Varieties of conjugal love
Ujjvala (transcendental conjugal love) is divided into two parts. love in separation; and direct enjoyment of conjugal pleasure.
Love in separation is divided into two kinds: love in separation of the youthful couple who have not yet met each other directly; and love in separation of the youthful couple who have already met each other.
The yearning to embrace and enjoy amorous pastimes on the part of the couple who have not yet met, becomes the source of their intense pleasure.
Just as one cannot redden cloth or some other object without the use of red, in the same way the happiness of conjugal love cannot reach it's fullness without there having been separation of the lovers.
That love born from seeing, hearing about, or other kinds of contact before the couple have formally met, is called purva-raga by the wise.
This presents a number of varieties, among which are: directly seeing Krsna; seeing Krsna in a picture; and seeing Krsna in a dream.
Happening by chance to see Krsna, Radharani tells Visakha: With a charming necklace of pearls on His chest and yellow garments the color of molten gold, and His glistening smooth abdomen like a brother to the blue lotus flower, this youth now fills the entire universe with amorous passion.
Gazing at Krsna's picture, Radharani said: O transcendental, splendid youth, I see in this charming picture, Your form shines like the flames of a submarine volcano. Please cool My eyes. We are simple and honest. Ah! Ah! Why is it that we do not know who You are?
Candravali tells Padma: My friend, in a dream I saw a river that flowed with water as dark as a buffalo. By this river's shore was a grove of madhavi creepers filled with buzzing bees. In that grove was a handsome dark-complexioned, amorous youth wearing a yellow garment around His hips. Desiring to enjoy with me, He called me to Him in a wonderful way.
The source of hearing include: hearing from the mouth of a troubadour; hearing from the mouth of a gopi-messenger; hearing from the mouth of a gopi-friend; and hearing from songs.
A young girl addresses Princess laksmana: O Laksmana, why did the hair of your body stand up in this extraordinary way when you heard this expert troubadour recite a virudavali poem narrating Krsna's victory over Magadha's king Jarasandha?
Vrnda to Krsna: Taravali listened very intently, looking down as I repeated Your message. The hairs on the creeper of her body stood up in ecstasy, and her throat became choked with emotion. She would not tolerate any conversation that was not about You.
Visakha tells Krsna: O Krsna, when my friend Radharani hears about You from my mouth Her eyes become agitated like the eyes of a maddened cakora bird. As She continually hears about You day after day, She has gradually become very thin and emaciated, like a river drying up in autumn season.
Princess Laksmana asks her friend: With tears in his eyes Narada sang the glories of someone as he played the vina in the royal assembly. My friend, please tell me who was Narada describing in that song? The description of that person brought tears to my eyes.
In the beginning of the raga stage of transcendental love the doe-eyed gopis become extremely beautiful.
The mature stage, where the couple is fully able to enjoy amorous pastimes, is called praudha.
A girl asks her friend: My dear young friend, why do you leave Vraja just to enter it again, place your eyes a hundred times in half hour at the kadamba forest on the edge of Vraja village, and emit numberless sighs from fear of your elders?
Visakha tells Krsna: When, even from far away, Radharani hears one of the syllables of Your name, She trembles and madly cries like a khanjana bird, and when She happens to see a beautiful dark cloud in the sky, She becomes very eager to embrace it in Her arms.
In udvega (agitation) the mind and heart tremble, the lover sighs with a warm breath, becomes stunned, is filled with anxiety, sheds tears, becomes pale, and perspires.
Visakha asks Radharani: My dear friend, how has this host of anxieties broken the peacefulness of Your heart? Why is Your red sari sprinkled with many tears? How has this trembling stolen away the steadiness of Your body? O Radharani as fair as a golden campaka flower, please tell the truth. It is not auspicious to conceal things from friends.
The inability to sleep is called jagarya. Becoming stunned, drying up, and disease are some of the symptoms caused by jagarya.
Radharani addresses Visakha: My friend, sleep momentarily showed Me a certain dark-complexioned person dressed in splendid yellow garments, and then at once left as if angered. O My friend Visakha, I am now filled with anxiety. Please convince this girl sleep to return to Me. No one except her has the power to capture the thief who has stolen My sleep.
In tanava the bodily limbs become thin and emaciated. Tanava causes weakness and bewilderment, among other things.
A gopi tells Visakha: O Visakha, by once hearing the sweet sound of Krsna's flute, you have suddenly become thin and emaciated like the crescent moon in it's fourteenth phase, and the bracelets are falling from your wrists, which have now become too thin to support them.
Radharani laments: Dancing a tandava dance with His friends, Hari played under this kadamba tree on the Yamuna's shore. Hiding behind some creepers, I watched Him for a moment, then left. O My friends, what shall I say? Fate has cast Me into a blazing fire of lamentation.
When the lover is unaware of desirable or undesirable external conditions, does not respond to questions, and neither sees nor hears what happens, that state is called jadima (becoming stunned). In this jadima, the lover may suddenly and unexpectedly rebuke others, become motionless, sigh, or become bewildered.
A gopi addresses Pali: You suddenly cry out without any reason, you do not hear the word of your friends, and you constantly sigh like a bellows. O lotus-faced pali, I think the honey-nectar of the sweet sound of Krsna's flute must have been poured into the drinking-cups of your ears.
In vaiyagrya the lover, agitated by the great depth of love, becomes intolerant. In this condition the lover manifests illogic, loathing, depression, envy, and other similar conditions.
Paurnamasi tells Nandimukhi: This mystic-yogi withdraws his consciousness from the sense-objects and fixes it on the Supreme Lord in the heart. This young girl, however, draws Her consciousness from the heart and fixes it on the objects of the senses. The great yogi yearns to see the Supreme Lord for a brief moment in the heart, and this charming girl wishes that the Supreme Lord may leave Her heart, and stand before Her.
Not obtaining the object of desire, the lover attains the condition of vyadhi (disease). Vyadhi is characterized by paleness and fever, chills, longings, bewilderment, sighs and withering of the body.
Bhadra's friend tells Krishna: O Murahara, when Bhadra heard that You had extinguished a forest fire, she placed You in her heart to extinguish the forest fire of amorous passion that burned there. Your presence only doubled those painful flames, and now she appears pale and white, as if burned to ashes.
When the lover is bewildered, imagining the absent beloved always present at all times and circumstances, that condition is called unmada (madness). Some of the symptoms of that condition are: hatred of what is ordinarily considered pleasant and desirable; sighing and considering the blinking of the eyes to present a very formidable period of separation from the beloved.
After seeing a picture of Krishna drawn by Visakha, Radharani said: As splendid as sapphire and decorated with a peacock feather, the young man in this picture came out from the picture and gazed at Me with moving eyebrows. His glance made Me mad with love for Him. I madly laughed. To Me the moon appeared as hot as fire, and fire as cooling as the moon.
Seeing everything in the wrong way is called moha, or bewilderment.
Visakha tells Krishna: Jatila said: Why does my daughter-in-law Radha continually sigh and never breath through Her nose? Why does She stare at me with crooked eyes? Fie on Her! Give me some Krishnatila so I may wash my hands. O infallible Krishna, as soon as the syllables krs-na entered Her ear, She at once began to tremble. O Acyuta, You are undoubtedly the cause of Her sudden bewilderment.
If the beloved does not respond to the lover's love letter invitations and remains aloof, then the lover, impelled by the tortures of cupid's arrows, may resolve to commit suicide.
When the lover decided to commit suicide, she distributes her favorite possessions among her friends. She experiences for the last time the sound of buzzing bumble bees, the gentle breeze, the moonlight, the kadamba flower, and other favorite things.
Vrnda to Paurnamasi: Radharani gave a farewell embrace to the budding jasmine creeper She had planted on the Yamuna's shore. She placed the farewell gift of Her very beautiful diamond necklace in Lalita's hand, entered a kadamba grove filled with buzzing sounds of bees, and at once fainted, only to be reawakened by He dear gopi-friends chanting the name of Hari.
Radharani said to Her constant companion Visakha: My dear friend, if Krsna is unkind to Me,there will be no need for you to cry, for it will not be due to any fault of yours. I shall then have to die, but afterwards please do one thing for Me: to observe My funeral ceremony, place My body with its arms embracing a tamala tree like creepers so that I may remain forever in Vrndavana undisturbed. That is my last request.
The yearning to associate with the beloved and the endeavor to attain that association are called abhilasa. In that condition the lover decorates herself very nicely and displays strong attachment to her beloved.
A friend addresses Satyabhama: O rascal Satyabhama, even though it was only Subhadra who, out of friendship called you to leave your father's home and visit Devaki's palace, still you made a great endeavor to decorate yourself very nicely. I think a secret ulterior motive hides in your heart.
Continual planning of various methods to obtain the object of desires is called cinta, which causes: tossing about on the bed; sighing; and the lover imagines to see the absent beloved.
A friend addresses Princess Rukmini: O lotus-faced Rukmini, your continual sighs wilt your bimba-fruit lips, your emaciated body tosses about on the bed like a moving stick, and your eyes constantly sprinkle mascara-blackened tears. Nothing will obstruct your marriage tomorrow.
Remembrance of the beloved's features, qualities, and activities, is called smrti. Some of the manifestations are: trembling; becoming overwhelmed; sleepiness; and sighing.
A friend addresses Satyabhama: The regal elephant of Krsna now sorts in the lake of your mind. O Maharaja's Satrajit's daughter, that Krsna-elephant repeatedly splashes the lotus flowers of your eyes. He has slackened the lotus stems of your arms and made the cakravaka birds of your breasts tremble.
Glorification of the handsomeness and other transcendental qualities of the beloved is called guna-kirtanam. In this activity the lover trembles, her bodily hairs stand up, her voice becomes choked, and she manifests other ecstatic symptoms also.
Princess Rukmini writes in a letter to Krsna: O king of Mathura, all young girls become overwhelmed with thirst to taste the sweet honey of Your transcendental handsomeness. Indeed, even if You yourself taste some of that honey Your bodily hairs stand up in ecstasy. Now that is has smelled the fragrance of that honey form far away, the bumble-bee of my mind can no longer remain peaceful and composed.
The general, common manifestation of ecstatic love is called sadharana-rati, which contains six charming manifestations of love culminating in vilapa (lamentation).
Describing the Lord's queens at Dvaraka: All these women auspiciously glorified their lives despite their being without individuality and without purity. Their husband, the lotus-eyed Personality of Godhead, never left them alone at home. He always pleased their hearts by making valuable presentation.
In addition, learned devotional scholars describe another set of ecstatic manifestations, manifested in sadharana-rati. During the stage of purva-raga (preliminary attachment) in sadharana-tati thee may be giving of love-letters, garlands, or other objects. These may be given directly by Lord Krsna to His gopi-beloved, or they may be given by a friend.
The kama-lekha (love-letter) reveals the author's love for the beloved. The letter may be given by a young girl to a boy, or by a boy to a girl.
Messages written without the use of letters, but written instead in scratch-marks resembling a half-moon or other shapes on reddish, newly sprouted twigs, are called niraksara.
Krsna to Subala: With the tip of her fingernail Visakha scratched the half-moon in this newly sprouted twig. How is it possible that this scratched amorous half-moon has violently forced its way into My heart?
A message written in letters, in the Prakrit language, and by the author's own hand, is called saksara.
Sasimukhi delivers to Krsna the following letter from Radharani: My dear Krsna, over a very long period You repeatedly wounded My heart, and now the powerful, infamous cupid has entered into the wound You created. Now I see You everywhere, in all directions, but I cannot find that cupid anywhere.
Such a letter may be written on a large flower petal with red ink made from lotus-filaments, or with black ink made from musk. The letter is then sealed with red kunkuma.
Vrnda said to Radharani: My friend, Krsna, the Prince of Vraja, sends You this wonderful, expertly strung garland that clearly proclaims His great artistic skill. When Radharani heard these words She began to perspire. I think that, on the pretext of perspiration, what actually occurred is that all the peaceful composure of Her pious chastity at once flowed out of Her bodily limbs.
Some other authorities list the stage of transcendental conjugal love in the following way: falling in love by seeing the beloved; feeling anxiety; deciding to pursue the beloved; insomnia; becoming thin and emaciated; becoming oblivious to everything except the beloved; becoming shameless; madness; fainting and deciding to commit suicide.
In this way the various stages of purva-raga (preliminary attraction) may be understood. We shall now give a single example to illustrate this.
Vrnda addresses Radharani: Overwhelmed with bliss from tasting the fragrance of His own sweet flute-music, Krsna has now stopped playing His flute. He has forgotten to decorate Himself with many kinds of flower ornaments. He no longer thirsts to enjoy charming pastimes with an army of gopis. My friend, He is now simply allowing the restless wind of His heart to be drunk by the restless serpent of Your eyebrows. (the serpent is said to maintain itself by drinking the wind).
Mana (anger) is defined as that thing which prevents a loving couple from seeing each other, embracing, or fulfilling each other's desires in various ways.
Mana is, at last, a manifestation of love. It is divided into two varieties: based on a specific cause; and for which no cause may be found.
When the lover gives special attention to a certain beloved, then all the rivals of the beloved become jealous. In this way what was once love becomes jealous anger.
Without love there cannot be fear for the loss of the beloved, and without love there cannot be jealousy. For this reason, this fear and jealousy are manifestations of love.
As He slowly entered the palace, Krsna, who is feared by fear itself, and who is the descendant of Maharaja Yadu, affectionately meditated on His angry Queen Satyabhama. Meanwhile, hearing how her rival Rukmini had obtained a parijata flower from Indraloka, Queen Satyabhama, who was very proud of her opulent beauty and youthfulness, became overwhelmed with jealous anger.
Still, if a girl loves Krsna in her heart, she will be unable to tolerate the Lord's giving special attention to one of her rivals.
Because, except for Satyabhama, the queens did not love Krsna very intensely, they did not become jealous when they heard that Krsna had given a parijata flower to Queen Rukmini.
In three ways the lover may learn of Krsna's giving special favors to a rival: by directly hearing; by directly seeing; and by inferring from some evidence.
The lover may hear from the mouth of a dear friend, a parrot, or someone else.
Vrnda addresses Sasimukhi: Sasimukhi, please do not believe these lies that a hard hearted friend has told you of affectionate Krsna's supposed unfaithfulness. Staying in the forest, your beloved Krsna is now completely shattered because He is unable to se your face. O beautiful goddess, please be kind to Him, and relieve the suffering in His heart.
After hearing her friend describe Krsna's gift of a parijata flower to Queen Rukmini angry Satyabhama said. Alas what painful news has fallen into my ears! My friend, please do not torture me with these joking lies. Even though I am present, still Krsna prefers to give the flower of the heavenly parijata tree to this Rukmini. Fie on this Krsna!
When Syamala became jealous after hearing a parrot narrate Krsna's infidelities, Krsna tried to appease her: This forest-parrot simply repeated the words of some cruel-hearted gopi fond of quarrels. My dear Syamala, please do not put such faith in these meaningless words of a bird. Please do not immerse your heart is this jealous anger. I am very distressed by this. Please be merciful to Me.
Bhoganka: This consists of signs of conjugal pleasure visible on the limbs of the lover and the rival.
After spending an entire night waiting in vain for Krsna to arrive at the place of rendezvous, tired Candravali fell asleep. At daybreak Krsna arrived, speaking many excuses to justify His absence. Candravali's friend Padma then rebuked Him with anger: O cheater who sports on the Yamuna's shore, what is the use of Your speaking all these sweet words? Tired-eyed, angry Candravali now sleeps in the nearby forest-cottage. As for You, You should leave this place at once, for Your forehead reflects something of the charming, artistically drawn dolphins that decorated the body of Candravali's rival.
When Krsna arrived at daybreak at the place of rendezvous, angry Radharani addressed Him: Ah Krsna, You have arrived an eye-blink-late. I know that Your eyes are red because so much flower-pollen has fallen into them, and I also know that Your lips are wounded because they are parched by the cold forest winds. Don't shrink from Me. After all, I, who have been crushed by fate, shall not criticize You.
When the beloved accidentally speaks the name of the lover's rival, that activity brings intense jealous anger to the lover.That activity brings suffering harsher than death.
Bilvamangala Thakura: Leaving the grove named Radha-mohana (the enchantment of Radharani), Krsna arrived before Candravali. Krsna: O Radharani, all blessings be upon You. Candravali: O Kamsa, all blessings by upon you. Krsna: Bewildered girl, where do you see Kamsa? Candravali: Why do You address me Radharani? At this point Krsna bowed His head and smiled with embarrassment. I pray that Lord Hari may protect you all.
One time Krsna accidentally addressed Candravali as Radharani. At the time Candravali's friend Padma rebuked Krsna: Aha! It is actually the many moons of Candravali who shines before You with a splendid light, O cheater, where do You see the sixteenth star named Radha? O black-complexioned one, you should leave this place at once, for my friend, the moon-like Candravali has turned red, and she is not about to give up her glistening anger.
Svapna: This may be caused by hearing Krsna, or His comedian-companion Madhumangala, talking in their sleep.
As he slept by Candravali's side in the bed, in the middle of the night Krsna began to speak in His sleep. He said: Radha, I curse You, that You never leave Me alone. You stay in My heart. You stay outside Me. Your are in front of Me. You are behind Me. You are in this cottage, and You are in the forest by Govardhana Hill. You follow Me everywhere. When Candravali heard these words she became angry and turned her face from Krsna.
Siabya to a friend: Look at how Candravali's face burns with pain and anger. She heard Madhumangala say in his sleep: Krsna has just cheated Padma's friend Candravali with many clever sweet words. O, now to Radharani. Madhavi, what do you think?
Padma to Krsna: Don't lie. You left my friend Candravali all alone in that cave with a haste that revealed Your intention to cheat her. O king of cheaters, I followed You thin for a long way, and finally, when I hard the suspicious tinkling wounds of a sash of bells I directly saw You with Radharani at the shore.
Padma to Candravali: My friend, early in the morning I fashioned this gunja-necklace, and with the yearnings of love I placed it around the neck of the Prince of Vraja. Look! Lalita now wears that same necklace over her heart! That sight makes my own heart brightly burn.
Love may be causeless in two ways: ;Manifested without a cause; and manifested with the faint reflection of a cause.
The progress of loving affairs between young couples is by nature crooked, like the movement of a snake. Because of this, two types of anger arise between young coupled-anger with a cause and anger without a cause.
Arriving at the rendezvous three hours late, a gopi defended her tardiness in the following words to the angry, suspicious Krsna: If you are even a little suspicious of me, then do not glance on me with smiling eyes. O master of Vraja, I expertly cheated my husband, and, decorated with splendid ornaments travelled a long way on the path to get here, but the moonlight did not appear until the middle of the night, and then a thick mass of clouds unexpectedly appeared and covered the moon.
Radharani to a friend: During Our midday pastimes, I wanted to pick some flowers and so I left Him. O My friend, when He finally saw Me, He was very agitated. He became very silent and His face was as expressionless as the moon. When I anxiously placed a handful of flowers on His toenails, that deity moved His eyebrows with feigned anger and suddenly smiled.
As Radharani saw Krsna returning to Vraja village from the forest, She suddenly, for no reason, became overwhelmed by jealous anger. Seeing this, Her friend Syama said to Her: Krsna stands for a moment at Your doorstep, gazing at You with amorous love from the corner of His eyes. O Radha, O friend completely devoured by pretended jealous anger, why do You simply stare at Him from Your window? Crush the jealousy in your heart. Come outside and please the Lord of Your life.
One time Radharani sent Krsna to pick some flowers. He returned to find Her blazing with jealous anger for no good reason. He said to Her: O passionate Radha, it is by Your order that I picked these flowers. Why are You suddenly cold and silent for no good reason? Give up this trick and tell Me which flower I should place on Your ear.
When Radha and Krsna became simultaneously jealous and angry with each other, Vrnda told Them: Krsna, why do You bow Your head in silence for such a long time, Radha, why are You so silent and averse to Krsna? My dear friends, whose smiles have been stolen away, there is no good reason for You to quarrel with these playful, harsh words.
One time, wishing to end Their quarrel, Krsna spoke to Radharani and Her friend Visakha: My friend, now that you have both come to the forest-grove's entrance by the Yamuna's shore, You must certainly be tired of Our quarreling and not seeing each other. Let Me place this round pomegranate in Your hand. The hairs on Radharani's body then stood erect with joy and a smile sprouted on Her face. Smiling and laughing, Krsna embraced Her.
Jealous anger manifested without any cause, becomes spontaneously pacified in the natural course of events, and the quarrelling couple naturally smile at each other and renew their original friendship.
Krsna said to the angry Radharani: O Radha, if you are so angry with Me, then why do Your cheeks blush with so much happiness? When the beloved Radharani was unable to conceal a smile when She heard these playful words, Krsna, the prince of the gopis, proceeded to kiss Her.
Speaking sweet words is called sama.
Krsna appeases Radharani after a quarrel: O beautiful Radha, the truth is that even though I have grievously offended You still, You are the sweet shelter in which I repose My most ardent love. When Radharani heard these words She bowed Her face, and the stream of Her tears filled the two festive cupid's pitchers of Her breasts.
The quarrel may be ended in tow ways: by speaking crooked sarcastic words pretending to glorify the beloved; and by the rebukes of friends or other persons.
Krsna to Radharani: O Radha your eyes are as charming and playful as two restless fishes, Your breasts are like two handsome turtles, Your lips are two sources of ever-increasing transcendental bliss, the three folds of skin at Your waist are very lovely and graceful, and the loveliness of Your face has defeated a host of goddesses of fortune. O proud, angry girl even though You possess such ravishing beauty, still Your heart is polluted with jealousy.
By speaking crooked sweet words the hero may also end the quarrel.
Krsna to Radharani: It is not a fault for You to be harsh towards Me and affectionate to everyone else. I am not worthy to receive Your kindness. You are so beautiful that You eclipse the young girls of the heavenly planets, making them seem like corpses. O beautiful-faced one, among the affectionate young girls of Vraja you alone are the Supreme object of worship.
Bhadra, who has quarrelled with Krsna, is addressed by her friend: O beautiful Bhadra, your lover Krsna has killed the Sankhacuda demon, and He has vowed to protect everyone from all kinds of fearful dangers. It is not very proper for you to neglect Him in this way. When Bhadra, who had quarreled with Krsna, heard these words, a single tear, unobserved, glided onto the tip of her nose, and shone there like a beautiful pearl-ornament.
Ending a quarrel by cleverly pretending to give a gift to the beloved is called dana.
One day Krsna told jealous, angry Padma: I have a friend named cupid. When he heard you were My beloved, he gave me a sapphire necklace to give to you. That necklace shall now enjoy a festival of happiness by touching your breasts. Saying this, Krsna placed His hand on Padma's breasts. She abandoned all jealous anger and smiled broadly at the joke as amorous Krsna passionately kissed her.
Nati is ending a quarrel by humbly falling at the beloved's feet.
Vrnda to Kundavali: When Krsna, more handsome than a host of cupids, offered respectful obeisances, placing his peacock feather on the ground before Her feet, beautiful Radharani, raining a monsoon of tears from both eyes, proclaimed the end of the hot summer season of Her jealous anger.
When a lover refuses to speak sweet words or adopt other means to placate the angry beloved, but instead the lover neglects and disdains the beloved, and remains silent refusing to speak to Him, such activity is called upeksa.
In the first of these verses, Vrnda tells the gopis: Krsna is the dear son of the cowherd's king. he is the foremost of heroes, and He is more handsome than a host of cupids. My friends, it is not good that Radharani is so harsh to Him. Look, here She comes in the distance. Why is She so hard-hearted to Krsna?
In the second of these verses Krsna tells Subala: Even though I repeatedly bowed down before her, I was unable to convince Padma to abandon her jealous anger. She said to Me: I firmly vow to never speak to you again, and as for the tears I am shedding now, that is only because some flower pollen as fallen into my eyes.
Some learned scholars interpret the word upeksa to mean pausing in the midst of decoration the doe-eyed gopis, and speaking crooked words that mean something very different form their face-value.
Krsna said to Candravali: Here is a vana-malati flower in your braid, and a mali flower in your left ear. What flower shall I place in your right ear? As Krsna said these words He smiled, and on the pretext of smelling all these flower-decoration with His nose, He kissed the blossoming-cheek of Candravali.
When fear, or a similar emotion suddenly ends a lover's quarrel, that is called rasantaram.
When an unexpected accident ends the love's quarrel, that is called yadrcchikam.
The gopis say among themselves: Even though Krsna spoke sweet words, and tried many other very effective tactics also, He was unable to convince Bhadra to abandon her jealous anger. Look! Frightened by the sound of thunder, Bhadra now voluntarily embraces Krsna.
Krsna to Subala: My friend, when all my sweet words and other expert tactics proved useless, the demon Arista emitted a fierce roar that acted just like a charmed mantra to quell the flames of Visakha's jealous anger.
When the lover deliberately plots to have fear or some other strong emotion suddenly end the lover's quarrel, that is called buddhi-purvam.
Vrnda to Paurnamasi: Closing His eyes and contorting His face, Krsna said: Oh! I have been bitten by a ferocious five-headed snake! Radharani became very agitated and immediately gave up all Her jealous anger. As She repeatedly said: What shall we do? What shall we do? Handsome, smiling Krsna suddenly kissed her.
Nandi to Paurnamasi: After offending Her, Krsna tried to appease Radharani by giving Her a flower garland. When He saw She angrily threw the garland away, Krsna pretended to become overwhelmed with grief. Closing His eyes and contorting His face, He pretended to faint, falling to the ground. Agitated Radharani at once bent down and held His neck with both hands, as Krsna suddenly smiled and kissed Her, drinking the nectar of Her bimba fruit lips.
Sometimes, without any particular scheme launched by the beloved, the jealous anger of the beautiful-eyebrowed vraja-gopis becomes pacified by: the influence of a particular place; the influence of a particular time; hearing the sound of Krsna's flute.
Vrnda to Bhadra: When Candravali saw Vrndavana forest filled with many blossoming flowers and buzzing bees, and when she saw her smiling-eyed beloved Krsna under a kadamba tree, she suddenly lost all her jealous anger, and her eyes became filled with thirst to enjoy with Krsna.
Vrnda to Krsna: When angry Radharani heard the gopi-messenger say: The charming, nectar autumn moon now bathes the forest on the Yamuna's shore with splendid moonlight, angry Radharani suddenly became pacified, and, with the luster of Her smile, indicated that She had suddenly become pleased with You.
A gopi to angry Radharani: If You do not voluntarily give up Your stubborn anger, than the victorious sound of Krsna's flute will certainly chase it away.
Radharani to Lalita: O friend, please be kind and block both My ears. In this forest the perfect yogi of Krsna's flute now recites a mantra to cleverly exorcise My jealous anger.
When the gopis are angry with Krsna, they address Him in angry words, which include the following names: crooked; crest jewel of misbehaved; king of cheater; great demon; harsh; shameless; very misbehaved; a serpent who attacks the gopis debauchee; who destroys the gopis' religious principles; cheater of the saintly gopis; king of debauchees; a flood of the darkness of ignorance; black-hearted; their who stole the gopis' garments; and the highwayman who lurks on the roads of Govardhana Hill, the Yamuna's shore, and Vrndavana forest.
When even in the beloved's presence, the lover, out of intense love, is aggrieved with fears of separation in the future, such a state is called prema-vaicityam.
Vrnda to Paurnamasi: Even though Krsna stood before Her, Radharani became overwhelmed by the flames of separation born from Her intense love for Him. Placing as straw between Her teeth, She begged: O gopi-friend, please show Me where is My lover Krsna. Seeing this, Krsna became astonished.
Even though Krsna was standing before Her, Radharani could not see Him. Immersed in feeling of separation from Him, She addressed Madhumangala: Where is Krsna, who responded to the pained cries of the gopas frightened of the forest-fire? Have I offended or avoided Him? Is it because some desired gopi called Him to a secluded place that lotus-eyed Krsna has so quickly abandoned Me in this forest?
Sometimes the stage of anuraga (the preliminary stage of love) induces the lover to think that the beloved has gone far away, even though He is actually right by her side.
This may be nicely seen in the song of the queens of Dvaraka.
When the young couple, after meeting and establishing their relationship become again separated by one of them moving to a foreign country or distant place, such separation is called pravasa by the wise.
Parvasa is further divided in two ways: separation by a small distance; and separation by a great distance.
A gopi-messenger tells Krsna: O Krsna, when You are in the pasture herding the cows, Radharani spends Her day, longing to see You again. She fixes Her eyes on the path where You will eventually return with the surabhi cows, She engages Her tongue in repeating the two syllables Krs-na, Her ears yearn to hear the sound of Your flute, and Her heart is fixed in the happiness of thinking of You.
Separation by a great distance are three kinds: future; present; and past.
A gopi says: My dear girl, following the king of Vraja's order, the gatekeeper in gokula has announced that Krsna and Balarama will depart for the city early tomorrow morning. Oh, my wicked left eye is now quivering and my heart throbbing. I cannot foresee what will happen in the future.
Syama laments: The sun has now risen and Gandini-devi's son Akrura stands on the chariot happily reciting prayers for a safe journey. Alas, when the horse begin to gallop, they will break only the earth with their hooves, and not you, o my heart.
Radharani to Visakha: My friend, the extraordinary calamity of Krnsa's voluntarily leaving us does not bring Me great pain. It is the continually erupting volcano of hope for His return that torments Me within My heart and takes away My life-breath.
Uddhava gives Saibya the following letter from the absent Krsna: O Saibya, somehow or other you have been able to tolerate the many painful attacks of the valiant soldier cupid. My dear friend, please simply worship My deity form for two or three days, and I shall then directly appear before these two eyebrows that now tremble with such love for Me.
The girls of Vraja wrote Krsna a letter, that said: O Krsna, why is it that the constantly shining charming moonlight and the constant breezes on the shore of the Yamuna are not able to cool the burning suffering we feel? When Krsna heard these words within His palace, he began to sigh. Those sighs broke into pieces the pride of His beautiful queens.
Separation forced upon the couple by someone else is called abuddhi purvaka. The separation may be forced by destiny imposed by the demigods, or it may be forced by many other ways also.
After hearing the news that the demon Sankhacuda had stolen Radharani, Krsna lamented: O beautiful Radharani, because I agitated with hundred of desires I brought You to this forest of Vrndavana filled with the fragrance of the autumn moon. Nevertheless, destiny disguised as this demon Sankhacuda, has thwarted My plans and carried You far away.
In separation, ten conditions become manifested: meditation;insomnia; agitation; becoming thin and emaciated; withering of the body; abundant talking; disease; madness; bewilderment; and death.
When Krsna, the cupid who enchanted the gopis' hearts, left Nanda's home and followed Gandini-devi's son Akrura to Mathura city, Radharani, overwhelmed by His separation, became plunged in the fathomless river of always remembering Him. That river is filled with the water of pain and the many powerful whirlpools of agitation.
Radharani tells Visakha: Girls who can see their lover in dreams are very fortunate. As for Me, since Krsna left, My enemy sleep has also left Me for good.
Radharani to Lalita: Alas! Alas! My heart burns with pain! O My beautiful-faced friend, I am drowning in an ocean of suffering, and I cannot see it's nearer or farther shore. I offer My respectful obeisances to you. I place My head at your feet. Please tell Me how I can obtain a little peacefulness for a moment.
Uddhava tells Krsna: O Krsna, O master of the Yadu dynasty, separation from You has made the rising lotus flower of Radharani's face shrivel and wilt, and Her heart become muddied with bewilderment. Because Radharani refuses to eat, the cakravaka birds of Her breasts have withered and shrunk. Because of the fierce heat of burning pain of separation from You, Radharani has become thin and dried up like a small irrigation canal dried up in the summer's heat.
Uddhava tells Krsna: O Krsna, O killer of Aghasura, the calamity of Your absence has withered Visakha. The beauty of her face has become like an ambhoja lotus flower wilting in extreme cold. Her lips have become like bandhujiva flowers colorless in the piercing wind, and her eyes have become like indivara lotus flowers scorched by the autumn sun.
Radharani laments: My dear friend,where is Krsna, who is like the moon rising from the ocean of Maharaja Nanda's dynasty? Where is Krsna, His head decorated with a peacock feather? Where is He? Where is Krsna, whose flute produces such a deep sound? Oh, where is Krsna, whose bodily luster is like the luster of the blue indranila jewel? Where is Krsna, who is so expert in rasa dancing? Oh, where is He who can save My life? Kindly tell Me where to find Krsna, the treasure of My life and best of My friends. Feeling separation from Him, I hereby condemn providence, the shaper of My destiny.
Radharani tells Lalita: The blazing fire of separation from Krsna,the king of Gokula, has broken My heart. That fire is more painful than the powerful drug pita-pata, more distressing than strong dose of poison, more intolerable than Indra's thunderbolt, more sharp than a spear plunged into the heart, and more horrifying than the advanced stages of cholera.
Uddhava tells Krsna: O Murari, Radharani has become mad because of the intense pain of being separated from You. She aimlessly wanders about Her house, laughing for no reason, recounting Your pastimes to conscious entities and inanimate objects alike, trembling, and rolling about on the ground.
A gopi says: Radharani has become like a different person. Agitated by the violent pain of Her separation from Madhava, for no reason She suddenly bursts into loud laughter, perspires, growls, becomes struck with wonder, filled with longings, cries, or mumbles unintelligible nonsense.
Lalita writes a letter to Krsna: O Kamsari, Radharani's fainting because of Her separation from You has now become lotus-eyed Radharani's friend. That friend has stopped the ocean of Radharani's misery, removed the disgrace of Her anguish, stolen away Her madness, and covered the waves of Her tears.
Lalita asks a swan to deliver the following message to Krsna: O Krsna, O enjoyer of the rasa-dance, great waves of newer and newer love for You repeatedly splash within the heart of my friend Radha. Fie! Even if You continue to neglect Her, She will probably still remain alive, just as now, when a cotton swab is placed to Her nose it moves a little with Her breathing, to show that She has only fainted and not died yet.
These different states of consciousness are also present in Krsna during the time of separation. The following single example is given to describe Krsna's sentiments during separation.
Uddhava wrote, in a letter to Lalita: Dvaraka's king Krsna does not at all desire the many princesses who wait for Him in jewelled palaces on beds so soft they mock sea-foam, and decorated with camaris and jewelled peacocks. Instead, continually remembering Radharani's artistic expertise at enjoying conjugal pastimes on a stone bed in a cave at the base of Govardhana Hill in Vraja, He faints from moment to moment.
In this way we have described some of the varieties of transcendental conjugal love. There are many more varieties, but we have not described them here, fearing a great increase in the size of this book.
The experiences of these varieties of conjugal love have, for the most part, been all described in a general way.
One exception in this book is the description of mohanatvam (bewilderment) where many unusual, exotic details were presented.
Some authorities explain that after vipralambha (separation), there is another condition named Karuna (pathos). Because we consider karuna one of the varieties of pravasa it has not been described separately in this book.
After the pastimes directly enjoyed by the gopis with Krsna were described, then the love-in-separation of the beautiful-eyebrowed gopis of Vraja was also described.
Actually Krsna eternally enjoys the rasa dance and other pastimes with the goddesses of Vraja in Vrndavana forest. Krsna and the gopis are never actually separated at any time.
Krsna, the killer of kamsa, eternally enjoys transcendental pastimes in Vrndavana with the surabhi cows, gopas, and gopis.
