Çré Prema-sampuöa pride due to the rise of mäna, and reaches the stage of praëaya, can never be destroyed. In that prema, the pride of possessiveness – ‘he is mine, he is exclusively my beloved’ – is firmly situated within the heart of the lover. “Just as a lion considers a dog to be insignificant, so prema does not recognise insignificant, dog-like obstacles. Just as a lamp’s glow becomes brighter in the darkness, so the glory of prema becomes more lustrous in the face of obstacles. With those obstacles conquered, prema becomes more radiant than before. Thus situated, it never diminishes. (55)
lämpaöyato navanavaà viñayaà prakurva näsvädayannatimadoddhuratäà dadhänaù ählädayannamåtaraçmiriva trilokéà santäpayan pralayasürya ivävabhäti (56) “Sakhé, through lascivious desire, this prema makes one continually relish the beloved in new and fresh ways. Like the moon, it pleases the three worlds with excessive intoxication, and it also burns like the sun at the time of universal devastation.
e The meaning here is that the lover (näyaka) has such deep love and affectionate attachment to many beloveds (näyikäs) that he develops a longing for more and more näyikäs. Tasting such new moods greatly delights the näyaka. This love and affection causes the beloved to experience separation from the lover when he goes to another näyikä. She dreams about the happiness of past and future meetings with the lover, and thus becomes submerged in an ocean of unprecedented enjoyment. As the moon’s rays cool the three worlds, the prema that exists when the näyaka and näyikä meet creates an enjoyment that cannot be described in words. At that time, the lover and beloved perceive the three worlds to be filled with happiness. Yet, in a state of separation from each other
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