Tag Archive for: manjaris

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Lila: Making Shyama Ju’s Tilak

Tulasi-manjari sits close to Srimati while lovingly holding Shrimati’s chin with her left hand and a brush in her right hand. She starts by drawing a black circle of aguru mixed with musk in the center of Srimati’s golden forehead. Inside that black circle she draws a beautiful red lotus with lines of sindura. In the middle of this red lotus, Tulasi-manjari paints a dot with sandalwood paste mixed with camphor.

This dazzling tilaka shimmering on Swamini’s sweet forehead is known as the Kama-yantra, which controls and gladdens Shyamsundara. And its black color and musk fragrance reminds Swamini of Shyam. Raganuga sadhakas should remember pastimes like this, and think they are sitting next to Tulasi-manjari observing how expertly she applies Radha’s tilaka. 

Sri Narottama Dasa Thakura says, “The prana of man (mind) is smarana, which is the abode of all sweetness, and the essence of smarana, remembrance, is Radha Govinda lila.”

Manjari Tattva: Radha Manjari Oneness

There is no comparison to the manjaris’ love, which is marked by an abundance of feelings of mine-ness toward Sri Radha. Radharani trusts Her maidservants even more than She trusts Herself! Radha’s dasis understand things before Swamini  Herself understands them.

There is a kind of feeling of non-difference of heart between Sri Radha and Her maidservants. All of Radharani’s heart’s experiences also awaken within the hearts of Her maidservants. The maidservants feel the same pain of separation from Krishna that Radharani feels and the same bliss of meeting with Krishna that Radharani feels. Radha’s kinkaris ki jai!

Manjari Lila: Radha-Krishna’s First Touch 

Once upon a beautiful time when Radhika first fell in love with Shyam (purva raga) She heard Shyam’s enchanting flute song. Then Swamini fell into an ecstatic swoon for six hours and the sakhis could do nothing to wake Her up.

One manjari went to inform Vraja’s yogini named Paurnamasi, the embodiment Yogamaya, who arranges all of Radha-Madhava’s lilas. Paurnamasi in turn sent Madhumangala to tell Krishna that Sri Radha had fainted because of His flute playing and bring Krishna to see Radha.

When Krishna finally arrived Vrindadevi forcibly placed Krishna’s lotus foot, that resembles the reviving Sanjivani plant, on Radhika’s heart, making Radha wake up instantly. When Sriji opened Her eyes and saw Shyam She softly wept.

Krishna became shy and walked away. Which poet could possibly describe even a drop of the transcendental bliss that Sri Sri Radha-Madhava experienced when Krishna’s lotusfoot touched Radhika’s heart?

Radharani manjaris ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: Experience in Smaran

Upasana means to hold on to a certain subject of meditation with such one-pointedness that no other subject matter can enter. In Bhakti-rasamrita Sindhu, Sri Rupa Goswamipada cites the following example from Puranas to prove the power of smarana. A brahmin from Pratishthanapura burned his finger after touching an offering of hot sweet rice (kheer) which he had just cooked in his meditation.

In Srimad Bhagavatam (7.1.28), Narada Muni gives the example of the absorption of the grassworm: “The grassworm, who gets trapped in a hole by a hostile bee, becomes a bee also by always thinking of that bee out of fear and enmity.”

If one can go through such a change of body just by meditation, then certainly one can attain a manjari svarupa through intense transcendental meditation. Smarana means: mental association. When a devotee is fully absorbed in Radha-Krishna asta-kaliya lila smarana it is as if one directly serves the Lila Yugala. By simply continuing to meditate on these things the revelations will come.

Sri Caitanya Mahaprabhu confirms this saying;

bhavite -bhavite –Krishna -sphuraye antare
Krishna -krpaya -ajna -paya -rasa -sindhu -pare

“Through constant meditation Krishna will appear in the heart, and by Krishna’s grace even an ignorant soul will cross over the ocean of rasa.” (Caitanya Caritamrita 2.19.236)

Manjari Lila: Reminding Radha of Shyam

One day while bathing Srimati Radharani, Tulasi-manjari reminds Swamini of the sweet history of a painting of Shyamsundar that hangs in Her home.
“O Swamini! I remember you once wrote a letter to Krishna, saying: ‘You are living in My house as a picture and wherever I flee, there You are standing to stop Me with stretched-out arms!’

In this way Tulasi-manjari helps Swamini relish the sweetness of Her previous pastimes and simultaneously brushes Radha’s pretty teeth. Blessed is this maidservant who has nothing in this world except her connection with Sri Radha!

Radha’s kinkaris know exactly how to serve according to time, place and circumstances, bringing all these relishable memories to Bhavamayi’s heart and making Radha swim in waves of rasa!

This is the internal beauty of Radha-dasya that by identifying with the Guru-given siddha svarupa one serves Swaminiji’s ujjvala murti. The raganuga sadhaka identifying with Tulasi-manjari (Sri Raghunatha Dasa Goswami) should feel as if Swamini is taking one by the hand.

The practicing devotee should learn Radha’s various services like tooth brushing by meditating on how the eternally perfect maidservants like Sri Rupa Manjari and Tulasi perform them. These nitya-siddha manjaris are the gurus of the Yugala-seva, who have descended from the Vraja-nikunja along with Sri Caitanya Mahaprabhu to take the neophyte devotees out of this material world, and into Vraja’s nikunjas by teaching them manjari bhava sadhana.

The devotee who is fixed in smarana should be completely free from external consciousness and should identify himself only with his siddha svarupa. The form, sound, touch, taste, and fragrance of Svamini Radha is the only means of survival for such a devotee. A raganuga sadhaka has closed eyes for the material world, and all other thoughts but Radhika’s seva have become insignificant.

When the sadhaka is immersed in remembrance of Sri Radha (smarana- nishtha) it feels as if one is directly serving Radha floating in an ocean of sweet bliss. But when that remembrance recedes and worldly thoughts return, one feels that one has fallen into a desert. Hope for experiences in smarana keeps the sadhaka alive. The hope for attainment takes a seat in the heart of the smarana –anga –sadhaka.

Manjari Lila: Reminding Radha of Rasika Mohan

Madhuri loves Madhava, and the manjaris love Madhuri. One day in Yavata, while Tulasi-manjari is brushing Radha’s beautiful black tresses, she serves Swamini by awakening the remembrance of one of Her sweet sports with Krishna.

Tulasi says: “At the end of Your pastimes in the kunja, Shyam is making Your braid with His own hands, and You are putting on Krishna’s crown. Or sometimes, out of deep love, You may reverse roles. So then Shyam puts His crown on You, and You tie Bihari’s beautiful locks in a veni.

“O Swamini! When can I, Your poor unqualified maidservant, also once serve You as expertly and lovingly as Shyam does? Be merciful and please give me that service! That is my desire!”

While listening to Tulasi-manjari’s harikatha, Radharani becomes overwhelmed and thinks that it is Shyam making Her braid instead of Tulasi. Radhika keeps Her eyes half closed while relishing that thought and feeling.

Raganuga sadhakas should try to remember these sweet pastimes every day. If one continually remembers one’s siddha deha, maya will have no chance to contaminate the devotee’s mind. All of maya’s disturbances are caused by bodily consciousness.

Radharani’s manjaris ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva:  Pleased by Shyam’s Submission

Sri Raghunatha Dasa Goswami describes the footlac ati -sulalita –laksha because Krishna’s loving submission to Radhika’s prema is mixed with this footlac, therefore it is very charming. The hearts of Radha’s maidservants are very pleased whenever Krishna is submissive to Radha.

Radha Rasa Sudhanidhi (2) says, “Krishna feels Himself blessed when He even once feels the breeze coming from Radharani’s flapping veil?”

In this way, the manjaris want to see Sri Radha’s superiority, but that does not make Shyam, rather it brings His superiority to the limit! This is the specialty of the manjaris meditation.

The idea of worshiping Krishna without Radharani is intolerable for Sri Raghunatha Dasa Goswami. In his Sva Niyama Dashaka (6) he says, “It is my solemn vow that not even for a moment will I go near that impure place where a proud hypocrite worships Govinda alone while neglecting or disrespecting His most expert lover Sri Gandharva Radha, whose glories are sung by the Vedic scriptures and by great sages like Narada Muni!”

Whoever cherishes Radha’s sweet lotus feet in the heart will have such a beautiful mind. Sripad Raghunatha Dasa Goswami ki jai! Jai Jai Sri Radhe!

Manjari Tattva: Manjaris Maha Mantra

While bathing, dressing and decorating Radhika in the morning in Yavat, the manjaris ease Radha’s pain of separation from Shyam by singing the Hare Krishna maha-mantra. For the manjaris the mantra meaning is from Radha’s perspective. Thus ‘Hare’ means “O Hari, You take away all My attachments to My husband, family and prestige.”

‘Krishna’ means “You attract Me with Your sweet beauty and enchanting flute song to leave My home and You draw Me into the forest to meet You.”

‘Rama’ means “Then You enjoy intimately (ramayati) with Me.”

Radha fully appreciates the manjaris’ singing Hare Krishna with this conception. One meditating upon oneself as a manjari of Srimati Radhika can always remember Radharani in this sweet way throughout the day while chanting:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare 

Manjari Lila: Becoming Radha’s Marked Maidservant

After Rasika Yugal’s love dalliance is finished, the surrendered maidservants enter into the kunja. Sri Radhika assumes the nayika-bhava of svadhina -bhartrka (controlling the lover). Kishori lies down and submissive Shyam sits at Swamini’s feet, desiring to paint red lac on them.

Tulasi-manjari holds the brush and a cup with lac. As tears of love stream from Shyam’s eyes, Nagara begins to paint Swamini’s foot soles, thinking: “Everyone says that I am nondifferent from My name, so let My name stay on Srimati’s footsoles!” As Krishna writes His name on the sides of Swamini’s feet, He becomes overwhelmed by the intoxicating natural fragrance of Radhika’s lotus feet, and the beauty of His own name written in red lac.

Tulasi enjoys seeing Shyam’s zeal in decorating her Swamini and she giggles, covering her mouth with her veil. Seeing Tulasi giggling, Swamini says: “What’s going on?”, and kicks Tulasi with Her foot covered with wet lac still. Fortunate Tulasi thus receives the auspicious signs i.e. a flag, thunderbolt, barleycorn, chariot, and conchshell of Swamini’s footsoles printed on her shoulder through the footlac.

Swamini does not kick everyone like this: It is a sign of intimacy! With these auspicious signs Tulasi proudly goes from kunja to kunja so that all the sakhis can see that “I’m Sri Radha’s marked maidservant!” Raganugiya sadhakas will treasure this sweet loving exchange between Radhika and Her lucky manjari, and long for such a fortune in their heart of hearts.

Tulasi-manjari ki jai! Manjari Bhava Upasana ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: Introduction Necessary

At every stage of bhakti bhajan from the beginning to perfection, a disciple is dependent on Sri Guru’s mercy, guidance and love. Radha-Krishna’s lila-bhumi of Vrndavana is an eternal realm filled with varieties of loving relationships. Every activity is personal, intimate and performed simply to please Sri Hari.

In his Prarthana Giti, Sri Narottama Dasa Thakura describes how a sadhaka of raganuga bhajan who attains perfection as Radharani’s maidservant, sadhana siddha kinkari, is first introduced to Radha-Krishna by Sri Rupa Manjari:

“When will my Guru-sakhi submit me to Sri Rupa Manjari’s lotus feet? When will that blessed moment come when Sri Rupa Manjari will look at me and order me: ‘O Nava-dasi! Come here! Quickly get the paraphernalia of your service!’

“My heart will fill with joy when she orders me like this, and I will do my service with a pure heart. I will fill a golden pitcher with scented water and quickly come before Radha Govinda.

“I will shyly stand behind Sri Rupa as Radha and Krishna repeatedly glance at me affectionately. Smilingly, They will say, ‘O Rupa! Where did you get this new maidservant?’

Hearing Their inquiry, Sri Rupa Manjari will reply, ‘Krpa-rati manjari has given me this maidservant to bring to You! Knowing her to be very humble I kept her here to serve You.’

“After telling this to Radha-Madhava, Sri Rupa Manjari will engage Nava-dasi in Radha-Madhava’s eternal seva.”

Manjari Tattva: Service not Friendship

Swamini Radha stands before Tulasi-manjari (Sri Raghunatha Dasa Goswami) and wants to offer her a friendly relationship like Radha’s other sakhis such as Lalita-sakhi and Visakha-sakhi.

Radhika says, “O Tulasi! Please accept My friendship! You can become equal to Lalita and the others and serve both Me and Shyamsundara!”

Tulasi replies, “O Devi! I don’t want anything else but the excellent service of Your lotus feet! I offer my obeisances to Your friendship! Let it stay on my head, but I only want to serve You!”

Why does Sri Raghunatha Dasa Goswami say the manjaris’ seva is vara-dasyam which means excellent? It is excellent because it most intimate and devoid of any hesitation, awe and reverence. A manjari is Radharani’s sakhi and dasi at the same time.

Nothing is done for personal happiness, everything is done for the pleasure of Navina Yugala! Although the manjaris are in the category of sakhis, they are dasis or kinkaris because of their complete dedication to Radharani’s service. The sakhis have a superior position in the social hierarchy and pastimes with Krishna.

But the fortune of service intimacy is greater for the manjaris! They know Sri Radhika’s innermost desires, and therefore they can perform their service without hesitation like no one else in the world.     

Radha’s dasis are called manjaris, which means flower bud, because the manjaris enhance the beauty of the flowers known as the gopis. But the flower buds are never separately enjoyable to the blackbee, Madhusudana. The special privileged position of being a manjari of Srimati Radhika is the unique mercy of Sri Caitanya Mahaprabhu. Manjari bhava upasana ki jai!

Manjari Lila: Fixing the Sanket Kunja

A sanket kunja means a prearranged meeting place for Rasika Yugal Radha Shyam. Once, when Krishna takes His supper in Nandishvara, a kinkari fans Him. Without being seen by others Shyam keeps His left hand on that kinkari’s foot, as a means of asking her: “Will I meet My Dearest Radha or not?”

That maidservant then places one toe on Shyam’s hand to indicate that a meeting will be possible. Then the kinkari touches a particular finger of Krishna’s to indicate the specific sanket kunja where Shyam can meet His beloved Radhika. This code was previously agreed upon. The assembly of elders is absorbed in speaking with each other and thus does not notice this exchange.

This is vara dasya, the most excellent service of Radha’s manjaris!

Radharani’s Manjaris ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: Desiring the Unattainable

Although Sri Raghunatha Dasa Goswami understands that he desires something which is hard to attain, he cannot give up hoping. “O Radhika!  I see that I’m unworthy, yet my mind is still greedy for Your attributes.”

Although he sees that he’s completely unqualified, his mind is still illuminated by the hope for getting Radha-Madhava’s sweet mercy.

In Utkalika-vallari (34-35), Sri Rupa Goswamipada says, “O Radha-Krishna, King and Queen of Vrndavana! Although the greatest souls are not able to get Your darsan for even a moment, this fallen soul desires it, swallowing all fear and shame! But what is my fault in this? Who will not be intoxicated by the ever-fresh sweetness of Your qualities?”

Manjari Tattva: Radha’s Krishna

The acaryas teach: “We must see Shyamsundara from Radharani’s perspective and Radharani from Shyamsundara’s perspective.” Sri Krishna bestows welfare on the world and Kalyani Radha embodies Krishna’s welfare.

Once to inform Radharani about how intensely Krishna is hankering for Her, Visakha-sakhi said, “O Shyama Ju! When Subala gives Krishna a garland of golden Campaka-flowers, His mind trembles and tears of passionate love flow from Krishna’s eyes. O Sundari! Your form always awakens great love in Shyam’s heart!”

“Shyam can only pronounce the first syllable of Your name, ‘Ra’, but out of ecstasy Krishna cannot pronounce the other one, ‘Dha’. Krishna eyes cry streams of tears. That jewel of men rolls on the ground; who can describe Govinda’s distress?”

Sri Krishna bestows auspiciousness on the world, but Srimati Radhika bestows auspiciousness even on Krishna. Sri Govinda considers Himself blessed when He attains Radhika’s company. Krishna feels that His world is empty without Radha, and Radha feels the same towards Krishna.

Sarvanga-sundari is the Queen of the kunja, who excites eagerness in Shyam to enjoy. It’s as if Madhava is a beggar getting a meal in the royal palace.

Manjari Lila: Radha Kicks Her Manjari

In his spiritual identity of Tulasi-manjari, Sri Raghunatha Dasa Goswami brings Radha and Krishna together in a lonely kunja on the bank of Radha-kunda. How expertly Radha-Madhava sweetly play! Vrndavaneshvari fulfills desires that Krishna could never even dream of! Tulasi witnesses all of Radha-Madhava’s sweet pastimes through a hole in the kunja wall.

Afterwards, the enchanted Shyam sits at Swamini’s feet, staring at Kishori’s sweet face with unblinking eyes. Understanding that her time to serve has come, Tulasi enters the kunja. Krishna holds Srimati’s lotus feet to His chest and is stricken by symptoms of ecstatic love, and tears of love flow from Shyam’s eyes.

His chest is moistened with sweat drops, so that the fragrant powder on Krishna’s chest starts sticking on Swamini’s footsoles. Seeing this, Tulasi giggles, covering her mouth with her hand. Seeing her laughing, Swamini kicks the fortunate Tulasi with Her foot, so that the fragrant powder from Krishna’s chest adorns Tulasi-manjari’s head, making it worthy to be called her best and highest limb (uttam-anga).

Indeed, Tulasi is a most fortunate manjari. Just hearing this lila makes the sensitive sadhaka rejoice over the wonderful loving intimacy between Srimati Radhika and Her loyal dasis like Tulasi. O will I, even in my dreams, experience the tender touch of Sri Radha’s sweet feet sprinkled with the rasa-filled red vermillion from Shyam’s love anointed chest?

Radharani manjaris ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: 16 Sevas of Manjaris

In Ujjvala-nilamani (8.98-99), Sri Rupa Goswamipada describes sixteen wonderful sevas that sakhis and manjaris offer to Sri Sri Radha Govinda Yugala:

1. advising; (shiksha)

2. attachment- create attachment between Radha and Krishna; (asakti-karita)

3. cheating husbands and others; (pati-adi-parivancana)

4. consoling; (ashvasana)

5. dressing Radha-Madhava; (nepathyam)

6. feelings- revealing the heart of one lover to the other; (hrday-udghata-patavam)

7. faults- hiding faults of Radha; (chidram=samvrtir)

8. glorifying the love and qualities of Krishna to Radha and Radha to Krishna; (mitha-prema-guna-kirti)

9. joking; (narma)

10. meetings- arranging meetings of Lila Yugala; (abhisara dvayor)

11. messages- delivering between Radha-Krishna; (sandesh-presanam)

12. offering Radha to Krishna; (sakhi-Krishna-samarpanam)

13. protecting Radha; (nayika-prana-samraksha)

14. scolding Radha and Krishna; (upalambha)

15. serving Radha Govinda Yugala by fanning etc.; (seva-vyajana-adi)

16. uniting Radha and Krishna at the right time (kale-sangamanam)

Manjari Tattva: Don’t Want Krishna Alone

The kinkaris don’t want Krishna alone. Their love for Srimati is so pure that even in their dreams they don’t desire Krishna’s intimate company. When Krishna pulls at Sri Rupa Manjari’s bodice, she hisses like a trampled-down snake, saying: “Shame on You! Don’t You know who I am? I can give my life to You, but not my body! This body I have offered to Sri Radha!” Then Lalaji Shyam will beg forgiveness with folded hands.

No one but the kinkaris can be so loyal to Sri Radha! Sri Radha is the only life-support of Her maidservants, and this increases their pride. The maidservants have such a deep love for Sri Radha; they do not even have that for Krishna! No one but the kinkaris are so worthy of being Radhika’s priya-patras. Where is the bliss of worshipping only Krishna? The real ecstasy lies in Yugala bhajan.

Manjari Tattva: Disconnecting from Maya

Those who have surrendered to Sri Radhika’s lotus feet cannot find consolation in anything of this world anymore. Their minds and their lives are floating like wooden instruments on the stream of Sri Radha’s sweetness. It is the nature of bodily consciousness that the mind and the intelligence remain attached to dull, perishable matter.

But one who is absorbed in meditating on one’s siddha deha and the blissful service if Kishori Ju will no longer have any connection or relation with anything of this material world. Why would such a person like anything in the material world?

The manjari bhava upasaka must certainly experience that, “O Sri Radha! I don’t have anyone else but You in this world!” Unless one thinks like that one cannot proceed towards the lotus feet of Srimati Radharani.

Manjari Tattva: Eagerness for Vraja Bhajan

Out of eagerness for Radhika the practicing devotee cannot sit quietly.

One will eagerly come to Vrndavana, hoping to catch a glimpse Radha-Shyamsundara.

Siddha Krishna Das of Govardhana prays, “O Praneshvari Radha! My heart is constantly burning in the fire of separation from You! Please save me from this ocean of sorrow by keeping me at Your lotus feet and making me Your maidservant!”

“O Radha! When will I hear the delectable words from Your beautiful mouth and the jingling of Your ankle bells? O Priyaji! When in the topmost ecstasy will I drink the nectar of Your indescribable beauty through the cups of my eyes? And when will I smell Your bodily fragrance, making all the hairs of my body stand on end? “Please bless this new maidservant by giving her the nectarean food remnants that emanate from Your lotus mouth! O Radha, You are my japa! You are my penance and You are my meditation. Wherever You sport with Your lover and Your girlfriends, please take me there also as Your maidservant.”

Manjari Tattva: Living on Hope in Vraja

“Ha Radhe! When can I live in Vrndavana in great astonishment, remembering the wave of Your nectarean pastimes? When will I look all around for You, thinking: “Now Radha is here just behind this tamal tree!”

The anguished sadhaka prays, “Although I am living in Vrndavana I don’t experience anything. I have so many things to say about it, but actually my heart is empty. I want to get some result from my life of devotional practice. Even if I can just spend my time with the hope that, ‘Radharani, You are my Ishvari, then I will attain You!’” 

Then it is as if Swamini Radha asks the sadhaka: “O, isn’t your heart eager for Me? Then how can you attain Me?” Radha is the limitless ocean of compassion and She knows very well how to take Her maidservants to Her lotus feet by making them eager for Her! How much Srimati relishes the eager lamentations of Her loving devotees! The maidservant is very eager, and Swamini takes Shyam along to listen to her manjari’s lamentations.

Radharani’s Manjaris ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: Separation in Vraja Bhajan

When the mind is very agitated by feelings of separation from Radha and Krishna the loving devotee may feel helpless or unfortunate, unable to see an end to it. However, when accomplished devotees experience strong feelings of love-in-separation from Radharani, they sometimes get a vision, sphurti, of Srimati which helps them stay alive. Then there’s no end to the bliss one feels in being close to the beloved again!

This constant succession of meeting and separation from Srimati Radhika puts the devotee in an indescribable condition. The pain of separation becomes so severe that it wipes the remembrance of the just-experienced bliss of union out of the mind. In such a condition only another such vision can keep the devotee alive. This is the specialty of the love of Vraja and it is the great treasure of the Vraja-rasa-upasaka.

Manjari Tattva: Acquaintance with Radhika

Can the devotee continue if one does not even get slightly acquainted with Radharani? How can we advance towards someone we have never seen, who is beyond our purview?

Such a devotee laments, “I could not get acquainted with Swamini Radha who is everything to me! I never even think of the maidservice of Sri Radha, to whom my merciful Guru has introduced me! My bodily consciousness is so strong, everything is averse to the mood I desire! What a waste of life if I don’t even get slightly acquainted with Radhika who makes even the supreme master of all material and spiritual worlds faint just by casting a single sidelong glance at Him!

“Yet at the same time I am drawn towards Radharani’s lotus feet by a strong desire to reach them. O Swamini! If You just once stay in my thoughts or in my dreams, then I will be consoled! Please respond, O Swamini! Just tell me once “You are Mine!” I am sitting here at Radha-kunda just waiting for that and nothing else!”

When the devotee is so anxiously and exclusively waiting, everything else will become insignificant and one will slowly be drawn to Radharani’s lotus feet through one’s experiences. The soothing moonlight that emanates from Sri Radha’s beautiful toenails will illuminate the heart of any devotee who develops such intense devotion. Not only that, but Krishna Himself will come running to anyone who meditates on Sri Radhika’s lotus feet and who hears and chants about Radha. Jai Jai Sri Radhe!

Manjari Lila: Applying Radha’s Footlac

Radha-Madhava are enjoying in a kunja and Tulasi manjari, who is non-different from Swamini in heart and body, is fanning Them. Nagara Shyam then eagerly sits down at Swamini’s feet to decorate Her.

Praneshvari orders, “Smear footlac around My feet!” Shyam starts the job holding Radha’s feet to His chest, but then Krishna gets lost in their sweetness while looking at them. Impatiently Swamini says: “What are You doing? Quickly put that lac on! What will My sakhis say if they see Me like this?”

But Krishna sometimes holds Radha’s feet to His chest, sometimes kisses them, and sometimes also paints some lac on them with trembling hands. Noticing Krishna’s inability to get the job done, Srimati says, “O Sundara! It’s obvious You cannot do it! Tulasi, come, put on My footlac!”

This makes Shyam think to Himself: “Alas! How unqualified I am!” Getting Swamini’s order, Tulasi softly pushes Shyam aside while saying: “Move over!  Through You it will never be done, so I’ll do it!”

Radharani’s manjaris ki jai! Jai Jai Sri Radhe! 

Mahanidhi Madan Gopal Das

This series of posts will present facts (tattva) regarding the identity, moods (gopi-bhava), intimacy and sevas of Srimati Radharani’s beautiful and talented handmaidens known as manjaris, kinkaris, or dasis.

Also we will present many astonishing and wonderful lilas to highlight the manjaris most personal and confidential sevas to Srimati Radhika and Her dearest Priyatama Shyamasundara.

The information here is based on the commentaries of Advaitavamsa Acharya 108 Sri Ananda Gopala Goswami and 108 Sri Ananta Dasa Babaji Maharaja taken from “Vilapa Kusumanjali” and “Radha Rasa Sudhanidhi” translated by Sri Advaita Dasji.

Manjari Tattva: Forms of Seva

Just as Radhika is the personification of the topmost maha bhava, Radha’s maidservants are the personifications of seva rasa (the divine mellow of service). Their very forms are made of seva rasa. No one understands Radha-Krishna’s desires as well as Radha’s manjaris. The maidservants are like the Cintamani-stones that fulfil the desires of both Radha and Krishna.

Sometimes Krishna pitifully prays to the manjaris for Radharani’s mercy. In the same way, when Radhika desires to meet Krishna, She also takes shelter of the kinkaris, who are one with Radha’s heart. Within Their minds Radha Shyamsundara praise the wonderful seva expertise the manjaris.

All the activities of Radhika’s maidservants are meant for the pleasure of Radha-Madhava. Indeed, they lose themselves in the ecstasy of serving Yugala Kishora and are thus blessed with the sweet savour of Their love. The experience of the sweetness and beauty of serving Shyama Ju as Her kinkari is incomparable.

The manjaris can understand what Swamini needs during Her pastimes with Krishna and they know what pastimes will be played. So they go ahead of Lila Yugala and decorate the kunja accordingly before Radha and Krishna get there.

They make a bed with one pillow for only one person to lie on. They know by experience what pastime will be performed! Kishori Rai’s sakhis know that the kinkaris have entrance into the intimate pastimes, so they engage them accordingly.

Manjari Lila: Kick Krishna Out of the Kunja

One day Swamini is angry with Shyam, so Krishna comes to Her kunja dressed as a girl trying to please Her. But Swamini gives a hint to Tulasi manjari to kick Krishna out of the kunja, saying, “I will not look at this cheater anymore! I will keep the wealth of My honour! Subala’s friend has entered My kunja disguised as a girl! Stop Him!”

Tulasi then tells Krishna: “O rogue! There are no demons here that You can delude in Your enchanting dress like Mohini! We are Radha’s kinkaris, we understand all Your tricks! Realize Your own deceitfulness and get out of this kunja!”

Manjari Tattva: Eagerness for Swamini’s Seva

When one becomes absorbed in one’s spiritual identification (siddha deha) one can give up the false identification with the material body. When the devotee experiences the taste, smell, form, sound and touch of sweet Radha, one starts yearning greatly to attain the Radharani and always prays: “Your surrendered devotees experience the pinnacle of bliss. But I am so unfortunate that I don’t feel anything!

“O Vrndavana! Where is that Divine Couple, tell me! In which kunja must I search? I’m calling, but They don’t respond! How can I be satisfied?”

In this way, the practicing devotee will slowly attain the stage of divine madness. If Swamini appears sometimes like a lightning flash, only then there will be consolation!

Sri Raghunatha Dasa Goswami was always very eager to attain Radha and Krishna, and always lamenting without a moments peace. The service of Sri Radha is only understood with the proper feelings, which one will attain by the mercy of the great devotees like Sri Rupa Goswamipada and Sri Raghunatha Dasa Goswami.

Dasa Goswamis prays: ‘Ha Swamini! You are playing in the forest around Radha-kunda, which is Your favorite place in Vraja! There’s no more beautiful place for You and Your Priyatama to play than this one! But I’m so unfortunate that I cannot see You, although I’m living in this forest around Your kunda!’

Radharani’s Manjaris ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

In 6 verses (Bhakti-rasamrta-sindhu 1.2.291-296), Sri Rupa Goswamipada teaches the main principles and practices of raganuga-bhakti. After learning these at the feet of my teacher, we wrote this article about cultivating manjari/gopi bhava as a handmaiden, dasi manjari of Srimati Radharani.  

A raganuga sadhaka pursuing the madhurya-rati of Sri Krishna’s ragatmika devotees in Vrndavana will mainly concentrate on the different sevas and feelings of a few manjaris. The supreme goal of a sadhaka manjari is the happiness and pleasure of Sri Radha, and Her beloved Sri Krishna.

Gaudiya Vaisnava sastra mention over 150 different sevas of the manjaris. The sadhaka will read about the different sevas performed by the manjaris Sri Rupa, Tulasi (Raghunatha Dasa Goswami), Vinoda-vallari (Visvanatha Cakravarti), and Campaka (Sri Narottama Dasa Thakura), and as described in Radha Rasa Sudhanidhi. While meditating on Radha-Krishna’s eternal Vraja-lilas, the raganuga sadhaka will think, “I am serving, assisting, and helping Radharani along with these manjaris and my Guru sakhi manjari.”

The sadhaka can also think, “I am meditating on all these different sevas. But sometimes I am all alone with Sri Radha or with others. I am taking the lead and personally doing all these wonderful sevas for Radhika’s pleasure throughout the day and night (asta-kaliya-lila).”

While reading about the sevas and interactions of the four manjaris mentioned about, I will observe and relish their feelings and intimate loving exchanges with Radhika, Krishna and one another. I will personally identify with those feelings as being my own, or at least what I am aspiring to attain. 

Being Radha’s kinkari or loving manjari, I possess tad-tad bhavecchatmika bhava or devotion. This means I only desire to identify with, nourish, and experience the quality but never the quantity of the ecstatic feelings i.e. bhava that Sri Radhika relishes within Her heart during Her intimacies with Syama. I share Radha’s feelings but not Her enjoyment.

As Radha’s confidential manjari, I am also bhava-tadatmya, which means I am one in feelings and thoughts with Radhika. Radha is in my heart and I am in Hers. This is my natural svabhava, the very way I am. Whatever Radha feels produces the thoughts of what Radha needs, which immediately manifest in my mind as I carefully focus at every moment on perfectly serving and pleasing my Pranesvari Sri Radha. Thus Radha never has to tell me what to do because I already know.

Radha’s anxieties and needs are all that matters to me, and not the bliss and incredible transcendental ecstasy that automatically arises by attending to Swamini. Radha is the sole mistress of my life. I am totally made of service. I exist only to serve and please Radha throughout the day. Radha’s joy is my joy—Radha’s distress is my distress.

“O Radha! I am Yours! I am Yours! I cannot live without You. So please understand this and bring me to Your lotus feet.”

Jai Jai Sri Radhe!  Sri Sri Sita Advaita Prabhu ki jai! Sri Gurudeva ki jai!

Mahanidhi Madan Gopal Das

Sri Vilapa Kusumanjali by Sri Raghunatha Dasa Goswamipada is the best bhajana guidebook for raganuga sadhakas pursing manjari bhava. However, this is not really a book.

Rather here in a tangible and approachable form one discovers an ocean of loving outpourings for humble seva from the anguished heart of Srimati Radhika’s manjari maidservant crying in separation:

“Ha Radhe! Ha Radhe! Where are You now? I beg to see You and serve Your lotus feet in every possible way. Ha Radhe! Where are You?”

Each and every verse of Vilapa Kusumanjali is like a fragrant flower (kusuma) sprinkled with the pollen of lamentation (vilapa), and offered with the hands (anjali) of a heart hankering for Srimati’s eternal service.

Sadhakas aware of their siddha-svarupas or spiritual forms should regularly read these verses while deeply meditating on the pastimes described therein; the services being offered; and the moods and feelings being exchanged between Priya Sundari and Her loving maidservant.

With a purified mind and a sensitive, service-oriented heart, a sadhaka can identify with Sri Dasa Goswami in his manjari form as Tulasi-manjari and the sweet confidential sevas she’s doing for Radharani’s pleasure.

With the mercy of Sri Guru, Sri Harinama, and sweet foot dust of Sri Raghunatha Dasa Goswamipada, one will gradually see these seva lilas in the mind, and render the same sevas too in one’s individual siddha-svarupa.

To facilitate the sadhana of manjari bhava upasakas, Sri Vilapa Kusumanjali is herein presented. Manjari bhava upasana ki jai! Guru krpa hi kevalam ki jai! Jaya Jaya Sri Radhe!

Sri Vilapa Kusumanjali

Sri Raghunatha Dasa Goswami

1 My dear friend Rūpa Mañjari! In the town of Vraja, you are well known for your chastity. You don’t even look at the faces of other men! It is surprising therefore that your lips, that are as beautiful as red Bimba-fruits, have been bitten although your husband is not at home. Perhaps this has been done by the best of parrots?

2 O Sthalakamalini (land-lotus)! It is fitting that you are laughing very proudly through your flower bunches, since the black bee Krishna has left all the fragrant flowers in the forest to search only for you!

O Rati Mañjari! You are the most fortunate cowherd girl in the abode of the king of Vraja! When your mistress Śrī Rādhikā forgets Her beloved sash of bells due to absorption in Her love play, She asks You to fetch it from the cave where She left it!

4 I take shelter of my teacher Yadunandana Ācārya, who is so powerful because he is so dear to Yadunandana Śrī Krishna, and who personally showered me with the nectar of his matchless mercy.

5 I worship Sri Chaitanyachandra, who with the ropes of His mercy suddenly pulled me out of the deep, inescapable, waterless well of household life, which is full of limitless suffering, and gave me shelter at the tips of His feet, that defeat the beauty of lotus flowers, and entrusted me into the care of Śrī Svarūpa Dāmodara.

6 I take shelter of my lord Sanātana Gosvāmī, who was an ocean of compassion and who always felt sorry for the suffering of others. Although I was blinded by ignorance and unwilling to, he diligently made me drink the nectar of devotion laced with renunciation.

7 O Svāmini Radhe! The heart of this maidservant constantly burns in a great fire of separation from You. Being thus afflicted and crying with great love, I lament in the following verses!

8 O Devi Radhe! I’m helpless and afflicted in the middle of an ocean of sorrow! Please take me to the wonderful abode of Your lotus feet in the powerful boat of Your mercy!

9 O Devi! This person has died from the bites of the black snake of separation from You. Please revive me with the medicinal lac that anoints Your lotus feet!

10 O Devi, I am a maidservant of Your lotus-like feet, but my vine-like body burn is burning in the forest fire of separation from You. Please revive me at once with Your nectarean glances!

11 O Sumukhi! When will I, even in a dream, be justified in calling my head the highest limb (uttamāṅga) of my body by beautifying it with the glistening fragrant pollen of Your lotus feet?

12 O Kalyāṇi! When will the jingling of Your anklebells, that resembles an ocean of nectarean rasa, cure my deafness?

13 O Devi! When You go out to meet Krishna in the moonlit night Your eyes fearfully move in all directions, like bumblebees turning the whole forest into blue lotus petal-interiors. Is this person not to be seen by these eyes?

14 O Vrindavaneshvari! Ever since some mañjarī named Rūpa filled my eyes with light in Vrajabhūmi, I have strongly desired to see the red lac on Your lotus feet!

15 O blooming lotus-eyed girl (Rādhe)! When my eyes directly saw Your pond, Rādhākuṇḍa, which is filled with sweet water and lotus flowers surrounded by blissfully humming bees, then I really got the desire to taste the nectar of Your service!

16 O Devi! I shall never pray to You for anything else but the excellent service of Your lotus feet! I offer my constant obeisances to the idea of becoming Your friend, but I really relish the idea of becoming Your maidservant!

17 O You whose golden hue possesses the pride of the color of a turmeric-bulb scratched by a fingernail! When will You, having, out of great satisfaction, marked my arms with Your emblems of good fortune that are anointed with Your very lovely footlac, bestow the service of Your lotus feet on me?

18 O Devi! When may I daily make Your latrine, which is very dear to me, fragrant with nice incense after I joyfully rinse Your drain with sweetly scented water and lovingly sweep it with my loosened hair?

19 O Bhāvini Radhe! When can I diligently bring camphorated clay and a jug of scented water into Your room, wash Your lotus like feet in a basin and dry them with my hair?

20 After washing Your lotus feet and brushing Your teeth with a twig, when may this maidservant seat You in the bathroom and massage You after anointing You with very fragrant oils?

21 O You whose lotus like face defeats the beauty of the moon! When may I expertly bathe You with jugs of pure water scented with camphor and flowers, brought in advance by a sakhi who is beautified by her love for You?

22 O Śaśimukhi! After Your bath, may I gently and carefully wipe the water from Your tender limbs with fine towels as the borders of Your fish-like eyes joyfully move in all directions. After covering Your hips with a red silken petticoat, my body will erupt with thrill bumps of joy. Then may I cover Your entire body from Your head down with an incomparably beautiful blue sari?

23 O Radhe, beloved of the Prince of Vraja! When will this person, after washing Your lotus feet, lovingly braid Your hair with the beautiful fine garlands made by the florist girl Narmada?

24 O Devi, may I then joyfully make a full moon-like tilaka on Your forehead, anoint Your body with fine glistening vermilion and make pictures on Your breasts with perfumes?

25 O Devi! When will I beautify Your tresses by making a stripe of sindūra on Your hair part with a jeweled pencil?

26 O Devi! With a steady hand when can I make red fragrant spots all around Your tilaka that is the best enchanting herb for Krishna?

27 O Varoru! Your excellent earrings are like ropes that the flower archer Cupid has placed to bind the elephant king-like heart of the Prince of Vraja! When can I happily hang these ornaments on Your ears?

28 O Sundari! I did not desire that Śyāma would not see Your breasts when I placed this kañculī (bodice) on them. Actually, O Swamini, I wanted Shyama Himself to become Your blouse by suddenly coming and firmly embracing Your jewellike breasts that are more dear than His very life.

29 O Hemagauri! When You tire of lovemaking You lie down on the pillow of Mukunda’s chest, which is as soft as cotton. When can this maidservant decorate Your nice chest with a charming necklace of gems and big pearls?

30 O Indīvarakṣi! Will I ever get the chance to ornament You with blue bangles inset with jewels? When will I adorn Your hands, that are expert in all arts and very dear to Śrī Hari, with beautiful glistening rings?

31 O Sunetre! When will I worship Your lotus feet by carefully putting jeweled ankle bells on them, and worship the petals of those lotuses with Your dearest toe rings? When will I worship Your waist, Krishna’s matchless loveseat, with a golden sash of jingling bells

32 When can I humbly and joyfully decorate Your arms, that are like very lovely lotus stems that expertly destroy the patience in the swan-like intelligence of Murajayi Krishna, with gem studded armlets or render any other service to You?

33 O Subhage! When will that day come when I worship Your neck, which attained all good fortune from the touch of Gokulachandra during the Rasa Utsava, with a Graiveya-ornament?

34 O Sumukhi! After Krishna killed the proud Śaṅkhacūḍa-demon, He gave the Syamantaka jewel removed from that demon to His brother Balarāma (the enemy of Pralambāsura). With a happy heart Balarāma gave it to Madhumaṅgala who in turn gave it to You. When can I hang this Syamantaka jewel, the friend of Krishna’s Kaustubha-gem, in a locket around Your neck?

35 O Kṛśodari! Your waist is so thin that I’m very much afraid it will break when I bind it with a golden string with tassels at both ends!

36 O Hemagauri (golden girl)! When will I fasten a round nose pearl attached to a golden string on Your nose that defeats the beauty of a sesame flower? The great bee Madhumathana Krishna will be very agitated by the honey suddenly appearing there.

37 O Svarṇagauri! When on Your order will I tie the nava-ratna armlet on Your left arm with a string beautified by a silken tassel?

38 O Cañcalākṣi! Although Muraśatru Krishna agitates all the gopīs, I make Krishna spin like a disc with the chakra-shaped hairpins that I place above Your ears!

39 O Mṛga Śāvākṣi! When can I beautify Your chin that is the abode of Mukunda’s bliss with a drop of musk?

40 O Devi! When will I decorate Your teeth with reddish lines, making them look just like pearls with lines of ruby on them?

41 O Gāṅgeya Gātri! When will I color Your excellent Bimba fruit reddish, nectarlike lips with lipstick of catechu mixed with fresh camphor? Will the Krishna parrot suddenly come then and forcibly bite them?

42 With just a blink from the corners of Your eyes You immediately tightly tie down the king of elephants Krishna. When will I worship Your two eyes that defeat the fickleness of the wagtail bird with eyeliner?

43 Just to soothe Your proud love sulk, the Prince of Vraja holds Your feet on His head to enhance its beauty with the mark of Your footlac! When will I make Your feet most splendid with this nectarean footlac?

44 O Devi, when Muradvisha Krishna touches Your lowered shoulders in the Rāsa dance, He looks like a full moon (Kalānidhi) shining with an abundance of lust. O Kalāvati (artistic girl)! When will this maidservant joyfully place a garland of sweet jasmine flowers, surrounded by wandering humming bees, on Your shoulders?

45 O Mugdhāṅgi! O Sumukhi! When will this maidservant sit next to You, who are surrounded by Your sakhis, and lovingly hand You the paraphernalia to offer formal oblations to the Sungod sitting on an altar made of sunstones?

46 O Varoru! After You very carefully cook a variety of sweets for Madhumathana on the order of the Queen Yaśodā, You hand them to Your girlfriends like me [to bring them to Krishna].

47 O Bhavye! Seeing me bringing Your sweets and knowing me to be Yours, when will the Queen of Vraja hold her forehead on my forehead in loving joy as if she is my mother and inquire about Your wellbeing?

48 O Devi! When will I most affectionately bring and present to You the remnants of Krishna’s lotus like mouth given to me by Dhanishtha.

49 O Kuṅkumāṅgi! When will I carefully serve You the many remnants left by Krishna, that are like an elixir of the quintessence of nectar, mixed with other eatables and drinks, as You sit down, surrounded by Lalitā and other girlfriends?

50 O Taralākṣi! When will the time come when I can offer You sweet drinking water scented with fresh roses and camphor for flushing Your mouth, along with a twig for brushing Your teeth?

51 O Devi! While You are eating, when can I lovingly and attentively fan You, light lots of nicely fragrant incense, or serve You in other appropriate ways at that time?

52 O Madhura Gātri! When will my hair stand erect in ecstasy when I place a betel-leaf packed with camphor, catechu, cloves and guvak into Your lotus like mouth?

53 O Devi! While Lalitā joyfully offers arati to You, and the other sakhīs worship You with auspicious songs and fresh flowers, when can this maidservant, to whom You are dearer than billions of lives, worship You with her hair?

54 O Devi! While You are absorbed in an intimate joking discussion with Your girlfriends, headed by Lalitā, I will make a beautiful play bed for You with my own hands. When will You decorate that bed by dreaming on it?

55 O Manojña Hṛdaye! O Sadaye! When will that beautiful, blessed day come when this maidservant of Yours will massage Your feet as Śrī Rūpa Mañjarī takes care of Your hands?

56 O Sumukhi! When will I, like a vine of devotion, on the strength of great arising fortune, obtain the remnants of food that You spat out along with Your gargling water and the water that has washed Your lotus like feet? With love I shall enjoy it in so many ways along with Your other loving friends!

57 O Devi! When will You, while You are eating, affectionately give me, whose heart is dedicated to You, the nectarean remnants from Your lotus like mouth?

58 O Svāmini! Can I ever obtain Your darshana as You walk to Nandishvara to cook for Mādhava Sri Krishna, with Your gait faltering and Your hair standing on end out of joy?

59 Rūpa Mañjarī will lead You on the path, Lalitā and Viśākhā will be at Your sides, Your friends will be all around You, and I will walk behind You holding Your gracefully slender waist.

60 When You arrive in Nandīśvara, the great abode of Vrajaraja Nanda, which is filled with the bellowing of cows, the shouts of the cowherders and the different songs of the artists and panegyrists, and which shines with love, being dearer to Krishna, the Prince of Vraja, than even Govardhana.

61 Surrounded by Your loving friends, You will arrive in Nandishvara. When will I then see Dhanishtha, after seeing You coming from afar, quickly and lovingly bring You inside the palace right in front of me?

62 O Kuśale! You are an expert cook! After I wash Your lotus like feet, You enter into the kitchen and offer obeisances to the queen of Vraja and other superiors. When will You drown me in an ocean of bliss by doing this?

63 O Devi, when can I see Your lowered blushing face affectionately looking at Mādhava while You collect all His food and drinks and place them in Rohiṇī’s hands?

64 O Madhure! When will You gladden me when I see Mādhava glancing at Your joyful and eager lotus face with lowered eyes as He sits in the dining room with His superiors?

65 When will Krishna, the Prince of Vraja, glance at You with His smiling face as He goes out to wander in the forest with the Surabhī cows in whose care He was initiated, being cuddled by His worried mother?

66 O Hrīmati Sumukhi! When will my heart feel great joy when I see the Queen of Vraja, who is more affectionate than billions of mothers, taking eager oaths to make You sit down to eat with Your friends?

67 O Khañjanākṣi! When will I feel a great festival of joy in my heart when I see You being cuddled by the Queen of Vraja, who embraces You, kisses Your head and lovingly stares at You as if You are Her newly married daughter-in-law?

68 O my dear friend Rūpa Mañjari! When can I walk behind you when you lovingly take wide-eyed goddess Rādhikā, who is moved by waves of desire, to the play grove that is decorated by Śrī Hari, as She holds Her vine-like arm with yours?

69 My dear friend Rūpa Mañjari! When will I be able to see you with my mistress decorating Her dearest One with flower-ornaments in the grove-cottage on the bank of Radha-kunda?

70 O Subhage! Can I joyfully decorate You with fine garments, floral earrings, necklaces and so after hearing from the parrot Vicakṣaṇa that the prince of Vraja has gone out for His excellent noontime meeting with You?

71 O Śaśimukhi! O Devi! When will I make a bed of jasmine-flowers for You in the cottage in Madanānandada-kuñja (Visakha’s grove which gives joy to Cupid) which has beautiful gates and erotic vermilion pictures hanging in it, hung with garlands made of various flowers surrounded by humming bees?

72 O Kanaka Gauri (golden girl)! Can I carefully and happily massage Your lotus feet while Śrī Rūpa Mañjarī massages the lotus feet of Krishna, the Prince of Vraja, on whose arm You have placed Your head?

73 Madhusūdana is the crest jewel of clever pranksters! One day He obstructs Your path on the pretext of collecting tax from You as You are walking near Govardhana Hill! Will I then see Your proud eyes crowned with frowned eyebrows?

74 O Madhura-mukhi! When the wind carries Your excellent bodily fragrance to Candrāvalī’s handmade play bed where Mukunda enjoys with her, Krishna finds a clever excuse to meet You on the shore of Radha-kunda, like a bumblebee leaving an inferior flower. When will I proudly witness this?

75 O Śaśimukhi! When will we witness Your ever-fresh water sports with Pranapati Shyama and Your friends all together in Your own sweet lake, which is filled with many lotus flowers and surrounded by singing birds and humming bees?

76 O Varoru! When will the ocean of my bliss expand when I see You being decorated with flowers by joyful Arishtajayi Krishna in a grove with many blooming flowers and bees on the beautiful bank of Your lake?

77 Will the joy of my eyes increase when I see one maiden swiftly and happily bringing various blooming flowers, big guñjā-beads and peacock feathers? While Hari places these things in Svamini’s hair braid, He shivers and Radha’s whole body blooms up with tiny bumps of bliss!

78 O Sumukhi! When will I secretly smile when I see You proudly and excitedly beating Mādhava with Your play lotus during Your love sports?

79 O Subhaga Mukhi! When will You give me great joy by singing sweet love songs with the Prince of Vraja as You embrace Him with Your very graceful arms, and Shyama holds His strong arm on Your low shoulders?

80 O Devi, when You defeat Hari in a dice game You snatch away His flute. When will You throw it to me, so that I can hide it somewhere?

81 O Sumukhi)! When will I have thrill bumps of ecstasy all over my body as I fan You in a temple that gives bliss to Cupid, where You enjoy ever-so-sweet talks with Your lover, Your cheeks blossoming with a smile as You lie on a play bed made of Mālatī flowers?

82 O Rādhe with a face like a fully blooming lotus flower! When You go out to meet Krishna at night Your swiftly moving feet become afflicted with fatigue. O Devi! When will You, although You are shyness personified, call me by name to massage Your lotus feet? Then I know that You have accepted me as Your own!

83 ‘O Rādhe! O Granddaughter! The time has come for Your worship of the sungod! Where are You?’ Will these angry words of Mukharā sound like nectar to me and make me happy?

84 O Devi! Can I serve Your nectarean words with My ears and Your camphor-scented smile with My eyes?

85 O Suvrate! Will you increase my bliss by falsely and angrily quarreling with Your Prananatha, being supported by Your girlfriends, who are expert in helping You in Your loving tricks while You play the flower picking game?

86 O Sadaye! When will this maiden, whom Mādhava knows to be very dear to You and piteously petitioned in so many unbearable ways, anxiously fall at Lalitā’s feet to plead for Him that You give up Your maan?

87 O Dhīre! When will I see Your great ceremonial bathing as You are crowned the queen of Vṛndāvana by Paurṇamāsī’s personal arrangement? While You are being bathed with many jugs of pure fragrant water, there will be a grand festival of love with dancing, singing of auspicious songs and playing of vīṇās and other instruments!

88 O Mañju-vadane! On the full moon day of Śrāvana (August) named Rakṣa Pūrṇimā, Your brother Śrīdāma comes to Yāvata with ten thousand cows to satisfy the greedy Jaṭilā before affectionately taking You along to Varṣānā, where Your parents lovingly cuddle You in front of me as You melt with weeping from happiness and sorrow.

89 O Sadaye! When will You shyly take me far away from Your girlfriends to a cave of Govardhana Hill to teach me beautiful songs in different tunes?

90 O Devi, when will I shyly lower my head in the assembly as You are requested by Lalitā-devī to lovingly read some beautiful romantic poetry to me?

91 O Devi! When will You teach me how to play the Kacchapī vina in a grove that is filled with humming bees, on the shore of Your lake?

92 O Devi! When will You, being shy before Your girlfriends, order me through a hint to restring Your dear necklace which broke during Your pastimes with Krishna?

93 O Devi! When will You affectionately give me the remnants of Your chewed betel from Your mouth into mine, looking all around (to see if anybody’s looking)?

94 O Śaśimukhi! During intense love-pastimes with Your Prananatha You become bewildered and forget Your dear sweet sash of bells in the kunja. When will You give me a wink to go quickly back and fetch it?

95 O Devi! Although You are generally very grave, You once severely rebuked me and sent me away for committing just the tiniest mistake. When will You cast a slight glance on this pitiful person after Lalitā brings her back to You?

96 I am Yours, I am Yours! I cannot live without You! O Devi! Knowing this, please take me to Your lotus feet!

97 O Lolākṣi! Sri Radha-kunda is always the dwelling place of You and Your Beloved. Here only at Radha-kunda I will live and here alone I will stay!

98 O beautiful Radha-kunda! My Ishvari Radha always plays erotic games in you with Her beloved Krishna. If you are dearer to Them than the dearest, then please show me my Ishvari, who is my very life!

99 O fair-faced Viśākhe! My Queen will not leave your company for even a moment! Because You are of the same age as Radha, you are the realm of Her joking pastimes. Please save my life from the affliction of separation and show me my Ishvari!

100 O Natha, O Gokula-sudhakara! O You who are melting with compassion! O You whose lotus like face smiles sweetly and satisfied! Wherever You go to enjoy loving pastimes with Your beloved, please take me there, so that I can affectionately serve You there!

101 O Ishe Radhe! The goddess of fortune cannot attain even a drop of the beauty of the tips of Your lotus like toenails! If You do not bestow the gift of Your darshana, then what is the use of this life that just burns in a forest fire of sorrow?

102 O Varoru! Thus I somehow spent my time at Radha-kunda aspiring after oceans of nectar. But Radha, if You are not merciful to me, then what is the use of my life—my living in Vraja—and even Krishna to me?

103 O Kṛpāmayi Radha! If You are not kind upon this suffering girl then what was the use of all these lamentations and all my service to Your kunda for such a long time?

104 O Praṇaya-śālini Radha! Thus I am loudly crying, desiring to attain Your mature loving service! Holding Your lotus feet to my heart, which is burning out of intense agony, I’m offering these lamentations to them as a bouquet of flowers. May they be the cause of even the slightest satisfaction to You.

(adapted from translation of Sri Advaita Dasji)