Tulsidas Poetry Glimpse Of The Invisible Lightning flashed in my eye, O friend,And brightly did shine the light of the moon.I got a glimpse of the Invisible within,And thirst and longing for the Lord were aroused.My ears received the boon of Unstruck Music,And Knowledge came like the explosion of light, O Friend.Dark clouds began to scatter and the sightOf the Divine Mansion was revealed unto me.Beyond the sun, the moon and the tunnel,Tulsi beheld the abode of the Lord Almighty. Analysis : This poem expresses a profound spiritual experience, presenting a glimpse of the divine within. The imagery of lightning and moonlight illuminates an inner awakening, accompanied by a thirst for spiritual connection. The “Unstruck Music” and “explosion of light” evoke a transformative moment of enlightenment. Darkness gives way to a revelation of the “Divine Mansion,” a metaphor for the abode of God. The poem transcends the physical realm, revealing a connection to the divine beyond celestial bodies. This mystical experience parallels Tulsidas’ other works, which often explore themes of devotion and the search for spiritual truth. It reflects the broader spiritual context of the time period, emphasizing the importance of seeking divine knowledge and experiencing a direct connection with the divine.

Shri Guru Nank Dev Poem Sing ye my comrades! sing ye all!Sing now my wedding song.Sing ye the song of His praise.May I be a sacrifice to Him—the Beloved.The blessed day hath dawned,The hour of consummation draweth nigh.Come ye, my comrades, come!And consecrate me with your blessings.Behold ye the Bride uniting with the Bridegroom. ​- Nanak Ek OnkarThere is One Reality, the Unmanifest-Manifested; ​Sat NaamEver-Existent, He is Naam, (Conscious Spirit), Karta Purakh Nirbhau NirvairThe Creator; pervading all; Without fear; without enmity; Akaal Moorat Ajooni SaebhangThe Timeless; the Unborn and the Self-existent: Complete within Itself. Gur Parsad JAPThrough the favor of His true Servant, the Guru, He may be realised. Aad sach jugad sachHe was when there was nothing; He was before all ages began; Hai bhi sach Nanak hosi bhi sachHe existeth now, O Nanak, And shall exist forevermore. ​- Nanak

Poem of Shankaracharya Hymns of Shankaracharya Hymns of Adi Shankaracharya Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death. Uncertain is the life of man as rain drops on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief. So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age. When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse. Who is your wife? Who is your son? Strange is this samsara. Of whom are you? Where have you come from? Brother, ponder over these truths. Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth. Oh mad man! Why this engrossment in thoughts of wealth? Is there no one to guide you? There is only one thing in three worlds that can save you from the ocean from samsara. Get into that boat of satsangha quickly.   There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors — all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not. Worship Govinda, worship Govinda, worship Govinda, Oh fool! Other than chanting the Lord’s names, there is no other way to cross the life’s ocean. I am He! Mind, nor intellect, nor ego, feeling; Sky nor earth nor metals am I. I am He, I am He, Blessed spirit, I am He! No birth, no death, no caste have I; Father, mother, have I none. I am He, I am He, Blessed spirit, I am He! Beyond the flights of fancy, formless am I, Permeating the limbs of all life; Bondage I do not fear; I am free, ever free. I am He, I am He, Blessed spirit, I am He! Thy Guru’s Feet Thy body may be beautiful and glow with flawless health, Thy fame colossal and thou mayest have won to fabulous wealth, But if to the Guru’s feet thy heart untethered still remain. Then all thou hast achieved on earth is vain, is vain, is vain. Thou mayest be deep-versed in all that scripture have to tell A beacon of light, a master of prose and verse delectable, But if to the Guru’s feet thy heart untethered still remain. Then all thou hast achieved on earth is vain, is vain, is vain.

10 timeless poems by Rabindranath Tagore 10 timeless poems by Rabindranath Tagore Born on May 7, 1861 the Bard of Bengal, Rabindranath Tagore has inspired generations of people through his writings, poetry and thoughts. Tagore was much ahead of his time and his works were loved not only in India but across the world. His much-acclaimed work ‘Gitanjali’, which was first published in 1910 and later translated and published into English in 1912, won him the prestigious Nobel Prize in Literature in 1913 for “his profoundly sensitive, fresh and beautiful verse, by which, with consummate skill, he has made his poetic thought, expressed in his own English words, a part of the literature of the West.” Infact, Rabondranath Tagore was the first non-European to ever win a Nobel Prize! Remembering Tagore on his 160th birth anniversary today, here we list down some of his timeless poems that continue to resonate his creative charm and are still as relevant. These poems reflect upon different moods and are a must read for all Waiting The song I came to singremains unsung to this day.I have spent my days in stringingand in unstringing my instrument. The time has not come true,the words have not been rightly set;only there is the agonyof wishing in my heart….. I have not seen his face,nor have I listened to his voice;only I have heard his gentle footstepsfrom the road before my house….. But the lamp has not been litand I cannot ask him into my house;I live in the hope of meeting with him;but this meeting is not yet. Friend Art thou abroad on this stormy nighton thy journey of love, my friend?The sky groans like one in despair. I have no sleep tonight.Ever and again I open my door and look out onthe darkness, my friend! I can see nothing before me.I wonder where lies thy path! By what dim shore of the ink-black river,by what far edge of the frowning forest,through what mazy depth of gloom art thou threadingthy course to come to me, my friend? Gitanjali 1. Thou hast made me endless, such is thy pleasure. This frail vessel thou emptiest again and again, and fillest it ever with fresh life. This little flute of a reed thou hast carried over hills and dales, and hast breathed through it melodies eternally new. At the immortal touch of thy hands my little heart loses its limits in joy and gives birth to utterance ineffable. Thy infinite gifts come to me only on these very small hands of mine. Ages pass, and still thou pourest, and still there is room to fill. On the nature of love The night is black and the forest has no end;a million people thread it in a million ways.We have trysts to keep in the darkness, but whereor with whom – of that we are unaware.But we have this faith – that a lifetime’s blisswill appear any minute, with a smile upon its lips.Scents, touches, sounds, snatches of songsbrush us, pass us, give us delightful shocks.Then peradventure there’s a flash of lightning:whomever I see that instant I fall in love with.I call that person and cry: `This life is blest!for your sake such miles have I traversed!’All those others who came close and moved offin the darkness – I don’t know if they exist or not.  Paper Boats Day by day I float my paper boats one by one down the runningstream.In big black letters I write my name on them and the name ofthe village where I live.I hope that someone in some strange land will find them andknow who I am.I load my little boats with shiuli flower from our garden, andhope that these blooms of the dawn will be carried safely to landin the night.I launch my paper boats and look up into the sky and see thelittle clouds setting thee white bulging sails.I know not what playmate of mine in the sky sends them downthe air to race with my boats!When night comes I bury my face in my arms and dream that mypaper boats float on and on under the midnight stars.The fairies of sleep are sailing in them, and the lading instheir baskets full of dreams Where The Mind Is Without Fear Where the mind is without fear and the head is held highWhere knowledge is freeWhere the world has not been broken up into fragmentsBy narrow domestic wallsWhere words come out from the depth of truthWhere tireless striving stretches its arms towards perfectionWhere the clear stream of reason has not lost its wayInto the dreary desert sand of dead habitWhere the mind is led forward by theeInto ever-widening thought and actionInto that heaven of freedom, my Father, let my country awake. Endless Time Time is endless in thy hands, my lord.There is none to count thy minutes. Days and nights pass and ages bloom and fade like flowers.Thou knowest how to wait. Thy centuries follow each other perfecting a small wild flower. We have no time to lose,and having no time we must scramble for a chance.We are too poor to be late. And thus it is that time goes bywhile I give it to every querulous man who claims it,and thine altar is empty of all offerings to the last. At the end of the day I hasten in fear lest thy gate be shut;but I find that yet there is time. On Missing a Dear Onelet me not forget Freedom Freedom from fear is the freedomI claim for you my motherland!Freedom from the burden of the ages, bending your head,breaking your back, blinding your eyes to the beckoningcall of the future;Freedom from the shackles of slumber wherewithyou fasten yourself in night’s stillness,mistrusting the star that speaks of truth’s adventurous paths;freedom from the anarchy of destinywhole sails are weakly yielded to the blind uncertain winds,and the helm to a hand ever rigid and cold as death.Freedom from the insult of dwelling in a puppet’s world,where movements are started through brainless wires,repeated

Swami Vivekananda Poetry Swami Vivekananda was a Hindu monk and a key figure in the introduction of Indian philosophies of Vedanta and Yoga to the West. He is best known for his inspiring lectures and writings, which continue to offer guidance and meaning to people around the world. His writings are characterized by a clear and direct style, often using metaphors and anecdotes to illustrate complex philosophical concepts. He emphasized the universality of spiritual truths, drawing from various religious traditions to present a holistic view of human existence. A major theme in his work is the potential for spiritual awakening within every individual. He believed in the inherent divinity of humanity and encouraged self-discovery through meditation, selfless service, and the pursuit of knowledge. His teachings are often compared to those of other prominent figures in the 19th-century religious landscape like Henry David Thoreau and Ralph Waldo Emerson, who similarly emphasized self-reliance and the importance of connecting with the inner spirit. Vivekananda’s work remains relevant today, offering a timeless message of unity, compassion, and the pursuit of a meaningful life. A Benediction The mother’s heart, the hero’s will,The sweetness of the southern breeze,The sacred charm and strength that dwellOn Aryan altars, flaming, free;All these be yours, and many moreNo ancient soul could dream before —Be thou to India’s future sonThe mistress, servant, friend in one. Analysis : The poem “A Benediction” is a short, lyrical poem that celebrates the virtues of courage, compassion, and devotion. The poem is written in the form of a blessing, with the speaker invoking various blessings upon the reader. The poem begins with the line “The mother’s heart, the hero’s will,” which sets the tone for the rest of the poem. The speaker goes on to bless the reader with “the sweetness of the southern breeze,” “the sacred charm and strength that dwell on Aryan altars,” and “all these be yours, and many more.” The poem is notable for its simplicity and its use of vivid imagery. The speaker’s blessings are all heartfelt and sincere, and the poem conveys a sense of deep love and affection for the reader. The poem can be compared to other works by the author in that it shares the same themes of love, compassion, and spirituality. However, the poem is unique in its focus on the future of India. The speaker’s blessings are all directed towards the reader, who is seen as the hope for India’s future. The poem is also notable for its historical context. It was written during a time of great upheaval in India, and the speaker’s blessings can be seen as a call for hope and unity in the face of adversity. Hold Yet A While Hold yet a while, Strong Heart,Not part a lifelong yokeThough blighted looks the present, future gloom.And age it seems since you and I began ourMarch up hill or down. Sailing smooth o’erSeas that are so rare-Thou nearer unto me, than oft-times I myself-Proclaiming mental moves before they were !Reflector true-Thy pulse so timed to mine,Thou perfect note of thoughts, however fine-Shall we now part, Recorder, say ?In thee is friendship, faith,For thou didst warn when evil thoughts were brewing-And though, alas, thy warning thrown away,Went on the same as ever-good and true. Analysis This poem explores the complex relationship between the heart and mind, reflecting on the passage of time and the interconnectedness of the two. Compared to other works by Swami Vivekananda, it is notable for its personal and introspective tone, contrasting with his more philosophical and oratorical style. The poem is also a product of its time, reflecting the Victorian era’s emphasis on self-reflection and the pursuit of inner wisdom. Song of the Sannyasin The Song of the Sannyasin Wake up the note! the song that had its birthFar off, where worldly taint could never reachIn mountain caves and glades of forest deep,Whose calm no sigh for lust or wealth or fameCould ever dare to break; where rolled the streamOf knowledge, truth, and bliss that follows both.Sing high that note, Sannyasin bold! Say –    ‘Om tat sat, Om!’ Strike off thy fetters! Bonds that bind thee down,Of shining gold or darker, baser ore;Love, hate; good, bad; and all the dual throng,Know, slave is slave, caressed or whipped, not freeFor fetters, though of gold, are not less strong to bind;Then off with them, Sannyasin bold! Say –    ‘Om tat sat, Om!’ Let darkness go! the will-o’-the-wisp that leadsWith blinking light to pile more gloom on gloom.This thirst for life, for ever quench; it dragsFrom birth to death, and death to birth, the soulHe conquers all who conquers self. Know thisAnd never yield, Sannyasin bold! Say –    ‘Om tat sat, Om!’ ‘Who sows must reap,’ they say, ‘and cause must bringThe sure effect; good, good; bad, bad; and noneEscape the law. But whoso wears a formMust wear the chain.’ Too true; but far beyondBoth name and form is Atman, ever free.Know thou art That, Sannyasin bold! Say –    ‘Om tat sat, Om!’ They know not truth who dream such vacant dreamsAs father, mother, children, wife and friend.The sexless Self! whose father He? whose child?Whose friend, whose foe is He who is but One?The Self is all in all, none else exists;And thou art That, Sannyasin bold! Say –    ‘Om tat sat, Om!’ There is but One – The Free, The Knower – Self!Without a name, without a form or stain.In him is Maya, dreaming all this dream.The Witness, He appears as nature, soul.Know thou art That, Sannyasin bold! Say –    ‘Om tat sat, Om!’ Where seekest thou? That freedom, friend, this worldNor that can give. In books and temples vainThy search. Thine only is that hand that holdsThe rope that drags thee on. Then cease lament,Let go thy hold, Sannyasin bold! Say –    ‘Om tat sat, Om!’ Say, ‘Peace to all: From me no danger beTo aught that lives. In those that dwell on high,In those that lowly creep, I am the Self in all.All life both here

Sri Aurobindo Poems Because Thou Art Because Thou art All-beauty and All-bliss,      My soul blind and enamoured yearns for Thee ;It bears Thy mystic touch in all that is      And thrills with the burden of that ecstasy. Behind all eyes I meet Thy secret gaze      And in each voice I hear Thy magic tune :Thy sweetness haunts my heart through Nature’s ways;Nowhere it beats now from Thy snare immune. It loves Thy body in all living things;      Thy joy is there in every leaf and stone:The moments bring Thee on their fiery wings ;      Sight’s endless artistry is Thou alone Time voyages with Thee upon its prowAnd all the future’s passionate hope is Thou. Analysis : This poem expresses a deep yearning for the divine, characterized by a mystical and transcendental experience. The speaker’s soul is captivated by the all-encompassing beauty and bliss of the divine presence, which is found in all aspects of nature. The poem’s language is simple yet evocative, conveying a sense of profound longing and connection. It compares the divine presence to a secret gaze behind all eyes, a magic tune in every voice, and a sweetness that permeates the heart through nature’s ways. The poem’s structure reinforces the speaker’s growing devotion, with each stanza progressing from the present moment to the future, culminating in the idea that the future’s hope is wholly embodied in the divine. Compared to the author’s other works, this poem exhibits a more introspective and devotional tone, reflecting the author’s own spiritual journey and beliefs. It captures the essence of mystical experiences, where the divine is found within all things and time itself is perceived in relation to the divine presence. Bande Mataram Mother, I bow to thee!Rich with thy hurrying streams,Bright with thy orchard gleams,Cool with thy winds of delight,Dark fields waving, Mother of might,Mother free. Glory of moonlight dreamsOver thy branches and lordly streams,Clad in thy blossoming trees,Mother, giver of ease,Laughing low and sweet!Mother, I kiss thy feet,Speaker sweet and low!Mother, to thee I bow. Who hath said thou art weak in thy lands,When the swords flash out in twice seventy million handsAnd seventy millions voices roarThy dreadful name from shore to shore?With many strengths who art mighty and stored,To thee I call, Mother and Lord!Thou who savest, arise and save!To her I cry who ever her foemen drave Analysis : This ode celebrates the beauty and power of the motherland, invoking its natural splendor and the strength of its people. It reflects the Indian independence movement’s themes of national pride and defiance against colonialism. Compared to Aurobindo’s other works, this poem is more patriotic and less philosophical. It lacks the mystical and spiritual elements found in his other poems. The poem mirrors the time period’s nationalist fervor and call for self-determination. It captures the aspirations of Indians for freedom and self-governance. The poem exudes a strong sense of national unity and resilience. Life And Death Life, death, – death, life; the words have led for agesOur thought and consciousness and firmly seemedTwo opposites; but now long-hidden pagesAre opened, liberating truths undreamed.Life only is, or death is life disguised, –Life a short death until by Life we are surprised. Analysis : The poem “Life And Death” by Sri Aurobindo explores the interconnectedness and fluidity of life and death. It challenges the traditional view of these concepts as opposites, suggesting instead that they are part of a continuous cycle. The poem marks a departure from the author’s earlier works, which primarily focused on themes of spirituality and yoga. It aligns with the philosophical and intellectual currents of the early 20th century, where traditional boundaries were being questioned and the nature of reality was being examined. The poem’s concise and thought-provoking verses invite contemplation on the nature of existence and the fluidity of the life-death continuum Bride of the Fire Bride of the Fire, clasp me now close, –Bride of the Fire!I have shed the bloom of the earthly rose,I have slain desire. Beauty of the Light, surround my life, –Beauty of the Light!I have sacrificed longing and parted from grief,I can bear thy delight. Image of Ecstasy, thrill and enlace, –Image of Bliss!I would see only thy marvellous face,Feel only thy kiss. Voice of Infinity, sound in my heart, –Call of the One!Stamp there thy radiance, never to part,O living sun. Analysis  This poem depicts a spiritual transformation through the imagery of a bride merging with the divine Fire. It emphasizes the sacrifice of worldly desires and the embrace of enlightenment. Through this union, the bride seeks to be enveloped in the beauty, ecstasy, and voice of the divine. The poem’s brevity and rhythmic structure create a sense of urgency and intensity. It is similar to the author’s other works in its mystical themes and exploration of the soul’s journey. However, it differs in its focus on the individual’s surrender to the divine, rather than the larger cosmic struggles often found in his other works. Contextually, the poem aligns with the early 20th-century trend of spiritual exploration and the search for deeper meaning in life. It resonates with the desire for transcendence and union with the divine that permeated this era The Golden Light Thy golden Light came down into my brainAnd the grey rooms of mind sun-touched becameA bright reply to Wisdom’s occult plane,A calm illumination and a flame. Thy golden Light came down into my throat,And all my speech is now a tune divine,A paean-song of Thee my single note;My words are drunk with the Immortal’s wine. Thy golden Light came down into my heartSmiting my life with Thy eternity;Now has it grown a temple where Thou artAnd all its passions point towards only Thee. Thy golden Light came down into my feet,My earth is now Thy playfield and Thy seat. Analysis The poem employs a structured progression, with each stanza representing a specific body part or aspect of the self. The golden light, a symbol of divine enlightenment, descends

Mirabai’s Poems on Love and Devotion As soon as we read the first poem by Mirabai, we know we are in the presence of someone who is unworldly. Mirabai’s poems take you to this unreal realm where you get immersed in the magic of literary beauty. There is no one else exactly like her in the whole history of poetry. Mirabai was born in Rajasthan (India) in 1498, and had a profound influence on the religious life of her time. The intensity of the sort she had appears in every century in India, as it did with Ramakrishna in the nineteenth century. Mirabai’s genius encouraged thousands of people in her time to compose ecstatic poems and to sing and to dance them. Many villages treasure poems that she is said to have left behind in that town. Her poems are still being sung everywhere in India. Krishna-Connection Mirabai’s love affair with Lord Krishna, or the Dark One, has spoken for itself for close to five hundred years. In her poems, she calls the Beloved by many names. She names also the listeners and witnesses to her path — “Friends;” “Sisters;” “Companions;” she begins many poems with these addresses. Mirabai’s poems sing of ecstatic union, and of the despair that ecstatic union, having once been tasted, can then disappear. Her freedom comes from taking her seat at the feet of Oneness and refusing to budge from that place. Neither the conventions of society nor the words — or actions — of family, friends, or enemies can touch the untouchable self she has created. She has gone beyond caste, beyond personal ego. Mirabai’s surrender to the Dark One is complete, and that completeness is the source of her strength. When you study the lives of mystics, you see that it is not as we might first have imagined — it is much harder. The experience of oneness comes and goes. Look closely and it becomes clear. Longing and grief are simply the other face of a love that depends on nothing outside itself, not even its own reciprocation. When the Beloved is present, Mira loves. When the Beloved is absent is absent, she loves. Desire for the Dark One is the sign of his existence for her. Therefore, even in what appears to be abject surrender, Mira is free: the one who chooses. Let’s take a look at some of the Mirabai’s poems. These beautiful verses were translated to English by Robert Bly and Jane Hirshfield. All I was doing was breathing Something has reached out and taken in the beams of my eyes. There is a longing, it is for his body, for every hair of that dark body. All I was doing was being, and the Dancing Energy came by my house.His face looks curiously like the moon, I saw it from the side, smiling. My family says: “Don’t ever see him again!” And they imply things in a low voice. But my eyes have their own life; they laugh at rules, and know whose they are. I believe I can bear on my shoulders whatever you want to say of me.Mira says: Without the energy that lifts mountains, how am I to live? It’s true I went to the market My friend, I went to the market and bought the Dark One. You claim by night, I claim by day.Actually, I was beating a drum all the time I was buying him. You say I gave too much; I say too little. Actually, I put him on a scale before I bought him. What I paid was my social body, my town body, my family body, and all my inherited jewels. Mirabai says: The Dark One is my husband now. Be with me when I lie down; you promised me this in an earlier life. A dream of marriage In my dreams the Great One married me. Four thousand people came to the wedding. My bridegroom was the Lord Brajanath, and in the dream all the doorways were made royal, and he held my hand. In my dream he married me, and fortune came to me.Mirabai has found the Great Snake Giridhar; she must have done something good in an earlier life. Where did you go Where did you go, Holy One, after you left my body?Your flame jumped to the wick, and then youdisappeared and left the lamp alone. You put the boat into the surf, and then walkedinland, leaving the boat in the ocean of parting. Mira says: Tell me when you will come to meet me. Mira swims free What do I care for the worlds of the world?The name of the Dark One has entered my heart.Those who praise, those who blame,Those who say I am crazy, wicked, an uncontrolled fire –All ignorant fools, caught in their senses. It is true, Mira has no sense: she is lost in the sweetness. To take his path is to walk the edge of the sword;Then the noose of birth and death is suddenly cut.Mira now lives beyond Mira. She swims, deep mind and deep body, in Shyam’s ocean.

Poems & Prayers of Paramahansa Yogananda Paramhansa Yogananda left behind a wealth of divinely inspired poetry and prayers written to the Divine Mother. His Whispers from Eternity is perhaps the best way to tune in to his way of divine worship. Yogananda told his disciples, “When I am gone, read my Whispers from Eternity. Eternally through it, I will talk to you…” If one tunes in to the consciousness of a spiritual master, that master has the power to help one  feel and experience their spiritual state. Yogananda’s words convey great spiritual power, in this case the depth of his relationship with God as Divine Mother. The following poems and prayers are just a selection from the writings of Paramhansa Yogananda: Mother’s Eyes, by Paramhansa Yogananda I sought those two black eyes everywhere.When my teacher or my brother rebuked me or were unkind,I sought help every day in the sweetness of those two black eyes.In the harbor of those two black eyes, I sought refuge.She died. I cried, and I sought in the stars,In the darkness of the night for those two black eyes,But I found them not. Many other black eyes shone upon my childhood.But they were not those two black eyes which I had loved.In the stillness of the forest and the darkness of the nightI used to watch under the stars,Watching in the darkness,Looking for those two angelic,Unapproachable black eyes,But I found them not. Now that my mind is awakened, I seeThose two black eyes everywhere.In the eyes of the Divine MotherI have found my own mother.In the love of the Divine MotherI have found my mother’s love. My Devotion, by Paramhana Yogananda from Whispers from Eternityby Paramhansa Yogananda O Thou Mother of all conscious things,Be Thou consciously receptive to my prayers.Through Thee I know all that I know;And Thou knowest all I know,So Thou knowest my prayers.And knowing and feeling Thee constantly thus,I know Thou art I, I am Thou.My little wavelet has vanished in Thee.I know Thou alone existed;And Thou alone dost exist now and ever shall.Thou art impersonal, invisible,Unseen, formless, omnipresent,But forever I want to worship TheeAs both personal and impersonal.By my devotionI beheld TheeSometimes as Krishna,Sometimes as Christ,Personal, visible and imprisonedIn the little spaceHidden within the temple of my love.O Invisible, just as Thou didst freezeThine unseen InfinitudeInto the sea of cosmic finitude,So do Thou appear unto me,Visible and living—That I may serve Thee.I want to see Thee as the ocean of lifeWith and without the ripples of finite creation.O Creator of all things,I want to worship Thee both as personal and impersonal. Sinking in a Dream, by Paramhana Yogananda The Cosmic dream bubble broke, and I sank in the sea-heart. The little bubble of my perception sank in the Infinite. I bounded over creation’s dream waves; my bosom heaved in the sea; I breathed in the wind; I moved with the star motions; I watched the dream elements of multi-million glimmerings, multi-trillion light specks. I saw the atom rivers flow past me through the pores of the blue, and through the pores of my body, and of my life. I dreamt within a dream. I dreamt many dreams of life within this God-made dream. I dreamt sorrow; I dreamt joy; I dreamt health; I dreamt sickness I dreamt birth and death; I dreamt matter and spirit; I dreamt larkspurs and robins; I dreamt light and gloom; I dreamt myself and I dreamt God and Soul. I dreamt the divisions of time; I dreamt of past, present, and future. I dreamt space and dimension. I dreamt ignorance and knowledge. I dreamt good and evil. I dreamt relativity and unit. I dreamt long and sighed at my nightmares, when the gentle touch of the omnipresent fingers of Divine Mother love awakened me. The Cosmic dream bubble broke; the body bubble, the mind bubble, the soul bubble, all broke. My boat of dream bubble raced over the sea of boisterous change, blown by the storms of Wisdom. My boat of life was made of iron sheets of delusive experience, riveted together by nails of attachment, self-love, life-love, and matter-love. The Mother-sent wisdom storm grew furious. The lashings of Mother wisdom fell fiercely on the rivets of selfishness and attachment. The iron sheets of my delusion creaked and fell apart. My dream boat of ignorance was shattered piece by piece, and I plunged like a plummet into the depth of Divine Mother’s Sea-heart. My dream bubble, bubble waves of creation vanished. I sank into the heart of Oneness. My throat of dream life choked; my dream breath vanished. My dream life died with the Cosmic dream. Then, when I touched the deepest depth of my Divine Mother’s heart, I awoke, and my Mother said in her sweet, solacing, chanting voice, “I asked you to play with beautiful dreams; you played with charming dreams for a time, but soon I found you playing with naughty dreams. Soon I found you broken and bleeding, bruised by your dream experiences; so, my child, I called you away from the playground of naughty dreams and woke you in the Smiles of my everlasting life.” Mother said, “In songs and dreams of my love I sent you on earth to live and dream of me. Live, dream, and feel me in all and with all, and in my songs and dreams depart from the earth-dream. You will meet everything, and everyone in my songs and dreams, whence there is no parting.” O Divine Mother, I Am Thine, for Thou Art Eternally Mine, by Paramhana Yogananda Divers-colored gorgeous garlands of my devotion will encircle Thy lotus feet of omnipresent love. I beheld the dance of the feet of Thine activity in the twinkle of the starlets. I beheld the dance of Thy light in the bluebells and the larkspurs. Thy footsteps echoed over bounding billows of aurora lights. I beheld Thy fantastic dance of life in the halls of evolution. But, Divine Mother, the calm grace of Thy bliss-face has remained ever-veiled behind the clouds of appearances and the chimerical veils of my

Poetry Chaikhana by Shri Ramakrishna Paramhansa Is there anyone in the universeby Ramakrishna English version by Lex HixonOriginal Language Bengali Is there anyone in the universe,among heavenly or earthly beings,who can understand what Kali is?The systems of all traditionsare powerless to describe Her.Is Mother a feminine beingor greater than Being itself? Chanting Her transforming Name —OM KALI OM KALI OM KALI,empowers Lord Shiva,Who is transcendent Knowledge,to drink the negativity of all beings,turning His Throat dark blue.Without Her protectionsuch poison would be deadly,even to the highest Divinity. More than Creator and creation,Mother is sheer Creativitybeyond the notion of duality.Universe and Father-Godare thrilling glancesfrom Her seductive Eyes.Always pregnant with ecstasy,She gives birth to manifest Beingfrom Her Womb of primal Awareness,nursing it tenderly at Her Breast,then playfully consumes Her Child.The world dissolves instantlyupon touching Her white Teeth,attaining the realizationof Her brilliant Voidness. The various Divine Formsthat manifest throughout historytake refuge at Her Lotus Feet.The Essence of Divinity,the Great Ground of Being,lies in ecstatic absorptionbeneath Her red-soled Feet. Is Mother simply a Goddess?Does She need a male consortto protect or complete Her?The cycle of birth and deathbows reverently before Her.Is She simply nakedor is She naked Truth?No veil can conceal Her.Her naked radiance slays demonsnot with weapons but with splendor. If Mother is a conventional wife,why is She dancing fiercelyon the breast of Shiva?Her timeless play destroysconventions and conceptions.She is primal purity,Her ecstatic lovers are purity.Purity merges into purity,with no remainder. I am totally inebriatedby Her wine of timeless bliss.The wine cup is Her Name —OM KALI OM KALI OM KALI.Those drunk on ordinary wineassume I am one of them. Not everyone will encounterthe dazzling darknesscalled Goddess Kali.Not everyone can consciously receivethe infinite treasure of Her Nature.The foolish mind refusesto perceive and acceptthat She alone exists.Even the noble Lord Shiva,most enlightened of beings,can barely catch a glimpseof Her flashing crimson Feet. The wealth of world-emperorsand the richness of Paradiseare but abject povertyto those who meditate on Her.To swim in a single Glancefrom Her three Cosmic Eyesis to be immersedin an ocean of ecstasy. Not even Shiva, prince of yogis,can focus upon Her dancing Feetwithout falling into trance.Yet the worthless loverwho sings this mad songaspires to conscious union with Herduring waking, dream, and deep sleep. — from Great Swan: Meetings with Ramakrishna, by Lex Hixon

Shri Vallabhacharya Madhurashtakam अधरं मधुरं वदनं मधुरं नयनं मधुरं हसितं मधुरम् |हृदयं मधुरं गमनं मधुरं मधुराधिपतेरखिलं मधुरम् ||1|| adharaṃ madhuraṃ vadanaṃ madhuraṃ nayanaṃ madhuraṃ hasitaṃ madhuram |hṛdayaṃ madhuraṃ gamanaṃ madhuraṃ madhurādhipaterakhilaṃ madhuram ||1|| His lips are sweet, His face is sweet, His eyes are sweet, His smile is sweet, His loving heart is sweet, His gait (walk) is sweet, Everything is completely sweet about the Lord of Sweetness. वचनं मधुरं चरितं मधुरं वसनं मधुरं वलितं मधुरम् |चलितं मधुरं भ्रमितं मधुरं मधुराधिपतेरखिलं मधुरम् ||2|| vacanaṃ madhuraṃ caritaṃ madhuraṃ vasanaṃ madhuraṃ valitaṃ madhuram |calitaṃ madhuraṃ bhramitaṃ madhuraṃ madhurādhipaterakhilaṃ madhuram ||2|| His words are sweet, His character is sweet, His dress (garment) is sweet, His posture is sweet, His movements are sweet, His wandering (roaming) is sweet, Everything is completely sweet about the Lord of Sweetness. वेणुर्मधुरो रेणुर्मधुरः पाणिर्मधुरः पादौ मधुरौ |नृत्यं मधुरं सख्यं मधुरं मधुराधिपतेरखिलं मधुरम् ||3|| veṇurmadhuro reṇurmadhuraḥ pāṇirmadhuraḥ pādau madhurau |nṛtyaṃ madhuraṃ sakhyaṃ madhuraṃ madhurādhipaterakhilaṃ madhuram ||3|| His flute-playing is sweet, His foot-dust is sweet, His hands are sweet, His feet are sweet, His dancing is sweet, His friendship is sweet, Everything is completely sweet about the Lord of Sweetness. गीतं मधुरं पीतं मधुरं भुक्तं मधुरं सुप्तं मधुरम् |रूपं मधुरं तिलकं मधुरं मधुराधिपतेरखिलं मधुरम् ||4|| gītaṃ madhuraṃ pītaṃ madhuraṃ bhuktaṃ madhuraṃ suptaṃ madhuram |rūpaṃ madhuraṃ tilakaṃ madhuraṃ madhurādhipaterakhilaṃ madhuram ||4|| His song is sweet, His drinking is sweet, His eating is sweet, His sleeping is sweet, His beautiful form is sweet, His Tilaka (mark on the forehead) is sweet, Everything is completely sweet about the Lord of Sweetness. करणं मधुरं तरणं मधुरं हरणं मधुरं स्मरणं मधुरम् |वमितं मधुरं शमितं मधुरं मधुराधिपतेरखिलं मधुरम् ||5|| karaṇaṃ madhuraṃ taraṇaṃ madhuraṃ haraṇaṃ madhuraṃ smaraṇaṃ madhuram |vamitaṃ madhuraṃ śamitaṃ madhuraṃ madhurādhipaterakhilaṃ madhuram ||5|| His deeds (activities) are sweet, His conquest (liberating) is sweet, His thieving (stealing) is sweet, His love-sports are sweet, His oblations (offerings) are sweet, His countenance is sweet, Everything is completely sweet about the Lord of Sweetness. गुञ्जा मधुरा माला मधुरा यमुना मधुरा वीची मधुरा |सलिलं मधुरं कमलं मधुरं मधुराधिपतेरखिलं मधुरम् ||6|| guñjā madhurā mālā madhurā yamunā madhurā vīcī madhurā |salilaṃ madhuraṃ kamalaṃ madhuraṃ madhurādhipaterakhilaṃ madhuram ||6|| His gunja-berry (Chirmi) necklace is sweet, His flower garland is sweet, sweet is the Yamuna river, and sweet are her rippling waves, her water is sweet, and sweet are the lotus flowers also, Everything is completely sweet about the Lord of Sweetness. गोपि मधुरा लीला मधुरा युक्तं मधुरं भुक्तं मधुरम् |दृष्टं मधुरं शिष्टं मधुरं मधुराधिपतेरखिलं मधुरम् ||7|| gopi madhurā līlā madhurā yuktaṃ madhuraṃ bhuktaṃ madhuram |dṛṣṭaṃ madhuraṃ śiṣṭaṃ madhuraṃ madhurādhipaterakhilaṃ madhuram ||7|| His gopis (cowherd girlfriends) are sweet, His pastimes (plays) are sweet, His union (meeting him) is sweet, His deliverance (rescue) is sweet, His sidelong glances are sweet, His courtesy (etiquette) is sweet, Everything is completely sweet about the Lord of Sweetness. गोपा मधुरा गावो मधुरा यष्टिर्मधुरा सृष्टिर्मधुरा |दलितं मधुरं फलितं मधुरं मधुराधिपतेरखिलं मधुरम् ||8|| gopā madhurā gāvo madhurā yaṣṭirmadhurā sṛṣṭirmadhurā |dalitaṃ madhuraṃ phalitaṃ madhuraṃ madhurādhipaterakhilaṃ madhuram ||8|| His gopas (cowherd boyfriends) are sweet, His cows are sweet, His cane (herding-stick) is sweet, His creation is sweet, His victory (trampling) is sweet, His accomplishment (fruition) is sweet, Everything is completely sweet about the Lord of Sweetness. Description Shree Krishna Madhurashtakam (श्री कृष्णमधुराष्टकम), composed by Sri Vallabhacharya (1478 A.D), is a unique stotra, describing the Sweetness of Lord Sri Krishna. Madhura or Madhurya means ‘Sweetness’. Only that one word, madhuram: sweetness, is repeated seven times each in this ashtakam. Ashta means 8, this stotra has 8 verses in it. Madhurashtakam uses just one adjective, madhuram, meaning sweet or beautiful etc., to describe the lovely attributes of Lord Sri Krishna’s beautiful form, who is the master of Sweetness and Sweetness personified. Sri Vallabhacharya propagated Pushtimarg, which emphasizes on the unconditional bhakti and seva of Krishna. According to ancient texts and accounts when Sri Krishna himself appeared in front of Vallabhacharya, on midnight of Sravana Sukla Ekadasi, Vallabhacharya composed the Madhurashtakam in praise of the lord. Shri Vallabhacharya posits Krishna as the paragon of sweetness and hence gives him epithets such as madhupati (Lord of Sweetness). Krishna exudes madhurya (sweetness) through his acts and his gestures, his words and his flute, his clothes and his sports. His madhurya or sweet love is richly shared with the gopis of Vrindavan. With tenderness and teasing, and the beauty of his dark body, Krishna enflames the desire of the individuated soul for union with the Divine. The devotional hymn “Madhurāṣṭakam” of Sri Vallabhacarya was created to lead the devotee in Pustimarga, the Path of Grace, which involves a constant love-filled devotion to Krishna by various acts of homage, such as singing (kirtana), remembering (smarana), conceptualising and beholding (darshana) a beatific image of the deity and offering of services (seva). These acts enable the devotee to enter into the divine presence of Sri Krishna and to experience the Lord’s real essence (svarupa) which are in fact, succinctly laid down by the Madhurāṣṭakam. Hence, Madhurāṣṭakam plays an instrumental role in the realisation of the Lord. It is evident from the ashtakam that the devotee is fascinated to have a look at not only the beautiful divine sweet form [sarvanga sundara rupam] of Lord Krishna but also the very existence of the Lord — by way of His moves, plays, pastimes, etc. Thus says the devotee: “The Lord of Mathura, Krishna, is sweet, sweet and nothing but sweet! Even ambrosia and nectar may satiate after some time, but concerning the sweetness of the Divine Lord, one cannot have enough of it. Krishna’s lips are very sweet, his beautiful face is sweet, his beautiful black eyes with sidelong glances are sweet, his enchanting smile is even sweeter, his love-sports are sweet, and his three-fold bend form is very sweet. O Lord of sweetness, everything about You is completely sweet, You are sweetness personified.”