammilla is the braided and ornamented hair of a woman, tied over her head and intermixed with flowers, pearls, etc.

39

An example of adhika-madhy: r Vikh says to her friend Caturik, O Sakh! You please take this ml that Rdh sent and give it to Dmodara. Ill stay here and pick flowers. I just get confused and cant say anything to Him. If He sees me, He causes me so much trouble. asy ytho yath (ka-gaoddea-dpik 1.243)--mlat mdhav candra-rekh cpi ubhnan | kujar hari caiva surabhi capalpi ca || 220 || In r Vikhs ytha the chief sakhs are Mlat, Mdhav, Candrarekh, ubhnan, Kujar, Hari, Surabhi and Capal. asy mantroddhro yath bhad-gautamye--vg-bhava sau tato ent vikh vahni-jyik | akaro vikhy mantroya prema-vddhi-da || 221 || r Vikhs mantra is described in the Bhad-gautamya-tantra as such: Sarasvat-bja, sau, vikh in the dative case and svh comprise the eight-syllable r-vikh-mantra, which increases the prema of the chanter. The mantra is thus: ai sau vikhyai svh asy dhyna yath tatraiva--sac-campakvali-viambi-tanu sul trmbar vividha-bhaa-obhamnm | r-nandanandana-puro vasandi-bh-dne rat sukutuk ca bhaje vikhm || 222 || r Vikhs dhyna is also described in the same book: I worship r Vikh, whose bodily luster is more beautiful than a bouquet of campaka flowers. Her charming dress is like a cluster of stars, and she is very gentle and good-natured. She is very beautiful and nicely decorated, and her sev is to happily offer cloth and ornaments to r Nandanandana.

r Citr Sakh
citra prva-dale kuja padma-kijalka-nmakam | r-citr svmin tatra vartate ka-vallabh || 223 || abhisriktvam pann harau rati-samanvit | lavaga-ml-sevhy kmra-vara-sayut || 224 || kca-tulymbar csau sad citra-gunvit | asy caiva vayomna manu-sakhy-dinnvitam || 225 || i-msdhika akra-hyana ceti virutam (14-7-14) ||226 || caturosy pit prokto janany asy ca carccik | pati pharaka csy asau gaura-rase puna || 227 || govindnandat prpt caturtha-yuga-madhyake | iya tv adhika-mdv ca gham asys tu yvae || 228 || Next, a description of r Citr Sakh is given: On the eastern petal of Madana Sukhada Kuja lies the multicolored Padma Kijalka Kuja, where r Citr resides. She and r Ka are very affectionate toward each other, and she is very devoted to her sev of bringing cloves 40

and garlands. She possesses the abhisrik-nyik-bhva, has a beautiful saffron complexion, wears a dress that resembles crystal, and has many wonderful qualities. Her age is 14 years, 7 months and 14 days. Her fathers name is Catura, her mothers Carccik, and her husbands Pharaka. She is an adhika-mdv-nyik, and her home is in Yvaa. In gaura-ll she appears as r Govindnanda. abhisrik-lakaa yath (u. n. 5.71-72)--ybhisrayate knta svaya vbhisaraty api | s jyotsn tmas yna-yogya-vebhisrik || 229 || lajjay svga-lneva niabdkhila-maan | ktvaguh snigdhaika-sakh-yukt priya vrajet || 230 || The characteristics of the abhisrik: The nyik who causes her lover to make a journey to meet her, or who makes such a journey herself to meet him, is called abhisrik. Abhisriks are of two kinds: (1) the jyotsn-abhisrik, who, during the fortnight of the bright moon travels to meet her lover wearing a white dress and suitable ornaments, and (2) the tmas-abhisrik, who meets her lover during the fortnight of the dark moon wearing a dark blue dress and matching ornaments. When this nyik comes near to her nyaka she becomes very shy. Out of modesty she covers her entire body and silences her waist-bells and ankle-bells. Wearing her veil, she makes the abhisra (lovers journey) accompanied by only one of her affectionate sakhs. udharaa yath tatra (1) jyotsny-abhisriky (u. n. 5.74)--indus tundila-maala praayate vndvane candrik sndr sundari nandano vraja-pates tvad vthim udvkate | tva candrcita-candanena khacit kaumea clakt ki vartmany aravinda-cru-caraa-dvandva na sandhitsasi || 231 || An example of a jyotsn-abhisrik is as follows: r Vnd said to r Rdhik, O Sundari! Today the moon is full, and as the bright moonlight fills the sky, Vrajendra-nandana waits in the Vndvana forest, watching for You to come on the path. So, being anointed with sandalwood paste mixed with camphor, and wearing a beautiful white dress, why not move those two captivating lotus feet of Yours on that path? (2) tmasy-abhisriky (u. n. 5.75)--timira-masibhi savtgya kadamba-vanntare sakhi baka-ripu puytmna saranty abhisrik | tava tu parito vidyud-vars tanu-dyuti-scayo hari hari ghana-dhvntnyet svavairii bhindate || 232 || An example of a tmas-abhisrik is: r Vnd said to abhisri r Rdh, O Sakh! All the pious gops have covered their limbs with dark kajjala and are on their way to a forest of kadamba flowers to meet with the enemy of Baka. Your lightning-like effulgence, however, pierces the darkness in all directions, and thus You are Your own enemy. (u. n. 8.21)--adhik mdava ctra citr madhurikdaya || 233 || In r Rdhs ytha, Citr, Madhurik and others are adhika-mdv. 41

adhika-mdvy udharaa yath (u. n. 8.20)--darpi na dg-arpit sakhi ikhaa-ce may prasda bata m kth mayi vth purobhgitm | naan-makara-kuala sapadi cai ll-gati tanoty ayam adrata kim iha savidheya may || 234 || An example of adhika-mdv: r Citr said to her priya-sakh, O Sakh! Youll be pleased to know that I dont even cast a slight glance at Ka. Theres no need to be jealous of me. But O Cai! When He approaches me to increase His ll, with His dolphin-shaped earrings dancing, what am I supposed to do? asy ytho yath (r-ka-gaoddea-dpik 1.245)--raslik tilakin aurasen sugandhik | vman vmanayan ngar ngavallik || 235 || The chief gops in r Citrs ytha are Raslik, Tilakin, aurasen, Sugandhik, Vman, Vmanayan, Ngar and Ngavallik. asy mantroddhro yath sknde--lakm citr caturthyant vahni-jy aakara | mantroya citrik-nmny ka-sakhy udrita || 236 || mantro yath---r citryai svh A description of the r-citr-mantra is given in the Skanda Pura: Lakm-bja, citr in the dative case and svh form the six-syllable mantra of Kas dear sakh named Citr. The mantra is thus: r citryai svh asy dhyna yath tatraiva--kmra-var sahit vicitra-guai smit-obhi-mukh ca citrm | kcmbar ka-puro lavaga-ml-pradne nitar smarmi || 237 || r Citrs dhyna is also described in the Skanda Pura: I always remember r Citr, who has many wonderful qualities. She has a saffron complexion and a beautiful smiling face. She wears a crystal-colored dress, and serves r Ka by bringing cloves and garlands for Him.

r Indulekh Sakh
gneya-patre prendu-kuja-svarbha-varake | r-indulekh vasaty atra haritla-samgik || 238 || dimba-kusumodbhsi-vasan ka-vallabh | proita-bhartk-bhvam pann rati-yug-gharau || 239 || amtana-sevhy ysau nandtmajasya vai | vayomna bhavet tasy sarva-streu sammatam || 240 || srdha-dig-vsarair yukt dvi-msa-manu-hyan (14-2-10 1/2) | asau tu vma-prakhar hare cmara-sevin | 42

gham asys tu yvae pit sgara-sajaka || 241 || asy mt bhaved vel patir asys tu durbala | vasu-rmnandatay khyt gaura-rase hy asau || 242 || Then, r Indulekh is described: On the southeastern petal of Madana-sukhada Kuja lies the golden-colored Prendu Kuja, where r Indulekh lives. She has a lemon-yellow complexion and wears a dress that is radiant like a pomegranate flower. She has a deep love for r Ka and possesses the proita-bhartk-bhva. She often serves Ka by bringing Him nectar-like delicious meals. Her age is 14 years, 2 months and 10 1/2 days. She is vmaprakhar and her principal sev is fanning with a cmara. Her home is in Yvaa, her fathers name is Sgara, her mothers Vel and her husbands Durbala. In gaura-ll she appears as Vasu Rmnanda. proita-bhartk-lakaa yath (u. n. 5.89)--dra-dea gate knte bhavet proita-bhartk | priya-sakrtana dainyam asys tnava-jgarau | mlinyam anavasthna jya-cintdayo mat || 243 || The characteristics of proita-bhartk are now described: That nyik whose lover has gone to a distant place is called proita-bhartk. Her behavior is marked by praising of her beloved, humility, weakness and thinness, sleeplessness, melancholia, instability, stupor, anxiety and so on. udharaa yath (u. n. 5.90)--vils svacchanda vasati mathury madhu-ripur vasanta santpa prathayati samantd anupadam | dureya vairiy ahaha mad-abhodyama-vidhau vidhatte pratyha kim iha bhavit hanta araam || 244 || An example: When r Ka went to Mathur, r Rdh, with a sad heart and missing Him deeply, spoke these words: While the amorous enemy of Madhu resides happily in Mathur, the springtime in every way only increases my suffering! My longing for immediate death is impeded only by a hope against hope!! Alas, in this dilemma, whose shelter shall I receive? vma-prakhar-lakaodharae tkte; asy ytho yath r-ka-gaoddea-dpikym (1.247)--tugabhadr citralekh surag ragavik | magal suvicitrg modin madanpi ca || 245 || The characteristics and an example of vma-prakhar were given previously. In r Indulekhs ytha the chief gops are Tugabhadr, Citralekh, Surag, Ragavik, Magal, Suvicitrg, Modin and Madan. (246-247) asy mantroddhro yath na-sahitym--vg-bhava cendulekh ca caturth vahni-jyik | mantra syc cendulekhy ara samudrita || 246 || 43

mantro yath---ai indulekhyai svh asy dhyna yath tatraiva--haritla-samna-deha-knti vikasad-dima-pupa-obhi-vastrm | amta dadat mukunda-vaktre bhaja lm aham indulekhikkhym || 247 || Her mantra is described in the na-sahit: Sarasvat-bja, indulekh in the dative case and svh comprise the eight-syllable mantra. The mantra is thus: ai indulekhyai svh r Indulekhs dhyna is also described in that book: I worship r Indulekh Sakh, whose complexion resembles the color of yellow orpiment. Her dress is the hue of a blooming pomegranate flower, she is very beautiful, and she offers nectar to the mouth of r Ka.

r Campakalat Sakh
dakiesmin dale kma-lat-nmsti kujakam | atyanta-sukhada tapta-jmbnada-sama-prabham || 248 || r-campakalat tihaty amumin ka-vallabh | asau vsaka-sajjtvam pann rati-yug-gharau || 249 || vma-madhy campakbh ctakbha-ubhmbar | tat-sev ratna-mly dna cmara-clanam || 250 || srdha-trayodaa-dina-msa-dvaya-samanvit | manu-sakhy-hyan ca vayomna bhavet puna (14-2-13 1/2) || 251 || mtsy vik khyt pit crma-sajaka | asy ca bhart cakhyas tath gaura-rase hy asau | ivnandatay khytim gat hi kalau yuge || 252 || Then r Campakalat is described: On the southern petal of Madana-sukhada Kuja lies Kmalat Kuja, the home of r Kas beloved r Campakalat. This extremely blissful kuja is the color of molten gold. Campakalat, who loves Ka very much, personifies the stage of a nyik known as vsaka-sajj. Her complexion is the color of a yellow campaka flower and her dress the color of a ctaka bird (swallow). Her nature is vma-madhy, and her sev is to offer jeweled necklaces and to fan with a cmara. Her age is 14 years, 2 months and 13 1/2 days. Her mothers name is Vik, her fathers rma, and her husbands Caa. In gaurall she appears as r ivnanda. vsaka-sajj-lakaa yath (u. n. 5.76-77)--svavsaka-vat knte sameyati nija vapu | sajj-karoti geha ca y s vsaka-sajjik || 253 || cesy smara-sakr-sakalpa-vartma-vkaam | sakh-vinoda-vrtt ca muhur dti-kadaya || 254 || udharaa yath (u. n. 5.78)--rati-kr-kuja kusuma-ayanyojjvala-ruci vapu slakra nijam api vilokya smita-mukh | 44

muhur dhyya dhyya kim api hari sagama-vidhi samddhyanti rdh madana-mada-mdyan matir abht || 255 || The characteristics of vsaka-sajj are now described. That nyik who, expecting her lover to come at his leisure, has nicely decorated her body and her residence is known as a vsakasajj. Her behavior is like this: She has a strong desire for amorous pleasure; she watches the pathway for her beloved; she looks repeatedly for a messenger to come while she talks with her sakhs, etc. An example: A certain sakh of Rdhiks said to another sakh, Look Sakh! Seeing that Her house in the kuja, with its flower-petal bed, was so ideal for rati-kr (lovemaking), and that Her own radiant body was so nicely decorated, r Rdh began to gently smile. As She repeatedly remembered a particular indescribable method of lovemaking She had experienced with Ka, She became overwhelmed with ecstasy and delirious due to amorous desire for Him. vma-prakhar-lakaodharae tkte; asy ytho yath (ka-gaoddee 1.244)--kuragk suracit maal maimaan | caik candralatik kandukk sumandir || 256 || The characteristics and an example of vma-prakhar were given before. The chief gops in Campakalats ytha are Kuragk, Suracit, Maal, Maimaan, Caik, Candralatik, Kandukk and Sumandir. asy mantroddhro yath grue--dau ca campakalat ent vaivnara-priy | mantroya campakalat-premado vasu-varaka || 257 || mantro yath---campakalatyai svh r Campakalats mantra is described in the Garua Pura as follows: first, campakalat in the dative case, followed by svh. This 8-syllable mantra bestows the gift of love for the lotus feet of r Campakalat. The mantra is thus: campakalatyai svh asy dhyna yath tatraiva--campakvali-samna-kntik ctakbha-vasan subham | ratna-mlya-yuta-cmarodyat cru-campakalat sad bhaje || 258 || r Campakalats dhyna is also described in the Garua Pura: I always worship r Campakalat Sakh, whose bodily complexion is just like a cluster of campaka flowers (yellow magnolias). Her dress is the color of a ctaka bird, and she is decorated with beautiful ornaments. She lovingly serves r Ka by offering jeweled necklaces and by fanning with a cmara.

r Ragadev Sakh
rakodale yma-vare kuje r-ragadevik | sukhadkhye nivasati nitya r-hari-vallabh || 259 || 45

Then, the particulars of r Ragadev are given: On the southwest petal of Madana-sukhada Kuja lies the dark blue, cloudlike Sukhada Kuja, where r Kas beloved r Ragadev always resides. padma-kijalka-varbh jab-pupa-nibhmbar | utkahit-bhva-yukt r-ke rati-bhk sad || 260 || asau candana-sevhy vma-madhy bhavet puna | gham asy yvae tu vayomna bhavet puna || 261 || srdha-veda-dinair yukta dvi-msa manu-hyanam (14-2-4 1/2) | mt r-karu prokt pit r-ragasgara || 262 || patir vakrekaa prokto hy asau gaura-rase puna | govindnanda-ghokhym pann hi kalau yuge || 263 || Her complexion is the color of a lotus stamen, and her dress is red like a jab flower. She possesses the utkahit-bhva, and in every way she is very attached to r Ka. Her sev is offering candana, and her nature is vma-madhy. Her home is in Yvaa, and her age is 14 years, 2 months and 4 1/2 days. Her mothers name is Karu, her fathers Ragasgara and her husbands Vakrekaa. In Kali-yuga she appears in gaura-ll as Govindnanda Ghoa. utkahit-lakaa yath (u. n. 5.79-80)--angasi priyatame cirayaty utsuk tu y | virahotkahit bhva-vedibhi s samrit || 264 || asys tu ce ht-tpo vepathur hetu-tarkaam | aratir vpa-moka ca svvasth-kathandaya || 265 || udharaa yath (u. n. 5.81)--sakhi kim abhavad baddho rdh-kaka-guair aya samaram athav ki prrabdha surribhir uddhurai | ahaha bahulamy prc-mukhepy udite vidhau vidhu-mukhi! na yan m sasmra vrajevara-nandana || 266 || The characteristics of utkahit-bhva are now described: When the nyik has waited for a long time, but her lover has still not arrived, she begins to feel anxious. This bhva has been named virahotkahit by the scholars. The behavior of one with this mood is marked by a burning heart, trembling, anxiety that he may not come, sorrow, weeping, talking about her lamentable condition, etc. Here is an example: r Candrval said to r aiby, O Sakh! Has Ka become ensnared by the ropes of Rdhs sidelong glance today? Or has He begun battle with a fierce army of demons? Alas, the moon has risen and half the night has passed. O Vidhumukhi!9 Still He doesnt remember me! What could be the reason? vma-madhy-lakaodharae tkte; asy ytho yath (r-ka-gaoddee 1.248)--kalakah aikal kamal prema-majar | mdhav madhur kma-lat kandarpa-sundar || 267 || asy mantroddhro yath kior-tantre--lakmr agni-ragadev ent vahni-priy tata | ragadevys tu mantroyam aro rga-bhakti-da || 268 ||
9

Moon-face

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mantro yath---r r ragadevyai svh asy dhyna ca tatraiva--rjva-kijalka-samna-var jab-prasnopama-vsas-hym | rkhaa-sev-sahit vrajendra-snor bhaje rsa-ga-ragadevm || 269 || The characteristics and an example of vma-madhy were given previously. The chief gops in r Ragadevs ytha are Kalakah, aikal, Kamal, Prema Majar, Mdhav, Madhur, Kmalat and Kandarpa-sundar. An explanation of her mantra is given in the Kior-tantra as follows: Lakm-bja and agni-bja, ragadev in the dative case and svh comprise the rragadev-mantra. This 8-syllable mantra bestows the gift of rga-bhakti. The mantra is thus: r r ragadevyai svh Her dhyna is also described in that Kior-tantra: I worship r Ragadev, whose bodily complexion is the color of a lotus stamen. Her dress is red like a jab flower, her sev is to offer candana to r Ka, and she loves to dance in the rsa-ll.

r Tugavidy Sakh
kujosti pacime dalerua-vara suobhana | tugavidynandado nmneti vikhytim gata || 270 || nitya tihati tatraiva tugavidy samutsuk | vipralabdhtvam pann r-ke rati-yuk sad || 271 || candra-candana-bhyiha-kukuma-dyuti-lin | pu-maana-vastreya dakia-prakharodit || 272 || medhy paukarjt patir asys tu blia | ntya-gtdi-sevhy gham asys tu yvae || 273 || dvviati-dinair yukt dvi-msa-manu-hyan (14-2-22) | asy vaya-prama syd asau gaura-rase puna || 274 || vakrevara iti khytim pann hi kalau yuge || 275 || Next, r Tugavidy Sakh is described. On the western petal of Madana-sukhada Kuja lies the extremely beautiful crimson-colored Tugavidynandada Kuja, where r Tugavidy Sakh always resides. She loves r Ka very much and, filled with eagerness for that prema, she exhibits the bhva known as vipralabdhtva. Her complexion is radiant like saffron mixed with camphor and sandalwood paste, and her dress is pu-maana (pale yellow). Her mood is dakia-prakhar. Her mothers name is Medh, her fathers Pukara, and her husbands Blia. She is very devoted to her sev of dancing and singing, etc. Her home is in Yvaa, and her age is 14 years, 2 months and 22 days. In gaura-ll she appears as r Vakrevara Paita. vipralabdh-lakaa yath (u. n. 5.83-84)--ktv saketam aprpte daivj jvita-vallabhe | vyathamnntar prokt vipralabdh manibhi | nirveda-cint-khedru-mrch-nivasitdi-bhk || 276 || The characteristics of a vipralabdh-nyik: The sages have said that the nyik who is very distressed at heart because her lover has not arrived for their secret meeting is known as a 47

vipralabdh-nyik. Her behavior is marked by despondency, anxiety, lamentation, weeping, fainting, sighing, etc. udharaa yath--vindati sma divam indur indir-nyakena sakhi vachit vayam | kurmahe kim iha dhi sdara drg iti klamamagn mgeka || 277 || An example: A certain vrajadev said to her sakh, O fawn-eyed Sakh! As surely as the moon has risen, have we not been deceived by the Lord of Lakm? In this situation, what shall I do? You please give me some advice. Saying this, she became depressed. daki-lakaa yath (u. n. 8.38, 42)--asah mna-nirbandhe nyake yukta-vdin | smabhis tena bhedy ca daki parikrtit || 278 || The characteristics of a dakia-nyik are now given: That nyik who is intolerant in protecting her dignity, who speaks in a very reasonable and logical way to her lover, but who is enchanted and appeased by his sweet words of praise is called a dakia-nyik. tugavidydik ctra dakia-prakhar bhavet || 279 || In r Rdhiks group, r Tugavidy and others are dakia-prakhar. udharaa yath (r-gta-govinde 9.10)--snigdhe yat parusi yat praamati stabdhsi yad rgii dvea ysi yad unmukhe vimukhat ytsi tasmin priye | tad yukta viparta-krii! tava rkhaa-carc via tus tapano hima hutavaha kr-mudo ytan || 280 || An example occurred when a certain prakhar priya-sakh of r Rdh reprimanded Her like this: O Sakh! When Ka has shown affection to You, Youve been very hard on Him. When He offers obeisance to You, You are arrogant. When He tries to show You His love, You act inimically toward Him. When He is eager to be with You, You are indifferent to Him. O Difficult One! When You try to argue with Him, He speaks very reasonably. Now He has truly seen the contrary nature in You. Because of it You take sandalwood paste to be poison, the moon to be the sun, snow as fire, and pleasurable pastimes as pain. asy ytho yath (r-ka-gaoddee 1.246)--majumedh sumadhur sumadhy madhureka | tanmadhy madhusyand guac vargad || 281 || Some of the sakhs in Tugavidys ytha are Majumedh, Sumadhur, Sumadhy, Madhureka, Tanmadhy, Madhusyand, Guac and Vargad. asy mantroddhro yath kior-tantre--lakm-prv tugavidy caturth huta-bhuk-priy | mantroya tugavidyy vasu-vara samrita || 282 ||

48

mantro yath---r tugavidyyai svh Her mantra is described in the Kior-tantra thus: Lakm-bja, tugavidy in the dative case, and svh combine as the r-tugavidy-mantra. The mantra is thus: r tugavidyyai svh asy dhyna yath tatraiva--candryhair api candanai sulalit r-kukumbha-dyuti sad-ratnnvita-bhacita-tanu ombarollsitm | sad-gtvali-sayut bahu-gu amphasya abdena vai ntyant purato hare rasavat r-tugavidy bhaje || 283 || Her dhyna is also described in that Kior-tantra: I worship the very rasika r Tugavidy, who is adorned with sandalwood paste mixed with camphor. Her beautiful saffron-colored body is decorated with many fine jeweled ornaments, she delights in wearing a lovely red dress, and she has many wonderful qualities. She knows many transcendental songs, and she dances before r Hari to the beat of a ampha drum.

r Sudev Sakh
vyavya-dalake kujam ste harita-varakam | vasanta-sukhadam atra sudev vartate sad || 284 || kalahntarit-bhvam pann rati-yug-gharau | padma-kijalka-rucir jab-pupa-nibhmbar || 285 || asau ca jala-sevhy vm prakharik mat | veda-vsara-sayukta-dvi-msa-manu-hyan (14-2-4) || 286 || asy vaya-parima yvae tu niketanam | mtsy karu prokt janako ragasgara || 287 || bhrtr vakrekaasyeyam parit kanyas | r-vsudeva-ghokhym pt gaura-rase tv asau || 288 || Next comes a description of r Sudev Sakh: On the northwest petal of Madannanda Kuja lies the beautiful emerald-colored Vasanta-sukhada Kuja, the residence of r Sudev. She is very loving toward r Hari, has a complexion the color of a lotus stamen, and wears a dress the color of a red jab flower. She possesses the bhva known as kalahntarit and her sev is to bring water. She is vma-prakhar. Her age is 14 years, 2 months and 4 days. Her home is in Yvaa, her mother is Karu, her father Ragasgara, and she is married to the younger brother of Vakrekaa (Ragadevs husband). In gaura-ll she appeared as r Vsudeva Ghoa. kalahntarit-lakaa yath (u. n. 5.87)--y sakhn pura pda-patita vallabha ru | nirasya pact tapati kalahntarit hi s | asy pralpa-santpa-glni-nivasitdaya || 289 || The characteristics of kalahntarit are as follows: That nyik who, in the presence of her sakhs, rejects her lover who has fallen at her feet is known as a kalahntarit. Afterward, she regrets her behavior and experiences delirium, fever caused by grief, fatigue, long and deep 49

breathing, resignation, etc. udharaa yath (u. n. 5.88)--sraja kipt dre svayam upaht kei-ripu priya-vcas tasya ruti-parisarntepi na kt | namann ea kaun-viluhita-ikha praiki na may manas teneda me sphuati puapkrpitam iva || 290 || An example: r Rdh said, O Sakhs! I have thrown far away those garlands which Keiripu personally gave me. I dont listen to anything He has to say. Even if He places His head at my feet, I dont even glance at Him. Alas, because of what Ive done, my heart is bursting from the intense heat of sorrow, like the substances in puapka. (Puapka is a method of preparing drugs in which the various substances are wrapped in leaves, covered with clay, and heated in fire.) vma-prakhar-lakaodharae tkte; asy ytho yath (r-ka-gaoddee 1.249)--kver crukavar suke majukeik | hrahir hrakah hravall manohar || 291 || asy mantroddhro yath rudra-ymale--dve vg-bhave ram ent sudev dahana-priy | ukta sudevy mantroyam ara prema-bhakti-da || 292 || mantro yath---ai sau r sudevyai svh asy dhyna yath tatraiva--ambhoja-keara-samna-ruci sul raktmbar rucira-hsa-virji-vaktrm | r-nandanandana-puro jala-sevanhy sad-bhavali-yut ca bhaje sudevm || 293 || An example and the characteristics of vma-prakhar have already been given. The principal gops in r Sudevs ytha are Kver, Crukavar, Suke, Majukeik, Hrahir, Hrakah, Hravall and Manohar. Her mantra is described in the Rudra-ymala: two different sarasvat-bjas, then lakmbja, followed by sudev in the dative case, and ending with svh. This 8-syllable r-sudevmantra bestows the gift of prema-bhakti. The mantra is thus: ai sau r sudevyai svh Her dhyna is also described in the same book: I worship r Sudev Sakh, whose beautiful body is the color of a lotus stamen. She is very gentle, wears a red dress, and is adorned with a beautiful bright smile. She is nicely decorated with fine jewelry, and her sev is to bring water to r Ka.

Descriptions of the Aa-majars r Rpa Majar

50

kujosti rpollskhyo lalit-kujakottare | sad tihati tatraiva suobh rpa-majar || 294 || priya-narma-sakh-mukhy sundar rpa-majar | gorocan-samga-r keki-patruka-priy || 295 || srdha-tridaa-varsau vma-madhytvam rit (13-6) | ragaa-mlik ceti pravadanti mania || 296 || iya lavaga-majary ekenhn kanyas | kalau gaura-rase rpa-gosvmitva samgat || 297 || Next, a description of r Rpa Majar is given: In the northern part of r Lalit Sakhs kuja lies Rpollsa Kuja, where the very beautiful and graceful r Rpa Majar resides. She is the foremost among the gops known as priya-narma-sakhs. Her complexion is the color of gorocan,10 and she delights in wearing a dress the color of peacock feathers. Her age is 13 years 6 months and her nature is vma-madhy. The paitas call her Ragaa-mlik. In age, she is one day younger than Lavaga Majar. In gaura-ll she appears as rla Rpa Gosvm. asy mantroddhro yath kior-tantre--r-bjena samyukt ent vai rpa-majar | ayam akaro rpa-majary mantra rita || 298 || mantro yath---r rpa-majaryai svh asy dhyna yath tatraiva--gorocan-nindi-nijga-knti myra-pichbha-sucna-vastrm | r-rdhik-pda-saroja-ds rpkhyak majarik bhajeham || 299 || r Rpa Majars mantra is described in the Kior-tantra as such: Lakm-bja, followed by rpa-majar in the dative case, ending with svh. In this way, her 8-syllable mantra is spoken. The mantra is thus: r rpa-majaryai svh Her dhyna is also described in that book: I worship r Rpa Majar, whose beautiful bodily complexion discredits the color of gorocan. She wears a dress made of fine cloth which resembles peacock feathers, and she has attained the service of r Rdhs lotus feet.

r Rati Majar
ratyambujkhya kujosti indulekh-kuja-dakie | tatraiva tihati sad surp rati-majar || 300 || trval-dukleya tait-tulya-tanu-cchavi | daki mdvk khyt tulasti vadanti ym || 301 || asy vayo dvi-mshya-hyans tu trayodaa (13-2) | iya r-raghunthkhy prpt gaura-rase kalau || 302 || asy mantroddhro yath kior-tantre--10

A bright yellow pigment secreted from a cows kidney.

51

nda-bindu-yuto vahnir mukha-vtta-samanvita | svhnt majar ent rati-majarik-manu || 303 || mantro yath---r rati-majaryai svh asy dhyna yath tatraiva--trlivso-yugala vasn tait-samna-svatanu-cchavi ca | r-rdhiky nikae vasant bhaje surp rati-majar tm || 304 || Next, the particulars of r Rati Majar are given: In the southern part of r Indulekhs kuja lies Ratyambuja Kuja, where the beautiful r Rati Majar always resides. Her dress is covered with stars, her complexion is like lightning, and she is daki-mdv in nature. The paitas also call her Tulas. Her age is 13 years 2 months. In Kali-yuga, in gaura-ll, she is known as Raghuntha dsa Gosvm. Her mantra is described in the Kior-tantra as such: vahni-bja joined with and ndabindu (), followed by rati-majar in the dative case, ending with svh. The 8-syllable rrati-majar-mantra is thus. The mantra is: r rati-majaryai svh Her dhyna is also in that Kior-tantra: I worship the beautiful r Rati Majar, whose dress bears designs of coupled stars, whose bodily luster is like lightning, and who always stays near to r Rdhik.

r Lavaga Majar
kujasya tugavidyy kuja prvatra vartate | lavaga-sukhado nmn sud sumanohara || 305 || lavaga-majar tatra mud tihati sarvad | s tu rpkhya-majary ekenhn varyas || 306 || udyad-vidyut-samna-rs trval-pavt | r-knandad nitya daki mdvik mat || 307 || vaya eka-dina srdha-hyans tu trayodaa (13-6-1) | r-santana-nmsau khyt gaura-rase kalau || 308 || asy mantroddhro yath kior-tantre--r-llbhy samyukt ent lavaga-majar | svh lavaga-majary mantroya daa-varaka || 309 || Next, r Lavaga Majar: In the eastern part of r Tugavidys kuja lies Lavagasukhada Kuja, which is very enchanting to all the beautiful-eyed gops. In that kuja, r Lavaga Majar always blissfully resides. In age, she is one day older than r Rpa Majar, and she is very famous for her pleasant nature. Her complexion is like lightning, and she wears a dress marked with stars. She gives much happiness to r Ka, and her nature is always daki-mdv. Her age is 13 years 6 months and 1 day. In Kali-yuga, in gaura-ll, she is known as r Santana Gosvm. 52

Her mantra is described the Kior-tantra as such: The 10-syllable r-lavaga-majarmantra is composed of the r and ll bjas, followed by lavaga-majar in the dative case, and ending with svh. mantro yath---r l lavaga-majaryai svh asy dhyna yath tatraiva--capal-dyuti-nindi-kntik ubha-trvali-obhitmbarm | vraja-rja-suta-pramodin prabhaje t ca lavaga-majarm || 310 || The mantra is: r l lavaga-majaryai svh Her dhyna is also described in that Kior-tantra: I worship r Lavaga Majar, whose bodily luster reproaches the splendor of lightning. Her lovely dress is decorated with auspicious clusters of stars, and she is very pleasing to r Ka.

r Rasa Majar
rasnanda-prado nmn citr-kujasya pacime | kujosti tatra vasati sarvad rasa-majar || 311 || r-rpa-majar-samyag-jivtu s prakrtit | hasa-paka-dukleya phulla-campaka-knti-bhk || 312 || lavaga-majar-tuly pryea gua-sampad | atva priyat prpt r-rpa-majar-rit || 313 || sandhna-catur seya dautye kaualam gat | trayodaa-arad-yukt daki mdvik mat (13-0-0) || 314 || s kalau raghunthkhy-yukta-bhaatvam gat || 315 || Next, the particulars of r Rasa Majar are given: In the western part of r Citr's kuja lies Rasnanda Kuja, where the beautiful Rasa Majar always resides. She is famous as being in all respects the life of r Rpa Majar. Her dress is like the feathers of a swan, and her complexion is like a fully blossomed campaka flower. She is rich in qualities much like those of r Lavaga Majar. Because she has taken shelter of r Rpa Majar, she has become very dear to her. She serves as a messenger between Rdh and Ka, and she is very clever in arranging Their meeting. Her age is 13 years, and in gaura-ll, she is known as Raghuntha Bhaa Gosvm. asy mantroddhro yath kior-tantre--mukha-vtta-yuto vahni-nda-bindu-samanvita | svhnta-sampradnnto mantro vai rasa-majar || 316 || mantro yath---r rasa-majaryai svh asy dhyna yath tatraiva--hasa-paka-rucirea vsas sayut vikaca-campaka-dyutim | cru-rpa-gua-sampadnvit sarvadpi rasa-majar bhaje || 317 || Her mantra is described in the Kior-tantra as such: vahni-bja joined with and anusvara, 53

followed by rasa-majar in the dative case, and ending with svh. In this way, the 8-syllable r-rasa-majar-mantra is known. The mantra is thus: r rasa-majaryai svh Her dhyna is also in the same book: I always worship the beautiful r Rasa Majar, whose dress is like the feathers of a swan, whose complexion is fair like a blossoming campaka flower, and who is rich in charming qualities.

r Gua Majar
ainye campakalat-kujt kujosti obhana | gunanda-prado nmn tatrste gua-majar || 318 || rpa-majarik-saukhybhil s prakrtit | jab-rji-dukleya tait-prakara-knti-bhk || 319 || kaniheya bhavet tasys tulasys tu tribhir dinai | r-kmoda-dkiyam rit prakharodit || 320 || vayosy eka-mshy hyans tu trayodaa | sapta-viatibhir yukta dinai ca samudritam (13-1-27) || 321 || gopla-bhaa-nmsau khyt gaura-rase kalau || 322 || Next, the particulars of r Gua Majar are given: In the northeastern part of r Campakalats kuja lies the beautiful Gunandaprada Kuja, where r Gua Majar always resides. Her complexion is bright like lightning, and she wears a fine silk dress the color of a red jab flower. She is famous for her strong desire to make Rpa Majar happy. She is three days younger than r Tulas (Rati Majar) and is the delight of r Ka. She is described as being daki-prakhar in nature. Her age is 13 years, 1 month and 27 days. In gaura-ll she is known as r Gopla Bhaa Gosvm. asy mantroddhro yath kior-tantre--gaeo mukha-vtthyo nda-bindu-samanvita | ent vahni-priynt ca mantro vai gua-majar || 323 || mantro yath---g gua-majaryai svh asy dhyna yath tatraiva--jab-nibha-duklhy taid-li-tanu-cchavim | kmoda-ktpek bhajeha gua-majarm || 324 || Her mantra is described in the Kior-tantra: gaea-vara (ga) joined with and ndabindu (), followed by gua-majar in the dative case, and ending with svh. In this way the 8-syllable r-gua-majar-mantra shall be known. The mantra is thus: g gua-majaryai svh Her dhyna is also described in the same book: I worship r Gua Majar, whose dress is the color of a red jab flower, whose bodily color is like lightning, and who is always eager to please r Ka. 54

r Majull Majar
llnanda-prado nmn sudevy kujakottare | tatraiva tihati sad majull sumajar || 325 || rpa-majarik-sakhya-pry s gua-sampad | jab-rji-dukleya tapta-hema-tanu-cchavi || 326 || ll-majar nmsy vma-madhytvam rit | vaya-saptha-yuktsau srdha-tridaa-hyan (13-6-7) || 327 || kalau gaura-rase loka-ntha-gosvmit gat || 328 || Next, the particulars of r Majull Majar are given: In the northern part of r Sudevs kuja lies the beautiful Llnandaprada Kuja, where the charming r Majull Majar always resides. She is full of pleasant qualities and is very dear to r Rpa Majar. Her dress is red like a jab flower, and her complexion is like molten gold. She is also known as r Ll Majar. Her nature is vma-madhy, and her age is 13 years, 6 months and 7 days. In gaura-ll she is known as r Lokantha Gosvm. asy mantroddhro yath kior-tantre--lakm-yukt majull majar vahni-jyik | caturthyant bhaven mantro dara khalu kathyate || 329 || mantro yath---r majull-majaryai svh asy dhyna yath tatraiva--pratapta-hemga-ruci manoj ombar cru-subhahym | r-rdhik-pda-saroja-ds t majull niyata bhajmi || 330 || Her mantra is described in the Kior-tantra: lakm-bja, joined with majull-majar in the dative case, and ending with svh. The mantra is thus: r majull-majaryai svh Her dhyna is also described in that book: With deep love, I worship r Majull Majar, whose enchanting body is the color of molten gold, who wears a red dress and beautiful ornaments, and who serves the lotus feet of r Rdhik.

r Vilsa Majar
vaikha-kujd gneye kujosti sumanohara | vilsnandado nmntrste vilsa-majar || 331 || vilsa-majar rpa-majar-sakhyam rit | svaknty sad cakre y divy svara-ketakm || 332 || cacarka-dukleya vm mdvtvam rit | kanih rasa-majary caturbhir divasair iyam (12-11-26) || 333 || jva-gosvmit prpt kalau gaura-rase tv asau || 334 || Next, the particulars of r Vilsa Majar are given: In the southeast part of r Vikhs 55

kuja lies the very beautiful Vilsnandada Kuja, where r Vilsa Majar always remains as one of r Rpa Majars sakhs. She has a bodily color like that of a golden ketak flower, and her dress is the color of a bumblebee. Her nature is vma-mdv, and she is 4 days younger than r Rasa Majar, making her age 12 years, 11 months and 26 days. In gaura-ll she is known as r Jva Gosvm. asy mantroddhro yath kior-tantre--riy pracetas caiva nda-bindv sya-vtta-g | vilsa-majar ent svhnto manur rita || 335 || mantro yath---r v vilsa-majaryai svh asy dhyna yath tatraiva--svara-ketaka-vinindi-kyak nindita-bhramara-kntikmbarm | ka-pda-kamalopasevanm arcaymi suvilsa-majarm || 336 || Her mantra is described in the Kior-tantra: r joined with nda-bindu (), followed by varukara (va), with kra () and nda-bindu (); then vilsa-majar in the dative case, and ending with svh. The mantra is thus: r v vilsa-majaryai svh Her dhyna is also given in the same book: I worship r Suvilsa Majar, whose bodily color is like a golden ketak flower, whose dress derides the color of a bumblebee, and who is very attached to serving r Kas lotus feet.

r Kaustr Majar
nairte r-ragadev-kujt kujosti pacima | kaustrynandado nmn tatrste kaustr-majar || 337 || kca-tulymbar csau uddha-hemga-knti-bhk | vayas tridaa-varsau vm mdvtvam rit || 338 || r-ka-kavirjkhy prpt gaura-rase kalau || 339 || asy mantroddhro yath kior-tantre--r-bjena samyukt ent kaustr-majar | svhnta iti vai prokto navra-mantra ucyate || 340 || mantro yath---r kaustr-majaryai svh asy dhyna yath tatraiva--viuddha-hembja-kalevarbh kca-dyuti-cru-manoja-celm | r-rdhiky nikae vasant bhajmy aha kaustr-majarikm || 341 || Next, the particulars of r Kaustr Majar are described: In the southwest corner of r Ragadevs kuja lies one more kuja, which is known as Kaustrynandada Kuja, the residence of r Kaustr Majar. She wears a dress that resembles crystal, and her complexion is like pure gold. Her age is 13 years, and her nature is vma-mdv. In Kali-yuga, in gaurgall, she is known as r Kadsa Kavirja Gosvm. 56

Her mantra is described in the Kior-tantra as such: r-bja, r-kaustr-majar in the dative case, and svh comprise the nine-syllable mantra. The mantra is thus: r kaustr-majaryai svh Her dhyna is also described in the Kior-tantra: I worship r Kaustr Majar, whose complexion is like a spotless golden lotus, whose charming dress is lustrous like crystal, and who always stays near to r Rdh.11

Smaraa in the Siddha-deha

atha vndvandhau padma-keara-madhya-gau | koi-kandarpa-lvayau dhyyet priya-sakh-vtau || 342 || ukta-vea-vayo-rpa-sayutau sumanoharau | sasmaret siddha-dehena sdhaka sdhanair yuta || 343 || Being intensely engaged in his sdhana, the sdhaka shall then meditate, in his siddha-deha, on r r Rdh-Govinda. They are more charming than millions of Cupids, and are surrounded by Their dearest sakhs, who stand like the filaments of a lotus around Them. The sdhaka shall meditate on the captivating Divine Couple by incorporating the above-mentioned descriptions of Their ages, dress, forms, and so on in his smaraa.

Yugala-mantra and Dhyna

tatrdau majar-rpn gurvdn tu svyn svyn praly-anusrea sasmaret r-guruparama-guru-krameeti tata r-rdhik dhyyet. tata r-nandanandanam. atha yugala-mantroddhro yath sanat-kumra-sahitym--gopjana-vallabheti caran iti ca kramt | araa ca prapadye ca tata etat pada-dvayam || 344 || pada-traytmako mantra oara udhta | namo gopjanety uktv vallabhbhy vadet tata | pada-dvaytmako mantro dara khalu kathyate || 345 ||
[ A discussion of the father, mother, husband, mother-in-law and sev for each of the Six Gosvms siddhasvarpas has not been given in the paddhatis of either r Goplaguru Gosvm or r Dhynacandra Gosvm. It is said that in the original handwriten manuscripts all these were given. The following is taken from Siddha Kadsa Bb Mahayas guik: (1) r Rpa Majar: father-- Ratnabhnu, mother-- Yamun, husband-- Durmedhaka, mother-in-law-Jail, sev-- massaging feet (2) r Rati Majar: father-- Vabha, mother-- rad, husband-- Divya, mother-in-law-- Sannik, sev-cmara (3) r Lavaga Majar: father-- Ratnabhnu, mother-- Yamun, husband-- Maalbhadra, mother-inlaw-- Suil, sev-- decorating with ornaments (4) r Rasa Majar: father-- Subhnu, mother-- Prema Majar, husband-- Viaka, mother-in-law-Rambhvat, sev-- dressing (5) r Gua Majar: father-- Candrabhnu, mother-- Yamun, husband-- Gobhaa, mother-in-law-Trval, sev-- bed-making (6) r Vilsa Majar: father-- Svarbhnu, mother-- Durbal, husband-- Viambaka, mother-in-law-Ram, sev-- bringing water (It is sometimes said that her sev is kukuma and collyrium.)
11

(It is also mentioned that r Kaustr Majars sev is making sandalwood paste, and r Majulls sev is dressing.) ]

57

mantro yath---g gopjana-vallabha-caran araa prapadye, namo gopjana-vallabhbhym Concerning that dhyna, before anything else, the sdhaka should perform smaraa of the majar forms of his guru-pral, beginning with his guru, then parama-guru, etc. Then he shall meditate on r Rdhik, and after that r Nandanandana. Next, a reference for the yugala-mantra is cited from the Sanat-kumra Sahit: The sixteen-syllable mantra is composed of gopjana-vallabha, etc. The ten-syllable mantra is com posed of namo gopjana and vallabhbhym. The mantras are thus: g gopjana-vallabha-caran araa prapadye namo gopjana-vallabhbhym Gopjana-vallabha-caran means the feet of those two who are very dear to the gops, namely Rdh and Ka. Gopjana-vallabhbhym means rdh-kbhym. asya dhyna yath tatraiva--atha dhyna pravakymi mantrasysya dvijottama | ptmbara ghana-yma dvi-bhuja vana-mlinam || 346 || barhi-barha-ktpa ai-koi-nibhnanam | ghryamna-nayana karikrvatasinam ||347 || abhita candanentha madhye kukuma-bindun | vicitra-tilaka bhle vibhta maalktim || 348 || taruditya-saka-kualbhy virjitam | gharmmbu-kaik-rjad-darpabha-kapolakam || 349 || priy-mukhe ktpga-llay connata-bhruvam | agra-bhga-lasan-mukt-sphurad-ucca-sunsikam || 350 || daana-jyotsnay rjat-pakva-bimba-phaldharam | keyrgada-sad-ratna-mudrikdi-lasat-karam || 351 || vibhta mural vme pau padma tathottare | kc-dma-sphuran-madhya npurbhy lasat-padam || 352 || rati-keli-rasvea-capala capalekaam | hasanta priyay srdha hsayanta ca t muhu || 353 || ittha kalpa-taror-mle ratna-sihsanopari | vndraye smaret ka sasthita priyay saha || 354 || The dhyna of this yugala-mantra is found in the Sanat-kumra Sahit: O Best of the Twice-born, please listen to the dhyna of this yugala-mantra as I describe it to you. r r Rdh-Ka sit peacefully on a jeweled sihsana beneath a kalpa-taru in the Vndvana forest. He wears yellow clothing, has a beautiful complexion the color of a dark cloud, has two arms, and wears a garland of wild flowers. His head is bedecked with a peacock feather, and His face is radiant like a million moons. His eyes are rolling, and on His ears are ornaments made of yellow flowers. On His forehead is beautiful tilaka made of a round spot of candana with a dot of kukuma in the middle. From the bottom of His ears hang a pair of earrings effulgent as the newly risen sun. His face is beautified by tiny mirror-like drops of perspiration, and He playfully raises His eyebrows as He casts a sidelong glance at the face of His beloved. A pearl dangles from the tip of His nose, 58

His teeth glisten like moonlight, and His lips are red like a ripened bimba fruit. His hands are adorned with bracelets and a jeweled seal-ring. In His left hand He holds His mural flute, and in His right, a lotus. Around His waist is a sash with small bells, and His feet are decorated with beautiful ankle bells. Being obsessed with rati-keli-rasa, He trembles and looks about while He laughs and jokes with r Rdh. vma-prve sthit tasya rdhik ca smaret tata | sucna-nla-vasan druta-hema-sama-prabhm || 355 || pacalenvtg sa-smitnana-pakajm | knta-vaktre nyasta-ntyac-cakor cacalekam || 356 || aguha-tarjjanbhy ca nija-priya-mukhmbuje | arpayant nga-vall pga-cra-samanvitm || 357 || mukthra-sphurac-cru-pnonnata-payodharm | ka-madhy pthu-roi kiki-jla-maitm || 358 || ratna-taka-majra-ratna-pdgulyakm | lvaya-sra-mugdhg sarvvayava-sundarm || 359 || nanda-rasa-sammagn prasann nava-yauvanam | sakhya ca tasy viprendra tat-samna-vayo-gu | tat-sevana-par bhvy cmara-vyajandibhi || 360 || Then the sdhaka shall meditate on r Rdhik standing on r Kas left side. She wears a fine blue dress, and Her complexion is like molten gold. She half-covers Her beautiful, smiling lotus-like face with the border of Her garment, and on that charming face Her restless eyes dance like cakor birds. With Her thumb and forefinger, She offers tmbla to the lotus mouth of Her beloved. Her plump, raised breasts are adorned with a pearl necklace. Her waist is slender, and Her wide hips are ornamented with a kiki-ml. She wears jeweled earrings, armlets and bracelets. On Her lotus feet She wears tinkling golden ankle bells, with jeweled rings on Her toes. Every part of Her graceful and charming body is transcendentally beautiful. She is completely drowned in nanda-rasa, is in the prime of youth, and is very happy and satisfied. O King of Brhmaas! r Rdhs sakhs are similar to Her in age and qualities. They are very devoted to their sevs of fanning with a cmara and so on. atha ca--dvyad-vndraya-kalpa-drumdha-rmad-ratngra-sihsana-sthau | rmad-rdh-rla-govinda-devau prehlbhi sevyamnau smarmi || 361 || In the Caitanya-caritmta it is said: I remember r r Rdh-Govindadeva seated on a jeweled throne beneath a kalpa-vka, in the transcendentally beautiful forest of Vndvana. They are continually served there by Their dearest sakhs. smared eva krameaiva siddha-dehena sdhaka | sa-sdhanena padmasya vrajeau keara-sthitau || 362 || By the method previously described, in his siddha-deha, the sdhaka shall diligently meditate on r r Rdh-Govinda situated in the keara of the yoga-pha lotus. Thus ends the r r Gaura-govindrcana-smaraa-paddhati by r Dhynacandra Gosvm. 59

r r Rdh-Ka-klya-ll-smaraa-krama-pad dhati
Pj and Mantra-japa
eva padmopari dhytv rdh-kau tatas tayo | aa-klocit sev vidadhyt siddha-dehata | guru-vargjay tatra pjayed rdhik-har || 1 || In this way, the sdhaka shall meditate on r r Rdh-Ka situated upon a lotus. After that, in his siddha-deha, he shall by the order of his guru-varga offer pj to the Divine Couple as They stand on that lotus. bhya-pj tata ktv pdyam arghya kramea ca | vidhi-prvaka-urnantara sdhaka kramt | dvtriad-akara-mukhn japen mantrn atandrita || 2 || Then, he shall do external pj by offering the upacras such as pdya, arghya, etc., according to the previously described method. After that, the sdhaka shall very diligently perform japa of the 32-syllable pradhna-mantra. mah-mantra japed dau dara tad-antaram | tata r-rdhik-mantra gyatr kmik tata | tato yugala-mantra ca japed rsa-sthal-pradam || 3 || taton sakhn ca japen mantrn yath-kramam | tatoa-majar ca sva-sva-mantrn kramj japet || 4 || He shall first chant the mah-mantra, then the ten-syllable mantra, the r-rdh-mantra and the r-rdh-gyatr, which will satisfy his highest desire to attain prema. After that, he shall chant the yugala-mantra, which reveals the rsa-sthal, and then the respective mantras of the aa-sakhs and aa-majars.

Aa-klya-stra
aa-klya-stram ha, yath--ninta prta prvhno madhyhna cparhnaka | sya pradoo rtri ca kl aau yath-kramam || 5 || madhyhno ymin cobhau a-muhrta-mitau smtau | tri-muhrta-mit jey ninta-pramukh pare || 6 || The Aaklya-stra says: The eight time periods of the day shall be known in this 60

sequence---ninta (end of night), prta (morning), prvhna (forenoon), madhyhna (midday), aparhna (afternoon), sya (early evening), pradoa (nightfall), and rtri (night). The madhyhna and rtri time periods each last for six muhrtas (1 muhrta = 48 minutes, so 6 muhrtas = 4 hours, 48 minutes) and the others all last for three muhrtas each (2 hours, 24 minutes).

Sev in the Siddha-deha

teu siddha-dehena sevana yath sanat-kumra-sahitym, r-nrada uvca--bhagavan sarvam khyta yad yat pha tvay guro | adhun rotum icchmi rga-mrgam anuttamam || 7 || In his siddha-deha, the sdhaka shall perform sev to r r Rdh-Govinda during all these time periods. In the Sanat-kumra Sahit, r Nrada says to r Sadiva, O Bhagavan! O Guru! You have kindly given replies to all of my questions. Now I want to hear about the best of all paths, rga-mrga-bhajana. r-sadiva uvca--sdhu pha tvay vipra sarva-loka-hitaii | rahasyam api vakymi tan me nigadita u || 8 || Sadiva replied, O Brhmaa! Desiring to benefit the whole world, you have asked a beautiful question. Even though it is a great secret, I shall describe it to you. Please listen. parakybhimninyas tathsya ca priy jan | pracureaiva bhvena ramayanti nija-priyam || 9 || r Kas gop-gaa, possessing the mood of paramours, always lovingly engage in amorous sport with Him. tmna cintayet tatra ts madhye manoramm | rpa-yauvana-sampann kior pramadktim || 10 || The sdhaka shall meditate upon himself as being among that gop-gaa and possessing the form of a beautiful and charming young adolescent girl. nn-ilpa-kalbhij ka-bhognurpim | prrthitm api kena tato bhoga-par-mukhm || 11 || That charming kior is very expert in the various fine arts and is very pleasing to r Ka. If, however, Ka desires intimate enjoyment with her, she will not agree. rdhiknucar nitya tat-sevana-paryam | kd apy adhika prema rdhiky prakurvatm || 12 || prtynudivasa yatnt tayo sagama-krim | tat-sevana-sukhsvda-bharetisunirvtm || 13 || ity tmna vicintyaiva tatra sev samcaret | brhma-muhrtam rabhya yvat snt mah-ni || 14 || 61

She is one of r Rdhiks companions and is always devoted to serving Her. She has more love for Rdh than for Ka. With great affection and care she daily arranges for Their union, and because of her tasting the happiness of this sev, she is abundantly satisfied. Meditating in this way, beginning from the brhma-muhrta through the eight time periods up to the dead of night, the sdhaka shall lovingly render sev. r-nrada uvca--harer atra gat ll rotum icchmi tattvata | llm ajnat sevyo manas tu katha hari || 15 || r-sadiva uvca--nha jnmi t ll harer nrada tattvata | vnd-dev samgaccha s te ll pravakyati || 16 || avidre ita sthnt ke-trtha-sampata | sakhbhi savt sste govinda-paricrik || 17 || r Nrada said, I truly want to hear about the aa-kla-ll of r Hari, because without knowing the ll, how can anyone perform mnas-sev? r Sadiva replied, Actually, I dont really understand hari-ll. You should approach r Vnddev; she can describe it to you. She is a maidservant of r Govinda, and is nearby in a place close to Ke-trtha, along with the other sakhs.

Aa-kla-sev
r-sanat-kumra uvca--ity uktas ta parikramya guru natv puna puna | vnd-sthna jagmsau nrado muni-sattama || 18 || vndpi nrada dv praamypi puna puna | uvca ta muni-reha katham atrgatis tava || 19 || r-nrada uvca--tvatto veditum icchmi naityika carita hare | tad dito mama bruhi yadi yogyosmi obhane || 20 || r-vnd-devy uvca--rahasya tv pravakymi ka-bhaktosi nrada | na prakya tvay hy etad guhyd guhyatara mahat || 21 || After hearing the words of his guru, that most virtuous sage r Nrada circumambulated him and repeatedly offered his obeisance. Then he went to see r Vnddev. Upon seeing Nrada, Vnddev offered her obeisance and said to him, Why have you come here? Nrada answered, I want to hear about r Haris nitya-ll from you. O Beautiful One, if I am worthy to know it, please describe everything to me. r Vnd replied, O Nrada, you are a ka-bhakta. You are certainly worthy to hear. I shall describe this secret to you, but you must not repeat it at just any place, because it is most confidential and sublime. atha ninta-sev--62

madhye vndvane ramye pacat-kuja-maite | kalpa-vka-nikuje tu divya-ratna-maye ghe || 22 || nidritau tihatas talpe nibiligitau mitha | mad-j-kribhi pact pakibhir bodhitv api || 23 || ghligana-nirbhedam ptau tad-bhaga-ktarau | na manas kurutas talpt samutthtu mang api || 24 || tata ca rik-saghai ukdyair api tau muhu | bodhitau vividhai padyai sva-talpd udatihatm || 25 || upaviau tato dv sakhyas talpe mudnvitau | praviya cakrire sev tat-klasyocit tayo || 26 || puna ca rik-vkyair utthya tau sva-talpata | gacchata sva-sva-bhavana bhty-utkahkulau mitha || 27 || iti ninta-sev First, the ninta-sev: r Vnd said, The center of the beautiful Vndvana forest is adorned with fifty charming kujas. In one of those kujas filled with kalpa-vkas, in a cottage made of transcendental gems, r r Rdh-Ka lie asleep on a bed, closely embracing each other. After being awakened by my order-carrier birds, They feel distressed at the thought of breaking Their close embrace and have no desire to rise from bed. Finally, after the parrots and mynahs recite various poems to Them, They arise and sit blissfully together on the bed. Then the sakhs enter and perform various sevs that are suitable for the occasion. After hearing more from the birds, They get up, and with Their minds full of fear and anxiety, They secretly return to Their respective homes. Thus ends the ninta-ll. atha prta-sev--prta ca bodhito mtr talpd utthya satvaram | ktv ko danta-kha baladeva-samanvita || 28 || mtrnumodito yti gol dohanotsuka | rdhpi bodhit vddha-vayasybhi sva-talpata || 29 || utthya danta-khdi ktvbhyaga samcaret | snna-ved tato gatv snpit lalitdibhi || 30 || bh-gha vrajet tatra vayasy bhayanty api | bhaair vividhair divyair gandha-mlynulepanai || 31 || Next comes the morning (prta) sev: In the morning r Ka is awakened by Mother Yaod, and after quickly rising from bed, He brushes His teeth along with r Baladeva. Then, with His mothers permission, He eagerly goes to the gol to milk the cows. r Rdh is awakened by some of the older sakhs and rises from bed. Then She brushes Her teeth, and after being massaged with oil, etc., She goes to the snna-ved (bathing platform). She is bathed by Lalit and the other sakhs, and then enters the dressing room, where She is adorned with a beautiful dress and ornaments, delightful perfume, garlands and ointments. tata ca sva-janais tasy var samprrthya yatnata | paktum hyate tra sa-sakh s yaoday || 32 || After that, Mother Yaod sends one of her maidservants to ask Rdhs mother-in-law to allow rmat and Her sakhs to come quickly and cook. 63

r-nrada uvca--katham hyate dev pkrtha s yaoday | satu pka-kartru rohi-pramukhv api || 33 || r-vndovca--durvsas svaya datto varas tasyai mahari | iti ktyyan-vaktrc chrutam sn may pur || 34 || tvay yat pacyate dev tad-anna mad-anugraht | mia svdv-amta-sparddhi bhoktur yukara tath || 35 || ity hvayati t nitya yaod putra-vatsal | yumn me bhavet putra svdu-lobht tath sat || 36 || r Nrada said, O Dev, why does Mother Yaod call for r Rdh when r Rohi is known as the foremost of all cooks? r Vnd replied, Mahari Durvs has personally given a boon to r Rdh. I previously heard this from the mouth of r Ktyyan. Durvs has said, O Dev (Rdhe), by my grace, whatever food You cook shall be very delicious and challenge the taste of nectar. Whoever eats this food will have his longevity increased. For this reason, Mother Yaod always calls r Rdhik for cooking. She considers, By my son eagerly eating the delicious and pure food prepared by the hand of r Rdh, He shall have a long life. varvnumodit spi h nandlaya vrajet | sa-sakh-prakar tatra gatv pka karoti ca || 37 || After receiving the permission of Her mother-in-law, r Rdh and Her sakh-gaa proceed in ecstasy to the home of Nanda Mahrja to do the cooking. kopi dugdhv g kcid dohayitv janai par | gacchati pitur vkyt sva-gha sakhibhir vta || 38 || abhyaga-mardana ktv dsai sasnpito mud | dhauta-vastra-dhara sragv candankta-kalevara || 39 || dvi-phla-baddha-keai ca grv-bhlopari sphuran | candrkra-sphurad-bhla-tilaklaka-rajita || 40 || kakagada-keyra-ratna-mudrlasat-kara | mukthra-sphurad-vak makarkti-kuala || 41 || muhur krito mtr pravied bhojanlaye | avalambya kara mtur baladevam anuvrata || 42 || Ka and the others milk all the cows, and then, by the request of Nanda Mahrja, Ka returns to His home surrounded by His sakhas. There, some of the servants blissfully massage Him with oil, etc., and assist Him with His bath. Then, after the bath, they offer Him clean clothing, a fresh garland, and sandalwood paste. In this way, He looks very beautiful. Then, the hair above His forehead and neck is tied into a topknot, and on His forehead tilaka in the shape of a glowing moon is painted. His beautiful hands and arms are adorned with bangles, bracelets, armlets, and a jeweled seal-ring. He wears an attractive necklace on His chest, as well as makara-shaped earrings. After being repeatedly called by His mother, He takes her hand and enters the dining hall along with r Baladeva and the sakhas. 64

bhuktv ca vividhnnni mtr ca sakhibhir vta | hsayan vividhair vkyai sakhs tair hsita svayam || 43 || ittha bhuktv tathcamya divya-khaopari kat | viramet sevakair datta tmbla vibhajann adan || 44 || rdhpi bhojannanda dv yaodayhta | lalitdi-sakh-vt bhuktenna lajjaynvit || 45 || iti prta-sev Surrounded by His mother and the sakhas, Ka eats various kinds of food preparations. At this time, Ka and the sakhas crack funny jokes and make each other laugh. Submerged in this hsya-rasa, they gradually finish their meals. After rinsing His mouth, Ka rests for a short while, lying comfortably on a soft bed. Then He and the sakhas divide and eat the tmbla offered by the servants. r Rdh secretly watches while Ka blissfully eats His meal, and then, when called by Mother Yaod, She shyly takes Her meal while surrounded by r Lalit and the other sakhs. In this way, prta-sev is performed. atha prvhna-sev--gopa-vea-dhara ko dhenu-vnda-pura-sara | vraja-vsi-janai prty sarvair anugata pathi || 46 || pitara mtara natv netrntena priy-gan | yathyogya tath cnyn sannivartya vana vrajet || 47 || vana praviya sakhibhi kritv ca kaa tata | vacayitv ca tn sarvn dvi-trai priya-sakhair yuta || 48 || saketaka vrajed dhart priy-sandaranotsuka | spi ke vana yte dv ta gham gat || 49 || srydi-pj-vyjena kusumdy-hti-cchalt | vacayitv gurn yti priya-sagecchay vanam || 50 || iti prvhna-sev Then comes the prvhna-sev. Dressed as a cowherd boy, r Ka departs for the forest with many, many cows in front of Him. All the Vrajavss lovingly follow Him, and as He offers obeisance to His father and mother, He also casts a loving sidelong glance toward the gop-gaa. Then He offers appropriate respects to the rest of the Vrajavss, persuades them to go back, and then continues to the forest. He enters the forest along with the sakhas, and for some time they play together. Then, by some deception, He and two or three of His priya-sakhas sneak away. With great eagerness to see r Rdh, He blissfully proceeds to the saketa-kuja (prearranged meeting place). After seeing r Ka enter the forest, r Rdh returns to Her home. Under the pretense of collecting flowers, etc., for performing srya-pj, She then enters the forest to meet with Her beloved. In this way, prvhna-sev is performed. atha madhyhna-sev--ittha tau bahu-yatnena militv sva-gaair vtau | vihrair vividhais tatra vane vikrato mud || 51 || syandolik-samrhau sakhbhir dolitau kvacit | 65

kvacid veu kara-srasta priyay corita hari || 52 || anveayann uplabdho vipralabdha priy-gaai | hsito bahudh tbhir hta-sva iva tihati || 53 || Then, madhyhna-ll: In this way, with much effort, r Rdh and r Ka are united. In that forest, surrounded by Their dear friends, They blissfully sport in various amorous pastimes. At one place, They are both seated on a swing and pushed by the sakhs. Sometimes, r Rdh snatches the flute from Kas hand and hides it. When He searches and cant find it anywhere, He becomes depressed like a person robbed of all his belongings. Not only is He deceived by His priy-gaa, but He also becomes the object of their laughter. vasanta-tun jua vana-khaa kvacin mud | praviya candanmbhobhi kukumdi-jalair api || 54 || viicato yantra-muktais tat-pakenpi tau mitha | sakhyopy eva viicanti t ca tau sicata puna || 55 || tathnyartusu jusu krato vana-rjiu | tat-tat-klocitair nn-vihrai sa-gaau dvija || 56 || rntau kvacid vka-mlam sdya muni-sattama | upaviysane divye madhu-pna pracakratu || 57 || At another place, Rdh and Ka enter a part of the forest that is especially displaying the pleasant signs of Springtime. There They spray each other using an implement filled with candana, kukuma, water and mud. Then the sakhs spray both of Them, and Rdh-Ka spray the sakhs. O Nrada! In this way, Rdh and Ka return to the forest throughout the various pleasant seasons and, along with Their sakhs, engage in pastimes that are appropriate for the time. O Best of the Munis! At one place, being exhausted from Their sporting, They sit down on a beautiful sana beneath a kalpa-vka and drink too much honey. tato madhu-madonmattau nidray mlitekaau | mitha pi samlambya kma-ba-vaagatau || 58 || rirasu viata kuja skhalat-pdbjakau pathi | tato vikratas tatra kari-ythapau yath || 59 || sakhyopi madhubhir matt nidray pihiteka | abhita kuja-pujeu srv eva vililyire || 60 || pthag ekena vapu kopi yugapad vibhu | sarvs sannidhi gacchet priy parito muhu || 61 || ramayitv ca t sarv kari-gajar iva | priyay ca tath tbhi sarovaram athvrajet || 62 || After drinking so much honey, They become intoxicated. With Their eyes closing due to drowsiness, They hold each others hands and are soon enchanted by Cupids arrows. Overcome by desire, They stumble off the path into a kuja, where They make love like a lordly elephant and his mate. Like Rdh and Ka, the sakhs also drink too much honey and become intoxicated. They also become drowsy-eyed, stumble into kujas in every direction and disappear. Then the powerful r Ka expands Himself into many identical forms and simultaneously makes love to all the sakhs again and again. Just as the king of elephants dallies with his group of she66

elephants, r Ka sports with all of His sakhs. Then Rdh-Ka and the sakh-gaa all go to r Rdh-kua for water sports. r-nrada uvca--vnde r-nanda-putrasya mdhurya-krane katham | aivaryasya prakobhd iti me chindhi saayam || 63 || r-vndovca--mune mdhurya-mayy asti ll-aktir harer dh | tay pthak-kta kred gopikbhi sama hari || 64 || rdhay saha rpea nijena ramate svayam | iti mdhurya-lly aktir neaty hare || 65 || r Nrada says, O Vnd, why does r Nandanandana display this aivarya of expanding Himself while He is engaged in the mdhurya sport of making love to the gops? Please dispel my confusion. r Vnd replies, O Muni, the ll-akti of r Hari is mdhuryamay (full of sweetness). By that akti He expands Himself and individually sports with the gops, but He enjoys with r Rdh in His own original form. By the action of this mdhuryamay-ll-akti, no one knows of His being God. jala-sekair mithas tatra kritv sa-gaau tata | vsa-srak-candanair divya-bhaair api bhitau || 66 || tatraiva sarasas tre divya-ratna-maye ghe | anta phala-mlni kalpitni mayaiva hi || 67 || haris tu prathama bhuktv kntay pariveitam | dvi-trbhi sevito gacchec chayy pupa-vinirmitm || 68 || tmblair vyajanais tatra pda-savhandibhi | sevyamno bhantbhir modita preyas smaran || 69 || After that, Rdh-Ka and the sakhs sport in r Rdh-kua by splashing water on each other. Then Kior-Kiora are decorated with beautiful clothing, ornaments, candana and garlands. After that, in a cottage made of celestial gems, They eat a meal of fruits and roots which I gathered for Them. r Ka first eats the fruits and roots served to Him by r Rdh, and then He lies down on a bed of flower petals, where He is served by two or three of the sakhs. They offer Him tmbla, fan Him and massage His lotus feet, and all the while He remains lost in pleasant thoughts of r Rdh. r-rdhpi harau supte sa-ga muditntar | knta-datta prta-man ucchia bubhuje tata || 70 || kicid evo tato bhuktv vrajec chayy-niketanam | drau knta-mukhmbhoja cakorvan ni-karam || 71 || tmbla-carvita tasya tatratybhir niveditam | tmblny api cnti vibhajanti priyliu || 72 || Then, while r Ka is lying down, r Rdh sits blissfully with Her sakhs and eats the remnants affectionately left for Her by Her lover. Just as a cakor bird flies with great speed to view the moon, r Rdh eats just a small amount and then goes quickly to the ayana-mandira 67

(sleeping room) to see the moonlike face of r Ka. There, Kas dss give to Rdh the chewed remnants of His tmbla, some of which She gives to Her priya-sakhs, and some of which She eats Herself. kopi ts uru svacchanda bhita mitha | prpta-nidra ivbhti vinidropi pavta || 73 || t ca kvel kaa ktv mitha knta-kathray | vyja-nidr harer jtv kutacid anumnata || 74 || vimya vadana dgbhi payantyonyonya-mnanam | ln iva lajjay syu kaam ucur na kicanam || 75 || Although awakened by the gops freely talking about Him, Ka pretends to remain asleep, covered by His cloth. Absorbed in ka-kath, the gops joke and laugh for awhile. Then, someone realizes that Kas sleeping is bogus. Looking at each other, they become completely silent and drown in embarrassment. kad eva tato vastra dr-ktya tad agata | sdhu nidr gatosti hsayantyo hasanti tam || 76 || After a moment, they pull the cloth from Kas body and say, Ka! Youve had a very good sleep. Saying this, they all laugh at Him, and He laughs too. eva tau vividhair hsai ramamau gaai saha | anubhya kaa nidr-sukha ca muni-sattama || 77 || upaviysane divye sa-gaau vistte mud | pa-ktya mitho hra-cumblea-paricchadn || 78 || akair vikrita prem narmlpa-purasaram | parjitopi priyayjitam ity avadan m || 79 || hrdi-grahae tasy pravttas tyate tay | tayaiva tita ka karotpala-saroruhai || 80 || viaa-vadano bhtv gata-sva iva nrada | jitosmi ca tvay dev ghyat yat pa-ktam || 81 || cumbandi may dattam ity uktv ca tathcarat | kauilya tad-bhruvor drau rotu tad-bhartsana vaca || 82 || In this way, along with the sakhs, Rdh and Ka enjoy this hsya-rasa, and in a short time they all fall into a very pleasant sleep. After that, they all sit down on a large, beautiful sana to play p-khel (dice), wherein the wagers are a necklace, a kiss, an embrace and clothing. Absorbed in prema, their conversation is full of jokes and laughter. In that game, Rdh defeats Ka, but He refuses to admit it. He vainly says, I have won, and takes Her necklace, etc. Then Rdh lightly bops Him with the lotus from Her ear and the ll-kamala12 She carries in Her hand. O Nrada! Then Ka, with a sad face like a person just robbed of all his possessions, says, O Dev! Its true; Ive lost. Im now going to give You that kiss and embrace that you wagered. Please accept it. Ka says this just to see Rdh frown and to hear Her scold Him. tata r-ukn ca rutv vghava mitha | nirgacchatas tata sthnd gantukmo gha prati || 83 ||
12

A ll-kamala is a lotus flower held in the hands as a plaything.

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ka kntm anujpya gavm abhimukha vrajet | s tu srya-gha gacchet sakh-maala-sayut || 84 || Then, after hearing a group of parrots and mynahs in a battle of words, Rdh and Ka decide They should go home, so They leave that place. Taking leave of Rdh, Ka then goes toward the herd of cows, while Rdh goes with Her sakhs to the srya-mandira for performing pj. kiyad-dra tato gatv parvtya hari puna | vipra-vea samsthya yti srya-gha prati || 85 || srya ca pjayet tatra prrthitas tat-sakh-janai | tad eva kalpitair vedai parihsyvagarbhitai || 86 || tatas t api ta knta parijya vicaka | nanda-sgare ln na vidu sva na cparam || 87 || After going a short distance, Ka then returns dressed as a brhmaa and enters the sryamandira. The gops ask Him to perform the srya-pj and He complies. Seeing Ka disguised as a brhmaa, and hearing Him chant some ridiculous, contrived Vedic mantras (as He laughs inside), Rdh and the other clever gops soon realize who He really is. Then they all melt into an ocean of bliss and can no longer recognize themselves or anyone else. vihrair vividhair eva srdha-yma-dvaya mune | ntv gha vajeus t sa ca ko gav vrajet || 88 || iti madhyhna-sev O Nrada Muni! After enjoying various pastimes in this way for 1 1/2 or 2 ymas of time (1 yma = approximately 3 hrs.), r Rdh and Her sakhs go home, and r Ka goes back to the herd of cows. Thus, madhyhna-sev. athparhna-sev--sagamya tu sakhn ko ghtv g samantata | gacchati vraja karann uttna-mural-ravai || 89 || Next, the aparhna-sev. In the late afternoon, r Ka reunites with His sakhas. Attracting the cows from all directions by the sweet sounds of His mural flute, Ka leads everyone back to Vraja. tato nanddaya sarve rutv veu-rava hare | go-dhli-paalair vypta dv cpi nabha-sthalam || 90 || visjya sarva-karmi striyo bldayopi ca | kasybhimukha ynti tad-darana-samutsuk || 91 || Hearing the sound of Kas flute and seeing the twilight sky filled with dust from the hooves of the cows, Nanda Mahrja, the gopas, women and children all stop whatever they are doing and eagerly go to see Ka. rdhikpi samgatya gha sntv vibhit | 69

sampcya knta-bhogrtha dravyi vividhni ca | sakh-sagha-yut ynti knta drau samutsuk || 92 || rja-mrge vraja-dvri yatra sarve vrajaukasa | kopy etn samgamya yathvad anuprvaa || 93 || daranai sparanair vpi smita-purvvalokanai | gopa-vddhn namaskrai kyikair vcikair api || 94 || sga-ptai pitarau rohim api nrada | netrnta-scitenaiva vinayena priys tath || 95 || After arriving home, r Rdh is bathed and decorated. Then, after cooking many delicious preparations for r Kas enjoyment, She joins Her sakh-gaa. Eager to see their beloved, they assemble on the main road at the gateway to Vraja along with all the other Vrajavss. When Ka arrives, He duly greets them all one by one by coming before them, by touching, or with smiling sidelong glances. O Nrada! With His body and His words He offers respects to the elder gopas. By touching the eight parts of His body to the ground He honors His father, mother and Rohi-dev. And with subtle and modest glances from the corners of His eyes He expresses His affection for His priy-gaa. eva tai ca yath-yogya vrajaukobhi prapjita | gavlaya tath g ca sampraveya samantata || 96 || pitbhym arthito yti bhrtr saha nijlayam | sntv ptv tath kicid bhuktv mtrnumodita | gavlaya punar yti dogdhu-kmo gav paya || 97 || ity aparhna-sev In this way, r Ka is warmly received by all the Vrajavss. Then, after herding the cows into the gol, at the request of His father and mother, He and r Balarma return home. There, He takes a bath and has a little something to eat and drink. Then, desiring to milk the cows, with His mothers permission He again goes to the gol. Thus, aparhna-sev. atha sya-sev--t ca dugdhv dohayitv pyayitv ca kcana | pitr srdha gha yti payo-bhri-atnuga || 98 || Then, sya-sev: After Ka and the others milk the cows, they give them water to drink. Then, Ka and His father return home, followed by hundreds of persons carrying milk. tatrpi mt-vndai ca tat-putrai ca balena ca | sabhukte vividhnnni carvya-cydikni ca || 99 || iti sya-sev After arriving home, He joins His mothers, their sons and r Balarma in eating various delicious preparations, some meant to be chewed, some to be sucked, etc. Thus, sya-sev. atha pradoa-sev--tan-mtu prrthant prva rdhaypi tadaiva hi | 70

prasthpyante sakh-dvr pakvnnni tad-layam || 100 || lghaya ca haris tni bhuktv pitrdibhi saha | sabh-gha vrajet tai ca jua vandi-jandibhi || 101 || Next, pradoa-sev: Because Mother Yaod had previously asked Her to do so, at the time of Kas meal r Rdh has some of Her sakhs bring to Kas house all the preparations She has cooked. While eating, Ka praises all of those foods again and again. Then, accompanied by His father and the others, He goes to the assembly hall where He is delighted by groups of singers and storytellers. pakvnnni ghtv yvsakhyas tatra samgat | bahni ca punas tnivpradattni yaoday || 102 || sakhy tatra tay datta kocchia tath raha | sarva tbhi samnya rdhikyai nivedyate || 103 || spi bhuktv sakh-varga-yut tad-anuprvaa | sakhbhir mait tihed abhisartu mudnvit || 104 || The sakhs who had taken the food preparations to Nandlaya return. In their hands are many remnants of that food, sent by Mother Yaod for r Rdh and Her friends. One sakh (Dhanih) secretly places in the other sakhs hands Kas adharmta,13 which they offer to Rdh. She and Her sakhs eat all those foods one by one, and after their meal, the sakhs blissfully decorate r Rdh in preparation for Her abhisra (journey to meet Her lover). prasthpyatenay kcid ita eva tata sakh | taybhisrit stha yamuny sampata || 105 || kalpa-vka-nikujesmin divya-ratna-maye ghe | sita-ka-niyogya-vea yti sakh-yut || 106 || Rdh then sends one sakh to Nandlaya to inform Ka where the saketa-kuja (secret meeting place) shall be. After notifying Him, that sakh returns and induces Rdh to begin Her abhisra to a place near the Yamun. Dressed in either white or dark blue, according to what is appropriate for the particular night, Rdh and Her sakhs arrive at a cottage made of celestial gems, in a kuja full of kalpa-vkas in the Vndvana forest. kopi vividha tatra dv kautuhala tata | kavitvni manojni rutv ca gtakny api || 107 || dhana-dhnydibhis t ca prayitv vidhnata | janair krito mtr yti ayy-niketanam || 108 || mtari prasthityntu bhojayitv tato ght | saketaka kntaytra samgacched alakita || 109 || iti pradoa-sev In the sabh-gha (assembly hall), Ka sees various curious things and hears charming poetry and songs. Afterwards, He satisfies the performers with money, rice, etc., according to the traditional custom. Then, being called by His mother and others, He goes to His ayana-gha (sleeping room). When His mother feeds Him and then leaves, Ka stealthily sneaks out of the
13

Adharmta means the nectar of His lips, that is, the food which Ka personally tasted and then left on His plate.

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house and goes to the saketa-kuja to meet Rdh. Thus, pradoa-sev. atha rtri-sev--militv tv ubhv atra krato vana-rjiu | vihrair vividhair hsya-lsya-gta-purasarai || 110 || srdha-yma-dvaya ntv rtrer eva vihrata | suups viata kuja paca-bhir alakitau || 111 || nirvnta-kusumai klpte keli-talpe manorame | suptvatihat tatra sevyamnau priylibhi || 112 || iti rtri-sev Next rtri-sev: After being united, Rdh and Ka sport throughout the forest in various pastimes full of laughing, dancing and singing. Enjoying in this way, 1 1/2 or 2 ymas of the night elapse (4 1/2 to 6 hours). Desiring to go to sleep, They sneak into a kuja along with five or six of Their sakhs. Then, being served by the sakhs, Rdh and Ka fall asleep on a pleasurebed of stemless flowers. Thus, rtri-sev.

Discussion on Rdh-Ka Rasa

r-nrada uvca--rotum icchmi bho deva vraja-rja-sutasya ca | vndvane rasa divya rdhayaikntika saha || 113 || r-sadiva uvca--u nrada vakymi rdh-ka-rasa uci | su-gopya paramodra na vaktavya hi kasyacit || 114 || aikntika-rassvda kartu vndvane mune | vraja-rja-kumra ca bahu-klam abhvayam || 115 || mayi prasanna r-ko mantra-yugmam anuttamam | yugalkhya dadau mahya svyojjvala-rasplutam || 116 || samabravt tad ka sva-iya m svaka rasam | bravmi tv uvdya brahmdnm agocaram || 117 || vraja-rja-suto vnd-vane pratamo vasan | sampra-oaa-kal vihra kurute sad || 118 || vsudeva prataro mathury vasan puri | kalbhi paca-daabhir yuta krati sarvad || 119 || dvrakdhipatir dvra-vaty pras tv asau vasan | catur-daa-kalyukto viharaty eva sarvad || 120 || After hearing about ll from r Vnddev, r Nrada approaches r Sadiva and says, O Deva! I want to hear about the divine rasa of r r Rdh-Ka in Vndvana. r Sadiva replies, O Nrada! The ujjvala-rasa of r r Rdh-Ka is the highest and most confidential subject, but I shall speak about it. You shouldnt reveal this to just anyone. O Muni! To taste this aikntika-vndvana-rasa, I meditated on r Nandanandana for a very long time. Being pleased with me, r Ka gave to me the mantras known as yugala-mantra, which are overflowing with His own ujjvala-rasa. I became His disciple, and then He described this rasa to me. O dya (Best of Persons)! I shall now describe to you that which is unknown even to 72

Brahm. Please listen. r Ka is perfect in Dvrak with fourteen traits (kals), more perfect in Mathur with fifteen traits, and most perfect in Vndvana with sixteen traits. ekay kalay dvbhy mathur-dvrakdhipau | vndvana-pate rpau prau sve sve pade rase || 121 || mathur-ntho vndvandhippekay svarpea llay ca ekay kalay na. mathurlly mathury ca sampra-oaa-kala. tath dvrak-ntho vndvandhippekay svarpea llay ca. dvbhy kalbhym na. dvraky dvrak-lly ca pra-oaakala. rr bh-ll yogamy cintycinty tathaiva ca | mohin kaualty aau bahirag ca aktaya || 122 || ll prema-svarp ca sthpany kara tath | sayogin viyoginy-hldinty antaragik || 123 || vraje r-ka-candrasya santi oaa-aktaya | poik madhurasyaiva tasyait vai santan || 124 || Compared to the ll of Ka in Vndvana, in His ll as Mathurntha He has one fewer trait, and as Dvrakntha He has two fewer traits. r, bh, ll, yogamy, cinty, acinty, mohin and kaual comprise Kas bahirag-akti (external energy). Ll (mdhuryamayll-akti), prema, svarp, sthpan, kara, sayogin, viyogin and hldin comprise His antarag-akti (internal energy). In Vraja, these sixteen eternal aktis of r Kacandra serve to nourish the madhura-rasa. hldin ya mah-akti sarva-akti-varyas | tat-sra-bhva-rp r-rdhik parikrtit || 125 || tay r-ka-candrasya kriy samaye mune | tad-via vsudeva saha krbdhi-nyakam || 126 || antarkya-gata kuryc chaktir kara hare | krnte sthpayet tantu sthpan ka-dehata || 127 || sampra-oaa-kala kevalo nanda-nandana | vikran rdhay srdha labhate parama sukham || 128 || The akti known as hldin is the mah-akti, and is greater than all the others. r Rdhik is celebrated as the embodiment of that quintessential bhva. O Muni! At the time of r RdhKas sporting, the ka-akti known as kara arises. It attracts Krbdhiy and Vsudeva, who are merged in Kas body, and then takes Them off into the sky. Only RdhKas ll remains. At the conclusion of Kas sporting with Rdh, the akti named sthpan brings Krbdhiy and Vsudeva back from the sky and places Them inside Kas body. For sixteen full years, as r Nandanandana alone, r Ka enjoys transcendental happiness sporting with r Rdh. r-nrada uvca--gate madhu-pur ke vipralambha-rasa katham | vsudeve rdhiky saaya chindhi me prabho || 129 || r-sadiva uvca--73

akti sayogin km vm aktir viyogin | hldin krtid-putr caiva rdh-traya vraje || 130 || r Nrada replies, O Prabhu! When r Ka goes to Madhupur (Mathur), how can r Rdh feel the vipralambha-rasa (separation) toward Him in His Vsudeva form? In other words, r Rdh has nih in r Ka, but not in the Vsudeva form which exists within Ka. When Ka goes to Mathur, He assumes the form of Vsudeva, so how is it possible that the vipralambha-rasa can arise in Rdh at this time? Please explain this mystery to me. r Sadiva answers, In Vraja, r Rdh exists in three forms: as Km (sayogin-akti), Vm (viyogin-akti) and Krtid-putr (hldin-akti). mama prevara kas tyaktv vndvana kvacit | kadcin naiva ytti jnte krtid-sut || 131 || km-vme na jnta iti ca brahma-nandana | rsrambha ivntardhi gatavn nanda-nandana || 132 || mathur mathur-ntho vsudevo jagma ha | antar-hite nanda-sute rmad-vndvane mune || 133 || pravskhya rasa lebhe rdh vai krtid-sut | tato vadanti munaya pravsa saga-vicyutim || 134 || Krtid-sut knows that, My Prevara r Ka never leaves Vndvana at any time or for any reason. But Km and Vm dont know this. O Brahma-nandana! r Nandanandana disappears from Vndvana in the same way He disappears at the beginning of the rsa-ll. Mathurntha r Vsudeva goes to Mathur.14 O Muni! When Nandanandana disappears in Vndvana, Krtid-sut r Rdh experiences a type of vipralambha-rasa known as pravsa (a feeling that the lover has gone to a distant land). For this reason, the munis call this type of separation pravsa. mama jvana-net ca tyaktv m mathur gata | iti vihvalit vm rdh y virahd abht || 135 || yamuny nimagn s praka gokulasya ca | golaka prpya tatrbht sayoga-rasa-peal || 136 || km rdh ca mathur-virahea nipit | kuruketra gat trtha-ytr-parama-llas || 137 || The hero of My life has abandoned Me and gone to Mathur. Thinking in this way, Vm Rdh becomes overwhelmed by feelings of separation from Ka and drowns in the Yamun. Then She enters the celestial sphere of Gokula and obtains sayoga-rasa (union) with Ka. But Km Rdh, being terribly afflicted by Kas leaving, and longing to see Him again, goes to Kuruketra under the pretense of making a trtha-ytr (holy pilgrimage). nanda-nandana-bhva-ja uddhavo vrajam gata | sntvayiyan krtidy sut msa-dvaye gate || 138 || rdhm svdaymsa rmad-bhgavatrthakam | kathy bhgavatyntu jty muni-pugava || 139 || vrajendra-nandana rms tad pratyakat gata || iti || 140 ||

14

See Caitanya-caritmta, Antya-ll 1.66.

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ataeva pdmottara-khaokta dvrakdhipater vndvana prati-gamana krbdhiyy viatvt krbdhiyino drodn labdha-vara-tvt, te puna sva-sthna-prpartham evety avagantavyam. rmad-bhgavata-vkynm eva vicrovagantavya padmottarakhae tu klindi-puline ramye ity atra r-dvrak-nthasya r-nanda-nandana-madhurall-sadarane sotkahatvd vyoma-ynair etya r-vndvane msa-dvayam uvsety abhipryo jeya. tad yath r-lalita-mdhave (8.34)---apari-kalita-prva itydi. Knowing r Nandanandanas mind, r Uddhava arrives in Vraja to give solace to Krtidsut r Rdh. For two months he remains there causing Rdh to taste the true meaning of rmad-Bhgavatam. O Best of Munis! When She hears that bhgavat-kath, r Vrajendranandana appears directly before Her. In the aforementioned Uttara-khaa of the Padma Pura, this prama is given: r Dvrakntha, with Krbdhiy Viu merged in His body, then returned to Vndvana to send Droa and others back to their places in the devaloka. They had previously received a boon from Krbdhiy Viu that enabled them to enter the bodies of r Nanda, etc., to taste the manifest ll of r Ka. The fact that Ka eternally resides in Vraja is confirmed by statements in the rmad-Bhgavatam. The meaning of klindi-puline ramye, etc., from the Padma Pura is that r Dvrakntha, being very eager to see r Nandanandanas madhurall, flew in a celestial car to r Vndvana, where He remained for two months. This is also described in r Lalita-mdhava-naka (8:34), where it says apari-kalita-prva, etc. iti te sarvam khyta naityika carita hare | ppinopi vimucyante smarad yasya nrada || 141 || O Nrada! I have described to you all of r Kas daily pastimes. By remembering these lls even sinners will be liberated.

Mantra-japa after Aa-kla-sev

aa-klokta-ur-nantara sdhaka kramt | dvtriad-akara-mukhyn japen mantrn atandrita || 142 || mah-mantra japed dau dara tad-anantaram | tata r-rdhik-mantra gyatr kmak tath || 143 || tato yugala-mantra ca japed rsa-sthal-pradam | taton sakhn ca japen mantrn yath-kramam | tata a-majar ca sva-sva-mantrn kramj japet || 144 || After engaging in this aa-kla-sev, the sdhaka shall diligently chant (according to the previously described method) the thirty-two-syllable mukhya-mantra (hare ka mah-mantra). Then he shall chant the ten-syllable mantra,15 then the r-rdhik-mantra, followed by the prema-giving rdh-gyatr. After that, he shall chant the yugala-mantra, which reveals the rsa-sthal (the site of the rsa-ll). Then he shall chant the respective mantras of the eight principal sakhs and the six principal majars, as well as the mantras of r Majull and r Kaustr Majars.

The Fruit of Accepting Gop-bhva

15

kl gopjana-vallabhya svh

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yath di-pure--gop-bhvena ye bhakt mm eva paryupsate | teu tsv iva tuosmi satya satya dhanajaya || 145 || vea-bh-vayo-rpair gopik-bhvam rit | bhvuky ca tad-bhva ynti pda-rajorcant || 146 || The fruit of the sdhakas acceptance of gop-bhva is described in the di Pura, where r Ka says, O Dhanajaya! Those bhaktas who worship Me in gop-bhva make Me very happy. Because they worship the dust of the lotus feet of the gops and adopt the gop-bhva in their dress, decorations, age and form, they are able to obtain gop-prema. yath ekmra-pure--aho bhajana-mhtmya vndvana-pater hare | pumn yoid bhaved yatra yoid-tma-samnik || 147 || In the Ekmra Pura it is said: The wonderful sweetness of worshipping Vndvanevara r Ka is astonishing. Even a male person who performs bhajana in gop-bhva attains the body of a vraja-gop. pdme ca (uttara-khae)--pur maharaya sarve daakraya-vsina | rma dv hari tatra bhoktum aicchan su-vigraham || 148 || te sarve strtvam pann samudbht ca gokule | hari samprpya kmena tato mukt bhavravt || 149 || bhad-vmana-siddh ca rutayopi yath pur | gop-bhvena sasevya samudbht hi gokule || 150 || yad-ukta r-rpa-gosvmi-caraai--hari su-rga-mrgea sevate yo narottama | kevalenaiva sa tad gopiktvam iyd vraje || 151 || In the Padma Pura it is said: Formerly, after many days of seeing the beauty of r Rmacandra, the sages living in the Daakraya Forest were fortunate to have rati arise in their hearts toward the beautiful form of r Ka. Having engaged in sdhana, they attained bhva and took birth in Vraja as gops. In this way, they achieved ka-prema and were liberated from the ocean of material life. The Bhad-vmana Pura states: In ancient times, the ruti-gaa (personified rutis) worshipped r Ka in gop-bhva and obtained births as vraja-gops. r Rpa Gosvm Prabhupda states: The best of men perform r-hari-sev by exclusively following the rga-mrga. At the time of attaining bhva and siddhi, they become gops in Vraja. bhakti-tattva-kaumudym--ekasmin vsan-dehe yadi cnyasya bhvan | tarhi tat smyam eva syt yath vai bharate npe || 152 || In the Bhakti-tattva-kaumud it is said: If, while occupying one body, a person meditates on 76

a different type of body, he will attain a body like that. For example, after meditating on a deer, King Bharata obtained the body of a deer.

The Fruit of Aa-kla-sev

yath sanat-kumra-sahitym--r-nrada uvca--dhanyosmy anughtosmi tvay devi na saaya | harer me naityik ll yato medya prakit || 153 || In the Sanat-kumra Sahit the fruit of aa-kla-sev is described thus: r Nrada says to r Vnddev, O Dev! Today, by your mercy, I have been blessed because you have revealed to me the daily ll of r Ka. r-sanat-kumra uvca--ity uktv t parikramya tay cpi prapjita | antardhna gato rjan nrado muni-sattama || 154 || maypy etad nuprvya sarva tat parikrtitam | japan16 nitya prayatnena mantra-yugmam anuttamam || 155 || r Sanat-kumra says, O King! Speaking in this way, r Nrada circumambulated r Vnddev and was then offered pj by her. After that, muni-sattama r Nrada disappeared. Very carefully I regularly chanted that best of all mantras, the yugala-mantra, and everywhere proclaimed its glories. ka-vaktrd ida labdha pur rudrea yatnata | tenokta nradytha nradena mayoditam17 || 156 || sasrgni-vinya maypy etat tavoditam | tvay caitad gopanya rahasya paramdbhutam || 157 || r-ambara uvca--kta-ktyobhava skt tvat prasdd aha guro | rahasytirahasya yat tvay mahya prakitam || 158 || In ancient times, r Rudra very carefully obtained this knowledge from the mouth of r Ka. Then he spoke it to r Nrada. r Nrada then told me, and in order to relieve you from the fire of material life, I revealed it to you. You shall keep this most wonderful mystery hidden within your heart. r Ambara replies, O Guru! By your direct mercy I have attained the fulfillment of my hearts desire, because you have revealed to me that most secret of all secrets. r-sanat-kumra uvca--dharmn etn updio japan mantram ahar niam | acird eva tad-dsyam avpsyasi na saaya || 159 || etn dharmn---aa-kla-sev-rpn; mantram---yugala-mantram; tad-dsyam---tayo
16 17

ra-prayoga-hetu japat sthne japan haiyche baliy mane haya. mama sthne may prayogao ra.

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r-rdh-kayor dsya ds-bhvam iti. maypi gamyate rjan guror yatana mama | vndvane yatra nitya gurur mesti sadiva || 160 || r Sanat-kumra says, I have instructed you in this aa-kla-sev-dharma. By continually chanting this yugala-mantra day and night, you will no doubt very soon attain the service of r Rdh-Ka in ds-bhva. O King! I am now going to r Vndvana, where my gurudeva r Sadiva always resides. dvtriad-akardn mantr kramea phala yath pdme--dvtriad-akara mantra nma-oaaknvitam | prajapan vaiavo nitya rdh-ka-sthala labhet || 161 || The fruit of chanting the thirty-two-syllable mantra (hare ka) is described in the Padma Pura: Those Vaiavas who always chant the mantra composed of sixteen names divided into thirty-two syllables attain r Vndvana, the abode of r Rdh-Ka. gautamya-tantre ca--ahar-nia japen mantra mantr niyata-mnasa | sa payati na sandeho gopa-rpiam varam || 162 || In the Gautamya-tantra it is said: A person who is disciplined in his mind, and who chants the ka-mantra day and night, shall no doubt see the Lord in His gopa form. gaur-tantre ca--rmad-akara mantra rdhy prema-siddhi-dam | prajapet sdhako yas tu sa rdhntikam pnuyt || 163 || In the Gaur-tantra it is said: The sdhaka who chants the prema-giving eight-syllable rrdh-mantra shall obtain the lotus feet of r Rdh. sanat-kumra-sahitym--japed ya kma-gyatr kma-bja-samanvitm | tasya siddhir bhavet prema rdh-ka-sthala vrajet || 164 || et paca-pad japtv raddhayraddhaysakt | vndvane tayor dsya gacchaty eva na saaya || 165 || In the Sanat-kumra Sahit it is said: Whoever chants the kma-bja combined with the kma-gyatr attains prema-siddhi and goes to r Vndvana. Whoever with faith or without faith chants this five-part gyatr-mantra again and again will without a doubt obtain the service of r Rdh-Ka in Vndvana. kior-tantre ca--etn sakhnm an mantrn ya sdhako japet | r-rdh-kayo kipra vihra-sthalam pnuyt || 166 || In the Kior-tantra it is said: The sdhaka who chants the mantras of r Lalit and the other 78

aa-sakhs shall very quickly attain the place of Rdh-Kas pastimes in Vndvana. tatraiva--mantrn etn majarm an yo japet sad | prema-siddhir bhavet tasya r-vndvanam pnuyt || 167 || In the same book it is also said: Whoever always chants the mantras of r Rpa and the rest of the aa-majars shall, upon attaining siddhi, go to r Vndvana. smaranantara siddha-dehasyaiva ca sdhaka | aa-klodit ll sasmaret sdhakgaka || 168 || The sdhaka who has performed the various components of bhakti shall, after meditating on his own siddha-deha, meditate on the aa-kla-ll.

The Eight Time Periods

klau ninta-prvhnv aparhna-pradoakau | vijeyau tri-tri-ghaikau prta sya dvaya dvayam || 169 || dvi-dvi-praghaikau jeyau madhyhna-rtrikv iti || 170 || Those eight time periods are measured as follows: The ninta, prvhna, aparhna and pradoa-lls each last for three hours, for a total of twelve hours or thirty daas. The prta and sya-lls each last for two hours, totalling four hours or ten daas. The madhyhna and rtri-lls each last for four hours, for a total of eight hours or twenty daas. eteu samayev eva y y ll purodit | t tm eva yath-kla sasmaret sdhako jana || 171 || These aa-kla-lls have been previously described. The sdhaka shall meditate on them at the proper times. Thus ends the r r Rdh-ka-klya-ll-smaraa-krama-paddhati by r Dhynacandra Gosvm.

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