Gītā-mālā

(1)
śrī ujjvala-rasa sāra, svabhāvataḥ dvi-prakāra
vipralambha sambhoga ākhyāna
vinā vipralambhāśraya, sambhogera puṣṭi naya
tāi vipralambhera vidhāna

The essence of śrī ujjvala-rasa is naturally of two kinds, known as vipralambha (separation) and sambhoga (meeting). Without taking shelter of vipralambha, sambhoga cannot attain full nourishment; therefore the arrangement of vipralambha exists.

(2)
pūrva-rāga tathā māna, pravāsa vaicittya-jñāna
vipralambha cāri ta’ prakāra
saṅgamera pūrva-rīti, lābhe pūrva-rāga khyāti
darśane śravaṇe janma tā’ra

Pūrva-rāga, māna, pravāsa, and vaicittya are the four kinds of vipralambha. The condition that arises before meeting is known as pūrva-rāga, and it takes birth through seeing or hearing of the beloved.

(3)
anurakta dampatira, abhīṣṭa viśleṣa sthira
darśana-virodhi bhāva māna
sa-hetu nirhetu māna, praṇayera pariṇāma
praṇayera vilāsa-pramāṇa

When an attached couple becomes firmly disposed toward separation and opposed even to seeing one another, that condition is called māna. Māna is of two kinds, with cause and without cause, and is a transformation of praṇaya as well as evidence of its playful expression.

(4)
sāma-bheda kriyā-dāne, natyupekṣā su-vidhāne
sa-hetu mānera upaśama
deśa-kāla veṇu-rave, nirhetuka mānotsave
kare ati śīghra uparama

Māna arising from a cause is pacified by conciliation, clever distinction, service, gifts, submission, or neglect. In the festival of causeless māna, a suitable place, the passage of time, or the sound of the flute quickly brings it to an end.

(5)
viccheda āśaṅkā haite, premera vaicittya citte
premera svabhāve upajaya
deśa grāma vanāntare, priyā ye pravāsa kare
pravāsākhya vipralambha haya

From the fear of separation arises prema-vaicittya within the heart; it appears by the very nature of prema. When the beloved resides in another land, village, or forest region, that separation is known as pravāsa, one of the forms of vipralambha.