अङ्कस्थितेऽपि दयिते किमपि प्रलापं
हा मोहनेति मधुरं विदधत्यकस्मात् ।
श्यामानुरागमदविह्वल-मोहनाङ्गी
श्यामामणिर्जयति कापि निकुञ्जसीम्नि ॥ ४७ ॥
aṅka-sthite’pi dayite kim api pralāpaṁ
hā mohaneti madhuraṁ vidadhaty akasmāt |
śyāmānurāga-mada-vihvala-mohanāṅgī
śyāmā-maṇir jayati kāpi nikuñja-sīmni || 47 ||
“Though sitting in the lap of her beloved, Śrī Rādhā suddenly began to lament in sweet, incoherent words, crying out, ‘O Mohana!’ Intoxicated by her love for Śyāma, this beautiful crown-jewel of śyāmā-nāyikās reigns supreme within the borders of the forest bower.”
Śrī Rādhā’s Swoon of Love
Rasa-Varṣiṇī-Vyākhyā: Śrīpāda is feeling anxious due to his separation from Śrī Rādhā. His experience of the sweetness of Svāminī’s form, qualities and so on in his vision has increased his impatience in the sādhaka state. The mind becomes absorbed wholeheartedly in its cherished one’s lotus feet, so occasionally the vision pauses. Absorbing oneself in thoughts of one’s beloved and forgetting everything else is called prema. If a miserly person obtains great wealth but suddenly loses it, the thought of that wealth dominates all other thoughts and spreads such a web of influence on the mind that it becomes very difficult to let the thought go. In the same way, if a premika attains Śrī Bhagavān directly or in a vision and then suddenly loses him, the mind becomes so absorbed in thinking about him that it becomes very difficult to let him go. Moreover, Śrī Rādhā’s kiṅkarī is the direct embodiment of sevā-rasa (the nectar of service). Śrīpāda was getting a taste of sevā-rasa in his mystical vision. When the vision ended, he felt like his heart was breaking in grief due to a lack of sevā. For one to taste the unbounded mādhurya-rasa of the endlessly sweet Yugala-Kiśora, one condition must be met. If a mañjarī-bhāva-sādhaka devotes himself to bhajana for some time, by the mercy of Śrī Rādhārāṇī, he will gradually attain this condition. Śrī Rādhārāṇī is the embodiment of prema. If one is able to surrender himself at her lotus feet, his life will be successful. How wonderful to be under the shelter of Śrī Rādhā’s lotus feet, where the joy of govinda-rasa personally welcomes the sādhaka in an indescribable way! saṁsiddhanti yad-āśrayeṇa hi paraṁ govinda-sakhy-utsukāḥ (Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 98). Under the shelter of Śrī Rādhārāṇī, the joy of govinda-rasa is completely realized.
Śrīpāda has tasted the sweetness of Śrī Yugala’s conversation, an elixir for the ears, by the power of taking exclusive shelter of Śrī Rādhā’s lotus feet. After his vision came to an end, the absence of it caused a great agitation in his heart. By Śrī Rādhārāṇī’s mercy, a vision of that līlā appeared to him again. The kiṅkarī entered the kuñja after Śrī Yugala’s lovemaking ended, knowing it to be the appropriate time for sevā. Śrī Yugala’s beautiful bodies were covered with perspiration, so she cooled them with the breeze of a charming fan. She was also blessed with other sevās such as offering water, tāmbūla and so on. The kiṅkarīs make every effort to please the divine couple. Their desire is to remain close to Śrī Rādhā-Kṛṣṇa and make them happy, not caring for their own happiness. Although there are many selfless premikas in Vraja, Śrī Rādhā’s kiṅkarīs are the most selfless of all. The kiṅkarī was submerged in Śrī Yugala’s sevā-rasa. Suddenly she saw that Śrī Rādhā had become intoxicated by drinking the nectar-wine of the indomitable Śrī Kṛṣṇa. Though seated on Śrī Kṛṣṇa’s lap, she was overcome by viraha and cried out, “O Mohana! Where are you?” and then began to speak incoherently. The state called prema-vaicittya has arrived.
priyasya sannikarṣe’pi premotkarṣa-svabhāvataḥ |
yā viśleṣa-dhiyārtis tat prema-vaicittyam ucyate ||
“Prema-vaicittya is the rise of anguish caused by the thought of separation, due to the natural intensity of prema, even though being in the presence of the beloved.” (Ujjvala-Nīlamaṇi 15.147)
sajani! premaka ko kaha biśeṣa |
kānuka kore, kalābatī kātara, kahata kānu paradeśa ||
cāṁdaka heri, suraya kari bhākhaye, dinahiṁ rajanī kari māna |
bilapai tāpe, tapāyata antara, priyaka biraha kari bhāna ||
“O friend! Who can describe the special nature of love? Though seated on Kṛṣṇa’s lap, Rādhā, the abode of fine arts, is distraught, even saying that he had gone to another land. She mistakes the moon for the sun and the day for the night. She laments with a burning heart, suffering from an imagined separation from her lover.” (Vallabha Dāsa)
Suddenly, beautiful Śrī Rādhā became alarmed. Burning in the powerful blaze of viraha, she began to weep loudly and rave. vyarthālāpaḥ pralāpaḥ syāt (Śrī-Ujjvala-Nīlamaṇi 11.87). Incomprehensible conversation is called pralāpa (delirium). Even though she was sitting on Śyāmasundara’s lap, she became overwhelmed by viraha and began to cry loudly and speak incoherently.
korahi śyāma camaki dhanī bolata, kabe mohe milaba kāna |
hṛdayaka tāpa, tabahuṁ majhu miṭaba, amiyā karaba sināna ||
so mukha-mādhurī, baṅka nehārai, soṅari soṅari mana jhura |
so tanu sarasa, paraśa yaba pāoba, tabahīṁ manoratha pūra ||
eta kahi sundarī, dīgha niśāsai, mūrachita harala geyāna |
ākula rāi, śyāma parabodhai, gobinda dāsa paramāṇa ||
“Sitting on Śyāma’s lap, enchanted Rādhā became alarmed and said, ‘When will I meet Kṛṣṇa? My heart burns, but I will be satisfied; I will bathe in nectar. Remembering his sweet face and sidelong glances disintegrates my mind. When will I touch his handsome form and fulfill my heart’s desire?’ The beautiful Rādhā then sighed deeply and fell into a swoon. Rādhā was anxious; Śyāma consoled her. Govinda Dāsa was a witness.”
Śrīpāda says, śyāmānurāga-mada-vihvala-mohanāṅgī. “The captivating Śrī Rādhā was intoxicated by the wine of her love for Śyāma.” This prema-vaicittya is the result of intense, yearning passion. Śrīla Viśvanātha Cakravartipāda has clearly mentioned the cause of prema-vaicittya in his Ānanda-Candrikā commentary on the previously mentioned verse beginning with priyasya sannikarṣe’pi. Namely, premotkarṣo’nurāgaḥ sthāyī sa ca tṛṣṇātiprābalya-mūlaka eva muhur anubhūtasyāpi vastuno’nanubhūtatva-bhāna-samarpako bhavet. yathā kaścid atibubhukṣu-svabhāvo vipro bhojayitvocyate brahman suṣṭhu bhuktaṁ bhavateti. tatas tena pratyucyate na kiñcid api bhuktam iti tathaiva…yatra sati śrī-kṛṣṇaṁ sākṣāt śaśvad anubhavato’pi janasya buddhi-vṛtter api tathā lopaḥ syād ayathā śrī-kṛṣṇaṁ nānu bhavānīty eva pratyayaḥ syāt yathā sannipātavato janasya pratikṣaṇaṁ jalaṁ pibato’pi hāhā māṁ jalaṁ pāyayety uktiḥ. atreyaṁ yuktiḥ anurāge kvacid buddhi-vṛttes tathā sūkṣmatvaṁ syāt yathā sā śrī-kṛṣṇaṁ tadīya-guṇa-gaṇa-mādhuryaṁ ca yugapanna viṣayī karoti. yataḥ śrī-kṛṣṇānubhave tadīya-guṇādy-anunabhavaḥ tadīya guṇānubhave tad-ananubhavaḥ. yathā kācid atisūkṣmā sūcī-vastra-syūtāv atisūkṣmam apy ekaṁ sūtram eva vidhyati natu sūtra-dvaya-sandhim iti, tathaiva sambhogākhye rase kānto’yaṁ māṁ saṁbhuṅkte yasya surata-lāmpaṭya vāk-cāturya gīta-vādya-nṛtyādayo guṇā apārā iti guṇeṣu praviṣṭāyāṁ buddhi-vṛttau kṣaṇāntare ca yasya guṇā īdṛśāḥ sa kva iti guṇān api tyaktvā tan-mārgaṇe praviṣṭā viraham evānubhāvayantī pura-sthitam api taṁ na viṣayī karotīti jñeyā. The meaning is that the sthāyībhāva(1) of prema-vaicittya-rasa is anurāga (affection), which springs from the intense power of the desire for prema. This anurāga gives rise to a lack of perception even of objects constantly perceived. For example, some naturally hungry brāhmaṇa eats a hearty meal, but afterward feels like he has eaten nothing at all. In the same way, because of the thirsty nature of anurāga, the anurāgī feels like he is never fortunate enough to taste kṛṣṇa-mādhurya, even though he tastes it all the time. A typhoid patient cries “water, water” in distress, even though he constantly drinks water. Regarding this, the argument is that in deep anurāga, the intellect is so intensely focused that it becomes impossible to conceive of Śrī Kṛṣṇa and his sweet qualities simultaneously. In this condition, when one perceives Śrī Kṛṣṇa, there is no perception of his sweet qualities, and when one perceives his sweet qualities, there is no perception of Śrī Kṛṣṇa. When sewing a piece of cloth with a slender needle, only one fine thread can fit through the eye of the needle, not two. In the same way, because of deep anurāga, the intellect becomes so focused that when meeting Śrī Kṛṣṇa, Śrī Rādhā thinks, “My beloved Kṛṣṇa and I are engaged in love-play. He is adorned with endless qualities such as fondness for making love, eloquence of speech and so on.” In this way, when her intellect enters into Kṛṣṇa’s qualities, she comprehends them in full but loses awareness of his form. Therefore, after a moment she thinks, “Where is the lord of my life, who is adorned with endless heroic qualities?” Like this, after having forgotten even talking about Śrī Kṛṣṇa’s qualities, Śrī Rādhā’s intellect began to eagerly search for him. Then, although he was nearby, she could not see him.
While sitting on Kṛṣṇa’s lap, Śrīmatī called out, “O Mohana! Where are you?” and wept in confusion. The skillful Śrī Kṛṣṇa began to console Śyāmāmaṇi(2) Śrī Rādhā with sweet words. Śyāmāmaṇi, intoxicated by her love for Śyāma, is also the enchanter of Śyāma. Her beauty and charm are naturally captivating to Kṛṣṇa. sā lāvaṇya-camatkṛtir nava-vayo rūpaṁ ca tan-mohanam (Śrī-Rādhā-Rasa-Sudhā-Nidhiḥ 103). “Mohana means astonishing charm, youthfulness and beauty.” Moreover, her unprecedented charm flows from her beautiful body in waves of prema-vaicittya-rasa. Though still sitting in the lap of her beloved, she has become intoxicated. viveka-hara ullāso madaḥ (Bhakti-Rasāmṛta-Sindhuḥ 2.4.35). “Excessive joy that steals one’s power of discrimination is called mada.” By using the words mada-vihvala (overwhelmed by joy), it is made clear that this viraha is the ultimate fruit of the great happiness born of contact with Śrī Kṛṣṇa. The Gosvāmīs have ascertained that the pleasantness, astonishment and flavor of joy produced by viraha is greater than even the joy of meeting with Śrī Kṛṣṇa.(3) For this reason, prema-vaicittya has been called rasa. The prema-vaicittya of the mahiṣīs (Kṛṣṇa’s queens) is also described in Śrīmad-Bhāgavatam 10.90.15. But the sweetness of prema-vaicittya risen from mahābhāva is of a much higher order. Though seated in Kṛṣṇa’s lap, Śyāmāmaṇi is lamenting incoherently in a display of intense separation. A śyāmā is a particular type of nāyikā (heroine):
śīta-kāle bhaved uṣṇā grīṣma-kāle ca śītalā |
padma-gandhi-mukhaṁ yasyāḥ sā śyāmā parikīrtitā ||
“A woman who is warm in the winter and cool in the summer, and whose mouth is fragrant like a lotus, is known as a śyāmā.” Śrī Rādhā is the crown-jewel of śyāmā-nāyikās. In his kiṅkarī-form, Śrīpāda is celebrating Śrī Rādhā’s prema-vaicittya-bhāva. May Śyāmāmaṇi Śrī Rādhā remain in her supreme glory! The stream of līlā-visions continues to flow, one after another.
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1. Lasting or durable state of mind or feeling—MW
2. Jewel among beautiful women
3. tathāpi sambhoga-sukhād api stutaḥ sa ko’pi nirvācyatamo manoramaḥ | pramoda-rāśiḥ pariṇāmato dhruvaṁ tatra sphuret tad rasikaika-vedyaḥ || “The misery of separation transforms into a state of happiness that is more praiseworthy than even the pleasure of union. It causes the manifestation of an indescribable delight to be known only by the rasika-bhakta.” (Bṛhad-Bhāgavatāmṛtam 1.7.126)
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