Verse 1.7.126

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 1.7.126:

तथापि सम्भोग-सुखाद् अपि स्तुतः स कोऽप्य् अनिर्वाच्यतमो मनोरमः ।
प्रमोद-राशिः परिणामतो ध्रुवं तत्र स्फुरेत् तद्-रसिकैक-वेद्यः ॥ १२६ ॥

tathāpi sambhoga-sukhād api stutaḥ sa ko'py anirvācyatamo manoramaḥ |
pramoda-rāśiḥ pariṇāmato dhruvaṃ tatra sphuret tad-rasikaika-vedyaḥ || 126 ||

Nevertheless, the effect of that sorrow of separation is far more praiseworthy than the happiness of meeting, because one experiences an indescribable impression of charming bliss.

Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda

(By Śrīla Sanātana Gosvāmī himself including a deep purport of that commentary)

Though there is the sorrow of such separation (viraha-duḥka), nevertheless there is certainly an exhilarating moment (sphūrti) of bliss in the end, or a matured condition of that distress. How is that? This is because the effect of that distress is more laudable than the bliss of union (sambhoga-sukha). Namely, the result of that distress gives more happiness than the happiness of union. If the question comes up as to how that form of bliss is superior to the bliss of union, Srī Bhagavān explains this with the phrase sa ko’pi, in anticipation of the question that such bliss is indescribable to a superlative degree. That is, brahmānanda or merging into the Supreme is inexpressible; bhajanānanda or the bliss of devotional sevice is even more inexpressible as it is greater than even brahmānanda; yet premānanda, the bliss of divine love, is indescribable to a superlative degree because it is even greater than bhajanānanda.

Nonetheless, the vigor of the forest fire of separation from one’s beloved (priya-jana), and the sorrow and lamentation generated from that force are indescribable to its superlative degree, because they have reached their ultimate limits. Namely, that greatest happiness arises in the mature stage of the distress of separation. It is most difficult to describe, and although that exalted bliss arises from the distress of separation, it is not that it is unbearable. Rather, it is extremely charming.

Now, if the question arises how is it possible to experience such happiness in the distress of separation (viraha-duḥkha)? In reply, he says that only rasikas can experience that great bliss in the distress of separation. In other words, only the mahājanas or great souls who are greedy for prema-rasa can experience that bliss; no one else can perceive this.