The Brahma Himself is Jogi He Himself Brahma Knows the technique of Yog Hi Himself is Fearless Is devoid of fear 'Taadi Laha' The word Taadi The word Taadi also means liquor And the word Taadi in Yog we use the term to denote the state of meditativeness as well Taadi Laha meaning established in meditative state He Himself is a Yogi, He is Himself is the technique He Himself is the doer of that He is the fearless One and He Himself gets established in that 'Aape Hi Aap, Aap Varte' 'Aape Aap Naam Omaha Ram' He Himself 'Varat Raha' hai meaning- is interacting When He is pervading through all then interaction is all His The all pervasive form of the Lord Is being described in this Shabad, which is written by Guru Ramdas ji 'Aape Deep Loh Deepaha' Brahman is the earthen lamp Brahman Itself is its light Brahman Itself is the flame too That which is seen around the burning flame 'Aape Sadguru Samudra Samaha' He Himself is Sadguru- The True Master, and is like the ocean Just as the ocean pulls everything in itself Likewise, a Brahma Veta Guru— A Master who is established in Brahma Meaning— now who is the master of Guru Ramdas? Guru Amardas So He is saying, Guru Amardas— My Sadguru has taken me in His loving embrace and made me one with Him just like the way rivers assimilate into the ocean by flowing into it 'Aape Math Math Tatt Kadaye'— Brahma is the churner revealing the essence What was in Amritabindu Upanishad Shloka today? 'Mathana'— it is all about churning 'Aape Math Math'— He Himself is churning 'Aape Math Math Tatt Kadhaye' Tatt meaning, the essence He's making clear the essence of the absolute Truth And then makes one realise the Brahma He also researches about It all by Himself And 'Jap Naam Ratan O Maha Ram' This essence of the truth that I have found, now taking This only.... The meaning of Japa is not merely the repetition of something through the tongue This is where the deep dive of the mind has happened Like when one eats something very nice then to express its taste, he says I again and again- "Very nice; very nice" Like when one listens to a beautiful poem and it touches the heart And he expresses his joy by calling out, 'Great, Great, Great' Gurudev is saying the ambrosial nectar of the Gyana's essence that I've received within On receiving that essence of the Gyana. my mind Is repeatedly singing Its eulogy It is continuously recalling that 'Jap Naam Ratan Omaha', Omaha is with Joy Elated, with joy I am calling out 'Rama' 'Sakhi Milo, Mil Gun Gawaha, Gurmukh Naam Japo Har Laha' O my brethren, Here He is Calling out to his fellow disciples and Satsangis- those who are on the path of the truth O brethren, O friend let us sit together And sing out the Lord's Praises- 'Gurmukh Naam Japo Har Laha' Gain from it 'Har Har Bhagat Dridi Man Payi' 'Har Har Naam Omaha Ram' The word 'Omaha' is being used again and again Jap Naam Ratan Is also being used frequently 'Aape Wad-dana Wad-saha' The greatest donation is the Lord Himself The greatest bestower too is the Lord- He Himself 'Gurumukh Punji Naam Bisaha' And the one who is a disciple He holds on to this grace, this grace of Gyana Does not forsake it Holds onto it very dearly 'Har Har Daat Karo Prabh Paave' 'Gun Nanak Naam O Maha Ram' 'Har Har Har' He is calling out one word three times Har, Har, Har Before this the word 'Aap' has been repeated 'Aape Hi Aap, Aap' 'Aap Varte, Aape Naam O Maha Ram' The one who is Omnipresent and Omniscient Whose power is eternal Whose 'Hond' In punjabi existence is called Hond In English it is called existence When the existence of Brahman is everywhere Now see, where does it leaves the room for 'I' There is no place for 'I' 'I am' is nothing more than an illusion There is body, Prana, mind and intellect Man goes around saying 'I', 'I', 'I' When Prana exits the body, the 'I' and the one saying 'I am' both perish Where did the 'I' go? That 'I' is gone! But where did it go? 'Madho Kau Kahiye Bhram Kaisa, Jaisa Maniye Hoye Na Taisa' How to explain the illusion now, what you believe you are, you are not that! So that which is not there That which is not there in the three Kalas, is called an illusion That is what an illusion is The what the Rishi of Upanishad is talking about Guru Ramdas is saying the same thing But He's saying it in a different way This morning The Mantra that we took In that Mantra what was being discussed about, that I said Just as in Arani As the fire is lit The Rishi says similarly you should kindle this fire within you The analogy is given in this Shloka But what does that mean? Now you Buy the book Or download a PDF from Google Only this much is said in that But what does it mean? Like in the Arani Fire is lighted Likewise 'Gyan Netram Samadhaya' Similarly 'Chahu Dharet' With the 'Gyan Netram Samadhaya Samdhaya meaning churning Now what is the Rishi saying? Now, which churning is being talked about here? The word churning has been used symbolically here The Rishi of Upanishad repeatedly uses analogies as symbols To convey the message metaphorically What is the purpose of that metaphoric example Unless one grasps that, one will not be able to fathom the real meaning Which Arani is this? Ideally I should just leave this here And then ask you to find out ! Just as when the teacher gives you a math problem And many a times in the old books Answers to those questions were written at the back The question is there The answer written at the back too is there But if someone directly writes the answer to the question underneath without solving, the teacher will not award marks The whole question has to be solved So, the Rishi has given this question There is a need to solve it Now it will be the same thing— If I give the answer Meaning, I give question and answer it too Then what have you done? Then I will say this too, if I am giving the question And the answer too I am giving It's benefit too will come to me then What will you get? In olden times this is what the Mahatmas used to do They would give a question and then say, go find the answer to it In Rishikesh I had talked about Satyakam Jabali Satyakam's Guru did this to him He asked him to go and take these cows along Maybe around a 50 cows were there He said, take these cows and return back only when their number reaches 1000 Noe see, like you. he did not say that "Guruji I am going to office " "I have to go and earn money" "I have such and such worldly duties" "I have those worldly responsibilities" Nothing like that! Because he went to attain Vidya He had left his home and come Guru said, take these cows Return when they turn thousand Satyakam goes to the forest And Lives with those cows Guru just said that much The truth is within you And you have to find it And sent him away Now to take care of these 50 cows To give them a bath And further to those 50 cows The calfs they bear, to take care of them too The whole day he would be with them But when the cows sat quietly Then Satyakam too would sit quietly The cows would be standing, and in the forest, there was no human with whom he could gossip So in a way total solitude And total silence happened to Satyakam He is alone The cows are there; Cows are silent Satyakam is silent too The cows are quiet, Satyakam is quiet too The cows were calm, he was calm too The cows eat by themselves in the forest He did not have to cut hay to feed them Fifty to hundred, hundred to two hundred, two hundred to four and four to five hundred You take a guess how much time it would have taken for 1000 cows to happen One thousand cows How many years they would have taken to multiply And living with these cows Within he became still, still, still And in that quietude, contemplating inward He was searching, doing his research Then the conclusions began to open up gradually Earlier a Shloka came in which the Rishi talks about the mind To make it desire less Make your mind thoughtless that is the proceedure In which you will begin your journey And then slowly slowly slowly The truth will get illuminated in your mind So Satyakam is attaining that state; The mind is quiet He is sitting, sitting, sitting and sitting the mind went still and stopped wandering 'Nishchalam Nirvicharam Nirvikaram Manah' Who to form attachment with in the forest If the goal is to seek the truth, then If it were someone foolish he would spend time looking at the flora and fauna Which trees fruit when? When can one get to eat a particular fruit It is hot let me do this It is very cold.. The one who is attached to the body Even if you send him to the forest There too, he will go and What's that .......! There's that story, right? of Mowgli (from Jungle Book); He will become Mowgli Or will be getting depressed sitting in the Jungle Wondering what did Guruji do to me I had gone to seek the truth whereas He sent me to the jungle Can get irritated or not? Can get angry and depressed Could begin to cry But Satyakam's Antahkaran was so pure And in this pure Antahkaran He experienced Samadhi Samadhi means Sam-dhi When the intellect is in a state of total equanimity that is called Samadhi When the mind becomes thoughtless and calm That is the state of Dhyana And when one gets firmly established in this state, it is known as Samadhi When he saw that the cows had multiplied to a thousand then He returned back to the Guru's Ashram along with all the cows From afar the Guru saw Satyakam coming He called out to his disciples and said, look there, a Rishi is coming He did not say Satyakam is coming Rishi is coming And all those disciples who remained in Guru's company all these years They are still asking 'How to rid the mind of attachment and hate' They are still asking, 'there's so much lust' Still enquiring, 'there's so much anger' And Satyakam Arrived, calm and quiet He prostrated in front of his Guru The guru held him by the hand and made him sit close by He prostrated in front of his Guru The Guru held him by the hand and made him sit close by Close to His own seat Made him sit there Come, my son I can see that you have found the truth So, that which can be attained by practicing solitude For that, one will have to go into solitude Solitude does not mean that you go sit in a forest Solitude means empty the mind Mind's restlessness has to go Otherwise the obstruction in the path of Gyana is there Who will remove the hurdle ? It's the seeker who will have to overcome the hurdles If the intellect has to be razor sharp then how can one do that? The more the mind is focused; the more the mind is pure; The more the mind...... They gave a Sadhna to practice In Amritabindu Upanishad, the Rishi has given this Sadhna. Of what? 'Omkara Sadhana' Between two successive sounds of 'Om' The empty space that comes between the two Sounds of 'Om'— Hold onto that It is a simple technique Yet I see people having a lot of confusion in this too so related to the same, a question has come as well In which the person has asked, When in the Sadhana Focus is to be put on the space between two Om's So as soon as we say 'Om' once the attention, on its own, goes to taking a breath in So we are not able to observe the space in between And for Kumbhaka too, you said that one should refrain from retaining breath, so how does one practise this? See, I am not saying that technically you should not do Kumbhaka But in order to do Kumbhaka, one needs to purify the body before or not? The body with aggravated Pitta The body that has vitiated Kapha The body that has excessive retention of faecal mater The body that has disturbed movement of Vaayu If you do Kumbhaka with such a body then the body will become more diseased
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