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HarjasDevi

सो ऽहम् Soham, I am what HE is

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ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥

Eaek Anaek Biaapak Poorak Jath Dhaekho Thath Soee ||

In the one and in the many, He is pervading and permeating; wherever I look, there He is.

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੧
Raag Asa Bhagat Namdev

ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥

Maaeiaa Chithr Bachithr Bimohith Biralaa Boojhai Koee ||1||

The marvellous image of Maya is so fascinating; how few understand this. ||1||

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੨
Raag Asa Bhagat Namdev

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥

Sabh Gobindh Hai Sabh Gobindh Hai Gobindh Bin Nehee Koee ||

God is everything, God is everything. Without God, there is nothing at all.

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੧:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੨
Raag Asa Bhagat Namdev

ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Sooth Eaek Man Sath Sehans Jaisae Outh Poth Prabh Soee ||1|| Rehaao ||

As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੧:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੩
Raag Asa Bhagat Namdev

ਜਲ ਤਰੰਗ ਅਰੁ ਫੇਨ ਬੁਦਬੁਦਾ ਜਲ ਤੇ ਭਿੰਨ ਨ ਹੋਈ ॥

Jal Tharang Ar Faen Budhabudhaa Jal Thae Bhinn N Hoee ||

The waves of the water, the foam and bubbles, are not distinct from the water.

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੨:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੩
Raag Asa Bhagat Namdev

ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥

Eihu Parapanch Paarabreham Kee Leelaa Bicharath Aan N Hoee ||2||

This manifested world is the playful game of the Supreme Lord God; reflecting upon it, we find that it is not different from Him. ||2||

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੨:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੪
Raag Asa Bhagat Namdev

ਮਿਥਿਆ ਭਰਮੁ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਸਤਿ ਪਦਾਰਥੁ ਜਾਨਿਆ ॥

Mithhiaa Bharam Ar Supan Manorathh Sath Padhaarathh Jaaniaa ||

False doubts and dream objects - man believes them to be true.

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੩:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੪
Raag Asa Bhagat Namdev

ਸੁਕ੍ਰਿਤ ਮਨਸਾ ਗੁਰ ਉਪਦੇਸੀ ਜਾਗਤ ਹੀ ਮਨੁ ਮਾਨਿਆ ॥੩॥

Sukirath Manasaa Gur Oupadhaesee Jaagath Hee Man Maaniaa ||3||

The Guru has instructed me to try to do good deeds, and my awakened mind has accepted this. ||3||

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੩:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੫
Raag Asa Bhagat Namdev

ਕਹਤ ਨਾਮਦੇਉ ਹਰਿ ਕੀ ਰਚਨਾ ਦੇਖਹੁ ਰਿਦੈ ਬੀਚਾਰੀ ॥

Kehath Naamadhaeo Har Kee Rachanaa Dhaekhahu Ridhai Beechaaree ||

Says Naam Dayv, see the Creation of the Lord, and reflect upon it in your heart.

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੪:੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੫
Raag Asa Bhagat Namdev

ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਕੇਵਲ ਏਕ ਮੁਰਾਰੀ ॥੪॥੧॥

Ghatt Ghatt Anthar Sarab Niranthar Kaeval Eaek Muraaree ||4||1||

In each and every heart, and deep within the very nucleus of all, is the One Lord. ||4||1||

ਆਸਾ (ਭ. ਨਾਮਦੇਵ) (੧) ੪:੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੪੮੫ ਪੰ. ੬

Tantra in it's deepest root literal meaning, means to "weave" as in Bhagat Naamdev's bani:

ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Sooth Eaek Man Sath Sehans Jaisae Outh Poth Prabh Soee ||1|| Rehaao ||

As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

It is the method to save us (tra) by (tan) "to expand." The root basis of all creation.

Who are the weavers? Shiva and Shakti.

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"According to the Śaradātilaka, Śiva is both nirguṇa and saguṇa, the two aspects being conceived in terms of difference from and identitical with Prakṛti. When Śiva is identical with Śakti or Prakṛti, he is saguṇa. From Śakti or Prakṛti evolves nāda (apara) and from this nāda arises bindu. The latter is subdivided into bindu (apara), bīja and nāda (para). The first is again identified with Śiva, the second with Śakti and third with both in identical relation." 

https://www.wisdomlib.org/definition/shiva

In Sanskrit सीव्यति or Sivati means to stitch or sew. सिव or Siva means one who sews or stitches.

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"Now, if all individual beings are filled with consciousness, then where is the difference in these beings? There can be no difference. So, all individual beings are one universal being. Let us examine the theory of the mala, the veils of ignorance. Where does this ignorance exist? How can we say that ignorance exists? If ignorance is removed from God consciousness, it does not exist at all, So where does it exist? If ignorance is filled with the independent state of God consciousness, then it is not ignorance at all^ but fullness of God consciousness. So ignorance cannot he found. Then what is it that remains? What is left? There is only independent supreme God consciousness — which is the reality of the self." -Swami Lakshmanjoo, Shiva Sutras The Supreme Awakening 

ਇਹੁ ਪਰਪੰਚੁ ਪਾਰਬ੍ਰਹਮ ਕੀ ਲੀਲਾ ਬਿਚਰਤ ਆਨ ਨ ਹੋਈ ॥੨॥

Eihu Parapanch Paarabreham Kee Leelaa Bicharath Aan N Hoee ||2||

This manifested world is the playful game of the Supreme Lord God; reflecting upon it, we find that it is not different from Him. ||2||
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Now, some people will object "Shiva is NOT the Supreme Lord!"  But they do not understand that "Shiva" is as much concept and definition, part and particle of the Absolute Oneness... which created the creation OMKARA which is sargun manifestation out of the infinite Primal sound current vibration of the NADA. It is the 
Nādabindu which is the union of Shiva and Shakti.

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"1) Nāda (नाद, “sound”) refers to Śiva while Bindu refers to Śakti (power), as defined in the Śivapurāṇa 1.16. Accordingly, “the entire universe consisting of the movable and the immovable is of the nature of Bindu (dot) and Nāda (sound). Bindu is Śakti (Power) and Śiva is Nāda. Hence the universe is pervaded by Śiva and Śakti. Bindu is the support of Nāda. The universe has the support of Bindu. Both Bindu and Nāda together support the entire universe. The unification of the Bindu and the Nāda is called Sakalīkaraṇa and the universe takes its birth as a result of this Sakalīkaraṇa. https://www.wisdomlib.org/definition/nada

 

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ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ 
जह देखा तह रवि रहे सिव सकती का मेलु ॥
Jah ḏekẖā ṯah rav rahe siv sakṯī kā mel.
Wherever I look, I see the Lord pervading there, in the union of Shiva and Shakti, of consciousness and matter.

 
ਤ੍ਰਿਹੁ ਗੁਣ ਬੰਧੀ ਦੇਹੁਰੀ ਜੋ ਆਇਆ ਜਗਿ ਸੋ ਖੇਲੁ 
त्रिहु गुण बंधी देहुरी जो आइआ जगि सो खेलु ॥
Ŧarihu guṇ banḏẖī ḏehurī jo ā▫i▫ā jag so kẖel.
The three qualities hold the body in bondage; whoever comes into the world is subject to their play.

 
ਵਿਜੋਗੀ ਦੁਖਿ ਵਿਛੁੜੇ ਮਨਮੁਖਿ ਲਹਹਿ ਨ ਮੇਲੁ ॥੪॥
विजोगी दुखि विछुड़े मनमुखि लहहि न मेलु ॥४॥
vijogī ḏukẖ vicẖẖuṛe manmukẖ lahėh na mel. ||4||
Those who separate themselves from the Lord wander lost in misery. The self-willed manmukhs do not attain union with Him. ||4||
 
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35. At the last stage, those proceeding from tinkling bells, flute, Vina (a musical instrument) and bees. Thus he hears many such sounds more and more subtle.
36. When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle.
37. He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others.
38. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it.
39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails).
40. Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.
41. Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound and (then) his Chitta becomes absorbed in it.
42-43(a). Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature.
43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound.
44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects.
45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta. It also serves the purpose of a shore to the ocean waves of Chitta.
46(b)-47(a). The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.
47(b)-48(a). The sound exists till there is the Akasic conception (Akasa-Sankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman.
48(b). The mind exists so long as there is sound, but with its (sound’s cessation) there is the state called Unmani of Manas (viz., the state of being above the mind).
49(a). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat.
49(b)-50(a). The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it.
50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound.
51(b)-52(a). Being freed from all states and all thoughts whatever, the Yogin remains like one dead. He is a Mukta. There is no doubt about this.
52(b). After that, he does not at any time hear the sounds of conch or Dundubhi (large kettle drum).
53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
54. The Yogin’s Chitta having given up fame or disgrace is in Samadhi above the three states.
55. Being freed from the waking and the sleeping states, he attains to his true state.

http://www.vedarahasya.net/nadabind.htm

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"The third eye on the forehead is the Divine abode in which the great Goddess dwells. She breaths continuously "Omkara" and is comprised of Light, Vibration, and Sound and from that sound manifests Omkara. Of all sacred sounds, Omkara is the original, primordial sound and represents different aspects of the Body, Speech and Mind. The "Omkara" produces, is what gives power and form to the Universe of all sentient and insentient beings. It is Visarga and vibrations of Chidakasa. The Omkara is Vibration Sound or Bindu Nada. It is the primary quality and experience of Chidakasa. The very Vibration of Bliss attained when Sat (being) and Chit (pure perceiving awareness) unite. This unification made by causing breath to rise inside the Sushmana Nadi without taking air in from the outside and breathing air mixing the 'Hamsa' mantra. Once the mind dissolves in this Vibration Sound, "Bindu Nada" liberation attained. The Chidakasa is the seat of all Yoga. 'Hamsa' Mantra is a ritual bath. It is Samadhi state." -By Sivkishen, The Kingdom of Shiva.

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ਨਿਝਰ ਧਾਰ ਹਜਾਰ ਹੋਇ ਭੈ ਚਕਿਤ ਭੁਲਾਣਾ।

Nijhar Dhaar Hajaar Hoi Bhai Chakit Bhulaanaa |

Even myriads of currents of delight flowing through the tenth gate become full of wonder and fear before it.

ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੩ ਪਉੜੀ ੫ ਪੰ. ੩

ਇੜਾ ਪਿੰਗੁਲਾ ਸੁਖਮਨਾ ਸੋਹੰ ਨ ਸਮਾਣਾ।

Irhaa Pingulaa Sukhamanaa Sohan N Samaanaa |

The taste of the recitation of Soham in the base of ira, pingala and susumna nerves is not equal to the taste of the elixir of love.

ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੩ ਪਉੜੀ ੫ ਪੰ. ੪

ਵੀਹ ਇਕੀਹ ਚੜਾਉ ਚੜਿ ਪਰਚਾ ਪਰਵਾਣਾ।

Veeh Ikeeh Charhaau Charhi Prachaa Pravaanaa |

Going beyond the animate and inanimate i.e. the whole world, the consciousness is merged in the Lord.

ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧੩ ਪਉੜੀ ੫ ਪੰ. ੫

 

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