Krishna said they were unknown to Brahmâ even. He then advised Arjuna to worship the goddess Tripura-sundari, as through her favor only he could know all he asked about. The goddess asked Arjuna to bathe in a tank called Kulakunda. She then gave directions which were duly performed by Arjuna. The goddess then took Arjuna to the real, constant Vrindâvana, which is placed over Goloka. With the divine vision, given by the goddess, Arjuna saw the mysteries of Vrindâvana, and became full of devotional love. He then asked the goddess what to do next. She then asked him to bathe in another tank, and, when Arjuna did so, he became a female. A divine voice said, "Go back to the former tank. Touch its water and you will attain your object. There you will find your companions." The Gopis gathered round Arjuna out of curiosity. One of them Priyamuda asked: — "Who art thou? How hast thou come here?" Arjuna related his story. To satisfy the curiosity of Arjuna, Priyamuda said: — "We are all the dear companions of Krishna. Here are the girls of Vraja. Those are Srutis and these are Munis. We are Gopa girls. Some appeared here from the body of Krishna. They are constant, keeping constant company with Krishna and moving all over the universe. Of them, this is Purna-rasâ, this is Râsa Manthara (and so on). Then of the Srutis, this is Udgita, this is Sugita (and so on). Then of the Munis, this is Ugra-tapas, this is Priyavrata, this is Suvrata (and so on). Amongst us, the girls of Gopas, this is Chandravali, this is Chandrika, this is Chandra-rekha (and so on). You will have all these for your companions. Come bathe on the east side of the tank. I shall give thee the Mantra of Râdhikâ". Arjuna worshipped Râdhikâ with that Mantra and she appeared before him. She then gave him the Mantra of Krishna. With that Mantra, Arjuna succeeded in getting the favor of Krishna. He called Arjuna, in his female form, and gave him the privilege of his company. Arjuna was then made to bathe on the west side of the tank and he then regained his former form. THE BRAHMA VAIVARTA PURANA follows the ideal of Padma Purâna. This ideal was further worked out and further revelations were made by Chaitanya, who is believed to be an Avatâra of Krishna Himself. A full discussion of these revelations will be made when we come to study the teachings of Chaitanya. No reference is therefore made in this book to the works which appeared and some of which preceded, but were connected with, the great movement of Chaitanya. Such is the study of the Vrindâvana Lilâ as authoritatively given in standard religious books. It gives us a clue to the mysteries, which should be worked out by each esoteric student for himself. The mysteries are partly allegorical and partly historical. We shall first take the allegorical representation of the Lilâ, which has reference to the spiritual development of every individual Bhakta and is therefore of the most abiding interest to all Bhaktas.