tat-tad-viśeṣo nirvācyo’nanta-śaktyāpi nāparaḥ |
mahārti-janake tasmin ko vā dhīmān pravartate ||
(Bṛhad Bhāgavatāmṛta: 2.6.191)
“Further detail about all of that is not effable even with Ananta’s [alt., endless] śakti. And what intelligent person pursues that which is a cause of great heartache?”
viyoge tv adbhutānanda-vivartatvaṁ dadhaty api |
tanoty eṣā pragāḍhārti-bharābhāsatvam ūrjitā ||
(Bhakti-rasāmṛta-sindhu: 2.5.109)
“In separation [i.e., when a dear one of Kṛṣṇa is separated from him], however, although retaining the nature of being a transformation of astonishing bliss, this powerful [rati] produces the state of a semblance of an abundance of intense distress.”
aurva-stomāt kaṭur api kathaṁ durbalenorasā me
tāpaḥ prauḍho hari-virahajaḥ sahyate tan na jāne |
niṣkrāntā ced bhavati hṛdayād yasya dhūma-cchaṭāpi
brahmāṇḍānāṁ sakhi kulam api jvālayā jājvalīti ||
(Ujjvala-nīlamaṇi: 14.187)
“[Rādhā to Viśākhā:]
Scorching even more so
Than a cluster of submarine volcanos,
How is the brutal heat [alt., sorrow, or, pain]
Produced by separation from Hari
Endured by my weak chest?
This I do not know.
If even a puff of its smoke
Is released from my heart,
O Sakhī,
Even the multitude of universes
Will be incinerated in a blaze.”
tasya ca bhaved dvayaṁ vipralambhaḥ sambhogaś ceti | tatra vipralambho viprakarṣeṇa lambhaḥ prāptir yasya sa tathā | yathoktam—‘yūnor ayuktayor bhāvo yuktayor vā tayor mithaḥ | abhīṣṭāliṅganādīnām anavāptau prakṛṣyate | sa vipralambho vijñeyaḥ sambhogonnati-kārakaḥ ||’ iti | … tasya vipralambhasya catvāro bhedāḥ—pūrva-rāgo mānaḥ prema-vaicittyaṁ pravāsaś ceti | atha sambhogaś ca yūnoḥ saṅgatayoḥ sambaddhatayā bhogo yatra sa bhāva ucyate | yathoktam—’darśanāliṅganādīnāṁ ānukūlyān niṣevayā | yūnor ullāsam ārohan bhāvaḥ sambhoga ucyate ||’ iti |
(Prīti Sandarbha: 370)
“It [i.e., ujjvala-rasa], furthermore, has two varieties: (1) vipralambha [‘separation’] and (2) sambhoga [‘union’]. Therein, vipralambha is [known as] that the attainment (lambha) of which occurs because of distance (vipra) [between the couple, lit., the ‘drawing apart’ of the couple], as is described [in Ujjvala-nīlamaṇi 15.2], ‘That bhāva of a couple, [be they] non-united or united together [at a given time], which is distinctly brought forth when their mutually desired embraces and so forth are not attained, and which is a cause of the elevation of [their] sambhoga, is to be known as vipralambha. … This vipralambha has four varieties: (1) pūrva-rāga [lit., ‘prior attachment,’ that is, the vipralmabha felt by couple after they have developed attachment (rāga) to one another but prior to their ever meeting one another], (2) māna [jealous anger], (3) prema-vaicittya [lit., ‘bewilderment because of prema’], and (4) pravāsa [dwelling abroad]. Then, that bhāva in which a couple’s enjoyment (bhoga) occurs on account of being connected in union is called sambhoga [lit., “enjoyment together,” or, “complete enjoyment”], as is described [in Ujjvala-nīlamaṇi 15.188], ‘That bhāva that elevates a couple’s elation by means of acts of service [for one another], such as looking [at one another] and embracing, out of favorability (anukūlya) [towards one another] is called sambhoga.’”
punaḥ pulinam āgatya kalindyāḥ kṛṣṇa-bhāvanāḥ |
samavetā jaguḥ kṛṣṇaṁ tad-āgamana-kāṅkṣitāḥ ||
(Śrīmad Bhāgavatam: 10.30.44)
“After coming back to the shore of the Kālindī, they who were absorbed in thought of Kṛṣṇa [i.e., the gopīs] assembled and sang about Kṛṣṇa, longing for his return.”
tan-manaskās tad-alāpās tad-viceṣṭās tad-ātmikāḥ |
tad-guṇān eva gāyantyo nātmāgārāṇi sasmaruḥ ||
(Śrīmad Bhāgavatam: 10.30.43)
“Minds upon him, speaking about him, acting like him, and identifying as him, they sang of his qualities and did not remember their own houses.”
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.”
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.”
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.”
