Viraha

kṛṣṇe gate madhupurīṁ bata ballavīnāṁ

kṛṣṇe gate madhupurīṁ bata ballavīnāṁ 
bhāvo’bhavat sapadi yo laya-vahni-tīvraḥ |
premāsya hetur uta tattvam idaṁ hi tasya
mā tad-viśeṣam aparaṁ bata boddhum iccha ||
(Bṛhad Bhāgavatāmṛta: 2.5.232)

“The cause of the gopīs’ bhāva, intense like the fire of [universal] destruction, that immediately arose when Kṛṣṇa went to Madhupurī is prema, and this [i.e., this state] is indeed its [i.e., prema’s] very nature. Bata! Do not desire to understand anything other than this description.”

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śūnyāyate mahāgoṣṭhaṁ girīndro’jagarāyate

śūnyāyate mahāgoṣṭhaṁ girīndro’jagarāyate |
vyāghra-tuṇḍāyate kuṇḍaṁ jīvātu-rahitasya me ||
(Stavāvalī: Prārthanāśraya-caturdaśaka, 11)

“The great pastureland [i.e., Vraja] seems empty, the king of mountains [i.e., Girirāja Govardhana] seems like a python, and the pool [i.e., Rādhā Kuṇḍa] seems like the jaws of a tiger for I who am bereft of [my] vitality [i.e., Śrī Rūpa].”

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lalita-lavaṅga-latā-pariśīlana-komala-malaya-samīre

lalita-lavaṅga-latā-pariśīlana-komala-malaya-samīre
madhukara-nikara-karambita-kokila-kūjita-kuñja-kuṭīre |
viharati harir iha sarasa-vasante
nṛtyati yuvatī-janena samaṁ sakhi virahi-janasya durante ||
(Gītā-govinda: 3.1; referred to in Caitanya-caritāmṛta: 3.19.84)

“O sakhī! In the soft breezes from the sandalwood hills embraced by the graceful lavaṅga vines in the midst the bower cottages resounding with the cooing of cuckoos mixed with the swarming of honeybees, Hari now frolics, dancing together with young girls, in the lovely spring season, [which is] intolerable for the lovelorn.”

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pīḍābhir nava-kāla-kūṭa-kaṭutā-garvasya nirvāsano

pīḍābhir nava-kāla-kūṭa-kaṭutā-garvasya nirvāsano
nisyandena mudāṁ sudhā-madhurimāhaṅkāra-saṅkocanaḥ |
premā sundari nanda-nandana-paro jāgarti yasyāntare
jñāyante sphuṭam asya vakra-madhurās tenaiva vikrāntayaḥ ||
(Vidagdha-mādhava-nāṭaka: 2.18; cited in Caitanya-caritāmṛta: 2.2.52)

“Banishing of the pride
Of the severity of a young snake’s venom
With its pains,
And constricting of the ego
Of the sweetness of nectar
With its exudation of delight,
O beautiful one,
The crooked and sweet strides [alt., prowesses]
Of prema for the Son of Nanda
Are clearly known
Only by one in whose heart it awakens.”

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tvac-chaiśavaṁ tribhuvanādbhutam ity avehi

tvac-chaiśavaṁ tribhuvanādbhutam ity avehi
mac-cāpalaṁ ca tava vā mama vādhigamyam |
tat kiṁ karomi viralaṁ muralī-vilāsi
mugdhaṁ mukhāmbujam udīkṣitum īkṣaṇābhyām ||
(Kṛṣṇa-karṇāmṛta: 32; cited in Caitanya-caritāmṛta: 2.2.61)

“O Flute Player, you know that your youth astonishes the three worlds, and both you and I know of my restlessness [because of it]. So, what can I do to behold with my eyes your attractive, rarely seen lotus face?”

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śrī-kṛṣṇa-rūpādi-niṣevaṇaṁ vinā

śrī-kṛṣṇa-rūpādi-niṣevaṇaṁ vinā
vyarthāni me’hāny akhilendriyāṇy alam |
pāṣāṇa-śuṣkendhana-bhārakāṇy aho
bibharmi vā tāni kathaṁ hatatrapaḥ ||
(Caitanya-caritāmṛta: 2.2.28)

“Without the service of Śrī Kṛṣṇa’s figure and so forth, my days and all my senses are like a completely useless burden of stone and dry wood. Aho! How do I bear them? I am shameless.”

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amūny adhanyāni dināntarāṇi

amūny adhanyāni dināntarāṇi
hare tvad-ālokanam antareṇa |
anātha-bandho karuṇaika-sindho
hā hanta hā hanta kathaṁ nayāmi ||
(Kṛṣṇa-karṇāmṛta: 41; cited Caitanya-caritāmṛta: 2.2.58)

“O Hari! O Friend of the helpless! O one and only Ocean of mercy! Hā! Hanta! Hā! Hanta! How shall I pass these unfortunate days and nights without sight of you?”

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ayi dīna-dayārdra nātha he

ayi dīna-dayārdra nātha he
mathurānātha kadāvalokyase |
hṛdayaṁ tvad-aloka-kātaraṁ
dayita bhrāmyati kiṁ karomy aham ||
(Caitanya-caritāmṛta: 2.4.197)

“O you who are melted with grace for the destitute! O Nātha! O Nātha of Mathurā! When will I see you [again]? Without the sight of you, my heart trembles. O Beloved! What shall I do now?”

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sāndraś citta-dravaṁ kurvan premā sneha itīryate

sāndraś citta-dravaṁ kurvan premā sneha itīryate |
kṣaṇikasyāpi neha syād viśleṣasya sahiṣṇutā ||
(Bhakti-rasāmṛta-sindhu: 3.3.84)

“Intense prema melting the heart (citta) is called sneha. Within it, tolerance for even a moment of separation [from Kṛṣṇa] is not possible.”

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