https://www.poetseers.org/spiritual-and-devotional-poets/india/as-the-mirror-to-my-hand/
Chant the Name of the Lord and his glory unceasingly,
That the mirror of the heart may be wiped clean
And quenched that mighty forest fire,
Worldly lust, raging furiously within.
That the mirror of the heart may be wiped clean
And quenched that mighty forest fire,
Worldly lust, raging furiously within.
O Name, stream down in moonlight on the lotus heart,
Opening its cup to knowledge of thyself.
O self, drown deep in the waves of his bliss,
Chanting his Name continually,
Tasting his nectar at every step,
Bathing in his Name, that bath for weary souls.
In each and every Name thy power resides.
No times are set, no rites are needful,
For chanting of thy Name,
So vast is thy mercy.
Opening its cup to knowledge of thyself.
O self, drown deep in the waves of his bliss,
Chanting his Name continually,
Tasting his nectar at every step,
Bathing in his Name, that bath for weary souls.
In each and every Name thy power resides.
No times are set, no rites are needful,
For chanting of thy Name,
So vast is thy mercy.
‘In the kadamba grove what man is (that) standing?
What sort of word coming is this:
the plough of whose meaning has penetrated startlingly the path of hearing?
With a hint of union, with its manner of penetrating
making one well-nigh mad:
My mind is agitated,
it cannot be still,
streams flow from my eyes:
What sort of word coming is this:
the plough of whose meaning has penetrated startlingly the path of hearing?
With a hint of union, with its manner of penetrating
making one well-nigh mad:
My mind is agitated,
it cannot be still,
streams flow from my eyes:
I know not what manner of man
it is who utters such words:
I see him not, my heart is perturbed,
I cannot stay in the house:
My soul rests not,
it flutters to and fro in hope of seeing him:
When she sees him,
she will find her soul, quoth Urdbab Dâs.’
it is who utters such words:
I see him not, my heart is perturbed,
I cannot stay in the house:
My soul rests not,
it flutters to and fro in hope of seeing him:
When she sees him,
she will find her soul, quoth Urdbab Dâs.’
"When will there be eruptions on my body as soon as I chant the name of Lord
Chaitanya,
and when will there be incessant torrents of tears as soon as I chant the
holy names Hare Krishna?
When will Lord Nityananda be merciful toward me and free
me from all desires for material enjoyment? When will my mind be completely freed
from all contamination of desires for material pleasure? Only at that time will it be
possible for me to understand Vrindavana
......
Lord Caitanya instructed the mass of people in the sankhya
philosophy of acintya-bhedabheda-tattva, which maintains that the
Supreme Lord is simultaneously one with and different from His creation.
Lord Caitanya taught this philosophy through the chanting of the holy
name of the Lord. He taught that the holy name of the Lord is the sound
incarnation of the Lord and that since the Lord is the absolute whole,
there is no difference between His holy name and His transcendental
form. Thus by chanting the holy name of the Lord one can directly
associate with the Supreme Lord by sound vibration. As one practices
this sound vibration, he passes through three stages of development: the
offensive stage, the clearing stage and the transcendental stage. In the
offensive stage one may desire all kinds of material happiness, but in
the second stage one becomes clear of all material contamination. When
one is situated on the transcendental stage, he attains the most coveted
position--the stage of loving God. Lord Caitanya taught that this is the
highest stage of perfection for human beings.
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