तत्राप्रकटा द्विविधा—मन्त्रोपासनामयी स्वारसिकी च । प्रथमा यथा तत्तदेकतरस्थानादिनियतस्थितिका तत्तन्मन्त्रध्यानमयी । … नानास्थानानुसारणरूपत्वादेकस्थाननिष्ठाया मन्त्रोपासनामय्या भिद्यतेऽसौ । यथावसरविविधस्वेच्छामयी स्वारसिकी । … नानालीलाप्रवाहरूपतया स्वारसिकी गङ्गेव । एकैकलीलात्मतया मन्त्रोपासनामयी तु लब्धतत्सम्भवह्रदश्रेणिरिव ज्ञेया । किं च, मन्त्रोपासनामय्यामपि व्रजराजादिसम्बन्धः श्रूयते, किमुत स्वारसिक्यामिति न कुत्रापि तद्रहितता कल्पनीया । … गोविन्दः श्रीवृन्दावनदेव एव … केशवोऽपि श्रीमथुरानाथ एव, तौ हि वृन्दावनमथुराप्रसिद्धमहायोगपीठयोस् … प्रापञ्चिकलोकदृष्ट्यां श्रीमत्प्रतिमाकारेणाभातः, स्वजनदृष्ट्यां साक्षाद्रूपेण च ।
tatrāprakaṭā dvividhā—mantropāsanāmayī svārasikī ca | prathamā yathā tat-tad-ekatara-sthānādi-niyata-sthitikā tat-tan-mantra-dhyāna-mayī | … nānā-sthānānusāraṇa-rūpatvād eka-sthāna-niṣṭhāyā mantropāsanāmayyā bhidyate’sau | yathāvasara-vividha-svecchāmayī svārasikī | … nānā-līlā-pravāha-rūpatayā svārasikī gaṅgeva | ekaika-līlātmatayā mantropāsanāmayī tu labdha-tat-sambhava-hrada-śreṇir iva jñeyā | kiṁ ca, mantropāsanāmayyām api vraja-rājādi-sambandhaḥ śrūyate, kim uta svārasikyām iti na kutrāpi tad-rahitatā kalpanīyā | … govindaḥ śrī-vṛndāvana-deva eva … keśavo’pi śrī-mathurā-nātha eva, tau hi vṛndāvana-mathurā-prasiddha-mahā-yoga-pīṭhayos … prāpañcika-loka-dṛṣṭyāṁ śrīmat-pratimākāreṇābhātaḥ, svajana-dṛṣṭyāṁ sākṣād-rūpeṇa ca |
(Kṛṣṇa Sandarbha: 153)
“Therein, the aprakaṭa [-līlā] is of two types: mantropāsanāmayī and svārasikī. The first [is aprakaṭa-līlā that] is a fixed state amid one of various places and so forth and constituted of a correlated mantra and meditation. … This [i.e., svārasikī-līlā] is distinguished from mantropāsanāmayī, which is fixed at one place, because [its, i.e., svārasikī-līlā’s] being a form of movement amidst various places. Svārasikī is constituted of [Bhagavān’s] various personal wishes [manifesting successively in the flow of time within aprakaṭa-līlā] in accord with circumstances [that arise in various places at various times]. Svārasikī is like the Gaṅgā on account of being of the nature of a [continuous] flow of various līlās. Mantropāsanāmayī, on the contrary, on account of being constituted of one singular līlā, is to be understood to be like a multitude of perceived lagoons produced from that [i.e., from the flow of svārasikī-līlā]. Furthermore, [Bhagavān’s] relation with the king of Vraja and so forth is heard of even in mantropāsanāmayī, and so all the more in svārasikī. Thus, it [i.e., Bhagavān’s līlā, of both the mantropāsanāmayī and svārasikī varieties] are never to be conceived devoid of that [i.e., devoid of him having the relationships that he does with all his various associates in the various abodes of his līlās]. … Govinda, the Lord of Śrī Vṛndāvana … and Keśava, the Lord of Śrī Mathurā—at the well-known mahāyogapīṭhas in Vṛndāvana and Mathurā [respectively] these two … shine in the form of splendid deities in the vision of worldly people and in their direct forms in the vision of their own persons [i.e., bhaktas].”