Rasarnavasudhakara 2.450

For instance: / “Then the wife of Madana, emaciated by distress, / waited for the end of the calamity, / like the crescent of the daytime moon, / grayed by the fading of its rays, [waits] for evening.”

|| (Kumārasambhava 4.46)

Here, because of confidence in the voice from the sky, Rati's love-in-separation, nourished by transitory emotional states such as languor inferred from her emaciation and the like, is manifested by consequents such as biding the time.

On this point, some say: “There is no love-in-separation called ‘pathetic,’ because it has two supporting objects and cannot exist in only one. Where one has departed and laments and the like belong to the other, it does not differ from grief.” That is incorrect. Where there is no enjoyment through revival, there indeed is only grief. But where that [revival] exists, there is only love-in-separation. Otherwise, even in separation through travel by a curse of deformation, which culminates in enjoyment but is characterized by the disappearance of either partner, it would follow that it has the form of grief.

If it is asked, “Well, in that case, what is the difference between separation through travel and pathetic [separation]?”, it is answered: Separation through travel occurs when there is departure to another land with the body; pathetic [separation] occurs when there is departure to another land with the vital breaths.

On this point, some say that the division of the erotic sentiment other than [love in] union consists of non-conjunction (ayoga) and disjunction (viprayoga), intending that the word ayoga denotes nascent love and the word viprayoga denotes wounded pride and the like. And they state the reason for not using the word vipralambha [as follows]: The primary usage of the word vipralambha occurs when, having said 'I will come to the rendezvous,' one fails to arrive at the rendezvous, transgressing it, and then pursues another heroine; for its meaning is deception. If the word vipralambha—which denotes such a particularity, since vipralambha is a specific form of non-conjunction and disjunction—were to denote the generic form of these two, the word vipralambha would incur metaphorical application. That is incorrect. For even in the fourfold vipralambha, the meaning in the form of deception is established in its primary sense alone. And so says the illustrious Bhoja: