Anai'iga Mafijari Sampu^ika 3

SAMPWII2GI
(By A ft (R&macaruCra Q osvam l

Sn-Sri %sidfia-%j-$na6fiydmififotnaji

first Wave

A jAn u l a m b t t a b h u j a u k a n a k A v a d A t a u
SANK1RTANA1KA PITARAU KAMALAYATAKSAU
Vl&VAMBHARAU DVIJA-VARAU YUGA-DHARMA PALAU
VANDEJAGAT PRIYAKARAU KARUNAVATARAU (1)

ajanu - down to the knees; larnbita - hanging; bhujau - arms; kanaka - gold; avaddtau - luster;
sahkTrtana - the congregational chanting of the holy name; pitarau - fathers; kamala - lotus; dyata -
wide; aksau - eyes; vifvambharau - maintainors of the universe; dvija - brahmana; varau - the best;
yuga - age; diiarma - religion; pQlau - maintained; vande - 1 praise; jagat - the world; priyakarau -
benefactors; karund - compassion; avaxdrau - descensions.

I praise the karund-avaUlras SrT-Sn Gaurahga-Nitynanda, who protect the

universe, maintain it and its religious principles, who are the greatest brdhmanasy who
have lotuslike eyes, who are the fathers of the sahkirtana-movenient, whose luster is
golden and whose arms reach down to Their knees.

Sri k{$na caitanya jayar jaya dina daydmaya,

tribhuvane dilil harindma
svarupa sri nitydnanda, paramo, dnanda kandar
dui prabhura caratte prandma (2)

All glories to 6n Kf$na Caitanya, all glories to He who is full of compassion to the
lowly, and who gave Harmaraa to the three worlds. All glories to SrT Nityananda, who is the
natural source of topmost ecstasy! I offer my obeisances to the feet of these two Lords."
0

Sri caitanya saci-su ta, pUrve yaSoddra pu ta,

rohini nandana balardma
dui prabhu avatqri, pdrisada sahge kori,
sarva five koild pretna darn (3)

Sri Caitanya, the son of Mother SacI, was previously the son of Mother Ya$od5, and
Nityananda was Mother Rohims son Balarama. These two Lords have now descended with
Their associates to give pretna to all the living entities."

SrT advaita sitdnatha,

v ,v
sarva parikara sdtha,
4 $iHa RamSi Jhakura

caitanyera premera bhRnddtl

acyuta ananda pita, prema bhakti phaJadata,
tdnhdra carafe namaskari (4)
"Sri Advaita, the husband of SItadevT, is a storehouse of Caitanya-prema, along with
His associates. The father of Acyutananda (who delights Lord Acyuta) bestows the fruits of
loving devotion. I offer ray obeisances unto His lotusfeet."

sarva avatdff dhanya, rl nitydnanda caitanya,

agamya mahimd kevd jane
brahma adi sukoddhava, ndradddi muni sab
yoge ydre dekhae dheydne (5)

"Sri NitySnanda and Caitanya are the blessed source of all descensions of God. Who
can know Their inconceivable glories? Brahma, Suka, Uddhava, Narada and all the other sages
are meditating on Thera in yoga."

Iheno prabhu ingaurahga, nitydnanda kori sahga,

dilena advaita drddhane]
"Tins Lord Sr! GaurSAga came along with NitySnanda because of Advaita Prabhus
worship.
vandibo in gadddhara, gaurdhgera priyatara,
rddhd iakti boliyd kheydti
eka vapu dui bhdga, gaurdhgete anurdga,
tina prabhu ekai ptriti (6)
"I will praise Gauranga's dearmost n Gadadhara, who is famous as RSdha's energy.
With one body in two parts He is lovingly attached to Gaurahga, and loves the three Lords
equally.
inguru karuitd sindhu, patita jandra bandhu,
parama daydlu avatara
nayane anjana dild, hide jftdna prakdiild,
vandoh ami carana tdnhdra (7)
"Sri Guru is the ocean of compassion, the friend of the fallen souls and the descension
of the greatest mercy. He put ointment on my eyes and revealed transcendental knowledge in
my heart. I offer my obeisances unto his lotusfeet

in vaisnavera poda-dhuli, loinu mastake tuli,

sabe more kordho karund
tomd sabhdra kjrpd hoite, parananda hoy cite
manera sarva ghuce durvasand (S)

1 take the footdust of the Vaisnavas on my head. Let all of them be kind to me! By the
grace of you all my heart becomes most blissful and my mind becomes free from all evil
desires."
in vasu-jahnavd pdya, putdhjali nantra kdya
prandma korie punah punah
AnaAga Mafijait Sampupka' 5

SrF vasu nandana vtra. sarva kaid

r- **: ^ rasadhlra
tdra pada masidke bhUsana (9)

"I bow down with folded hands to the lotusfeet of the Mothers Vasudha and J2hnava
and I offer my obeisances to them again and again. I ornament my head again and again with
the feet of the heroic son Sf Sit Vasudha (VTrabhadra), who is an ocean of all transcendental
arts."

NAMAH $Rl NnYANANDAYA JAHNAVl PATAYE NAMAH

NAMAJi KR$NA SVARtiPAYA NAMAMYANANGA MAXJARIm W )
VASUDHA JAHNAVl KANTAM SRI NTTYANANDAM ftVARAM
ANANGA MANJARIRUPAM AVADHAUTAM NAMAMYAHAM (11)

namali - obeisances; in nitydnanddya- unto n NitySnanda; jahnavlpataye - unto the husband

of Jahnavl; namah - obeisances; namah - obeisances; krsna svarupaya - unto the real form of Krsna;
namdmi - obeisances; anaftga manjanm - unto Ananga Mafijaif; vasudhA-j&hnavT kdtilarii - unto the
husband .of Vasudha and Jahnavl; $ti nitydnandam tfvaram - unto Lord Sn Nityananda; ananga
manjari rupam - unto the form ofAnanga Mafijari; avadijautarii - the avadhdta; namdmi - obeisances;
aiiam-L

I offer my obeisances unto Sri Nityananda, the husband of mother JShnavf. I offer
my obeisances unto the real form of if Kr$na, Ananga Manjari. I offer my obeisances
unto Lord Nityananda,tlie husband of Vasudha and JahnavF, the avadhuta 1 who has
now appeared as Ananga Manjari.

,
w
kevala dnanda kanda,
s. : '

sei tanu ananga manjari

radhara anujd yd, balardma 6akti $d,
guru rupe hon adhikari (12)

"My beloved Lord-Nityananda is the source of all pure transcendental bliss and has
now appeared as AnaAga MafljaiT. This younger sister of RSdhS is the transcendental energy of
Balar5ma and is appearing as the qualified guru

se dhani sabhdra para, ananga ambuje ghara,

sarva bhakti data dromani
tdhdra anugd hoHe, radhd-krsna prema mile,
andyOsesarva tattm jdni (13)

"This fortunate girl resides in the. supreme, abode known as Anaflgarabuja, and is the
greatest donor of devotion. By following Her one attains love for Radhl and Kr$na and easily
learns all transcendental truths."
.s r

Tathdhi Bhajana Candrikdyam -*

*Saint who is transcei%utal to all mundane moral conventions. ,

6 $rila Ram2i ThSkura

KR$NASYA RADHIKA $AKITH RAMASYANANGA MANJARl

ETAVAD JNEYATA YATRA TATRA TI$THATU nIE MANAH

krsnasya - of Kftpa; radhikfi Sokii - Radhika is the energy; rdmasya - of Balarama; (manga
rtmnjan - Anaftga Mafijari; etavad - so far, jneyatd - knowing; yatra - where; tatra - there; tisthatu -
may reside; me - my; manah - mind.

"Radhika is K ona's potency and Anahga Mai\jan is Balarama's potency. May

Tliey reside in my mind, as far as I can behold Them."

$rf rfidhil kftttera $akti, $d$tra dviire koilo'bhakti,

rdma Sakti amfiga maHjari
kdya mano vfikya dhari, bhaja tare drdha kori,
yadi cdho kiiora kion (15)

ri Radha is Kr$na's potency, who is worshipped by following scriptural injunctions,

and AnaAga ManjarT is Balarama's potency. Worship them intensly with body, mind and
words, if you want to attain KiSora and KiSoii (Radha and Krsna)."

e sab sadhana bhai, nitfii prasfide pdi,

jdhnavd carane koto rail
dekhi suni ntihi bhuli, anya pathe ndhi coli,
nija mate cdhiyepTriti (16)

"O brother! All this sadhana is attained by Nitai's grace, so become attached to Mother
JShnava's lotusfeet. I want this love and I will not take any other path, so that I will not see or
hear anything wrongly.

Tathilhi SrT Dharatu-Se&i Samvade-

GOLOKE DVI-BHUJAH KRSNAH SACCW ANANDA VIGRAHAH

TAT PRAKA$A SVARQPO'YAM DVTltYO DEHA RQPAKAa (17)

goloke - in Goloka; dvi - two; bhujah - arms; krsnah - Kr$na; sat - existence; cit - awareness;
ananda - bliss; vigrahali - embodiment; tat - His; praka&a - manifestation; svarupaix - real form; ayatti
- this; dvitlya - second; deha - body; rupakah - form.

In Goloka Kr$#a appears

His second form and orakdSa s\

radha-krsna balarama, aikya vastu aikya dhdma

aiivarya mSdhurya premamaya
ihdte nd koro dm; mUrli bhede tim ndma
Anafiga MafijarT Sampufika

Sdstra mate janiho nikoy (18)

"Know for certain the sOstras* verdict - Radha, Kr$na and Baiarama are One - along
with Their transcendental abode, prowess, sweetness and prema. So don't think otherwise by
trying to separate Their forms."

ataeva kohi sara, Sakti tattva suvlcara,

sri krsiia svarupa ntriipana
sac cid anandamaya, kr$nera svarupa hoy,
trmfi sakti yHte prakafana (19)

"Therefore I tell you the highest truth about sakti tattva after due consideration, thus
ascertaining the truth about $ n Kftpa. Kona's constitution is one of existence,, awareness and
bliss. These three energies are manifest in Him."

sat pade bolie nitya, ei se parama tattva,

baladeva kori yare jani
cit jnana purnatattva, viSuddhete parinata,
sei tattva krsnake vakhani (20)

nsat means the eternal supreme truth, which is known in person as BalarSma. cit is the
full and pure transcendental truth that explains everything about Kr$oa."

ananda yahani narna, pilrna sukha purna kdma,

apurnata yei pade ndi
ahladinJ tOra ruima, sarva Sakti rasadhdma,
sei vastu radha bolt gdi (21)

"That which is called ananda means full bliss and full satisfaction. In this condition
there is no dissatisfaction. In personal terms this abode of all-delicious energy is named Radha
in glorification, or the pleasure potency."

Tathdhi rf Dliaram-$ea Samvdde-

SADAM&AS CA CW AM $A CA ANANDAMSAS TATHAIVA CA

SAD AMSE SVAYAM EVASTI CID AMSE VASUDEVAKAH
ANANDAM$E CA RADHADYA HLADINUAKTISARAGAH
SAD ANANDAMSATO RAMA# PUM PRAKRTYATMAKAH PARAI? (22)

sat - real; ariija - particle; ca - and; cit - awareness; ariifah - particle; ca - and; ananda - bliss;
arftJah - particle; tatlia - then; eva ca - and; sat - real; aritfe - in the particle; svayam - itself; eva - only;
asti - it 1$; cit - awareness; attife - in the particle; vdsudevakah - Krna; ananda - bliss; afii&e - in the
particle; ca - and; radha adya - Radha and others; hladim Sakti - pleasure potency; shragah ~ the
essence; sat - real; ananda - bliss; arhfatah - from the particle; rdmafi - BalarSma; pum - male;
W I

prakrtyd - of the female; atmakat,i - consisting of\parah - supreme.

s Srfla R2mai H iakura

Of the existence-aspect, the awareness-aspect and the bliss-aspect He (Balarama)

Himself represents the existence-aspect, VSsudeva (Kr$na) Represents the awareness-
aspect, and R adhi and the other Saktis represent the bliss-aspect, of which RSdha is the
essence. The existence-aspect of Balarama has both a male and a female emi lift; i

sac cit samvit yei, ananda smrupa set

tina taltva mili eka tanu
radha kfm balarama, rasamaya rasadhSma
atkya vastu rUpa bhinu bhinu (23)

"The aspects of existence, awareness and bliss meet in one body. Although RSdha,
Kr$ga and Balarama are one delicious transcendental abode of flavour They still appear in
separate forms."

ekhone gunoho yarn, bdhya Ida avatdra,

kr$na iccha mdtra prakatana
pumdrh&te sr?fi tSn, krsna viharera sthdna
n&nd bh&nti korena racana (24)

"Now listen to the descension (avatdra) in the external pastimes, that is only manifest
by Krsna's wish, in his male form He'creates Krsnas playground with different paraphernalia."

Tathdhi Bltajam CmtdrikSyam-

SRI Vl$NU BRAHMA RUDRAS CA $%$TI U l ADI KARANAM

KINTVICCHA BALADEVASYA LlLA NJTYA ITT SMRTAH (25)

Sri viptu - Sri Vi$nu; brahma - Brahmd; rudrah - Rudra; ca - and; srpi - creation; tilddi -
pastimes and so on; kdraixam - activities; kintu - but; iccha - desire; baladevasya - of Balarama; Itld -
pastimes; nitya - eternally; iti - thus; smrtah - remembered.

Sn Vi$nu, Brahma and Siva are causing the creation, destruction and
maintainance of the universe as a matter of play? Actually this is to be known as the
eternal play of Baladeva.

eka vi$nu tina rape, SfttyM i racaye sukhe,

balarama icchdya e sab
sankarsaria Mi kori, esa rape avatari,
dekhdilil drnrtta vaibhava (26)

"In three forms the indivisable Vi$nu blissfully creates, destroys and maintains the
universe. This is all the wish of Balanima, who shows His endless prowess by descending in
forms like SaAkarsana and $esa.
i
dada mUrti dhari rfima, purae kfsnera k&ma,
sutioho tahdra vivarana
Anaftga MafijaiT Sampu|ika 9

padukfi vasana chaira, sayydsana yajna sutra,

mandira bahira vibhu$ana (27) f
dra upddham rupa dena mahdsukha,
ei mate krsna sevd kore
anantera lild yoto, kebd fine abhimata,
kfna sahge saddi vihare (28)

"Balar&na assumes ten forms to fulfill Krsna's desires. Now listen to their description:
By offering Him shoes, clothes, an umbrella, a bed, a sitting place, a sacrificial thread, a house,
external decorations and a pillow He gives great pleasure to Kr$na. In'this way He serves
Kj?na. Who can know Ananta's pastimes, as He constantly enjoys with Krsna?2

Tathd Hi-
u l a d v id h A r u p A b Ah y A a n t a r a n g A c a n it y a t a h
BAHYE TU BAHU RUPANICANTARIGUDHA RUPAKAH (29)

astimes; dvidha - two kinds; rtipd - forms; bdhyd - external; mtaradgd internal; ca
eternal; bahye - externally; tu - but; bahu - many; rikp&ni - in forms; ca and; antari
- secret; rupakah - forms.

There are two kinds of pastimes - the external and the Internal. They are both
eternal. The external appear in many forms while the internal are appearing in secret.

bdhya dehe yei kheld, ddsya sakhya bdlya liid

ei sab nitya prakatane
ye ye rape koild lild, tina bhdva dsvadild,
ebe tdra kohi viixtrane (30)

"His external pastimes in servitude, friendship and childhood are all eternally manifest.
In each form that He performs His pastimes He relishes three moods, that I will now explain.

sat pada cit pade mile, pum svarQpe kutuhole,

Idle ye ye lildra praedra
kaumdrete bdlya rasa, hoild maid pita va$a,
bdlya rim bhuiijena apdra (31)

"When the existence-aspect meets with the awareness-aspect He eagerly performs

pastimes in a male form. In His childhood He endlessly relishes the mellows of childplay and
is controlled by His mother and father."

bdlye duhe hoiyd matta, eka bhdva eka tattva,

ekdsane iayanabhojana
eka kdrye duhe cole, dohe eka kheld khele,
duhe to$e pita mdtdra mana (32),
2 Above nine ways are mentioned - the 100) one is Balarama Himself.
10 Srila RamSi ThSkura

"In childhood both (Kfsna and Balarama) are just intoxicated by the same feelings.
They sit on one chair, eat together and sleep together. They do the Same things, play the same
games and both please Their father and mother."

lalita catena gati,' lalita vacana ati,

lalita cdhaniahga bhang
lalita komala tanu, bftlya candra biilya bh&nu,
nova nova SiSuganasang! (33)

"They walk in such a lovely way, speak in such a lovely way and move Their limbs in
such a lovely way. Their lovely tender bodies shine like a baby- moon and a baby-sun in the
company of other young children."

dohhe eka balaviin, miirti bhede yeno kfima,

Sveta Sydmate dui tanu
eka po$fd pita mora, balya rase soda bhora
eka priirta batebhadra kilnu (34)

They are both very strong and are just like two embodiments of Cupid, having white
and blue bodies. They are both reared by the same father and are always absorbed in the
mellows of childhood play. Indeed, Balabhadra and Kanu (Balarama and Krsna) are like one
life-air!"

Tatha Hi - SrT VaiSampayanoktali:

tA vanyo nya gatau bAl a u b Alyad evaikat Am g atau

EKA MURTA DHARAU KANTAU BALA CANDRARKA VARCASAU (35)
EKA NIRMANA NIRMUKTAVEKA YAn ASANASANAU
EKA VE$A DHARAVEKAM PU$YAMANAU $IU VRATAM (36)
ekak Ar ya n ta r a gat A v e k a dehau dvidh A KRTAU
EKA CARYAUMABLA VTRYAVEKASYA $I$WrAM GATAU (37)
tosant (10.8*25) Harivathsar Visnu parva 73.-4

tan - Them; anyonya - mutual; gatau - course of activities; b&lau - both children; bdlydd - out
Of childishness; eva - only; ekatarii - oneness; gatau - course of activities; eka - one; mQrta - form;
dharau - assuming; kdntau - dual luster; bdla - child; candra - moon; a/*u - sun; varcasau - splendour
/ eka - one; nirmdna - made; nirmuktau - liberated; eka - one; ydna - vehicle; dsana - seat; dSanau -
eating; eka - one; veja - dress; ditarau - wearing; ekam - one; pusyamanau - maintaining; SUu - child;
vratam - dedicated / eka - one; karya - activity; antara - within; gatau - course of activities; eka,- one;
dehau - two bodies; dvtdfiS - in two parts; krtau - done; eka - one; caryau - activities; mahd - great;
vlryau - virility; ekasya - of one; SifutStH - childhood; gatau - course of activities.

In Their childhood activities they were acting as if with one body only, with a dual
luster shining like a puerile sun and moon. They were staying in the same house, using
the same vehicle, sitting on the same seat, eating the same food, wearing the same dresses
and were maintained as one child. They performed the same activities with two separate
I l l ftlies and showed the same prowess in these childhood activities.
Anadga Mafljari Samputfka 11

ebe uno kohi Bra, paugandera patpcara,

sakha sange koilB ye ye Ida
dasya sakhya spa$(a rasa, vdtsalyera abhdsa,
budha jane iastre prakMilB (38)

"Now listen and I will tell you more about the pauganda-RlB BalarSma played with His
boyfriends. The wise men and the scriptures have revealed that the moods of servitude and
friendship were clearly manifest in Him and there was also a semblance of parental love."

sakhya bhfive dohe sama, dasye ddsya dohohpama

dohe doha gnru-bhava kore
doha mdthSmnthi rana, dohe sede dohajana,
ei mata dohete vihdre

"In the mood of friendship Kfsna and BalarSma are equals and in servitude They were
compatible with Each other and considered Each other superior. They fought head to head and
also served Each other. In this way They enjoyed together."

Tathahi - SriDaiame (11.40,1514)

VR$AYAMANAU n a r d a n t a u yuyudh A te p a r a s p a r a m
s v a y a m v iSr Am a y a t y a r y a m pAd a sam v Ah a n Ad ib h ih

vrsByamBpau - becoming bulls; nardantau - dancing; yuyudfutte - fighting; parasparam

Each other / svayarh > Himself; vtframayati -making Him recline; aryath * His elder brother; j
feet; samvahatiadibhih - by massaging His feet and so.

Becoming (playing) bulls, They danced and fought with Each other. Kr$na
personally made His elder brother recline and rendered services like massaging His feet

These are two separate lines from Stimad Bhagavatat 10.11.40 and 10.15.14)

svayam vi&Bmayatyaryam baladeva guru bhBva,

anurage krsna kore sevB
baladeva mahdfaya, dpani kfina sevaya
dohe tattva durjneya janibB (40)
i
"Kr$na lovingly served Baladeva, considering Him to be His superior, making Him
personally recline. Baladeva Maha&ya also personally served Krna. You should know the
truth on Them to be hard to conceive."

Tathahi Stavavali (Sri Vraja ViUtsa Slava 12):

UDYAC-CHUBHRAtit$U KOTi DYUTl NIKARA TIRASKARA-KARYUJJVALA Sr IR

d u r v Ar o d d A m a dh Am a p r a k a r a r ip u g h a to n m Ad a v w h v a m s i g a n d h a h
SNEHAD APYUNNIME$AM NIJAM ANUJAM TTO'RANYA-BHQMAU SVA-VTTAN1
TAD VtRYAJNO'PI YO NA K$ANAM UPANAYATE STAUMI TAM DHENUKARIM (41)
12 & ila Rm3i TMkura

udyat - rising; fubhrd/hfu - moon; kofi - millions; dyuti - shiningyitfaro - multitude; tiraskara-
kdri - mocker; ujjvala - bright; irth - beauty; durvdra - unbearable; uddama - independent, self-perfect;
dhdma - abode; prakara - multitude; ripu - enemy; ghafd - &bundance; wim&ta - false ego; vidhvaiitsi -
destroying; gatidiiaJi - whiff; snehdd - out of affection; api - even; unnime$ath - for just a moment;
nijam - His own; anujam - His younger brother Kr$na; itah - here; aranya-bhdmau - in the forest; sva -
own; vitam - leaving behind; far - His; vFryw- power, jfiah - knowing; api - even; na - not; k$anam - for
a moment; upanayate - leaves; staumi - 1 praise; mrti - Him; dheriukarim - BalarSma, the enemy of
Dhenuk&sura.

I praise Sri Baladeva, the enemy of Dhenukasura, whose body shines brightly
white like millions of rising moons, who easily destroys even a whiff of the false ego of His
invincible turbulent enemies, who, out of great affection, does not leave His naughty little
brother Kr$na out of His sight for even a moment when They go out into the woods, and
who treats Kf$na with this affection despite knowing about His divine prowess.

kofi surya tiraskara, yini angakdnti ydra,

herto baladeva maha&tya.
u$nabhumi kharavdta, anujete ati prila,
nil dekhiyd kUmpayehrdaya (42)

"Baladeva Mahagaya's bodily luster defeats the splendor of millions of suns. Out of
love for His younger brother His heart feels like a hot whirlwind and He trembles when He
does not see Him."

vdtsalyete sneha kori, krsne rdhe mana dhari,

kf$na yadi ylina anya sthdne
nimisete nd dekhiyd, animi$a dftkhi hoiyd
kr$na pathakore hirik$arre (43)

"He treats Kf$pa affectionately with parental love and when He does not see Kr$na for
even a moment, because He has gone elsewhere, He looks down the road for Him, without
blinking."

r bdhya dehe ei kheld, ddsya sdkhya bdlya MU,

ei sab nitya llld jdni
ati guhya mukhya rasa, kr^na ydhe hon vasa
ananddmie rdmete vdkhdni (44)

Know ail these pastimes in the external bodies, whether in servitude, friendship or
parenthood, to be eternal. The most confidential flavours, that subdue Kr$ga, are explained as
(provided by) Balaribna's bliss-portion.

mad ISvan pada bhdvi, ndmnd ri lalitd devi

tarn krpaya ye hoy smarana
df&i vrnddvana ddsa, tdra pdda-padma dsa
dMli koron mastaka bhU^ana (45)
Anahga Mafijan Sampufika 13

"Thinking of my mistress, named Sri Lalita devT, and remembering her mercy, I yearn
for the lotusfeei of VrndSvana dasa, adorning my head with its dust* *

Thus ends the first wave of Sri Ananga Mahjari Samputika, named Sakti-tattva Vicara.

Second l/Vavt

jaya srl kj^na caitanya, kali-yuga koile dhanya,

nilydnanda saha avatari
advaitacarya loiyd, jivere sadaya hoiyd,
trijagate boUUld hari (1)

"All glories to Sri Krsna Caitanya, who blessed the age of Kali by descending with
Nityilnanda and Advaitacarya to bestow mercy on the conditioned souls by making the three
worlds chant the holy names of Lord Hari."

6ri vai$nava kfpa bole, nitdi caitanya mile,

tabe gurudeve hoy rati
eka vastu tina dhilnui, vastu bhede tina noma
abhedtlrthe koriho pTriti (2)

"By the mercy of the Vai$ntiva$ NitSi and Caitanya are attained, and thus love will be
developed for Gurudeva. These three truths are one and the same thing, bearing three different
names. Love them as if they are bondifferent."

TatM hi Sri Dlmrani $e$a Samvade-

An a n d a m se c a radh Ady A hl Ad in J $a k u sArag A
SAD ANANDAIASa TO RAMAH PUM PRAK&TYATMAKAH PARAH <3>

ariise in the particle; ca - and; rddhd ddya - Radha and others; Madini iakti
>a/j - the essence; sat - real; Qnanda - bliss; cu'nSaiah - from the particle; rQmah
prakrtya - of the female; dtmakah - consisting of; parali - supreme.

Radhi and the other iaktis represent the bliss-aspect, of which Radha is the
.essence. Tlie existence-aspect of Balarama has both a male and a female embodiment

PRAKRTYAMSENA RAMO'SAU golok AbjAd i k arak ah

YATRA VRNDAVANE KUNJE KRJDA RADHIKA KR$NAYOH (4)3

3 Most followers of NitySnanda, initiated in the Nity&nanda ParivSra, are followers of Lalita deVf. The
Vfndavana dasa mentioned here is Sri VjiHiavana Candra ddsa, author of the hook 'Bbsjana Caodrika, often
quoted here t>y Sftla Ramai Tbakura. He is not the Vfndavana dasa who wrote Sri Caitanya BhSgavata. (GPd)
14 SrTla Ramai ThSkura

prakrii - nature; arirfena - through this aspect; rarnah - Balarama; asau - this; golokabja - the
Goloka-lotus; adi - and other things; k&rakah - the creator; yatra - whetfe; vnuiavane - in VpidSvana;
kimje - in the bovver; krftfd - play; r&dhika-krsnayoh - Radhika and Kftpa.

Through Uis natural aspect Balarama creates the Goloka-lotus and other items,
where, in Vrnddvana's bowers, RSdhika and Kr$na play Their lovegames.

prakrtyftriise balarama, racaye goloka dhdma,

sahasrabja data ye tfihdra
gokulSkhya tiira ndma, vrndftvana sei dhftma,
r8dhd-kr$na yahdte vihara (5).

"Through His natural aspect Balarama creates Goloka DhSma, the lotus that has a
thousand petals. This abode is also known as Gokula or Vrndavana, and it is here that RadhS
and Krsoa enjoy pastimes."

sad arhe balarama, jagat pati jagaddhdma,

nilavartjia rupe misniyS.
krsnera yoteko Ifld, kr^na sange acarild,
jam iha nicoy koriyfr (6)

"In his existence-aspect Balarama is the Lord of the universal abode and He merges
into it in a blue color.4 He performs each and every pastime together with Rr$na, know that of
sure."
Svetavarha tanu yei, rohiriT nandana sei,
mla patta vastra paridhana
krsnera agraja nftma, mahaprabhu balardma,
go$tha krlda tidyaka pradhdna (7)

"RohiriTs son has a white complexion and wears a blue silken garment. He is known as
Krona's elder brother, Mahaprabhu BalarSma, and is the main player in the pastimes in the
meadows."
sukla varna kaleuara, vanamdld rainfikara,
eka karneratana kundale
ratna sitithasanopara, tribhanga tynga pdnidhara,
gopTyutha sange kutUhole (8)

"His white body is decorated with a garland of forest flowers and with jewels, and He
wears a jeweled earring on one ear. He stands on a jeweled throne in a threefold bending form,
holding a horn in His hands and eagerly associates with groups of gopfs."

Tathd hi Sri Dharam Sesa Samvade-

4 It is suggested that this means that He painted the skies blue out of enchantment with Kispa's complexion. The
conventional explanation is, though, that BalarSma first expands into Sadkarsapa, Pradyumna and Aniroddha,
and then He expands again as K$irodaka&yl Vi$nu and Gaibhodaka&yl Vi$gu. Since Garbbodaka-&yI Vi$nu is
the Creator of this world, and since His form is blue, the term rillavama rape misaiya has been used here. (GPd)
Anahga Mafijart Sampupka 15

RAk ARE SRlMATl RADHAMAKARE MADHU$UDANA&

DVAYOR VJGRAHA SAMYOGAD RAMA NAMA BHAVETKILA (9)

rd-kdre - in the rd-syllable; iflmatX rddhd - is the beautiful girl RSdha; ma-kare - in the nia-
syllable; madhusudanah - is Madhusudana; dvayoh - of both; vigraha - forms; samyogdt - from the
union; rSma - R3ma; nama - name; bhavet - it is; kila - certainly.

In the syllable rd is Srimati Radha, in the syllable ma is Madhusudana. The

combination of these two forms (syllables) certainly forms the name Rama (Balar&na).

r8-k8re radhikotpanna, ma-kare madhusudana,

dui ndma ubhaya vigraha
tdhdte ye rasotpatti, atyanta ananda tathi,
rama nama nieoy janiho (10)

MFrom the syllable ra RSdhiki comes forth and from the syllable ma comes
Madhusudana. These two names are both transcendental forms, and the flavours they produce
are extremely delightful. Know this for sure to be Rama (bliss or Balarama)."

sarva kfirye balarama, baladem hoy ndma,

balabhadra iabdete mahgala
sahkarsana yei nama, dkarsana vidyd dhdma,
budha jam balae sakala (11)

"During all activities the names Balarama, Baladeva and Balabhadra bring all
auspiciousness. All the wise men say that the name Sahkarsana attracts the abode of
knowledge."

Tatraiva -

APARAM PARAMASCARYAM SRNUDEVIVARANANE

sa d An a n d Am Sa y o r y o g A d b a l a r A m o VABHUVA HA 02)

aparath - another, parama - most; aicaryahi - amazing; Sniu - listen; devi - Goddess; varanane
- O fairfaced One; sat - existence; dnanda - bliss; cuhfayoh - through the aspects; yog&d - from the
union; balardma - Balarama; vabhuva ha- became.

Listen, O fairfaced Goddess! There Is another most amazing point: Balarama

came to exist from the union of the existence-aspect and the pleasure-aspect of the
Supreme Lord.

sad ananda svabhdvete, kx$na candre sukha dite

prthaklild kore kr$na sahge
dnanddmie radha bhdva, yukta hoy baladeva,
pita varna tanu dhare range (IS)
16 Siila R3mSI Thakura

,rThe existence- and delight-aspects naturally give bliss to F^fsnacandra and (BalarSma)
enjoys pastimes with Kr$na in a separate form. In His delight-aspect Baladeva blissfully
assumes a yellow body in the mood of RSdha.

srf radha svarupa yet, ananga mafljarf sei,

gddha rdpa akti balardma
kfsna sukha hetu tdra, yoto yoto avatdra,
nitya lanu nitydnanda ndma (14)

"Balar&na's confidential sakti is Anaftga MafijarT; who is the (other) form of Sit Radh5
(non-different from Her). For Kfsoa's pleasure He descends in so many forms, while His
eternal form is named Nityananda."
i

iiropdli balardma, ananga madjarf ndma,

dhari krsna sukhera kdrane +

paurnamdsi bhagamtt, tdhdra ddda tathi,

-yogdyoga hoy viharane (15)

"BalarSma, who is like an ornament for Krona'S crest, assumes the form of AnaAga
Mafijan to give pleasure to Krsna, and on His order PaurnaraasI Bhagavatl arranges for Their
meeting and enjoyment."

Tathd hi Rasa Kalpasdre -

HLADINl &AKn RUPOYAMRAMAS CA RADHIKA SVAYAM

PRAKATA PUlh SVARQPAS CA TRIGUyATttAlVARA& <XQ

hUidinl - pleasure; iakti - potency; rdpa - form; ayath - this; rdntah - Balardma; ca - and;
radhikd - Radhika; svayani - Themselves; prdkata - manifest; purii - male; svarupa - real form; ca -
; tri ~ three; guna- quality; atxta - beyond; Tfvarah - the Supreme Controller.

In His pleasure-potency-form Balarama is RadhikS Herself, but this Supreme

Controller, who is beyond the three mundane qualities, also has a male form.

rlidhd rdma rasa kdpa> ananga madjarl svarupa,

ritma rddhd ananga manjaff
$akti rdpa tdratarhya, /drrifco rasera mama
k&na sukhe saddi vihari (17)

"Through Balarama, the well of rasa, Radha appears in the form of Anaftga MafijarT,
hence Balarama is Radha, who is again Ananga Mafijaft. This is the inner rasika disparity of
the foktis, that make Kr$na always blissfully enjoy/

Commentary by ri NiSitha Kumara GosvmF5

5 Translated by Gadadbara Prana dSsa, Srt M&yapura. NiSitba Kumara Gosvaml is a renowned pdthaka in
Navadvlpa DhSma.
AnaAga MafijacT Samputika 17

M$ri Balarama is Bhagavan's sandhinl sakti (the source of the Load's Buddha sattva tit potency)
Who reigns as SaAkar$a#a in Vaikuftha. He is the mulct sailkarsana tattva (Hie original Sahkarana-
principle), but in this particular verse he is not called Balarama but is referred to as Rama. Rama means
the Lord Who is the Supreme Lover (ramana kartaf. The bhdva that is revealed within the
padydnuvdda of this verse shows that Rama has two roles: Radha Rama and Rama Radha. In the first,
Sri Radha is an adjective describing Rama, in the second Rama is the adjective describing Radha. Now
when Rama is in the special feature of Sri Radha (Radha Rama) then He is a rasa kupat a well or
storehouse of rasa. Yet, without Radha's help, Rama is unable to attract the world with transcendental
rati. Thus Rama's prema rati becomes rddliQmaya when He completely loses Himself by Her influence
(contact). In other words, His tit potency merges into Radha's hUtdinl potency. Then this energy fuses
into Krsna's sacciddnanda svarupa. Thus the $rutis declare Sakti Saktimator abhedat.
"Vrajgndranandana is non-different from His hlddinl SaktF. Therefore He eternally resides as the
enchanter of the gopTs? eyes. On the other hand, when Sri Radha is influenced by Rama (Rama-Radha),
She turns r&mamayi. Then, overwhelmed by transcendental prema ratif Radha becomes very eager to
satisfy Kr$na with anaftga seviL Thus Radha offers Herself for Krona's pleasure. But this desire also
takes a separate form called Anahga Mafljari. Nevertheless this Rama assumes the role of friend with
parental love and stands on Sri Kona's right side, as the transcendental Lord Sri Baladeva."

Tathd hi Srx Bhajana Candrikayatn -

YASMIN KALE GATAHKUNJE MUDA MADANA KAIORE

PRABALA M ANl MUKTAYA RACANENA MANOHARET (18)

yasmin - in which: kdle - time; gated.i - gone; kudje - in the grove; mudd - blissfully; madaha -
Cupid; kaiSore - in adolescence; prabdta - coral; mani - jewel; muktityd - of pearl; racanena - by
making; manoharet - should enchant

Once upon a time the erotically enchanting adolescent girl (Anariga Maryan)
blissfully went into the bower, beautifully made up with corals, jewels and pearls*

ekasmin kale dhani, madana kaiiora jini,

dagamagi mddhtiryera simd
anahga manjan dhani, prabdla mukuta-mani,
dbharana ko kohu mahimd (19)
*

"Once upon a time the fortunate girl Anahga MafijaiT, who defeats the adolescent
Cupid, was immersed in the limit of sweetness. Who can describe the glories of the coral, pearl
and jewel ornaments of this fortunate girl?"

dvadaSa vayasa sthiti, vasanta ketaki kdnti,

aftga SobhMkohone nd ySy
ntUi patta paridMna, ghane tadid anumana,
kandarpera darpa ke Idjdya (20)

* Padrna Purifya describes the meaning of Rama as follows:

ratnanieyogino'nante satyOnande cid CUmani id rama-padenasauparatti brahmabhidhtyate
Translation "The yogis (bhaktas) perform ramana krida with (he sacciddnanda energy; thus R&ma
(aimarama, the ramana of every Otma) is that very pararit brahma.'1
IS & fla RSmai ThSkura

"She is always 12 years o ld 6 and is endowed with the luster of a Ketald flower. Indeed,
the luster of Her body is indescribable! Wearing a blue silken dress, that resembles a cloud
covering the lightning, She embarrasses Cupid's pride."

n mukha mandala ai, take sudhd ntfrdu hast,

bhuru-yuga kdmera kdmdna
ka(dk$a madam tore, bhuvana mohitdkore,
heno mdni naydna sandhana

"Her moon-like face displays a nectar-sweet soft smile and Her eyebrows are Cupid's
missile. Her glances are Cupid's arrows that enchant the universe. This is how I estimate the
quest of Her eyes."
laldfe sindiira bindu, megha tale yeno indu,
tdrfigana alakdra bhdti
pifhete doliche vent, phani mukhe yeno mani,
malli ddma bhramarera pdti (22)

"On Her forehead, that shines like the moon below the clouds (of Her black hair) She
has a spot of vermillion and Her curly locks shine like the stars. Her braid dangles on Her
buttocks and has a jewel on its tip, like a jewel on the hood of a snake. She wears a garland of
jasmines that is surrounded by swarms of buzzing bees."

ratna dhedi sruti mule, osfha dui bimbaphale

kunda kali daganera dbhd
nfisfi. ucca tila pkule, tdhiite mukutd dole,
garida sthala kaumudira prabhd (23)

"She has jeweled earrings on Her earlobes and Her teeth shine like Kunda-flowers
between Her two Bimbafruit-like lips. Her nose is like a raised sesame flower and a pearl
dangles from i t Her cheeks shine like the moonlight"

grim ati manohara, supina sundara ura,

bhfi$ane bhtisita tanu khdni
kanthe hilra candrakilnti, kuca-yuge iobhe ati,
kancuka upare dinamani (24)

"Her neck is very enchanting and Her breasts are veiy big and beautiful. Her body is
decorated with beautiful ornaments. A moonstone necklace dangles from Her neck on Her
beautiful breasts and the sun (a shimmering locket) is shining on Her blouse."

bhuja latd yuga mdjhe, kafaka kankana sdje,

angule muddled obhe bhdlo
simha vd tfamaru jini, madhya-desa ati k$inT,
trivali taranga roma jdla (25)*

6 Sri Kcd9ranatha Bhaktivinoda Th2kura adds in a note trayodaia. Sbe is actually 13.
* #
AnaAga Mafijaif Sampulika 19

"Her vine-like arms are adorned with armlets and bangles and She has very beautiful
rings on Her fingers. Her slender waist defeats that of a lion or an jdshaped pamaru-drum and
Her belly-hairs resemble a three-lined wave.

ndbhi padma jini sobha, gaja-kumbha Sreni abhfi.,

kihkini koroye jhalamali.
suk$ma citra vastra t&ya, ahga ati Sobha pdya
uru-yuga kanaka kadali (26)

"Her navel defeats the beauty of a lotus flower and a sash of bells, that shines like a line
of elephants' temples, shimmers on Her w aist Her body is beautified by thin, wonderful
garments and Her thighs resemble golden bananas."

pada-dvaya kanja jini, nakha candra jini marjii,

b&jana manjira Sdbhe taya
gamana manthara ati, yeno rdjahariisa gati,
kftna rage hdi doliydya (27)

"Her fe et that are beautified by jingling anklebells, defeat the lotus flowers and Her
moon-like toenails defeat the jewels. Her gait is very slow, like that of a lordly swan and She
sways of love for Kr$na."

tiila patta abharana, meghete bijuri yeno,

dagamagi cakita cahani
anaftga kitnana rnukhe, rOdhdnuja cole sukhe,
nija yUtha sahge kori dhani (28)

"She wears a blue silken garment that resembles a cloud covering the lightning and Her
eyes look restless and astonished. Thus Radha's younger lister blissfully proceeds to the forest
of eros, taking Her own party along."

henoi samaya kale, nanda suta asi mile,

riipa dekhi rahena cdhiyd
angera Idvanya dekhi, krspa hoikI maha-sukhT,
kohe kichu Tsat hdsiyil (29)

"Just then Nanda's son Kr$na came there and stared at Her beautiful form. Seeing Her
elegant form Krsna became very happy and said something with a smile."

krsna nova yuvar&ja, milild yuvatT mdjhq,

rasdveSe cancala cSharii
Sydmala sundara tanu, madhura murati janu,
dhani age kohe mjfdu vdnl (30)

"The young prince of Vraja mingled with the young girls and looked around in rasika
absorption. Sy&ma, whose body is so beautiful and sweet, spoke the following soft words to
the fortunate Anaftga Manjari."
20 SiSla RSmSi Thakura

TaihA hi Bhajana Candrikay&m

SRUYATAM DEVI DASASYA DAINYA BHAVAM SAk AtARAM

KRPAYA TE SUHRDAYA DEIil HI YUGALAM PHALAM 01)

fruyatarit - listen; devi - O goddess!; ddsasya - of the servant; dainya - humility; bhdvarii -
feelings; sakataram - with anxiety; krpayd - please; te - your; suhrdtiya - unto your friend; dehi - give;
hi - certainly; yugalam - couple; phalam - fruits.

Hear the humble and anxious plea of Your servant, O goddess) Please give this
friend of Yours Your two fruits!

madam caiicala mam, dainya bhava Acaraita,

kciie kanu gad gada akhyAna
tarn kadculikdricala, yugcda dadimTphald,
niskapate deho dhanl dam (32)

"With His mind reeling with erotic fever Kr$na spoke the following humble words: "O
fortunate girl! Please earnestly give Me the two pomegranates that are there within Your
blouse!"
yadi bolo tumi dltant, era yogya naha tumi,
fimi hoi riljAra nandint
data hoy yei jam, patrapatra nahi mane
vicarn koroho morn vani (33)

"If You say that You are a princess and I am not qualified to get these fruits, then
consider these words of* Mine: A real donor does not distinguish between qualified and
unqualified persons."

darn dile dufika mam, nahe kuntha mahdjam,

para duhka dufrka kore n&Sa
putanjalf cAtu-vAm, iuni radhara vahini,
samvariya rahe kr$na paa (34)

"Great souls do not hesitate to give donations to the miserable, for they always destroy
the misery of those who are suffering." Hearing these pitiful words, that were spoken with
folded hands, RadhS's sister remained at Kr$na'$ side in a restrained manner."
m

lak$mi adi susu ndari, svarga-vasi deua ndrT

naranan koto Ikita ara
gyOmald kamalA kori, candrA bhadra adi naff,
hoite mohimd tomAra (35) ' V .

"You are more beautiful than Lak$m! and all the beautiful goddesses in heaven, what to
speak of all the men and women of this world? You are more glorious also than (gqpr-group-
leaders like) Syamala, Kamala, Candra and Bhadra."
Anafiga Maftjaif Samputika 21

radhika tomdra jye^fhd, tumi tarajcanitfha,

radha morn prdnera samdna
tfthdte adhika tumi, Id am bolibo ami,
ihd idni koroKo sammdna (36)

"R&dhiki is Your elder sister, and You are Her younger sister. Radha is My very life.
You are even greater than Her; what more can I say? Knowing this, please give me honour
(Your love)."
vrajdhgand ddi kori, ache koto yogya nan,
radhasarva hoy tiromani
e sabha hoite suno, ki kohibo puna puna
tomd sarva gunete vakhani (37)

"Radha is the crownjewel of all qualified girls in Vraja, but listen Qf all of them
You have all the qualifications. What more can I say?"

Bhajana CandrikH -
rad h ikay A k a n i $th a tv a m jyesth A rad h A ta v a priy A
VIDDHI MAM RADHIKA DASAM ATAEVA KRPAM KURU (38)

rddhikayd >Radhikas; kanitfha - younger, tvam - You; jyesfha - older; radha - Radha; tava -
Your, priyd - beloved; viddhi - know; mark - Me; radhika - Radhika; dasam - servant; ataeva -
therefore; krparfi - mercy; kuru - do.

You are Radhika's younger sister and She is Your beloved elder sister. Therefore
please be merciful to Me, knowing Me to be RSdhiki's servant.

tava priyottama radha, ghucdya monera bddhd,

nija ddsa kori more ntdne
se sambandha dhani citte, koribe dmara kite,
itke dukha adhika vfi kene (39)

"Your dearmost Radha removes My mental obstacles and considers Me to be Her own
servant. Please also consider such a relationship with Met O fortunate girl, it will be for my
benefit Why should there be any further distress about this?"

ndnd norma ukti koto, anahge dkula cita,

kdnu cdpukdra dhani age
vibhola hoilo mana, ndhi hoy santvarana,
rahe krsmpdiyd manodvege (40)

"Thus Krsna spoke many sweet words to this fortunate girl, His heart agitated by lust.
He was not able to control His maddened mind, and She simply stayed near Kr$oa with a
disturbed mind."
heno kale riidha tathd, lalitd campakalatd,
22 rila Ramai Thikura

visdkhddi yoto sakhigana

kamala nayana kfsna, amhgete sat&na
dekhi sabhe Har$a duhka mam (41)
v

"Just then Radha, Lalita, Campakalata, ViSakha and all the other sakhTs came there and
they all became both happy and sad when they saw lotus-eyed Kr$na so agitated with lusty
desires.
amnga manjarXprati, madhura vacana ati,
kohe radha sucandra vadant
indra mlamaiii ydme, tdhdte emarn kene,
hoiyfiche dosara partial (42)

"Moonfaced Radha then spoke sweet w ords,to Ananga Mahjarl: "How did You get
intimately involved with this sapphire hued $yama?"

yadi morn bola dhara, nagara santo$a kpro,

Suno pram amnga manjan
eto kohi tilingiyti, vadane vadana dtyti,
kohild aneka yatna kori (43)

"Heed My words and listen, O my heart's Anartga Mahjarl! Satisfy this hero!" Saying
this, Radha carefully embraced Her and held Her face to Her face."

lalitti sundarf asi, mucakimucaki hdsi,

ananga mafijarf mukha ctii
rasika nagara ydme, parit'osa koro rfime,
tabe ami bodo sukha ptii (44)

"Then Lalita Sundan came and looked at Anahga Mafijarf with a smirky smile, saying:
"O girl! Satisfy this Rasika*Nagara, and I will be very happy!"

eto kohi mfdu hitsi, heri kdnu mukha &i,

nayana ingite kichu bole
tabe kr$na bujhi tattva, amnga mafijarf hasta
amnga kilnane dhari cole (45)

"Saying this she looked at Krsnas moonlike face with a soft smile, saying something
with a hint from her eyes. Understanding this, Kr$na took Ananga Mafijait by the hand and
took Her to the forest of Cupid."

anafiga ambuja sthfina, ratna vedi niramana,

nfinfi pu$pa makaranda jhare.
saurabhe timoda vam, kunda ati suobhana,
nfre padma bhramara gufijare (46)

"In the place known as Artaftga Ambuja (Cupid's lotus) there is a jewelled platform
where there are many different flowers with honey dripping from them. The forest around the
kunda is delighted and greatly beautified by the fragrance from these flowers and bumblebees
buzz around the lotusflowers in the water."
Ananga Mafijari Samputlka 23

tire vfk$a latdgana, phala phule sttSobhana,

malayd pamna suHtala
ndnd vfk$a ndnd jdti, ndnd lata ndnd bhdti,
manohara parama ujjvala (47)

"On the shore are trees and vines that have beautiful fruits and flowers. A cool Malayan
breeze blows through these different trees and vines that are all most enchanting and radiant."

kadamba campaka nipa, gandhardja, pu$pa, baka,

keSara kdncana koto dra
punndga pdfala keyd, gandha vahe dmodiyd,
juthi jdti seoti apdra (48)

"The wind carries the blissful fragrance of innumerable Kadamba-, Campaka-, NTpa-,
Gandhar&ja-, Baka-, golden Ke$ara-, PunnSga, JOthi-, Jati-flowers and roses."

malati mallika kunda, guldla mddltavbvfnda,

tlra Sobhd gandhe rake bhari.
ndnd pak$a kolahola, sdri ukd kabutara,
nftya kore mayura mayurt (49)

"The bank of the Kunda is filled with the fragrance of MalatJ, Mallika, Kunda,
MSdhavT-flowers and roses, many different birds like the male and female parrots and pigeons
are singing and the male and female peacocks are dancing."

hamsa ddhukT ktra, dddimba vanete sthira,

ntlakanfha kapota kuhukT.
vana ati sunirnuda, v?k$a lata su&tala,
purna candra kirane jhalaki (50)

"Swans, gallulines, parrots, blue-necks, pigeons and Kuhukl-birds are fixed in the
pomegranate-forest, and the forest with its trees and vines looks completely clear in the cool
rays of the full moon."

tdra madhye hema kunja, prabsla mukutd pudja,

ratn&gdra rafna simhdsana
sukma vastra samskdra, dugdha phena foyyd yarn,
\ .v A - r-

"Amidst all this is a golden grove full of corals and pearls, a jewelled temple and a
jewelled throne. There is a bed there with thin sheets as white as the foam of milk, that is
decorated with different articles."

tdmbula samputa jhdri, take suvdsita vdri,

dlabdti cdmara gangdjalT
mddhavdnanga maftjarT, dohe haste dharadhari,
praveSila hoiyd kutuholt (52)
24 i?la RSmSi Thfikura

'There are boxes with betelleaves, cascades with scented water and spittoons, fans and
a container filled with water of the GaAgS (for pujd). MSdhava and AnaAga Mafijai? eagerly
entered into this place, holding hands."

riSdhHlalitildi yoto, ddsikd madjart koto,

mandira bakire sab thaki
rOdhanuja kdnu sange, magna duke rati radge
rasdvee parama kautukf (53)

"RSdhS, Lalita and all the maidservants stayed outside this love-mansion while Rad has
younger sister and Kr$pa became absorbed in rasika pastimes in topmost ecstasy.'1

donha anga paraSane, donhe bhelo agiydne

ram bola ananda apdra
vakovdkya mfdu hasa, bhru-netra suvinyasa,
megheyeno bijuri sancdra (54)

"They went beyond Themselves while They touched Each other's bodies and thus
experienced boundless bliss in Their erotic fight. They whispered to Each other, mildly smiled
at Each other and made gestures with Their eyes and eyebrows, looking just like a cloud
penetrated by the lightning."

abharam kvanakvani, kafaka kankana dhvani,

kinkinl nUpura runujhunu.
bhuje bhujebandhana, dfdha parirambham,
pulakanga sveda bindu tanu (55)

"Their ornaments, like Their armlets, bangles, waistbells and anklebells where jingling
and They bound Each other in a tight embrace with Their arms, and Their bodies were studded
with sweatdrops and goosepimples."

Talhd hi Bhajana Candrikd -

yath A m rg An k a cakor I cA tak a jalad au yath A

DARIDRA RATNA SAMYOGA MADHAVANANGA MANJARJM (56)

yathd - as; mrganka - the moon; cohort - Cakoif-bird; cataka - Cataka bird; jaladau - the cloud;
yathd - as; daridra - poor man; ratna - jewel; sarhyoga - meeting; mQdhava - MSdhava; ananga
manjanm - AnaAga MafijaiT.

The meeting of MSdhava and Ananga M afgaii was as blissful as the meet
the Cakori-bird with the moon, the Cataka bird with the cloud or the poor man
jewel.

candrete cakora yeno, jalada cataka teno,

ei mata dohu vyavdhOra
daridra milalp dham, yeno nahe nivdranar
rati yuddha kautuka apdra
Anafiga Mafijarf Sampupka 25

"They had endless pleasure in Their erotic fight and behaved with Each other like the
Cakora-bird meeting the moon, the CStaka-bird meeting the cloud ,or a poor man finding a
jew el/
anafiga mukharavinda, mMhava nayana dvandva,
kanje bhrnga matta rqhe yeno
kf$na mukiia sudhakaraf satftnita cakora,
anafiga manjan netra teno (58)

MSidhavas bee-like eyes feasted on the honey from Anafiga Manjarfs lotus-like face
and became completely intoxicated, while Anafiga Manjarfs eyes became like thirsty Cakora-
birds that feasted on the nectar of Krsna's moon-like face."

madhavdnanga manjan, donhete palankopari,

viirSma koriyd dui jane
k$aneke uthiyd boisi, donhe mrdu mrdu hdsi,
duhe mukha kore nifikane (59)

"Madhava and Anafiga MaiijaiT now reclined on the bed (tired of lovemaking) and after
some time They sat up and stated at Each other's faces, slightly smiling at Each other."

rdtyantare rasave&e, ange ve&i bhu$d khase,

sdmbhdlai vastra alahkara
sei kdle nija dost, kproe sanmukhe tisi,
jala sem edmdra sanedra (60)

"Because of Their absorption in lovemaking Their clothes and ornaments had fallen
off, but now They put them back again. At that time Their maidservants came before Them
and served Thera by offering Them cool water and by fanning Them."

mad iSvarTpada bhdvi, ndmnd Srt lalitd devt,

tan kfpdya ye hoy smdrana
dria vrndnvana ddsa, tdra pada padma asa,
dhuli koro mastaka bhu^ana (61)

. "Thinking of my mistress, named Sri Lalita devl, and remembering her mercy, 1 yearn
for the lotusfeet of Vrndavana d3sai, adorning my head with its du$L"

Editor's note: The above pastime of Sri Kr$na and Anafiga Mafijari does not set the standard
for manjarfs in general. The Sanat Kumgra Saihhita clearly defines the manjarfs1bhdva as
prdrthitdm api krfnena tato bhoga paranmukhim "Even if Kr$na begs them for erotic
enjoyment, they remain averse to this." Further explanations of the mahjari-tattva can be found
in the commentaries on the first verse of Srila RaghunStha Dasa GosVamTs 'Vilapa
KusuraSfijali1 by greatly realised rasika sdmajlka bhaktas such as Srila Ananda Gopila
GosvSmI and Sri Ananta dSsa Babajl. The above described position of Anafiga Manjan being
both a mahjari and a nayika, both BhagavSn and bhakta, makes'Her a unique taitva.

Thus ends the second wave of Sri Anafiga Manjan Sampufika, named Rasa Kautuka,
26 Srfla R2mSi Thakura

<
Hmd<Wavt

jaya jaya mahaprabhu, dayd nd chddibe kabhu,

krpd koro iff iacTnandana
jaya jaya nityananda, ghucdho manera dhandha
iuno padmdvatt prdnadhana (1)

"All glories to Mahaprabhu! Please, 0 Saclnandana! Don't withdraw Your mercy from
Me! All glories to Nityananda! Hear me, O treasure of PadraSvatfs heart! Please remove the
misery from my mind!"

irt vasu jdhnavd prdtta, koro prabhu paritrana,

nd chxidiya nityananda rdya
mo heno patita jane, ke uddhdre torn# vine,
hern dekhi nd dche kothdya (2)

"O Lord Nityananda, heart's treasure of &rl Vasudha and JShnava, please save me and
don't let me down! Who else but You can save a fallen soul like me? I do not see anyone else
but You who could do that!"

tube dohe sthira hoild, ange vea bhu$d koild,

purvavat yernata dchild
radhdnujd su ndari, nija dd$t sange kori,
mandira hoite bdhirild (3)

"Then They (Kr$na and AnaAga Mahjarl) both calmed down and dressed and
ornamented Themselves as before. Radhas beautiful younger sister then came out of the love-
mansion, taking Her maidservants along."

rasa'bhare dkulita, dsi hoild upanita,

irT rddhd latitd ddi yathd
rati cihnasarva gdya, vastra dropiyd tdya
boise dham hoiyd mauna-vratd (4)

"Filled with rasika eagerness Sift R5dh5, LalitS and others then came there, while
AnaAga Manjarl silently sat down, trying to cover all b f Her limbs, that were covered with
signs of Kona's lovemaking."

ananga madjarf dekhi, sabe hoild Jtaiya-mukhT,

diso diso kori adarild
T$addhdsya mukhe gaun, rddhikd vadana heri,
vdma pdrive dsane bosild (5)

"Everyone became very happy to see. AnaAga Mafijafi and affectionately told Her:
"Come! Come!" Looking atRadhikS's face with a slight smile Gauff (AnaAga Mafijan) She sat
down on Her left side."

lalitd kautuka mukhT, ananga madjarf dekhi,

kohe kichu sarasa vacane
AnaAga Maftjari Samputfka 27

rasika ndgara sattge, koto sukhe child range

koho dhani &uni e Srawne (6) *

"In amusement LalitS looked at AnaAga Manjan and said something with a delectable
voice: "How much bliss did You experience with Rasika NSgara? Tell us, O lucky girl, we are
eager to hear it!
dhani ahga sulalita, vimori$a manobhita,
fhdrefhare uthxlya kautuka
radhikd bolena dham, Suno rasa vinodim,
keno tumi hao hatamukha (7)
V

"AnaAga Mafijart, in enchantment and tear, made some gesticulations with Her lovely
limbs and got up with a humorous smile. Radhika then said: "Listen, My dear rasa-enjoying
girl! Why do You keep Your head lowered?"

eteko boliyd rdi, ananga manjan cdi,

cibuka paraii nija kare
boli hdri ydi dmi, ndgaratosild tumi
ithe bodo sukha dild more (8)

"Saying this, Rai looked at AnaAga Mafijart, touched Her cheek with Her own hand,
and said: "All glories to You, You satisfied My NSgara! You made Me very happy with this!"

kincit vilamba kori, mahd natardja hari,

Sydma kdnti rasetejhdmore
campaka kalikd satiga, rasdvege lubdha bhrftga,
kunja hoite dild bdhire (9)

"After a little while Hari, the great king of dancers, came out of the kunja. Hi$ luster
shining deeply blue, He resembled a greedy intoxicated bee accompanied by a golden
Campaka-bud (AnaAga Mafijart).

kf$tia yaiche tadit mdjhe, ghana pufija taiche sdje,

kimvd hema madhye nllamapi
bedi sakhTcdri bhite, nirakhae eka cite
rasamaya rasaguna khani (10)

"Thus Kr$na, who is the mine of all rasika qualities, shone like a row of clouds within
the lightning-strikes, or like a sapphire within gold, surrounded by sakhls who were staring at
Him from all sides.
tabe vr^abhdnu sutd; puchae rasera kathd,
kunje ananga manjan vildsa
autsukyete beri beri, puche sabheyatna kori,
kohe kr$na kori parihdsa (11)

'Then Vr$abhanus daughter inquired from AnaAga Manjart about Her intimate, kunja
pastimes with Kf$jQa. Everyone surrounded her, and eagerly inquired about everything while
Kr$na was making jokes."
28 & fla RSmai ThSkura

tabe kfttia rddhd indu, nirakhi rasera sindhu,

uthalilo umadi dnande
rddhdnujd sange hari, ye rUpe vilifsa kori,
kautuke kohoe sakhTvptde (12)

Then, when Krsna saw the Rdh3-moon, the rara? ocean of His bliss welled op. Then
She blissfully told the sakhTs how Hari enjoyed with RadhIs younger sister."

tabe ndnd sevd kori, sukhe santo$ilil hari,

ydra yeicitte aVhila$a
radltd krsna sakkl sange, colild dnanda range,
ydra yathd monera uUiisa (13)

Then She blissfully satisfied Hari with different services, doing whatever He wanted
o f Her. Then RSdha and Kr$na and Their sakhTs blissfully and playfully went on, just as They
pleased. "
anahga ambuja lild, krsw ydte sukhf hoild,
rddhdra prerane dui jane
fhdkura x^nddvana ukti, patiallT chandete vyakti,
radhdnujft madhavasahgame (14)

"Thus, using the Partcall-meter I revealed the words of ThSkura Vrndavana Candra
D3sa about the union of Madhava with Radhas younger sister, and how Anartga Manjari, on
the instigation of R3dh8, made Krsna happy with the Anartga Ambuja-/T/."

ekhone kohie dra, sange yoto sakhTtdra,

ndmaguna rupa vivarana
prathametevpidddevi, nija dd$Tsange sern,
tatsakhyas tad gundkdra jana (15)

"Now 1 will describe all the sakhTs who were accompanying Them, along with their
names and qualities; First of ali *there is Vrnda-<fevf, who serves along with Her own
maidservants and Her girlfriends, who are all endowed with the same qualities."

t. kaudalyd kdmini ddi, rdga vallikd kaumudT,

sdriketTpika kanthi imd
caturdada vaya rdmd, rilpegune dnupamd,
prati ahge lavanyera slmd (16)

"KauSalyS, KSmiiff, Raga-vallM, Kaumudl, Striked and PikakapthT are some of them.
They are fourteen years old, their forms and qualities are matchless and each of their limbs
show the limit of elegance."

$rTrupa maiijarT nama, krsna preme rasa dhdma,

a-veda da&i var$a sthiti
pinonatta payodhard, pTtamrna ahga bkard
$ikhi piiicha vastra Sobhe tati (17)
AnaAga Mafljari Sampupka 29

* RQpa Mafijait is the abode of Kfsna pretna rasa and is qnder 14 years (13) old. She
has big, raised breasts, her body is fair complexioned and she wears beautiful garments with
peacock feathers.N
tat sakhyas tad rupakara, sevd kore nirantara,
tad anugd sabhcdjndkilri
rupavati rasavati, rasdlikd ranganeti,
rambhdvati katerUpd itBtf (18)

"Her sakhls are all endowed with forms like hers and are constantly serving on her
orders and in allegiance to her. Their names are, among others, ROpavatl, Rasavati, RasalikS,
RaAganetj.RambhavaQ, Kalarupa and NSTL"

tdmbUla cdmara seve, a$fa kone sthiti sabhe,

9

ebe kohi Sri rati manjari

Sri radhikd priyatamd, snehe keho nahe samd,
rddhd sangesatata vihflrd (19)

"They are situated in eight comers and render services like serving betel leaves and
fanning. Now 1 will speak of Sri Rati ManjaiT. She is Sft Radhik&'s dearmost beloved and no
one is equal to her in affection for Her. She always sports together with RadhiL"

sthira vidyut sama kdnti, nftembara SobJte tati,

caturdaSa varsa kori sfmd
Sabdcwdti rasakald, ramani carasaldf
lildrati gunavatT imd (20)

"She has a luster like that of a steady lightning strike, is beautified by a blue garment
and is under 14 years (13) old. Her sakhTs are Sabdavati, Rasakala, Ramani, CarasalS, Lilarati
and Gunavaff."
nrtya gita rasolldsa, vind vSdya mrdu hdsa,
a$fa kona vdmabhdge sthiti
kf$na prenie soda magnd, saundarya tevanya simd

"They are great dancers and singers, they find great joy in rasika pastimes and play the
Vina with slight smiles on their faces. They are situated in the left comer of the eight comers.
They are always immersed in love for Kj$na, they are the limit of beauty and elegance, and
they nicely serve Kr$na with great love."

koria daksihe sthiti, praphulld campaka kdnti,

pinorinata payodhara ilbh&
ca$a pak^dmbaril dhani, caturdaSa var$a tani,
preyasi vefita ati Sobhd (22)

"Situated in the southern comer of the eight corners are Rasa Manjan and her sakhTs,
who are endowed with a luster of blossoming Campaka-flowers. They all have brilliant big and
raised breasts. Rasa Mafijarl wears dresses colored like C5$a-birds and is under fourteen years
old, surrounded by her very beautiful beloveds."
 *

30 Srfla RSmSi Thakura

raseGmrf vidyctvatt, rahgamdld fasonnati,

rasamukhyd rasabhadrli im&
irT rasa mafijarTsange, nldhH prema tnagna range
n&nd dbharana manoramd (23)

"Accompanying n Rasa Manjari are Rase^van, VidySvatl, Raftgamgia, Rasonnati,

Rasamukhya and RasabhadrS. They are all immersed in love for &n RSdha and are enchanting
due to their various ornaments."

Srf mani mafijarT tidma, vidhu nindi mukhadhama,

pmonnata payodhara tati
trayodaia var$iya, nija dost sange laiyd,
send kore krsna preme ati (24)

"Sri Mani Manjarfs face defeats the splendor of the moon and she has firm and raised
breasts. She is thirteen years old and with her own maidservants she serves Krsna with great
love."
madhukanfha manda hast, madhu madju madhurdii,
indrd kandarpikd Odi kori
tat sakhyas tad rUpdkdra, seud kore hirantara,
yarn yaiche mata anusdrx (25)

"Her sakhiSy like Indra and Kandarpika, that are all endowed with forms similar to hers,
have sweet voices and slight smiles and are altogether abodes of honey-like sweetness and
loveliness. They constantly serve Her according to their own feelings."

.asfa konasyagne sihiti, krsna sukho 'sukdmatl

magna cittd radha prema lehd
rUpa[gune dagamagi, dohe prfti anurdgt,
khanjanakst manohara deha (26)

"They are situated in the south eastern comer of the eight comers and are happy when
Kr^na is happy. Their hearts are always absorbed in love for i? Radha. They are always
lovingly absorbed in the divine forms and attributes of the Divine Couple, they have restless
eyeslike wagtail birds and they have enchanting bodies."

asfa kom pilrva bhdge, sadananda anurc&e

suyantrddhyd svara mahgaldya
gryate paftcama premail, ivetdmbu rami rdmd
rf guna mafijarT saroathdya (27)

"In the eastern comer of the eight comers is the ever-blissful &T Guna MafijaiT, who is
expert in playing musical instruments, who has a very auspicious voice, who sings beautifully
in the fifth note and whose complexion resembles that of 4white lotus flowers."

gorocand ahga varnd, sarvdnanda rasa pUrnd,

sange loiyd preyasTra gana
tat sakhyas tad rUpdkdra, rujm guna manohara,
iuno ebe noma vivarana (23)
Anafiga Mafljarf Samputika 31

"Her complexion is Gorocana (vermilion) and she is filled with rasika delight as she
takes her beloved girlfriends, whose forms and qualities are enchanting like hers, along. Now
hear as I describe their names."

premadft priyasl pUrnft, ftnanda writfika ghurijui,

padmft padmagandhft preme&varl
parijata susambhara, irf rftdhikft sukhotkftra,
seve niti hoiye ajmkari (29)
i

"Her eight sakhTs are Premada, PriyasI-pQrna, Ananda-vartiSikaghOrnd, Padmd,

Padmagandhd, PremeSvari, Parijata and Susambhara. They all give great delight to Sri Radhika
and nicely serve Her according to Her orders."

d panca ramft sange, nftna Ida rasa range;

pradhftnatva ananga manjari
gopTsTmantinf madhye, Sarva iaktivarft siddhe
guru rupa snigdhftnanda kfiri (30)
.

"With these five girls (Rupa, Rati, Rasa, Mani and Guna Manjari) Ananga Mafijari
mainly performs different rasika pastimes. She is the most powerful and perfect of all the gopT
sTmantinls (gepf-leaders) and, in her Guru-form she gives great delight and pleasure.
4
nija yutha a$tajana, uno nftma vivararta,
ananga manjari sange thaki
rasa-keli suprasahge, ftnande seudye range,
radha preme parama kautukt (31)

"AnaAga Mafijarl has eight girls in Her own yutha, who blissfully serve Her in Her
rasika pastimes, and who are most enthused by their love for Sri R5dha. Now listen to the
description of their names:'1

suvada, rasadd rambhft, kellkandalikananda,

jayantT tulasx a$ta rftma,
ripe gune sarva vara, hftsya Iosya mattatara,
vadyagita rasonmadi swift (32)

"Her eight sakhts are Suvada, Rasadd, Rarabhd, Keli, Kandalika, Nandd, JayantT and
TulasT. They are all endowed with the greatest forms and qualities, and they laugh and dance
like mad in the rasa of singing and playing musical instruments."

mad Uvaripada bhftvi, nftmnft rf lalitft devT

tara kppftya ye hoy smarana
df& vrndftvana dasa, tara pada-padtm asa
dhuli koron mastaka bhu$ana (33)

"Thinking of my mistress, named Sri LaliiH devT, and remembering her mercy, 1 yearn
for the lotusfeet of Vrndavana dasa, adorning my head with its dust"

Thus ends the third wave of Sri Ananga M anjari Samputika, named Yutha Vivaraga.
32 ifla R3m9i ThSkura

Fourth Wave
c *
jaya jaya rTcaitanya, sannynsT airama dhanya,
vyakta koild nydsi rQpa dhari
jaya jaya avadhuta, pUrverohinfra suta,
padmBvafi gfhe avatari (1)

"AH glories to Caitanya, who blessed the sannydsa-ttframa by revealing Himself in

the form of a sannydsT. All glories to the avadhuta (Nity&nanda) who was previously the son of
Rohini (BalarSma), but who has now descended into the house of PadraSvatL"

svayath sri caitanya vlra, rQpe koild avdidra,

ava$i$ta loka tardite
vasura nandana khydta, sarva jam sama prUa,
gum gdya e tina jagate (2)

Sri Caitanya Himself descended (again) in the form of Vtra(bhadra) to redeem the rest
of the people. He is famous as the son of Vasu(dM), who loves everyone equally and whose
glories are sung by the three worlds."

Tathd hi -

VlRACANDRAM PRABHUM VANDE $ R l CAITANYA PRABHUM SVAYAM

KR$NAM DVITIYAVATARAlfc BHUVANA TRAYA-TARAKAM (3)

viracandrarh prabhuth vande -1 praise Vliracandra Prabhu; M caitanya prabhuth svayam - who
is Lord Srf Caitanya Himself reincarnate; krsnarh - who is Kftpa; dvitlya - second; avatdrath -
descension; bhuvana - world; traya - three; tOrakam - saviour.

I praise VTracandra Prabhu, who is a reincarnation o f Lord S n Caitanya Him self,

who is the second descension (avatdra) o f Krna who came to redeem the three worlds.

ananta tdhdra w M a, ttijagate avatathsa,

sabhe tfrtha piita avatdra
yahdra smarana mdtra, sarva loka caritdrtha,
ki jdnibo tnahimd tdhdra (4)

His dynasty is endless and it ornaments the three worlds. All his descendants appear to
purify the holy places. Simply by remembering him all the people become blessed. How can I
describe His glories?"
jaya jaya Sri jdhnavd, gopTndtha vallabhd,
bhuvam ntoham manohdri
n rddhikd priyatamd, rdpagune anupamd,
karundte jagat uddhdri (5)
Anatiga Mafijaif Sampu|ika 33

"All glories, all glories to Sri Jahnava, the beloved of Gopinatha, who enchants even
the enchanter of the world (Kf$na)! She is Sri Radhikas dearmost sister. Her form and
qualities are matchless and out o f great compassion She redeems the world.

Modem &dcti dhama, dharild jdhnavd nama,

purve child anatiga manjari
nitydnanda anurdga, eka dehe dui bhaga,
dekhdild jive kppd kori (6)

"Baladeva's pleasure potency bears the name Jahnava, who was previously- known as
Anatiga Mafijari. Out of love for Nityananda She kindly showed two parts in one body, to
bestow mercy on the conditioned souls.

Tathd hi Bhajtuta Candrikdy&th -

ANANGA MANJARIYA SA JAHNAVA PARIKIRTITA

VmAGDHA RASIKA DHtRA GAURANGINAYANAMBUJA (7)
SURYADASA SUTA DEVI SUKSMA VASTRA VW HARINI
HASTA PADADISARVAJSFGE NANALANKARA BfflJ$ITA (8)
SONA CAMPAKA VARJNADHYA KOTICANDRA MUKHA DYUTI
NITYANANDA GUNOLLAs I SAHA TAT PADA BHAVINl (9)

ananga mafijari - Anatiga MafijaiT; yd - who; sd - She; jahnavd parUdrtitd - famous as

JShnavS; vidagdhd clever; rasikd - relisher; dhird - grave; gaurdrtgf - golden complexioned; nayana -
eyes; ambujd - lotus; surya ddsa sutd - daughter of Suiya Da$a; deyl - goddess; suiqma - thin; vastra -
garment; vidhdriiil - wearing;, hasta - hands; pdda - feet; ddi - and so on; sarva - all; ange - on the
body; ndnd - various; alcuikdra - ornaments; bhusitd - decorated; Iona - golden; campaka varna -
colour of a Campaka flower; dghyd - enriched; koti - millions; candra - moon; mukha - face; dyutt -
luster; nitydnanda - Nityananda; guna - qualities; ulldsi - delights; sadd - always; tat - His; pada -
position; bhdvinl - thinks of.

She who was Anatiga Manjari is now famous as Mother jahnava. She is clever,
has good taste, is grave, has a golden complexion and lotus-like eyes. This daughter of
SOrya Dasa Pajtfita is a devl who wears thin garments and whose hands, feet and all
other limbs are decorated with various ornaments. She has a complexion as golden as
Campaka-flowers and Her face shines like millions of moons. She always meditates on
Lord NitySnanda and is delighted by His attributes.

ananga manjari yd, eddni jdhnavd sei,

iarad indu vadana mangold
Iona campaka smrna jinx, gaura kdnti vartia dhant,
suldmnya paramo ujjvala (iO)

"She who was Anatiga Manjari (in Kf$na-tila) is now Mother Jahnava (in Gaura-/iZd).
Her face shines like the moon in autumn, Her complexion defeats that of a golden Campaka-
flower and She is radst elegant and radiant.
34 Srila RamSi IM kura

ambujdksi sumadhurd, vidagdha raided dhM,

ntfdu smita madhura muratf
nityRuanda gunolldsi, pUrndmnddmrta rdii,
caitanyera priyatamdati (11)

"She has lotus-like eyes, is very sweet, clever, rasika and grave, Her sweet form is
adorned with a mild smile. She always takes delight in Lord Nity&nanda's attributes, is an
abundance of full nectarean bliss and is very dear to Lord Caitanya."

nilydnanda sr\ caitanya, nija pratrn kori jane,

henocittya SrTmatljdhnavd
vfracandra Sisya yarn, ki jdni mahimd tdra
guna varne heno ache kebd (12)

$rlmafi JShnavS considered Nityananda and $i? Caitanya to be like Her very life, such
was Her heart. Who knows the glories of someone who has a disciple like Vfracandra? Who
can describe Her attributes?"

akhila jdgata jdyd, sarva jTve kori dayd,

nityananda samhati vihari
mo adhame ei koro, pada pddme nirantara
rahe mam kabhu na pdsari (13)

"She enjoys along with Nityananda, bestowing Her grace upon all the conditioned souls
in the world. Please let a fallen soul like me never forget Your lotusfeet. May he always
remember them.
tomdra mahimd yoto, mui chdra jdni koto,
nija gunetdra daydmayl
koriyd karund drspi, piirdko manera i$fi,
duhka nda koro duhkajayi (14)

"What can a wretch like roe know about all Your glories? She is naturally
compassion. Please cast a merciful glance on me and fulfill my desires. Please dest
misery and make me conquer distress."
*<
sQrya ddsa pandiia sutd, sarva gune samanvitd,
pdda-padme niveddnakori
janma hoy yathd tathd, ithe mora nahe vyathd,
svapne yeno tomd ndpdsari (15)

The daughter of SQrya D5sa is endowed with all good qualities. I pray to Her lotusfeet:
"Wherever I may take my birth, that will not hurt me. As long as I will not forget You, even in
dreams!"
torn pddapadme mati, nirantara rake sthiti,
henokrpd koribe dmdre
mukta-kanfhe boli suno, vadanete dhari trna,
ei bhik$d magi parikare (16)
Anafiga Maftjarf Samputika 35

"Be so kind to roe that I may always remain aware of Yourjotuslect. 1 tell You loudly,
listen: Holding a straw between my teeth 1 beg You for this aim:"

uno Vftabhanu-sutd, rfidhikara kani$fhata,

abhimunya anujabhdvini
radha-fyama yatha sange, vilasa koroho range,
tatto loho nija dost j&ni (17)

"Listen, O daughter of Vr$abh5nu, O RSdhikS's younger sister, younger sister-in-law of

Abhimanyu! Take me along as a maidservant, wherever You will be playing along with R& M
and $y2ma!"
rnUtx pitr grha hoite, tumi yaho yavafete
rddhd sange matijarTra gane
*

sekftlete sange thdki, wayana

e prasdde koro ei jane (18)

"Along with RHdha You leave Your mother's and father's house to go to Yavaja, in the
group of manjarts. Then please be so kind to allow me to see You stay there with Her to the
full satisfaction of my eyes."

jafila ddara kori, radhdnanga manjarl,

ani grhe bosdibe sukhe
se samaye dui ahge, camarakoribo range,
ddddiyd dohdra sanmukhe (19)
.V-

"Ja(ilS attentively brings Ra<M and Anahga Maftjaft inside the house and seats Them
there. At that time.l will fan You both, standing right in front of You."

mukutd caritra kathd, lalitdra sange tathil,

dekhi krsna koilo parihdsa
lalitd totndre dhari, lukdiyd pdche kori,
se rahasyaparama ulldsa (20)

"In the story of Mukta Caritra (narrated by Srila Raghunatha Dasa GosvSml) 7 Krsna
saw You together with Lalita and joked with You. LalilS then held You and hid You behind
her back. This confidential pastime^ gives me the greatest delight"

1taias tad vacana rruklhuryam avadhftryq mayoktath - asydstvabaWyos tat keli$u kd fdktih. kintu mad
vak$o haridgrdva haritdlsya rekhikaydh rddhik&yah jprdnasahodareyaihmayyativa snihyati mama ca
manasa madhukarah paraniasydm anavaratam anurajyatL atah samucita panam antardpi sutdrdni
suvrttani baJiuni mauktikany apy asyai vitari$ydmL pararh ca nirjana nikuftja-vedikdywh smara-
padjardkfardnyasydh pahcaSad ahga pratyahge$u sva hastena vinyasya svdftgath sv&hgendlitigya
mantreqaindhi vydpayd totha siddha mantram ekam upadiSdmi yatha tad grahanamdirad anahgam
svdfigarh viracayya santuffena tena prasddtkrta sva sarvasva svarupa vildsa-ratnani mantra-gurau
mayi dakfindtvena sa-vinayam upadhaukayqti tatdh suprasannena mayd tddrg aSih fatam ddhdsyate
yena visama&araMlfcdedryeti padavim dsddya dvigunartt mdm eva bhaktyd paricaratL iti mad
bhafita kusunw-stwakarit$rav<mavatamsikrtya sakampadharafo smita subhaga
vadandbhirdbhih snehenotphullataya tadagrajayd ca sa-smitaM sa-snehaAi ca hirfk^yamdnd tuldsT
rartgarm-malikayor upapr$(ham antarhitdsTL
36 Sifla RSm3l ThSkura

heno da&i hobe mora, sei rase hobo bhora,

se kautuka dekkibo nayane *

ri kf$nera hastdlamba, toindra sdSafika anga

lalitd korilo nivdrane (21)

"When will I reach that state that I can be absorbed in this rasa and blissfully see
my own eyes how Sri Kr$na places His hands on Your alarmed limbs and Lalita will
Him?"
ifra koto iataltld, radhd sahge dcarild
krsna sukha hetu sukhamayT
ali guhya lild sdra, finite sdmarthya kdra,
nd jdndle fine ache koi (22)

"How many hundreds of other pastimes Sukhamay! (AnaAga Mafijari) plays with Sri
RadhS for K r^a's pleasure! Who is able to understand the essence of these very confidential
pastimes, and who will know them if 1 don't reveal them?"

gdndharvikd-gana yutd, madhye sarva gun&nvitd,

rddhdnanga manjarTpradhana
sarva sakhf priyottamd, rupe gurie anupamd,
krsmnanda rasera nidhdna (23)

"Amongst all the angelic gopTs R3dha and AnaAga Mafijari are the most qualified. They
are the dearmost of all sakhTs, Their forms and qualities are matchless and They are the abodes
of Krsna's delectable enjoyments."

madhavdnartga manjarl, ndnd rasa lild korr,

radhd saha ananga kdnane
sei lild varnib&re, kifinibo mui chdre,
* 6e$a ddi mahimd ridfine (24)

"MSdhava/aod AnaAga Mafijari perform many kinds of rasika pastimes with Radha in
the forest of eros. Who am 1, wretch as I am, to describe these pastimes, whose glories cannot
even be known by Ananta Se$a?"

(Mukta Carita - 280)

Sri Kr$pa said to SatyabhSma: "When I beard her (Sudevl's) sweet words, I said: "Is this weak little girt
(Anahga Mafijari) able to play this (dice-) game? But this beloved sister of RadhikS, who is like a line of
turmeric on My chest, is very affectionate towards Me and the bumblebee of My mind is also exclusively
attached to her. Therefore I will give her many big and round pearls even if she does not pay the appropriate
price. Beside that I will take her into a solitary jbtfja-pavillion and 1 will place Cupid's protecting mantras on
her fifteen limbs with My own hand and give her one siddha mantra after making the mantras all-pervasive by
embracing her with all of My limbs. This mantra will make Cupid pleased with her after she made love and thus
he.wiU give her all bis precious jewel-like enjoyments, that rue his very own svarppa. She will humbly give
these jewels to Me, her dtkfd-guru, as a daksinh (donation). Being pleased with her I will offer her a hundred
blessings and after gaining the title of "aedrya of erotic pastimes" site will serve Me even twice'as good!"
Hearing these words she took them as clusters of flowers to ornament her earn (they were vry pleasing to hear)
and with trembling lips of anger she slightly peeped at Me and hid herself behind TulasJ (Ragbun&tha DSsa
Gosvlmr) and RaAganamaiS (RQpa Manjari/Gosvgmi). Seeing thiS, the fair-faced gbpls laughed with eyes
blooming of affection. Her elder sisier (Sri Radhika) also looked on smilingly and affectionately."
Ananga Mafijan Saropu|ika 37

nitya Itld eiddr&i, kore hari ahar-nisa,

kdldkdla virama nd hoy
rddhd gopigana sake, sri govinda viharaye,
sadhu jand saddi dekhaya (25)

"In this way $rl Hari performs His eternal pastimes day and night and there is no end to
that. Sri Govinda enjoys with Radha and the gopTs and the saints always witness this.*1

yadi vdnchd koro mane, vildsite nidhuvane,

rddhd-krsna gopTkd sahite
updya dekhie tube, anugata kore ebe,
ananga mafijan caranete (26)

"If you desire within your mind to see Radha and Kr$na enjoying with the gopls in
Nidhuvana, then follow in the footsteps of Ananga MafijarTs lotusfcet"

rl vrndtidi vanadevf, priya kori bhdvo yadi,

tabe dekhi ex to viedra
lalitadi sakhTgana, yadi pditehoy mam,
ananga manjari koro sdra (27)
"If I feel affection for Sri VrndS and the Vanadevls then 1 will see through
consideration that if I attain Lalita and the sakhls in my mind 1 will make Ananga Manjari the
essence."
rdgera bhajana yei, niicaya jdniho ei,
ni?[hd koro ananga. mafijan
jdnibe rasera riti, sakhTmadhye hobe sthiti,
sukhe pdbe ki$ora kteori (28)
"Those who perform ragdnuga bhajana should know this for sure: Become fixed in
AnaAga Manjari, then you will get to know the intricacies of rasa, become situated among the
sakhTs and blissfully attain Kigora and KiSori."

yoto matijarTra gane, $antoa hoibe mane,

ihdte sandeha ndi mdni
kr$na yoke stuti kori, ubhayete Odari,
rdma Sakti radhdra vahirii (29)

"All the manjaris will become pleased with you, I have no doubt about that Kr$pa
worships and praises both Radha and Her sister, Balarama's pleasure potency."

Sriddma agraja bhrdtd, kfrtikd ydhdra mdtd

radhdra anujd ndrrn $dje
vdnchd kalpataru-mayl, $dk$dtejdhnavd ei,
gopindtha vdmete virdje (30)

"SridSma is Her elder brother and KXrtida is Her mother. She is named the younger
sister of Radha. This wish-yielding tree is directly mother Jfihnava, who stands on the left side
of the Goplnfitha deity."
38 $rfla R2mii Th&kura

yBra darakmamxte, tjrpta hoy sarva cite,

heno vastu SrfmatJjahimvii *
mo adhame koro dayit, deho prabhu pada-ch8ya,
tomit virtu Bird Bche keblt (31)

SrlmaC Jahnava is such that as soon as you had Her nectarean dar&ana your whole
heart will be satiated. Please be kind upon a wretch like me, give me the shade of the Lord's
feet! Who else do I have but You?"

jahnava caranasraya, kore yei maMsaya,

tarn ami hoibo kinkara
tabahu piiribe aa, vrajabhume hobe vdsa,
ei mora mone nirantara (32)

"I will become the servant o f any great soul who takes shelter of Mother Jahnava's
lotusfeet Then my aspirations will be fulfilled and I will attain residence in Vrajabhumi. This
is my constant desire."
nitai jahnava pada, Uni amrtera hrada,
avi&rania bohe ata dime
tftra eka kanB-mfttra, sparSa hoile caritdrtha,
,samyak varnite kebfi pare (33)

"The feet of Nitai and Jahnava defeat pools that emit hundreds of inexhaustible nectar-
streams. Who can fully describe how blessed one becomes simply by touching one drop of
this?"
mui chBra nuinda mati, ara sanga bhra$ta-mati,
yat kincit korinu kTrtana
nitfii caitanya prftrta, Bpftmare koro tr&na,
pada padme loinu Parana (34)

"I am a foolish wretch and my consciousness was wrecked by bad association, yet I
have somehow offered some glorification here. Now I have taken shelter of the lotusfeet of
Nitai and Caitanya, who even redeem the fallen souls!"

mad imri pada bhftvi, namna fi lalitd devt

turn krpftya ye hoy smarana
driS. vrnd&vana ditsa, tara piida-padma Bsa
dhuli koron mastaka bhti$ana (35)

"Thinking of my mistress, named LalitS devl, and remembering her mercy, I yearn
for the lotusfeet of Vmdavana dSsa, adorning my head with its dust"

rf caitanya nifyananda, MgangB 6rJ vlracandra,

Srf advaita gaura bhdktagana
tornUsabhara Sricarana, hauk mora prana dhana,
sei mora bhajana smarana (36)
Ananga MaAjaif Samputika 39

SiT Caitanya, NitySnanda, GaAgS-roStS Gosvamiru, if Vir^candra, Advaila and all

the devotees of Gaura - may Your lotusfeet be the treasure of my heart! This is what I
remember during my worship.

ei bhik$d mora tare, deho prabhu aviedre,

mo patite dm keho ndi
visama madete andha, ghuedo prabhu bhava bandha
nitdi caitanya dui bhai (37)

"O Lord! Please give me these alms that I beg from You, without further consideration!
There is no one more fallen than me! l am blinded by great folly! O Lords! O two brothers
NitSi and Caitanya! Please redeem me from material bondage!"

(Final Prayers)

ananga manjari dhani, k?pd-dr?te cdho tumi,

purdo mora mano abhild$a
lotto more vraja pure, janma kordo gopa ghare,
gopa sange deho mora vasa (38)

N0 Ananga Manjari! Cast Your merciful glance on me and thus fulfill my mind's
desires! Take me along to Vrajapura and give me birth in the home of a cowherd! Please allow
me to live with the cowherders!

iuno inora dainya nivedana

nija ddsi ganandya, uptake ganibe tdya,
tube mora saphalajTwna (39)

"Hear my humble prayer! Please count me among your maidservants, then my life will
have been successful.
e dehera kriyd yoto, sab hauk anya mata,
koro more gopera jhiyari
gopa bdlakera sange, parinaya hobe range,
$uno prana ananga manjari (40)

"Hear me, O my hearts Ananga Manjari! Let all my bodily activities become otherwise
now. Please make me a cowherd-daughter, and let me blissfully marry a cowherdboy.

yogaplfha $af kone, ratna vedl simhdsane,

tumi ara kiora kteori
tuyd anugata hoiyd, tuyd ddsi sange foiyd,
sevi niti hoiyd djndkdri (41)
40 Srtia R9m9l ThSkurd

"In (he $ix comers of the Yogapltha is a jeweled platform with a throne where I will
nicely serve You, KiSora and Kigofi, on Your order. Accompanied fey Your maidservants I will
always obey You."

kabhu kufija samskdra, kabhu vastra alankilra,

kabhu koroh cfimara vyajana
kabhu suvdsita jale, snana kor&o kutuhole,
kabhu kori carana sevana (42)

"Sometimes I will serve You by cleaning the kunja, sometimes I will dress and
ornament You and sometimes 1 m il fan You with a whisk. Sometimes I will eagerly bathe You
with fragrant water and sometimes I will serve Your lotusfeet"

heno da&kobe hobe, tdmbiila yogdbo kobe,

donhilkfira secdnda vadane
heno sadha hoy mam, korao ange sulepana,
saugandha kumkutm candane (43)

"When will 1 attain this condition that I can offer betelleaves to Your moonlike mouths,
and when can 1 anoint Your bodies with fragrant Iwnddtma and sandalwood pulp, thus having
my desires fulfilled?

ei sab seva bhfti, $n guru prasade pdi

guru-pade drdhakorq 8a
ananga manjari dhydna, nirantara koro gdna,
yadi vrajapure coho vasa (44)
"O brother! All these, services are attained by the grace of Sit Guru, therefore firmly
aspire for (the mercy of) the lotusfeet of the guru. Always meditate on AnaAga Manjari and
sing Her glories, if you want to live in Vrajapura."

nityamnda prabhupada, mUMraya sampada,

yadi krpd korena nitdi
nahe padi bhava phdne, kdnde rUmacandra dose,
mo patitera Ora keho ndi (45)

"The lotusfeet of Lord Nityananda are the treasure of basic surrender. If Nitai bestows
His mercy you will not fall in the noose of material existence. R&macandra D5sa weeps:
"There is no one more fallen than me!"

Thus ends the fourth wave of Sri Ananga Manjari Sampufiki,

named Dainya-bodhikU Sarfipr&rthantL

Thus ends Srila Ramai Thakura's 'Ananga M anjan Sampujikd'

Translated in August, 1995 by Advaita dasa

Added footnotes by &rTGadSdhara Prapa dasa