Chapter Eight: Literature of the Rasika Tradition in Hindi

Aṣṭayāma

An aṣṭayāma describes service through the eight watches of the day and night. It includes both outward and mental service. Service according to the aṣṭayāma is among the foremost limbs of sweet worship, and this mode of worship continues in Awadh even now.

The varied līlās extending from the auspicious dawn ārati to the Divine Couple’s repose are collectively called the aṣṭayāma. They may also be grouped into five periods: the Lord’s bathing and adornment; the līlās proper to the different times of day; the meal; and repose.

The earliest aṣṭayāma is by Sri Agraswami, a disciple of Sri Krishnadas Payahari. It was recently published on Chaitra bright sixth, Vikrama year 1995, by Rajarajeshvari Rani Bhuvaneshwari Kunwari of Amava-Tekari, together with an exposition by Pandit Ramvallabhasharan Maharaj of Jānaki Ghat, Ayodhya.

Composed by Sri Agraswami

Bhagavan Rama’s male and female companions

Sulochanamani, Subhadramani, Suchandramani, Jayasenamani, Balishthamani, Shubhashilamani, Anangamani, and Rasaketumani are eight handsome princes whose beauty shames even the god of love. Sons of the eight ministers, they are Sri Rama’s friends and remain forever intent upon his service.

Women serve in the form of men, solely in the relation of friendship.¹

Eight female companions—Lakshmana, Shyamala, Hansi, Sugama, Vamshadhvaja, Chitrarekha, Tejorupa, and Indiravali—assume masculine forms from time to time and serve Sri Sita-Rama.

There are also eight maidservants: Nigama, Surasa, Vagmi, Shastrajna, Bahumangala, Bhogajna, Dharmashila, and Vichitra. All continually arrange the forms of service.

Meditation

At the centre of the Ashoka forest stands a wish-fulfilling tree. Although every tree there puts the celestial trees to shame—