The separation of Lord Ramacandra from Sita is spiritually understood as vipralambha, which is an activity of the hladini potency of the Supreme Personality of Godhead belonging to the srngara-rasa, the mellow of conjugal love in the spiritual world

Expressions researched:
"The separation of Lord Ramacandra from Sita is spiritually understood as vipralambha, which is an activity of the hladini potency of the Supreme Personality of Godhead belonging to the srngara-rasa, the mellow of conjugal love in the spiritual world"

SB Canto 9

The separation of Lord Rāmacandra from Sītā is spiritually understood as vipralambha, which is an activity of the hlādinī potency of the Supreme Personality of Godhead belonging to the śṛṅgāra-rasa, the mellow of conjugal love in the spiritual world. In the spiritual world the Supreme Personality of Godhead has all the dealings of love, displaying the symptoms called sāttvika, sañcārī, vilāpa, mūrcchā and unmāda. Thus when Lord Rāmacandra was separated from Sītā, all these spiritual symptoms were manifested.

SB 9.10.11, Purport:

According to moral instructions, gṛhe nārīṁ vivarjayet: when one goes on a tour, one should not bring his wife. Formerly men used to travel without conveyances, but still, as far as possible, when one leaves home one should not take his wife with him, especially if one is in such a condition as Lord Rāmacandra when banished by the order of His father. Whether in the forest or at home, if one is attached to women this attachment is always troublesome, as shown by the Supreme Personality of Godhead by His personal example.

Of course, this is the material side of strī-saṅgī, but the situation of Lord Rāmacandra is spiritual, for He does not belong to the material world. Nārāyaṇaḥ paro 'vyaktāt: Nārāyaṇa is beyond the material creation. Because He is the creator of the material world, He is not subject to the conditions of the material world. The separation of Lord Rāmacandra from Sītā is spiritually understood as vipralambha, which is an activity of the hlādinī potency of the Supreme Personality of Godhead belonging to the śṛṅgāra-rasa, the mellow of conjugal love in the spiritual world. In the spiritual world the Supreme Personality of Godhead has all the dealings of love, displaying the symptoms called sāttvika, sañcārī, vilāpa, mūrcchā and unmāda. Thus when Lord Rāmacandra was separated from Sītā, all these spiritual symptoms were manifested. The Lord is neither impersonal nor impotent. Rather, He is sac-cid-ānanda-vigraha (Bs. 5.1), the eternal form of knowledge and bliss. Thus He has all the symptoms of spiritual bliss. Feeling separation from one's beloved is also an item of spiritual bliss. As explained by Śrīla Svarūpa Dāmodara Gosvāmī, rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ: the dealings of love between Rādhā and Kṛṣṇa are displayed as the pleasure potency of the Lord. The Lord is the original source of all pleasure, the reservoir of all pleasure. Lord Rāmacandra, therefore, manifested the truth both spiritually and materially. Materially those who are attached to women suffer, but spiritually when there are feelings of separation between the Lord and His pleasure potency the spiritual bliss of the Lord increases. This is further explained in Bhagavad-gītā (9.11):

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram

One who does not know the spiritual potency of the Supreme Personality of Godhead thinks of the Lord as an ordinary human being. But the Lord's mind, intelligence and senses can never be affected by material conditions. This fact is further explained in the Skanda Purāṇa, as quoted by Madhvācārya:

nitya-pūrṇa-sukha-jñāna-

svarūpo 'sau yato vibhuḥ

ato 'sya rāma ity ākhyā

tasya duḥkhaṁ kuto 'ṇv api

tathāpi loka-śikṣārtham

aduḥkho duḥkha-vartivat

antarhitāṁ loka-dṛṣṭyā

sītām āsīt smarann iva

jñāpanārthaṁ punar nitya-

sambandhaḥ svātmanaḥ śriyāḥ

ayodhyāyā vinirgacchan

sarva-lokasya ceśvaraḥ

pratyakṣaṁ tu śriyā sārdhaṁ

jagāmānādir avyayaḥ

nakṣatra-māsa-gaṇitaṁ

trayodaśa-sahasrakam

brahmaloka-samaṁ cakre

samastaṁ kṣiti-maṇḍalam

rāmo rāmo rāma iti

sarveṣām abhavat tadā

sarvoramamayo loko

yadā rāmas tv apālayat

It was actually impossible for Rāvaṇa to take away Sītā. The form of Sītā taken by Rāvaṇa was an illusory representation of mother Sītā—maya-sītā. When Sītā was tested in the fire, this māyā-sītā was burnt, and the real Sītā came out of the fire.