Jīva Gosvāmī

eṣa ca sthāyī sākṣād-upabhogātmakas tad-anumodanātmakaś ceti dvividhaḥ | pūrvaḥ sākṣān nāyikānām, uttaraḥ sakhīnām | ubhaya-vyapadeśānām ubhāv api | tatropabhogātmakaḥ sa sāmānyato yathā—‘kṛṣṇaṁ nirīkṣya vanitotsava-rūpa-śīlam’ iti | spaṣṭam | sa eva punaḥ sambhogecchā-nidānaḥ sairindhry-ādau, yathā ‘sahoṣyatām iha preṣṭha’ ity ādi | spaṣṭam | kvacid bhedita-sambhogecchaḥ paṭṭa-mahiṣīṣu, yathā—‘smāyāvaloka-lava-darśita’ ity ādiṣu | svarūpābhinna-sambhogecchaḥ śrī-vraja-devīṣu, yathā—‘yat te sujāta-caraṇāmbu-ruhaṁ’ ity ādiṣu | āsāṁ caiṣa svābhāvika eva | ata eva sva-parityāga-jāterṣayā doṣaṁ kalpayitvāpi tat-parityāgāsāmarthyoktiḥ yathā ‘mṛgayur iva kapīndram’ ity ādau, ‘dustyajas tat-kathārthaḥ’ iti | eṣa cāsu bahu-bhedo vartate | ekatra bhāve khalu mithunasya mitha ādara-viśeṣaḥ | tatra preyasīnāṁ tvadīyatvābhimānātiśayena kāntaṁ prati pāratantrya-vinaya-stuti-dākṣiṇya-prācuryam | anyatra madīyatvātiśayaḥ, yatra paratantra-kāntatayāntar-marmajñatā-narma-kauṭilyābhāsa-prācuryam | etad yugalasya ca bhedasya bahv-aṁśa-svalpāṁśa-tat-sāṅkarya-bhedenāparāsu ca bahu-vidham iti |
(Prīti Sandarbha: 365–367)
“This sthāyī [-bhāva], furthermore, is of two types: that of the nature of direct enjoyment [with the Beloved] (sākṣad-upabhogātmaka) and that of the nature of sympathetic delight therewith [i.e., that which delights in the direct enjoyment of another with the Beloved] (tad-anumodātmaka). The former [type of kāntā-bhāva] is that of the direct nāyikās [i.e., those who engage in enjoyment directly with the Beloved], and the latter [type of kāntā-bhāva] is that of sakhīs [i.e., the friends of a particular nāyikā]. Those of both designations also have both [i.e., those who are possessed of kānta-bhāva of both types are recognized to be both direct nāyikās and sakhīs]. In this regard, that [type] which is of the nature of [direct] enjoyment (upabhogātmaka) is in general as [described] in [SB 10.21.12], ‘Beholding Kṛṣṇa, he whose figure and character are a festival for women, and hearing the wondrous flute songs played by him, the devīs [i.e., the wives of the devas] traveling [above] in airplanes became dispossessed of composure by Smara [i.e., Kāma] and bewildered as the flowers fell from their braids and their waistbands came loose.’ [The meaning is] Clear. ||365||
“In the case of Sairindhrī [i.e., Kubjā] and others, that itself [i.e., the type of kānta-bhāva that is of the nature of direct enjoyment (sākṣād-upabhogātmaka)], furthermore, is that the prime cause of which is desire for union (sambhoga), as [described in SB 10.48.9], ‘O Beloved, please stay here for some days with me and enjoy. I cannot bear to give up your company, O Lotus-eyed One!’ [The meaning is] Clear. ||366||
“In the case of the city queens [in Dvārakā], [kānta-bhāva that is of the nature of direct enjoyment (sākṣād-upabhogātmaka) is] sometimes that within which desire for union (sambhoga) is separated, as [described] in [SB 10.61.4], ‘These sixteen thousand wives, however, were unable to agitate whose sense [i.e., Kṛṣṇa’s mind] by means of Anaṅga’s [i.e., Kāma’s] arrows highly proficient in romance mantras shot from the captivating arches of the eyebrows with their intent (bhāva) shown by momentary, mildly smiling glances.’
“In the case of the blessed devīs of Vraja, [kānta-bhāva that is of the nature of direct enjoyment (sākṣād-upabhogātmaka) is] that within which the desire for union is non-different from its essential nature, as [is described] in [SB 10.31.19], ‘O Beloved! Fearful, we gently hold your tender lotus feet on our hard breasts. You roam with them throughout the forest. Have they not been cut by pebbles and so forth? Our hearts tremble. You are our very life.’ For them [i.e., the Vraja-devīs], furthermore, this [type of kānta-bhāva] is verily natural. Thus, there is an expression [by them to Uddhava in SB 10.47.17 of their] of inability in regard to leaving him [viz., Kṛṣṇa] even after ascribing fault [to him] out of spite arising from [his] leaving themselves [when he went to Mathurā]: ‘Therefore, enough with the the friendly relations of this black fellow who [as Rāma], being covetous, like a hunter shot the king of the monkeys [viz., Vālī], [who also as Rāma], being influenced by a woman [viz., Sītā], disfigured a woman whose drive was lust [viz., Śūrpaṇakhā], and [who as Vāmana], after taking an offering (balim) [from Bali], like a crow cast down even Bali [himself]. The wealth of discussion of him [however] is difficult to give up.’
“This [i.e., kānta-bhāva that is of the nature of direct enjoyment (sākṣād-upabhogātmaka)], furthermore, is of many varieties in them [i.e., in the Vraja-devīs]. In one [such] bhāva, the couple [i.e., Śrī Kṛṣṇa and the nāyikā endowed with such bhāva] has a special form of mutual adoration. Therein, the lovers have an abundance of obedience, demureness, laudation, and courtesy in regard to the beloved on account of a predominance of a sense of self (abhimāna) of ‘being yours’ (tvadīyatva) [in regard to the beloved]. Elsewhere [i.e., in another type of kānta-bhāva that is of the nature of direct enjoyment (sākṣād-upabhogātmaka)], there is a predominance [in the lover] of [a sense of self (abhimāna) of] ‘being mine’ (madīyatva) [in regard to the beloved, i.e., the nāyika has the sense that Śrī Kṛṣṇa belongs to her] wherein there is an abundance of awareness of [the] inner intent [of the beloved], joking, and the semblance of crookedness on account of the beloved’s being obedient [to the lover]. There are also many [sub-] types of this pair of varieties [of bhāvas, viz., those of ‘being yours’ (tvadīyatva) and ‘being mine’ (madīyatva)] in others in accord with variation in the mixture of these [two types of kānta-bhāva, viz., again those of ‘being yours’ (tvadīyatva) and ‘being mine’ (madīyatva)] in [respective] greater proportion or lesser proportion.”

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