F: Sadhaka and Siddha: Two classes of devotees

There are two classes of devotees, the sadhaka and the siddha. Those at the stage of sadhana are called sadhakas, and those at the stages of bhava and beyond are called siddhas. The stage of bhava is the stage of the awakening of the svarupa. Vishwanath Chakravartipada describes this blessed stage as follows:

buddhir apatantam evArtham avadhArayantI jAgrat-svapna-suSuptiSu tadIya-smRti-vartmany eva pAnthatvam adhyavasyet | ahantA ca prApsyamAne sevopayogini siddha-dehe pravizantIva sadhaka-zarIraM prAyo jahAtIva virAjeta | mamatA ca tac-caraNAravinda-makaranda eva madhukarIbhavitum upakrameteti | sa ca bhaktaH prAptaM mahA-ratnaM kRpaNa iva janebhyo bhAvaM gopayann api kSAnti-vairAgyAdInAm AspadIbhavan lasal-lalATam evAntardhanaM kathayatIti nyAyena tad-vijJa-sAdhu-goSThyAM vidito bhaved anyatra tu vikSipta ity unmatta iti sajjata iti durlakSyatAM gacchet || mk 7.3

The bhava bhakta’s intelligence then unfailingly has this single purpose. The Lord remains on the path of his memory whether he sleeps, dreams or is awake. Then his sense of identity (ahantA, “I”) enters a perfected body (siddha-deha) suitable for his desired service to the Lord; it is almost as if he has left the present sadhaka body. His sense of possessiveness (mamatA, “mine”) becomes like a bee ready to relish the nectar of the Lord’s lotus feet. In this stage the devotee tries to conceal his feeling of love like a miserly person hiding a precious jewel. There is a saying that a bright face tells of hidden wealth. Because the bhava bhakta has qualities such as patience and renunciation, he is recognized by the realized devotees, but the common people are baffled by his activities and think he just has a disturbed mind.

For the bhava-bhakta, there is no question of absence from the lila. He is always absorbed and present in his svarupa and the related services in the svarasiki-lila. Needless to say, such souls are extremely rare in this world, and tend to keep themselves hidden from the public view.

At the stages prior to the awakening of the svarupa where the svarupa is being cultivated and meditated on, the vision of the lila appears whenever the consciousness of the sadhaka enters into the svarupa. At this stage, the lila is yet to become a "concrete" reality, in contrast to the substantial attainment at the stage of bhava. While the visions of the lila he receives are certainly real, being the reciprocal revelation of the ista-deva, the sadhaka is yet to attain permanent, active presence in the nitya-lila. The reality of the lila appearing in his meditations is a subjective presence brought forth with the lord's grace with the aim of nourishing his greed for the desired attainment.

Q&A: Siddha-identity in everyday life: Harmonizing siddha-deha with ordinary activities

Q: I have been wondering how one harmonizes one's siddha-identity with "ordinary" activities like bathing, eating, going to the toilet etc. Or is that a kind of mental switch, like during bhajan I am X gopi (siddha-deha), then I turn into Y das (sadhaka-deha) and do my ordinary activities until its bhajan time again? How can I meditate upon myself as a perfected, spiritual entity while being sick, driving a car, using my mobile phone or arguing with the boss in the office etc.?

A:  In his Bhakti-rasamrita-sindhu, Sripad Rupa Goswamipad presents the famous two-fold division of seva to be undertaken by those who seek to follow the raga-marga:

sevA sAdhaka-rUpeNa siddha-rUpeNa cAtra hi |
tad-bhAva-lipsunA kAryA vraja-lokAnusArataH || brs 1.2.295

"Serving in the sadhaka-form, as well as in the siddha-form, engaged in activities while desiring the mood of the residents of Vraja, following in their wake."

The external sadhaka-life is to be undertaken while emulating the example of the Goswamis of Vrindavan, engaged in the varieties of devotional services led by sravana, kirtana, archana and so forth. These activities are classified as svAbhISTa-bhAva-sambandhi, or as having a direct relationship with one's desired feelings. These activities, even though undertaken in the external body, lead one to the identity within. Therefore, there is no essential conflict between the two realms in which service has been undertaken.

Such activities of devotional service are also known as svarUpa-siddha-bhakti, or acts that are inherently devotional by their nature. This classification has been presented in contrast to saGga-siddha-bhakti, or elements that attain the quality of devotion through contact with devotion, and aropa-siddha-bhakti, or activities over which the quality of devotion is superimposed, and that are therefore considered to be akin to bhakti.

The quality for kindling inner revelation that is inherent in activities of svarUpa-siddha-bhakti lacks in the two other categories. Activities such as maintaining one's livelihood through work in the society, and thereby maintaining one's facility for devotional services, are generally known as aropa-siddha-bhakti, or activities that become devotional through superimposition. The activities are not devotional in and of themselves, their quality is transformed after the event through the devotee's internal spirit of offering and surrender.

Though elements of aropa-siddha-bhakti are also helpful, and indeed a necessity at a certain stage, they must begin to withdraw as one enters into the world of siddha-rUpa-sevA. Lacking a direct connection with the transcendent realm in which the seva is to take place, they have a great potential for distracting the mind. Some elevated souls are able to transmutate even worldly activities into direct acts of devotion through the power of their smarana, remaining aloof from external influence. However, most sadhakas will find that such external activities will prove to be obstacles in the practice of smarana.

Some aspects of ordinary daily life have qualities that are parallel to the course of the lila. Therefore, someone conversant with the lila can easily attribute the self-conception of the svarupa and the flow of the lila over them and remain in the proper self-identity in the course of the said activities. One should, as far as possible, seek to organize his life in a manner that facilitiates absorption in the lila throughout the day.

The adoption of a specific transcendent identity and the subsequent gradual absorption in the nectarine services of Radha-Krishna possess a vast potential for attracting and containing the consciousness beyond and away from this world. Therefore, as one becomes more accomplished in such practices, he will find it harder and harder to dwell amidst a mundane environment, so much so that time spent in distraction will begin to be felt as painful, and indeed unbearable. The two worlds don't mix together all that well.

For success in smarana, it is vital that one protect the consciousness from outer influences, as smarana is dependent on the purity of the mind – smaraNaM tu zuddhAntaH-karaNatAm apekSate (BhS 276). The foremost among the purifiers of the heart is the chanting of the divine Name, which one should chant at least one lakh, or sixty-four rounds, daily. Before exposing the matter of raga-bhajana (verse 8) in his Upadeshamrita, Srila Rupa Goswamipad has laid emphasis on the worship of the Name as the healer of the polluted heart (verse 7). Chanting a lakh of Names or more, along with the other devotional duties that must be undertaken to support the inner worship, take a substantial amount of time.

All of this has led some mahatmas to conclude that one should renounce the world as a prerequisite for the practice of lila-smarana. While the formal acceptance of the life of a renunciate is not necessarily called for, a withdrawal from the world is instrumental in making the practice successful. Successful smarana calls for exclusivity, and it calls for the absolute rejection of mundane desire. A heart riddled by the mundane, devoid of suddha-bhakti, is not eligible for entrance into the kingdom of rasa.

One must remember that svarupa-meditation and lila-smarana are not a matter of mere techniques of visualization. The lila is self-manifest by nature and arises of grace, grace that is drawn towards one who forsakes all for the sake of a wholehearted devotional pursuit. The appearance of the lila in the chamber of the heart cannot be forced. It flows naturally in a pure and devoted heart, and is therefore aptly called svarasiki. The varieties of meditation, memorization and visualization that are undertaken, despite their being instrumental in supporting the attainment, do not possess the power for revealing the lila and bestowing saksat-seva.

One may also, disregarding all of the above, engage in a semblance of cultivation of svarupa-meditation and lila-smarana. While through that bhajana-siddhi will not be attained, often a favorable samskara is created, a samskara that will in due course of time lead the devotee to the shelter of realized bhajananandi-mahatmas who infuse him with the power to leave behind the mundane and embrace a life of bhajan. Prior to that, practices of smarana are reminiscent of a child's play with dolls. Feeding a doll and putting it to sleep gives a conception of what having a baby is like, and yet the experience is far removed from the labor a mother must bear in caring for a child.

Q&A: Making up for lapses in devotional practices: What to do if one has been unable to complete his daily vows?

Q: What should one do if for some reason he's been unable to complete the daily devotional vows concerning the chanting of harinama or diksha-mantras, or puja?

A: It should be understood that there is no wonder trick by the doing of which the neglect of a previous day's devotional activities could be complemented whilst hoping to attain an equal result. One's daily devotional activities are nitya-niyamas, perpetual vows. One should not seek for ways to occasionally avoid them for the sake of one's leisure and pleasure. raghunAther niyama, yena pASANer rekha! - "The vows of Raghunath were like streaks on a stone." One should strive to embrace such firmness of practice to attain success in his devotional pursuits.

It may be that on account of some unforeseen, insurmountable obstacle one's devotional practice is compromized. If that is the case, some remedial measures have been taught in the Vaishnava-smriti and heard from the mouths of the sadhus. Yet, one should not, on their strength, neglect one's devotional vows in a calculated manner, "If I don't fulfill my vows of bhajan today, then here's what I need to do tomorrow to make up for it. Let me therefore leave it for tomorrow." No! This will imbibe the flaw of nAmno balAd yasya hi pApa-buddhiH, to assume that one may misbehave on the strength of devotional worship.

One should think, "I must complete my daily nitya-niyamas. I must." Just as one wouldn't leave a child unfed and uncared for a day, one mustn't leave one's tender bhajan unnourished, and one mustn't keep his Thakur waiting. Utsaha and dhairya, enthusiasm and fortitude, are vital in the growth of bhakti (Upadeshamrita 3); without them, devotional progress is halted.

Should a lapse occur on account of excessive and unavoidable seva or some formidable obstruction, the general principle is that one should do more than the remaining balance as a matter of devotional atonement, with a sincere feeling of unworthiness as Thakur's servant. One must understand that the daily niyamas are a part of a living personal relationship with Thakur, not a matter of ritualistic, obligatory observance. They are our expression of longing, of our heart's budding love.

The 19th chapter of Hari-bhakti-vilasa (19.1038-1039) notes, in the context of worshiping the deity:

ekAha pUjAvihitau kuryAd dvi-guNam arcanam |
tri-rAtre tu mahA-pUjAM samprokSaNam ataH param ||
mAsAd Urdhvam anekAhaM pUjA yadi vihanyate |
pratiSThaiveSyate kaizcit kaizcit samprokSaNa-kramaH ||

"If worship has been forsaken for a day, one ought to worship twice. If three days have passed, one should perform great worship with the bathing ceremony. If the worship has been repeatedly neglected for the duration of a month, some hold that installation should be done anew, while others recommend the bathing ceremony and so forth."

Such worship should be done in the spirit of apology, calling out for the Lord, begging him to again receive our worship, with firm determination that such neglect will not occur again.

Manohara-bhajan-dipika, discussing what ought to be done in the event that the chanting of the names has been halted for a day, states that one must then, on the following day, perform four-fold the daily vow. For example, if one's vow has been for 50.000 names daily, one should then chant 200.000 names, discarding all unneeded activity to arrange for time for its performance. In the event that daily vow has not been neglected but has been compromised, then doing the vow two-fold is sufficient.

For those chanting the Names in excess of one lakh, the four-fold atonement is not practicable for obvious reasons. Rarely it is seen, though, that someone with a lakh's daily vow would halt his nama-bhajan altogether for a day! Regardless, if their nama-bhajan has been compromised, they should chant a substantially increased quantity in proportion to their daily vows on the following day to atone for the neglect of Nama Prabhu's daily worship.

The above also applies for the chanting of the diksha-mantras and other quantifiable practices. If the practices neglected are not of a nature that could be quantified, one should sincerely regret having neglected the said practice and thereby a precious opportunity for acts of devotional worship, praying for a new opportunity. With that, one should make arrangements to see that the situation leading to the neglect will not occur again.

Q&A: Maintaining inspiration in bhajan: Sometimes inspiration comes, and again it goes...

Q: It is often seen that people come to Vraja for pilgrimage, associate with sadhus and gain much inspiration in bhajan -- only to have it diminish and wither in a few months after returning to West! What is the reason for this, how to avoid it?

A:  There are several reasons for the diminishing of enthusiasm in bhajan. As a matter of general principle, it has to do with not exercising due caution in protecting one's bhajan. For a sadhaka, protecting one's bhajan is of the utmost essence. He should not neglect or squander his precious attainments.

In his Upadeshamrita, Srila Rupa Goswamipad has listed the following six items that cause the devastation of devotional pursuits:

atyAhAraH prayAsaz ca prajalpo niyamAgrahaH |
jana-saGgaz ca laulyaM ca SaDbhir bhaktir vinazyati || 2 ||

"Excessive eating or harnessing property, strenuous endeavors, idle talks, neglect of principles, the company of the worldly and fickleness; these six make the devotion perish."

If someone, after having spent time engrossed in bhajan, returns to his worldly life of harnessing so many items that are truly not of need for a life of bhajan, he is overwhelmed by a sense of possessive illusion that blocks the consciousness from entering the ways of bhajan. If one eats in excess or eats inappropriate food from inappropriate sources, sexual desire is provoked, the consciousness is tainted with evil and the mind becomes wicked. If one engages in idle talks, such as blasphemy, gossip or topics of sensuality, he cuts on the very root of devotion through blasphemy and gossip, cultivating taste for the mundane.

If someone neglects the execution of due devotional principles, one's daily religious vows of prayer, worship and meditation, the creeper of devotion withers in shortage of water. If one maintains mundane association either through cultivating relationships with worldly people or vicariously enjoying their ways through movies, novels and so forth, his taste for the worldly is nourished, and in proportion his interest in devotion vanishes. If the mind is fickle, running across the universe and taking interest in countless topics of sense enjoyment and intellectual interest, the focus of consciousness is scattered and led afar from bhajan.

Among the six items perfecting the practice of devotion, Rupa Goswami mentions sato vRtteH, which the commentator glosses as sadAcAra, or saintly conduct. Sadachar keeps one protected from varieties of aparAdhas and shields one from mundane influence, lack thereof leads one to unknowingly commit aparAdhas and leaves one vulnerable for the effects of the world. Therefore, one should learn and adopt appropriate sadachar, saintly conduct, to protect the tender creeper of devotion.

In his teachings to Sri Rupa, Sriman Mahaprabhu taught of the cultivation of the creeper of devotion and the need to exercise great caution (CC 2.19.154ff):

tabe yAya tad-upari goloka-vRndAvana |
kRSNa-caraNa-kalpa-vRkSe kare ArohaNa ||
tAhAG vistArita haJA phale prema-phala |
ihAG mAlI sece nitya zravaNAdi jala ||
yadi vaiSNava-aparAdha uThe hAtI mAtA |
upADe vA chiNDe, tAra zukhi’ yAya pAtA ||
tAte mAlI yatna kari’ kare AvaraNa |
aparAdha-hastIra yaiche nA haya udgama ||

"Then, it grows beyond and reaches Goloka Vrindavan, climbing to the desire tree of Sri Krishna's feet.
"Extending there, it produces the fruit of prema, as the gardener always sprinkles it with the water of hearing and the such.
"Should offence at the feet of a Vaishnava arise like a mad elephant, it'll uproot or break the creeper, making its leaves dry.
"Therefore the gardener, with great diligence, prepares a protective barrier to prevent the elephant of offence from awakening."

The observance of maryAda, or proper etiquette in dealings with Vaishnavas, coupled with due awareness of inadequacies in ingredients, places and manners of activity in worship, must therefore be assimilated and maintained if one is to maintain one's firmness in pursuing devotion.

Mahaprabhu described the undesired weeds that suck the life sap of the creeper of devotion in the following words:

niSiddhAcAra, kuTInATI, jIva-hiMsana |
lAbha, pUjA, pratiSThAdi yata upazAkhA-gaNa ||
seka-jala pAJA upazAkhA bADi yAya |
stabdha haJA mUla-zAkhA bADite nA pAya ||
prathamei upazAkhAra karaye chedana |
tabe mUla-zAkhA bADi’ yAya vRndAvana ||

"Forbidden acts, duplicity, hostility towards others, mundane gain, worship and distinction, these are the host of weeds.
"Drinking the water sprinkled, they are nourished while the growth of the main creeper becomes thwarted.
"The weeds must be discarded at the very moment of their appearance; Then, the main creeper will grow and reach Vrindavan."

One should therefore stay afar from forbidden acts such as sinful deeds or other acts deemed unbefitting in the Vaishnava scriptures, be transparent in his dealings and not lead a life of deceit, not cause undue grief and anguish to other living entities, and always beware the traps of mundane gain, worship and distinction that arise parallel with the growth of devotion.

Hence the famous words, sAdhu sAvadhAn! -- "Saints, beware!". Seek to protect your devotional accomplishments by carefully weeding out crippling elements, whilst always yearning for the company of affectionate and advanced sadachari-sadhus from whose hearts the nectar of devotion oozes in our direction, and who educate us in the ways of guarding our growth in devotion.

Padavali: I Heard the Saint Say (Narottama)

"When shall I become a resident of Vrindavana?"

– From Srila Narottama Das Thakur Mahasaya's Prarthana –

-o)O(o-

śuniẏāchi sādhu-mukhe bale sarva-jana /
śrī rūpa-kṛpāẏa mile yugala caraṇa //

“I’ve heard from the saints’ mouths, and so say all,
With Śrī Rūpa’s grace, the feet of Yugala are attained.”

hā hā prabhu sanātana gaura-parivāra /
sabe mili vāñcha pūrṇa karaha āmāra //

“Hā hā! Master Sanātana, the companions of Gaura!
All of you, make my desires fulfilled!”

śrī rūpera kṛpā yena āmā prati haẏa /
se pada āsraẏa yāra sei mahāśaẏa //

”Should Śrī Rūpa’s grace fall upon me...
Whose is the shelter of those feet, he is great indeed!”

prabhu lokanātha kabe saṅge laẏe yābe /
śrī rūpera pāda-padme more samarpibe //

“When will master Lokanātha go, keeping me with him,
And offer me at Śrī Rūpa’s lotus feet?”

heno ki haibe mora narma-sakhī-gaṇe /
anugata narottame karibe śāsane //

“Then, shall it happen to me that the dear sakhīs
Will scold Narottama, who has become their follower?”

-o)O(o-

Padavali: When shall I become a resident of Vrindavana (Narottama)

"When shall I become a resident of Vrindavana?"

– From Srila Narottama Das Thakur Mahasaya's Prarthana –

-o)O(o-

hari hari kabe habe vṛndāvana-vāsī /
nirakhiba naẏane yugala rūpa-rāśi //

“Hari, Hari! When will I become a resident of Vṛndāvana?
With my eyes, I shall see the charming forms of Śrī Yugala…”

tyājiba śaẏana sukha vicitra pālaṅka /
kabe vrajera dhūlāẏa dhūsara habe aṅga //

“Forsaking the joy of sleeping on a fancy bed,
When will my limbs be anointed with the dust of Vraja?”

ṣaḏa-rasa-bhojana dūre parihari /
kabe vraje māgiẏā khāiba mādhukarī //

“Casting afar the enjoyment of six food-flavors,
When shall I beg for mādhukarī in Vraja?”

parikramā kariẏā vrajera vane vane /
viśrāṁa kariba giẏā yamunā puline //

“Circumambulating Vraja from one forest to the next,
I’ll take rest, going to Yamunā’s bank.”

tāpa dūre kariba śītala vaṁśī-vaṭe /
kabe kuñje basiba giẏā vaiṣṇava nikaṭe //

“I’ll rid myself of burning heat at the cooling Vaṁśī-vaṭa;
When will I sit in the kuñja near the Vaiṣṇavas?”

narottama dāsa kahe kari parihāra /
kabe vā emana daśā haibe āmāra //

Narottama Dās says, “Forsaking all,
When will such a state be mine?”

Padavali: Madhavotsava-kamalakara - Springtime of Vrindavana in Gita-govinda (Lalita-lavanga-lata)

This song, Madhavotsava-kamalakara of Jayadeva's Gita Govinda, can be sung daily during the spring-season, starting with Vasanta-pancami.

---

śrī-jaẏadeva-viracitā gīta-govinda-kāvyam

sāmoda-dāmodara-nāmaka prathamaḥ sargaḥ,
mādhavotsava-kamalākāra-nāmaka tṛtīya prabandhaḥ |
vasanta-rāga-yati-tālābhyāṁ gīyate ||

-o)O(o-

lalita-lavaṅga.latā-pariśīlana-komala-malaẏa-samīre |
madhukara-nikara-karambita-kokila-kūjita-kuñja-kuṭīre ||

lalita – tender; lavaṅga.latā – clove creepers; pariśīlana – in touch with; komala – gentle; malaẏa-samīre – with breezes from Malaya-mountains; madhukara – honey bees; nikara – swarms of; karambita – intermingled; kokila – cuckoos; kūjita – cooing; kuñja-kuṭīre – in an arbour cottage;

"Tender clove creepers touching the gentle breeze from Malaya-mountains, swarms of honey-bees intermingled, cuckoos cooing in arbour cottages..."

viharati harir.iha sarasa-vasante |
nṛtyati yuvatī-janena samaṁ sakhi ! virahi-janasya durante || dhru ||

viharati – frolicks; harir – Hari; iha – here; sarasa-vasante – in the enamored spring; nṛtyati – dances ; yuvatī-janena – of youthful girls; samaṁ – even as then; sakhi – friend; virahi-janasya – of people in separation; durante – misery;

"Hari frolicks in the enamored spring! Even as the young ladies dance, O sakhi!, people in separation grieve."

unmada-madana-manoratha-pathika-vadhū.jana-janita-vilāpe |
ali.kula-saṅkula-kusuma-samūha-nirākula-bakula-kalāpe ||

unmada – intoxicated; madana-manoratha – on the cupid's chariot; pathika – travelers; vadhū.jana – of the young brides; janita – occurring; vilāpe – lamentations; ali.kula – swarm of honeybees; saṅkula – crowded together; kusuma-samūha – bunches of flowers; nirākula – full of; bakula-kalāpe – in the thickets of Bakula-tree;

"The intoxicated travelers on Cupid's chariot of mind, the young brides make their lamentations known... Swarms of honeybees are crowded amidst the flower-bunch laden thickets of the Bakula-trees."

mṛga.mada-saurabha-rabhasa-vaśaṁvada-nava.dala-māla-tamāle |
yuva.jana-hṛdaya-vidāraṇa manasija-nakha-ruci-kiṁśuka-jāle ||

mṛga.mada – musk; saurabha – fragrance; rabhasa – rapidly; vaśaṁvada – as if their own; nava.dala – new leaves; māla – garlanding; tamāle –Tamala-trees; yuva.jana – of the youngsters; hṛdaya – heart; vidāraṇa – rending; manasija – the mind-born cupid; nakha – nails; ruci – splendor; kiṁśuka – blood-red Kimsuka-flower; jāle – in bunches of;

"The new leaves garlanding the Tamala-tree rapidly spread their fragrance, as if they'd adopted the qualities of musk as their own. The splendor of bunches of blood-red Kimsuka-flowers are the nails of the mind-born Cupid, rending the hearts of youngsters."

madana-mahīpati-kanaka-daṇḍa-ruci-keśara-kusuma-vikāśe |
milita-śilī.mukha-pāṭali-paṭala-kṛta-smara-tūṇa-vilāse ||

madana – cupid; mahīpati – the sovereign; kanaka – golden; daṇḍa – sceptre; ruci – splendor; keśara-kusuma – Kesara-flowers; vikāśe – blooming; milita – joined; śilī.mukha – arrows, or bees; pāṭali-paṭala – cup-like Patali-flowers; kṛta – made as; smara – cupid; tūṇa – quiver; vilāse – appearing as;

"Blooming Kesara-flowers in their splendor are the sceptre of Cupid the sovereign. Bees and cup-like Patali-flowers together come forth as the Cupid's quiver."

vigalita-lajjita-jagad.avalokana-taruṇa-karuṇa-kṛta-hāse |
virahi-nikṛntana-kunta-mukhākṛti-ketaki-danturitāśe ||

vigalita – vanished; lajjita – being ashamed; jagad – of the world; avalokana – watching; taruṇa – tender, or youngsters; karuṇa – with pity, or Karuna-flower; kṛta – made to; hāse – laugh; virahi – those separated; nikṛntana – maiming; kunta-mukhākṛti – faces as if lances; ketaki – Ketaki-flowers; danturitāśe – filling all directions;

"Forsaking their shame in the watching eyes of the world, the youngsters are pitifully laughed at by Karuna-flowers. The faces of Ketaki-flowers, filling all directions, are the lances maiming those in separation."

mādhavika-parimala-lalite nava-mālika-jāti-sugandhau |
muni-manasām^api mohana-kārīṇi taruṇā.kāraṇa.bandhau ||

mādhavika – Madhavi-plants; parimala – fragrance; lalite – gently; nava – new; mālikaẏāti –Malika and jasmine flowers; sugandhau – fragrance; muni – of the sages; manasām – minds; api – even; mohana-kārīṇi – cause of bewilderment; taruṇā – youngsters; kāraṇa – cause; bandhau – of uniting, or bondage;

"The fragrance of Madhavi-vines and the sweet odors of new Malika-jasmines lead even the minds of the sages to bewilderment, a cause for the youngsters' union."

sphurad.atimukta.latā-parirambhana-pulakita-mukulita-cūte |
vṛndāvana-vipine parisara-parigata-yamunā.jala-pūte ||

sphurad – vibrant; atimukta.latā – Madhavi-creepers; parirambhana – embracing; pulakita – bristled; mukulita – full of blossoms; cūte – mango-trees; vṛndāvana – in Vrindavana, or vṛnda – group, avana satisfy; vipine – in the forest; parisara – flowing about; parigata – surrounding; yamunā – of Yamuna-river; jala – water; pūte – clear;

"The vibrant Madhavi-creepers embrace the mango-trees, full of blossom as their bristles. The fresh waters of Yamuna flow in Vrindavana's every direction."

śrī.jaẏadeva-bhaṇitam^idam^udaẏati hari-caraṇa-smṛti-sāram |
sarasa-vasanta.samaẏa-vana-varṇanam^anugata-madana-vikāram ||

śrī.jaẏadeva-bhaṇitam – spoken by Sri Jayadeva; idam – this; udaẏati – emerging; hari-caraṇa – the feet of Hari; smṛti-sāram – essence of meditation; sarasa – impassioned; vasanta – spring; samaẏa – season; vana – woods; varṇanam – description; anugata – following; madana-vikāram – cupid's agitations;

"This narration by Jayadeva gives rise to the essence of meditation, the feet of Hari. The Cupid's transformations follow in the wake of the description of the impassioned spring-time in the woods."