Devanagari
हिमनिर्झरविप्रुष्मत्कुसुमाकरवायुना ।
चलत्प्रवालविटपनलिनीतटसम्पदि ॥ १८ ॥
Verse text
hima-nirjhara-vipruṣmat-
kusumākara-vāyunā
calat-pravāla-viṭapa-
nalinī-taṭa-sampadi
Synonyms
hima
—
nirjhara — from the icy mountain waterfall
;
vipruṭ
—
mat — carrying particles of water
;
kusuma
—
ākara — springtime
;
vāyunā
—
by the air
;
calat
—
moving
;
pravāla
—
branches
;
viṭapa
—
trees
;
nalinī
—
taṭa — on the bank of the lake with lotus flowers
;
sampadi
—
opulent .
Translation
The branches of the trees standing on the bank of the lake received particles of water carried by the spring air from the falls coming down from the icy mountain.
Translation (Visvanatha Cakravarti Thakura)
Outside the city in groves of beautiful trees and creepers, with ponds resounding with the cries of flocks of birds and humming of bees, with lakes having banks abundant with lotuses and trees, whose branches moved in the spring wind laden with water drops from cool waterfalls, where cuckoos warbled as if calling out to travelers, there were various non-violent forest animals free of troubles, and no violent animals.
In three verses, the variety of sense objects are described as the various items in the grove outside the city, in order to convey how the jīva becomes fixed in his body by concentrating on sense objects.
Purport
In this verse the word
hima-nirjhara
is particularly significant. The waterfall represents a kind of liquid humor or
rasa
(relationship). In the body there are different types of humor,
rasa
or mellow. The supreme mellow (relationship) is called the sexual mellow (
ādi-rasa
). When this
ādi-rasa,
or sex desire, comes in contact with the spring air moved by Cupid, it becomes agitated. In other words, all these are representations of
rūpa, rasa, gandha, śabda
and
sparśa.
The wind is
sparśa,
or touch; the waterfall is
rasa,
or taste; the spring air (
kusumākara
) is smell. All these varieties of enjoyment make life very pleasing, and thus we become captivated by material existence.