Vaishnav poets have described this fundamental wish in three ways. What a charming beauty Sri Radha manifests in the form of the ‘effect’ of the divine-flavour! The charming beauty of Sri Krishna, in the form of ‘cause,’ as savoured by Radha. How deep is the ultimate ecstasy, generated in Radha’s heart, due to their divine confluence? One is based upon the ‘effect,’ while the other on the ‘cause’ and the third one is conforming to the ‘divine-flavour.’ Thus, in the meditation of Swarup Damodar, the same wish is embodied in three-modes. The fulfillment of these trinity of wishes solely depend upon the intimate union of ‘the cause and the effect.’ Such a state of inseparable unity prevailed in Braja and subsequently manifested in the heavenly abode of Sri Nabadwip. In order to savour the ‘divine-flavour,’ one became two; while at the climax of such savouring, both merged into ‘one.’
As, during the ambrosial flow of Shyamsundar’s devine-pastime at Braja, these trio of wishes evolved due to such feelings of non-fulfillment; so also in the depth of Radharani’s heart a similar dissatisfied desire woke-up to find a way for its secret fulfillment. Neither Sri Radha nor Sri Krishna could fully savour the unadulterated beauty and unending-charm when both Radha & Govinda were engrossed in enjoying the ‘Divine-Flavour.’ Only the accompanying friends of Sri Radha, were the best savourer of this enchanting charm.
There are various types of such girly-friends. among them, Manjaris occupy a special status. Friends normally used to pip through the window-slots. But manjaris viewed from besides the bejeweled costly-bed-stead. Manjaris are not only the spectators, but also play significant role in accomplishing such enjoyment. Manjaris are younger in age but senior to authority as compared to other female-friends. Even being younger, they are seniors. Being totally averse to their own beauty, they act as aides for the intimate enjoyment of amorous sports:- the true savourer.
Ananga Manjari was the best of Manjaris. She being the youngest of Sri Radha; was the best person to relish the thoroughly exuded charm of the couple. There was none second to her. With the loving touch of Sri Krishna, Sri Radha’s divine body shivered in sheer joy. That was not surprising. But, the very glimpse of it caused even more throbbing tears of enjoyment in the body of Manjari. It was an exquisite variation.
What is the form of Sri Ananga Manjari; and what is the charm of the coupled-deity, as experienced by her? In the deepest core of her heart, Sri Radha was eager to know the depth of Manjari’s savouring of the conjugal-pleasures. Her wish only aroused because of its dearth in her.
So long the three wishes of Shyamsundar are unfulfilled, till then the wishes of Maiden-Rai are unexposed. When the wishes of Shyamsundar got fulfilled in the form of Sri Gouranga, then only Radharani’s wishes gradually started blooming as a glower. Such gradual manifestation can only be savoured in total secrecy with extremely close enchantment.
Sri Krishna is totally merged in Sri Goursundar. His external attire is radiant with the feelings of Radha. All the crying of Sri Gour are of Sri Radha’s only. Sri Radha is fervently trying to be united with Anangamanjari. Then only the complete charm of the most intensely intimate conjugal form of Gorachand can be relished.
Sri Nitai is Anangamanjari. Such a sudden statement seems to be quite unique. But in a society of connoisseurs of ‘Divine-Flavour,’ this is an old-secret information. The same pull-force or effective-energy play around the trinity of ‘Divine-Flavours.’ He is Balaram as behaving like a, confidante, ‘Dhanishtha’ as philoprogenitivness and Anangamanjari in the guise of divine ‘Charming-Flavour.’
Anangamanjari, as the veritable embodiment of Nityananda, rushed from Braja, in ardent eagerness, due to the tremendous attraction of Gorachand, the emotional epitome of Sri Radha. On coming here at Nabadwip, he kept himself secluded inside the house of Sri Nandan Acharya.
Accompanied with devotees, Goursundar descended at the courtyard of Nandan Acharya; as if Radharani came across Anangamanjari. The depth of his attainment has been aptly expressed in the dialect of Sri Vrindavan Das Thakur:-
“The taste-buds savouring while having the divine-visualisation,
As if embracing in the arms and smelling by the nose.”
On getting the signal, Sribas Thakur recited a couplet from Bhagabat – “Barhapirang Natabar-Bapuh” – i.e. “The exquisite body to cause ecstatic pains.” On hearing the couplet Anangamanjari simply went crazy. Grasping this golden-opportunity Radharani embraced him tightly to her bosom.
The embrace went on from close to closer. Had it been closest, then she would have merged into one body. For the sake of divine-pastime a small point was left-out. When that small point was no more, then Nitai-Gour merged in one body frame and manifested as “Sriharipurush Jagatbandhu.”
The lover boy of Braja fulfilled his wishes in the form of Sri Gour Sundar; while the Lady-love got her wishes fulfilled in Sri Bandhu Sundar. Thus Sri Bandhuhari expressed this mystery very tactfully:- “The Daughter of your ‘Bhanu’ has only intimated me.” What did Radharani initiated? - savouring the charm of Braja as Anangamanjari and relishing the charm of Nadia as Nitai. In another language it has been stated that “The divine pastime of Braja and that of Gour is in perfect – amalgamation.”
Sri Radha ardently desired to enjoy the charm of Anangamanjari thereby enjoy the charm of the divine couple. She wanted to enjoy the extreme-happiness as savoured by Manjari, while visualizing the union of the divine couple. The fulfillment of these there wishes in the form of Sri Bandhusundar, as if, has been hinted through a statement:- “Initiation by the mentor is nothing but carrying out activities as desired by the preceptor.” The daughter of Brishbhan was baptized in this initiation. The pure, elegance – in – condensed form, - Sri Sri Bandhusundar – existed, now exists and will exist for eternity.