tion on that which shall be stable, and the source of true and eternal delight. Krishna—to use the imagery of this poem—thrones Radha in his heart, as the sole and only one who can really satisfy his aspirations. . . .
"Radha is supreme in beauty, with a loveliness which is at once celestial, and yet enshrined in earthly mould. Her charms lift the mind to heavenly contemplations, and the God of Love, Kama, borrows his best weapons from them. She is forgiving and pitiful even towards her erring and lingering lover; she would meet him in returning if she could; she grieves more than she blames; and once reconciled, is beyond measure tender. . . . The remedy for the illusions of sense—sansâra—is placed by all Hindoo philosophers in the understanding of true existence, and Radha, in my judgment, represents this remedy—being the personified contemplation of the divine beauty and goodness. . . . Such contemplation flies from and disowns the mind possessed by sensual objects, but goes to meet and gladly inhabits that which consecrates itself, as Krishna's does, to the higher love. . . . It bewails its separation from the soul, as that which was its natural dwelling-place before the changeful shows of mortal life banished it; and this is the mystery of mutual attraction between the mind
