Madhya23.33

TEXT 33

rodana-bindu-maranda-syandi-

drg-indivaradya govinda

tava madhura-svara-kanthi

gayati namavalim bala

SYNONYMS

rodana-bindu—with teardrops; maranda—like the nectar or juice of flowers; syandi—pouring; drk-indivara—whose lotus eyes; adya—today; govinda—O my Lord Govinda; tava—Your; madhura-svara-kanthi—who has a very sweet voice; gayati—sings; nama-avalim—holy names; bala—this young girl (Radhika).

TRANSLATION

" ’O Govinda, this youthful girl named Radhika is today constantly pouring forth tears like nectar falling from flowers. She is also singing Your holy name in a sweet voice.’

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (1.3.38).

Madhya23.34

TEXT 34

krsna-gunakhyane haya sarvada asakti

SYNONYMS

krsna-guna-akhyane—in describing the transcendental qualities of Krsna; haya—there is; sarvada—always; asakti—attachment.

TRANSLATION

"At this stage of bhava, a devotee has awakened the tendency to chant and describe the transcendental qualities of the Lord. He has attachment for this process.

Madhya23.35

TEXT 35

madhuram madhuram vapur asya vibhor

 madhuram madhuram vadanam madhuram

madhu-gandhi mrdu-smitam etad aho

 madhuram madhuram madhuram madhuram

SYNONYMS

madhuram—sweet; madhuram—sweet; vapuh—the transcendental form; asya—His; vibhoh—of the Lord; madhuram—sweet; madhuram—sweet; vadanam—face; madhuram—more sweet; madhu-gandhi—the fragrance of honey; mrdu-smitam—soft smiling; etat—this; aho—oh; madhuram—sweet; madhuram—sweet; madhuram—sweet; madhuram—still more sweet.

TRANSLATION

" ’O my Lord, the transcendental body of Krsna is very sweet, and His face is even sweeter than His body. The soft smile on His face, which is like the fragrance of honey, is sweeter still.’

PURPORT

This is a verse quoted from Bilvamangala Thakura’s Krsna-karnamrta (92).

Madhya23.36

TEXT 36

krsna-lila-sthane kare sarvada vasati

SYNONYMS

krsna-lila-sthane—in the place where Krsna has His pastimes; kare—makes; sarvada—always; vasati—abode.

TRANSLATION

"A devotee absorbed in ecstatic emotion for Krsna always resides in a place where Krsna’s pastimes were performed.

Madhya23.37

TEXT 37

kadaham yamuna-tire

namani tava kirtayan

udbaspah pundarikaksa

racayisyami tandavam

SYNONYMS

kada—when; aham—I; yamuna-tire—on the bank of the Yamuna; namani—holy names; tava—Your; kirtayan—chanting; udbaspah—full of tears; pundarika-aksa—O lotus-eyed one; racayisyami—I shall create; tandavam—dancing like a madman.

TRANSLATION

" ’O Lord Pundarikaksa, while chanting Your holy name with tears in my eyes, when shall I dance in ecstasy on the bank of the Yamuna?’

PURPORT

This verse is found in the Bhakti-rasamrta-sindhu (1.2.156).

Madhya23.38

TEXT 38

krsne ’ratira’ cihna ei kailun vivarana

’krsna-premera’ cihna ebe suna sanatana

SYNONYMS

krsne—for Krsna; ratira—of attraction; cihna—the symptoms; ei—all these; kailun vivarana—I have described; krsna-premera—of love for Lord Krsna; cihna—the symptoms; ebe—now; suna sanatana—please hear, Sanatana.

TRANSLATION

"These are the symptoms of a person who has developed attraction [bhava] for Krsna. Now let me describe the symptoms of a person who is actually elevated to love of Krsna. O Sanatana, please hear this from Me.

Madhya23.39

TEXT 39

yanra citte krsna-prema karaye udaya

tanra vakya, kriya, mudra vijneha na bujhaya

SYNONYMS

yanra citte—in whose heart; krsna-prema—love of Krsna; karaye udaya—awakens; tanra—his; vakya—words; kriya—activities; mudra—symptoms; vijneha—even a learned scholar; na bujhaya—does not understand.

TRANSLATION

"Even the most learned man cannot understand the words, activities and symptoms of a person situated in love of Godhead.

Madhya23.40

TEXT 40

dhanyasyayam nava-prema

yasyonmilati cetasi

antarvanibhir apy asya

mudra susthu sudurgama

SYNONYMS

dhanyasya—of a most fortunate person; ayam—this; navah—new; prema—love of Godhead; yasya—of whom; unmilati—manifests; cetasi—in the heart; antarvanibhih—by persons well versed in sastras; api—even; asya—of him; mudra—symptoms; susthu—exceedingly; sudurgama—difficult to understand.

TRANSLATION

" ’Even a most learned scholar cannot understand the activities and symptoms of an exalted personality in whose heart love of Godhead has awakened.’

PURPORT

This verse is also found in the Bhakti-rasamrta-sindhu (1.4.17).

Madhya23.41

TEXT 41

evamvratah sva-priya-nama-kirtya

 jatanurago druta-citta uccaih

hasaty atho roditi rauti gayaty

 unmadavan nrtyati loka-bahyah

SYNONYMS

evam-vratah—when one thus engages in a vow to chant and dance; sva—own; priya—very dear; nama—the holy name; kirtya—by chanting; jata—in this way develops; anuragah—attachment; druta-cittah—very eagerly; uccaih—loudly; hasati—laughs; atho—also; roditi—cries; rauti—becomes agitated; gayati—chants; unmada-vat—like a madman; nrtyati—dances; loka-bahyah—not caring for outsiders.

TRANSLATION

" ’When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.’

PURPORT

This verse is quoted from Srimad-Bhagavatam (11.2.40).

Madhya23.42

TEXT 42

prema krame badi’ haya--sneha, mana, pranaya

raga, anuraga, bhava, mahabhava haya

SYNONYMS

prema—love of God; krame—gradually; badi’-increasing; haya—is; sneha—affection; mana—indignation due to affection; pranaya—love; raga—attachment; anuraga—subattachment; bhava—ecstasy; maha-bhava—exalted ecstasy; haya—is.

TRANSLATION

"Love of Godhead increases and is manifest as affection, counter-love, love, attachment, subattachment, ecstasy and sublime ecstasy.

Madhya23.43

TEXT 43

bija, iksu, rasa, guda tabe khanda-sara

sarkara, sita-michari, suddha-michari ara

SYNONYMS

bija—seeds; iksu—sugarcane plants; rasa—juice; guda—molasses; tabe—then; khanda-sara—crude sugar; sarkara—sugar; sita-michari—sugar candy; suddha-michari—rock candy; ara—also.

TRANSLATION

"This development is compared to sugarcane seeds, sugarcane plants, sugarcane juice, molasses, crude sugar, refined sugar, sugar candy and rock candy.

Madhya23.44

TEXT 44

iha yaiche krame nirmala, krame bade svada

rati-premadira taiche badaye asvada

SYNONYMS

iha—this; yaiche—like; krame—by succession; nirmala—pure; krame—gradually; bade—increases; svada—taste; rati—from attachment; prema-adira—of love of Godhead and so on; taiche—in that way; badaye—increases; asvada—taste.

TRANSLATION

"Just as the taste of sugar increases as it is gradually purified, one should understand that when love of Godhead increases from rati, which is compared to the beginning seed, its taste increases.

Madhya23.45

TEXT 45

adhikari-bhede rati--panca parakara

santa, dasya, sakhya, vatsalya, madhura ara

SYNONYMS

adhikari—of possessor; bhede—according to differences; rati—attachment; panca parakara—five varieties; santa—neutral; dasya—servitude; sakhya—friendship; vatsalya—paternal love; madhura—conjugal love; ara—also.

TRANSLATION

"According to the candidate possessing these transcendental qualities [sneha, mana and so on], there are five transcendental mellows-neutrality, servitorship, friendship, parental love and conjugal love.

In the Bhakti-rasamrta-sindhu, rati (attraction) is thus described:

vyaktam masrnitevantar-
laksyate rati-laksanam
mumuksu-prabhrtinam ced
bhaved esa ratir na hi

kintu bala-camatkara-
kari tac-cihna-viksaya
abhijnena subodho ’yam
raty-abhasah prakirtitah

The real symptoms of the fructification of the seed of love (rati) are manifest because the heart is melted. When such symptoms are found among speculators and fruitive actors, they cannot be accepted as real symptoms of attachment. Foolish people without knowledge of devotional service praise such symptoms of attachment even when they are based on something other than a desire to serve Krsna. However, one who is expert in devotional service calls such symptoms rati-abhasa, a mere glimpse of attachment.

Madhya23.46

TEXT 46

ei panca sthayi bhava haya panca ’rasa’

ye-rase bhakta ’sukhi’, krsna haya ’vasa’

SYNONYMS

ei panca—these five kinds of transcendental mellow; sthayi bhava—permanent ecstatic moods; haya—become; panca rasa—five kinds of transcendental mellow; ye-rase—in a particular mellow; bhakta sukhi—a devotee becomes happy; krsna—Lord Krsna; haya—becomes; vasa—under the control.

TRANSLATION

"These five transcendental mellows exist permanently. The devotee may be attracted to one of these mellows, and thus he becomes happy. Krsna also becomes inclined toward such a devotee and comes under his control.

PURPORT

In the Bhakti-rasamrta-sindhu, sthayi-bhava, permanent ecstasy, is thus described:

aviruddhan viruddhams ca
bhavan yo vasatam nayan
su-rajeva virajeta
sa sthayi bhava ucyate
sthayi bhavo ’tra sa proktah
sri-krsna-visaya ratih

These moods (bhavas) bring under control the favorable ecstasies (such as laughing) and unfavorable ecstasies (such as anger). When these continue to remain as kings, they are called sthayi-bhava, or permanent ecstasies. Continuous ecstatic love for Krsna is called permanent ecstasy.

Madhya23.47

TEXT 47

premadika sthayi-bhava samagri-milane

krsna-bhakti rasa-rupe paya pariname

SYNONYMS

prema-adika—love of Godhead, beginning with santa, dasya and so on; sthayi-bhava—the permanent ecstasies; samagri-milane—by mixing with other ingredients; krsna-bhakti—devotional service to Lord Krsna; rasa-rupe—composed of transcendental mellows; paya—becomes; pariname—by transformation.

TRANSLATION

"When the permanent ecstasies [neutrality, servitorship and so on] are mixed with other ingredients, devotional service in love of Godhead is transformed and becomes composed of transcendental mellows.

PURPORT

In the Bhakti-rasamrta-sindhu, the following definition is given:

athasyah kesava-rater
laksitaya nigadyate
samagri-pariposena
parama rasa-rupata

vibhavair anubhavais ca
sattvikair vyabhicaribhih
svadyatvam hrdi bhaktanam
anita sravanadibhih
esa krsna-ratih sthayi
bhavo bhakti-raso bhavet

Love for Krsna, Kesava, as previously described, reaches the supreme state of being composed of mellows when its ingredients are fulfilled. By means of vibhava, anubhava, sattvika and vyabhicari, hearing and chanting are activated, and the devotee is able to taste love for Krsna. Then attachment for Krsna, or permanent ecstasy (sthayi-bhava), becomes the mellow of devotional service (bhakti-rasa).

Madhya23.48

TEXT 48

vibhava, anubhava, sattvika, vyabhicari

sthayi-bhava ’rasa’ haya ei cari mili’

SYNONYMS

vibhava—special ecstasy; anubhava—subordinate ecstasy; sattvika—natural ecstasy; vyabhicari—transitory ecstasy; sthayi-bhava—permanent ecstasy; rasa—mellow; haya—becomes; ei cari—these four; mili’-meeting.

TRANSLATION

"The permanent ecstasy becomes a more and more tasteful transcendental mellow through the mixture of special ecstasy, subordinate ecstasy, natural ecstasy and transitory ecstasy.

Madhya23.49

TEXT 49

dadhi yena khanda-marica-karpura-milane

’rasalakhya’ rasa haya apurvasvadane

SYNONYMS

dadhi—yogurt; yena—as if; khanda—sugar candy; marica—black pepper; karpura—camphor; milane—being mixed; rasala-akhya—known os delicious; rasa—mellow; haya—becomes; apurva-asvadane—by an unprecedented taste.

TRANSLATION

"Yogurt mixed with sugar candy, black pepper and camphor is very palatable and tasty. Similarly, when permanent ecstasy mixes with other ecstatic symptoms, it becomes unprecedentedly tasty.

Madhya23.50

TEXT 50

dvividha ’vibhava’,--alambana, uddipana

vamsi-svaradi--’uddipana’, krsnadi--’alambana’

SYNONYMS

dvi-vidha—two kinds; vibhava—particular ecstasy; alambana—the support; uddipana—awakening; vamsi-svara-adi—such as the vibration of the flute; uddipana—exciting; krsna-adi—Krsna and others; alambana—the support.

TRANSLATION

"There are two kinds of particular ecstasies [vibhava]. One is called the support, and the other is called the awakening. The vibration of Krsna’s flute is an example of the awakening, and Lord Krsna Himself is an example of the support.

Madhya23.51

TEXT 51

’anubhava’--smita, nrtya, gitadi udbhasvara

stambhadi--’sattvika’ anubhavera bhitara

SYNONYMS

anubhava—subordinate ecstasy; smita—smiling; nrtya—dancing; gita-adi—songs and so on; udbhasvara—symptoms of bodily manifestation; stambha-adi—being stunned and others; sattvika—natural; anubhavera bhitara—within the category of subordinate ecstasies.

TRANSLATION

"The subordinate ecstasies are smiling, dancing and singing, as well as different manifestations in the body. The natural ecstasies, such as being stunned, are considered among the subordinate ecstasies [anubhava].

In the Bhakti-rasamrta-sindhu, vibhava is described as follows:

tatra jneya vibhavas tu
raty-asvadana-hetavah
te dvidhalambana eke
tathaivoddipanah pare

“The cause bringing about the tasting of love for Krsna is called vibhava. Vibhava is divided into two categories-alambana (support) and uddipana (awakening).”

In the Agni Purana it is stated:

vibhavyate hi raty-adir
yatra yena vibhavyate
vibhavo nama sa dvedha-
lambanoddipanatmakah

“That which causes love for Krsna to appear is called vibhava. That has two divisions-alambana [in which love appears] and uddipana [by which love appears].”

In the Bhakti-rasamrta-sindhu, the following is stated about alambana:

krsnas ca krsna-bhaktas ca
budhair alambana matah
raty-ader visayatvena
tathadharatayapi ca

“The object of love is Krsna, and the container of that love is the devotee of Krsna. Both of them are called by the learned scholars alambana-the foundations.” Similarly, uddipana is described:

uddipanas tu te prokta
bhavam uddipayanti ye

“Those things which awaken ecstatic love are called uddipana.”

te tu sri-krsna-candrasya
gunas cestah prasadhanam

Mainly this awakening is made possible by the qualities and activities of Krsna, as well as by His mode of decoration and the way His hair is arranged.

smitanga-saurabhe vamsa-
srnga-nupura-kambavah
padanka-ksetra-tulasi-
bhakta-tad-vasaradayah

“Krsna’s smile, the fragrance of His transcendental body, His flute, bugle, ankle bells, conchshell, the marks on His feet, His place of residence, His favorite plant [tulasi], His devotees, and the observance of fasts and vows connected to His devotion all awaken the symptoms of ecstatic love.”

In the Bhakti-rasamrta-sindhu, anubhava is described as follows:

anubhavas tu citta-stha-
bhavanam avabodhakah
te bahir vikriya prayah
prokta udbhasvarakhyaya

The many external ecstatic symptoms or bodily transformations which indicate ecstatic emotions in the mind, and which are also called udbhasvara, are the anubhavas, or subordinate ecstatic expressions of love. Some of these are dancing, falling down and rolling on the ground, singing and crying very loudly, bodily contortions, loud vibrations, yawning, deep breathing, disregard for others, the frothing of saliva, mad laughter, spitting, hiccups and other similar symptoms. All these symptoms are divided into two divisions-sita and ksepana. Singing, yawning and so on are called sita. Dancing and bodily contortions are called ksepana.

The Bhakti-rasamrta-sindhu describes udbhasvara as follows:

udbhasante svadhamniti
prokta udbhasvara budhaih
nivyuttariya-dhammilla-
sramsanam gatra-motanam
jrmbha ghranasya phullatvam
nisvasadyas ca te matah

Madhya23.52

TEXT 52

nirveda-harsadi--tetrisa ’vyabhicari’

saba mili’ ’rasa’ haya camatkarakari

SYNONYMS

nirveda-harsa-adi—complete despondency, jubilation and so on; tetrisa-thirty-three; vyabhicari-transitory elements; saba mili’-all meeting together; rasa-the mellows; haya-becomes; camatkarakari-a cause of wonder.

TRANSLATION

"There are other ingredients beginning with complete despondency and jubilation. Altogether there are thirty-three varieties, and when these combine, the mellow becomes very wonderful.

Madhya23.53

TEXT 53

panca-vidha rasa--santa, dasya, sakhya, vatsalya

madhura-nama srngara-rasa--sabate prabalya

SYNONYMS

panca-vidha rasa—five kinds of mellows; santa—neutrality; dasya—servitorship; sakhya—friendship; vatsalya—paternal affection; madhura—sweet; nama—named; srngara-rasa—the conjugal mellow; sabate—among all of them; prabalya—predominant.

TRANSLATION

"There are five transcendental mellows-neutrality, servitorship, friendship, paternal affection and conjugal love, which is also known as the mellow of sweetness. Conjugal love excels all others.

Madhya23.54

TEXT 54

santa-rase santi-rati ’prema’ paryanta haya

dasya-rati ’raga’ paryanta krameta badaya

SYNONYMS

santa-rase—in the mellow of neutrality; santi-rati—spiritual attachment in peacefulness; prema paryanta—up to love of Godhead; haya—is; dasya-rati—attachment in servitude; raga—spontaneous love; paryanta—up to; krameta—gradually; badaya—increases.

TRANSLATION

"The position of neutrality increases up to the point where one can appreciate love of Godhead. The mellow of servitorship gradually increases to the point of spontaneous love of Godhead.

Madhya23.55

TEXT 55

sakhya-vatsalya-rati paya ’anuraga’-sima

subaladyera ’bhava’ paryanta premera mahima

SYNONYMS

sakhya—in friendship; vatsalya—in paternal affection; rati—affection; paya—obtains; anuraga-sima—up to the limit of subordinate spontaneous love; subala-adyera—of friends like Subala and others; bhava—ecstatic love; paryanta—up to; premera mahima—the glory of the love of Godhead.

TRANSLATION

"After the mellow of servitorship, there are the mellows of friendship and paternal love, which increase to subordinate spontaneous love. The greatness of the love found in friends like Subala extends to the standard of ecstatic love of Godhead.

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura says that the mellow of neutrality increases to simple love of Godhead. In the mellow of servitorship, love of Godhead increases beyond that to affection, counter-love (anger based on love), love and attachment. Similarly, the mellow of friendship increases to affection, counter-love, love, attachment and subattachment. It is the same with the mellow of paternal affection. The special feature of the mellow of friendship exhibited by personalities like Subala is that it increases from fraternal affection to counter-love, to spontaneous attachment, to subordinate attachment, and finally to the ecstasy where all the ecstatic symptoms continuously exist.

Madhya23.56

TEXT 56

santa-adi rasera ’yoga’, ’viyoga’--dui bheda

sakhya-vatsalye yogadira aneka vibheda

SYNONYMS

santa-adi rasera—of the mellows beginning from neutrality; yoga—connection; viyoga—separation; dui bheda—two divisions; sakhya—in the mellow of friendship; vatsalye—in paternal affection; yoga-adira—of connection and separation; aneka vibheda—many varieties.

TRANSLATION

"There are two divisions of each of the five mellows-yoga [connection] and viyoga [separation]. Among the mellows of friendship and parental affection, there are many divisions of connection and separation.

PURPORT

In the Bhakti-rasamrta-sindhu, these divisions are described:

ayoga-yogavetasya
prabhedau kathitav ubhau

In the mellows of bhakti-yoga, there are two stages-ayoga and yoga. Ayoga is described in the Bhakti-rasamrta-sindhu:

sangabhavo harer dhirair
ayoga iti kathyate
ayoge tvan-manaskatvam
tad-gunady-anusandhayah
tat-prapty-upaya-cintadyah
sarvesam kathitah kriyah

Learned scholars in the science of bhakti-yoga say that when there is an absence of association with the Supreme Personality of Godhead, separation takes place. In the stage of ayoga (separation), the mind is filled with Krsna consciousness and is fully absorbed in thoughts of Krsna. In that stage, the devotee searches out the transcendental qualities of the Supreme Personality of Godhead. It is said that in that stage of separation, all the devotees in the different mellows are always active in thinking of ways to attain Krsna’s association.

The word yoga (connection) is thus described:

krsnena sangamo yas tu
sa yoga iti kirtyate

“When one meets Krsna directly, that is called yoga.”

In the transcendental mellows of neutrality and servitorship, there are similar divisions of yoga and viyoga, but they are not variegated. The divisions of yoga and viyoga are always existing in the five mellows. However, in the transcendental mellows of friendship and paternal affection, there are many varieties of yoga and viyoga. The varieties of yoga are thus described:

yogo ’pi kathitah siddhis
tustih sthitir iti tridha

Yoga (connection) is of three types-success, satisfaction and permanence. The divisions of ayoga (separation) are thus described:

utkanthitam viyogas cety
ayogo ’pi dvidhocyate

Thus ayoga has two divisions-longing and separation.

Madhya23.57

TEXT 57

’rudha’, ’adhirudha’ bhava--kevala ’madhure’

mahisi-ganera ’rudha’, ’adhirudha’ gopika-nikare

SYNONYMS

rudha—advanced; adhirudha—highly advanced; bhava—ecstasy; kevala—only; madhure—in the transcendental mellow of conjugal love; mahisi-ganera—of the queens of Dvaraka; rudha—advanced; adhirudha—highly advanced; gopika-nikare—among the gopis.

TRANSLATION

"Only in the conjugal mellow are there two ecstatic symptoms called rudha [advanced] and adhirudha [highly advanced]. The advanced ecstasy is found among the queens of Dvaraka, and the highly advanced ecstasies are found among the gopis.

PURPORT

The adhirudha ecstasies are explained in the Ujjvala-nilamani:

rudhoktebhyo ’nubhavebhyah
kam apy apta visistatam
yatranubhava drsyante
so ’dhirudho nigadyate

The very sweet attraction of conjugal love increases through affection, counter-love, love, attachment, subattachment, ecstasy and highly advanced ecstasy (mahabhava). The platform of mahabhava includes rudha and adhirudha. These platforms are possible only in conjugal love. Advanced ecstasy is found in Dvaraka, whereas highly advanced ecstasy is found among the gopis.

Madhya23.58

TEXT 58

adhirudha-mahabhava--dui ta’ prakara

sambhoge ’madana’, virahe ’mohana’ nama tara

SYNONYMS

adhirudha-mahabhava—highly advanced ecstasy; dui ta’ prakara—two varieties; sambhoge—in actually meeting; madana—madana; virahe—in separation; mohana—mohana; nama—the names; tara—of them.

TRANSLATION

"Highly advanced ecstasy is divided into two categories-madana and mohana. Meeting together is called madana, and separation is called mohana.

Madhya23.59

TEXT 59

’madane’ cumbanadi haya ananta vibheda

’udghurna’, ’citra-jalpa’ ’mohane’ dui bheda

SYNONYMS

madane—in the stage of madana; cumbana-adi—kissing and similar activities; haya—are; ananta vibheda—unlimited divisions; udghurna—unsteadiness; citra-jalpa—various mad talks; mohane—the stage of mohana, dui bheda—two divisions.

TRANSLATION

"On the madana platform there are kissing and many other symptoms, which are unlimited. In the mohana stage, there are two divisions-udghurna [unsteadiness] and citra-jalpa [varieties of mad emotional talks].

PURPORT

Madhya23.60

TEXT 60

citra-jalpera dasa anga--prajalpadi-nama

’bhramara-gita’ra dasa sloka tahate pramana

SYNONYMS

citra-jalpera—of the mad talks; dasa—ten; anga—parts; prajalpa-adi-nama—named prajalpa and so on; bhramara-gitara—of Radharani’s talks with the bumblebee (Srimad-Bhagavatam, Canto Ten, Chapter Forty-seven); dasa sloka—ten verses; tahate—in that matter; pramana—the evidence.

TRANSLATION

"Mad emotional talks include ten divisions, called prajalpa and other names. An example of this is the ten verses spoken by Srimati Radharani called ’song to the bumblebee.’

PURPORT

Imaginative mad talks known as citra-jalpa can be divided into ten categories-prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa, abhijalpa, ajalpa, pratijalpa and sujalpa. There are no English equivalents for these different features of jalpa (imaginative talk).

Madhya23.61

TEXT 61

udghurna, vivasa-cesta--divyonmada-nama

virahe krsna-sphurti, apanake ’krsna’-jnana

SYNONYMS

udghurna—unsteadiness; vivasa-cesta—boastful activities; divya-unmada-nama—named transcendental madness; virahe—in separation; krsna-sphurti—manifestation of Krsna; apanake—oneself; krsna-jnana—thinking as Krsna.

TRANSLATION

"Udghurna [unsteadiness] and vivasa-cesta [boastful activities] are aspects of transcendental madness. In separation from Krsna, one experiences the manifestation of Krsna, and one thinks oneself to be Krsna.

Madhya23.62

TEXT 62

’sambhoga’-’vipralambha’-bhede dvividha srngara

sambhogera ananta anga, nahi anta tara

SYNONYMS

sambhoga—of meeting (enjoyment together); vipralambha—of separation; bhede—in two divisions; dvi-vidha srngara—two kinds of conjugal love; sambhogera—of the stage of sambhoga, or meeting; ananta anga—unlimited parts; nahi—not; anta—an end; tara—of that.

TRANSLATION

"In conjugal love [srngara] there are two departments-meeting and separation. On the platform of meeting, there are unlimited varieties that are beyond description.

PURPORT

Vipralambha is described in the Ujjvala-nilamani:

yunor ayuktayor bhavo
yuktayor vatha yo mithah
abhistalinganadinam
anavaptau prakrsyate
sa vipralambho vijneyah
sambhogonnatikarakah

na vina vipralambhena
sambhogah pustim asnute

When the lover and the beloved meet, they are called yukta (connected). Previous to their meeting, they are called ayukta (not connected). Whether connected or not connected, the ecstatic emotion arising due to not being able to embrace and kiss each other as desired is called vipralambha. This vipralambha helps nourish emotions at the time of meeting. Similarly, sambhoga is thus described:

darsanalinganadinam
anukulyan nisevaya
yunor ullasam arohan
bhavah sambhoga iryate

“Meeting each other and embracing each other are aimed at bringing about the happiness of both the lover and the beloved. When this stage becomes increasingly jubilant, the resultant ecstatic emotion is called sambhoga.” When awakened, sambhoga is divided into four categories:

(1) purva-raga-anantara-after purva-raga (attachment prior to meeting), sambhoga is called brief (sanksipta);

(2) mana-anantara-after mana (anger based on love), sambhoga is called encroached (sankirna);

(3) kincid-dura-pravasa-anantara-after being a little distance away for some time, sambhoga is called accomplished (sampanna);

(4) sudura-pravasa-anantara-after being far away, sambhoga is called perfection (samrddhiman).

The meetings of the lovers that take place in dreams also have these four divisions.