गोपी

[[chitr:maharas.jpg|thumb|250px|'jamuna'(gopiyoan ke sath krishna), dvara- raja ravi varma]] prachin sahity mean 'gopi' shabd ka prayog pashupalak jati ki stri ke arth mean hua hai. is jati ke kuladevata 'gopal krishna' the . bhagavat ki prerana lekar puranoan mean gopi-krishna ke premakhyan ko adhyatmik roop diya gaya hai. isase pahale mahabharat mean yah adhyatmik roop nahian milata. isake bad ki rachanaoan –harivansh puran tatha any puranoan , mean gop-gopiyoan ko devata bataya gaya hai jo krishna ke braj mean janm lene par prithvi par avatarit hue. dhire-dhire krishna bhakt sanpradayoanmean gopi ka chitran krishna ki shakti tatha unaki lila mean sahayogi ke roop mean hone laga.

krishna-bhakt kaviyoan ne apane kavy mean gopi-krishna ki rasalila ko pramukh sthan diya hai. sooradas ke radha aur krishna prakriti aur purush ke pratik haian. aur gopiyaan radha ki abhinn sakhiyaan haian. radha krishna ke sabase nikat darshaee gee hai, par any gopiyaan usase eershya nahian karatian. ve svayan ko krishna se abhinn manati haian.

rrigved mean vishnu ke lie prayukt 'gop','gopati', aur 'gopa' shabd gop-gopi-parampara ke prachinatam likhit praman kahe ja sakate hean. in urookram tripad-kshepi vishnu ke tritiy pad-kshep paramapad mean madhu ke uts aur bhoorishrrianga-anek siangoanvali guean haian .kadachit in guoan ke nate hi vishnu ko gop kaha gaya hai. is alankarik varnan mean anek vidvanoan , yatha mekadanel, bloomaphild ne vishnu ko soory mana hai, jo poorv disha se uthakar antariksh ko napate hue tisare pad-kshep mean akash mean phail jata hai. kuchh logoan ne grah-nakshatroan ko hi gopi kaha hai, jo soory mandal ke charoan or ghoomate haian.

parantu gopi shabd ki pratikatmak vyakhya kuchh bhi huee ho, isaka sadharan arth hai, balki anekanek dharmik vyakhyaoan ke bavajood kavy aur sadharan vyavahar, donoan mean nirantar samajha jata raha hai. pashupalak abhiroan ya ahiroan ki jati parampara se kri da-vinodapriy anandi jati rahi hai. isi jati ke kuladev gopal krishna the, jo prem ke devata the, atyant sundar, lalit, madhur-gopiyoan ke premaradhy. aisa jan p data hai ki is jati mean prachalit krishna aur gopi sambandhi kathaean aur git chhathi shatabdi eesavi tak sampoorn desh mean prachalit hone lage the. dhire-dhire unhean puranoan mean sammilit karake dharmik uddeshyaparak roop diya jane laga. dakshin bhagavat dharm alvar bhakti ke gitoan mean gopi-krishna-lila ke anek manohar varnan milate haian. kavy mean sabase pahale 'gaha sattasee'mean gopi aur unamean vishisht namavali radha tatha krishna ke milan-virah sambandhi prem-prasang sarvatha laukik sandarbh varnit milate haian. aisa jan p data hai ki gopi-krishna ki katha ke anekanek prasang lok-kathaoan aur lok-gitoan ke roop mean desh bhar mean prachalit rahe hoange. in kathaoan aur gitoan ke bhav tatha prasang sahity mean bhi yada-kada abhivyakti pate rahe hoange, jisake bahut tho de se praman shesh rah gaye haian. kadachit sahity ke is aanshako shisht janoan mean apekshakrit kam mahattv mila aur isi upekshake karan yah nashtapray ho gaya. jo ho, sanskrit mean 'gitagovind' (barahavian shati) mean usaka vah roop milata hai , jo age chalakar bhasha-kavy mean vikasit hua. 'gitagovind' aur vidyapati ki 'padavali' se is bat ka anuman lagaya ja sakata hai ki gopi-krishna aur radha-krishna ki katha ka lok-sahity us samay bhi bhav-lality ki drishti se kaisa sampann aur manohar raha hoga.

madhyayug mean krishna-bhakti-sampradayoan ne puranoan, mukhy roop mean shrimadbhagavat ka adhar lekar gopi-krishna ke premakhyan ko dharmik sandarbh mean adhyatmik roop de diya aur gopi, gopi-bhav tatha radha-bhav ki atyant gambhir aur rahasyapoorn vyakhyaean hone lagian. nishchay hi in vyakhyaoan ke mooladhar puran hi haian, parantu unake vivaran aur vistar kahian-kahian svatantr roop mean kalpit kiye gaye jan p date haian. unaka prayojan pratikatmak hai.

• 'mahabharat' mean gopiyoan ke sambandh mean koee adhyatmik vyakhya nahian milati.
• harivansh mean, jise mahabharat ka 'khil' kaha jata hai, krishnaavatar ka hetu batate hue kaha gaya hai ki vasudev pahale kashyap the aur kuber ki gau haran karane ke aparadh mean shapit hokar unhoanne gauoan ke bich sthit goparoop mean janm liya tha. kashyap ki stri aditi aur surabhi, devaki aur rohini thian. inhian ke yahaan krishna ne, devataoan ko braj mean janm lene ki ajna dekar, svayan janm lene ki ichchha ki thi. saik do-sahastroan devata paanchal desh ke kuruvansh aur vrishnivansh mean utpann hue.harivansh mean spashtat: kaha nahian gaya hai, parantu yah dhvanit hota hai ki gop-gopiyaan bhi dev-deviyaan hi the.
• harivansh ke bad vaishnav puranoan mean gop-gopiyoan ka daivi utpatti –vishayak nyoonadhik ullekh barabar paya jata hai.
• shrimadbhagavat mean bhi gopiyoan ko devataoan ki striyaan kaha gaya hai, jo vasudev ke bhavan mean janm lenevale sakshat bhagavan vishnu ka priy karane ke lie prithvi par avatarit huee thian.
• parantu 'harivansh', 'vishnupuran' aur 'bhagavat' ki gopiyaan phir bhi laukik roop mean hi chitrit ki gayi haian, unake vishay mean koee rahasy-sanket nahian hai.
• 'padm' aur 'brahmavaivartt ' puranoan mean golok ke nity vrindavan ki vishad kalpana milati hai, jisamean paramanandaroop parabrahm shrikrishna radha tatha gopiyoan ke sath nity kri darat rahate haian.
  
• 'brahmavaitart'mean varnan hai ki nand vraj mean avatirn hone ke poorv shrikrishna ne radha tatha golok ke sab gop aur gopiyoan ko braj mean janm lene ki ajna di.sath hi devi-devataoan ne bhi braj mean janm lene ke lie gop-gopi ka roop dharan kiya tha.
• 'padmapuran' ke anusar dandakaranyavasi krishna-bhakt muniyoan ne bhi saundary-madhury ka asvadan karane ke hetu gopiyoan ka janm paya tha. yahian ek doosare sthal par taantrik prabhav ke karan vanshirav ko anahat nad, kalindi ko sushumna tatha gopiyoan ko yogini kaha hai.ek tisare sthalapar inhean 'shrutiroopini' bhi kaha gaya hai.
• madhyayug ke krishna-bhakt-sampradayoan ne hi vastut: gopiyoan ki utpatti sambandhi rahasyatmak kalpanaean ki haian aur kuchh alochakoan ne yahaan tak anuman kiya he ki 'padm' aur 'brahmavaivartt' puranoan ke radha aur gopi sambandhi anek vivaran usi ke prabhav haian jo ho, gopiyoan ka utpatti sambandhi ullekh atyant rochak aur vicharaniy hai.
• nimbark ke sanakadi ya hans-sampraday mean krishna-brahm ki achinty shakti ko dvividh bataya gaya hai-

1. aishvary aur
2. madhury.

• rama, lakshmi ya 'bhoo' namaki unaki aishvary-shakti hai aur
• gopi aur radha madhury ya prem-shakti .

is prakar radha tatha any gopiyaan krishna ki ahladini shakti haian. nimbarkarachit 'dashashloki' mean kaha gaya hai- anuroop saubhagaroop se krishna ke vamaang mean anandapoorvak virajaman, samast manokamanaoan ko poorn karane vali brishabhanuji ko namaskar karata hooan, jo sahastroan sakhiyoan dvara parisevit haian.

gopi sambandhi sabase adhik vistar gaudiy vaishnav (chaitany) sampraday aur pushtimarg((vallabh-sampraday) mean milate haian. gaudiy vaishnav mat ke anusar gopiyaan bhagavanh shrikrishna ki ahladini shakti haian. ve aprakat tatha prakat donoan lilaoan mean unake nity parikar ke yap mean nirantar unake sath rahati haian . shrikrishna ki tarah gop-gopiyoan ki prakat aur aprakat, donoan sharir hote haian. vrindavan ki prakat lila mean gopiyaan bhagavan ki svaroop-shakti-pradurbhav-roopa haian. bhagavan ki ahladini guhyavidya ke rahasy ka pravartan unhian ke dvara hota hai. ve nityasiddh haian. roopagosvami prabhriti chaitany-mat ke vivechakoan ne gopiyoan ka vargikaran karake krishna ki vraj vrindavan ki premalila mean unake vibhinn sthanoan ka nirdesh kiya hai.

'ujjval nilamani' ke 'krishnavallabha' adhyay ke anusar krishnavallabhaoan ko pahale

1. svakiya aur
2. parakiya-in do bhagoan mean baanta gaya hai.

• rukmini, satyabhama, jambavati adi krishna ki vivahita patniyaan svakiya haian tatha
• unaki preyasi gopiyaan parakiya haian.

parantu gopiyoan ka parakiyatv laukik drishtimatr se hai. vastav mean to ve sabhi svakiya haian, kyoanki unhoanne pran, man aur sharir sabhi kuchh krishnaarpan kar rakha hai. phir bhi prakat lila mean in gopiyoan ka parakiyatv hi svikar kiya gaya hai. parakiya gopiyaan-kanya aur parodha do prakar ki haian. kanya avivahit kumariyaan haian, jo krishna ko hi apana pati manati haian. prem-bhakti mean shreshthata parodhaoan ki hi hai. parodha gopiyaan pun: tin prakar ki haian- nityapriya, sadhan-para aur devi. jo gopiyaan nityakal ke lie nity vrindavan mean shrikrishna ke lila-parikar ki aang haian, ve nityapriya haian. ye vastut: ve bhakt jiv haian, jinhoanne prem-bhakti ke dvara bhagavath-svaroop mean pravesh pa liya hai aur jo nityasiddh gopi-deh se unaki lila ke abhinn aang ban gaye haian. nityapriya gopiyoan ko prachina bhi kaha gaya hai, kyoanki ye ve jiv haian, jo bahut lambi sadhana ke phalasvaroop gopi-deh pate haian. inaka gopi-bhav bhaktoan ka sadhy nahian hai. unaka sadhy sadhana-para gopiyoan ka roop hai.

ye sadhana-para gopiyaan

1. yauthiki aur
2. ayauthiki, do prakar ki haian. yauthiki apane ganake sath prem-sadhana mean sanlagn rahati haian. yauthiki pun: do prakar ki hoti haian- muni aur upanishad. pauranik pramanoan ke anusar anek munigan jo krishna ke madhuryaroop ka avvad lene ke lie gopi-bhavaki akaanksha karate haian, gopiyoan ka janam pakar krishnaki brajalila mean sammilit hone ka saubhagy labh karate haian. ye hi muni-yoothaki gopiyaan haian. upanishad-yooth ki gopiyaan poorvajanm ke upanishadagan haian, jinhoanne tapasya karake braj mean gopi roop paya hai.

• ayauthiki gopiyoan ka roop un kripaprapt jivoan ko milata hai, jo gopi-bhav se bhagavanh krishna ke prem mean rat rahate haian aur anek yoniyoan mean janm lene ke bad gopiroop pate haian ye ayauthiki gopiyaan navina bhi kahalati haian aur inhean bhakti ke phalasvaroop prachina nityapriya gopiyoan ke sath saloky prapti hoti hai.
• devi un gopiyoan ka nam hai, jo nityapriyaoan ke ashan se shrikrishna ke santosh ke lie us samay devi ke roop mean janm leti haian, jab svayan shrikrishna devayoni mean aanshavatar dharan karate haian. uparyukt kanya gopiyaan ye hi deviyaan haian jo nityapriyaoan ki param priy sakhiyoan ka pad pati haian.
• nityapriya gopiyoan mean ath pradhan gopiyaan yootheshvari hoti hai. pratyek yooth mean yootheshvari gopi ke bhavaki asankhy gopiyaan hoti haian. radha aur chandravali sarvapradhan yootheshvari gopiyaan haian. inamean bhi radha sarvashreshth-mahabhav-svaroopa haian.
• roopagosvami ke anusar ye sushthukantasvaroopa, dhritashodash-shrrigaanra aur dvadvasha bharanashrita haian unake anant gun haian. radha ke yooth ki gopiyaan bhi sarvagunasampann haian. radha ki ye ashtasakhiyaan paanch prakar ki hoti haian-

1. sakhi (kusumika, vidya adi) ,
2. nity –sakhi (kastoorika, manimanjarika adi),
3. pran-sakhi (shashimukhi, vasanti adi),
4. priy sakhi (kuragaankshi, madanalasa, manjukeshi, mali adi) tatha
5. param shreshth sakhi.

radha ki ashtasakhiyaan

radha ki param shreshth sakhiyaan ath haian-

1. lalita,
2. vishakha,
3. champakalata,
4. chitra,
5. sudevi
6. tuangavidya,
7. indulekha,
8. ragdadevi aur
9. sudevi haian. chitra, sudevi tuangavidya aur indulekha ke sthan par sumitra, sundari, tuangadevi aur indurekha nam bhi milate haian

• ye ashtasakhiyaan sab gopiyoan mean agragany hai. inaki ek-ek sevika bhi haian, jo manjari mahalati haian. manjariyoan ke nam ye haian-

1. roopamanjari,
2. jivamanjari,
3. anangamanjari,
4. rasamanjari,
5. vilasamanjari,
6. ragamanjari,
7. lilamanjari aur
8. kastoorimanjari. inake nam-roopadi ke vishay mean bhinnata bhi milati hai. ye sakhiyaan vastut: radha se abhinn unhian ki kayavyooharoopa haian. radha-krishna-lila ka inhian ke dvara vistar hota hai. kabhi ve, jaise khandita dasha mean, radha ka paksh-samarthan karake krishna ka virodh karati hai. aur kabhi, jaise man ki dasha mean, krishna ka virodh karati haian aur kabhi krishna ke prati pravritti dikhate hue radha ki alochana karati hai. parantu unhean radha se eershya kabhi nahian hoti, ve krishna ka sang-sukh kabhi nahian chahatian, kyoanki unhean radha-krishna ke prem-milan mean hi atmiy milan-sukh ki paripoornata ka anubhav ho jata hai. at: ve radha-krishna ke milan ki cheshta karati rahati haian.

vallabh-sampraday (pushtimarg) mean bhi shabdoan ke kianchit her-pher se gopiyoan ke sambandh mean isi prakar ke vichar milate haian. vahaan bhi golok ke nityaras ki gopiyaan bhagavanh shrikrishna ke paramanandasvaroop ka vistar karane vali, unhian ki samarthyashakti haian. unaki utpatti svayan shrikrishna brahm ke anandakay se huee hai. unake bina brahm ka paramanand-svaroop apoorn hai. gopiyaan krishna dharmi ki dharm-roopa haian. radha un gopiyoan mean poorn anand ki siddh-shakti haian, at: ve svamini haian. radha aur gopiyoan ke roop mean ras-roop krishna-brahm apana prasar karake usi prakar prasann hote haian, jaise balak apana pratibimb dekhakar prasann hota hai.

avatar-dash mean paramanandasvaroop shrikrishna-brahm apane sampoorn ras-parikar-radha, gopi, gop, go, vats adi- tatha liladham ke sath braj mean prakat hote haian. avatar-lila ki gopiyaan ke vallabhamat mean bhi svakiya aur parakiya, do bhed kiye haian, keval unake nam bhinn haian. ek prakar ki gopiyaan ananyapoorva kahi gayi haian, jo pun: do prakar ki haian-

• ek kumariyaan, jo krishna ko pati ke roop mean pane ki sadhana karate hue sadaiv avivahit rahati haian aur
• doosari ve, jinaka krishna ke sath vivah hota hai. ye donoan prakar ki ananyapoorva gopiyaan krishna ka hi varan karati haian. ye gopiyaan poorvarag ki avastha ke bad kul ki maryada aur lok ki lajja tyagakar krishna se milati haian. ananyapoorva gopiyaan vastut: svakiya haian.

anyapoorva gopiyaan parakiya kahi ja sakati haian, kyoanki ve vivahita hoti haian aur apane laukik patiyoan se sambandh tyagakar jar bha se shrikrishna ko premi-roop mean prapt karane ki lalasa rakhati haian. lok, ved aur kul ki maryadaoan ka unhean ullanghan karana p data hai. in do prakar ki gopiyoan ke atirikt ek samanya gopiyaan aur kahi gayi haian, jo nirantar krishna ke bal roop ke prati yashoda ki tarah vatsaly sneh karati haian. chaitanyamat ke svakiya-parakiya ke atirikt tisare prakar ki sadharani vallabhaean kahi gayi haian, jo kubja ki tarah keval kamavasana ki paritripti ke lie prem karati haian. vallabhamat ki samanya gopiyoan se ve nitant bhinn haian. vallabhamat mean vatsalyabhav ko jo mahatta di gayi hai, use dekhate hue is bhav ki gopiyoan ka ek bhinn varg rakhana samichin haian.

pushtimargiy bhakti ka pratham sopan vatsalyabhav ki bhakti hi hai, jise pravahi pushti bhakti kahate haian. pravahi pushti bhakt samany gopiyaan uchch bhakt haian. ananyapoorva gopiyaan uchchatar bhakt haian, kyoanki unamean poorvarag ki avastha mean maryada ka bhav rahata hai. unaki bhakti maryada-pushti bhakti hai. uchchatam bhakti pushti-pushti bhakti hota hai, jo jar bhav ki hoti hai. anyapoorva gopiyaan hi isaki adhikarini hoti haian. is prakar vallabhamat mean bhi chaitanyamat ki bhaanti parakiya-bhav ki hi sarvochch kahatta hai. ras-rasaka sukh keval anyapoorva aur ananyapoorva gopiyoan ko hi milata hai.

shrimadh bhagavat ki subodhini tika ke rasapanchadhyayi 'phalaprakaran' mean vallabhachary ne ras ki in do prakar ki gopiyoan ko pun: tamas, rajas, sattvik, tin gunoan ke prabhav se unake mel ke anusar nau aur nau, atharah bhedoan mean vargikrit kiya hai. inake atirikt unnisavian prakar ki gopi gunatita ya nirguna kahalati haian. vallabhachary ne in gopiyoan mean radha ka koee ullekh nahian kiya. vallabh-sampraday mean radha ka mahatmy vitthalanath ke samay mean pratishthit hua. yah anuman niradhar nahian hai ki pushtimarg mean radha aur gopi-bhav ki itani mahatta bahut kuchh gau diy tatha radhavallabhiy sampradayoan ke sampark ka parinam hai. gopiyoan ke uparyukt vargikaran se isaki pushti hoti hai.

yadyapi gopiyaan krishna ki ras-shakti haian, unase abhinn haian, parantu lila mean ve bhinn tatha bhaktoan mean anand-bhav ka avirbhav karane vali rasatmak shakti ki pratik bhi haian. radha ras-siddhi ki pratik haian tatha any gopiyaan gopisvaroop banane ki kamana karane vale bhaktoan ki premabhakti-sadhana ki vividh sthitiyoan ki pratik haian. vallabh-sampraday mean chaitanyamat ki tarah gopiyoan ke yoothoan ke vivaran to nahian hai, parantu radha aur chandravali ko any shakti-svaroopa gopiyoan ki svamini, siddhashakti-svaroopa kaha gaya hai. any gopiyaan inhian ki sakhiyaan haian yahaan bhi mukhy ath sakhiyaan mani gayi haian, parantu namoan mean kuchh antar hai.

• pushtimargi ashtasakhiyaan haian-

1. champakalata,
2. chandrabhaga,
3. vishakha,
4. lalita,
5. padma,
6. bhama,
7. vimala aur
8. chandrarekha. madhurabhav ke bhakt sakhiroop hote haian.

• puranoan mean vishesharoop se 'brahmavaivartt' mean ashtasakhiyoan ke nam kianchith parivartan se is prakar milate haian:-

1. chandravali,
2. shyama,
3. shaivya,
4. padya,
5. radha,
6. lalita,
7. vishakha tatha
8. bhadra.

• ashtachhap ke param bhagavadiy ath bhakt, jo sakhy bhakti karane ke karan gocharan lila ke ashtasakha kahe gaye haian, madhurabhav siddh kar lene ke karan nikunjalila ki ashtasakhi bhi bataye gaye haian. is prakar

1. sooradas- champakalata,
2. paramanand das- chandrabhaga,
3. kumbhanadas- vishakha,
4. krishnadas- lalita,
5. chhitasvami- padma,
6. goviandasvami- bhama,
7. chaturbhujadas- vimala tatha
8. nandadas- chandrarekha ka bhav siddh kiye hue sakhi bhav ke bhakt haian.

ashtachhap-kavi

ashtachhap-kaviyoan mean sooradas ke kavy mean madhury bhakti ka sabase adhik vishad aur vistrit roop milata hai. unhoanne radha aur krishna ko prakriti aur purush roop mean varnit kiya hai tatha any gopiyoan ko radha ki vividh premavastha ki sakhiyoan ke roop mean. in sabhi kaviyoan ne radha aur gopiyoan ko ek or to krishna-brahm ki anandaroop-prasarini shakti ke roop mean chintit kiya aur doosari or dampaty ya kanta bhav se bhakti karane vale anany bhaktoan ke roop mean. sooradas ne radha ke atirikt lalita aur chandravali ka vishesh ullekh kiya hai aur unhean radha ki param priy, ghanishth sakhiyoan ke roop mean 'man' aur 'khandita' ke prakaranoan mean chintit kiya hai. 'khanhuta' prakaranoan mean in do ke atirikt sooradas ne shila, sukhama, kama, vrinda, kumuda aur pramada ka ullekh kiya hai. gopiyoan mean krishna-prem ki adhikarini ye hi haian. parantu inamean se kisi ka radha se eershyabhav nahian hai. vastav mean ye radha se hi nahian, krishna se bhi abhinn haian sooradas ne kaha hai-

'radhika geh hari-dehavasi.
aur tiy gharani ghar tanuprakasi ॥
brahm pooran dvitiy nahian kooo.
radhika sabai, hari sabai vooo॥
dip sauan dip jaise ujari.
tais hi brahm ghar ghar bihari॥"

sooradas ne 'danalila' ke prasang mean gopiyoan ki mahima batate hue unhean shruti ki rrichaean bataya hai. krishna ke sagun paramandasvaroop ke dekhane ki shrutiyoan ki ichchha poori karane ke lie brahm ne jab nij dham- nityavrindavan dikhaya,, jahaan prakriti ki ramaniy shobha ke bich kishor shyam gopiyoan ke sath kri da karate haian, tab shrutiyoan ne gopiroop pane ka varadan maanga. poorn paramanand brahm ne varadan diya ki jab maian bharatakhand ke mathuramandal mean, jo hamara nij dham haian, gopavesh dharan karooanga tab tum gopi hokar mujhase prem karogi. is prakar ved-rrichaoan ne gopi banakar hari ke sath vihar kiya. brahma kahate haian-

'jo kou bharatabhav hriday dhari hari pad dhyavai.
nari-purush kou hoee shrutirricha gati so pavai॥
tinaki padaraj kou jo vrindaban bhoo maanh.
par se sooo gopika-gati pavai sanshay nahian ॥"

'soor-sagar' ke is padpath mean tripad vaman puran ki sakshi di gayi hai. vastav mean gadadharadas dvivedi likhit 'sampraday-pradip' namak pustak ke dvitiy prakaran ke 1 se 30 shlokoan ka is pad se shabdash: samy paya jata hai. vidyavibhag, kaankaroli se prakashit yah pustak sanvath 1610 ki likhi kahi gayi hai. prashn uthata hai ki in donoan mean mool kaun hai aur anuvad kaun ? jo ho, pushti-marg mean gopiyoan ki is prakar ki mahima prachalit rahi hai. uparyukt bharta-bhav, arthath gopi-bhav bhakti ka sarvochch bhav mana gaya hai.

gaudiy vaishnav aur vallabhasampradayoan mean gopi aur gopi-bhav ki jo mahatta di gayi, use hi tho de-bahut vivaran aur avadhan sambandhi antaroan ke sath krishna-bhakti ke any sampradayoan mean bhi apanaya gaya hai. in sampradayoan mean radha-vallabhiy aur sakhi sampraday vishesh ullekhaniy haian in donoan mean hi radhakrishna ko advay manakar unaki sakhiyoan ko bhi unhian ka ek abhinn aang mana gaya hai. at: bhakt gan gopiyoan ke sakhi-bhav ko apanane ke lie hi lalayit rahate haian ve gopiyoan ke svaroop ka dhyan karate hue unhian ki tarah acharan karate haian tatha unake bhav ko dridh karane ki cheshta karate haian. unaki sabase b di akaanksha yahi hoti hai ki kisi prakar unhean yugal moorti ke sannikat rahakar unaki paricharya karane ka avasar mile.