Pratibha Goswami
DEEPEN YOUR RADHA-KRISHNA CONSCIOUSNESS
Learn about Radharni & The Gopis
Krishna is often at the center, but for Him, Radharani matters most. Find out more about gods loving energy.
Who is Radharani?
Gods feminine loving energy
In contemporary and secular debates, the question often arises as to why God is predominantly portrayed as male in major world religions. From the perspective of Gaudiya Vaishnava philosophy, however, this view falls short. Defining God strictly as male or female keeps one confined to a material, physical perspective (bodily identity). On this level, God is neither male nor female, as the nature of the Supreme transcends any physical form.On a deeper, ontological level, however, the Divine reveals itself as both male and female. In this theology, God is not an isolated, solitary entity, but exists in an inseparable union of two aspects: Krishna and Shrimati Radharani.
The Anatomy of Divine Energies (Sat-Chit-Ananda)
To understand the relationship between Radha and Krishna, it helps to examine the philosophical structure of the ultimate existence. In the Brahma-samhita, Krishna is described as sac-cid-ānanda-vigrahaḥ—the personification of eternity (sat), knowledge (chit), and bliss (ananda).
From these three fundamental aspects, Krishna's primary energies (shakti) manifest:
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Sandhini-shakti (Sat / Eternity): The energy through which Krishna manifests spiritual and material existence, as well as all realms.
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Samvit-shakti (Chit / Consciousness & Knowledge): The potency of knowing. Both the knowledge of God and the forgetting of God occur through the action of this power.
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Hladini-shakti (Ananda / Bliss & Pleasure): The energy through which Krishna experiences absolute spiritual joy.
Radharani is the personified Hladini-shakti, the embodiment of Krishna's pleasure potency.
One Yet Two:
The Dynamics of Love
Why does this pleasure potency exist as a distinct person? The answer lies in the nature of love. For an exchange of divine love (prema) to occur, the single Supreme Truth divides into two forms:
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Krishna is the enjoyer, the center of all attraction.
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Radharani is the one who bestows joy upon Krishna.
They are like the sun and the sunshine: inextricably linked, yet existing as two poles to exchange eternal love. One cannot worship Krishna without Radha, just as one cannot experience the sun without its light. The Couple appears across ages in various forms (such as Sita-Rama or Lakshmi-Narayana), but Radha-Krishna is the most prominent one with endless pasttimes.
God as a Student at the Feet of His Own Devotion
The most captivating element of this dynamic is the inversion of hierarchy. Although Krishna is the ultimate source of everything, He becomes the student in the presence of Radharani's love.
In the Chaitanya-charitamrita, Krishna states:
"radhikāra prema — guru, āmi — śiṣya naṭa"
(“In the science of pure love [prema], Radhika is my Guru and I am Her student.”)
The teacher of the entire universe metaphorically sits at the feet of Shrimati Radharani to learn what it truly means to love unconditionally. If you desire to understand the essence of pure love, you should observe the actions and mood of Radhey-ju.
What is Radharanis background in her earthly pastimes?
Lineage and Heavenly Origin
Personality and Character
Personal Preferences and Artistic Talents
Radha-Krishna, eternal Love, but not married!?
Where can one read about Radharani?
Find out about the 19 Auspicious Symbols on Radhey-jus´s Lotus feet
According to Padma Purana, Brahma Vaivarta Purana, and Brihad-gautamiya Tantra, Radharani’s appearance in the material world was not governed by karma or standard birth. Her father, the rich and noble king Vrishabhanu Maharaja, owner of vast cow herds, discovered a luminous newborn sitting upon a golden lotus flower in a large lotus pond at Raval (a village near Mathura). That day of Radharani’s appearance is celebrated as Radhashtami. By the way: You can visit that “birthplace”, there is a small temple where Vrishabhanu first embraced his divine daughter. King Vrishabhanu brought sweet baby Radhey-ju back to his palace and Queen Kirtida, his wife, known for her warmth, kindness, embraced the child with deep motherly affection. But Radhey-ju kept her eyes closed and would not open them for anyone. Not even for Narada Muni, the devine sage, who came for Darshan. The family grew concerned that the infant was blind. However, when Krishna was brought by Nanda Maharaja and Yashoda to visit, sweet baby Krishna crawled to Radhey-ju´s cradle. As soon as Krishna leaned over, Radhey-ju opened her eyes for the very first time, choosing Krishna's form as the first sight she ever beheld in the world. As political instability grew in the region due to the tyrannical King Kamsa, who actively sought to harm the cowherd communities, King Vrishabhanu migrated his entire clan (including Radharani, her elder brother Sridama, who is one of Krishna's closest cowherd companions, and a younger sister Ananga Manjari), to the safety of Barsana. He build his palace on the highest peak of Barsana (where the Shriji Temple (Radha Rani Mahal) is today). Side note: Barsana has four distinct hilltops, symbolizing the four heads of Lord Brahma, who prayed to take the form of these hills so that Radharani’s lotus feet might step upon him. In Barsana Radhey-ju spent her childhood, played with her intimate companions (ashta-sakhis), learned the culinary and musical arts, and experienced her earliest pastimes with Krishna.
Radharani’s character is described as the gold standard of spiritual perfection, summarized by 25 primary virtues in texts like Rupa Gosvami’s Ujjvala-nilamani. She is considered even more merciful than Krishna himself (Karuna-Mayi). It is recommended to pray to Radharani, so that she can address Krishna, as she never turns away any soul seeking shelter. Also when a Devotee cries or calls out for her, she has to answer immediately. That´s why Brajbasis say "Radhe Radhe!" at every turn: When Krishna hears someone calling out the name of His beloved, His attention is instantly drawn to them, and He grants that person His immediate grace. Thus, Radharani is considered the gateway or the key to reaching Krishna.
Despite her supreme status, she behaves with absolute gentleness, sweetness (madhurya), and natural shyness. She also shows cleverness in verbal exchanges with Krishna, and experiences the highest state of transcendental ecstatic love, known as Madana-mohan-mohini (the one who even enchants Krishna, the enchanter of the Cupid).
Radharani's tastes, colors, and daily habits are vividly detailed:
Her favorite Color is blue (Megha-shyam / Cloud-blue), matching the complexion of Krishna.
Favorite cloths are silk garments the color of dark rainclouds or deep blue silk embroidered with gold.
Favorite Flowers: Lotus, Jasmine, and the Kadam blossom; She delights in weaving floral garlands (Vanamala).
Culinary Arts: She is a master cook. Mother Yashoda frequently invited Radharani to cook for Krishna because Durvasa Muni had given Radharani a boon: anyone who eats Her food will gain health, longevity, and spiritual bliss.
Musical Talents: Playing the Vina, singing in intricate classical ragas, and composing poetic verses.
Pets & Companions: Her favorite pet parrot Tungi, who learned to chant Krishna’s names, and Her favorite cow Sunada.
Their earthly pastimes (bhauma-lila) present a profound paradox: despite being inseparable spiritual partners, they never married. Instead, Radharani was socially married to a cowherd named Abhimanyu. Here is the backstory … King Vrishabhanu and King Nanda consulted the family priest of the Yadu dynasty and famous astrologer Gargamuni regarding the future of their children. He examined the horoscopes of young Krishna and Radharani, and revealed that on a purely material and astrological level, their charts were incompatible for an earthly marriage: Gargamuni foresaw that Krishna’s destiny was tied to the political landscape of Mathura and Dwarka. He was destined to leave Vraja at a young age to slay King Kamsa, re-establish Dharma, and take part in the Kurukshetra war. A marriage between Radha and Krishna would result early physical separation, severe social turmoil for Vraja, and personal grief for both families. Respecting the words of the sage, the elders of Vraja abandoned plans for a formal engagement and choose the cowherd prince Abhimanyu from the village of Yavata as a good fitting husband for Radhey-ju. Let´s pause for a moment: Radha and Krishna are eternally united (Hladini-Shakti). Why then marry someone else in the earthly pastimes? It was by Krishna’s internal potency (Yogamaya) to increase longing: A secret love (Parakiya-rasa) and many obstacles which increases a never-ending flow of pastimes and separation. Because Radha could not freely meet Krishna whenever She pleased, every moment of separation fueled an unbearable, ecstatic longing (Maha-bhava). The constellation with her social husband (Abhimanyu), a strict mother-in-law (Jatila), and a sharp-tongued sister-in-law (Kutila), create immense obstacles. It is like in our lives: many social rules and obstacles need to be overcome to dive into a personal loving relationship with Thakur-ji. And just imagine if they had married … It would have been like the ending of a fairy tale: they married and lived happily ever after. Quite boring, isn´t it? Site note: Did you know about the Brahma-vimohana Lila Connection? During the pastime where Brahma stole the cowherd boys for a full year, Krishna expanded himself into every boy in Vraja. It was during this specific year that the marriages of Vraja took place. Meaning that actually Krishna married Radharani, but as a "Abhimanyu clone". The “real” Abhimanyu was captured by Brahma. In texts such as the Garga Samhita and commentators' works, Abhimanyu is understood to be a shadow or expansion of Krishna himself, existing solely to play a role in the divine drama. Also Abhimanyu never touched Radharani. A shadow form (Chaya-Radha) preserved her bodily purity, ensuring that her physical and spiritual devotion remained fully and exclusively dedicated to her bellowed Thakur-ji.
In Vaidhi Bhakti Krishna is playing a prominent role. The main works like the Bhagavad Gita and Srimad Bhagavatam are not talking about Radharani. Detailed descriptions of her identity, lineage, character, and spiritual pastimes appear extensively across major Puranic, Tantric, and Gaudiya Vaishnava texts: The Puranas and Epics, including the Brahma Vaivarta Purana, Padma Purana, and Garga Samhita, detail Radha's divine birth, her marriage in Bhandirvan, her childhood in Vraja, and her ontological identity as the primeval goddess Mula-Prakriti. Within the Gaudiya Canon—such as the Sri Chaitanya-charitamrita, alongside Rupa Gosvami's Ujjvala-nilamani and Bhakti-rasamrita-sindhu—she is described through her theological status as Hladini-shakti, her 25 principal virtues, her emotional states of Maha-bhava, and her manifestation as Chaitanya Mahaprabhu. Finally, Poetic and Stotra works like Prabhodhananda Sarasvati's Radha-rasa-sudha-nidhi and the Radha-kripa-kataksha Stotra focus on devotional prayers, her daily pastimes (Ashta-kaliya-lila), and the esoteric worship of her lotus feet. Gaudiya Vaishnava acharyas address her hidden or indirect presence mainly because of confidentiality of the loving pastimes, and also due to the narrator of the Srimad-Bhagavatam, Sukadeva Gosvami. He is the eternal pet parrot of Radharani in the spiritual world (Goloka). His devotion to her is so intense that acharyas explain if he were to speak the name "Radha" aloud, he would immediately enter an uncontrollable state of divine ecstasy (samadhi) and drop his physical body. Because King Parikshit had only seven days left to live before dying from a snakebite, Sukadeva had to deliver the entire scripture without entering prolonged, unconscious trances. He therefore intentionally avoided speaking Radhey-ju´s name directly to finish his recital in time.
The lotus feet of Radharani (Sri Radha-pada) are revered as the ultimate sanctuary for all spiritual seekers. According to scriptures the soles of her lotus feet bear 19 sacred, auspicious symbols (chihna). It is good to meditate on them. Each mark represents a promise that any soul seeking refuge under her feet will be protected, nourished, and granted entry into the realm of divine love The 19 Symbols and Their Esoteric Meanings 1. On the Left Foot (11 Symbols) Umbrella (Chhatra) Represents supreme protection from the scorching heat of material miseries and mundane existence. Lightning Bolt (Vidyut) Represents the power to instantly shatter dense dark clouds of ignorance and delusion. Fish (Matsya) Symbolizes the mind of a devotee, which can only live and thrive when immersed in the ocean of Her divine love. Chariot (Ratha) Represents guidance for the mind to remain fixed on the path of pure devotion (bhakti). Half-Moon (Ardhachandra) Symbolizes the cooling, soothing relief provided to souls distressed by worldly desires. Lotus Flower (Kamala / Padma) Represents divine purity, beauty, and the heart of the devotee where She eternally resides. Sacred Barleycorn (Yava) Symbolizes spiritual nourishment, prosperity, and the fruition of devotional practices. Flag / Banner (Dhvaja) Represents victory over material attachments, ego, and internal spiritual enemies. Flower Garland (Mala) Symbolizes the beauty of loving service (seva) and divine affection. Life Line / Creeper (Lata) Represents the growing creeper of devotion (bhakti-lata) climbing toward Goloka Vrindavan. Sacred Altar (Vedi) Symbolizes the holy place of inner worship and absolute surrender to the Divine. 2. On the Right Foot (8 Symbols) Conchshell (Sankha) Represents the herald of spiritual victory and the destruction of fear and inauspiciousness. Disc / Chakra (Chakra) Represents the sharp wheel of time that cuts away the ties of karma and material bondage. Sacred Waterpot (Kalasa) Symbolizes a vessel filled to the brim with the nectar of pure spiritual bliss (prema-rasa). Bow (Dhanus) Symbolizes the steady focus required to aim the arrow of the mind directly at divine love. Unstrung Bowstring / Line (Gopi-rekha) Represents the eternal line of fortune and total dedication to the divine couple. Mountain / Hill (Parvata) Symbolizes unwavering stability, firmness in faith, and the shelter of Govardhan Hill. Club / MACE (Gada) Represents the power to crush spiritual obstacles, pride, and false ego. Octagon (Ashtakona) Represents complete spiritual protection surrounding the devotee from all eight directions. Now you might ask if there is a distinct difference between the sacred markings on the lotus feet of Krishna and those on Radharani. Good question! While both sets of footprints carry divine, auspicious symbols (chihna), scriptures such as Visvanatha Chakravarti Thakura’s Rupa-chintamani and Rupa Gosvami’s Ananda-chandrika specify that Krishna’s soles bear 19 symbols, but they are arranged differently between his feet, and several symbols are unique to him. The mirrored distribution (11/8 on Krishna vs. 8/11 on Radha) symbolizes that they complete each other. While they share common auspicious markings like the Lotus Flower, Flag, Thunderbolt, Umbrella, and Fish, certain symbols appear exclusively on one or the other: Unique to Krishna's Feet Footprint of a Cow (Gopada): Found on Krishna's left foot. It symbolizes protection for all gentle creatures and reminds devotees of His role as the original cowherd boy (Gopala). Elephant Goad / Hook (Ankusa): Symbolizes His ability to tame and control the wild, untamed elephant of the human mind, directing it toward pure devotion. Symbol of the Sky / Space (Ambara / Akasha): Symbolizes His all-pervading, omnipresent nature. Jambula Fruit (Jambu-phala): Represents the sweet, nectar-like reward of devotional service (bhakti). Unique to Radharani's Feet Chariot (Ratha): Represents guiding the devotee’s mind along the path of righteousness. Flower Garland (Mala): Symbolizes the beauty of loving devotional service (seva). Sacred Altar (Vedi): Symbolizes the holy inner place of complete surrender. Creeper (Lata): Represents the growing vine of devotion (bhakti-lata) climbing toward the spiritual world. These physical differences reflect their distinct spiritual roles: Royal & Heroic vs. Merciful & Devotional: Krishna’s symbols (like the Elephant Goad, Mace, and Chakra) highlight His supreme lordship, heroic protection, and ability to subdue the material world. Radharani’s symbols (like the Flower Garland, Creeper, and Altar) emphasize Her role as the ideal devotee, the source of spiritual growth, and the embodiment of pure devotional love (Maha-bhava). When they stand side-by-side or dance together in the Rasa-lila, their lotus feet create a perfect balance of cosmic and spiritual energy.
What/who are the Gopis?
Expansions of Radharani
What are Sakhis and Manjaris?
Who is Chandravalli?
In what other manifestations do the Gopis appear (e.g., as the Six Goswamis)?
Can a Jiva become a Gopi?
To exchange dynamic, infinite varieties of divine love with Krishna, Radharani (Krishna’s internal pleasure potency / Hladini-shakti) expands into millions of forms, characters, situations. A single form cannot simultaneously embody every opposing mood of devotion: such as fiery jealousy, playful teasing, gentle counseling, or total servitude. Radharani lightens up love - just as one flame can light millions of other lamps, Radharani expands into countless forms, with each Gopi possessing full spiritual potencies tailored to her unique role. They organize meetings between Radha and Krishna, construct forest groves (Kunjas), weave flower garlands, prepare meals, and play musical instruments.
Side note: While many Gopis are direct expansions of Radharani's personal potency, other Gopis are individual souls (Jivas) who attained perfection after lifetimes of devotion. Radharani absorbs these perfected souls into her inner circle, allowing them to participate in her service.
In the hierarchy of divine associates serving Radha and Krishna, there are distinct classifications based on relationship and mood: Sakhis (Direct Friends & Peers) Status: Equal or senior peers to Srimati Radharani. Mood: They have intimate access to Krishna and can converse or joke directly with both Radha and Krishna. Function: They often arrange meetings, moderate loving quarrels (Mana), and sometimes participate directly in the Rasa-lila alongside Krishna. Examples: The Ashta-sakhis (the eight principal girlfriends of Radharani). Manjaris (Younger Assistant Maidens, devoted exclusively to Radhey-ju) Status: Younger, maidservant-like associates (Kinkari or Dasika) devoted exclusively to Radharani (Radha-dasyam). Mood: Pure, unselfish service. They desire no direct relationship with Krishna for themselves; their sole pleasure comes from facilitating Radha and Krishna’s union. Privilege: Because their innocence and dedication are absolute, they enjoy confidential access to the private groves (Nikunja-seva) even when senior Sakhis step back to afford Radha and Krishna complete privacy. Examples: Rupa Manjari, Rati Manjari, Ananga Manjari. Overview of the Ashta-sakhis Lalita Role: Leader of all Sakhis; primary guardian of Srimati Radharani. Complexion & Dress: Complexion like peacock feathers; peacock-feather colored dress. Specialty: Expert in controlling loving anger (Mana), arranging secret meetings, and preparing betel nut. Known for her fiery, protective nature toward Radha. Vishakha Role: Second-in-command; Radharani’s primary counselor and messenger. Complexion & Dress: Complexion like cream; dress decorated with stars. Specialty: Expert in diplomacy, poetry, singing, and buying clothing/ornaments for Radha. Born at the exact same moment as Srimati Radharani. Champakalata Role: Expert in kitchen arts and diplomacy. Complexion & Dress: Complexion like a yellow Champaka flower; dress colored like a blue jay’s wing. Specialty: Preparing complex sweets, pottery, and secretly gathering news about Krishna’s rivals. Chitra Role: Artist and messenger. Complexion & Dress: Saffron-colored skin; dress woven with crystal-like threads. Specialty: Painting portraits, interpreting secret codes, astrology, and cultivating flower gardens. Tungavidya Devi Role: Intellectual scholar and music master. Complexion & Dress: Pale yellow complexion; deep red dress. Specialty: Master of the 18 branches of Vedic knowledge, singing, playing the Veena, and logic. Indulekha Devi Role: Treasure controller and secret messenger. Complexion & Dress: Fair/moonlike complexion; pomegranate-red dress. Specialty: Palmistry, gemology, weaving intricate clothes, and writing confidential letters. Rangadevi Devi Role: Ritualist and perfume specialist. Complexion & Dress: Lotus-pollen yellow complexion; rose-colored dress. Specialty: Preparing fragrant oils, incense, cosmetics, and performing protective rituals for Radha. Sudevi Devi Role: Nature specialist and twin sister of Rangadevi. Complexion & Dress: Complexion identical to Rangadevi; dress like a coral flower. Specialty: Training animals, reading forest signs, arranging water games, and assisting with herbal remedies.
Chandravalli is also an expansion, as Radharani’s primary rival with her own palace and Gopis. Divine rivalry is essential in Vraja-lila. Chandravalli creates spiritual competition. When Krishna spends time with Chandravalli, it causes Radharani to enter divine jealousy and emotional distance (Mana), which drastically intensifies the sweetness and depth of Krishna and Radha’s eventual reunion. There is also a huge difference in Mood: Chandravalli is like a always forgiving wife: easy-nicely towards Krishna whatever he does. Whereas Radey-ju shows a proud, demanding love. Like when Thakur-ji is late for a date and was obviously with another Gopi. Chandravalli reacts with complete gentleness, speaks in a sweet voice, washes his feet, fans him, and serves him delicacies she had been keeping warm for hours. Even though her heart aches from his delay, she hides her hurt because she fears that displaying upset or anger would disturb Krishna’s comfort or make him feel guilty. In Contrast: If Krishna arrives late to Radhey-ju´s Nikunj, she enters Mana (divine, proud Resentment). She tightly locks her doors, refuses to speak to him, and turns her back. Through her companion Lalita Devi, she sharply rebukes Krishna: "Go back to where you were! Why come here now to trouble us?" Krishna has to bow down, find a good excuse and try to soothe Radhey-ju´s temptation. Krishna actually craves the unpredictable, fiery love of Radharani even more, because overcoming Radharani's proud anger makes his eventual reunion with her infinitely sweeter.
When Lord Chaitanya Mahaprabhu descended 500 years ago in Navadvipa to distribute Krishna-prema in the mood of Radharani, his confidential eternal associates from Goloka Vrindavan descended with him (Gaura-lila). The identities of these associates are documented in Kavi Karnapura’s Gaura-ganoddesa-dipika: Gopi in Vraja-lila Manifestation in Gaura-lila (16th Century) Lalita Sakhi Swarupa Damodara Gosvami (Chaitanya Mahaprabhu’s personal secretary) Vishakha Sakhi Ramananda Raya (Confidential teacher and associate) Rupa Manjari Srila Rupa Gosvami (Leader of the Six Goswamis of Vrindavan) Rati Manjari Srila Raghunatha Dasa Gosvami Ananga Manjari Jahnava Mata (Wife of Lord Nityananda) Lavanga Manjari Srila Sanatana Gosvami Guna Manjari Srila Jiva Gosvami Kasturi Manjari Srila Raghunatha Bhatta Gosvami Rasa Manjari Srila Gopala Bhatta Gosvami
Yes! That is the goal of Raganuga Bhati. It is not a physical change that occurs in this world, but a gradual awakening of the soul's eternal, latent identity (Svarupa). Most paths of devotion begin with Vaidhi-bhakti—following rules and regulations out of duty, scripture, or fear of God. To attain the status of a Gopi, one must graduate to Raganuga-Bhakti (spontaneous, passionate devotion): Spontaneous Attraction (Lobha): The practitioner (Sadhaka) hears about the intimate pastimes of Vrindavan and develops an intense, greed-like longing (Lobha) to serve Krishna in the specific mood (Bhava) of his eternal associates, particularly the Gopis. Following in the Footsteps (Anuga): One does not imitate the Gopis directly in the physical body. Instead, one internally follows the mood and direction of an established associate of Radharani (such as Rupa Manjari). Whether one walks the path of Raganuga bhakti or Vaidhi bhakti, the heart must ultimately reach the state of complete surrender and selflees love to Krishna in order to attain Goloka. The Dual Realm of Practice A practitioner on this path acts simultaneously in two realms: Realm Body / Form Activity External (Sadhaka-rupa) The physical human body in the material world. Strictly practices standard devotional service—chanting the Hare Krishna mantra, hearing scripture, respecting moral codes, and acting as a humble devotee. Internal (Siddha-rupa) The mentally visualized, eternally perfected spiritual form (Manasi-seva). Internally visualizes serving Radha and Krishna in Vrindavan as a young Gopi or Manjari under the guidance of senior Sakhis. Revelation of the Siddha-Svarupa As the mind becomes completely purified through continuous chanting and remembrance (Smaranam), the spiritual master (Guru) or inner inspiration reveals the seeker's Siddha-deha (perfected spiritual body). This spiritual identity includes 11 specific details (Ekadasha-bhava): Nama (Spiritual Name) Rupa (Form/Complexion) Vayas (Age—usually a young maiden around 13–15 years) Vesa (Dress/Color of garments) Kula (Family/Lineage in Vraja) Yutha (Group/Leader, e.g., under Lalita or Radharani) Seva (Specific eternal service, like weaving garlands or carrying water) Vasasthana (Residence near Radhakunda or a specific village) Siddha-manjari (Mentoring associate) Presta-yutheshvari (Primary beloved authority) Guna (Special talents or qualities) Transfer to the Unmanifest Pastimes Once perfection (Siddhi) is reached in the physical world, the soul's physical journey ends: Birth in Vraja (Prakata-lila): The soul is born from the womb of a Gopi in a universe where Krishna's physical pastimes are actively occurring on Earth. Spiritual Training: Under the direct company of the eternal Gopis (Nitya-siddhas), the soul receives direct training in the nuances of divine love (Prema). Final Elevation (Goloka Vrindavan): After experiencing direct association with Radha and Krishna, the soul is permanently transferred to the unmanifest realm (Aprakata-lila) in Goloka Vrindavan as an eternal Gopi.