Third Wave: Fraternal Devotion


Third Wave: Fraternal Devotion


sthāyi-bhāvo vibhāvādyaiḥ sakhyam ātmocitair iha |
nītaś citte satāṃ puṣṭiṃ rasaḥ preyān udīryate ||3.3.1||

“When the sthāyī-bhāva of sakhya-rati is nourished by suitable vibhāvas and the other elements of the devotee, it is known as preyo-bhakti-rasa (sakhya- rasa).”


“The Lord and His friends of the same age are the ālambanas.”


The Lord (viṣaya):
“The two-armed and four-armed forms of the Lord as previously described in prīti-bhakti-rasa are also the forms of the Lord in ālambana [of preyo-bhakti- rasa].”


The form in Vraja:
“As the slayer of Agha returns from the cow pens, with His complexion like a delicate blue sapphire, His brilliant white smile like a kunda flower, His cloth yellow like the golden ketakī flower, forest garland shining on His chest, He steals the mind of us cowherd friends.”


In other places:
“Seeing Kṛṣṇa in a yellow cloth, with complexion defeating the effulgence of
a beautiful emerald, with Kaustubha jewel flashing rays of moonlight, holding the club, cakra, lotus and conch in His four hands, the Pāṇḍavas forget themselves in the sweet experience of bliss.”

||3.3.6|| ||3.3.7||

“The qualities of the Lord in preyo-bhakti-rasa are: dressing attractively, possessing all good qualities, being best of the strong, being knowledgeable of many languages, being talkative, fully learned in all branches of knowledge, quick-witted, skillful, merciful, most courageous, learned in arts, intelligent, tolerant, attractive to all people, prosperous, jovial, and the most prominent among all persons.”


His friends (āśraya):
“Those whose form, qualities and dress are similar to Kṛṣṇa’s, who are not restricted like the dāsas because they are endowed with deep trust and familiarity (viśrambha) in relation to the Lord, are known as vayasya or friends.”


This is expressed in the following verse:
“I offer my respects to the friends of Kṛṣṇa, who serve Him with deep trust, without restriction, without fear, while thinking the He is their equal.”


“There are two types of friends: those in the city and those in Vraja.”


“Arjuna, Bhīmasena, Draupadī, Śrīdāma brāhmaṇa are some of the friends in the city.”


Their friendship:
“When Kṛṣṇa arrived in Indraprastha, Yudhiṣṭhīra, with unsteady mind, immediately smelled His head. Bhīma and Arjuna, with hairs standing on end, embraced His iron arms. Nakula and Sahadeva fell at His feet with tears in their eyes. In this way the Pāṇḍavas, with hearts agitated with joy, impeded Kṛṣṇa’s entry into the city.”


“Among the friends in the city, the Pāṇḍava Arjuna is the best.”


Arjuna’s form:
“Arjuna, with Gāṇḍiva bow in hand, with thighs like elephant trunks, with the complexion of a blue lotus, and with reddish eyes, looked splendid as he mounted the jewel-studded chariot with Kṛṣṇa, holder of the cakra.”


Arjuna’s friendship:
“Arjuna, with smiling face, looked splendid as he sat on the same large seat as
Kṛṣṇa, placing his head on His bosom in affection without fear, expertly joking in original ways.”


The friends in Vraja:
“The friends in Vraja suffer from not seeing Kṛṣṇa even for a moment. They play with Him at all times and their very lives depend on Kṛṣṇa. For this reason, they are considered chief among all the friends.”


Their forms:
“The cowherd friends of Kṛṣṇa are the same age as Kṛṣṇa, with similar qualities, activities, clothing and beauty. They are equipped with pleasing flutes, horns and vallakī leaves, and have complexions of dark blue, gold, crystal and ruby. Always filled with love of Kṛṣṇa, may they protect you!”


Their friendship:
“You have spend seven nights standing constantly without sleep holding up Govardhana. You must be very tired. O my friend Kṛṣṇa, throw the mountain into Śrīdāma’s hand. Our minds are very disturbed seeing You in this condition. Or at least place the mountain in Your right hand. Then we will be able to massage Your left hand.”


Another example, from the Tenth Canto of Śrīmad-Bhāgavatam [10.12.11]: “In this way, all the cowherd boys used to play with Kṛṣṇa, who is the source of the Brahman effulgence for jñānīs desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?”


Kṛṣṇa’s friendship with the boys:
“O brother! O respected one! On seeing all My friends quickly enter into the stomach of the Agha demon, hot tears began flowing from My eyes, and My cheeks became thin. Being despondent, for some time My mind became vacant.”


“There are four types of friends in Gokula: suhṛt, sakha, priya-sakha and priya-narma-sakha.”


“The suhṛts have friendship mixed with a tinge of vatsala. They are slightly older than Kṛṣṇa, and carry weapons, always ready to protect Kṛṣṇa from demons.”


“Subhadra, Maṇḍalībhadra, Bhadravardhana, Gobhaṭa, Yakṣa, Indrabhaṭa, Bhadrāṅga, Vīrabhadra, Mahāguṇa, Vijaya and Balabhadra are some of the suhṛts.”


Their friendship:
“O Maṇḍalībhadra! Why are you running around swinging that sword? O respectable Balarāma! Don’t take up that heavy club. Vijaya! Do not uselessly become agitated. Bhadravardhana! Do not throw your strength around. What is approaching Govardhana and making a powerful roaring sound is not the powerful demon Ariṣṭāsura with a bull shape, but only a cloud.”


“Among the suhṛts, Maṇḍalībhadra and Balarāma are the best.”


The form of Maṇḍalībhadra:
“Maṇḍalībhadra appears with a pink cloth decorating his shining limbs, club in hand, peacock feather on his head, with the shining black complexion of a bee.”


The friendship of Maṇḍalībhadra:
“Our friend Kṛṣṇa has become very tired because of wandering around playing in the forest for a long time. Now He should sleep comfortably in His house in Vraja at night. I will gently massage His head. Subala! You should massage His legs while speaking in His ear.”


The form of Balarāma:
“I take shelter of Baladeva, the enemy of Pralambha. On the edge of His cheek dangles one earring. The lotuses decorating His ears are covered with bees. His tilaka is made of musk. On His broad chest shines a guñja-berry necklace. His complexion is as white as an autumn cloud. His cloth is blue, His voice is deep, and His arms hang down to His knees.”


Baladeva’s friendship:
“Today is My birth tithi; therefore My affectionate mother has kept me at home to bathe Me. Subala! Tell Kṛṣṇa that I said that He should by no means go to Kāliya’s lake today.”

||3.3.30|| ||3.3.31||

The sakhas:
“Friends who are slightly younger than Kṛṣṇa, who have a touch of dāsya in relation with Kṛṣṇa are called sakhas. They are very attached to the happiness derived from serving Kṛṣṇa. Among them are Viśāla, Vṛṣabha, Ojasvi, Devaprastha, Varūthapa, Maranda, Kusumāpīḍa, Maṇibandha and Karandhama.”


Their friendship:
“Today our friend has become very tired because of intense combat. Viśala, fan Him with a lotus leaf. Varūthapa, tidy up His hair! Vṛṣabha, massage His limbs without unnecessary talk!”


“Among the sakhas, Devaprastha is known as the best.”


Devaprastha’s form:
“With a ball in his hand, with light yellow cloth, topknot tied with a cord and red complexion, strong Devaprastha, romping around like the king of the elephants, walks by Kṛṣṇa’s side.”


Devaprastha’s friendship:
“O beautiful young woman! In a mountain cave, Kṛṣṇa lay down and rested His head in the broad arms of Śrīdāma, with Dāma’s left hand covering His chest. Expert Devaprastha gave pleasure to his beloved Kṛṣṇa by massaging His feet with affection.”


“Those who are the same age as Kṛṣṇa, with only pure sakhya-rati, are called priya-sakhyas. Śrīdāma, Sudāma, Dāma, Vasudāma, Kiṅkiṇi, Stokakṛṣṇa, Aṃṣu, Bhadrasena, Vilāsī, Puṇḍarīka, Viṭaṅka and Kalabiṇka are priya- sakhas.”


“The priya-sakhas give pleasure to Kṛṣṇa by hand-to-hand combat, stick fighting and other sports.”


Their friendship:
“One priya-sakha jokes using puns in a choked voice. Another embraces Kṛṣṇa with arms full of goosebumps. Another sneaks up behind Kṛṣṇa and covers His eyes with his quick hands. O thin-waisted woman! In this way the priya-sakhas give pleasure to Your friend Kṛṣṇa.”


“Among the priya-sakhas, Śrīdāma is the chief.”


Śrīdāma’s form:
“I worship Śrīdāma, with greenish-yellow cloth and dark blue complexion, holding a horn in his hand, wearing a copper-colored turban and a flower garland. Out of friendship, he competes with Kṛṣṇa.”


His friendship:
“You are so cruel! Why did You suddenly leave us at the bank of the Yamunā and go away? We are very fortunate to have seen You. Now, please us by giving us a strong embrace. Not seeing You for even a short time, the cows, ourselves, the cowsheds, and Your gopīs all fall into the worst misfortune.”


“The priya-narma-sakhas are superior to the suhṛts, sakhas and priya-sakhas, and possess a very special bhāva. They engage in the most confidential pastimes. Subala, Arjuna, Gandharva, Vasanta and Ujjvala are priya-narma- sakhas.”


Their friendship:
“O thin-waisted woman! Subala is whispering information about Rādhā in Kṛṣṇa’s ear. Ujjvala is handing Śyāma’s love letter to Kṛṣṇa in a solitary place. Catura is offering betel nut given by Pālī into Kṛṣṇa’s mouth. Kokila is

putting a garland sent by Tārā over Kṛṣṇa’s head. In this way the priya- narma-sakhis serve Kṛṣṇa.”


“Among the priya-narma-sakhis, Subala and Ujjvala are the chief.”


Subala’s form:
“I offer my respects to Subala, with a complexion that conquers gold, who wears a pearl necklace and a green cloth, whose eyes are like blue lotuses, and who gives joy to his friends by his conduct.”


Subala’s friendship:
“Mādhava discussed topics full of allusions difficult to understand by others with Subala, since Subala was most expert among all the friends in grasping Kṛṣṇa’s hints.”


The form of Ujjvala:
“I worship Ujjvala, dear to the Lord, with his orange cloth, restless eyes, complexion dark blue like Kṛṣṇa’s. He is decorated with spring flowers and wears a jewel necklace.”


Ujjvala’s friendship:
“O friend! Not far off, Kṛṣṇa’s messenger Ujjvala is approaching. How will I protect My honor? Is there any chaste, shy, respectable woman here who would remain without desiring the best of cowherd boys, as he approaches?”


“Ujjvala always has a particular longing for joking.”


An example:
“O killer of Agha! You are an incomparable ocean of sweet rasa, and like the high tide, You transgress all the boundaries of morality. The young women of this world are rivers filled with the waves of love. Whatever path they take, they wind up meeting You.”


“Among all the friends, some are famous in the scriptures and some are famous through local stories.”

||3.3.53|| ||3.3.54||||3.3.55||

“There are three types of friends: nitya-priya (nitya-siddha), devatā (described previously) and sādhana-siddha. Some, steady and acting like advisors, worship Kṛṣṇa. Others have a fickle nature and make Kṛṣṇa laugh in the manner of jesters. Others, with meek nature, make Him happy by their serious behavior. Others astonish Him by their crooked behavior. Other confident friends argue with Him. Some peaceful, fortunate boys please Him with truthful, pleasing words.”


“The sweet friends increase the wonder and pleasure of pure friendship with
Kṛṣṇa by possessing various natures.”


“The uddīpanas for preyo-rasa are the Lord’s age, His form, horn, flute, conch, sports, joking, heroism, His intimate devotees, and imitating the actions of kings and devatās.”


“According to the wise, Kṛṣṇa has three ages: kaumāra, paugaṇḍa and kaiśora. Kṛṣṇa is visible in kaumāra and paugaṇḍa ages only in Gokula, but He is visible in kaiśora age in Gokula, Mathurā and Dvārakā.”


Kaumāra age is suitable for vatsala-rasa. Therefore it will be described here only briefly.”


An example from the Tenth Canto of Śrīmad-Bhāgavatam [10.13.11]:
“Kṛṣṇa is yajña-bhuk—that is, He eats only offerings of yajña—but to exhibit His childhood pastimes, He now sat with His flute tucked between His waist and His tight cloth on His right side and with His horn bugle and cow-driving stick on His left. Holding in His hand a very nice preparation of yogurt and rice, with pieces of suitable fruit between His fingers, He sat like the whorl of a lotus flower, looking forward toward all His friends, personally joking with them and creating jubilant laughter among them as He ate. At that time, the denizens of heaven were watching, struck with wonder at how the Personality of Godhead, who eats only in yajña, was now eating with His friends in the forest.”


“The paugaṇḍa age has three divisions: beginning, middle and end.”


“In the first part of paugaṇḍa age, His lips are very red, His waist is thin, and three lines appear on His throat like a conch.”


An example:
“O Kṛṣṇa! Your has the beauty of an aśvattha leaf. O lotus-eyed one! Your throat is beautified by three lines like a conch. O moon on earth! Your lips conquer the red effulgence of fresh rubies. What can be said? This new, indescribable beauty is giving bliss to the eyes of Your friends.”


“In the beginning of the paugaṇḍa age, there are varieties of flower ornaments on Kṛṣṇa, markings on His body made of minerals, and yellow silk cloth.”


“The activities of this age are herding the calves in all the forests, learning hand-to-hand combat, playing games and dancing.”


An example:
“Kṛṣṇa wore a guñja-berry necklace, a crown of peacock feathers, karṇika flowers on His ears, a jasmine garland on His chest, and yellow silk cloth. Absorbed in the pastime of protecting the cows of glorious Vṛndāvan, dancing like an actor in the combat arena, He gave bliss to his friends.”


“In the middle of paugaṇḍa age, the tip of His nose becomes raised, His cheeks become round and His sides and other bodily parts become graceful.”


An example:
“The beauty of His nose derides the sesame flower, His cheeks crush the beauty of a mirror made of fresh jewels and His smooth thorax is raised. Kṛṣṇa gave happiness to His friends by this beauty.”


“The decorations of middle paugaṇḍa age are a turban ties with silk cords shining like lightning and a black staff four and a half feet long with golden tips. The activities of the middle paugaṇḍa age are playing in the Bhāṇḍira Forest and climbing Govardhana.”


“O friend! Look in that direction. Mukunda, shining brightly with a clump of flower buds on His head, wearing a turban bound by a golden cloth cord, holding a black staff four and a half feet long capped at both ends with gold, is giving bliss to His friends.”


“In the middle of the paugaṇḍa age the Lord, engaged in playing seems to partake of the first part of the kaiśora age because of having an astonishing form caused by His sweetness.”


“At the end of His paugaṇḍa age, Kṛṣṇa has a long braid extending to His waist, locks of hair falling playfully, and strong shoulders.”


“With His locks of hair falling playfully over His face, with His braid of hair reaching to His hips and full shoulders, the killer of Agha departs from Gokula, giving pleasure to His friends by His physical beauty.”


“The ornaments of late paugaṇḍa age are His tilted turban, the play lotus in
His hand and saffron tilaka on His forehead.”


“O Keśava! Your attractive clothing—the tilted turban, the play lotus in Your hand, the golden tilaka on Your forehead and the dot of musk—are making
me courageous Subala, completely dizzy! How much more will this affect the naturally soft gopīs!”


“The activities of the late paugaṇḍa age are word play, enjoying intimate conversations with the narma-sakhas, and praising the forms of the young girls of Gokula in front of His friends.”


“Kṛṣṇa! You are crafty, because You have understood what is in my heart. Therefore I am whispering in Your ear that the gopīs are now showing increased power of bewildering. Among the young girls, five or six have become most attractive. It seems that Cupid has become mad with bliss, giving them his own duty of conquering the world.”


“The kaiśora age was previously described [beginning with 2.1.313], and thus here it will only be described in brief.”


“See! The best of creepers with three prominent folds, clothed in attractive lightning, replete with the fragrance of blossoming forest flowers, with the radiance of the black tamāla tree, the cloud in the form of Dāmodara, quenches with full delight the thirst of the devotees’ eyes, which are like cātaka birds seeing immanent rain. Consequently Śrīdāma remains standing like a tree whose braches are erupting with pleasing bristles.”


“Kṛṣṇa of kaiśora age is most attractive to all the devotees. Thus the beauty of yauvana age does not appear in Him, and is not described herein.”


The form of Kṛṣṇa as uddīpana:
“O lotus-eyed Kṛṣṇa! Intelligent boy! What is the use of decorating Your body with ornaments? Your body pleases us friends with its own luster.”


The horn as uddīpana:
“When the horn sounded loudly from the steps on the rooftop pavilion in the summer season of Vraja, all the cowherd boys awoke with hair standing on end.”


The flute as uddīpana:
“O friends! Do not go to the bank of the Yamunā to search for Kṛṣṇa in despair, for the messenger in the form of the flute sounding from the top of Govardhana is telling us about Him and giving us pleasure.”


The conch as uddīpana:
“Look, the five Paṇḍavas hearing the sound of the Pāñcajanya conch, become white like Lord Śiva in great joy.”


Diversions as uddīpana:
“Dear friend! When Kṛṣṇa put on Rādhā’s clothing and appeared with bright pink cloth, golden limbs smeared with kuṅkuma, hair bound up beautifully and earrings, Subala was astonished and smiled.”

||3.3.86|| ||3.3.87||||3.3.88||

“Pleasing Kṛṣṇa with hand-to-hand combat, playing ball and dice, ridin on each other’s shoulders, stick fighting, sleeping and sitting with Kṛṣṇa on a bed, seat or swing; telling pleasing jokes, playing in the water and singing and dancing with Kṛṣṇa are the activities (anubhāvas) common to all types of friends.”


Pleasing Kṛṣṇa by combat:
“Killer of Agha! Thinking that You are victorious, with arms itching for battle, You wander among Your friends praising Your prowess. But tell me, seeing the action of my thick arms, having given up all Your eagerness to fight, can You remain standing there with weak limbs?”


“The activities of the suhṛts (the friends older than Kṛṣṇa) are giving advice on what should be done or not done, engaging in beneficial acts and being eager to perform all types of service.”


“Putting tāmbula in Kṛṣṇa’s mouth, applying His tilaka, smearing sandalwood paste on His body and painting designs on His face are the activities of the sakhas (friends younger than Kṛṣṇa).”


“Defeating Kṛṣṇa in battle, pulling His cloth, stealing flowers and other things from His hand, being decorated by Kṛṣṇa and hand-to-hand combat are the activities of the priya-sakhas (friends of equal age to Kṛṣṇa).”


“Carrying messages among the young women of Vraja, encouraging the gopīs’ love for Kṛṣṇa, taking Kṛṣṇa’s side with the gopīs when Kṛṣṇa is not present, showing skill at siding with the chief gopīs when Kṛṣṇa is present but the other gopīs are not, and arguing intensely by whispering in each others’ ears are the activities of the priya-narma-sakhas.”


“Decorating Kṛṣṇa with forest flowers and jeweled ornaments, singing and dancing before Kṛṣṇa, caring for the cows, massaging His body, fanning Him are activities that the friends share with the dāsas. Among all the anubhāvas (activities) mentioned previously, some that are suitable, though not mentioned here, are also accepted by the wise as the anubhāvas of the friends.”


Sāttvika-bhāvas, paralysis:

“When Kṛṣṇa emerged from the water after conquering Kāliya, Śrīdāma wanted to embrace Him immediately, but his thick arms became paralyzed and he was unable to lift them.”


“When the cloud called Mukunda appeared during the period when the moon entered the Svāti nakṣatra, made pleasant sounds (of rumbling or of the flute) and rained blissful showers of joyful pastimes, the oyster in the form of Śrīdāma (giver of wealth) began to produce pearls of perspiration.”


Hair standing on end, from the Dāna-keli-kaumudī:
“O Subala! You are fortunate because in the presence of the elders you embrace Kṛṣṇa freely, spreading out your arms with hairs standing on end, and Kṛṣṇa places His arm on your shoulder. Tell me, at which pure holy place did you perform innumerable austerities?”


Trembling, change of color, choking of the voice, fainting:
“When Kṛṣṇa entered into Kāliya’s lake, the friends became afflicted with trembling. They lost their color and could not speak properly for some time. They fell on the ground and became unconscious.”


“Seeing the forest fire spread around through the cotton from the dry reeds, Kṛṣṇa’s friends, not considering their own bodies, surrounded Kṛṣṇa on all sides, appearing to extinguish the fire with the tears from their eyes.”

||3.3.102|| ||3.3.103||

“Those knowledgeable of bhāva say that all the vyābhicārī-bhāvas except augrya, trāsa and alāsya are present in preyo-rasa. However in separation from Kṛṣṇa, mada, harṣa, garva, nidrā and dhṛti do not appear. In union with Kṛṣṇa, mṛti, klama (glāni), vyādhi, apasmṛti and dīnatā (dainyam) do not appear.”


“When Kṛṣṇa returned to His friends after driving out Kāliya, they lost control of their bodies in great joy. They could not stand on their feet and their words became incoherent.”


“Where there is a rati (attraction) based on mutual trust between two friends as equals without respect, it is called sakhya-rati. This becomes the sthāyī- bhāva of sakhya-rasa.


“Deep, familiar trust without restriction is called viśrambhara (confidence). This viṛambhara or sakhya-rati increases gradually through praṇaya, prema, sneha and rāga. Thus, sakhya-rati has five types.”



“O Akrūra, son of Gāndinī! You should tell Mukunda, ‘Possessor of the mark of Garuḍa! When will Arjuna be able to embrace You?’ ”


“When sakhya-rati is completely free of any touch of respect, even though there are clear opportunities to show respect, it is called praṇaya.”


An example:
“Though the devatās headed by Śiva began praising Kṛṣṇa announcing His supreme position as the Lord, Arjuna, Kṛṣṇa’s friend in Vraja, just put his arm with hairs standing on end upon Kṛṣṇa’s shoulder and wiped the dust from
His peacock feather.”


“O Mukunda! Though You, the Supreme Lord, have appeared as the friend of the Paṇḍavas, they met with so many calamities such as losing the kingdom, living in the forest, and acting as servants in someone else’s house. However, in spite of this, their sweet friendship for You doubled.”


Sneha, from the Tenth Canto of Śrīmad-Bhāgavatam [10.15.18]:
“My dear King, other boys would sing enchanting songs appropriate to the occasion, and their hearts would melt out of love for the Lord.”


Another example:
“When the black cloud (Kṛṣṇa) sprinkled a rain of pastimes, all the mountains (cowherd friends) became wet, colored with various mineral dyes (ecstatic symptoms), becoming disheveled (breathing heavily), and revealing something astonishing. The river Sarasvatī, in charge of words, got blocked
up in the valley (throat) of the mountain (friend) and streams of water that previously were invisible began to flow continuously (from the eyes).”


“When the cruel Aśvatthāmā showered invincible arrows at Kṛṣṇa, Arjuna jumped forward and received the arrows on his chest. Those arrows gave pleasure to Arjuna like a shower of flowers.”


Another example of rāga:
“When Kṛṣṇa’s friend Vṛṣabha arrived at noon to pick flowers for making garlands for Kṛṣṇa by wandering all over the forest, the hot rays of the summer sun in Vṛṣabha (sign of Taurus) were like the cool rays of the moon for him.”


Utkaṇṭhitam (separation, not having met Kṛṣṇa before):

“O Kṛṣṇa! The middle Pāṇḍava, Arjuna, while studying the military arts, embraced You by means of words mixed with tears.”


Viyoga (separation after meeting):
“You protected us, Your friends, from the fire of digestion of Aghāsura, from the poison of Kāliya and from the appetite of the forest fire. But how will You protect us despairing friends from the attack of the fever of separation—which is far more ferocious than any of those three dangers?”


“As previously explained [3.2.116], the ten conditions starting with tāpa (pain or heat) appear in this condition of viyoga.”


Heat in the body:
“O enemy of Kaṃsa! The strong heat generated by separation from You is most amazing, because it causes even more intense heat in a very cool place. It has multiplied its heat in the cool waters of the Yamunā River, and is burning Your friends headed by Subala.”


“O enemy of the demons! When You went to Mathurā to liberate Kaṃsa, the four elements earth, water, fire and ether in the cowherd boys became meager due to their intense sorrow. Only the air element passing through their nostrils became strong. ”


“O King of the Yadus! Seeing the tears in the lotus eyes of Your friend
Varūthapa, the bees of sleep have given up those lotus eyes out of disgust.”


Vacant mind:
“Since the son of the King of Vraja, my dear friend Kṛṣṇa, left Vṛndāvan, my fickle mind, without support, has become so light that it rises and falls like a piece of cotton, spins around constantly and cannot find a point of concentration.”


“O best of the Yadus! In separation from You, Your friends are no longer interested in their occupation of cow herding. They make millions of attempts to forget about singing and dancing. What more can I say? They do not desire to remain alive.”


“O Mukunda! Your friends appear like trees on the top of a mountain. As the trees have no leaves, they have no clothing. As the tree has no beauty, they have no luster. As the tree is silent without birds, they are silent. As the tree is without fruit, they are without actions. They are thin, with worn, rough


“Hero of the Yadus! Suffering from the heat of fever in separation from You, all Your young cowherd friends have been lying on the bank of the Yamunā with limp limbs for many days.”


“Lord of Mathurā! Unable to think of You because of the confusion caused by separation, the cowherd boys have now forgotten how to conduct themselves in this world. Sometimes they fall on the ground, sometimes they lie down, sometimes the laugh, sometimes they run, and sometimes they weep.”


“The Lord of the Yadus, having attained a kingdom at sweet Mathurā, now enjoys Himself and gives bliss to the world. But [the inhabitants of] Gokula have become completely confused, crying and fainting continuously.”


Death-like state:
“O enemy of Kaṃsa! Worn out with the pain arising from the waves of fever of separation, the cowherd boys have fallen down on the plateau of Govardhan and are breathing only slightly. Just as people lament with tears in their eyes when they see that an acquaintance has fallen into difficulty, today the deer lament for them, soaking their motionless bodies with their profuse tears.”


“The separation described here is according to the pastimes of the Lord when He appears on earth. However in His eternal pastimes, the inhabitants of Vraja are never separated from Kṛṣṇa.”


This is stated in the Skanda Purāṇa, Mathurā-khaṇḍa:
“Kṛṣṇa, along with Balarāma, surrounded by the boys of Vraja, plays eternally in Vṛndāvan with the cows and calves.”


Siddhi (meeting Kṛṣṇa for the first time):
“Arjuna, seeing Kṛṣṇa in the house of the potter in Drupada’s town, became motionless like a picture, and thus revealed himself as a true friend.”


Tuṣṭi (meeting Kṛṣṇa after separation) from the Tenth Canto of Śrīmad-Bhāgavatam [10.71.27]:

“Then Bhīma, his eyes brimming with tears, laughed with joy as he embraced his maternal cousin, Kṛṣṇa. Arjuna and the twins—Nakula and Sahadeva— also joyfully embraced their dearmost friend, the infallible Lord, and they cried profusely.”


Another example:
“His friends from Vraja, who had longed to see Him for so long, seeing Kṛṣṇa at Kurukṣetra, embraced Him with all their arms erupting in goosebumps.”


Sthiti (permanent association) from the Tenth Canto of Śrīmad-Bhāgavatam [10.12.12]:
Yogīs may undergo severe austerities and penances for many births by practicing yama, niyama, āsana and prāṇāyāma, none of which are easily performed. Yet in due course of time, when these yogīs attain the perfection of controlling the mind, they will still be unable to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead. What then can we

describe about the great fortune of the inhabitants of Vrajabhūmi, Vṛndāvana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face?”


“This preyo-rasa or sakhya-rasa, in which Kṛṣṇa and the devotee partake of the sweetness of one type of love, nourishes astonishing bliss in the heart.”


“In prīti-rasa (dāsya-rasa) and vātsalya-rasa, Kṛṣṇa’s and the devotee’s love are of different types.”


“For this reason, the devotees devoted to sakhya-rasa understand that this sakhya-rasa is the best of all rasas.”

iti śrī-śrī-bhakti-rasāmṛta-sindhau paścima-vibhāge
mukhya-bhakti-rasa-pañcaka-nirūpaṇe preyo-bhakti-rasa-laharī tṛtīyā ||

“Thus ends the Third Wave in the Western Ocean of Śrī Bhakti-rasāmṛta-sindhu, concerning preyo-bhakti-rasa.”