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NOTES: CHAPTER SEVEN 509 separated from K峁涐梗峁嘺. Here, the paradigms are the gopis and
the queen's of Dvarak膩:
"There was supreme bliss for the milkmaids on seeing
Govinda, a moment without Whom was to them like a
hundred world ages" (BP 10.19.16).
"When you go off to the forest during the day, an
instant seems like a world age to us [the gopis] who are
not seeing you.
A dolt is he who made the lashes of
these eyes that are gazing at your radiant face with its
[frame of] curly hair!" (BP 10.31.15)
"Whenever, O Lotus-eyed One, you depart [from Dv膩rak膩]
for the land of the Kurus [Hastinapur] or the Madhus
[Mathura] with the desire to see your friends, a moment
resembles a hundred thousand years for us [K峁涐梗峁嘺's
queens], O Acyuta, who become like the eyes without the
sun" (BP 1.11.9).
The highest intolerance of separation is illustrated by the
gopis who were prevented by jealous relatives from
responding to the call of K峁涐梗峁嘺's flute and participating in
the celebrated Dance of Love (r膩sal墨l膩) on the mooonlit
banks of the Yamun膩:
"Some milkmaids, confined in their inner apartments and
unable to escape, meditated on K峁涐梗峁嘺 with closed eyes,
deeply engaged in thought of Him.
"Their sins removed by the intense agony of unbearable
separation from their beloved, their merits exhausted in
the ecstasy of Acyuta's embrace attained during
meditation, associating with Him, the Supreme Self, with
bonds destroyed thereby even though they regarded Him as
their lover, they immediately abandoned the body
composed of the three material qualities" (BP 10.29.9-
11).
At this point, Madhus奴dana admits that he is only
hinting at the nature of preman, and he promises to explain
it in greater detail in the second chapter (di帽m膩tram
ihod膩h峁泃am / anantaroll膩se punar etat saprapa帽cam
ud膩hari峁�yate prema, JSP, p. 139). The important aspects of
that discussion have already been summarized in chap. 6.5.
In BR 2, we noted, Madhusudana at first identifies the
gopi's love for K峁涐梗峁嘺 as the highest sentiment (paramo
rasah). But he then goes on to identify the suddhabhakti
("pure devotion") of sages like Sanaka as an even superior
rasa (eti rasat膩m adhik膩m). This, combined with the
emphasis here on the "inability to endure separation" and