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Extract from the English edition of Sri Hit Ali Singar of Sri Hit Premdasji – translated by Hari
Radhacharan das.

Categories of Sakhis and their Svarupa

Although all of the Sakhis in the Nitya Vihar of the Radhavallabh Sampradaya are Radha-sneha-
adhika or Radha-nisht, i.e. completely dedicated to Sri Radha Kishori, they can still be put into four
categories.

Sri Hit Rup-lal Goswami confirms this in verse 1 of his work entitled 'Sri-Rasa-Ratnakar':

sahachari chāri prakār kī, sevat nibhrit nikunj - “There are 4 types of Sahacharis who serve in the
nibhrit nikunj, the secluded nikunjas that are Sri Shyama Shyam's playgrounds of divine love”.

(1) Antarangā sakhī / vidhikarī - (the primary sakhi)

The antarangā sakhī [the inner Sakhi] or vidhikarī [she who makes things possible].

There is only one antarangā sakhī and that is Sri Hit Sajani. Her heart is completely aligned with Sri
Shyama Shyam's and she is always fully concerned for their complete welfare and well-being in all
respects. She is even able to stay extremely close to the Two Beloveds and serve them at the
appropriate moments to increase their bliss as they enjoy their private and intimate games of love
upon the bed of flowers.

We now go on to describe just some of her sevas and special characteristics via the authority of the
pure and divine vani of Rasik sants:

Resolving obstacles during their most intimate union -

In his Rasa-bhakti-dhara, Sri Hit Kishori Sharan Aliji explains the following on the basis of Sri Hit
Chaurasi pada 7, 'āju nikunj manju mein khelat':

“Yugal-Kishor are privately performing their divine love-plays within a charming nikunja and Sri
Lalita and the other Sakhis are secretly relishing the delights of this scene by peeking through the
gaps. All of a sudden, looking towards her Lover's chest and seeing her own reflection, Sri Radha
becomes angered, mistaking it to be another woman. Lalji having tried many clever ways to
appease her, fails. Seating on the bed alongside them, Sri Hit Sajani now in loving annoyance in the
mood of service, tore apart the flower garlands around Sri Radha's graceful neck! With this clever
and well-wishing act on the part of Sri Hit Sakhi, Sri Radha's doubts were dispelled1 and the Two
Beloveds continued their divine intimate pastimes with their faces beaming with smiles once
again.”

Hit Sajani is Sri Radha's confidante2 and loving well-wisher. In one of Rasika-Yugal's confidential
1) Since Sri Radha saw that the woman being reflected in Sri Lalji's chest also had her garlands broken and hence
realised it was just her own reflection.
2) Confidante or 'vishvāsapātri' in Sanskrit is a person with whom one feels confident and close enough to share
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love conversations, Sri Hit Sajani's seva-bhava is manifest as follows:

Having engaged in divine love-plays with her Beloved within a dense and secret inner Nikunja, Sri
Radha is now coming towards the groups of Sakhis. Walking alongside her is only the antaranga-
sakhi [Hit Sajani] who has witnessed their love-plays. Being adorned with various signs of her
private vilasa with Sri Lalji, Sri Radha is hesitant to go in front of the Sakhis. Knowing this,
through her clever words, Hit Sajani gives Sri Radha complete assurance by saying:

svedāpuraḥ kusuma-cayanair dūrataḥ kaṇṭakāṅko vakṣoje’syās tilaka-vilayo hanta

gharmāmbhasaiva | oṣṭhaḥ sakhyā hima-pavanataḥ sa-vraṇo rādhike te krūrāsv evaṁ sva-
ghaṭitam aho gopaye preṣṭha-saṅgam - O Sri Radhike! I will conceal your most beloved union of
divine love from the lively boisterous Sakhis who are quick to make jokes with the following
words,“Due to picking flowers that were far away, my Swamini's body is decorated with droplets of
perspiration. On her chest she has marks made from contact with sharp thorns and unfortunately
her tilak has also completely washed away through perspiring. Similarly, our Sakhi's beautiful lips
have also become discoloured and appear to be bruised due to the harsh cold wind!” - Sri Radha
Sudha Nidhi, Sloka 207.

Giving inspiration and encouraging even Sri Lalita and others -

Within the context of various types of lilas, this primary sakhi, Sri Hit Sajani is even seen giving
encouragement to Sri Lalita and the other Sahacharis.

In Hit Chaurasi pada 62, Sri Hit Sajani incites Sri Lalita and the others to relish the sweetness of Sri
Yugal's beauty and Rāsa-lila by saying:

khelat rās dulahinī dūlahu, sunahu na sakhī sahit lalitādik, nirakhi-nirakhi nainan kin phūlahu
– “the forever fresh groom and forever young bride are enjoying themselves in the Rasa-dance. O
Sri Lalita and all other sakhis, listen up; why not take a look and taste this divine joy?”

Leading all the other sakhis -

sab sakhiyan kī nrip harivanshī, vanshī anugat sabei prashansī

lalitādik gan sakhī sahelī, vanshī kei anugatahi rahelī

“Of all the sakhis, Sri Harivanshi sakhi is the foremost; following under Sri Vanshi's guidance, they
are worthy of praise3. Sri Lalita and the other sakhis always remain under the shelter of Sri Vanshi
sakhi.” - Paricharya Vilas Lila – of Sri Ananya Aliji.

srī vanshī ju kī mukhya āt sakhin kei nām -

“The names of Sri Vanshi Sakhiju's eight primary sakhis.”

secret or private matters.

3) The idea here is that only in this form are Sri Lalita and the others worthy of praise for the ananya-rasikas of Sri
Harivansh's path. Why? Because in Vraja-lila, Sri Lalita and the other sakhis are not considering the sole happiness of
Sri Shyama Shyam but are considering their own happiness; their own private meetings with Sri Krishna. So only those
Sri Lalita etc. sakhis who are of the Nikunja-lila and whom follow Hit Sakhi are prashansi, worthy of glorification.
Only here are they hit-svarupā, the embodiments of selfless divine rasamayi love.
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lalitā sakhī vishākhā pyārī, champaklatā sakhī chitrā rī

tungavidyā vidyā sab jānei, indulekhā dampati mann mānei
rangdevī aru sakhī sudevī, jugal charan vanshī sang sevī

“All of these beloved sakhis, Sri Lalita, Sri Visakha, Sri Champaklata, Sri Chitra, Sri Tungavidya
who has all vidya [knowledge], Sri Indulekha who is dear to the Divine Couple, Sri Rangadevi and
Sri Sudevi; they all serve Sri Yugal, the Two Beloveds alongside Sri Vanshi sakhi.”

ati pravīn ye asht sakhi gunn gan hit kī dhām

srī vanshī kei sang nit sevat shyāmā shyām

“All of these eight sakhis are expert in all that they do, they are full of all good qualities and are an
abode of prema; they serve Sri Shyama Shyam along with Sri Vanshi sakhi.” - Paricharya Vilas Lila
– of Sri Ananya Aliji.

Exclusively serving within the Nikunja during Sri Priya Pritam's keli -

shrī harivanshī mukhya su dāsī, keli khel mei karat khavāsī

surat keli mei mān manāvei, kar gahi ang sang podhāvei

“Sri Harivanshi sakhi is the foremost handmaid of Sri Radha and she even has the eligibility to
serve in the midst of the most intimate keli love-plays of the Two Beloveds4. When Sri Priyaji
displays her so-called maan5 during the time of their divine amorous union, Sri Harivanshi sakhi is
the one who helps bring them together again by taking a hold of their hands and laying them both
down in her lap [where they continue their keli!].”

keli samay kei khān su pānei, karat khavāvat mann ruchi jānei
vachan rachan kahi hasei hasāvei, nav nav mod vinod badhāvei

“Whatever is suitable to be 'eaten' or 'drunk' during the occasion of their most intimate union, Sri
Harivanshi sakhi makes sure they get this; since she knows exactly what they want and need. With
her sweet words she makes them laugh and in this way creates newer and newer amusements and
increases the joy of their union.”

prānahu tei pyārī ko pyārī, kabahu chhinahu haut na nyārī

shrī vanshī dingh rahat sadāi, keli khel sukh kal darasāi

“She is dearer to Sri Pyariju Radha than her very own life! Hence she is never apart from them, for
even a moment. Sri Vanshi sakhi is with them at all times and hence she witnesses the wondrously
beautiful joys of the keli, the most intimate union.”

jahā keli vanshī darasāvei, tahā aur sakhi jān na pāvei

jo jo rahasi sukhani darasāvei, so so aurani kahi sarasāvei
4) The other sakhis such as Sri Lalita secretly view the keli of Sri Priya Pritam, the Two Beloveds whilst being eagerly
pressed up against the small gaps in the Nikunja whereas Sri Hit Sakhi even directly serves them during this time, being
seated on the flower-bed with them.
5) In the nitya-vihar lila of Sri Harivansh, the type of maan [annoyance] that Sri Priyaji exhibits is not the ordinary
maan found either in our human world or even that found in the popular Vraja lila known to the world. It is maan in
name only and is actually Sri Lalji's misunderstanding when he sees Sri Radha absorbed in deep inner contemplation.
This is a deep topic and will be explained at an opportune time.
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suni suni sab sakhi ati sukh pāvei, shrī vanshī par prān badhāvei

“Not even the other sakhis are able to enter the place6 where Sri Vanshi sakhi witnesses this
wondrous keli. Whatever secret pleasures she witnesses; she speaks to the others, filling their hearts
with this life-giving bliss.”7 Hearing all of this, the sakhis experience intense bliss! [and in return]
They offer their hearts and very lives to Sri Vanshi Sakhi.” - Paricharya Vilas Lila – of Sri Ananya
Aliji.

In another section of Sri Radha Sudha Nidhi, Sri Hitacharya Sri Harivansh has revealed himself as
being the only handmaid present within the inner private sanctum of the nikunja. He has written:

kuñjāntare kim api jāta-rasotsavāyāḥ śrutvā tad-ālapita-śiṅjita-miśritāni | śrī-rādhike tava

rahaḥ-paricārikāhaṁ dvāra-sthitā rasa-hrade patitā kadā syām - “O Sri Radha! When shall I,
your private handmaid, positioned at the gate of the kunja, be drowned in an ocean of love upon
hearing that conversation between you and your beloved combined with the sweet tinkling of your
ornaments whilst you are inspirited by an indescribable love generated in the bowers of Sri
Vrindavan?” – Sri Radha Sudha Nidhi Sloka 47.

...yatra śrī-vṛṣabhānujā kṛta-ratiḥ kuñjodare kāminā dvārasthā priya-kiṅkarī param ahaṁ

śroṣyāmi kāñci-dhvanim - “from inside the kunja where I stand as a loving handmaid, hearing the
tinkling bells from the belt of Sri Vrishbhanu's beautiful daughter as she makes love with her love-
greedy lover!” – Sri Radha Sudha Nidhi Sloka 73.

Describing the lilas to the other sakhis -

In Sri Hit Ananya Aliji's Vani entitled 'Paricharya Vilas Lila' he describes how the other sakhis ask
Hit Sakhi about the secret pastimes of love that Sri Shyama Shyam are absorbed in as follows:

vanshī ko pucchat sab sajanī, jo jo sukh vivi kīnei rajanī

jo jo darasī rati ras kelī, so so ab tum kaho navelī

“The sakhis ask Sri Vanshi sakhi of the joys that the Divine Couple experienced during the night;
'Whatever you witnessed of the plays of their amorous rasa, please speak this to us O youthful
beauty!.”

srī vanshīju kahat kripālā, suni suni tab sab kahat nihālā
do do peind chalei firi āvei, vanshī kei vach suni na aghāvei

“The magnanimous Sri Vanshiju spoke and told them everything. Hearing and hearing this nectar
[that poured into their hearts] made them all ecstatic! They could not get enough of hearing Sri
Vanshiju's ambrosial words as they walked alongside her.”

bich bich gherā karat sahelī, puni puni suni suni chalat navelī
suni suni jugal keli kī batiyā, sītal karat sakal drig chhatiyā

6) The 'place' being the inner section of the nikunja, on the flower-bed at the time of the Two Beloveds' keli.
7) The other sakhis such as Sri Lalita, Sri Visakha and the others also see Sri Shyama Shyam's divine pastimes whilst
peering through the gaps in the Nikunja but Sri Hit Sakhi is inside with the Divine Couple. Even though the other sakhis
do see, they are unable to always comprehend some of the subtle bhavas, expressions and other plays that the Divine
Couple manifest and so Sri Hit Sakhi is the one who reveals this to them and both enlightens and enlivens them.
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“By and by they enthusiastically surrounded Hit Sakhi [Sri Vanshiju] and again and again these
youthful beauties would hear the extraordinary descriptions of the Two Beloveds' keli-loveplays;
their eyes and hearts becoming cool with bliss.”

srī vanshī ko rup nihārei, kou chit vit vārei dārei

vanshī par kou bali jāi, kou shīsh charan par lāi

“Drinking the beauty of Sri Vanshiju's splendid form with their eyes, they offered their hearts and
lives. Some made expressions of being ready to sacrifice themselves for her8 whilst others placed
their heads lovingly at her lotus-feet.”

kou dekhat vanshī aurī, tinkī gati mano chand chakorī

kou nāchei kou gāvei, umadei rasa nidhi urr na samāvei

“Some gazed at her with intense love, like the love of the chakori bird for the moon9;
whilst others danced or sang, the treasure of rasa brimming over and unable to be kept confined
within their pure hearts.”

Speaking harsh amusing words to Sri Lalji -

This foremost Sakhi of Sri Radha whilst absorbed in a sweet and fun mood also addresses Sri Lalji
in the manner of an authoritarian.

kiṁ re dhūrta-pravara nikaṭaṁ yāsi naḥ prāṇa-sakhyā – “Hey you king of cheaters! Why are you
coming near my dearmost friend?” - Sri Radha Sudha Nidhi Sloka 190

Enlivened by her love for Sri Radha, Sri Hit Sajani also says - dhūrtendra tvad-bhayam upagatā sā
raho nīpa-vāṭyāṁ naikā gacchet kitava kṛtam ity ādiśet karhi rādhā - “O king of deceivers! Out of
fear of you, Sri Radha won't go to the garden of Kadamba trees alone.” - Sri Radha Sudha Nidhi
Sloka 62.

Even Sri Lalji continuously falls at her lotus feet -

Hit Sakhi is she who unites her two beloveds and therefore Rasika-Shekhar Sri Shyamsundar is
always offering prostrations by falling down at her lotus feet. This scene is captured beautifully by
Sri Harivansh himself when he describes a conversation between himself as Sri Hit Sakhi and Sri
Radha as follows:

tādṛṅ-mūrtir vraja-pati-sutaḥ pādayor me patitvā dantāgreṇātha dhṛtva-tṛṇakaṁ kāku-vādān

bravīti | nityaṁ cānuvrajati kurute saṅgamāyodyamaṁ cety udvegaṁ me praṇayini kim
āvedayeyaṁ nu rādhe - “O she who is full of love, Pranayini Sri Radha! The charming son of the
Lord of Braja after falling at my feet and holding a straw in his teeth speaks to me with pitiful

8) The bhava of sacrificing one's self for the sake of another person is to show that they are dearer to them than even
their very own life. This is what is meant by 'being ready to sacrifice themselves for her'.
9) chakora birds – they are said to live solely off the rays of moonlight and are therefore always attracted to the moon.
They are symbolic in describing perfect and exclusive attraction.
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words full of appeal. He always follows me and he does all this just to unite with you. What can I
tell you of the distressed condition in my heart at such a time? – Sri Radha Sudha Nidhi Sloka 218.

The meaning of this is 'You are indeed my Swamini, my all in all and due to his connection to you
of being your prana-natha, your life's beloved, then he is to me as you are. So when he approaches
me and displays such pitiful humility, it then throws me into a great dilemma and leaves me deeply
considering what to do. I then think, at this moment, what will give you happiness, accepting the
pleas of your Beloved Lalji or by rejecting them? It is very difficult for me to decide because I
know that internally you are favourable to him but externally you display adverse and hostile
behaviour towards him. So on one hand there is the pitiful condition of your Beloved and on the
other is consideration for your happiness.'

This scene of Sri Lalji falling at the lotus-feet of Hit Sajani is described in the vanis of many Hit
Rasikas such as Hit Dhruv dasji, Sri Ananya Aliji, Hit Prem dasji and so on.

Speaking to Sri Radha as if she were a small girl -

Owing to her being extremely close [nikat-vartini], this antaranga-sakhi Sri Hit Sajani also speaks
to Sri Radha as if she were an innocent young girl as follows:

tere hit lain āi, ban tei shyām pattāi harat kāmini ghan kadan kām ko / kāhe ko karat bādhā,
sunirī chatur rādhā bheti kai meiterī māi, pragat jagat bho...../tu tau-av sakhī sayānī, tai merī
eko na mānī hau tosau kahat hārī juvati jugati so - “O Radha! I have come to get you for your
own welfare and so I have faith that you will do as I say10. It is your Beloved Shyam who has sent
me here from the forest. Only you can dispel the deep distress of his desires, O Kāminī, O
Attractive one! Why do you make unnecessary obstacles? Listen, O Clever Radha! It is best if you
go and meet with him and thus drive away this great fear of his.......O Sakhi, even though you are
known to be very intelligent, today you are yet to accept the good advice I have given you. In
speaking to you, O Young Lady!11 I have tired myself out, having used hundreds of ways to appeal
to you, I have used up all my wit.”

Giving guidance to Sri Radha -

In another place Sri Hit Sajani is also seen to be Swamini Sri Radha's guide. In Sri Hit Harivansh's
own words whilst being absorbed in the mood of a Sakhi he says:

vṛndāraṇya-nikuñja-mañjula-gṛheṣv ātmeśvarīṁ mārgayan hā rādhe savidagdha-darśita-

pathaṁ kiṁ yāsi nety ālapan - “Searching for my Swamini Sri Radha within the lovely nikunja-
bhavans [bower-houses] of Sri Vrindavan and telling her 'O Radhe! Why don't you and your clever
sweetheart tread along the path shown by me?'” - Sri Radha Sudha Nidhi Sloka 59.

Exclusive confidential discussions with Sri Radha -

Swamini Sri Radha also only engages in rasa-laden conversations with Sri Hit Sakhi regarding her
confidential pastimes, her surat-vihar that she has enjoyed with her Beloved; she does not directly

10) 'tatei mohi bharoso hai ki mero kahyo karogi' – from the tika of Sri Hit Prem dasji
11) Sri Kishoriju is not a lady or a woman but is always a sixteen year old youth, a Kishori. However, the translation
'young lady' here is appropriate here because it is often used as a form of address to a girl, often in annoyance.
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discuss these topics with others. From the perspective of making a prayerful appeal, Sri Harivansh
speaks to Sri Radha thus:

kṣarantīva pratyakṣaram anupama-prema-jaladhiṁ sudhā-dhārā-vṛṣṭīr iva vidadhatī śrotra-

puṭayoḥ | rasārdrā san mṛdvī parama-sukhadā śītalatarā bhavitrī kiṁ rādhe tava saha mayā kāpi
sukathā - “O Radhe! When will I have an indescribably pleasant talk with you, that which from
each and every letter an incomparable ocean of love pours forth, that showers the cup-like ears like
a stream of nectar, which is drenched with rasa, extremely soft, cooling and giving the highest
bliss?” - Sri Radha Sudha Nidhi Sloka 153. The intended meaning here is “just as you daily discuss
the transcendental love-plays that you share with your sweetheart with me, will you not speak those
today too? My cup-like ears are forever desirous to drink this divine ambrosia.”

Sri Radha speaks with Sri Hit Sajani about confidential matters very openly because they both share
the deepest love together and have an inseparable bond. In Sri Hit Bhori's famous pada beginning
with 'fūlī-fūlī rādhā āju mangal gāvei' - sung for celebrating Sri Hit Harivansh Mahaprabhu's
appearance day, Sri Radha declares:

hit sajanī dekhei binu lalitā aik palak muhi jug sam jāvei / yāmei momei antar nāhī aik prān dvei
deha dikhāvei / yātei mokau nyārī jānei sotau merei manahi na bhāvei - “O Lalita, without seeing
Hit Sajani for even the moment it takes me to blink my eyes seems like an entire yuga has passed
for me. She and I are non-different, we are one life appearing as two bodies. Those who consider us
different do not have a place in my heart.”

The closeness of Sri Radha and Sri Hit Sajani is also demonstrated by Sri Hit Prem dasji in his
Sanskrit work Hit-rupa-ratna-mala in such verses as follows:

kadapi sri-radha svakara-kamaleirabhusyati yam |

suranga-gairva-vastradyei kanak-kusumeih kesakalaneiha |
pariskareih sviyeih svamukhagat tambulasakaleiha |
cakastiyam sa nau nijihitmalankarayati kaha | | 97 | |

“Sometimes Sri Radha dresses Sri Hit Sakhi with various types of jewellery and ornamentation. At
other times she drapes her in clothes of many colours. She also loves to decorate Sri Hit Sakhi's hair
with golden flowers and she happily gives her own tambula-paan prasad which she has chewed into
the blessed mouth of Sri Hit Sakhi.”

Srila Prabodhananda Saraswati's mention of this primary sakhi -

In the abundant vanis12 in the line of Sri Harivansh's rasopasana13 tradition, there are countless
wonderful descriptions of this antarangā sakhī that is Sri Hit Sajani. Srila Prabodhananda
Saraswatipada, upon being graced with the lila of the Nitya-Vihar14 through the mercy of Sri
Harivansh Mahaprabhu, has also described this primary sakhi as follows in several places in his Sri
12) Vani – the pure experience of rasa of the Nitya Vihar relished by Rasik saints and then manifested as the written
word.
13) Rasopasana – worship or devotion of Rasa itself.
14) Nitya-Vihar: the lila of Sri Shyama Shyam that Sri Hit Harivansh Mahaprabhu revealed to the world wherein Sri
Shyama Shyam are forever united and are exclusively served by their Sahachari handmaids. Parents, Sakhas, Gopis, Sri
Radha's rivals, asuras and so on do not exist within such a lila and Sri Radha reigns supreme in the hearts of all.
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Vrindavan Mahimamrta.

Srila Prabodhananda first begins by saying he will now describe the many millions of handmaids:

atha vṛndāvaneśvaryā ratna-nūpura-śobhite śrī-padāmbujayoḥ pūrṇe jyotiṣy ati-rasojjvale

ghanī-bhāvātmikā dāsī-yūtha-koṭīr anusmara - “Now please meditate on the many millions of
maidservants filled with love for the sweet, jewel-anklet-decorated splendor of the beautiful lotus
feet of Sri Vrindavan's Queen, Sri Radha.” - Sri Vrindavan Mahimamrta 8.16.

A little later, he says:

sahajair eva sakalaṁ sthāgayantīḥ saheśvaram tatra kāñcit tanuṁ saumyāṁ śrī-rādhāty-
anukampitām - “Among them is one especially beautiful girl who is the special object of Sri
Radha's kindness.” - Sri Vrindavan Mahimamrta 8.21.

kṣaṇaṁ caraṇa-vicchedāc chrīśvaryāḥ prāṇa-hāriṇīm padāravinda-samlagna- tayaivahar-niśaṁ

sthitām - “Unable to bear a moment's separation from her, she always stays by Sri Radha's lotus
feet.” - Sri Vrindavan Mahimamrta 8.22.

bahunā kīm sva-kāntena kṛīdantyāpi latā-gṛhe paryaṅkādhiṣṭhāpitāṁ vā vastrair vācchāditāṁ

kvacit - “What more can I say? Whilst in the house of latas enjoying intimate love-plays with her
beloved, Sri Radha even seats her on the same bed and at other times dresses her with various
garments.” - Sri Vrindavan Mahimamrta 8.23.

rādhā-kṛṣṇa-mahā-premod-añci-romāñca-sañcayām śrīśvarī-śikṣitāśeṣa-kalā-kauśala-śālinīm -
“The hairs of her body stand erect in her ecstasy of love for Sri Radha and Krishna. She is expert in
all the arts, having been personally taught by her Swamini Sri Radha.” - Sri Vrindavan Mahimamrta
8.30.

śrīśvarī-dṛṣṭi-vāg-ādi-sarveṅgita-vicakṣaṇām śrī-kṛṣṇa-datta-tāmbūla-carvitāṁ tat-tat-ādṛtām -

“She is expert at understanding the hints concealed in the glances, words, and expressions of her
Swamini Sri Radha. She chews the spiced betel-leaf given by Sri Krishna. She worships Sri Radha
Krishna with great respect.” - Sri Vrindavan Mahimamrta 8.32.

This primary sakhi Sri Hit Ali is also indicated in other verses of Sri Vrindavan Mahimamrta such
as 10th Sataka, verses 1 to 3 and in the 9th Sataka verses 55 to 63.

In Sataka 10, Slokas 1 to 3, Srila Prabodhananda describes one Sakhi very vividly as “there is a
Sakhi whose bodily complexion is as beautiful as molten gold, whose face is as charming as
millions of moons...” etc. In case someone were to say that this Sakhi is Srila Prabodhananda's own
sakhi svarupa, then in the 3rd Sloka he makes it very clear that this Sakhi is not him, is different
from him and worthy of his utmost worship:

śrī-rādhā-snigdha-mugdhehita-pulakatīṁ svāminī-śikṣitānāṁ
samyag-vetrīṁ kalānāṁ tad-atiśaya-kṛpā-sneha-viśvāsa-pātrīm |
koṭi-prāṇātma-nirmañchita-pada-nakha-maṇy-eka-śobhāṁ svabandhor
bibhrāṇāṁ cāru-gucchāñcala-dala-vilasac-citra-sūkṣmaṁ nicolam

“Her bodily hair stands on end just by seeing the affectionate endeavours of Sri Radha. She is
conversant with all kinds of arts taught by her Queen. She is the candidate for Sri Radha Krsna's
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mercy, affection and faith. The beauty of her jewel-like toenails can be worshipped by millions
of my most cherished objects. She wears cloth that has already been worn by her beloved young
couple. She wears a fine colourful bodice decorated with the designs of leaves and bunches of
flowers.” - Sri Vrindavan Mahimamrta 10.3.15

This primary sakhi is also briefly mentioned here: preśyātmānaḥ ke 'pi tan mukhya-sakhyā - Sri
Vrindavan Mahimamrta 4.78.

Others may also believe that this primary sakhi mentioned by Srila Prabodhananda is Sri Rupa
Manjari, the dasi identity of Srila Rupa Goswami who is often spoke of as the head of and most
special one amongst the handmaids dedicated to Sri Radha's seva in the Gaudiya conception of Sri
Radha Krishna's lila. However, this does not ring true since it becomes clear as I have explained in
the following pages that Srila Prabodhananda can hardly be said to be a follower of Srila Rupa
Goswami or his conceptions.

Whereas instead of such ideas, in verse 3 of his Sri Harivanshastakam, his 8 verses dedicated to Sri
Harivansh, Srila Prabodhananda makes it clear that Sri Hit Sakhi is the primary sakhi:

adhik rasa vatinām rādhikāyā sakhīnām | charan kamal vīthī kānane rāj-hansaha | | tadati lalit
līlā gān vidvatprashansaha | sa jayati harivanshodhvansh ko so kalīnām - “In the pathways where
Sri Radha's lotus feet land, in such a Vrindavan, you are the rajahansa Swan i.e. the most excellent
sakhi amidst the other rasa-filled [one-pointed ananya rasika] sakhis. Due to your very charming
singing of the lilas [of Shyama-Shyam's nikunja-rasa], you are praised by the most brilliant of
learned persons. You destroy the dirt of Kali-yuga. All glories to you, Sri Harivansh!”

A short digression into the conceptions of Srila Prabodhananda Saraswatipada -

As an aside, it should be mentioned that there are different opinions on the identity and
sampradayik allegiance of Srila Prabodhananda Saraswati. Some opine that there are 2
Prabodhanandas and outrageously some even think 3! It seems clear however that the writer of Sri
Vrindavan Mahimamrta and the follower of Sri Harivansh are one and the same. Sri Lalitacharan
Goswami and Sri Hit Premanandaji Maharaj amongst others also affirm this and they conclude that
Srila Prabodhananda first received the mercy of Sri Chaitanya Mahaprabhu and then became a
follower of Sri Hit Harivansh Mahaprabhu and his path. We will not discuss this at length here but
rather present a few verses and points from Sri Vrindavan Mahimamrta that help us to see that the
author, Srila Prabodhananda was influenced by the Nitya-Vihar devotion of Sri Harivansh's path.

In Sri Vrindavan Mahimamrta we find a mixture of Gaudiya and Radhavallabhi conceptions.

In the Gaudiya Sampradaya, physical separation [sthula viraha] of Sri Shyama Shyam is accepted
as normal and absolutely necessary in the works of Acharyas such as Srila Rupa Goswami, Srila
Raghunath das Goswami, Srila Kavi Karnapura, Srila Krsnadas Kaviraja Goswami, Srila Visvanath
Chakravarti Thakur and so on.

However in Srila Prabodhananda's writings we find bhavas such as the fact that Sri Shyama Shyam
can never separate:

śrī-rādhā-mādhavayor yathā kadācin na sambhavī virahaḥ

15) Translation of this verse has been verified with several editions including Sri Shyamlal Hakimji's Hindi translation.
Page 10

tad-rasa-vṛndāvanayos tathaiva paramo 'vinābhāvaḥ

“Just as viraha [separation] is never possible for Sri Radha Madhava, similarly, Sri Yugal Kishor
can never be separated from rasa and Sri Vrindavan; they are eternally connected.” - Sri Vrindavan
Mahimamrta 12.2.

bho bho dhanya-śiromaṇe bhagavataḥ pādāmbujaikāntikapremṇaś

cet paramaṁ rahasyam ati-duṣprāpyaṁ ca samprepsasi
tattvaṁ nitya-vihāra-mandiram idaṁ śrī-rādhikā-kṛṣṇayor
ādya-svādya-rasātmakākhila-samṛddhy adhyassva vṛndāvanam

“O crest jewel of all fortunate men, if you desire to discover the supreme, unknowable secret of
pure unalloyed devotional love for the lotus feet of Bhagavan, then reside in Sri Vrindavan, which is
supremely opulent with the sweetest nectar and filled with nikunja-mandirs where Sri Radha
Krishna enjoy their nitya-vihar love-plays.” - Sri Vrindavan Mahimamrta 6.5.

Here, Srila Prabodhananda even uses the specific term 'nitya-vihar' which is the lila that Sri Hit
Harivansh Mahaprabhu presented to this world wherein Sri Shyama Shyam never separate and
which has never historically been a concept of the Gaudiya Sampradaya nor is it found in the
writings of the Goswamis.

He again calls them Nitya-Viharis by saying 'nitya-vihāriṇau' in Sataka 5, verse 48.

In another place Srila Prabodhananda confirms his view of Sri Shyama Shyam's lila as nitya-vihar
by saying:

aiśvaryaṁ paramaṁ ca vetti na manāṇ nānyaṁ ca kañcid rasaṁ

na sthāne parataḥ kadā tv anugataṁ no vā kuto 'py āgatam
kaiśorād aparaṁ vayo na hi kadāpy āsādayan na kṣaṇaṁ
krīḍāto virataṁ tad eka-mithunaṁ vṛndāvane nandati

“Not knowing of even the greatest aisvarya [opulence], not aware of any other rasa, not going
to or coming from any other place [remaining in Sri Vrindavan], not manifesting any age other
than the full bloom of youth [kaishora age], the divine couple can not remain without enjoying their
intimate divine [krīdā] loving union together in Sri Vrindavan for even a moment!” - Sri Vrindavan
Mahimamrta 6.9.

ekaṁ yatra cakāsti dhāma vilasat-kādambinī-śyāmalaṁ

vidyut-koṭi-viḍambaka-dyuti-paraṁ nityāviyuktaṁ dvayam
atyantaṁ rasa-durdinaṁ niravadhi vyālūpa-devādhvanaḥ
sarvān bhakti-nadī-plavena paritas tāṁ naumi vṛndāṭavīm

“Let me praise the forest of Vrindavan, where the divine couple, dark as glistening monsoon clouds
and bright with a splendour that mocks millions of lightning flashes, shines with great glory where
they are eternally experiencing union [nityāviyuktaṁ]and where a constant monsoon of nectar turns
the river of pure devotional service into a flood that destroys all the paths of worship of the devas.”
- Sri Vrindavan Mahimamrta 15.23.16

16) Many of these verses from Sri Vrindavan Mahimamrta as presenting the eternal union of Sri Radha Krishna have
Page 11

Other characteristics of Sri Vrindavan Mahimamrta that lend evidence to the fact that Srila
Prabodhananda became a follower of Sri Harivansh and his path are:

(1) Srila Prabodhananda does not focus on the competitiveness between the rival gopi leaders
[nayikas] as do Srila Rupa Goswami and other Gaudiya acharyas. In Sri Vrindavan Mahimamrta for
example, there is the briefest mention of Sri Radha's chief rival Chandravali who features heavily in
the churning of the rasa in Gaudiya literature. In his 'Prabodhananda Saraswati: From Benaras to
Braj', Jagadananda das admits “all in all, despite the numerous similarities of his ideas of sakhi-
bhava with the Gaudiyas, this particular difference does seem to correspond to an affinity of (Sri)
Prabodhananda with (Sri) Harivansh's school of thought”.

(2) Srila Prabodhananda favours Sri Vrindavan over Radha-kunda. In the Gaudiya sampradaya, Sri
Radha-kunda is favoured as the most important place of Sri Radha and Krishna's meeting and Srila
Rupa Goswami declares its supremacy to that even over Sri Vrindavan in his Sri Upadesamrta verse
9. In his Sri Vrindavan Mahimamrta however, Srila Prabodhananda mentions Sri Radha-kunda in
Sataka 5 but never ends up extolling its supreme status. Instead like the writings of Sri Harivansh
and his followers, Srila Prabodhananda favours the kunja at the banks of the Yamuna as the
preferred site of Sri Shyama Shyam's union.

(3) In agreement with the Radhavallabh and other Nitya Vihar Sampradayas, Srila Prabodhananda
accepts that Sri Radha's complete form only appears in Sri Vrindavan and not in the rest of Vraja.

In Sataka 6, verse 41 he says:

rādhā vṛndāvanākhye vana iti paramo bhāti ghoṣaḥ purāṇe

tenāsya na vraje 'pi prakaṭam ati-mahāścarya-pūrṇa-svarūpam
asyāḥ premāsamordhvaḥ sah hi para-puruṣaḥ sarva-bhāvena siddhas
tasmād rādhety abhikhyā tad ati-vaśa-hariṁ paśya vṛndāvanendum

“In the Puranas the transcendental words: 'Sri Radha resides in the forest named Vrindavan' shine
with great splendour. From this we may understand that Sri Radha's very wonderful complete form
does not appear even in Vraja. Her love has no equal or better. Sri Hari is the Supreme Person,
perfect in all respects. Please gaze upon him, the moon of Vrindavan, who is conquered by the
sound of the name 'Radha'”.

(4) 17th century Gaudiya acharya and the head of the parampara coming from Sri Gadadhara Bhatta
Goswami, Sri Rasikottamsa [Yadupati Bhatta] mentions both Sri Harivansh Mahaprabhu and Srila
Prabodhananda together in his work Sri Prema-pattanam and confirms that they shared the same
attitude towards external rules, regulations and rituals of religion and devotional life.

Apart from these, there are several other factors that help us understand his conceptions but these
shall be discussed at length in another work as well as the clarification of possible doubts.

This primary sakhi that Sri Harivansh has described himself as in his writings and that is confirmed
in the works of Srila Prabodhananda can also be referred to as the 'vidhikari' or she who makes all

been noted by Sri Lalitacharan Goswami and accepted by Gaudiya scholar Jagadananda das; see 'Prabodhananda
Saraswati: From Benaras to Braj.
Page 12

things possible; this would not be considered an exaggeration. It is she who always remains with Sri
Yugal Sarkar Sri Shyama Shyam and it is she who creates the necessary arrangements for each lila.
She even has the eligibility to be directly seated where Sri Yugal engage in their shaiyya-vihar i.e.
their most private and transcendental pastimes. In this place, whilst massaging the lotus-feet of Sri
Radha as she rests, Sri Hit Sakhi also has the right to fall down asleep on the flower-bed due to
fatigue and stay there in that most private of private places.

(2) The Sahachari – the accompanying handmaid

There are eight Sahacharis. Their names are Sri Lalita, Sri Vishakha, Sri Champak, Sri Chitra, Sri
Tungavidya, Sri Rangadevi, Sri Indulekha and Sri Sudevi. Due to the fact that they always follow
and go along with Sri Shyama Shyam, they are known as Sahacharis – 'the accompanying
handmaids'. They also occasionally engage in humorous and amusing talks with Sri Shyama
Shyam. Each of these Sahacharis have a specific special seva that they are especially in charge of
and take the greatest delight in performing. They witness the [shaiya-vihara] divine amorous union
of Sri Shyama Shyam that takes place in the flower-bed kunja [shaiya-kunj] whilst being eagerly
pressed up against the gaps of the nikunja and peering through; not whilst being present physically
inside.17

Let us now take select verses from Sri Hit Dhruv dasji's 'Sri-Rasa-Muktavali' to understand who
these eight primary sahacharis are and what are their main sevas.

asht sakhī mano mūrati hit kī / ati pravīn sevā karei chitkī

“These eight primary sakhis are the very embodiment of 'Hit' [prema]. They are completely expert
in seva and are always engaged in accordance with the desires of the Divine Couple.”

(1) Sri Lalita ju -

lalitā param chatur sab bātani / jānat hai nij neh kī ghātani
pānani bīrī rūchir banāvei / rūchi lei rachi-rachi rūchi so khvāvei
mukh so vachan soi tau kādhei / jātei duhu mei ati rūchi bādhei

“Sri Lalita Sakhi is extremely clever in everything and knows all the ways of divine-love. She
makes wonderful spiced-betel leaf preparations and lovingly feeds the Divine Couple according to
their delight. Every word emanating from her divine mouth increases the thirst for rasa within the
pure hearts of Sri Yugal Sarkar.”

gorochan sam tan prabhā, adbhut kahī na jāi

17) neti-neti bachanāmrit suni-suni, lalitādik dekhat duri chorī - “Hearing again and again those nectar-filled words,
'No! No!' [being spoken by Sri Swaminiji Radha] Lalita and the other sakhis look on secretly whilst being hidden.” - Hit
Chaurasi pada 7 – Sri Hit Harivansh Mahaprabhu

bitul vipul vinod karat mili, nahi lalitadik niri - “Vitthal Vipul says, 'When the two united and engaged in their joys;
Lalita and the others were not nearby.' - Vitthal Vipuldevji's Vani pada 11 – Sri Vitthal Vipuldevji [disciple of Swami
Haridas.

lalitādik gan sakhī sahelī, vanshī kei anugatahi rahelī / jahā keli vanshī darasāvei, tahā aur sakhi jān na pāvei - “Sri
Lalita and the other sakhis always remain under the shelter of Sri Vanshi sakhi. They are unable to enter the place where
Sri Vanshi sakhi witnesses this wondrous keli. - Paricharya Vilasa Lila – Hit Ananya Aliji.
Page 13

mor-picch kī bhānti kei, pahirei basan banāi

“The lustre of her body is similar to and as beautiful as gorochan;18 it is extraordinary and
impossible to describe. She is wearing a sari the colour of a peacock's tail-feather.”

(2) Sri Vishakha ju -

sakhī visākhā ati hī pyārī / kabahu na haut sang tei nyārī

bahu vidhi rang basan jo bhāvei / hit sau chuni kei lei pahirāvei
jyau chhāyā aisei sang rahahī / hit kī bāt kuvari so kahahī

“Sri Vishakha Sakhi is extremely loved and always in the close company of Sri Radha Kishori. She
serves by choosing a variety of colourful and elegant clothes and lovingly dressing her Swamini in
those. Staying with Sri Radha in the same manner as her shadow; she always speaks words full of
love with her.”

dāmini-sat-duti deh kī, adhik priyā sau heit

tārā-mandal sei basan, pahirei ati sukh deit

“Sri Vishakhaji is very dear to Sri Priyaji [Radha] and her body is as dazzling as thousands and
thousands of bright lightning strikes. She looks very pleasant dressed up in a sari resembling a
constellation of twinkling stars.”

(3) Sri Champaklata ju -

champaklatā chatur sab jānei / bahut bhānti kei binjan bānei

jehi-jehi chhin jaisī rūchi pāvei / taisei binjan turat banāvei

“Sri Champaklata Sakhi is an expert in everything and she knows how to make all sorts of delicious
food preparations. Whatever Sri Yugal Kishor desire to eat at any moment according to their taste,
she immediately prepares that and presents it before them.”

champaklatā champak baran, upmā ko rahyau johi

nīlāmbar diyo lādilī, tann par rahyau ati sohi

“Sri Champaklataji's complexion is one of a kind and incomparable, so let me just say that it is as
bright as a golden champak flower. Draped over her, she wears the blue dress [nilambar] that Sri
Radha has bestowed.”

(4) Sri Chitralekha ju -

chitrā sakhī duhun mann bhāvei / jal sugandh lei āni pivāvei
jahā lagi rasa pīvei kei āhī / meili sugandh banāvei tāhī
jihi chhin jaisī ruchi pahichānei / tabahī āni karāvat pānei

18) gorochan: a fragrant yellow-orange product used in puja.

Page 14

“Sri Chitra Sakhi is very pleasing to both the Beloveds and she very dedicatedly brings fragrant
water for them to drink. Preparing all sorts of different kinds of drinks for Sri Yugal Sarkar and
wonderfully presenting them is her cherished seva. She who understands the Divine Couple's
desires for taste at each and every moment is this Sri Chitralekhaju; she serves them with drinks
accordingly.”

kumkum kau sau baran tann, kanak-basan paridhān

rūp chaturei kahā kaho, nāhin kou samān

“Sri Chitra Sakhi's bodily colour has the radiance of saffron [keshar] and she dons clothes the
colour of gold. Her beauty and dexterity in seva is beyond all compare.”

(5) Sri Tungavidya ju -

tungavidyā sab vidyā māhī / ati pravīn nīkei avagāhī

jahā lagi bājei sabei bajāvei / rāg-rāginī prakat dikhāvei
gunn kī avadhi kahat nahi āvei / chhin-chhin lādilī-lāl ladhāvei

“Sri Tungavidya Sakhi is extremely well versed in all knowledge and methods of singing. She is
expert in playing all sorts of musical instruments and she can make the various ragas and raginis19
directly manifest at her command. Description of her good virtues is beyond ability of everyone. At
each moment she is absorbed in the pleasure of giving love to the loveliest Ladili-Lal.”

gaur baran chhabi-haran mann, pandur basan anūp

kaisei baranyo jāt hai, yeh rasnā kari rūp

“Sri Tungavidyaju's mind enchanting complexion is golden and she dresses in a unique hue of white
tinged with the tone of yellow. It is impossible to describe her charming appearance with words.”

(6) Sri Indulekha ju -

indulekhā ati chatur sayānī / hit kī rāsi duhun mann-mānī

kauk kalā ghātan sab jānei / kām-kahānī saras bakhānei
basī-karan niju-prem kei mantrā / mohan-vidhi kei jānat jantrā
chhin-chhin tei sab piyahi sikhāvei / tātei adhik priyā mann bhāvei

“Sri Indulekha Sakhi is very intelligent and capable and Sri Yugal Kishor accept her as a boundless
treasure-trove of love that is forever engaged for the benefit of their well-being. She is expert in the
attacks and counterattacks of the divine love-games of the “God of Love” and she also narrates
stories of the couple's brilliant prema in order to arouse and deepen their feelings and desires to
taste rasa. Indulekhaji is knowledgeable in the mantras of prema and bewitchment20 and she is also

19) ragas and raginis: the musical compositions and their derivatives.

A raga is generally mistranslated as a tune, air, or key. It is, in fact, a peculiar conception, having no exact parallel in
any other system of music. Literally, raga is something that colours, or tinges the mind with some definite feeling,—a
wave of passion, or emotion.' In a special sense, a raga is a sonal composition of musical notes (svaras) having a
sequence, form, or structure of a peculiar significance – Ragas and ragings by O.C. Gangoly.
20) vashikaran mantras.
Page 15

clever in the yantras of enchantment; at every moment she teaches all these things to the Beloved,
Sri Lalji, therefore she is extremely dear to Sri Priyaji.”

deh prabhā hartāl rang, basan dādhimī-fūl

adhikārani sab kos kī, nāhin kou sam-tūl

“The colour of her body is a hue of orange-yellow and the dress she wears is as red as a
pomegranate flower. She has a natural right to the treasures of the Nikunja a comparison of her
excellent qualities simply cannot be made.”

(7) Sri Rangadevi ju -

rangdevī ati rang badhāvei / nakh sikh lo bhūshan pahirāvei

bhānti-bhānti kei bhūshan jeitei / sāvdhān hvei rākhat teitei
kamal-kesarī ābhā tann kī / badhī sakti hai chitra likhan kī

“Sri Rangadevi Sakhi greatly increases the joy of Sri Priya Lal by adorning them from head-to-toe
in various beautiful ornaments and accessories. She is very careful and alert in keeping and
protecting all of their ornaments. She also displays great skills in art and calligraphy21. The lustre of
her divine body is like the filaments of a lotus flower.”

tann par sārī fabi rahī, japā-puhup kei rang

tādhī sab abharan liyei, jinkei prem abhang

“She dons a sari the colour of a red hibiscus flower and forever stands with all the ornaments ready
to serve Sri Priya Lal.”

(8) Sri Sudevi ju -

sakhī sudevī atihi salonī / kāhū ang nāhinei aunī

suti sarūp mohan mann bhāvei / rūchi sau sab singār banāvei
kach-kabarī gūnthit hai nīkī / ati pravīn sevā karei jī kī
anjan-rekh banāi savārei / rījhi mukar lei priyā nihārei
sāro suvā padhāvat nīkei / suni-suni maud haut sabahī kei

“The extremely lovely beauty Sri Sudevi sakhi is dazzling in all good qualities. Her effortless
beauty is very pleasing to the mind of Sri Mohan Lalji.22 Especially skilled in braiding hair and
creating stunning plaits, she is sensitive to the desires of the Two Beloveds and performs seva for
their sake accordingly. She draws a dark line of anjan around Sri Priyaji's large beautiful eyes and
21) chitra-lekhan – Sri Rangadevi ju has the ability to design very beautiful lettering and with this ability she makes
extraordinary decorations.
22) it is important to note here that Sri Sudevi ju's beauty is pleasing to Sri Lalji, but not in the manner of him being the
enjoyer of her beauty as in Vraja-lila. Here in the Nitya-Vihar, Sri Lalji loves the sakhis as dear friends who make his
union with Sri Priyaji possible and relishable.
Page 16

seeing Sri Priyaji's perfect lotus-face in the mirror, Sri Sudeviju's heart rejoices. She busies herself
in teaching the playful male and female parrots; hearing the birds then sing [praising Sri Shyama
Shyam] gives bliss to everyone.”

ati pravīn sab ang mei, jānat ras kī rīti

pahirei tann sārī suhī, badhavati pal-pal prīti

“Sri Sudevi Sakhi is certainly very well versed in all the methods of seva but she is also an adept in
the pathways of rasa. Upon her transcendental form she dons a red coloured sari and increases the
various types of divine-love within the hearts of the Divine Couple from moment to moment.”

(3) The Anuchari – the follower handmaid

The number of Anucharis is unlimited for it is said by Sri Hit Dhruv dasji:

lakshya-lakshya kei yūth taha aganit amit apār / rasan koti jo hoi tann kahi na sakat vistār
rajkan udhugan būndghan āvat ginatī māhi / kahat joi thorī soi sakhiyan sankhyā nāhi
mandal jorei kadhī manu jurei chakoran vrind / aiktak rahī nihāri sab vivi vrindāvan chand

“There are hundreds of thousands, hundreds of thousands of groups of Sakhis there, but in fact they
are beyond counting [aganit], infinite [amit] and without bound [apar]! Even if I had an infinite
number of tongues, I still could not say how many Sakhis there are.....particles of dust, the number
of stars and the number of rain-drops could possibly be counted but the number of Sakhis is
countless! These countless Sakhis beautifully surround Sri Shyama Shyam in all directions in the
formation of a mandala [in a circle] and steadfastly gaze upon the Two Moons of Sri Vrindavan
with unblinking eyes like thirsty chakori birds!” - Sri Shringhar Sabha Mandal, verses 44, 81 and
82.

The Anucharis follow under the guidance of the Sahacharis. They have the eligibility to perform Sri
Yugal's seva in accordance with the permission of the Sahacharis and they do this seva alongside
the Sahacharis, not without their presence. The Anucharis temperament and adhikara is such that
they don't directly joke and speak playfully with Sri Radha, but rather through the medium of the
Sakhis.

(4) The Kinkari – the obedient handmaid

Just like the Anucharis, the number of Kinkaris are also countless. These Kinkaris are the followers
of both the Sahacharis and Anucharis and having taken shelter of them, await their instructions;
only by taking their advice do the Kinkaris perform each seva. Due to their constant dependence
upon the instructions of the Sahacharis and Anucharis in serving Sri Shyama Shyam, they have been
called 'Kinkaris – the obedient handmaids'.

Similarly, the ragas and raginis, the day and the night, the six seasons, the parrot, pigeon, swan,
peacock couple, all other birds, Sri Yamunaji and the lata vines all take up a sakhi svarupa and are
always engaged in the seva of our forest frolicking couple, Sri Shyama Shyam.

rūp-dharei sab rāginī rangī rang anurāg / lāl-ladheitī kuvari ko gāvat dinahi suhāg
Page 17

divā jāminī chhahoritu thādhī rahei kar jor / karat joi tihi chhin samujhi jab chitvat jihi aur

“All of the raginis [classical melodic compositions] take up form and are full of the colours of deep
love and attraction for the Divine Couple; they always sing auspicious songs celebrating the love of
Sri Shyama Shyam. Similarly, the day and the night and the six seasons all stand near the Two
Beloveds with their palms joined in submission, ready to serve and accept any command.” -
Shringhar Sabha Mandal of Sri Hit Dhruv dasji - verses 74 and 75.

shuk pik ballī sakhī sab hans mayūrī-maur / liyei dīnatā rahat din jitik lāl kī aur

“The parrot, the kokila cuckoo bird, the vines, the swan, peacock and peahen are all Sakhis who are
on the side of Lalji; they always harbour .” Shringhar Sabha Mandal of Sri Hit Dhruv dasji – verse
78.

sakhī sarūp dinesh-nandinī kahat madhur mridu bein

aho priyā! karunānidhi rānī chaliyei piya sukh dein

“The daughter of the Sun, Sri Yamunaji in her sakhi svarupa thus spoke sweet and gentle words
'O Priyaji, O Queen so full of mercy, go and meet your Beloved and give him joy.” - Sri Hit Chacha
Vrindavan dasji's Padavali, Hori dhamar section – pada number 25.

aikmanei sab pancchī chatur alībhāv sab hīyei / kabahu su chahachar mili karei kabahu tau
munivrat līyei /

“All of these birds are extremely wise and of one mind, they all cherish Sakhi-bhava within their
hearts; sometimes they speak out in unison and at other times stay mute, as if taking up the vow of a
Muni.”