UJJVALA NILAMANI KIRANAH

• A Ray of Light from the Ujjvala Nilamani (the resplendent, bright blue sapphire of Lord Kåñëa) ‘Ujjvala Nilamani' is a composition by Sri Rupa Goswami 'Ujjvala Nilamani Kiranah' is composed by Sri Visvanath Cakravarti Thakur.
Sri Sri Krsna Saranam I take shelter of Sri Krsna After having, completed the description of 'Sri Bhaktirasamrta sindhu BIndu'1 a delineation of the topmost pinnacle of mellows (ul- ras) is now being undertaken. In these loving mellows Sri lh~ plays the part of the hero3 the crest Jewel amongst all lovers. Nayak-vibhed (Different kinds of divisions amongst Heroes) The crest Jewel of all dramatic actors, Sri Kåñëa, is most perfect in Gokul, more perfect in Mathura1 and perfect in Dvaraka - these are His three principal modes of acting. Each of these heroic actors can again be classified according to four distinctions: Dhirodatta, Dhiralalita, Dhiroddhata, and Dhirasanta. The personality of Dhirodatta resembles Lord Ramacandra in terms of gravity, humility, His quality of always offering proper respect to fitting persons, and other such wonderful qualities which endear Him to everyone. The Personality of Dhiralalita is like Kamadeva. He is submissive to His lover, free from care or anxiety, endowed with new youthfulness, and very witty or humorous. The personality of Dhir~dltata is similar to Bhimasena in terms of arrogance and impudence. He is a conceited braggart, Possessed of intense and passionate aeger and has the tendency to impose his will upon others even to the point of dissimulation and beguilemeni The personality of Dhirasanta is exemplified by Yudhisthira. His predominant qualities are religiousness, mastery over his senses, and possession of knowledge of the scnptures. The above mentioned four classifications are each further subdivided into two and again four other subdivisions. One submission is peti and upapati. These two divisions refer to svakiya and parakiya rasas, as pati means husband and upapati means paramour. The other subdivision consists of four types: 1) Anukul 2) Dakkin 3) Satha and 4) Dhrsta. Anukul means someone who is ~chtk:l to only one lover whereas someone who behaves equally with many bYors is called Dakkin. That person who speaks agreeaely and amiable before his lover but tries to do her harm in her absence is called Satha. someone who oomes before one lover, decorated with signs of love making from another l:o'er, but who remains unafraid and tells lies on order to cover the real trnth, is known as Dhrsta.

. There is only one type of mugdha. Sri Radhika and the other '-'. ~ames. In Dvaraka.the shefter and supp(~ of this sentiment Because the hero (Krsna) appears as the object of this sentiment1 ~Ie is known as the visoy-alamban. Lovers like Mangala however. Sri Krsna. The more experienced gopis headed by Sri Radhika. who with irony.iistresses (gopis) are the shefter and support of these loving sentiments and the Qualitles. These sentiments are awakened by hearing. according to different types of feigned anger (man). The lover who conceals her anger yet is disinterested in being embraced by Sri Krsna. all Qf the queens. is called Dhira-pragalbha. Palika and Bhadra. Nayika-vibliag (Division amongst female lovers) The first twofold dMsion amongst female lovers is: 1) Svakiya and 2) Paraklya. Shyamala. 96 different kinds of lovers can be described. remembrance ~ the Oualitles. is the object. This nature is exemplified in the gopi. That lover who uses a mixture of both kinds of language is called. is known as Dhiramadhya: whereas Adhiramadhya simply uses harsh and unkind words due to being overpowered by anger. Amongst these twbtypes of lovers there are three other subdivisions: 1) mugdha 2) madhya & 3) pragalbha. like their mother and father. $~ the crest jewel amongst all lovers. they (the gopis) are known as the asray-alamban .In this way. Dhiradhira pragalbha.'The Lord of my rfe and breath!' The dwelling place of this amorous attachment is in the lady-lovers of Krsna (the gopis). using language described as Kamotpal(?) are Adhira pragalbha. etc. Prlyata rati can bederibed asa kind of conceit or pride experienced inthe heartofthe gopis arising from the issense aff~ction that they feel towards Shyamsundar: 'amar pranpati' . Form. Beside them there are some gopis in Gokula who though they are sviya. The gopis who worshipped goddess Katyayani and who were later married with Krsna according to the Gandharva rites of mamage are called svlya. Name. The personality who is controlled by this sentiment becomes so~enraged and indignant that they don't say . Sri Krsna. Separate from them are the gopis headed by Dhanya who are parakiya. who are very much beloved by Sri Krsna. innuendo and ambiguous expression sarcastically and with affected importance rebukes the hero. Therefore. etc. Fame. are sviya. of the object. are parakiya. That lover. pun. Madhya is further divided into three. which manifest or reveal these sentiments are known as uddipan-vibhav. Dhiradhira madhya (Sri Radha). ÿýÁ_ _In 'Bhakti Rasamrta Sindhu Bindu' it has been described that the permanent mellow of the topmost pinnade of all mellows (ujjval ras) is prlyata rati: the mutaal experience of Bcstacies by Krsrra and the gopis during remembrance of and meeting with each other. Examples of this are Candravali. Those who severely scold Sri Krsna with the force of a raging storm. are actually parakiya due to the fear they feel in front of their superiors. who withhold their anger and only slightly reprimand the hero are called. headed by Rukmini.

bewildered. Nayika ganer svabhava (Natures of lovers) Among all of these aforementioned lovers. some of them. impertinent. saucy. and who decorates that place and prepares flower garlands and pan is called basaks~a. ornaments and hair is known as svadhin bharttrta. Still others were in their previous lives. That lover who. prepares a bed within a makeshift room. Thus a total of fifteen different kinds of female lovers have been described. That lover who meets Sri Krsna in the morning. asks Him to adjust her clothes. eternally perfected. desiring to enjoy with her beloved. unabashed. cheeky). munis (sages). and one kind of mugdha (stunned. three kinds of pragalbha Ompudent. The lover who has become extrereely miserable as a result of Sri lrrsna's having gone away to Mathura is known as prosi~abhait~. seeing His body decorated with signs of the previous night's love making with anoher gopi and who becomes very angry towards Him becomes known as Khandita (or Manavad . That lover who causes Sri Krsna to make an assignation with her and who herself keeps that tryst with Krsna is called abhisadAa. Then amongst these. etc. In all. sharp or acute nature ~rakhara). the beautiful gopis of Braja. like Sri Raciha. There is also one more type which is similar to mugdha and is called kanyakao. some are svlya and some are parakiya which makes fourteen. shameless. That lover. supple and meek (Mrdvi) like Candravali. intrepid. The lover who becomes anxious and impatient due to feeling separation when Krsna is late in arriving is known as w~ahot-AanUpita. madhyam (medium) and kanistha Oeast). can produce a total of one hundred and twenty different situations of affected and disaffected lovers. pert. like Sri Radha and Candravali are-nitya siddha. etc. when differently affected by these eight emotions. while others are very gentle. Then.anything.a woman in a fit of pique). That lover who has intimated by hints and gestures. In this way. to meet her. Again. insolent. Amongst all of these lovers. who after having enjoyed love making with Sri Krsna. stupefied). daring. Pali. yet is 'stood up' by Sri Krsna is called vipralabdha. Thus there are a total of three hundred and sixty dMsions. That lover whose resentment has subsided and who then feels repentance is called kalahan~aril~. The previously mentioned fifteen different types of lovers. Asta-nayika bhed (Eight divisions amo~t lovers) 1) abhisarika 2) basak~a 3) virahotkanthita 4) vipralabdha 5) khandita 6) kalahantarta 7) proaitabharttrka 8) svadhinbharttrka. . snttis (personified Vedas) and devis (demigoddesses). there are three kinds of madhya. Mangala. all of these lovers can be classified according to uttam (best). forward. that makes seven. some of them have a very hot. some of them are sadhan-siddha (perfected as a result of executing devotional service). etc. like Shyamala. Some of them have a mediate nature. constn~ed within the forest groves.

A lover. madhya. revealing her emotions and intentions.They are completely unforgMng in the matter of 'man'. Shyamala is left wing. amongst the lady lovers of Sri Krsna. Bhadra is right wing.] ‘¾_ _Snmati Radhika is left wing. and some are vipaksa. their nature is acute ~rakhara) and their cloth is red in colour. In the matter of 'man' (at the time of feeling piqued) she can be sometimes docile and sometimes cruel. are impervious to the hero (that is. Citra is right wing.that sakhi is known as Madhya. gentle by nature and wears blue cloth. when solaced by the hero they become docile and submissive. Such a lover is equibalanced in terms of bashfulness and lust 1 her speaking can be slightly impertinent. Rangadevi and Sudevi are left wing. All of them have a golden coloured bodily complexion. Shyamala (who is herself the leader of a group of gopis).] Duti Bhed (Different kinds of messengers) In the conjugal rr~ellow there are two kinds of messengers. Campakiata is left wing. She wears a blue skirt or sari 1with a red veil. These two sakhis both wear red cloth. Her friend Padma is right wing. Saibya is right wing and gentle. The . Lalita is sharp. Amongst these four groups some are bama (1eft wing) and some are right wing (dakkina). Tungavidya is right wing 1 hot nature and wears white coloured cloth. who. musical quality about it typified by ecstatic emotion. gentle and wears cloth decorated with pictures ~rinted I multicoloured). Her nature is powerful and influentlal. without speaking conveys her messages by gesture and hints is called amitartha. [Madhya . is not only partisan but a very close friend and companion of Sri Radha as well. yet hot tempered. they present just and reasonable arguments before the hero. as a friend. carries out the duties of a messenger. madhya and wears blue coloured cloth. [Left wing . The messenger who. some of them are sppaksa. praahara (~~ngent and acrid) and wears cloth the colour of a sunrise. in whom sharpness and mildness are equally present. feigned resentment out of love). generous and kind. lndurekha is left wing. some suhrdpaksa. Partial to Radharani are Lalita.Then. etc. and wears cloth decorated with stars. otherwise she can take into her confidence one of her reliable followers. Close oooipanions who act as messengers fall into three categories: 1) amitartha 2) nisrstartha and 3) patraharini. docile and wears blue cloth. visakha is left wing. who become angry if their pique is neglected. Bhadra is neutrally situated. madhya. hot nature and wears red cloth.Those who are very persevering n the matter of 'man' ~que. they are unyielding to Him) and whose language can be very stem. Right wing . visakha. whereas Candravali is an opponent or adversary. Candravali is right wing. some ~attha paksa. The balance of these two opposite qualities mollifies her intensity and thus she is known as madhya. yet the delivery of her words has a cadence and beautiful. of a hot nature ~rakhara) and wears cloth the colour of peacock feathers. can act as her own messenger.

'n~cted and takes personal responsibility for causing the meeting to take place. Dhanistthi. Sri Krsna has three messengers: Bira. U¿_ _AU of them are almost equal in beauty with the Queen of Brindaban. celibete. Madhumati. etc. Kalabhasini5 Ratnabali. Guncura. Madonmada.bayah sandhi. Vidya. expert at attending to one's needs. Amongst them some are sama-sneha and some are visam sneha. The nitya sakhis are more ~~tlonate towards Sri Radh~ Some of the nitya sakhis are Kasturi. Manojna. Bira is saucy in speech. Some of the sakhis are ~nda. Kamada. nurseraaids and sylvan goddesses. Sindura. are in the age group puma yauvana . Candravali. etc. Bmda and Bamsi. Visakha1 Citra1 Campakiadata. has Just come into aciolesoence (kaisor) .rnsrstartha messenger accomplishes everything as she is . Matati. Candanvati. Tungavidya and lndurekha are equally affectionate towards Raciha and Govinda. Kalavab. Kelikandali. Madhavi. Bayo Bhed (Age differences) The Braja Gopis ages are dMded intofour groups: 1) beyah sancihi 2) navyayauvan 3) byakta yaaan and 4) puma yauvan. Tanumadhyama. laarangada. Atreyi. Kadambari.the age at which the breasts become c-any defined. Some of the pran sakhis are: Tulasi. able to predict one's fortune. Rangadevi. Those who are more affectionate towards Krsna are called sakhis. and all ofthe bodily limbs have a glow and lustre about them. Kusumika. Candrika. etc. the body becomes very lustrous. Malati. In Braja. Kundalata. Candralatika. Dhanya 1 etc. Pre~manjari. while Bamsi is the acoomplisher of all deeds. Padma. the belly is marked with three lines. etc. Bmda is sweet-tongued and fair spoken. are amongst the tens of millions of beautiful Braja priya sakhis. Sasimukhi1 Candrarekha. Even though Lalita. are just in the prime of adolescence (kaisor I 1~15) navya yauvan. etc. Karpurlatika.at this age the hips become wicler. etc. Basanti. . All of these messengers are fully conversant in the fine arts. the breasts become big and the thighs take on the appearance of banana tree trunks. Kaumudi1 Madira. the waist is very thin.byakta yaavan . Sri Radhika. Priyambeda. still they are preludiced towards Sri Radha. The messenger who sends her messages and execctes her duties by way of letters is known as patTaharini. The chief amongst them are the param prestha sakhis. The prindpal amongst the nitya sakhis are called pran sakhis. Kandarpasundan. Mani-manjari.. Sri Raclhika and others are in the age group . Sakhi Bhed (Different kinds of sakilis) Tlrerearefivetypesofsakhis: 1)sakhi2)nityasakhi3)pransakhi4)priyasakhiand 5) paramprestha sakhi. Sudevi.

Imitation of the actities of the hero is called lila. the signs bom on their lotus foot prints. ~ Instance. when the hairs stand on end and other 3cstab. some of which are: Krsna's and the gopi's qualIties. kilakincit. pragalbhata1 audarya. lalit and vikrta. the aggregate of all of these simultaneously present symptoms is ~alIed idlakincft. ornaments. intrepidity). When the breasts throb. The first transformation that is observed in an unaffected and composed state of mental equilibrium is called bhav. The condition which is indicated by bending of the neck and expansion of the eyes and eyebrows is known as hav. dhairya. this is called madhurya. Inverted physical enjoyment is called pragalbhata (boldness. hela. when Krsna blocks Radharani's path and simultaneously She is moved by the bIlowing emotions. ealousy. When kanti becomes even more enhanced due to certain times. the sight of a dark rain cloud (which is the colour of Krsna's body). when going out to meet one's lover. sobha. neckleces of gunja (a small red. The bodily ornaments are described as sobha (10vely and lustrous) due to the influence of bodily beauty and physical enjoyment ICEnti is the grace or loveliness which becomes noticeable during the blooming of new youth. hard berry with a Icack dot on it). have been designated by these figures of speech. bhav. Amongst them. madhurya. During Radha and Krsna's pastimes. the music of the flute. Anubhav (transformations produced in the mind and body due to experiencing ecstatic emotions) There are many types of anubhav. dipti. Even though there is the likelihood that one will be afflicted with sorrow if he (or she) remains steady in attachment and in love. milking of the cows. peacock feathers. when the flower garlands and necklaces decorating )flO'S body become disarrayed this is called vibhra. vibhram. ecstatic dancing. etc. hav. namely. pride due to excessive mirth. lila. intense desire. other ecstatic symptoms such a horripilation (standing of the hairs on end) take place and the beit and clothes loosen and begin to slip off this is called hela. places or circumstances then it is known as dipti (blazing. this is known as mottaytta. Their Names. viochitti. this is known as vilas (wanton dalliance).Uddipan vibhav (Different kinds of stimulation for ecstatic love) There are many kinds of stimulation for ecstctic love. When the body becomes languid due to fatigue from dancing or any other related physical exertion. laughing. By receMng news of one's lover. (lsrsna's and the gopis') songs (about Kr~~ and the gopis). fear and anger. During the time of intense anger. VOn though one is wearing less clothes and ornaments 1 when He (or she) still appears very ~hBrn*bg and lovely~this is called vicchitt(. bibbok.c symptoms are present and intense desire is manifested. Nhen the lover's lips are being . crying. glittering radiance). then this is known as dhalrya. When the face becomes very cheerful and gay at the time of being together with one's darling.n. omaments for the head and ears. kuttarnit. kanti. as a resuft of )0Ing very busy in order to keep the tryst. vilas. if the symptoms of humility are expressed it is called audaiya. mottayita.

d÷UMÁ_ _ Sthayi bhav (Permanent mellow) In UI'. The api~ance of an emotion in the heart is called bhavot-. which help to establish the pemwient mellow. When an emotion disipears it is called bhav santi. Beside these. burning. various gestures and gesticulations.is hands and arms in order to shoo away a bumble bee. indifference. makes various gesticulations and gestures and waves . Due ~ feeling shame. slight shaking of the nose. Even though one already knows something but pretends he doesn't and thus asks a question. but when this jeception becomes revealed it is known as vikrkrta. breathing.bitten and there is forcible attraction to her breasts which ~roduces dellghttul pleasure yet she outwardly gives the appearance that she is being pained. yawning. Bhavot pattyadi Next there are four conditlons which manifest themselves: 1) bhavotpatti 2) bhav-sandhi 3) bhav sal~a and 4) bhav santi. when he (or she) shows iisregard towards that object due to being overiy affected by pride. ilis is called kLd~amft. etc. then this attempt is called laift. blazing and bright illumination. There are a few other ecstatic symptoms which will be only briefly referred to: negligence in binding one's belt.aI Ras the topmost pinnacle of all de~nal mellows is maclhur-rati (the co~jugal ~chment that the -5 feel for Krsna). like . When one emotion becomes defeated by another emotion that is called bhav sava'Iya. beginning with dejection. there are two more ecstatic symptoms. one sometimes may not admit to having done something. Though one greatly desires something. When one feels fear due to seeing some bumbl~bs in front of his (or her) most dearly beloved then this is known as cakft. When one moves his eyebrows. When two emotions combine together it is known as bhav sandhi. as well as their gradual development through the stages of smoking. These are the twenty ecstatic ~mbellishments. this question is called maugdhya. Byabhicari (Further symptoms which express overwhelming ecstatic love) Various emotional stages. The sadharani rnadhur rati found in Ku~ is. then this is known as 'Ibbok. Sattvik (Symptoms of existential ecstatic love) Next are the eight symptoms of existential ecstatic love beginning with becoming stunned and perspiration. This madhur rati is of three kinds: 1) sadharanl 2) samanjasa and 3) sai~. etc. upper garment or hair.

When this feeling becomes even furieer transformed. This is compared to cintamani (touchstone).tha. 'man' (pique) is compared to molasses. which He obtains by enjoying others' wives.anL That attachment which has as its purpose the enjoyment which accrues both to Krsna and one's self. anurag (passionate devotion) is compared to highly refined sugar. or due to taking great delight in hering and chanting of Krsna's pastimes. rare. Pure love is compared to sugar-cane. That attachment which has as its intent. Amongst Candravali and the other gopis. when there is sufficient reasonable or insufficient. 'rag' (deep attachment). beginning with Rukmini. from being His wife. then this is called rati. or in the absence of any cause ~ when the a~ecbons acquire some tcrcoked~ aspect then it is called 'man'. are possessed of sam~~ rati. is called sama. Even though there may be impediments. that its condition is described as contiguous or fastened to Sri Krsna. The royal queens of Dyaraka.and malfrya. characterized by an insatiable ~re to have ~sna . then it bees suras sneha.is Compared to sugar. In the first stage the attachment is in the seedling stage. is called samanjasa. When this sneha ecqu~ the quality of 'tadiyata blvvv' (the feeling that I belong to Krsna) as it does amongst Canciravali and others. . Just as heeey.even having obtained His association one wants Him even more . due to being mixed with such fondness for the hero that it approaches over in~nce. the exdusive -sure of Sri Krsna. mind and senses of her boved have become united with her own. when the heart melts due to intense love it is called sneha. As a result of feelings or tendencies acquired in previous births. and finaly mahabhav (ecstatic love) is compared to rock candy. when it is seen that rati doesn't wane or decline then it is known as p~m. The gopis of Braja (Braja devis) are possessed of samartha rati.an ordinary gem. Now the fully mature condition of samartha rati is being described. This is compared to the Kaustubha gem. Due to very exoessive afi~n. When 'man' becmes further advanced andone believes that the body. somatimes this 'man' is accented by a 'right wing' and sometimes by a 'lelt wing' nature. Thus it has become CB~B~ted 88 madhu sneha. unreasonable cause. This is of two varieties -8. then it is called ghrtta-sneha. when the mind becomes so attached. then pianoy (Wvumacy) is compared to raw sugar. The feigned anger ('man') of Radharani and Her foloars is called 'I-alit man'. rather than its own taste being -ticIia~ affected bythe combined substance. Briefly. similarly the arlection felt by Srimati Radhika for Sri Ksna doesn't depend or rely on any other emotion but it's self. when combined with another foodstuff imparts such a dlstl~~ flavour and a savor to whatever it is combined with. Wf~ction is compared to sugar~ane juice. or because of anger produced from jealousy. Amongst Sri Radha and some of the other Braja the further quality of madiyata bhav (5~na belongs to me) transforms this accction irwto Mrndhu-sneha. that attachmect which has as its design and intent one's own personal enjoyment is called sadha. then this is known as pranoy.

When one experiences at every moment. Hereaft~. and vice versa. the state that generates this happiness and sorrow due to being either united with or separated from Sri Krsna. becomes unconscious. When due to a particular emotion. This is of two varieties . When this type of 'rag' (attachment) is perpetually desired or striven for. begin to cry. even for the brief moment that the eyes involuntarily blink. ecstatic transformaoons occur in a blazing state in the body of our heroine. she cannot possibly even consider any comparison between the happiness obtained in tens of millions of universes with even a particle of the happiness that is produced by being in l(rsna's association. teen Sri Krsna. then it becc~es known as 'shyam rag'. Then also. This emotion (of modan) can only be found in Radharani's camp. is known as adhlnidia mahabhav. then that is called 'rag'. By the influence of this emotional state the entire universe is plunged in grief and even lower animals. on account of one's emotional state.nilima and rakt(ma. mahabhav is being described. that her attachment to Sri Krsna ~ars to be newer and newer1 ever fresh and extraordinarily wonderful. Because there is some motivation for happiness it is considered to be somewhat inferior. though He is lying in the embrace of the queens of DYaraka. Those are some of the ~ of Mohan. not elsewhere. The position of the attachment ('rag U) has to be understood in accordance with the qualities of the person who possesses that attachment. These kinds of actions are inspired by anurag. Even while ~ the happiness of i(sna's ass~ti One sometimes feels greatly aggrieved due to apprehension of some ('maginary) malady or distress (i'ersOcUtIon). even in the personal presence of Sri Krsna one feels separation. Modan is known as mohan when e~~perienced during separation. When. then that attachment is called anurag. these symptoms 6r conditions indicate the presence of nirha mahabhav. and when there acually is separation One feels His ~~sna's) presence. Very frequently this Mahan makes its appearance in the 'Queen of . Shyamala and her followers po55 'kusumbha rag'. When this emotion rises up in Srimati Radhlka S ~ during the agony of separation. when one cannot tolerate not to see Krsna. Mahabhav is of two kinds: 'ultia and adhi'uilpa.When pranoy increases to the point that sufring which is in relationship to Krsna is experienced as happiness. can also not entertain any comparison between the suffering that comes from being bitten by a snake or stung by a scorpion with the pain the misery that comes from being seaarated from Sri Krsna. That 'rag' which surrounds (or on"~~~ E½_ _self~entred nature is called nurag. Bhadra and her followers poss this type of attachment Sri Radha and Her followers IsOssess 'manlistha rag 'This attachment is neutral and does not conceal any inner purpose. In anurag one desires that non~ objects which have some relationship with Sri Krsna might take birth. Again there are two dMsions of this adhirurha 'n~habhav: namely modan and madan. such as birds. then that particular emotion can be recognized as modan. and at the sight of these transformatj~ Krsna and the gopis are amazed and given cause to feel greatly alarmed. The 'rag' of Candravali and her followers is nllrag.

visakha and their followers. From this. even though Kra is nearby. the limit of prom is present. smiling.Brindavan. nowhere else. due to excessive anurag (attachment). Befbre there is actual physical union. differentiated according to separation and union. This occurs when.prem"alcittya and pravas. citralalpa. '-~~ (anxiety).). nail (bow. In Kubja. Lalita. showing one's own opulences while proclaiming the heroine's worthlessness is called bhed. equal to or above which nothing else is to be found. 'Man' is of two types: sahetuk and nirhetuk.iagamon (~~essness). exhibiting indifference and empathy is called upeksa. The gopis of Braja (Brajasundori gon) who possess samartha rati. madan is existent only in Sri Radha. obeisances). Now prem vaicittya is being described. In the queens of Dvaraka. Rasantor means proposing the future bestowal of some fear or other type of suffaring (threats). olfering obeisances is called nail. it is the topmost pinnacle of love and affection. Nirhetuk is alleviated and mitigated on Its own. in the untouchabes like the pulindas there is found pride and the fortunate position of even the malati. dea~ating some fear through the confidants is called kr~iya. The sign(s) that 'man ' has been pacified are tears. byagrata (eagersess). etc. when in even the garlands of forest flowers there is found jealousy. then this separation is . Therein Satyabhama and Laksana ~TespC~d to Srimati Radharani. etc. which is up to the limit of mahabhav. And finally. adhirurha mahabhav is only found to be present in Sri Radha's camp. who possesses sadharani rati. Speaking sweet words is called 'sam'. that Krsna may go away. one thinks that He is not there. etc. Amongst Subal and some of the other cowherd boys. krtya.~v teen becomes known as madan. creeper who is in union with the tamal tree is being described. the limits of their love can be found to aliso extend up to mahabhav. possess a deeper love of Shyamsundor.Iarata (lethargy). When in mahabhav unlimited different moods and emotions take their birth. However. not within any other party group. 'man '. krsata (weakness). upeksa (negleet) and rasantor (suddenly becoming fffarful I le. Now the she~er and support of these various emotions (bhav) is to be ascertained. when one's attachment is chE~erir:ed by over anxiousness and imPBhence then that is called pu'va fag. This is superior to all. 'dan' -onting giffs). The progression of the love for Krsna of the priya narma sakhas (c~~wherd boys of Braja) is up to anurag. vyadhl (disease).1 One variation of this state is called dAyanmad in which are found the moods of ecstatic love called udghuma. Sthayi bhav is of two varieties. Sehetuk is abated by 'Sam' (conciliatory speeches). the limits of anurag are to be found. This is to be found only in Radha. moha (fainting) and m~~u (deeeh). presenting cloth and flower garlands is called 'dan'. unmad (madness). who PC~~Sess samanjasa rati. bhed (separation). Then mohan is only to be found in Sri laadha. Rukmini and the other queens are the corresponding r~~sent~~es of Candravali. that mahab. Separation (vipraiambha) has four dMsions: purvafag. that is. different conditions or circumstances emerge: lalasa ('0nging). salutation.

because it is shortened. pastimes in a boot. The union which takes place after 'man'. etc. -dking. That union that takes place after Krsna retums from qf~i' because it is accomplished very apparently is called samriddhiman (thriving. For those who have not studied grammar. however. Sambhog (enjoyment in union) is also of four kinds. blocking the path. is called Sampuma (complete). because it is mixed with words of jealousy. because it is tangible. There aretwo types of pravas (sojourn) -kinciddurnistha and sudurnistha. flourishing).called prem vaicd~y~. When Krsna takes the cows out into the pasture that is called kinciddur nistha. envy and anger. The union which takes place after purvarag. stealing the flute. may this 'Ujval Nilamani Kiran' show them the path. in which the lips are bruised with the nails. are just some of the unlimited varieties of sambhog (enjoyment in union). . playing in the water. The uoion that takes place alter Krsna returns from the pastures with the cows. drinking honey.. etc. When He goes to Mathura. that is called sudumistha. abridged or al:~eviated is called sankipta (condensed) sambhog. touching. playing hide and seek. Seeing. playing in the forest. In this instance the previously mentioned ten conditions beome very predominantly manifest. is called sankima (1imited). yet still are devoted to worshipping and serving the lotus feet of Sri Hari.

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