The Name, in all its divine splendor, dancing on his tongue
The very moment that the obstacles to worship are overcome,
the devotee discovers the Name, in all its divine splendor, dancing on his tongue.
From then on, he cannot stop drinking the streams of its nectar,
and he dances in unbound ecstasy from divine intoxication. (May 14)
2013
I finished working on Paramatma-sandarbha a couple of days ago. I am headed to Rishikesh and will be at the Swami Rama Sadhaka Gram for the next few weeks working on a commentary on Goraksha-samhita. I also stopped my Gita classes at Jiva and am taking it easy today as I prepare to go. It is a no Sanskrit day. Ahh...2016
Bhaktivinoda Thakur again: Harināma Cintāmaṇi.
bhajane anartha nāśa jei kṣaṇe pāya |
cit-svarūpa nāme nāce bhaktera jihvāya ||56||
The very moment that the obstacles to worship are overcome,
the devotee discovers the Name, in all its divine splendor, dancing on his tongue.
From then on, he cannot stop drinking the streams of its nectar,
and he dances in unbound ecstasy from divine intoxication.
The Holy Name dances, the jiva dances
and so dances the treasure of love;
Together they make the whole world dance,
and the Illusion of Maya takes flight. {2016)
2014
"The starting point of critical elaboration is the consciousness of what one really is, and is "knowing thyself" as a product of the historical process to date, which has deposited in you an infinity of traces, without leaving an inventory.... Therefore it is imperative at the outset to compile such an inventory." Antonio Gramsci, quoted in E.W.Said, Orientalism, p. 25.
2017
I have been watching a lot of strange videos over the past few days. A rather abrupt and inexplicable detour from the few days of more intense bhajan in the association of Bengali Babajis in Barsana.
This is why I wrote a few days ago that I am cursed by my strong samksaras -- one of the most important of which is the "operating system" called the English language.
It is the software by which we operate the rest of our human hardware, beginning with the brain. And it literally shapes everything about the way we see the world and life and meaning, with both universals and particulars and all shades in between....
See Braj Bhava and the English OS for the rest of the article. It goes rather well with the Gramsci quote above.
Comments
One would very much wish to read your 2013 commentary on the Goraksha-samhita (if you have a digital copy of this) to study alongside Swami Vishnuswaroop’s (Thakur Krishna Uprety) 2017 translation.
M.N.
43. Listen, 0 Arjuna, he is considered by all to be a true yogi who, while performing actions, yet is not desirous of their fruit.
Verse 43, Chapter VI, The Yoga of Meditation: Dhyānayoga, Jnāneshvari (Bhāvārthadipika). Translated from Marathi by V. G. Pradhan (see page 117).
Download Adobe Pdf of text:
https://www.ramakantmaharaj.net/resources/Spiritual_Texts_Misc/Jnaneshvari%20English%20Translation%20by%20Pradhan%20sml.pdf
You light the spark in my bonfire heart:
https://www.youtube.com/watch?v=tItExAGNqTU
No answer on your commentary of the Gorakṣasaṃhitā, is it published?
Notes
“He who seeks to conquer the Lord of Death incurs the risk, on failure, of a more speedy conquest by Him. All who attempt this Yoga do not of course succeed or meet with the same measure of success. Those who fail not only incur the infirmities of ordinary men, but also others brought on by practices which have been ill pursued or for which they are not fit. Those again who do succeed, do so in varying degree. One may prolong hie life to the sacred age of 84, others to 100, others yet further. In theory at least those who are perfected (Siddha) go from this plane when they will. All have not the same capacity or opportunity, through want of will, bodily strength, or circumstance. All may not be willing or able to follow the strict rules necessary for success. Nor does modern life offer in general the opportunities for so complete a physical culture. All men may not desire such a life or may think the attainment of it not worth the trouble involved. Some may wish to be rid of their body and that as speedily as possible. It is therefore said that it is easier to gain Liberation than Deathlessness. The former may be had by unselfishness, detachment from the world, moral and mental discipline. But to conquer death is harder than this, for these qualities and acts will not alone avail. He who does so conquer holds life in the hollow of one hand, and if he be a successful (Siddha) Yogī, Liberation in the other. He has Enjoyment and Liberation. He is the Emperor who is Master of the World and the Possessor of the Bliss which is beyond all worlds.”
Śakti and Śākta, Chapter XXIX - Kuṇḍalinī Śakti (Yoga) by Sir John Woodroffe (1929).
It is also said in the Gorakṣa Saṃhitā, “Icchā is Brāhmī, Kriyā is Vaiṣṇavī: and Jñāna is Gaurī. Wherever there are these three Śaktis there is the Supreme Light called Oṃ.” In the Sakala Parameśvara or Śabdabrahman in bodies (that is, Kuṇḍalini Śakti), Bindu in which Tamas prevails is, Rāghava says, called Nirodhikā; Nāda in which Sattva prevails is called Ardhendhu, and Bīja the combination of the two (Icchā and Jñāna) in which Rajas as Kriyā works is called Bindu. The three preceding states in Kuṇḍalinī are Śakti, Dhvani, and Nāda. Kuṇḍalinīis Cit-Śakti into which Sattva enters a state known as the Paramākāśāvasthā. When She into whom Sattva has entered is next pierced by Rajas, She is called Dhvani which is the Akṣarāvasthā. When She is again pierced by Tamas, She is called Nāda. This is the Avyektāvasthā, the Avyakta Nāda which is the Parabindu. The three Bindus which are aspects of Parabindu constitute the mysterious Kāmakalā triangle which with the Hārddhakalāforms the roseate body of the lovely limbed great Devi Tripurasundarī who is Śivakāmā and manifests the universe. She is the trinity of Divine energy of whom the Shritattvārnava says:—“Those glorious men who worship in that body in Sāmarasya are freed from the waves of poison in the untraversable sea of the Wandering (Saṃsāra).” The main principle which underlies the elaborate details here shortly summarised is this. The state in which Cit and Prakṛti-Śākta are as one undivided whole, that is, in which Prakṛti lies latent (Niṣkala Śiva), is succeeded by one of differentiation, that is, manifestation of Māyā(Sakala Śiva). In such manifestation it displays several aspects. The totality of such aspects is the Māyā body of Īśvara in which are included the causal, subtle and gross bodies of the Jīva. These are, according to the Śāradā, seven aspects of the first or Parāstate of Sound in Ṣ́abdasṛṣṭi which are the seven divisions of the Mantra Oṃ, viz. A, U, M, Nāda, Bindu, Śakti, Śānta. They constitute Paraśabdasṛṣṭi in the Īśvara creation. They are Īśvara or Oṃ and seven aspects of the cosmic causal body; the collectivity (Samaṣṭi) of the individual (Vyaṣṭi) causal, subtle and gross bodies of the Jīva.
Śakti and Śākta, Chapter XIX - Creation as explained in the non-Dualist Tantras by Sir John Woodroffe (1929).