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Like many of you, I am happy about the first day of Spring. It was a long hard winter for many places in the country and I am sure that most everyone welcomes the coming of spring. The following is a verse from the Srimad Bhagavatam which describes our enchantment with the material existence. A symptom of this enchantment is our spring fever.
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. (SB 4.25.18)
…The spring air (kusumākara) is smell. All these varieties of enjoyment make life very pleasing, and thus we become captivated by material existence. (from purport)
Full text and purport
Srimad Bhagavatam
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Canto Four, Chapter 25, Text 18
hima-nirjhara-vipruṣmat-
kusumākara-vāyunā
calat-pravāla-viṭapa-
nalinī-taṭa-sampadi
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.
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.
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