ਭਵਨ ਚਤੁਰ ਦਸ ਭਾਠੀ ਕੀਨੀ ਬਰ੍ਹਮ ਅਗਿਨ ਤਿਨ ਜਾਰੀ ਰੇ ॥
bhavan chatur das bhaathee keenHee barahm agan tan jaaree ray.
I have made the fourteen worlds the furnace, and I have burnt my body with the fire of God.
The line before might be translated wrong because the manipur chakra is said to have 10 petals.
"Bhatee" means Bellows - 1.a device with an air bag that emits a stream of air when squeezed together.
2. an object or device with concertinaed sides to allow it to expand and contract, such as a tube joining a lens to a camera body.
Therefore I'm concluding slight pump of the navel is said to invoke Barahm agan.
bhavan chatur das bhaathee keenHee barahm agan tan jaaree ray.
furnace 4 10 bellows action god fire body burned
Chatur could also be a pointer to lower mooladhar chakar which is said to have 4 petals.
ਮੁਦ੍ਰਾ ਮਦਕ ਸਹਜ ਧੁਨਿ ਲਾਗੀ ਸੁਖਮਨ ਪੋਚਨਹਾਰੀ ਰੇ ॥੨॥
Muḏrā maḏak sahj ḏẖun lāgī sukẖman pocẖanhārī re. ||2||
My mudra - my hand-gesture, is the pipe; tuning into the celestial sound current within, the Shushmanaa - the central spinal channel, is my cooling pad. ||2||
Sorry my gurmukhi is terrible. Had to look the quotes up. I actually read somewhere the trikuti area is known as the spiritual heart centre.
ਮੁਦ੍ਰਾ ਮਦਕ ਸਹਜ ਧੁਨਿ ਲਾਗੀ ਸੁਖਮਨ ਪੋਚਨਹਾਰੀ ਰੇ ॥੨॥
Muḏrā maḏak sahj ḏẖun lāgī sukẖman pocẖanhārī re. ||2||
My mudra - my hand-gesture, is the pipe; tuning into the celestial sound current within, the Shushmanaa - the central spinal channel, is my cooling pad. ||2||
ਮੁਦ੍ਰਾ ਮਦਕ ਸਹਜ ਧੁਨਿ ਲਾਗੀ ਸੁਖਮਨ ਪੋਚਨਹਾਰੀ ਰੇ ॥੨॥
Muḏrā maḏak sahj ḏẖun lāgī sukẖman pocẖanhārī re. ||2||
My mudra - my hand-gesture, is the pipe; tuning into the celestial sound current within, the Shushmanaa - the central spinal channel, is my cooling pad. ||2||
First stage of simran, according to Gurmat, is to bring one’s scattered attention back. Normally it is absorbed in thoughts therefore to help bring the mind back within various points are given to help focus the mind.
Each syllable of the Gurmatar is chanted at the following points with focus/dhyaan.
Wa – Rasna/Mouth
He – Hirda/ Heart Centre/ Sunn state is also knows as Hirda when the Mind becomes pure.
Gu – Nabi / Navel / belly button / Nab Ghat where the breath originates from. There is also a knot here between the physical (astool) and non-physical (sookham) bodies via the breath. It will also be a point later on where we will come to and sit/aasan the mind.
SGGS Quote:
The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality.
naabh pavan ghar aasan baisai gurmukh khojat tat lahai.
This Shabad permeates the nucleus of the self, deep within, in its own home; the Light of this Shabad pervades the three worlds.
so sabad nirantar nij ghar aachhai taribhavan jot so sabad lahai.
Ru – Dharan (About 2 inches below the navel). This is the one end of the sukhman channel which has two ends. This is where parkash and Brahm Agan/fire manifest/pargat. FYI - Other end is the trikuti. ;-)
When your mind becomes free from thoughts then know that you have completed the first stage.
Now you have made the route in a down up motion, then when the breath goes in/down (i.e. Inhale) chant "Wahe" when you breath out to the Gagan/Sky (i.e. Exhale) chant "Guru". When you do simran this way again and again and when the mind looses its awareness of the body; mind separates (ateet) from the shabad and from the air/paun and when your surti begins to connect with the shabad (Shabad-Surat da mehl) then know that you have reached the stage of Swas-Giras simran.
After this when the shabad and surti merge, and when the surti breaks it's connection from the air then we need to start rom-rom simran. This is done in shej by putting the attention/surti on the heart beat (Dill Di Dharkan a.k.a Pulse). Then as the heart pumps the blood around the veins of the body in this way the shabad will also be pumped around the body.
Then when rom-rom becomes established, internal amrit drops start. It will feel like cold drops falling on the bare skin even when there are no clouds in the air. Another experience is if you go where people are doing bhagti then your rahkha - think that is what he said) chakar will make roms and stand on end. Where ever you hear any sound it will appear as it too is japing WaheGuru WaheGuru WaheGuru for example a running fan. These are indicators that your rom-rom is working.
Then we need to head towards Shej state where only dhyan remains. Then ahead we are told how to open the gate which is closed due to the imbalance of the air flowing. Sometimes we breath more through the left nostril and others times we breath more from the right. The other is the imbalance in the eyes also knows as chand (moon) & sooraj (sun) which are doors that are closed on the inside. Also the mind is lost thoughts in the trai-gun (tamogun, rajogun, and satogun). When you go to sharan of Guru he/they will tell you how to balance all these. Once balanced the gate will open and parkash will manifest and then you can enter the nij mahal, your true home.
Then you go on and merge into the parkash.
Keep watch, as sometimes some people who go to Sants and have their minds made unstable because the stay awake more during the night and day because they keep their Gyan Indriyas (5 senses – Sight, Hearing, Smell, Touch, Taste) awake because they try and do more jaap and simran. Guru Nanak’s way is different. If a person does loads of bhagti and stays awake for too long like staying awake for a few days then eventually the mind goes mental for which doctors do not have a remedy.
Quite a lot of people due to ignorance tread on this path in the wakeful/jagrath state with this wish to read this much bani, do this much simran etc. Guru Nanak’s Dev Ji's way is:
Eradicating the three qualities, dwell in the fourth state. This is the unparalleled devotional worship.
tarai gun maytay cha-uthai vartai ayhaa bhagat niraaree.
This is the Yoga of the Gurmukh: Through the Shabad, he understands his own soul, and he enshrines within his heart the One Lord.
gurmukh jog sabad aatam cheenai hirdai ayk muraaree.
In this way the mind needs to be awakened. The mind will be awakened when you enter the state of Sunn more quickly. When you leave behind the giyan indaries (5 senses) and fall asleep. Then the mind will come out again of Sunn again so take it back into the Sunn state and make it sit in the Sunn. When it merges in the Sunn it will eventually be awakened by the Shabad. It will eventually begin to look inwards at the play within, like it looks outwards today. Therefore do not stay awake too much via the giyan indaries.
Then due to ignorance when mind goes on the path of Shej and is awakened then eventually the Lord speaks and there is a very loud blast/tumbhakha. For example when a plane takes off, the blast/roar from the engine can break the glass from doors and windows. In this way when the Lord roars inside you it is louder. If one does not know this and one has not done rom-rom simran then the Mind cannot withstand it and the mind can be made unstable.
By following the stages outlined when the Lord speaks and rom-rom is manifest and one is in Shej, then he has the power to withstand it in the body. The first time it happens to a person he is shaken because it happens unexpectedly, but if one has knowledge, when the Lord speaks then he has the power/shakti to handle it in the body. Therefore on the journey anytime the Lord can speak to you and it will feel like the head is going explode, like the roof has flown off because the sound is so loud. At this time don’t panic, sometimes even light can also manifest. Just think the Lord has spoken and has come to the level of our mind in our body.
Like the pangtis:
The Panch Shabad, the Five Primal Sounds, vibrate with the Wisdom of the Guru`s Teachings; by great good fortune, the Unstruck Melody resonates and resounds.
panchay sabad vajay mat gurmat vadbhaagee anhad vaji-aa.
I see the Lord, the Source of Bliss, everywhere; through the Word of the Guru`s Shabad, the Lord of the Universe is revealed.
aanad mool raam sabh daykhi-aa gur sabdee govind gaji-aa.
Therefore don’t stay awake too much, stay in the dhyaan state. Ahead when there is Parkash, you go and sit in Truth/Sach, sometimes the Lord wants to speak with you and comes and awakens you and calls out you. Here one does not talk themselves until Waheguru himself calls out to you within. When he does call out to you, then you are in the awakened/jagrath state, you are in front of one another, then you can talk about whatever you wish.
In this way the place with Gost/Conversation takes place is ahead of Amritsar, where there is parkash of the jyot where the Lord is in the Shej ghar himself, where the Gurmukh’s go and talk with the Lord.
In this way, Gurmukhs are to do as much simran in the first and second stages so the thoughts stop and the wall of dirt is knocked down.
Gurbani starts all from the Dhiyan stage. When our dhiyan goes inwards, from inwards it starts to awaken and then from here is where the play starts which is what Gurbani tells us about. Therefore try and awaken the mind, go to the sharan of the Guru and do naam abhyaas is vital.
Then he goes through the example of Wa-He-Gu-Ru. With practice it becomes very intoxicating and mind begins to go within. With practice the Gu-Ru part can be said internally. It will forget about the body and giyan indaries and head towards Sunn.
Then he goes on to explain the Swas-Giras technique “Wahe-Guru”.
If you do this regularly you will quickly go into Sunn and amrit ras will begin to drizzle internally.
From the True Guru, contemplative meditation is obtained.
satgur tay paa-ay veechaaraa.
And then, one dwells with the True Lord in His celestial home, the Primal State of Absorption in Deepest Samaadhi.
sunn samaaDh sachay ghar baaraa.
I was reading this transcript of Ishwar Puri on How to Meditate and Go Within. I found it very inspiring so thought I would share some relevant bits. It might offer as an aid as we make our inner journeys. Its bit of a long read but worthwhile.
Great Master kept on saying, “This is not blind faith. This is not believing somebody. It is believing your own experience. Go within and find out.” Then he would quote from all the religious texts; original texts. The Bible says “The kingdom is within you.” The other texts say “The original sound is the sound that created this world.” The oldest Rig Veda of the Indian Vedas, the old text script, the Sanskrit texts say that “The original creation took place because of the Naad, the Sound.” John’s Gospel says, “In the beginning was the Word, and the Word was with God, and the Word was God.”
How can all these different scriptures, all these different fountainheads of religion say the same thing? Who has practiced it? Who has gone inside to see if there is such a thing as the Word or a sound or a Nad or a Shabd? I said, “This has to be found out. You can’t have blind faith. You must see it yourself.” I made some progress, but I also gradually found that when you make that kind of effort which I was trying, there is a big obstacle on the way. That obstacle is your own thinking, your own mind. I discovered that the mind, which is supposed to be a great help to us, the thinking mind should be able to rationalize, think out, make a good effort, but itself it is the creator of doubt and fear.
Since then I have seen most people, my friends, when they are on the path, they suffer from the same problem. Their mind and their thinking process are creating doubt and fear. I wondered why there should be doubt of these things. The nature of the mind, human mind, is to create a doubt. It is not something unusual. The mind is designed to do it. As I discovered later on that the mind by its thinking process does not always
clarify things because it has limited data on which it works.
The mind is a logical machine. It works on logic, and as some of you might have studied logic, you know that logic is of two kinds, the deductive logic and the inductive logic. The deductive logic only deduces things, comes to conclusions based upon what is fed to the mind. You can say there is a white wall here in front of me. This is part of the wall; therefore, it is white. That is deductive knowledge. There is no additional knowledge that you get through deductive logic. The mind does not go beyond what is already known.
The inductive logic is a guess work. It speculates. This wall is white. This wall goes around the corner, which I cannot see. Presumably, probably, it is also white. That is an inductive method. It is uncertain. What kind of activity of the mind can give me certainty? There is nothing that would give me certainty. Today the mind says this is very clear. Tomorrow a new factor comes in, you learn something new, and the old conclusion.
becomes absolutely wrong.
I discovered that the mind creates doubt by its very nature, by its very function. The mind functions in a very unique way, that it creates time and space for us. It creates thinking in us, and through thinking, it picks up the sense perceptions and translates for us. It took me some time to know that the mind is what sees things, what hears things, what touches things. All sense perceptions are merely stimuli that come to us. The mind tells what it is. If I saw a painting, I can't know it is a painting. I see just globs of color. I see different perception of sight. I look at it. The mind converts it and says, “That is a nice painting.” The interpretation of all sense perceptions is being done by the mind. Because the sense perceptions keep on changing the perceptions we are getting, the mind keeps on changing interpretation. It did not take me very long to find how unreliable the mind is to seek anything of reality or clarity. Therefore, I have to find something else. What else is there?
I found that most of us are misled into believing that we are the mind, that our consciousness consists of nothing else but the thinking self. That the thinking self is “I” and that is what the self is. We totally forget that there is some part of us which is conscious, knows it is there, and does not depend upon thinking. For example, intuition, the flash of gut knowledge that you get suddenly … there is no process of thinking involved in that, and yet you know sometimes a gut feeling seems to override what the thinking mind is saying. The mind says, “Don’t do this.” The gut says, “I have to do it.” “Why?” “I don’t know why.” The thinking mind is saying, “Don’t do it”, and the gut feeling says, “Do it”, or the reverse. The thinking mind says, “Do it”, and the gut feeling says, “No, it is not right.” Whether you call it the conscience speaking inside or if you say the second mind speaking inside, the higher mind speaking inside, there is obviously something else that does not require the process of thinking, yet is conscious in yourself.
This was a very big discovery for me, and it was made very clear by Great Master in his explanations to me. He said, “We do not have only the mind. We have the soul and the mind. They are not the same thing. The soul of a human being is pure consciousness. It does not require thinking. It can function on its own, and its own functions are intuition, love, beauty, joy. Only the soul can experience these; the mind cannot. The mind can do thinking, rationalization, logic, interpretation, but it cannot create love, it cannot create intuitive knowledge, it cannot create the sense of beauty and joy, and bliss that we get.
Once we knew the distinction, also we found out the mind functions only in time and space. Even the smallest thought takes duration, takes time. Intuition soul functions outside of it. It gives you instant knowledge, instant feeling. There is no time involved. The mind functions in time and space. The soul, the spirit of the human being, which is pure consciousness, can function without it. Once the distinction was made … and very clear … that there is a mind and a soul, that who are we? Are we mind or soul? It doesn’t take very long to discover that mind is merely an accessory, a little machine added to ourselves, like a little computer we are carrying in our heads. The mind is like a computer. Whatever you put into it, it processes and gives us results.
But the soul consciousness is the real self, that is the powerhouse that makes the mind work, that makes the senses work, that makes this body work. Our life force, our real life, our real consciousness is the soul, not the mind. Once that came into my knowledge, and Great Master emphasized it, “Don’t forget you are the soul, not the mind. What would happen then? Do not be led by the mind. Lead the mind! The process is very simple.” His teaching then became very clear to me, that we have been led by the mind all our life, that thoughts dictate to us what we should do. Instead of that, our gut feeling should dictate what to do and tell the mind, think like that, and do it. It is the soul that should make decisions, and the mind should implement them. This was a reversal of our ordinary way of living. Ordinarily, we think what to do and then somehow hope that destiny will take us along the path, something else will take us. Our consciousness will follow it. But we are putting the mind ahead and the soul to follow. The truth was that if you want to find out the reality of who you are, you must put the soul ahead and then instruct the mind what to do.
So meditation became a very simple exercise. Meditation was “Soul giving direction to the mind; do this.” Then I understood what the whole process of initiation was, why we repeat mantras, why we repeat words. It was not just because those words are special … mantra, which of course they may be, but we don’t know. At the least the initial function of repetition of words which we don’t even understand, the initial function is that the mind should be instructed to think of those words and squeeze out other words of thought. It is a control of the mind. By repetition of words, you can squeeze out the thoughts that otherwise take us astray. It is the thoughts that take us away from ourselves.
Every time we think of something, it has an association of ideas outside of ourselves. We think of our children, our work, our business, our friends or associates, our concerns and worries about what is going to happen. Every time we have a thought like that, it takes us away from our own center. We are never actually sitting in our own head. Our consciousness is proceeding from our head. Our attention flows from there, and we never spend any time there. Through our thinking process, we are spending all our time outside.
Therefore, the meditation process became simple. It is just an act of withdrawing your attention, withdrawing your consciousness from everything outside and putting it back on yourself to discover who you are as a soul, not as a mind, not as a body, not as sense perceptions. So this was a clear method that Great Master was able to explain in so many ways as time went on. When I was … it was the ‘40s, about 1942, when I had my last question and answer session with Great Master. I said, “Master, I have one more question to ask you.” That was about experiences that were being generated by His method of meditation. From 1943 I never asked any questions. All questions were answered internally.
I tell people, “Do you know all your questions have their answers inside you? There is not a single question that you can ask for which the answer does not lie inside you.” When we ask somebody else for an answer, we are only verifying the answer that is inside us is correct. When somebody gives us an answer that makes no sense, we reject it. If somebody says something, say, “I knew that! That is it!” Then we are just getting a verbal confirmation of the answer that was already in us. Through the meditational techniques of the Great Master’s teaching, we are able to see the answers before you even ask them. The answers even precede before you can put the questions.
Therefore, you discover that answers to all questions of your mind are sitting inside you, and all you have to do is go to the point where the answers lie, which is the mental region of experience, which means that there are many regions of experience that we can have access to through meditation. The regions of experience are the physical experience of the physical world. We are all sitting here in the physical world.
Our bodies are physical, material, and through the body, our sense perceptions, and our thoughts, we are connected to the rest of the physical and material world. If you were not material, there would be no material world around us. Our physical body connects us and gives us the experience of the physical and material world. This is a level of consciousness. We are experiencing consciousness by being conscious of the physical world. If we withdraw our attention in this body, if we just withdraw our attention within ourselves to the point from where it looks like attention is flowing out and connecting us with the world outside, if we just withdraw our attention to the point from where we can notionally see our attention is flowing out, which is in the head. It doesn’t take very long to introspect and see, am I putting my attention from my hands, from my feet? Of course, they are too far removed from my head. You can just by thinking about it, just by introspection find out that the attention, which is the movable part of consciousness, which is the manipulative part of consciousness, which you can move here or there, put your attention here or there, or not put attention here or there, that part is flowing out from your head through the eyes, through the thinking process. It all takes place in the head.
Therefore, when you close your eyes, you are still there. The feeling that as a conscious being, if you are just a conscious thought existing, where are you existing? You will discover it is in the head behind the eyes. The rest of it is attached to you as a physical body. Therefore, the right place to withdraw your attention would be the third eye. Great Master said, “The truth is the door to all inner perception lies inside the head behind the eyes. If you want to experience all these things we are talking about, on different levels of experiences and consciousness, the door to open those levels is right behind the eyes in your head. Put your attention there.”
We haven’t realized that since we were born we have always put our attention outside. There has been no occasion for us to put our attention inside. We are used to focusing our attention. When you focus your attention, it is always external to yourself. We have never been taught to withdraw attention. We know how to put attention on things. Put your attention on this book. Put your attention on a subject. Put your attention to what I am saying. But we have never been taught how to withdraw the attention to your own self inside the head behind the eyes.
The process of the Great Master’s teaching began to teach me and I learned over time was that the withdrawal of attention is a totally different subject. It is a totally different way of doing things. The process is different than putting your attention. By focusing attention on anything, you are putting your attention out of yourself, not withdrawing, not discovering who you are. Therefore, the Great Master taught how to withdraw your attention to yourself. That is to pull back your attention to where it is flowing from. It takes some practice. It takes some doing to discover that the point where you are having this experience of putting your attention on things is not only behind the eyes, it is at the middle point between the eyes and behind it.
If my two fingers represent the two eyeballs, where the two fingers meet on my hand, if you can see this, it is almost exactly the place if you contemplate where is your attention flowing from, that is the place behind the eyes in the center. If we know that much, then we can proceed forward with the practice of withdrawing attention to our self, and we do it by a very interesting process, the process which we all use without knowing it, is called imagination. If you imagine you are there, attention goes there.
Supposing you are imagining you are sitting in that corner of the room, your attention will go there. If you imagine you are sitting on top of this house, your attention will go there. Wherever you are imagining you are going, attention is pulled there automatically. This becomes a simple method … to imagine that you are sitting inside your head behind the eyes. Make this head of yours, the forehead is a wall in front, these ears are on either side of a beautiful room, that this body is like a mansion and has many floors. The sixth floor is behind the eyes. You are sitting on the sixth floor, and you are putting your attention to where you believe is the center of the head.
This exercise alone, without doing anything else, will open up a door and give you experiences that you have never had before. It is amazing that we think this was so simple, and yet it looks so difficult. The simplicity affected me very much. This is such a simple thing that we have to withdraw attention to the point from it is flowing out, and it is flowing from that point. That point has been addressed in all the spiritual books that I have seen, called the third eye. “If thine eye be single, then your whole body shall be filled with light.” “If you have a point behind your eyes, you will see the truth.” All the scriptures say it in different ways, that there is a third eye, there is a point behind the eyes. There true light lasts. If you can reach that point by withdrawing attention, your whole body gets filled with light. You see a light which you have never seen outside in this world. We are all full of light. Our own soul, which I am talking about, the consciousness, is full of light. You see actual light at the level that you can’t even see with these eyes. A simple mechanical way of pulling your attention behind the eyes can create this kind of experience. The doors open up to all other levels.
What happens if you are steady enough to keep your attention behind the eyes and keep it there, sustain it there, what would happen? You would begin to find that you don’t know where your hands and feet are. I suggest a practice. If you go to a concert and in the concert there are many musical instruments playing. You hear the drums playing, the trumpets playing. Say, I like the drums. Put your attention on the drums. The drums become louder, the trumpets become weaker. They have not changed their pace nor volume. Your attention can pick up on anything and make that more aware in yourself and the other thing less aware. When you put your attention within yourself, the attention automatically is withdrawn from everything else, starting with the rest of the world. You forget it because your attention is here. You want to think about what is happening behind the eyes, not the rest of the world. You forget your worries. You forget your cares. You forget attachments. You are experimenting with withdrawal of attention to yourself.
Later on you will even begin to forget where your body is. The interesting part is that when you withdraw your attention in meditation behind the eyes, the withdrawal of awareness of the body is very gradual. You will notice the first part is you don’t know where your hands are, where your feet are. You don’t know … put your hands here. Your eyes are closed, attention is there. Are my hands here? I don’t know where they are. I don’t know where the feet are. Are they like this or like this? That is the first beginning, showing that your attention is being withdrawn inside. If you sustain that process, you forget the whole body where it is. And yet when you don’t know where your whole body is, you are fully aware of everything. You can see clearly, more clearly than you can see with these eyes. You can fly, walk around. You have left the body. You have a body similar to this one that is not bound by gravity, that is not bound by the limitations of this body, and yet you are the same self! It is the same self. It opens up just by becoming unaware of the outer cover of this physical body.
You can carry out this process again and again through every cover of yours, the physical body being the first cover. The second body is called sensory body, or astral body. It has all the sense perceptions of this body, in fact, more acutely working. You can withdraw attention even within that body and become unaware of that, and then the mind alone becomes your body. Then you find that the mind, the thinking mind, was not merely a thinking machine. It was actually a casing around you. It has no shape like this, yet within that you get experiences that you can never have in the physical body, the experience of how you became a physical body, the experience of what are the laws of cause and effect, the law of karma that makes your destinies in this body. You discover all that. It is all lying there.
Nobody is going to put it there. It is already there, you just have to discover it. You discover through your mind, through the universal mind, that all minds that we think of as people’s mind are proceeding from the same machine, the universal machine waiting there. You don’t stop there! Most of the teachers of spirituality in the world have stopped there or below that. There are very few teachers who will go beyond the mind because they do not distinguish between the mind and the soul. Those who go beyond the mind reach a perfection of spirit, and we call them Perfect Living Masters. The Perfect Living Masters say, “You have reached the end of your mental state, but you have not reached yourself. You are beyond the mind.”
Therefore, the causal body, which is your mind, withdrawing from that, when the mind is withdrawn and the thinking process is left aside, sitting separate from you, you discover your true self. You discover who you really are. You are pure consciousness, the ability to be conscious, the ability to be conscious and create with that ability, the power to create, all experiences of all levels…that is you. That is the real self. That is the soul. When you discover the soul, the next step is even better.
If you withdraw from individuality, the individuation of the soul, you discover there was only one soul, only one totality of consciousness from which all individuation took place within it, creating the whole drama that we call life. Such a beautiful experience. Great Master’s experience with me was so unique to lead me on to these kinds of things, and I feel that it is the greatest gift one can have to see the reality of all these things that are happening, to see how it happens, why it happens, why we are here, why our destinies are different, and why we have different kinds of lives.
ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ ੴ स्री वाहिगुरू जी की फतह ॥ The Lord is One the Victory is of the Lord.
ਰਾਮਕਲੀ ਪਾਤਿਸ਼ਾਹੀ ੧੦ ॥ रामकली पातिशाही १० ॥ RAMKALI OF THE TENTH KING
ਰੇ ਮਨ ਐਸੋ ਕਰਿ ਸੰਨਿਆਸਾ ॥ रे मन ऐसो करि संनिआसा ॥ O mind ! the asceticism be practised in this way :
ਬਨ ਸੇ ਸਦਨ ਸਭੈ ਕਰਿ ਸਮਝਹੁ ਮਨ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥੧॥ ਰਹਾਉ ॥ बन से सदन सभै करि समझहु मन ही माहि उदासा ॥१॥ रहाउ ॥ Consider your house as the forest and remain unattached within yourself…..Pause.
ਜਤ ਕੀ ਜਟਾ ਜੋਗ ਕੋ ਮੱਜਨੁ ਨੇਮ ਕੇ ਨਖਨ ਬਢਾਓ ॥ जत की जटा जोग को म्जनु नेम के नखन बढाओ ॥ Consider continence as the matted hair, Yoga as the ablution and daily observances as your nails,
ਗਯਾਨ ਗੁਰੂ ਆਤਮ ਉਪਦੇਸ਼ਹੁ ਨਾਮ ਬਿਭੂਤ ਲਗਾਓ ॥੧॥ गयान गुरू आतम उपदेशहु नाम बिभूत लगाओ ॥१॥ Consider the knowledge as the preceptor giving lessons to you and apply the Name of the Lord as ashes.1.
ਅਲਪ ਅਹਾਰ ਸੁਲਾਪ ਸੀ ਨਿੰਦ੍ਰਾ ਦਯਾ ਛਿਮਾ ਤਨ ਪ੍ਰੀਤਿ ॥ अलप अहार सुलाप सी निंद्रा दया छिमा तन प्रीति ॥ Eat less and sleep less, cherish mercy and forgiveness;
ਸੀਲ ਸੰਤੋਖ ਸਦਾ ਨਿਰਬਾਹਿਬੋ ਹ੍ਵੈਬੋ ਤ੍ਰਿਗੁਣ ਅਤੀਤਿ ॥੨॥ सील संतोख सदा निरबाहिबो ह्वैबो त्रिगुण अतीति ॥२॥ Practise gentleness and contentment and remain free from three modes.2.
ਕਾਮ ਕ੍ਰੋਧ ਹੰਕਾਰ ਲੋਭ ਹਠ ਮੋਹ ਨ ਮਨ ਸੋ ਲਯਾਵੈ ॥ काम क्रोध हंकार लोभ हठ मोह न मन सो लयावै ॥ Keep your mind unattached from lust, anger, greed, insistence and infatuation,
ਤਬ ਹੀ ਆਤਮ ਤਤ ਕੋ ਦਰਸੇ ਪਰਮ ਪੁਰਖ ਕਹ ਪਾਵੈ ॥੩॥੧॥ तब ही आतम तत को दरसे परम पुरख कह पावै ॥३॥१॥ Then you will visualize the supreme essence and realise the supreme Purusha.3.1.
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