pūrva-sañgatayor yūnor bhaved deśāntarādibhih I

vyavadhānam tuyat prājñaih sa pravāsa itiryate II

taj-janya-vipralambho’yam pravāsatvena kathyate |

The wise say that obstacles to the couple meeting, such as residing in a different
place, arecalled pravāsa. The feeling of separation caused by these obstacles is
also called pravāsa. (Ujjvala-nllamani 15.152-153)

cintātra jāgarodvegau tānavam malināñgatā I

pralāpo vyādhir unmādo moho mrtyur daśā daśa II

In pravāsa-vipralambha ten conditions arise; cintā (thinking), jāgara

(sleeplessness), udvega (agitation), tānavam (thinness), malinatā (soiled body),
pralāpa (meaningless chatter), unmāda
(madness), vyādhi (sickness), moha (fainting) and mrtyu (death). (Ujjvala-nllamani
15.167)

Ten states arise due to the grief of separation when pravasa takes place somewhat
at a distance.

[Satadhanva, at the urging of Akrura and Krtavarman, has murdered Satrajit and
taken the Syamantaka jewel. Now fearing for his life at the hands of Krishna, he
deposits the jewel with Akrura and flees on his horse from Dvaraka toward Mithila.
Satadhanva expresses himself in terms of the ten levels (dasas) of viraha
(separation).]

[1. cinta—thoughtfulness]

Alas, the dark deed is done, and Satrajit’s corpse floats in oil, bereft of life
and bereft of my precious Syamantaka. Yet even now, Krishna learns of my deed! I
must be away! Krishna, they say, can travel faster than the fastest. But I shall
yet out-pace him: with my best steed, Ashvabana, surely Krishna, dulled by palace
comforts, will remain far behind me. Yet Krishna comes for me!

[2. jagara—wakefulness]

My horse gallops tirelessly through the night: my eyes droop, yet I must move on at
least until I see the light of dawn. I pause briefly, ears cocked like a watchdog,
listening for the hoofbeats of another horse, that of Dvarakanath. Surely Krishna
comes for me!

[3. udvega—mental agitation/burning heart]

But all to be heard is the hissing wind rushing through the desert hills. Surely
there is nothing to fear, having left Krishna far behind. Yet my heart quakes! What
have I done by murdering his father-in-law? How his wife must be urging him—a hen-
pecked husband to be sure— to capture and slay me at any cost! Krishna comes for
me!

[4. tanu-ksinata—withered body]

Oh, this cold desert wind in my face, and neither I nor my horse have eaten! My
limbs tighten in anxiety and I shrivel and shiver atthe thought that Krishna at
this moment follows in hot pursuit. My breathing quickens, my heart trembles!
Surely Krishna approaches me!

[5. malinangata—blackish, disfigured limbs]

Look at my hands, my arms, my legs! They turn blackish! Is this me? Or is it the
darkness of night? Or is it Krishna already upon me, casting a shadow before the
already weak moonlight? Is this already the end? Surely Krishna approaches me!

[6. pralapa—delirium/incoherent speech]

Asvabana, my beloved horse, do not fail me! Is it not wonderful? While the gopis of
Vrindavan lament Krishna’s departure, we are honored that Krishna comes to us!
Come, Krishna, your cows are waiting to be milked and your mother waits with your
breakfast! Oh, where am I now? This must indeed be Vraja—in Krishna’s absence all
dark and silent save for the cry of a lone peacock and the plopping sound of a frog
in the stagnant Yamuna—let us pause long enough to quench our thirst with Yamuna’s
life-giving waters.... No! It is madness! Do I drown in the very land of Krishna?
Is it not said that Krishna never takes a single step out of Vraja-Vrindavan? He
could be anywhere here – He is everywhere!! I must flee! For Krishna approaches me!

[7. vyadhi—high fever]

And as my refreshed horse hastens me away from Vraja toward Mithila, my head burns
with fever. Why did I listen to Akrura and Krtavarman, those double-crossing
schemers! It is as if the fire of cosmic devastation is originating in my skull,
which will soon explode with recognition of my utter foolishness. And Krishna
approaches me!

[8. unmada—madness]

But so be it! Let Krishna come! Who is he, and who am I? Am I not your old friend,
Krishna? I remember you from the good old days—it was you and Balaram who hurled my
friends, the ass-demons, into the trees of Talavana! What fun we had, tricking the
Vraja-vasis into thinking you were a specially powerful god of some sort!
Krishna,where are you—come on, let’s have a good fight again, and this time rest
assured that I will win, and you will have to carry me across the Vraja meadows, ha
ha! Krishna approaches me quickly!

[9. moha—fainting]

O Asvabana, my trusty steed, what troubles you? You wheeze as if lacking air. What?
You are slowing to an unsteady gait, you stop in your tracks, you totter and
collapse! I am thrown to the ground, my head is giddy, I faint! I hear only thunder
—the galloping of Krishna’s horses and the whine of Krishna’s chariot wheels. It is
Krishna who approaches me, no other!

[10. mrtyu—death]

And as sure as death, it is Krishna before me now. Every bone in my body cries in
pain, a deafening, high-pitched scream is in my ears: my breath is short and quick,
my heart trembles and jumps. My mouth is dried up—I want to speak but can only
utter a gurgling sound. I manage to look up. Krishna peers at me briefly in
silence, smiling slightly, peacefully, gently, compassionately. I see momentarily a
brilliant flash, like lightning, from his right hand and at the same moment the
racing passage of ten million razors through my neck. In my now detached head, my
mouth manages a smile. Krishna has come to me!
........................................
An example of mṛti (death-like symptoms):

“O killer of demons! You are their very life! Since You departed so suddenly from
Vraja, the lotuses of their hearts in the lakes of their bodies have been dried up
by the fire of separation. The swans of their life airs, being unhappy in that
situation, no longer want to live there.”
aśivatvān na ghaṭate bhakte kutrāpy asau mṛtiḥ |
kṣobhakatvād viyogasya jāta-prāyeti kathyate ||3.2.128||

“Because of its inauspiciousness, death is impossible for these [nitya-siddha]

devotees. But when there are death-like symptoms caused by extreme disturbance due
to separation from Kṛṣṇa, it is called mṛti.”