Chapter Eight: Literature of the Rasika Tradition in Hindi

—in the sixth *prakāśa. The seventh describes meditation, recitation, service, and spiritual practice. The eighth treats pilgrimage and five sectarian doctrines. Before all else, the ninth vigorously refutes the doctrine of absolute nondifference.

Prabhavati’s attention now turns toward loving devotion to Rama, and her name becomes Sumukhi. Kripavati explains the principle to Sumukhi, then disappears for a short while. Sumukhi burns to see her again and becomes intensely agitated, each moment passing like an age. After some time Kripavati reappears and explains “relationship,” giving a magnificent account of its glory.

Here the five periods, five sacraments, and five truths are described on the authority of the Nārada Pañcarātra and Padma Purāṇa—including the sacred necklace, tilaka, mantra, inward orientation, and name. The form, līlā, and splendour of Bhagavan Rama are declared superior to those of Bhagavan Krishna, followed by a divine description of the Divine Couple’s joyful play in rasa:

Know the Beloved as your own Lord and regard yourself as Sita’s companion.
Day and night behold the rāsa-vilāsa; the devotee of śṛṅgāra remains forever near.

Fulfilled by hearing this complete account of supreme devotion, Sumukhi receives the five sacraments and is initiated. The tenth prakāśa describes those five sacraments and begins the exposition of principle.

It explains distinctions such as arcā, the all-pervading manifestation, and the divine body; the mystery of the seven coverings; the eternal form of existence, consciousness, and bliss; and Mithila, filled with every wonder. On this side of the Viraja, within one covering, it describes Gokul and Vrindavan, Nanda and Yashoda, and the līlā of Radha-Madhava. Beyond the Viraja and seven coverings lies divine Saketa, where Rama and Jānaki perform their celestial līlā.

Hearing this at length, Sumukhi longs to enter the līlā and attain its supreme happiness. She enters:

The connoisseur of rasa went forth in the vision of delight; all the companions rejoiced to see him.
They moved together, filled with beauty, incomparable in the play of rasa.
Lovely-haired, gently smiling, broad-hipped, with firm and graceful thighs,
full-breasted and richly adorned, skilful in song and music, embodiments of beauty—
each art in the world is but a portion of their arts, from which Rama and the other divine women arise.
Beloved attendants of Sita, dear to the Beloved, Sumukhi beheld infinite companions like these.

The twelfth prakāśa thus treats the definition of spiritual form. The next four or five chapters describe manifestations such as vibhava, arcā, and the divine body, and explain the five truths. This is followed by a detailed account of the five devotional dispositions—service, friendship, and the rest—and then by the sweet disposition. Rama’s and Jānaki’s limbs are described there with immense and joyous delight—