Loving Pastimes Between Radha and the Gopis
The transcendental pastimes of pure love and affection between Sri Radha and the gopis are also very beautiful and wonderful to hear. Not all of the gopis are situated in madhurya-rasa. Many consider themselves to be dear maidservants and loving friends to Sri Radha alone, and they have no desire to unite with Krsna in conjugal love. This is described in the Ujjvala-nilamani by Srila Rupa Goswami, wherein he discusses the nitya-sakhis as follows:
The sakhis [cowherd girlfriends] who are always satisfied by the friendship of the other sakhis and do not aspire to become nayikas or direct lovers of Krsna, are called nitya-sakhis.
There are also gopis who are equally affectionate to both Radha and Krsna, and these are called sama-sakhis:
The intimate, sweet and rare friendship existing among the sama-madhya-sakhis is very difficult to understand. Only those learned in the intricacies of transcendental love can understand it.
Describing the activities of Sasikala and Kamala (two friends of Rangadevi), Rupa-manjari said to Rati-manjari: Kamala said, “O Sasikala, I shall go now and leave you in Krsna’s hand.” Sasikala replied, “Why do you speak these lies? I am your servant and messenger. It is I who should go, and you who should stay.” Look! Krsna has become charmed by the sweetness of the extraordinary love these two gopis bear for each other. Simultaneously He embraces them both to His chest, and passionately enjoys amorous pastimes with them together.
Krsna addresses the two gopi messengers, Madhavi and Malati: “Madhavi, where are you going with My Malati? And you Malati, where are you going with My Madhavi? My dear extraordinarily beautiful and qualified girls, the dark-complexioned young bumblebee of Krsna shall now take you both to a secluded place and drink the honey of your kisses, thus enjoying transcendental amorous pastimes with you.”
Krsna said to the gopi messenger, Mandaraksi: “I am very glad to tell you that your friend, Radharani, said to Me: ‘Mukunda! Follow Mandaraksi and quickly bring her to Me in the cottage of creepers in this forest grove.’” Appearing like a moon standing between two stars, Krsna then enjoyed transcendental pastimes with Radharani and Mandaraksi.
(Sri Ujjvala-nilamani , pp. 78-79)A gopi once said to her friend, “Do not repeatedly leave me on the pretext of going to pick flowers in Vrndavana forest. I fear that you will suffer in some way when you are alone in the forest. O beautiful-faced friend, I tell you the truth, I simply wish the happiness of your friendship. I have no desire to enjoy amorous pastimes with Krsna.”
One day Radharani tried to arrange a conjugal meeting between Krsna and Her friend, Mani-manjari. Mani-manjari declined the invitation saying, “My friend Radharani, I have no desire to taste the happiness You enjoy by touching the transcendental limbs of Krsna. I simply yearn to expertly engage in Your service. This Mani-manjari has no desire at any time for a conjugal meeting with Krsna.”
A gopi says to Krsna, “My dear Govinda, I request that You please engage me in expertly arranging for Your splendid transcendental conjugal pastimes on the dancing stage of Radharani. This service is the topmost treasure in the exalted kingdom of all the gopis’ hearts. My heart has no desire to personally taste the nectar of the touch of Your transcendental body.”
(Sri Ujjvala-nilamani, p. 80)Vijaya: “Who are the nitya-sakhis?”
Gosvami: “Kasturi, Mani-manjari and others are nitya-sakhis.”
Vijaya: “Who are the prana-sakhis?”
Gosvami: “The prana-sakhis include Sasimukhi, Vasanti, and Lasika. They have attained forms and qualities similar to those of Vrndavanesvari, Srimati Radhika.”
(Jaiva Dharma, p. 714)Vijaya: “Who are the sakhis who have asama-sneha [unequal affection]?”
Gosvami: “There are two types of asama-sneha-sakhis. Some have more affection for their yuthesvari [group leader] than for Krsna, while others think, ‘I am the maidservant of Hari.’ …Those sakhis who think, ‘I am the maidservant of my sakhi,’ and who have more affection for their sakhi than for Krsna are called sakhi-sneha-adhika.
Vijaya: “Who are they?”
Goswami: “Among five types of sakhis, those who have more affection for Krsna (krsna-sneha-adhika) are simply called sakhi. The prana-sakhis and nitya-sakhis are both sakhi-sneha-adhika, for they have more affection for their sakhi.”
(Jaiva Dharma, p. 738)There are five types of sakhis: (1) sakhi, (2) nitya-sakhi, (3) prana-sakhi, (4) priya-sakhi, and (5) parama-prestha-sakhi. Among them some are sama-sneha [equally affectionate towards both Radha and Krsna] and some are visama-sneha [more affectionate towards one].
Those who are more affectionate toward Krsna are called sakhis. Some of the sakhis are Vrnda, Kundalata, Vidya, Dhanistha, Kusumika, Kamada, Atreyi, etc. The nitya-sakhis are more affectionate toward Sri Radha. Some of the nitya-sakhis are Kasturi, Manojna, Mani-manjari, Sindura, Candanvati, Kaumudi, Madira, etc. The principal among the nitya-sakhis are called prana-sakhis. Some of the prana-sakhis are Tulasi, Kelikandali, Sasimukhi, Candrarekha, Priyambada, Madonmada, Vasanti, Kalabhasini, Ratnabali, Malati, Kanpurlatika, etc. All of them are almost equal in beauty with the queen of Vrndavana, Sri Radhika.
Malati, Candralatika, Guncura, Barangada, Madhavi, Candrika, Premanjari, Tanumadhyama, Kandarpasundari, etc., are among the tens of millions of beautiful Vraja priya-sakhis. The chief among them are the parama-prestha-sakhis. Even though Lalita, Visakha, Citra, Campakalata, Rangadevi, Sudevi, Tungavidya, and Indulekha are equally affectionate toward Radha and Govinda, they are nevertheless still biased toward Sri Radha.”
(Sri Ujjvala-nilamani-kiranah, p. 6)[The demigods] saw all the beautiful gopis dressed in many different kinds of garments, some with mrdangas in their hands, some with vinas, camaras, karatalas and various musical instruments. Some were making their jeweled anklets tinkle melodiously and some were making a whole network of jeweled ornaments tinkle. Some were spontaneously dancing as they carried jugs on their heads. Some were dressed as men with others dressed as their heroines, and some were dressed as Krsna with others dressed as Radha. Some were in the mood of separation, while others happily embraced each other. As they gazed at these playful gopis, the three demigods smiled.
(Sri Brahma-vaivarta Purana, 4.172-180)When Radha saw that Her sakhi was late, She made an excuse to send another female envoy. That messenger disguised herself as a male pilgrim and approached Krsna in the evening twilight. The “pilgrim” gave Krsna a message from Radha indirectly informing Him about a secret tryst. Sri Jayadeva says, “May Govinda's words of praise to that pilgrim be victorious.”
(Sri Gita-govinda 6.12, commentary)Krsna says to Uddhava, “When Radharani and I had quarreled, and She was angry with Me, I disguised Myself as a woman [Syamali] and appeared before Her. Seeing Me, She asked Her friend Visakha: ‘Honest Visakha, who is this dark complexioned girl?’ Visakha replied: ‘She is a cowherd’s daughter.’ Radha: ‘Why has she come here?’ Visakha: ‘She seeks Your friendship.’ Radharani then accepted Me as Her friend, but after repeatedly embracing Me, angry Radharani understood that the girl was Myself disguised as a woman, and this made Her very embarrassed.”
(Sri Ujjvala-nilamani, p. 204)
Various Levels of Spiritual Love
In ujjvala-rasa (the topmost pinnacle of all devotional mellows), the permanent mellow is madhurya-rati (loving attachment for Krsna expressed in the mood of a lover). This madhurya-rati is of three kinds: (1) sadharani [attachment wherein one’s own personal enjoyment is present], (2) samanjasa [attachment wherein both one’s personal enjoyment and the desire to please Sri Krsna are equally present], and (3) samartha [attachment wherein only the desire to please Krsna is present]. The sadharani-madhurya-rati found in Kubja is like an ordinary gemstone. The royal queens of Dvaraka, beginning with Rukmini, are possessed of samanjasa-madhurya-rati. This is compared to cintamani or touchstone. The gopis of Vraja are possessed of samartha-madhurya-rati, and this is compared to the Kaustubha jewel.
That attachment which has of its design and intent one’s own personal enjoyment is called sadharani. That attachment, which has as its purpose the enjoyment that accrues both to Krsna and one’s self, from being His wife, is called samanjasa. That attachment which has as its intent the exclusive pleasure of Sri Krsna, which He obtains by enjoying other’s wives, is called samartha.
The shelter and support of these various emotions or bhava will now be ascertained. In Kubja, who possesses sadharani-rati, the limit of prema [intense love] is present. In the queens of Dvaraka, who possess samanjasa-rati, the limits of anuraga [intense love and attachment that is ever fresh] are to be found. Therein Satyabhama and Laksmana correspond to Srimati Radhika, and Rukmini and the other queens are the corresponding representatives of Candravali. The progression of the love for Krsna by the priya-narma-sakhas [most dear boyfriends] is up to anuraga. The gopis of Vraja who possess samartha-rati possess a deeper love of Syamasundara, which is up to the limit of mahabhava [the highest stage of love]. Among Subala and some of the other cowherd boys, the limits of their love can be found to also extend up to mahabhava. However, adhirudha-mahabhava [the second stage of mahabhava] is only found to be present in Sri Radha’s camp, and not within any other party or group. Then mohan [the first stage of adhirudha-mahabhava] is only to be found in Sri Radha, Lalita, Visakha, and their followers; and finally madan [the second, highest stage of adhirudha-mahabhava] is existent only in Sri Radha.
(Sri Ujjvala-nilamani-kiranah, pp. 12-13)We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.
(Srimad Bhagavatam 1.1.19)
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