Gītā-mālā

(1)
śrī-kṛṣṇe seviba bali’, gṛha chāḍi’ kuñje cali’
yāite haya abhisārikā sakhī
kuñja-sajjā kare yabe, vāsaka-sajjā hana tabe
utkaṇṭhitā kṛṣṇa-patha lakhi’

Only to serve Śrī Kṛṣṇa, a heroine leaves her home and goes to the forest bower; thus she becomes an abhisārikā. When she decorates the grove and prepares it for His arrival, she becomes known as a vāsaka-sajjā. And while repeatedly gazing down the path in eager anticipation of Kṛṣṇa’s coming, she is called utkaṇṭhitā.

(2)
kāla ullaṅghiyā hari, bhoga-cihna dehe dhari’
āile hana khaṇḍitā takhana
saṅkete pāiyā baise, tabu kānta nā āise
vipralabdhā nāyikā ta’ hana

When Hari arrives after the appointed time, bearing on His body signs of enjoyment elsewhere, the heroine becomes khaṇḍitā. And when she comes to the trysting place and waits there, yet her beloved does not arrive, she becomes the disappointed heroine known as vipralabdhā.

(3)
mānera kalahe hari, yena cali duḥkha kari’
kalahāntaritā santāpinī
mathurāte kānta gela, bahu-dina nā āila
proṣita-bhartṛkā kāṅgālinī

When, due to a quarrel born of loving jealousy, she sends Hari away and then suffers in separation, she is called kalahāntaritā. When her beloved has gone to Mathurā and does not return for many days, she becomes the forlorn and grief-stricken (proṣita-bhartṛkā).

(4)
nijāyatte kānte peye’, krīḍā kare kānta la’ye
svādhīna-bhartṛkā se ramaṇī
nāyikā-mātrera haya, ei aṣṭa-daśodaya
vipralambha-sambhoga-bodhinī

When she has her beloved fully under her control and sports with Him according to her own desire, she is that heroine known as svādhīna-bhartṛkā. These eight conditions arise among heroines and reveal the various experiences of separation and union in divine love.