Verse 1.7.128

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 1.7.128:

इच्छेत् पुनस् तादृशम् एव भावं क्लिष्टं कथञ्चित् तद्-अभावतः स्यात् ।
येषां न भातीति मतेऽपि तेषां गाढोपकारी स्मृतिदः प्रियाणाम् ॥ १२८ ॥

icchet punas tādṛśam eva bhāvaṃ kliṣṭaṃ kathañcit tad-abhāvataḥ syāt |
yeṣāṃ na bhātīti mate'pi teṣāṃ gāḍhopakārī smṛtidaḥ priyāṇām || 128 ||

Therefore, the mind confounded by separation from the beloved again desires that same emotion and becomes extremely unhappy if there is a lack of that separation. Those who opine that the subject matter of separation is not tasteful also accept that it is most beneficial because it creates a remembrance of that beloved person.

Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda

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

A doubt arises from the logical axiom of sukhānantaraṃ duḥkhaṃ, duḥkhāntaraṃ ca sukham: “Distress follows happiness, and happiness follows distress.” As the lamentation and distress that generate from separation subside, there is a momentary experience (sphūrti) of intense jubilation, but then there is only distress at the time of lamentation; therefore, the state of happiness is not sensible in that sphūrti. Because bhajanānanda (the happiness of bhajana) is superior to brahmānanda and premānanda (the bliss of prema) is superior to even bhajanānanda, still that premānanda appears to be illusory at the time of the lamentation and distress arising in separation. In reply, he says that it is not false because, upon deliberation, such distress is also happiness. He brings to mind the line beginning with icchet to reconcile this.

In the verbal expression icchet, the subject is the mind or heart (citta) of the one in separation (virahī). Therefore, the bereaving heart in separation from the beloved desires stability in the mood of great lamentation, distress and weeping. In the absence of such a bhāva, it becomes extremely distressful. If seen from the practical point of view, the heart bereaved by separation from the beloved never lacks such spiritual feelings. Therefore, it is not misery but of the nature of happiness. This is our opinion, because no one desires misery. Therefore, the purport is that although these divine emotions seem like distress; nevertheless, they are extremely glorious, having reached the ultimate limit of happiness.

There is a practical example for this: although the heat of fire is opposite the coolness of ice, nevertheless the touch of a block of ice by one’s limbs such as the foot seems like a touch of burning, hot cinders. However, in this case the ideal of the touch of burning, hot cinders is false; extreme cold is the fact. Similarly, the conception of distress in separation is false; one should understand that the happiness alone is real. Nevertheless, such happiness is only perceivable in the distress of separation of someone who experiences separation, that is, who is a beloved devotee of Bhagavān, not everywhere. In this way, the previous question is reconciled.

Though Bhagavān is speaking about the distress of separation according to His authority (adhikāra) or realization (anubhūti); nevertheless, His description of separation and distress is relative to the devotees only, because separation (viraha) arises constantly in the devotees only. However, it is understandable that this consideration is applicable only to devotees other than the gopīs, because the distress of separation of the gopīs never settles down;even when union takes place, the sorrow manifests due to the apprehension of a future separation. The question arises whether the gopīs ever desire the pangs of separation from Bhagavān, because they experience more sorrow than millions of blazing forest fires in their distress of separation.

Just as in the Tenth Canto (Śrīmad-Bhāgavatam or Bhāgavata Purāṇa 10.47.49, 50), in the words of the gopīs to Śrī Uddhava:

सरिच्-छैल-वनोद्देशा गावो वेणु-रवा इमे
सङ्कर्षण-सहायेन कृष्णेनाचरिताः प्रभो
पुनः पुनः स्मारयन्ति नन्द-गोप-सुतं बत
श्री-निकेतैस् तत्-पदकैर् विस्मर्तुं नैव शक्नुमः

saric-chaila-vanoddeśā gāvo veṇu-ravā ime
saṅkarṣaṇa-sahāyena kṛṣṇenācaritāḥ prabho
punaḥ punaḥ smārayanti nanda-gopa-sutaṃ bata
śrī-niketais tat-padakair vismartuṃ naiva śaknumaḥ

“O Prabhu, all these rivers, mountains, forest regions, cows and the sound of the flute have served Śrī Kṛṣṇa with Śrī Baladeva. Alas, all these rivers, mountains, forests, and so on, repeatedly remind us of Śrī Nanda-nandana through the impressions of His feet that are the abode of the Goddess of Fortune—therefore we can never forget Him.”

In this way, the gopīs’ distress of separation increases only due to the remembrance of Śrī Kṛṣṇa; therefore, they desire to forget Śrī Kṛṣṇa. Although they do not experience distress in the forgetfulness of Śrī Kṛṣṇa, nevertheless they can never forget Śrī Kṛṣṇa.

If again you say, why do they even desire the fiery pain of separation (viraha-tāpa)? In reply, He says that the distress of separation always arises in them with great force from experiencing the topmost bliss—this is its perfection. Therefore, the fire of separation (virahānala) is like happiness for them with each given explanation. In this way, the superiority of the gopīs’ glories along with countless, beloved devotees of Śrī Kṛṣṇa is enhanced. We have also said previously, even those who openly say that this distress of separation is never tasteful also consider this subject most beneficial, because it reminds them of their beloved person. Therefore, the same consideration can also be in relation to them.