<\/span><\/strong>“Divine lunacy is of various types, such as, udghurn\u00e2<\/em>, chitrajalpa<\/em> etc.” – (U.N.)<\/p>\n Srila Rupa Gosw\u00e2mip\u00e2d has described Srimati R\u00e2dh\u00e2r\u00e2ni’s udghurn\u00e2 <\/em>in the 3rd<\/sup> act of the drama \u2018Lalit-M\u00e2dh\u00e2v’. When the lady-love meets a dear one of her Beloved, She expresses extreme yearning that stems form deep anger. She talks animatedly with plenty of bh\u00e2v<\/em>. This is \u2018chitra-jalpa’<\/em>. In the 47th<\/sup> chapter of the 10th<\/sup> skandha<\/em> of Srimad-Bh\u00e2gavatam Srimati R\u00e2dh\u00e2r\u00e2ni displayed various bh\u00e2vs <\/em>on meeting Sri Uddhav. These ten verses that make up Bhramar-geet<\/em> contain the ten types of jalpan\u00e2<\/em> and it is \u2018chitrajalpa’<\/em>.1<\/sup><\/a><\/p>\n \n Now let us study the second type of mah\u00e2bh\u00e2v<\/em> that is – m\u00e2dan.<\/em><\/p>\n \n \n “Prem<\/em> is the essence (or the most condensed form) of hl\u00e2dini shakti.<\/em> When this prem<\/em> enhances all the bh\u00e2vs <\/em>(from rati <\/em>to mah\u00e2bh\u00e2v<\/em>) – we call it m\u00e2dan<\/em>. It is a bh\u00e2v<\/em> that is superior to the supreme. It exists only in Srimati R\u00e2dh\u00e2r\u00e2ni” – (U.N.)<\/p>\n When Swayam<\/em> Bhagav\u00e2n<\/em> Sri Krishna appears, then all divine forms come and appear in Him. Similarly, when Srimati R\u00e2dh\u00e2r\u00e2ni expresses m\u00e2dan<\/em>, all the levels of love sparkle brilliantly through this bh\u00e2v<\/em>. M\u00e2dan<\/em> is the best of all bh\u00e2vs<\/em> and is supremely exultant – therefore we call it \u2018superior to the supreme’.<\/p>\n \n M\u00e2dan<\/em> is present only in Srimati R\u00e2dh\u00e2r\u00e2ni; even Her soul mate Lalit\u00e2 who is a prominent member of Her group, does not possess m\u00e2dan<\/em>. Thus we discover that Srimati R\u00e2dh\u00e2r\u00e2ni reigns supreme in the empire of Love. M\u00e2dan<\/em> existed in Srimati R\u00e2dh\u00e2r\u00e2ni since time infinite. Srimat Jiva Gosw\u00e2mip\u00e2d has written –<\/p>\n “Although m\u00e2dan <\/em>is ever-residing in Srimati R\u00e2dh\u00e2r\u00e2ni, sometimes it remains concealed in Her heart, and is revealed at other times.”<\/p>\n – (Lochan-Rochani purport)<\/p>\n \n M\u00e2dan <\/em>never disappears from Srimati R\u00e2dh\u00e2r\u00e2ni’s sub-consciousness. Thus we learn that m\u00e2dan<\/em> is Her original nature. This makes Her more remarkable and extraordinary than other lovers who possess mah\u00e2bh\u00e2v<\/em>. Thus we accept the fact that where the height of love is concerned, Srimati R\u00e2dh\u00e2r\u00e2ni has no competition what so ever.<\/p>\n \n Let us analysis the word m\u00e2dan<\/em> for some further relish. It stems from the root \u2018mad<\/em>‘. Although the root word \u2018mad<\/em>‘ indicates \u2018joy’, it is generally used to mean \u2018intoxicate’.<\/p>\n \n “m\u00e2dayati harshena unm\u00e2d\u00e2titi m\u00e2danah”<\/em><\/p>\n <\/em>Meaning – “We call this bh\u00e2v<\/em> as \u2018m\u00e2dan<\/em>‘ because it has the same effect of exquisite honey-wine – it exhilarates the lover with intoxicating joy.”<\/p>\n \n \n \n “When a lover has the bh\u00e2v \u2018m\u00e2dan’<\/em> –<\/p>\n \n <\/em><\/p>\n Sri Ujjwal-Neelmani describes the extraordinary specialty of m\u00e2dan-bh\u00e2v<\/em> as –<\/p>\n \n “Only during milan<\/em>, this m\u00e2dan-bh\u00e2v<\/em> arises. Its impact is strangely inconceivable. It assists in the eternal pastimes in thousands of artistic ways. M\u00e2dan<\/em> is very much Sri Krishna Himself. Just as He is the transcendental youthful Love-God, and you cannot comprehend Him, similarly the ways of m\u00e2dan<\/em> too are impossible to understand. This is why, neither Srila Bharat Muni nor Srip\u00e2d Shuka Muni (the descriptor of r\u00e2s-leel\u00e2<\/em> in Srimad-Bh\u00e2gavatam) have succeeded in describing clearly the characteristics of m\u00e2dan<\/em>.”<\/p>\n Srila Vishwan\u00e2th Chakravartip\u00e2d has explained this statement in his Aananda-Chandrik\u00e2 purport as follows –<\/p>\n “M\u00e2dan bh\u00e2v<\/em> arises in Srimati R\u00e2dh\u00e2r\u00e2ni only when She is in milan<\/em> with Sri Krishna, and never during viraha<\/em>. Although m\u00e2dan<\/em> is ever-existent in Srimati R\u00e2dh\u00e2r\u00e2ni, it is expressed in milan<\/em> and remains concealed in viraha.<\/em>“<\/p>\n Now we have a question – “Do you remember the example of the symptoms of m\u00e2dan<\/em>, when we spoke about the tribal girl? Well, when Srimati R\u00e2dh\u00e2r\u00e2ni felt m\u00e2dan<\/em> and spoke that verse, She was nowhere near Sri Krishna. Then how does the tribal-girl-example fit in, since m\u00e2dan<\/em> occurs only during milan<\/em>?”<\/p>\n The reply is – “When m\u00e2dan<\/em> expresses itself, the lover experiences kissing and embracing (or conjugal bliss) and within this experience she also realizes the pangs of viraha<\/em>. She undergoes two experiences – of milan<\/em> and viraha<\/em> in one situation itself. In fact this is the strange specialty of m\u00e2dan.<\/em>“<\/p>\n The question may arise – “How can the sweetheart cry out in longing of viraha <\/em>when she is actually making love to Sri Krishna?”<\/p>\n We answer – “This is why Srila Rupa Gosw\u00e2mip\u00e2d has used the word \u2018strange’ to explain the nature of m\u00e2dan<\/em>. There are innumerable types of conjugation and innumerable types of viraha<\/em>-lamentations during such love-making – this is extremely remarkable! We cannot explain how it happens – this is the wonder of m\u00e2dan<\/em>!”<\/p>\n \n \n\n\n
\n \n M\u00e2dan<\/h2>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
Symptoms of m\u00e2dan<\/h2>\n
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