Some more autobiographical notes

At Govinda Kund in 2005.
I left Iskcon in 1979 and spent the following six years participating in the traditional Gaudiya Vaishnava world as a celibate monk or babaji. Towards the end of this period, my life started to slowly disintegrate. My godbrother, Madhusudan Dasji, had been expelled from India and so I was bereft of my best friend. Gadadhar Pranji was going through his own troubles and I did not have as close a relationship with him as I had with Madhusudan. As to the rest of the Vaishnava community, there were many friends, few confidantes. I started smoking pot. This led to a number of highly charged experiences, but isolated me even further from the Vaishnava community at large.

Then one day, while I was doing my regular bhajan, a woman burst into my kutir and told me I was a fool, that I did not understand the first thing about Radha and Krishna, etc. This woman’s name was Gita. She was from a lower caste and uneducated; she was brash and loud. To the objective observer she was neither attractive nor appealing. Nevertheless, I became involved with her briefly, which was a life-changing event that made me call into question my entire way of looking at sexuality. Perhaps the most significant moment in this liaison came on Gaura Purnima 1985, when I had sexual relations with her in my room in the midst of an emotionally charged Nabadwip kirtan wafting in from every direction. This created the indelible connection of sexuality to spirituality in my mind that to this day remains perhaps the "Holy Grail" of my sadhana.

Though it was clear almost from the very start that my relation with Gita was to be shortlived and fraught with negative repercussions, I consider her influence on my life to have been of great importance. It was, for want of a better phrase, a "wake up call." She too was "guru tattva."

Not long afterward, I was approached by another individual named Priyalal Goswami. I found the man personally not very appealing, but was curious about his doctrines and so when he invited me to speak at a festival near his house in Kalna, I went. This would have been a few months later during the rainy season of 1985. On that occasion, I underwent a ceremony (nothing sexual involved) in which I was given the śikṣā mantras in front of a group of Sahajiya elders.

I would here like to point out some important things about this event. First of all, the Sahajiya initiation is called śikṣā, not dīkṣā. The śikṣā mantras include the Kāma-gāyatrī, along with an explanatory or auxiliary mantra : om hrīṁ śrīṁ klīṁ kusuma-bāṇaḥ śrī-manmathaḥ śrī-govindo māṁ kṛpayatu ("May Govinda, the mind-churner who shoots the flower arrows, be merciful to me.") This mantra is clearly meant to simply identify Krishna with Kamadeva. This identification is, of course, interpreted differently by Orthodoxy and Sahajiyaism, but let us admit that the fundamental principles are agreed upon here.

The other śikṣā mantra is the famous Hamsa Mantra, so’ham. My śikṣā-guru also gave me the following verses as an explanation of this mantra.



śikṣā-mantrārthaḥ—
ha-kāre kṛṣṇa-candra sa-kāre rādhikā
bujhile guru-kṛpāya pāya tāra dekhā
ha-kāre bāhire jāya sa-kāre praveśe
bhāvanārthe viparīta jānibe viśeṣe
so’haṁ śabdera artha rādhā kṛṣṇa haya
bhakti pathe paramātmā jānibe niścaya
eka śa hājāra śata śata bāra
divā-rātri jīva jape anirvāra
ei tattva guru-mukhe śune je jana
janma mṛtyu roga śoka tāra haya bāraṇa

The letter ha refers to Krishna, sa to Radha. One who understands this by the mercy of the spiritual master will be able to see the Divine Couple. With the letter ha [the breath] moves outward, with the letter sa it enters. But in the contemplated meaning [where ha and sa represent Radha and Krishna], one should know that the opposite is true. The mantra so’ham therefore means Radha and Krishna together. On the bhakti path, they are the paramātmā. One chants this mantra constantly, day and night, hundreds of thousands of times. The person who hears this knowledge from the mouth of his guru will be free from birth, death, disease and lamentation.
Along with this came a dual interpretation of the kāma-bīja, or dīkṣā mantra. ka = Krishna, la = Radha, ī = hlādinī; nāda  = Rupa Manjari, bindu = Vrindavan. A secondary meaning, more familiar, identifies each of these with the five principal elements (tanmātras).

The śikṣā disciplic line I received was the following:
  1. Sri Sri Krishna Chaitanya Mahaprabhu
  2. Sri Rupa Gosvami
  3. Sri Raghunatha Dasa Gosvami
  4. Sri Krishna Dasa Kaviraja Gosvami
  5. Sri Mukunda Dasa Gosvami
  6. Sri Rupa Kaviraja Gosvami
  7. Sri Radha Krishna Gosvami
  8. Sri Shyama Charana Vraja Vasi Gosvami
  9. Sri Chandra Narayana Gosvami
  10. Sri Kalachanda Gosvami
  11. Sri Chintamani Gosvami
  12. Sri Krishna Kanta Gosvami
  13. Sri Yashoda Kumara Gosvami
  14. Sri Yadava Chandra Gosvami
  15. Sri Harilala Gosvami
  16. Sri Priyalala Gosvami
Of these names, numbers 1-6, 10 and 11 are historically significant.

The pātra also includes the following: śri guru krpā kariyā nāma rekhechen jagadānanda dāsa. kāra dāsa ? śri-guru-dāsa. śri-guru ke ? śri kṛṣṇa-caitanya mahāprabhu. And, finally, there is the śivāmbu-mantra: oṁ klīṁ bāṇa-candrāya svāhā.

After this initiation, I became increasingly alienated from the Orthodox Vaishnavas in Nabadwip, without ever being able to comfortably find any association in the Sahajiya groups. This is important, because I never associated closely with Sahajiyas or came to know them intimately. Nor did I ever, other than in my shortlived and infrequent dealings with Gita, establish any relationship with a Sahajiya woman.

The main reason I subsequently never claimed to be a Sahajiya before are three in number:
  1. I never identified with the society of Sahajiyas, nor did I ever feel comfortable with them. Indeed I felt out of place and somewhat embarrassed by my dealings with them. While in India, I thus never declared any affiliation with them.

  2. I left India not long afterward and so had no opportunity to take extensive instruction or to look for intellectually and socially agreeable company that would have made it possible to overcome #1.

  3. Once back in Canada, I was unable to find a partner with whom to put what little of Sahajiyaism I did understand into practice. Eventually I settled into a rather conventional married relationship, which was proving apparently successful in reducing sexual desire to almost nothingness.
Nevertheless, forces similar to those that caused my original attraction to Sahajiyaism came into action in due course of time and I found I still had the same core beliefs, which I tried to outline in my Gaudiya Discussions post. Some of the ideas I mentioned there occasionally came out in earlier postings, so that many people already suspected my tendencies. Nevertheless, I did not mention openly that I believed sexuality had a place in Gaudiya Vaishnava sadhana. This was in not a case of deliberate dissimulation as much as respect for the general beliefs of others, the wish to avoid sensation, and partly due to the fact that in my heart I did not truly know where the line between Gaudiya Vaishnava orthodoxy and Sahajiyaism should be drawn.

As I said, though I have now openly use the word Sahajiya to refer to myself, I never identified socially as a Sahajiya in India. The ideas that I have developed come basically out of a pure logic derived from the Gaudiya Vaishnava symbol system and from the clues that I picked up from my readings in various orthodox texts, including Chaitanya Charitamrita, and not from Sahajiya association or their texts. In fact, I have gone through a number of Sahajiya texts, the Bengali originals. These texts puzzle rather than enlighten me. Other than coded information about basic yogic practices, I find them rather unhelpful. I have found it altogether more useful to devise my own practices that illuminate my own understanding, which is almost wholly derived from my interpretation of orthodox Gaudiya Vaishnava sources.

Philosophically, I consider myself in harmony with the line of orthodox Gaudiya Vaishnava thought. This means that I am theistic in my orientation to God rather than monistic. I am an acintya-bhedābheda-vādi who believes that bhakti is the sādhana (not yoga, karma or jnana) and that prema is the prayojana. I believe that the Radha Krishna yugala is the Supreme Form of the Deity. So, how am I any different from any other orthodox Vaishnava? I do not think that I am outside of Gaudiya Vaishnavism.

This is why I have never been an active participant in forums where Gaudiya Vaishnavism is considered simply one source of spiritual nourishment and does not believe that it has anything of special significance to offer, whereas I consider Radha and Krishna and Sri Chaitanya Mahaprabhu to be the symbolic and functional sources of all my spirituality, and I structure everything around them. Nor do I feel comfortable on those sites where people whose experience of Vaishnavism in Iskcon, etc., has been bitter, for I am more interested in a community of faith than one of criticism. 

So, as a so-called Sahajiya, I believe that sexuality is an important and acceptable part of the pure Vaishnava Dharma. I do not, however, claim that sexual practices are indispensible to the attainment of prema. It seems to me that if they were, this would have been stated explicitly in the Goswamis’ texts. Their not mentioning it at all comes from a kind of modesty, even though its possibility is not explicitly rejected either. The point is that bhakti is open to all persons without discrimination—children, impotent, renounced, married, etc. So how could sexual yoga be a required element? Nevertheless, since bhakti is a practice executed by the senses, and the love organs are prominent among the senses, it seems counterintuitive to eliminate them from all possibility for devotional practice.

Comments

Anonymous said…
namaste, jagat, i would like to talk to you privately.
here is phulla kalika
my email. is phulla@ig.com.br
Anonymous said…
Jagat, have you ever considered making the intention to find a compatible Sahajiya guru one with your heart?

The obscure, vague and unhelpful classic sahajiya texts would then open up a whole new realm to you, a realm of practicality versus theory, bliss versus gyan.

It may take some time, and maybe not, but a quest for an appropriate guide could do wonders for you.
Jagadananda Das said…
The time may yet come. I have developed a particular understanding that is ingrained in me. But if you have someone you want to direct me to, I am willing to find out more.
gautam said…
Jai Ma

Namaskar. "jagadAnanda biijasya jagadduhkhauShasya ca / cittaratnasya yatpUrvam katham hi pramiiyatAm..."

Since you think and write about sexuality, dhArA, and about SriSri Radharaniji, you might find the Bangala works by Sri Anirvan of some value. We are trying to gather as many of his printed works at one place, haimavati-anirvan.org. Some useful texts, e.g. Pother DishA, are yet to be uploaded. Nonetheless, you might something of use in the ones that already are there.

I have a question that has intrigued me for long. Sri Sri Ma Anandamayi was without doubt a Vaishnava among Vaishnavas, besides being much else. Her retinue included SriSri Haribaba, Prabhudatta Brahmachariji of Jhusi Ashram, Sri Dham Prayaga, Swami Akhandananda Saraswati, the renowned Srimad Bhagavatam exponent at SriDham Vrindavan, among many others. Sri Ma also gave life to a powerful tradition of SrimadBhagavatam Saptahas, that persist to this day among Her devotees. Sri Ashok Kulkarniji of Pune is one such powerful exponent who is well worth your while to meet.

All of the above were robust devotees in the Vaishnava tradition and it seems odd that Swami Bhaktivedantaji chose to meet with any of the above, or even with SriSri Uriya Baba at Sri Vrindavana. Or he might indeed have met them, in which case it would be interesting to hear the details.

Namaskar,

gtm.
Anonymous said…
Sex is Maya,b bhramachari
Jagadananda Das said…
One of those amusing errors in Sanskrit... confusing brahma with bhrama. bhrama meaning error. "Walking in Brahman" or "walking in error." Sex is in itself not necessarily the error, if one is walking in Brahman.

Just been listening to Ravi Zacharias, evangelical preacher, who has a lot of good points to make. Certainly, the Christians have a belief in the fundamental goodness of creation, because it is the work of God. Thus the complementarity of the sexes is seen as a way for man and woman to cultivate spiritual life, and that includes the sex act itself.

It is a question of recognizing the sacred nature of the act and the relationship. If you understand what I am saying, you will see that I am not really all that radical.

Western people have a mistaken romantic concept coupled with a cheap understanding of love as sexuality. Therefore they cheapen the sex act, which then loses its sacred character. Yes that kind of relationship is definitely Maya.

But Bhaktivinoda Thakur said that whether you stay in the home or in the forest, you should devote yourself to your spiritual ideals, which in our case is prema-bhakti.

I don't say that sexuality on the human level is the summum bonum. Without bhakti it is nothing.

Jagadananda Das said…
I never answered Gautam above either, so I suggest that you see what I have written about some of the people you have named.

There are sampradayika Vaishnavas and asampradayika Vaishnavas. The ones you mentioned are deliberatedly non-sampradayika. For whatever reason none of them chose to take a guru in the prema-bhakti tradition. In the Gaudiya Vaishnava conception, I believe they would all be considered to have a lower conception than the mood of the gopis, even though they may have pretended to understand, or at least were able to admire the gopis' mood from a distance. But like Lakshmi were not able to truly enter.

The reason for this is the fear of following the acharyas of the sampradaya, or commitment to other guru lineages and concepts.

I admire them all, please don't misunderstand. As I have written about them from a non-critical stance and accepting each of them on their own terms. Some of these articles are here on this blog and some are on Vrindavan Today.
Anonymous said…

This is the best page on your whole website (smile) Jagadananda Das.

The explanatory or auxiliary mantra:

om hrīṁ śrīṁ klīṁ kusuma-bāṇaḥ śrī-manmathaḥ śrī-govindo māṁ kṛpayatu

is a set of practical instructions.

Here are some rough notes to give you an idea...

aum - unite the triad (Viṣṇu -Śiva-Brahmā)to make a humming or droning sound
hrīṁ - turn the energy upwards and ride
śrīṁ - the churning horse
klīṁ - to be or become wet or damp, to bedew , wet, moisten (abhiṣeka)
kusuma - to blossom (swell and blow up), to embrace and become enfolded in fire
bāṇaḥ - the high wave in Indian rivers, commonly called 'the Bore' (abhiṣeka)
śrī - to mix and burn (in radiant light)
man(d)- proceeding from me, to become intoxicated, enflame and shine
math - grinding (the pillar), intoxicating, to go
aḥ - casting and sending
śrī - light, lustre, radiance, splendour, glory
go - star, rays of light
vîn - to send forth (as a bird, horse or arrow)
do - “that which is plucked up” (as a sacrifice) fire, light, splendour
māṁ - within me, to me, on me, unto me, of myself
kṛpa - beautiful appearance, beauty , splendour
yā - to go towards or against, go or come to, enter, approach, arrive at, reach
tú - do, now, then

See Śábda 49 of the Gorakh Bani (in your readers comments):

https://jagadanandadas.blogspot.com/2015/08/erotic-sculptures-on-jagannath-temple.html
Anonymous said…

My person laughed reading:

"After this initiation, I became increasingly alienated from the Orthodox Vaishnavas in Nabadwip, without ever being able to comfortably find any association in the Sahajiya groups. This is important, because I never associated closely with Sahajiyas or came to know them intimately. Nor did I ever, other than in my shortlived and infrequent dealings with Gita, establish any relationship with a Sahajiya woman."

Why?

Because the "sahajiya woman" is your own self. You must find this woman within your own self and learn how to ride her.
Anonymous said…

The method described in Śábda 49 of the Gorakh Bani is prerequisite to then go on to see the (seed of yoga) star of light which must then be focused upon (the second adhara).

i.e.

Meditate (concentrate [within]), (to) unite with the bright, shining (light) (which) instantly shines (out [from the darkness]) forward into view. Continually holding the breath (release the knot) free the protuberance (above the skull), catch sight of this eternal (pole) star (and concentrate on this) fixed point.

In this manner, whole and complete, all knowing and finally liberated (one); do not speak to the unworthy (of this) (union) sanctified with (sacrificial) ghee (and seed) my own victorious one who knows the truth.

By which one not being separated from (this) union, yoked together as one, embracing the divine goddess by continuously filling with Shakti from the nostrils, (she is) awakened, arises and appears.

Notes

The first adhara is the 'inner sound' which the mind must first be seated on.
Anonymous said…

Try this link to download an Adobe Pdf copy of the Kuṇḍalinīvijñāna-Rahasyam:

https://archive.org/details/kundalini-vigyan-rahasyam-swami-lakshman-joo

N.B.* In regard to the penetrations of Kundalini, read from page 35 onwards.
Anonymous said…

35. Merge your mind with Me, be devoted to Me, sacrifice to Me, pay homage to Me; thus established in yoga with Me as your highest goal, you will come to Me.

Chapter 9, verse 35 (page 224) of 'Abhinavagupta's Commentary on the Bhagavad Gītā (Gītārtha Saṁgraha).
Anonymous said…

चैतन्य (caitanya):

http://www.sanskrita.org/scans/visor.html?scan=402.gif

From चेतन (cétana):

http://www.sanskrita.org/scans/visor.html?scan=397.gif

Now disassemble the compound word ‘cétana’ to its parts ‘cé’ - ‘ta’ - ‘na.’

cé – See चेतस् (cétas):

n. splendour cf. RV. (cf. Naigh. iii, 9) consciousness, intelligence, thinking soul, heart, mind cf. VS. xxxiv, 3 cf. AV. cf. Mn. ix, xii cf. MBh. etc. (ifc. cf. KaṭhUp. cf. Mn. etc.) will cf. AV. vi, 116, 3 cf. TBr. iii, 1, 1, 7 cf. a-cetás, dabhrá-, prá-, laghu-, ví-, sá-, su-cétas

http://www.sanskrita.org/scans/visor.html?scan=398.gif

ta – See त (ta):

m. a tail; the breast, L.; the womb, L.; the hip, W.; a warrior, L.; a thief, L.; a wicked man, L.; a Mleccha, L.; a Buddha, L.; a jewel, L.; nectar, L.; n. crossing, L.; virtue, L.; ( ā ), f. Lakshmī, L.;

http://www.sanskrita.org/scans/visor.html?scan=431.gif

na – See न (na):

न 3. na (L.), mfn. thin, spare; vacant, empty; identical; unvexed, unbroken; m. band, fetter; jewel, pearl; war; gift; welfare; N. of Buddha; N. of Gaṇêśa; = prastuta; = dviraṇḍa(?); (ā), f. the navel; a musical instrument; knowledge

http://www.sanskrita.org/scans/visor.html?scan=523.gif

Now read page 11 of Paul Muller-Ortega’s ‘Born of the Yoginīs Heart’ in order to fully understand the name cétana’ (‘cé’ - ‘ta’ - ‘na’):

https://archive.org/details/BornOfTheYoginisHeartPaulEMullerOrtega_201709
Anonymous said…

So, in practice, how does one truly begin brother Jagadananda Das?

Each morning one must cut off the head and tail, capturing and imbibing only the body (see your drawing):

https://photos1.blogger.com/x/blogger/5167/3388/1600/236240/Num%3F%3Friser0001.jpg

Initially one must tenaciously practice kumbhaka to attain the first adhara of ‘ नादानुसन्धान (nādānusandhāna).’ Then, continued absorption in nādānusandhāna allows one to progress to the second adhara (the star of Brahman or yoga bija [seed * of yoga]).
Anonymous said…

N.B.* Once you get it above the skull, be mindfull to always keep it above the skull.
Anonymous said…

For the benefit of one yet to come:

An adhara is a support for the mind to rest itself upon to sustain a state of single pointed (undivided) absorption.

आधार (ā-dhārá):

m. support, prop, stay, substratum; the power of sustaining, or the support given, aid, patronage cf. AV. xii, 3, 48 cf. MBh. cf. Suśr. cf. Vedāntas. etc.; that which contains ( a fluid etc. ), a vessel, receptacle cf. Yājñ. cf. Suśr. cf. Pañcat. etc.; a dike, dam cf. Ragh; a basin round the foot of a tree cf. L.; a reservoir, pond cf. L.; (in phil. and Gr.) comprehension, location, the sense of the locative case; ifc. belonging or relating to; the subject in a sentence (of which qualities etc. are affirmed); N. of a lake; of an author

http://www.sanskrita.org/scans/visor.html?scan=138.gif


Notes

Splendour

From Anglo-Norman splendur, splendour, or directly from its source Latin splendor, from the verb splendere ‎(“to shine”‎). From Latin splendēre, present active infinitive of splendeō (I shine, glitter, gleam, glisten; I am bright).

See shine: https://en.wiktionary.org/wiki/shine


हट (haṭ):

cl.I.P. haṭati, to shine, be bright, Dhātup. Ix, 25

http://www.sanskrita.org/scans/visor.html?scan=1287.gif
ā-dhārá said…

kāma-gāyatrī

klīṁ kāma-devāya vidmahe
puṣpa-bāṇāya dhīmahi
tanno 'naṅgaḥ pracodayāt


Notes (of the flute)

See the Śrī Brahma-saṁhitā; chapter 5, verses 26-31:

https://www.vedabase.com/en/bs/5

N.B.* A-U-M is a three-legged footstool employed to elevate the mind.
Anonymous said…

In light of all that has been intimated (regarding the first ā-dhārá), readers may wish to acquaint themselves with an excellent article entitled ‘Nadanusandhana – A True Technique of Meditation.’

Adobe Pdf download:

http://oldrol.lbp.world/UploadArticle/277.pdf
Anonymous said…

etad eva paraṃ guhyaṃ kathitaṃ tava pārvati |
vajrāsanagato nityaṃ māsārdhaṃ tu samabhyaset | 95 |

vāyunā jvalito vahniḥ kuṇḍalīm aniśaṃ dahet |
saṃtaptā sāgninā nāḍī śaktis trailokyamohinī | 96 |

praviśed vajradaṇḍe tu suṣumṇāvadanāntare |
vayunā vahninā sārdhaṃ brahmagranthiṃ bhinatti sā | 97 |

viṣṇugranthiṃ tato bhittvā rudragranthau ca tiṣṭhati |
tatas tu kumbhakair gāḍḥaṃ pūrayitvā punaḥ punaḥ | 98 |

tathā ‘bhyaset sūryabhedam ujjāyīṃ cāpi śītalīm |
bhastrāṃ ca sahitaṃ nāma syāt kumbhakacatuṣṭayam | 99 |

bandhatrayeṇa saṃyuktaḥ kevalaḥ prāptikārakaḥ |
athāsya lakṣaṇaṃ samyak kathayāmi samāsataḥ | 100 |

Page 143 of ‘Yogabīja: A critical transcription of a text on haṭhayoga’ compiled by Adrián Muñoz:

https://www.academia.edu/25748622/Yogab%C4%ABja_A_critical_transcription_of_a_text_on_ha%E1%B9%ADhayoga
Anonymous said…

Whilst reading note '6. Nadanusandhana' on pages 73 and 74 of a text entitled 'Gorakhnath and Mediaeval Hindu Mysticism" by Dr. Mohan Singh:

https://archive.org/details/in.ernet.dli.2015.367277/page/n113

My person was subsequently looking for a digital copy of the Advaita Martanda (Śri Brahmananda); your blog posting (Madhusudana Saraswati: Advaita-vada and Bhakti January 15, 2008) showed up in the search results:

https://jagadanandadas.blogspot.com/2008/01/madhusudana-sarasati-advaita-vada-and.html

In research, my person is frequently directed to pages on your blog.

Thank you Jagadananda Das.


Notes

अशक्य-तत्त्व-बोधानां मूढानामपि संमतम |
परोक्तं गोरक्ष्ह-नाथेन नादोपासनमुछ्यते || ६५ ||

aśakya-tattva-bodhānāṃ mūḍhānāmapi saṃmatam |
proktaṃ ghorakṣha-nāthena nādopāsanamuchyate || 65 ||

शरी-आदिनाथेन स-पाद-कोटि-
लय-परकाराः कथिता जयन्ति |
नादानुसन्धानकमेकमेव
मन्यामहे मुख्यतमं लयानाम || ६६ ||

śrī-ādināthena sa-pāda-koṭi-
laya-prakārāḥ kathitā jayanti |
nādānusandhānakamekameva
manyāmahe mukhyatamaṃ layānām || 66 ||

Verses 65-66, Chapter IV, Hatha Yoga Pradipika.
pañca-tattva said…
Gorakh Bodhá

17. Gorakhnāth: What is the New Moon (आमावास्य amāvāsyá) and what manifests (प्रभा pra-√ bhā)? Which or where is the great elixir (महारस mahā'-rása) and whereto with it do we mount? At what place does the mind reside in the state of self-transcendence (उन्मणि un-maṇi)?

18. Matsyendranāth: The sun (रवि ravi) should be treated as the darkest night; the moon should be made manifest; the great elixir of the lower (अर्ध árdha) should be taken to the upper (ऊर्ध्व ūrdhvá); in the heaven within us (गगन gagana) the mind resides in self-transcendence.


In relation to the above, readers may wish to view an allegorical photograph from the Vaishnava tradition which is well worth contemplating:

https://www.mayapur.com/wp-content/uploads/2016/04/9-1024x768.jpg

Source: “Śrīvāsa Thakuras Appearance Day:”

https://www.mayapur.com/2016/srivas-thakura-appearance-day/


Notes

बोध (bodhá):

http://www.sanskrita.org/scans/visor.html?scan=734.gif

आमावास्य (āmāvāsyá):

http://www.sanskrita.org/scans/visor.html?scan=146.gif

See also अमावास्या (amā-vāsyā') “to dwell together”:

http://www.sanskrita.org/scans/visor.html?scan=81.gif

प्रभा (pra-√ bhā):

http://www.sanskrita.org/scans/visor.html?scan=683.gif


महारस (mahā'- rása):

http://www.sanskrita.org/scans/visor.html?scan=799.gif

उन्मणि (un-maṇi) “m. a gem lying on the surface”:

http://www.sanskrita.org/scans/visor.html?scan=193.gif

Gem from Middle English gemme, from Old English gim, gimm ‎(“gem”‎) and Old French gemme ‎(“gem”‎); both from Latin gemma ‎(“a swelling bud; a jewel; gem”‎):

https://en.wiktionary.org/wiki/gem

रवि (ravi):

http://www.sanskrita.org/scans/visor.html?scan=869.gif

अर्ध (árdha):

http://www.sanskrita.org/scans/visor.html?scan=91.gif

ऊर्ध्व (ūrdhvá):

http://www.sanskrita.org/scans/visor.html?scan=222.gif

गगन (gagana):

http://www.sanskrita.org/scans/visor.html?scan=341.gif
Anonymous said…

One wishes that you return back to verse 19 of the Gorakṣaśa-śataka on page 174 of your book ‘Yoga-Taraṅgiṇī: A Rare Commentary on the Gorakṣa-śataka’ and further deconstruct and re-translate the Sanskrit word ‘paścimābhimukhaṁ’ into English.

योचनमध्ये महाचिङ्गं पन्श्चमाचभमुखंन्स्थतम्।
मस्तकेमन्णवद्वबम्बंयोजानाचतसयोगववत्॥१९॥

yonimadhye mahāliṅgaṁpaścimābhimukhaṁsthitam |
mastake maṇivad bimbaṁyo jānāti sa yogavit || 19 |

The compounds you have used from Monier-Williams (पश्चिम [paścima] and मुख [mukha]) to form your translation of paścimābhimukhaṁ are incomplete (refer to the footnotes to help you).

Then refer to the śábda 49 and 50 of the Gorakh Bani to help you (i.e., which describes the true Śiva liṅga [phallus of energy piercing above the skull]):

जावत प्रथिमी तावत कंध ।।४९।।

§ 49(4) In this manner, drive this on faster, pressing forwards (and backwards) quickly to excite and make (the sublimated procreative seed) flow upwards (above the skull); stretching, extending the swelling (energy upwards) sprouting above the head and spraying out (like water).

यहु मन सकती यहु मन सीव।

§ 50(1) By the minds will, direct ones aim (repeatedly) towards the target, the purpose of ones desire to push rapidly without and stand outside swelling and growing upwards to (allow the sublimated seed to) flow, run and fly (out); repeatedly striking upwards from inside, strongly stretch up extending (as from internal pressure) (the energy above the top of the head) allowing the sap to pass through and fly upwards.

See comment dated Monday, 17 October, 2016:

http://jagadanandadas.blogspot.com/2015/08/erotic-sculptures-on-jagannath-temple.html?showComment=1476741106219#c506768101907925784


Notes

पश् (paś):

http://www.sanskrita.org/scans/visor.html?scan=611.gif

चि (ci):

http://www.sanskrita.org/scans/visor.html?scan=394.gif

म (ma) see entry 4:

http://www.sanskrita.org/scans/visor.html?scan=771.gif

see मु (mu):

http://www.sanskrita.org/scans/visor.html?scan=819.gif

see √ मू (mū):

http://www.sanskrita.org/scans/visor.html?scan=825.gif

and finally see √ मीव् (mīv):

“2 ( cf. √ pīv ) . cl. 1. P. mīvati, “to grow fat or corpulent” cf. Dhātup. xv, 56”

ख (khá) see note 3:

http://www.sanskrita.org/scans/visor.html?scan=334.gif


Incomplete translation

पश्चिम (paścima):

http://www.sanskrita.org/scans/visor.html?scan=612.gif

मुख (mukha):

http://www.sanskrita.org/scans/visor.html?scan=819.gif
Anonymous said…
This will also help you with verse 19.

In regard to the Sanskrit मणि (maṇí):

When is a gem not a gem?

When it is a “swelling bud.”

See "Gem":

https://en.wiktionary.org/wiki/gem

From Latin gemma “a bud”:

https://en.wiktionary.org/wiki/gemma#Latin

From Proto-Indo-European *bʰew-, *bu- ‎(“to swell”‎):

https://en.wiktionary.org/wiki/bud

Notes

मणि (maṇí):

http://www.sanskrita.org/scans/visor.html?scan=774.gif

वद् (vad):

http://www.sanskrita.org/scans/visor.html?scan=916.gif
Nātha said…

Nātha

ना (nā') “see 2. ná”

Source: http://www.sanskrita.org/scans/visor.html?scan=532.gif

न ná see 3. न na (L.) “jewel”

Source: http://www.sanskrita.org/scans/visor.html?scan=523.gif

Jewel, see the Latin gemma ‎(“a swelling bud; a jewel; gem”‎).

Source: https://en.wiktionary.org/wiki/gem

थ tha “mountain”

Source: http://www.sanskrita.org/scans/visor.html?scan=464.gif

English 'Mountain' from the Proto-Indo-European word men- (“to project, stick out”).

Source: https://en.wiktionary.org/wiki/mountain


Nātha = a swelling bud (which) project(s) (out of the top of the skull).

N.B.* The ancient Sanskrit word ‘nātha’ describes the true Śiva lingam which the Nātha worship (and from which the name Nātha is ‘derived’).

Notes

The suffix –tain (of Moun-tain) may be traced via Proto-Germanic word teuhaną “to draw”

https://en.wiktionary.org/wiki/Reconstruction:Proto-Germanic/teuhan%C4%85

to the Proto-Indo-European word dʰreǵʰ- ‎(“to draw, pull”‎)

https://en.wiktionary.org/wiki/draw

The earliest Proto-Indo-European equivalent of the English word mountain would translate to “(to) draw out (a) projection (which) stick(s) out” (i.e., the Śiva lingam).
Anonymous said…

Sincere apology Jagadananda Das, my person can be so very clumsy with words; words are important (words can mean the difference between life and death).

The previous should read:

The earliest Proto-Indo-European equivalent of the English word 'mountain' translated in this yogic context translates to “draw up (a) projection (which) stick(s) out” (i.e., the Śiva lingam of sublimated procreative life-force energy drawn up the spine and projected above the skull).
Anonymous said…

The earliest Proto-Indo-European etymology (true sense) of the English words ‘mountain’ and ‘jewel’ would translate from Sanskrit: “(to) draw up (a) projection (which) stick(s) out.”

(i.e., the Śiva lingam of sublimated procreative life-force energy drawn up the spine and projected above the skull).

See the Eighteenth adhikāra of the Mālinī Vijayottara Tantra:

https://archive.org/details/MaliniVijayottaraTantraEngTranslation1956VishnuDattShastri_201709/page/n259
1 of 4 mālinīvijayottaratantram said…
atha

aṣṭādaśo'dhikāraḥ |

śṛṇu devi paraṃ guhyamaprāpyamakṛtātmanām |
yanna kasyacidākhyātaṃ tadadya kathayāmi te || 1 ||
sarvamanyatparityajya cittamatra niveśayet |
mṛchailadhāturatnādibhavaṃ liṅgaṃ na pūjayet || 2 ||
yajedādhyātmikaṃ liṅgaṃ yatra līnaṃ carācaram |
bahirliṅgasya liṅgatvamanenādhiṣṭhitaṃ [g: manyenādhiṣṭhitamiti] yataḥ || 3 ||
ataḥ prapūjayedetatparamādvaitamāśritaḥ |
anudhyānena deveśi pareṇa paramāṇunā || 4 ||
yo'nudhyātaḥ sa evaitalliṅgaṃ paśyati nāparaḥ |
yadetatspandanaṃ nāma hṛdaye samavasthitam || 5 ||
tatra cittaṃ samādhāya kampa udbhava eva ca |
tatra praśāntimāpanne māsenaikena yogavit || 6 ||
hṛdayādutthitaṃ liṅgaṃ brahmarandhrāntamīśvari |
svapramoddyotitāśeṣadehāntamamaladyuti || 7 ||
tatraiva paśyate sarvaṃ mantrajālaṃ mahāmatiḥ |
tanmastakaṃ samāruhya māsamātramananyadhīḥ || 8 ||
tatastatra suniṣpanne ṣaṇmāsātsarvasiddhayaḥ |
etalliṅgamavijñāya yo liṅgī liṅgamāśrayet || 9 ||
vṛthā pariśramastasya na liṅgaphalamaśnute |
śaivametanmahāliṅgamātmaliṅge (na) siddhyati || 10 ||
siddhe'tra liṅgavalliṅgī liṅgastho liṅgavarjitaḥ |
bhavatīti kimāścaryametasmālliṅgaliṅgitaḥ || 11 ||
anena liṅgaliṅgena yadā yogī bahirvrajet |
tadā liṅgīti vijñeyaḥ purāntaṃ liṅgamiṣyate || 12 ||
etasmālliṅgavijñānādyogino liṅgitāḥ smṛtāḥ |
anenādhiṣṭhitāḥ mantrāḥ śāntaraudrādibhedataḥ || 13 ||
bhavantīti kimāścaryaṃ tadbhāvagatacetasaḥ |
raudraṃ bhāvaṃ samāśritya yadi yogaṃ samabhyaset || 14 ||
durnirīkṣyo bhavetsarvaiḥ sadevāsuramānuṣaiḥ |
gamāgamavinirmuktaḥ sarvadṛṣṭirakātaraḥ || 15 ||
muhūrtaṃ tiṣṭhate yāvattāvadeveśamāpnuyāt |
āviṣṭaḥ paśyate sarvaṃ sūryakoṭisamadyuti || 16 ||
yattadakṣaramavyaktaṃ śaivaṃ bhairavamityapi |
taṃ dṛṣṭvā vatsarārdhena yogī sarvajñatāmiyāt || 17 ||
ya evainaṃ samāsādya yastṛptimadhigacchati |
na ca kṛttrimayogeṣu sa muktaḥ sarvabandhanaiḥ || 18 ||
prāṇāyāmādikairliṅgairyogāḥ syuḥ kṛtrimā matāḥ |
tena te'kṛtakasyāsya kalāṃ nārhanti ṣoḍaśīm || 19 ||
etatsamabhyasanyogī divyacihnāni paśyati |
upaviṣṭa ṛjuryogī na kiñcidapi cintayet || 20 ||
muhūrtānnirdahetsarvaṃ dehasthamakṛtaṃ kṛtam |
dahyamānasya tasyeha prakampānubhavo bhavet || 21 ||
2 of 4 mālinīvijayottaratantram said…
tatastatra sthirībhūte jyotirantaḥ prakāśate |
tāṃ dṛṣṭvā paramāṃ dīptiṃ divyajñānaṃ pravartate || 22 ||
svatantraśivatāmeti bhuñjāno viṣayānapi |
animīlitadivyākṣo yāvadāste muhūrtakam || 23 ||
tasmātsarvagataṃ bhāvamātmanaḥ pratipadyate |
tameva bhāvayedyatnātsarvasiddhiphalepsayā || 24 ||
tatastaṃ bhāvayedyogī kampamāno'tyanulvaṇam |
tataḥ prapaśyate tejo lalāṭāgre samantataḥ || 25 ||
dṛṣṭvā tatparamaṃ tejo [k: paratamaṃ teja] divyajñānamavāpnuyāt |
ṣaḍbhirmāsairanāyāsādvatsareṇa prasiddhyati || 26 ||
śivatulyabalo bhūtvā yatreṣṭaṃ tatra gacchati |
cetaḥ sarvagataṃ kṛtvā muhūrtādeva yogavit || 27 ||
śaktyāveśamavāpnoti prakampānubhavātmakam |
tatastatra sthirībhūte māsamātreṇa yogavit || 28 ||
śāktaṃ prapaśyate tejaḥ sabāhyābhyantare sthiram |
tatra samyak suniṣpanne sarvendriyajamādarāt || 29 ||
tatra sphuṭamavāpnoti vijñānamanivāritam |
sarvagaṃ cātra vijñeyaṃ yadakṣārthena [g: yadakṣārthairna saṃgatamiti] saṃgatam || 30 ||
ekamevedamākhyātaṃ tattvaṃ paryāyabhedataḥ |
karmendriyāṇi buddhyantaṃ parityajya samastakam || 31 ||
bhāvayetparamāṃ śaktiṃ sarvatraiva vicakṣaṇaḥ |
niścalaṃ tu manaḥ kṛtvā yāvattanmayatāṃ gataḥ || 32 ||
tāvatsarvagataṃ bhāvaṃ kṣaṇamātrātprapadyate |
nirdahya pāśajālāni yatheṣṭaṃ phalamāpnuyāt || 33 ||
tasmātsamabhyasedenaṃ kṛtvā niścayamātmanaḥ |
yatrādhāravinirmukto jīvo layamavāpsyati || 34 ||
tatsthānaṃ sarvamantrāṇāmutpattikṣetramiṣyate [k: utpattisthānamiti] |
dvividhaṃ tatparijñeyaṃ bāhyābhyantarabhedataḥ || 35 ||
prayātavyādhikā mātrā sā jñeyā sarvasiddhidā |
athavā gacchatastasya svapnavṛttyā vicakṣaṇaḥ || 36 ||
nirodhaṃ madhyame sthāne kurvīta kṣaṇamātrakam |
paśyate tatra cicchaktiṃ tuṭimātrāmakhaṇḍitām || 37 ||
tadeva paramaṃ tattvaṃ tasmājjātamidaṃ jagat |
sa eva mantradehastu siddhayogīśvarīmate || 38 ||
tenaivāliṅgitā mantrāḥ sarvasiddhiphalapradāḥ |
īṣadvyāvṛttavarṇastu heyopādeyavarjitaḥ || 39 ||
yāṃ saṃvittimavāpnoti śivatattvaṃ taducyate |
tatra cittaṃ sthirīkurvansarvajñatvamavāpnuyāt || 40 ||
tatraiva divyacihnāni paśyate ca na saṃśayaḥ |
yatraiva kutracidgātre vikāra upajāyate || 41 ||
3 of 4 mālinīvijayottaratantram said…
saṃkalpapūrvako devi tattattvaṃ tattvamuttamam |
tadabhyasenmahāyogī sarvajñatvajigīṣayā || 42 ||
prāpnoti paramaṃ sthānaṃ bhuktvā siddhiṃ yathepsitām |
gandhapuṣpādibhiryogī nityamātmānamādarāt || 43 ||
brahmarandhrapradeśe tu pūjayedbhāvato'pi vā |
dravaddravyasamāyogātsnapanaṃ [k: dravyādravyeti] tasya jāyate || 44 ||
gandhapuṣpādigandhasya grahaṇaṃ yajanaṃ matam |
ṣaḍrasāsvādanaṃ tasya naivedyāya prakalpate || 45 ||
yamevoccārayedvarṇaṃ sa japaḥ parikīrtitaḥ |
tatra cetaḥ samādhāya dahyamānasya vastunaḥ || 46 ||
jvālāntastiṣṭhate yāvattāvaddhomaḥ [g: tāvaddhūma] kṛto bhavet |
yadeva paśyate rūpaṃ tadeva dhyānamiṣyate || 47 ||
prasaṅgādidamuddiṣṭamadvaitayajanaṃ mahat |
udayārkasamābhāsamūrddhvadvāre [k: samābhyāseti] manaḥ sthiram || 48 ||
hṛdi vā tattathā kuryāddvādaśānte'tha vāpnuyāt |
tato māsārdhamātreṇa tadrūpamupalabhyate || 49 ||
upalabdhaṃ tadabhyasya sarvajñatvāya kalpate |
vastreṇa mukhamācchādya yogī lakṣye niyojayet || 50 ||
nābhikandādadhastāttu yāvattattvaṃ śikhāvadhi |
sūkṣmatārakasaṃkāśaṃ raśmijvālākarālitam || 51 ||
prāṇaśaktyavasāne tu paśyate rūpamātmanaḥ |
tadevābhyasato devi vikāsamupagacchati || 52 ||
tanmukhaṃ sarvamantrāṇāṃ sarvatantreṣu paṭhyate |
tato'sya māsamātreṇa kācitsaṃvittiriṣyate || 53 ||
yataḥ sarvaṃ vijānāti hṛdaye saṃvyavasthitam |
tāṃ jñātvā kasyacidyogī na samyakpratipādayet || 54 ||
adhyāyātkathanaṃ kuryānnākāle mṛtyumāpnuyāt |
mṛto'pi śvabhrasaṃghāte krameṇa paripacyate || 55 ||
evaṃ jñātvā mahādevi svahitaṃ samupārjayet |
śiṣyo'pyanyāyato gṛhṇannarakaṃ pratipadyate || 56 ||
na ca tatkālamāpnoti vacastvavitathaṃ mama |
nyāyena jñānamāsādya paścānna pratipadyate || 57 ||
tadā tasya prakurvīta vijñānāpahṛtiṃ budhaḥ |
dhyātvā tamagrataḥ sthāpya svarūpeṇaiva yogavit || 58 ||
ṣaḍvidhaṃ vinyasenmārgaṃ tasya dehe puroktavat |
tatastaṃ dīpamālokya tadaṅguṣṭhāgrataḥ kramāt || 59 ||
nayettejaḥ samāhṛtya dvādaśāntamananyadhīḥ |
tatastaṃ tatra saṃcintya śivenaikatvamāgatam || 60 ||
tatra dhyāyettamorūpaṃ tirobhāvanaśīlanam |
patantīṃ tena mārgeṇa hyaṅguṣṭhāgrāntamāgatām || 61 ||
4 of 4 mālinīvijayottaratantram said…
sabāhyābhyantaraṃ dhyāyenniviḍāñjana saprabhām |
anena vidhinā tasya mūḍhabuddhardurātmanaḥ || 62 ||
vijñānamantravidyādyā na kurvantyupakāritām |
cittābhisaṃdhimātreṇa hyadṛṣṭasyāpi jāyate || 63 ||
kathaṃcidupalabdhasya nityamevāpakāriṇaḥ |
athavā sūryabimbābhaṃ dhyātvā vicchedyamagrataḥ || 64 ||
svarbhānurūpayā śaktyā grastaṃ tamanucintayet |
aparādhasahasraistu kopena mahatānvitaḥ || 65 ||
vidhimenaṃ prakurvīta krīḍārthaṃ na tu jātucit |
anena vidhinā bhraṣṭo vijñānādapareṇa ca || 66 ||
na śakyo yojituṃ bhūyo yāvattenaiva noddhṛtaḥ |
karuṇākṛṣṭacittastu tasya kṛtvā viśodhanam || 67 ||
prāṇāyāmādibhistīthaiḥ prāyaścittairvidhiśrutaiḥ |
tatastasya prakurvīta dīkṣāṃ pūrvoktavartmanā || 68 ||
tataḥ sarvamavāpnoti phalaṃ tasmādananyadhīḥ |
evaṃ jñātvā prayatnena garumāsādayetsudhīḥ || 69 ||
yataḥ saṃtoṣa utpannaḥ śivajñānāmṛtātmakaḥ |
na tasyānveṣayedvṛttaṃ śubhaṃ vā yadi vāśubham || 70 ||
sa eva tadvijānāti yuktaṃ vāyuktameva vā |
akāryeṣu yadā saktaḥ prāṇadravyāpahāriṣu || 71 ||
tadā nivāraṇīyo'sau praṇatena vipaścitā |
tenātivāryamāṇo'pi yadyasau na nivartate || 72 ||
tadānyatra kvacidgatvā śivamevānucintayet |
eṣa yogavidhiḥ proktaḥ samāsādyogināṃ hitaḥ || 73 ||
nātra śuddhirnacāśuddhirna bhakṣyādivicāraṇam |
na dvaitaṃ nāpi cādvaitaṃ liṅgapūjādikaṃ na ca || 74 ||
na cāpi tatparityāgo niṣparigrahatāpi vā |
saparigrahatā vāpi jaṭābhasmādisaṃgrahaḥ || 75 ||
tattyāgo na vratādīnāṃ caraṇācaraṇaṃ ca yat |
kṣetrādisaṃpraveśaśca samayādiprapālanam || 76 ||
parasvarūpaliṅgādi [k: paraliṅgasvarūpādīti] nāmagotrādikaṃ ca yat |
nāsminvidhīyate kiṃcinna cāpi pratiṣidhyate || 77 ||
vihitaṃ sarvamevātra [k: sarvamevedamiti] pratiṣiddhamathāpi vā |
kiṃtvetadatra deveśi niyamena vidhīyate || 78 ||
tattve cetaḥ sthirīkāryaṃ suprayatnena yoginā |
tacca yasya yathaiva syātsa tathaiva samācaret || 79 ||
tattve niścalacittastu bhuñjāno viṣayānapi |
na saṃspṛśyeta doṣaiḥ sa padmapatramivāmbhasā || 80 ||
viṣāpahārimantrādisaṃnaddho [kh: taṃ0 ca mantrādisaṃyukta] bhakṣayannapi |
viṣaṃ na muhyate tena tadvadyogī mahāmatiḥ || 81 ||
ityetatkathitaṃ devi kimanyatparipṛcchasiṃ |
iti śrīmālinīvijayottare tantre paramavidyādhikāro nāmāṣṭādaśo'dhikāraḥ || 82 ||
Anonymous said…

Gorakhbodhá

§105 Gorakṣaśanātha – “How can one carry out true living (रोहिन् rohin) and how can one carry on meditation? Where is the immortal elixir? How can one drink it? How can one keep the body forever?”

§106 Matsyendranātha – “By turning to the higher (ऊर्ध ūrdha) or the mind, you can attain right living; by turning to śakti you can achieve right meditation; by turning to the heaven within (गगन gagana) you can have the elixir of immortality (चित् cít). By relinquishing desire. One can gain the immortal body (विद्एहि (vid-ehi) रहनु rahanu).”


Notes

रोहिन् (rohin):

http://www.sanskrita.org/scans/visor.html?scan=890.gif

ऊर्ध (ūrdha) ūrdhaka, an incorrect spelling for ūrdhva, ūrdhvaka:

http://www.sanskrita.org/scans/visor.html?scan=222.gif

ऊर्ध्व (ūrdhvá):

http://www.sanskrita.org/scans/visor.html?scan=222.gif

ऊर्ध्वक (ūrdhvaka):

http://www.sanskrita.org/scans/visor.html?scan=222.gif

गगन (gagana):

http://www.sanskrita.org/scans/visor.html?scan=341.gif

चित् (cít) 1. mfn. ifc. ' piling up ', see agni-, ūrdhva-, and pūrva-cít

( Pāṇ. iii, 2, 92 ) “forming a layer or stratum, piled up”, VS. i, xii, TS. i ( kaṅka-, karma-, cakṣuś- , droṇa-, prâṇa-, manaś-, rathacakra-, vāk-, śyena-, and śrotra-cít. )

Regarding Pāṇini (forming a layer or stratum piled up) Jagadananda Das, think “Śiva lingam.”

चित् (cit) “to perceive, fix the mind upon, attend to, be attentive, observe, take notice of”( acc. or gen. ), RV., SV., AV., Bhaṭṭ.

“to have a right notion of, know”:

See:

http://www.sanskrita.org/scans/visor.html?scan=394.gif

and:

http://www.sanskrita.org/scans/visor.html?scan=395.gif

विद् (vid):

http://www.sanskrita.org/scans/visor.html?scan=963.gif

एहि (ehi):

http://www.sanskrita.org/scans/visor.html?scan=233.gif

रहनु (rahanu):

https://en.wiktionary.org/wiki/%E0%A4%B0%E0%A4%B9%E0%A4%A8%E0%A5%81#Nepali
Anonymous said…

Whilst further researching these two verses (http://shivashakti.com/gorakh.htm ), it came to my attention that the previous translation ( https://archive.org/details/in.ernet.dli.2015.120854/page/n103 ) was flawed.

The previous should be amended with:

§106 Matsyendranātha – “By turning to the higher (ऊर्ध ūrdha) or the mind, you can attain right living; by turning to śakti you can achieve right meditation; by turning to the heaven within (गगन gagana) you can have the elixir of immortality (अमित रस amirasa) and by turning to conscious activity (चित् cít) you can drink it. By relinquishing desire, one can gain the immortal body (विद्एहि (vid-ehi) रहनु rahanu).”

Further Notes

ami see अमित (á-mita):

http://www.sanskrita.org/scans/visor.html?scan=81.gif

See also अम् 3. am:
http://www.sanskrita.org/scans/visor.html?scan=80.gif

र (ra) see 3:

http://www.sanskrita.org/scans/visor.html?scan=859.gif

स (sa):

http://www.sanskrita.org/scans/visor.html?scan=1111.gif
Quote:

“An identical list of ten sounds is also found in the Kubjikāmata, where they are derived from Unstruck Resonance (anāhatā).
The Yogin is advised to reject the first nine and cultivate only the liberating tenth.”

Page 276 of ‘The Yoga of the Mālinīvijayottaratantra’ (By Somadeva Vasudeva).

https://www.academia.edu/3203294/The_Yoga_of_the_M%C4%81lin%C4%ABvijayottaratantra._Collection_Indologie_97._Institut_fran%C3%A7ais_de_Pondich%C3%A9ry._Ecole_fran%C3%A7aise_dExtr%C3%AAme-Orient_Pondich%C3%A9ry._2004

Notes

दुन्दुभि (dundubhí) A large kettledrum (pounding like thunder).

http://www.sanskrita.org/scans/visor.html?scan=484.gif

सागर (sāgara) the ocean (relating to the pounding sound of the sea crashing on the shore).

http://www.sanskrita.org/scans/visor.html?scan=1198.gif

मेघ (megha)

http://www.sanskrita.org/scans/visor.html?scan=831.gif

√ मिह् (mih) downpour of water (the loud thunderous sound of heavy rain)

http://www.sanskrita.org/scans/visor.html?scan=818.gif

Be free of sin; shine...
United we stand said…

Are you seeing the pattern Jagadananda Das (consonant & vowel, day-time & night-time, male & female?).

In truth, there is only two times of day, day-time and night-time, the play of light and shade on the Earth’s surface; all else is false construct of division by which the divided fall.

Unite, become one, stand true; in consumated union come into the light Jagadananda Das.

This comment is written for one yet to come who now reads these words (tucked away in the backwater of your blog hiraṇya-garbhá Das [Jagadananda Das]).

Go to this page and read through all the comments regarding the hiraṇya-garbhá.

Know that the hiraṇya-garbhá, Baḥr al- hayât, a-mṛ'ta kuṇḍa and the Arthurian Holy Grail of the (अभिषेक anointed) Messiah are all one and the same (this simple truth may be found by many other names within all religions).

To drink from the cup of the Messiah, one would do well to reflect upon the wisdom of verse 44.1 of the Gorakṣa-śataka:

अजपा नाम गायत्री योगिनां मोक्षदायिनी ।

ajapā nāma gāyatrī yogināṁ mokṣadāyinī |

Oh Viṣṇu, drinking in light through the eyes, there is no poison of time; coming into this state of joining with the light, protects, preserves, defends and rescues one from time. Attaining the light of the womb, one abides in an undying state. This state produces the effect of cutting off the effects of time; by which one may escape and move away from the measure of time’s destruction of the world.


Église du Graal à Tréhorenteuc (Brocéliande)

enfent souviens toi
si ce monde est à toi
Láutre monde est à dieu


Use Old Latin to translate the French
Anonymous said…

This is useful to know.

One handed Latin alphabet T =
Anonymous said…

Know that the description “jumping about like a frog (dardurī), leaving the ground” is false, this is not दार्दुरिक (dārdurika).

The true form of this siddhi occurs quite early to the tenacious practitioner of kumbhaka. This phenomenon happens involuntarily (the yogi has no control over it); the yogi’s consciousness becomes temporarily disembodied, repeatedly jumping like a frog out of the body and back again (rapidly springing out of the body into the void and back again repeatedly from the forehead).

It is quite a funny experience, making the yogin laugh (especially the first few times it happens without any warning).

My own person remembers the first time it happened, whilst walking along a pavement next to a busy road, suddenly (whilst walking) becoming disembodied springing out into the void and back into the body rapidly (many times in quick succession) like a hopping frog (the disembodied consciousness repeatedly stretching out into the void and snapping back into the body like an elastic band).

Quote:

“The lack of importance given to siddhis in the majority of the texts of hathayoga results in their akalpitā variety not always being distinguished from trivial or even undesirable by-products of practice, particularly in its early stages. Thus at Amaraughaśāsana 9.2, Kundalinī’s ascent of the central channel is said to bring about trembling and fainting as well as the ability to attract and see distant objects. In the Dattātreyayogaśāstra, the perfection of unassisted breath retention (kevala kumbhaka) means that nothing in the three worlds is difficult to attain. Increasing durations of its practice result in, in sequence, sweating, trembling, jumping about like a frog (dardurī), leaving the ground, indifference to eating a lot or a little, diminished excretions and sleep, the absence of worms, slobber, sweat and bad odours in the body, strength, power over terrestrial animals (bhūcarasiddhi) and, finally, becoming as handsome as the god of love.”

Pages 329-330, Siddhi and Mahāsiddhi in Early Haṭhayoga (by James Mallinson) Download Adobe Pdf

Notes

दार्दुर dārdura (from दर्दुर dardura), see also दार्दुरिक dārdurika (“belonging to a frog”):

http://www.sanskrita.org/scans/visor.html?scan=476.gif

दर्दुर dardura:

http://www.sanskrita.org/scans/visor.html?scan=470.gif

Anonymous said…

दार्दुरिक is more like this
Anonymous said…

मूल (mū'la) “to firmly exert binding tension to the root muscles (of the perineum) causing the śákti to swiftly fly upwards (like a bird).”

उड्डीयन (uḍ-ḍīyana) “drawing the navel back tightly to make the śákti fly upwards.”

जलन्धर (jālandhara) lowering the head and contracting the muscles of the throat during exhalation “to cut off the downward flow of śákti (accumulating śákti in the skull) to generate the light.”

बन्ध (bandhá), see also बन्ध् (bandh):

http://www.sanskrita.org/scans/visor.html?scan=720.gif

शक्ति (śákti):

http://www.sanskrita.org/scans/visor.html?scan=1044.gif
Anonymous said…

Continue following the ‘reader’s comments’ appended to the blog posting “Hit Dhruva Das's vision of Vrindavan.”

Notes

Dear reader of these words who yearns for liberation. By virtue of reincarnation into a Human body, is proof enough of your worthiness for liberation-in-this-body-and-life (no other external confirmation is necessary).

One has placed a ring (halo of truth) upon this blog. Dearest reader (who yearns for liberation), you who has penetrated through this ring (of comments), follow the links to all the other reader’s comments and by ardent study, further research and (most importantly) application in practice (of what you discover within yourself) will the (light of) truth of these words find you in practice.

Anonymous said…

Quote: “the popular notion of the religious leader Kṛṣṇa Caitanya (ca. 1486–1533 Ce) as the dual incarnation of both Rādhā and Kṛṣṇa, developed by Kṛṣṇa-dāsa Kavirāja (ca. 1615 Ce) in his Caitanya-caritāmṛta, was also taken up by some Sahajiyā gurus as a clear reflection of their own belief that all Sahajiyās must themselves realize the indwelling of both male and female powers within their own physical bodies.”

See pages 45-46 of ‘The Guru’s Tongue: Metaphor, Imagery, and Vernacular Language in Vaiṣṇava Sahajiyā Traditions.’

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag203991.pdf

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