VERSE 9:

SPHURAN MUKTÄ GUÏJÄ MAËI SUMANASÄÀ HÄRA RACANE
MUDENDOR LEKHÄ ME RACAYATU TATHÄ ÇIKÑAËA VIDHIM
YATHÄ TAIÙ SAÀKßÅPTAIR DAYITA SARASÉ MADHYA SADANE
SPHUÖAÀ RÄDHÄ KÅÑËÄV AYAM API JANO BHÜÑAYATI TAU

May Indulekhä-sakhé blissfully teach me how to make necklaces of beautiful pearls, guïjä-beads, jewels and flowers, with which I can excellently decorate Çré Rädhä and Kåñëa in an abode by Their beloved lake (Rädhäkuëòa)!

Stavämåta Kaëä Vyäkhyä:

The love, beauty and sweetness of rädhä-däsyam will also be relishable within the heart of the rasika bhaktas through the sweetness of Çrépäda Raghunätha’s aspirations to learn devotional service.

How Çré Raghunätha däsa’s heart, that is filled with mahä-bhäva, is decorated by charming pictures of his aspirations for devotional service that were drawn with the brush of love, can be viewed through these verses.
Çrépäda’s heart is filled with eagerness to serve! Just as a meal is not relished without appetite, similarly desires for devotional service will not be astonishing without eagerness. In this verse Çré Raghunätha däsa eagerly desires to learn from Indulekhä-sakhé how to make garlands and necklaces.

indulekhä bhavet ñañöhé haritälojjvala dyutiù;
däòimba puñpa vasanä kaniñöhä väsarais tribhiù
belä sägara saàjïäbhyäà pitåbhyäà janiméyuñé;
väma prakharatäà yätä patir asyäs tu durbalaù

“Indulekhä is the sixth of the eight sakhés, and her body shines brightly like yellow orpiment. Her dress is colored like a pomegranate-flower and she is three days younger than Çré Rädhikä.
Her mother’s name is Belä, her father’s name is Sägara, her husband’s name is Durbala, and her nature is unsubmissive and harsh”.

indulekhä bhaven mallä nägatandrokta mantrake;
vijñänasya ca mantre’pi sämudrika viçeñavit
härädi gumphane citre danta raïjana karmaëi;
sarva ratna parékñäyäà paööa òorädi gumphane
lekhe saubhägya mantrasya kauçalaà yad bhuje dhåtam;
anyonya rägamutpädya saubhägya janayed varam
(Rädhä-Kåñëa Gaëoddeça Dépikä)

“She knows the scriptures on snake-charming mantras, the vijïäna-mantras and especially the maritime scriptures well.
She’s expert in stringing different garlands, coloring the teeth, testing all kinds of jewels, making silken sashes, and writing mantras of fortune.
She extends her excellent fortune in arousing Rädhä and Kåñëa’s passionate love for Each other.”

From this Indulekhä Tulasé nicely learns how to expertly string beautiful strands of pearls, guïjä-beads, jewels and flowers. All these strings are broken again and again by Rädhä Mädhava when They become wild during Their amorous pastimes. They will be shy before the sakhés, who cannot enter here. They will make silly jokes about Them that will embarrass Them, so the maïjarés must protect the undressed and undecorated Rädhä and Mädhava from ridicule by quickly restringing these necklaces. The sakhés also want to help them to become expert in this; their expertise will become useful when the maïjarés learn how to apply it in situations in which the sakhés cannot enter, that’s why they teach them these intricacies.
By Indulekhä’s grace Tulasé can now quickly restring Rädhikä’s necklaces, so quickly that Rädhikä can be saved from ridicule by Her sakhés, and thus She is very pleased and satisfied with Tulasé. When the kiìkarés become expert in serving the Divine Couple in situations where the sakhés cannot enter, the sakhés’ expertise in those services becomes useful even there. Therefore, the sakhés are especially eager to teach them these services.

Çré Raghunätha falls on the bank of Rädhäkuëòa and weeps. His life-airs come up to his throat because he cannot serve the Divine Couple.

Just then a vision comes to him; he sees the Divine Couple engaged in Their intimate pastimes in a lonely kuïja on the bank of Rädhäkuëòa.

How wonderful is Their meeting! The sweetness of these pastimes is hard to understand without having the mood of a kiìkaré. How strong is the Yugala’s desire for intimate pastimes! Each limb of one yearns for union with each limb of the other – prati aìga lägi prati aìga käìde mora. hiyära paraça lägi hiyä mora käìde – “My heart weeps for the touch of His/Her heart and each of His/Her limbs!”

And when these desires are fulfilled during meeting and They play their amorous pastimes, then Their necklaces and garlands all break and Their clothes and ornaments become disheveled.

Tulasé then understands that her time to serve has come and she enters the kuïja, showing the great dexterity in restringing necklaces and garlands that she has learnt from Indulekhä.
A pearl necklace was broken – Tulasé picks the pearls up from the play-bed, quickly restrings them and hangs the necklace around the neck of Rädhä or Mädhava. The same she will do with Rädhä and Kåñëa’s beloved strings of guïjä-beads, jeweled necklaces and flower garlands, causing Them to be very satisfied with her. Both the speed and the artful expertise with which she strings these necklaces and garlands are manifest in these necklaces and garlands. The nectar-stream of mercy flows towards Tulasé from Rädhä and Mädhava’s eyes when They see how expert she is. Although it was a sphuraëa (vision) it was all relished like a direct experience. As long as the visualization
goes on it is not experienced as such; it is seen as a direct experience. If not, then the sphuraëa would end in the experience of sorrow.

Just when Tulasé hangs a splendid flower garland around Çrématé’s neck she does not feel anything in her hand anymore – the vision has vanished and Çré Raghunätha prays:

“When will I decorate Rädhä and Mädhava at the end of Their pastimes on the bank of Rädhäkuëòa, with necklaces and flower garlands that Indulekhä taught me to string?”