Text 4.15

यूनोर् अयुक्तयोर् युक्तयोर् वा रतिर् अभीष्टालिङ्गनाद्य्-अलाभात् प्रकृष्टा विभावादि-योगाद् विप्रलम्भः. स च पूर्वराग-मानप्रवास-प्रेम-वैचित्त्य-भेदाच् चतुर्-विधः.

yūnor ayuktayor yuktayor vā ratir abhīṣṭāliṅganādy-alābhāt prakṛṣṭā vibhāvādi-yogād vipralambhaḥ. sa ca pūrvarāga-mānapravāsa-prema-vaicittya-bhedāc catur-vidhaḥ.

Whether they are together or separated, the rati between two young persons which is eminent on account of not obtaining the desired embrace, and so on, is called vipralambha (love in separation), since the rati has a connection with vibhāvas and so on. Vipralambha has four varieties: pūrva-rāga (preexistent love, merely due to seeing or hearing), māna (pique), pravāsa (living away), and prema-vaicittya (mental confusion due to love).

Commentary:

Here Baladeva Vidyābhūṣaṇa follows Rūpa Gosvāmī’s methodology and sets aside Mammaṭa’s subcategories of vipralambha, which are: abhilāṣa (longing), viraha (separation), īrṣyā (jealousy, resentment), pravāsa (living away), and śāpa (imagined curse by the creator or by Providence) (Kāvya-prakāśa, verse 31 vṛtti).^[1] Viśvanātha Kavirāja says śāpa is included in pravāsa.^[2] Paṇḍita-rāja Jagannātha mentions Mammaṭa’s subcategories in passing. Jagannātha does not subdivide vipralambha because he does not see much difference between Mammaṭa’s subcategories.²²²

Footnotes and references:

[1]:

This is mostly based on this statement by Ānandavardhana: vipralambhasyāpy abhilāṣerṣyāviraha-pravāsa-vipralambhādayaḥ (Dhvanyāloka 2.12).

[2]:

pravāso bhinna-deśitvaṃ kāryāc chāpāc ca sambhramāt | (Sāhitya-darpaṇa 4.204) 222 imaṃ pañca-vidhaṃ prāñcaḥ pravāsādibhir upādibhir āmananti. te ca prāvāsābhilāṣaviraherṣyā-śāpānāṃ viśeṣānupalambhān nāsmābhiḥ prapañcitāḥ (Rasa-gaṅgādhara, KM p. 35).