विरहभावनावर्णनVirahabhāvanāvarṇanam

Today I will describe the characteristics of the emotional state of those experiencing separation, a state in which saintly devotees delight, being of the very nature of the absence of all material suffering.

adya vakṣyāmi bhāvasya lakṣaṇantu viyoginām |

nāsti saṃsāratāpastu yadbhave ramatāṃ satām ||1||

adya — today

vakṣyāmi — I will speak

bhāvasya — of the state of being

lakṣaṇam — the characteristics

tu — indeed

viyoginām — of those experiencing separation

na — not

asti — exists

saṃsāra-tāpaḥ — the suffering of material existence

tu — indeed

yat-bhāve — in which state of being

ramatām — of those who delight

satām — of the saintly devotees

adya viyoginām bhāvasya lakṣaṇam vakṣyāmi, yat-bhāve satām ramatām saṃsāra-tāpaḥ na asti,

• adya viyoginām bhāvasya lakṣaṇam vakṣyāmi — Today I will describe the characteristics of the emotional state of those experiencing separation
• yat-bhāve satām ramatām — in which state of being the saintly devotees delight
• saṃsāra-tāpaḥ na asti — the suffering of material existence does not exist

• The verse establishes that separation (viraha) in the Vaiṣṇava tradition is not a mundane sorrow but a transcendental state.
• The term "ramatām" indicates that the devotee finds deep spiritual pleasure even within the pangs of separation.
• This chapter serves as a foundational analysis of the internal emotional journey of the soul longing for Kṛṣṇa.

Upon first hearing of Hṛṣīkeśa, whose form enchants the entire universe, a firm resolve arises in the heart to see that supremely beautiful Lord.

ādau śrutvā hṛṣīkeśaṃ jaganmohanavigraham |

saṅkalpo jāyate draṣṭuṃ tamevātyantasundaram ||2||

ādau — in the beginning

śrutvā — having heard of

hṛṣīkeśam — the Lord of the senses (Kṛṣṇa)

jagat-mohana-vigraham — whose form enchants the entire universe

saṅkalpaḥ — the firm resolve

jāyate — arises

draṣṭum — to see

tam — Him

eva — indeed

atyanta-sundaram — the supremely beautiful one

ādau jaganmohanavigraham hṛṣīkeśaṃ śrutvā, tam eva atyantasundaram draṣṭum saṅkalpaḥ jāyate,

• ādau jaganmohanavigraham hṛṣīkeśaṃ śrutvā — Having first heard of Hṛṣīkeśa, whose form enchants the universe
• tam eva atyantasundaram draṣṭum — to see that very supremely beautiful one
• saṅkalpaḥ jāyate — a firm resolve arises

• The process of bhakti begins with hearing (śravaṇa), which acts as the catalyst for the internal desire to see the Lord.
• "Jaganmohana" highlights the aesthetic power of Kṛṣṇa’s form, which is the primary object of the devotee's meditation.
• The "saṅkalpa" or resolve is the first stage of the emotional progression toward the experience of separation.

From that resolve, a pure desire for the vision of Śrī Kṛṣṇa arises; when this desire intensifies, an incessant and difficult-to-overcome anxiety takes hold.

saṅkalpājjāyate puṇyaḥ kāmaḥ śrīkṛṣṇadarśane |

kāme pravṛddhe cintā tu dustarā jāyate sadā ||3||

saṅkalpāt — from that resolve

jāyate — arises

puṇyaḥ — pure/virtuous

kāmaḥ — desire

śrīkṛṣṇa-darśane — for the vision of Śrī Kṛṣṇa

kāme — when the desire

pravṛddhe — has increased

cintā — anxiety/contemplation

tu — indeed

dustarā — difficult to overcome

jāyate — arises

sadā — always

saṅkalpāt śrīkṛṣṇadarśane puṇyaḥ kāmaḥ jāyate, kāme pravṛddhe sadā dustarā cintā tu jāyate,

• saṅkalpāt śrīkṛṣṇadarśane puṇyaḥ kāmaḥ jāyate — From that resolve, a pure desire for the vision of Śrī Kṛṣṇa arises
• kāme pravṛddhe — when this desire has intensified
• sadā dustarā cintā tu jāyate — an incessant and difficult-to-overcome anxiety arises

• The "kāma" mentioned here is not material lust but "puṇya-kāma," a spiritual longing that is the prerequisite for higher stages of bhakti.
• "Cintā" (anxiety/contemplation) is the psychological manifestation of the soul's inability to reach the object of its desire.
• This verse marks the transition from simple resolve to the active, painful, yet blissful state of longing.

Due to this anxiety, supreme detachment from all other objects of enjoyment arises, and from that, an incessant thirst for the vision of Śrī Kṛṣṇa manifests.

cintayā'nyeṣu bhogeṣu viraktirjāyate parā |

tato bhavati tṛṣṇā tu sadā śrīkṛṣṇadarśane ||4||

cintayā — by/due to this anxiety

anyeṣu — in other

bhogeṣu — objects of enjoyment

viraktiḥ — detachment

jāyate — arises

parā — supreme/intense

tataḥ — from that

bhavati — becomes

tṛṣṇā — thirst/intense longing

tu — indeed

sadā — always

śrīkṛṣṇa-darśane — for the vision of Śrī Kṛṣṇa

cintayā anyeṣu bhogeṣu parā viraktiḥ jāyate, tataḥ sadā śrīkṛṣṇa-darśane tṛṣṇā tu bhavati,

• cintayā anyeṣu bhogeṣu parā viraktiḥ jāyate — Due to this anxiety, supreme detachment from all other objects of enjoyment arises
• tataḥ — from that state
• sadā śrīkṛṣṇa-darśane tṛṣṇā tu bhavati — an incessant thirst for the vision of Śrī Kṛṣṇa manifests

• The "virakti" or detachment described here is a natural byproduct of the heart being filled with the longing for Kṛṣṇa.
• "Tṛṣṇā" (thirst) signifies a deeper, more visceral level of longing than the initial "kāma."
• This verse illustrates the psychological process of the heart being purified of worldly attachments through the intensity of devotional longing.

Then, a great burning anguish to see the beloved of the gopīs arises, and from that anguish, an intense expectation for the arrival of Govinda manifests.

mahān bhavettatastāpo draṣṭuṃ gopījanapriyam |

tāpātpratīkṣā bhavati govindāgamanaṃ prati ||5||

mahān — great

bhavet — becomes

tataḥ — then

tāpaḥ — burning/anguish

draṣṭum — to see

gopījana-priyam — the beloved of the gopīs

tāpāt — from that anguish

pratīkṣā — waiting/expectation

bhavati — becomes

govinda-agamanam — the arrival of Govinda

prati — towards

tataḥ gopījanapriyam draṣṭum mahān tāpaḥ bhavet, tāpāt govindāgamanaṃ prati pratīkṣā bhavati,

• tataḥ gopījanapriyam draṣṭum mahān tāpaḥ bhavet — Then, a great burning anguish to see the beloved of the gopīs arises
• tāpāt — from that anguish
• govindāgamanaṃ prati pratīkṣā bhavati — an intense expectation for the arrival of Govinda manifests

• The "tāpa" (burning anguish) is a hallmark of the viraha-bhakti experience in the Vaiṣṇava tradition.
• "Gopījanapriya" is used to invoke the specific mood of the Vraja-gopīs, who are the ultimate models of this longing.
• The transition from "tāpa" to "pratīkṣā" (waiting) shows the active, hopeful nature of the devotee's internal state.

Having attained exclusive fixation on the vision of Śrī Kṛṣṇa and having forgotten all worldly affairs, the devotee, indifferent to social norms, laments and cries out.

ekāntaniṣṭhāṃ saṃprāpya sadā śrīkṛṣṇadarśane |

lokān vismṛtya nirlajjo vilapannabhiroditi ||6||

ekānta-niṣṭhām — exclusive devotion/fixation

saṃprāpya — having attained

sadā — always

śrīkṛṣṇa-darśane — in the vision of Śrī Kṛṣṇa

lokān — the world/worldly affairs

vismṛtya — having forgotten

nirlajjaḥ — shameless (indifferent to social norms)

vilapan — lamenting

abhiroditi — cries out

sadā śrīkṛṣṇadarśane ekāntaniṣṭhāṃ saṃprāpya, lokān vismṛtya, nirlajjaḥ vilapan abhiroditi,

• sadā śrīkṛṣṇadarśane ekāntaniṣṭhāṃ saṃprāpya — Having attained exclusive fixation on the vision of Śrī Kṛṣṇa
• lokān vismṛtya — having forgotten all worldly affairs
• nirlajjaḥ vilapan abhiroditi — the devotee, indifferent to social norms, laments and cries out

• "Ekāntaniṣṭhā" represents the pinnacle of focus where the devotee is completely absorbed in the Lord.
• "Nirlajja" (shamelessness) is a positive quality in this context, indicating that the devotee has transcended the fear of social judgment.
• The act of crying out is the external expression of the internal, intense, and exclusive devotion.

Then, indeed, Lord Hari, being the ocean of mercy, reveals Himself to the one who loves Him exclusively and delights with that devotee day by day.

tadā hi karuṇāsindhurananyapremiṇe hariḥ |

ātmānaṃ darśayaṃstena ramate ca dine dine ||7||

tadā — then

hi — indeed

karuṇā-sindhuḥ — the ocean of mercy

ananya-premiṇe — to the one who loves exclusively

hariḥ — Lord Hari

ātmānam — Himself

darśayan — showing

tena — with him/her

ramate — delights

ca — and

dine dine — day by day

tadā hi karuṇāsindhuḥ hariḥ ananyapremiṇe ātmānaṃ darśayan, tena dine dine ramate ca,

• tadā hi karuṇāsindhuḥ hariḥ — Then, indeed, Lord Hari, who is the ocean of mercy
• ananyapremiṇe ātmānaṃ darśayan — by revealing Himself to the one who loves Him exclusively
• tena dine dine ramate ca — delights with that devotee day by day

• The Lord’s response to the devotee's intense longing is to reveal Himself, demonstrating His reciprocal nature.
• "Ananyapremiṇe" emphasizes that this revelation is reserved for those whose love is undivided.
• The phrase "dine dine ramate" suggests a continuous, ongoing relationship of divine intimacy.

Thus, the Supreme Lord Hari joyfully performs various pastimes with the devotee, which are constantly and eternally fresh.

tathā līlāśca vividhāḥ karoti bhagavān hariḥ |

bhaktena saha sānandaṃ santataṃ nityanūtanāḥ ||8||

tathā — thus

līlāḥ — divine pastimes

ca — and

vividhāḥ — various

karoti — performs

bhagavān — the Supreme Lord

hariḥ — Hari

bhaktena saha — with the devotee

sānandam — joyfully

santatam — constantly

nitya-nūtanāḥ — eternally fresh

tathā bhagavān hariḥ bhaktena saha sānandaṃ santataṃ nityanūtanāḥ vividhāḥ līlāḥ karoti,

• tathā bhagavān hariḥ — Thus, the Supreme Lord Hari
• bhaktena saha sānandaṃ — joyfully with the devotee
• santataṃ nityanūtanāḥ vividhāḥ līlāḥ karoti — performs various pastimes that are constantly and eternally fresh

• The pastimes of the Lord are not historical events but are "nitya-nūtanāḥ" (eternally fresh), occurring in the heart of the devotee.
• The interaction between the Lord and the devotee is characterized by "sānanda" (joy).
• This verse underscores the dynamic and living nature of the relationship between the Lord and the devotee.

Lord Mādhava Hari delights with the devotee through the repeated cycles of separation and union, causing both joy and lamentation.

muhurmuhurviyogena saṃyogena ca mādhavaḥ |

ānandayan śocayaṃśca bhaktena ramate hariḥ ||9||

muhur-muhuḥ — again and again

viyogena — by separation

saṃyogena — by union

ca — and

mādhavaḥ — Mādhava (Kṛṣṇa)

ānandayan — causing joy

śocayan — causing sorrow/lamentation

ca — and

bhaktena — with the devotee

ramate — delights

hariḥ — Hari

mādhavaḥ hariḥ muhurmuhuḥ viyogena saṃyogena ca, ānandayan śocayan ca bhaktena ramate,

• mādhavaḥ hariḥ — Lord Mādhava Hari
• muhurmuhuḥ viyogena saṃyogena ca — through the repeated cycles of separation and union
• ānandayan śocayan ca bhaktena ramate — delights with the devotee, causing both joy and lamentation

• The interplay of separation and union is a divine strategy to deepen the devotee's love.
• "Śocayan" (causing lamentation) is not a negative experience but a means to intensify the longing, which is itself a form of bliss.
• This cyclical nature of the relationship keeps the devotion vibrant and ever-expanding.

Due to the extreme accessibility of the Lord, a quarrel arising from love occurs, and from that conflict born of love, Kṛṣṇa becomes very pleased.

bhavedatyantasaulabhyāt kalahaḥ praṇayodbhavaḥ |

suprasanno bhavet kṛṣṇastasmātpraṇayasaṃbhavāt ||10||

bhavet — becomes

atyanta-saulabhyāt — due to extreme accessibility

kalahaḥ — quarrel/conflict

praṇaya-udbhavaḥ — arising from love

suprasannaḥ — very pleased

bhavet — becomes

kṛṣṇaḥ — Kṛṣṇa

tasmāt — from that

praṇaya-saṃbhavāt — arising from love

atyantasaulabhyāt praṇayodbhavaḥ kalahaḥ bhavet, tasmāt praṇayasaṃbhavāt kṛṣṇaḥ suprasannaḥ bhavet,

• atyantasaulabhyāt — Due to the extreme accessibility of the Lord
• praṇayodbhavaḥ kalahaḥ bhavet — a quarrel arising from love occurs
• tasmāt praṇayasaṃbhavāt — from that conflict born of love
• kṛṣṇaḥ suprasannaḥ bhavet — Kṛṣṇa becomes very pleased

• "Praṇayodbhavaḥ kalahaḥ" is a specialized term for the lovers' quarrels that occur in the highest stages of intimacy.
• Kṛṣṇa’s pleasure in these quarrels demonstrates that He values the devotee's spontaneous, uninhibited love above formal reverence.
• This verse highlights the human-like, intimate nature of the relationship between the devotee and the Lord.

Anxiety, sleeplessness, agitation, emaciation, dishevelment, illness, lamentation, madness, delusion, and even death—

cintā jāgaraṇodvegau kārśyaṃ malinatā tathā |

vyādhiḥ pralāponmādau ca vimoho mṛtyureva ca ||11||

cintā — anxiety

jāgaraṇa — sleeplessness

udvegau — and agitation

kārśyam — emaciation

malinatā — uncleanliness/dishevelment

tathā — and

vyādhiḥ — illness

pralāpa — lamentation

unmādau — and madness

ca — and

vimohaḥ — delusion/fainting

mṛtyuḥ — death

eva — indeed

ca — and

cintā, jāgaraṇa, udvegau, kārśyaṃ, malinatā, tathā vyādhiḥ, pralāpa, unmādau, ca vimohaḥ, mṛtyuḥ eva ca,

• cintā, jāgaraṇa, udvegau — Anxiety, sleeplessness, and agitation
• kārśyaṃ, malinatā, tathā vyādhiḥ — emaciation, dishevelment, and illness
• pralāpa, unmādau, ca vimohaḥ, mṛtyuḥ eva ca — lamentation, madness, delusion, and even death

• These are the ten classical symptoms (daśa-mahābhāva) of the state of separation (viraha).
• These symptoms are not pathological in the mundane sense but are signs of the soul's intense spiritual absorption.
• The list serves as a diagnostic tool for the "bhāva-viśārada" (experts in the science of emotions) to identify the depth of a devotee's state.

These ten great emotional states may occur in those experiencing separation; regarding Kṛṣṇa, who is the giver of eternal bliss, even separation is a source of happiness.

ete daśa mahābhāvāḥ saṃbhaveyurviyoginām |

nityānandaprade kṛṣṇe vigo'pi sukhapradaḥ ||12||

ete — these

daśa — ten

mahābhāvāḥ — great emotional states

saṃbhaveyuḥ — may occur

viyoginām — in those experiencing separation

nityānanda-prade — who is the giver of eternal bliss

kṛṣṇe — in Kṛṣṇa

viyogaḥ — separation

api — even

sukha-pradaḥ — gives happiness

viyoginām ete daśa mahābhāvāḥ saṃbhaveyuḥ, nityānandaprade kṛṣṇe viyogaḥ api sukhapradaḥ,

• viyoginām ete daśa mahābhāvāḥ saṃbhaveyuḥ — These ten great emotional states may occur in those experiencing separation
• nityānandaprade kṛṣṇe — regarding Kṛṣṇa, who is the giver of eternal bliss
• viyogaḥ api sukhapradaḥ — even separation is a source of happiness

• The paradox of "viraha-sukha" (the happiness of separation) is the central mystery of the Vaiṣṇava tradition.
• Because Kṛṣṇa is the source of all bliss, any state related to Him, including the pain of absence, is inherently blissful.
• This verse reconciles the apparent suffering of the devotee with the ultimate nature of the Lord.

Prolonged constant remembrance of Govinda, endowed with a longing for His vision and accompanied by sorrow and delusion, is described as 'cintā' (anxiety).

darśanākāṅkṣayā yuktā śokamohasamanvitā |

govindānusmṛtirdīrghā cinteti parikīrtyate ||13||

darśana-ākāṅkṣayā — with a longing for the vision

yuktā — endowed with

śoka-moha-samanvitā — accompanied by sorrow and delusion

govinda-anusmṛtiḥ — constant remembrance of Govinda

dīrghā — long/prolonged

cintā — anxiety

iti — thus

parikīrtyate — is described

darśanākāṅkṣayā yuktā, śokamohasamanvitā, govindānusmṛtiḥ dīrghā, cintā iti parikīrtyate,

• darśanākāṅkṣayā yuktā — Endowed with a longing for the vision of the Lord
• śokamohasamanvitā — accompanied by sorrow and delusion
• govindānusmṛtiḥ dīrghā — prolonged constant remembrance of Govinda
• cintā iti parikīrtyate — is described as 'cintā' (anxiety)

• This verse provides the technical definition of 'cintā' within the context of devotional psychology.
• The inclusion of "śoka" (sorrow) and "moha" (delusion) confirms that this state is a profound, all-consuming emotional experience.
• "Govindānusmṛti" is the core activity of the mind that defines this state.

When sleep is destroyed by anxiety, the state of the one in separation is called 'jāgaraṇa' (sleeplessness) by the experts in emotional states.

cintayaiva vinaṣṭāyāṃ nidrāyāntu viyoginaḥ |

bhāvaḥ prokto jāgaraṇamiti bhāvaviśāradaiḥ ||14||

cintayā — by anxiety

eva — indeed

vinaṣṭāyām — having been destroyed

nidrāyām — sleep

tu — indeed

viyoginaḥ — of the one in separation

bhāvaḥ — state

proktaḥ — is called

jāgaraṇam — sleeplessness

iti — thus

bhāva-viśāradaiḥ — by the experts in emotional states

cintayā eva nidrāyāṃ vinaṣṭāyāṃ tu, viyoginaḥ bhāvaḥ jāgaraṇam iti bhāvaviśāradaiḥ proktaḥ,

• cintayā eva nidrāyāṃ vinaṣṭāyāṃ tu — When sleep is destroyed by anxiety
• viyoginaḥ bhāvaḥ — the state of the one in separation
• jāgaraṇam iti bhāvaviśāradaiḥ proktaḥ — is called 'jāgaraṇa' (sleeplessness) by the experts in emotional states

• "Jāgaraṇa" is not mere insomnia but a state where the mind is so occupied with the Lord that it cannot rest.
• The term "bhāva-viśāradaiḥ" refers to the tradition of scholars who have categorized these devotional states.
• This definition highlights the causal link between the internal state of anxiety and the external physical symptom of sleeplessness.

Running about in agitation, crying, "Where are you, where are you, O Mukunda?" is called 'udvega' (agitation) by the wise who know the truth of love.

kvāsi kvāsi mukundeti saṃbhramādanudhāvanam |

udvega iti bhāṣante prematatvavido budhāḥ ||15||

kva — where

asi — are you

kva — where

asi — are you

mukunda — O Mukunda

iti — thus

saṃbhramāt — from agitation/confusion

anudhāvanam — running after/searching

udvegaḥ — agitation

iti — thus

bhāṣante — they call

prema-tatva-vidaḥ — those who know the truth of love

budhāḥ — the wise

saṃbhramāt 'kvāsi kvāsi mukunda' iti anudhāvanam, udvegaḥ iti prematatvavido budhāḥ bhāṣante,

• saṃbhramāt — From agitation
• 'kvāsi kvāsi mukunda' iti anudhāvanam — running about crying, "Where are you, where are you, O Mukunda?"
• udvegaḥ iti prematatvavido budhāḥ bhāṣante — the wise who know the truth of love call this 'udvega' (agitation)

• "Udvega" is the active, searching phase of separation where the devotee cannot remain still.
• The repetition of "kvāsi" reflects the urgency and desperation of the devotee's search.
• This verse emphasizes that such behavior is a sign of deep, authentic love, not madness.

For the devotee whose only goal is the attainment of the beloved, exhaustion is seen in the body due to the abandonment of food; this is declared to be 'kārśya' (emaciation).

priyaprāptyekalakṣyasya bhaktasyāhāravarjanāt |

dṛśyate vapuṣi glāniretat kārśyamitīritam ||16||

priya-prāpti — attainment of the beloved

eka-lakṣyasya — whose only goal

bhaktasya — of the devotee

āhāra-varjanāt — from the abandonment of food

dṛśyate — is seen

vapuṣi — in the body

glāniḥ — exhaustion/emaciation

etat — this

kārśyam — emaciation

iti — thus

īritam — is declared

priyaprāptyekalakṣyasya bhaktasya āhāravarjanāt vapuṣi glāniḥ dṛśyate, etat kārśyam iti īritam,

• priyaprāptyekalakṣyasya bhaktasya — For the devotee whose only goal is the attainment of the beloved
• āhāravarjanāt vapuṣi glāniḥ dṛśyate — exhaustion is seen in the body due to the abandonment of food
• etat kārśyam iti īritam — this is declared to be 'kārśya' (emaciation)

• "Kārśya" is the physical manifestation of the devotee's total absorption in the Lord, to the point of neglecting bodily needs.
• The "priyaprāptyekalakṣya" (one whose only goal is the beloved) is the defining characteristic of the true devotee.
• This state is not a sign of physical illness but of the soul's intense focus on the spiritual realm.

Due to intense attachment to the vision of Govinda, heaps of dust are seen on the body of the devotee who is always rolling on the ground and crying; this is called 'malinatā' (dishevelment) of the pure-hearted lover.

govindadarśanāsaktyā sadā viluṭhato bhuvi |

bhaktasya rudato dehe dṛśyante dhūlirāśayaḥ |

evaṃ malinatā proktā premiṇo nirmalātmanaḥ ||17||

govinda-darśana-āsaktyā — by the intense attachment to the vision of Govinda

sadā — always

viluṭhataḥ — rolling

bhuvi — on the ground

bhaktasya — of the devotee

rudataḥ — crying

dehe — on the body

dṛśyante — are seen

dhūli-rāśayaḥ — heaps of dust

evam — thus

malinatā — uncleanliness/dishevelment

proktā — is called

premiṇaḥ — of the lover

nirmala-ātmanaḥ — of the pure-hearted one

govindadarśanāsaktyā sadā bhuvi viluṭhataḥ rudataḥ bhaktasya dehe dhūlirāśayaḥ dṛśyante, nirmalātmanaḥ premiṇaḥ evam malinatā proktā,

• govindadarśanāsaktyā — Due to intense attachment to the vision of Govinda
• sadā bhuvi viluṭhataḥ rudataḥ bhaktasya dehe — on the body of the devotee who is always rolling on the ground and crying
• dhūlirāśayaḥ dṛśyante — heaps of dust are seen
• nirmalātmanaḥ premiṇaḥ evam malinatā proktā — this is called 'malinatā' (dishevelment) of the pure-hearted lover

• "Malinatā" is a paradoxical term here; while the body is covered in dust, the soul is "nirmalātmanaḥ" (pure-hearted).
• Rolling on the ground is a sign of extreme humility and desperation in the presence of the Lord's absence.
• This state reflects the devotee's total disregard for bodily appearance in the pursuit of the divine.

From mental distress, lack of food, and also sleeplessness, the weak devotee's bodily illness becomes intense; this is called the symptom of 'vyādhi' (illness) in the devotee experiencing separation.

manaḥkleśānnirāhārāttathā jāgaraṇādapi |

durbalasya tu bhaktasya dehāsvāsthyaṃ bhavedbhṛśam |

evaṃ proktantu bhaktasya viyoge vyādhilakṣaṇam ||18||

manaḥ-kleśāt — from mental distress

nirāhārāt — from lack of food

tathā — and

jāgaraṇāt — from sleeplessness

api — also

durbalasya — of the weak

tu — indeed

bhaktasya — of the devotee

deha-asvāsthyam — bodily illness

bhavet — becomes

bhṛśam — intense

evam — thus

proktam — is called

tu — indeed

bhaktasya — of the devotee

viyoge — in separation

vyādhi-lakṣaṇam — the symptom of illness

manaḥkleśāt, nirāhārāt, tathā jāgaraṇāt api, durbalasya bhaktasya deha-asvāsthyam bhṛśam bhavet, evam bhaktasya viyoge vyādhilakṣaṇam proktam,

• manaḥkleśāt, nirāhārāt, tathā jāgaraṇāt api — From mental distress, lack of food, and also sleeplessness
• durbalasya bhaktasya deha-asvāsthyam bhṛśam bhavet — the weak devotee's bodily illness becomes intense
• evam bhaktasya viyoge vyādhilakṣaṇam proktam — this is called the symptom of 'vyādhi' (illness) in the devotee experiencing separation

• "Vyādhi" is the physical toll taken by the intense emotional state of separation.
• The verse acknowledges that the devotee becomes "durbala" (weak) due to the intensity of their internal experience.
• This is a clinical description of how spiritual longing manifests as physical debility.

The devotee, having gathered with other devotees, speaks with the mood of friendship, lamenting for the bringing of Śrī Kṛṣṇa; this is called 'pralāpa' (lamentation).

sakhyabhāvena pralapet śrīkṛṣṇānayanaṃ prati |

bhaktaiḥ saṅgamya bhaktastu pralāpa iti kīrtyate ||19||

sakhya-bhāvena — with the mood of friendship

pralapet — one may lament/speak incoherently

śrīkṛṣṇa-anayanam — the bringing of Śrī Kṛṣṇa

prati — towards

bhaktaiḥ — with other devotees

saṅgamya — having gathered

bhaktaḥ — the devotee

tu — indeed

pralāpaḥ — lamentation

iti — thus

kīrtyate — is called

bhaktaḥ bhaktaiḥ saṅgamya, sakhyabhāvena śrīkṛṣṇānayanaṃ prati pralapet, tu pralāpaḥ iti kīrtyate,

• bhaktaḥ bhaktaiḥ saṅgamya — The devotee, having gathered with other devotees
• sakhyabhāvena śrīkṛṣṇānayanaṃ prati pralapet — speaks with the mood of friendship, lamenting for the bringing of Śrī Kṛṣṇa
• tu pralāpaḥ iti kīrtyate — this is called 'pralāpa' (lamentation)

• "Pralāpa" is the outward expression of the devotee's internal longing, often shared in the company of like-minded souls.
• The "sakhya-bhāva" (mood of friendship) allows for a more intimate and informal expression of the devotee's pain.
• This communal aspect of lamentation helps the devotee sustain their longing.

The devotee, through fixation on Govinda, having forgotten the world and social norms, laughing, dancing, falling, and crying, is seen as a madman.

lokaṃ vismṛtya vedañca hasannṛtyan patan rudan |

unmattavad dṛśyate tu bhakto govindaniṣṭhayā ||20||

lokam — the world

vismṛtya — having forgotten

vedam — the Vedas/social rules

ca — and

hasan — laughing

nṛtyan — dancing

patan — falling

rudan — crying

unmatta-vat — like a madman

dṛśyate — is seen

tu — indeed

bhaktaḥ — the devotee

govinda-niṣṭhayā — by fixation on Govinda

govindaniṣṭhayā bhaktaḥ lokam vedañca vismṛtya, hasan nṛtyan patan rudan, unmatta-vat dṛśyate,

• govindaniṣṭhayā bhaktaḥ — The devotee, through fixation on Govinda
• lokam vedañca vismṛtya — having forgotten the world and the Vedas (social/religious norms)
• hasan nṛtyan patan rudan — laughing, dancing, falling, and crying
• unmatta-vat dṛśyate — is seen as a madman

• "Unmāda" (madness) is the state where the devotee transcends all worldly and Vedic conventions.
• The behavior described—laughing, dancing, falling, crying—is the external manifestation of the "govindaniṣṭhā" (fixation on Govinda).
• This "madness" is considered the highest form of sanity in the Vaiṣṇava tradition, as it is directed toward the Absolute.

Thinking, "The Lord will come to me quickly," the devotee full of longing faints every day; this is 'vimoha' (delusion).

āgamiṣyati me śīghraṃ bhagavāniti cintayan |

vimuhyati pratidinaṃ sābhilāṣastu bhāvukaḥ ||21||

āgamiṣyati — will come

me — to me

śīghram — quickly

bhagavān — the Lord

iti — thus

cintayan — thinking

vimuhyati — becomes deluded/faints

pratidinam — every day

sa-abhilāṣaḥ — with longing

tu — indeed

bhāvukaḥ — the emotional devotee

'bhagavān me śīghraṃ āgamiṣyati' iti cintayan, sa-abhilāṣaḥ bhāvukaḥ pratidinaṃ vimuhyati,

• 'bhagavān me śīghraṃ āgamiṣyati' iti cintayan — Thinking, "The Lord will come to me quickly"
• sa-abhilāṣaḥ bhāvukaḥ — the devotee full of longing
• pratidinaṃ vimuhyati — faints every day

• "Vimoha" is the state of being so overwhelmed by the expectation of the Lord's arrival that the devotee loses consciousness.
• The devotee's "abhilāṣa" (longing) is so intense that it transcends the capacity of the physical body to remain alert.
• This daily occurrence highlights the persistent and deepening nature of the devotee's emotional state.

The emotional devotee, waiting for Govinda in separation, becomes devoid of life-functions and is seen as if dead; this is 'mṛtyu' (death).

pratīkṣamāṇo govindaṃ viyogena tu bhāvukaḥ |

prāṇavṛttyādirahito mṛtavaddṛśyate tathā ||22||

pratīkṣamāṇaḥ — waiting for

govindam — Govinda

viyogena — by separation

tu — indeed

bhāvukaḥ — the emotional devotee

prāṇa-vṛtti-ādi-rahitaḥ — devoid of life-functions/breath

mṛta-vat — like one dead

dṛśyate — is seen

tathā — thus

viyogena govindaṃ pratīkṣamāṇaḥ bhāvukaḥ, prāṇavṛttyādirahitaḥ mṛtavat dṛśyate,

• viyogena govindaṃ pratīkṣamāṇaḥ bhāvukaḥ — The emotional devotee, waiting for Govinda in separation
• prāṇavṛttyādirahitaḥ — devoid of life-functions
• mṛtavat dṛśyate — is seen as if dead

• "Mṛtyu" (death) is the final, most extreme symptom of the state of separation.
• The devotee is so absorbed in the Lord that the body appears to cease its vital functions.
• This state represents the total surrender of the devotee's life-force to the object of their devotion.