Gorakh bani

No one has the reach to the absolute truth(agam). It is not the matter of perception (agochar).
It is as such that it cannot be called a settlement nor can be said that its a void. It is neither so
mething nor nothing. It is beyond expression or deprivation, beyond truth and ignorance.
It is a child who speaks from the sky. From the sky
because the void of the sky is the abode of brahma and upon reaching which
brahma is evident. That is what the soul should seek. A child because as a child is
untouched by sins and virtue, so is the supreme soul. Far from the cycle of life and
death, untouched by death, this persistent child form is the ideal of yogis. Which is why some c
all him Gorakh Gopalam some buda balam. How can he be named?
When he is beyond the entitlement of name and form. ||1||
That which is beyond our sight (the supreme soul) should be observed. That which
is observed should be contemplated. That which is invisible to our naked eyes, we
should keep it in our conscience. The Ganges (the yogini power, kundalini the coiled power) of
the pataal (the underground) should motivate towards the cosmos (the
opening or point in the crown of the head, chakra at the top of the head, lotus of a
thousand petals). On reaching this abode one drinks the pure nectar.||2||
One should laugh, should play, one should be jolly but should never accompany kaam(sexual de
sires) and krodh(anger). Laugh, play also sing songs but keep perseverance of the conscious
strong. Laugh, play but should also remain mentally focused in meditation. In this way laughing
and playing with full patience, the one who does not distract himself, remaining unaffected bec
omes merry along with Brahma.||8||
Through spiritual practice upon reaching the bhramharandhra (the point in the crown of the hea
d) a sound which cannot be heard (annahat), is heard, the essence of which is deeper than the
deepest. With this, the realization of brahma takes place and a gem is obtained. Although the at
tainment of this gem happens through individual spiritual practice, for the world it remains hidd
en. This is swasamved which cannot be told verbally. By the realization of this it comes to the a
cknowledgment that all the disputes are false. The only truth is realization itself.||12||
Whoever acknowledges his gurus wise dialects his dilemma is destroyed. With this certainty kin
g Bhartrihari was made disciple, given attainment of complete knowledge and made visible to ki
ng Gopichand the acquaintance with bramha. With this certainty Narwai became devoid of disp
utes which resulted in knowledge of self due to which he became a yogi who had attained etern
al bliss.||15||
Who day and night keeps the heart in control, who leaves the matter of the accessible world an
d talks about the inaccessible spiritual world, sacrifices all his desires and keeps none, he is abo
ve bramha and bramha accepts his bondage(dasatva).||16||
The downwards flow should be motivated upwards. Whoever motivates such a motion destroys
kaam (sexual desires), sacrifices the embrace of seductive women and cuts through illusion, ev
en Vishnu washes the feet of that ascetic||17||
One who chants upon the one who cannot be chanted by utterance of mantras, keeps himself c
oncentrated into the void(sunya), has his five senses under his control, sacrificing his physical e
xistence(kaya) and throwing oneself into the fire of realization of brahma, even Mahadev prays
upon his feet.||18||
One who does not desire wealth and youth, doesnt keep himself occupied with women, in who
se body, sound and points is deteriorating in continuity, Parvati serves him.||19||
To walk without a path, to burn without fire, quenching thirst by the flow of air
these are only worth knowing through experience and self knowledge, says guru Gorakhnath,
O! learned pandits understand this. Swasamved. ||22||
In the bramharadra or sunya, there is an inverted well filled with nectar of immortality. The one
who has taken refuge under a true guru, will drink from this well as much as he likes because
only a true guru can guide you and disclose the secret of drinking it. The one who is not guided
by a true guru cannot drink from this well and remains thirsty throughout.||23||
When one undergoes self realization he comes to know that neither the sky(one of the five ele
ments) can hide him, nor fire can burn him dry, neither the air with its to and fro motion can bl
ow him away, nor the weight of earth can break him, neither water drowns him. But if i tell this
to anyone, who will believe in me? Because whatever i say seems like a protest as the general p
opulation finds the relations of the operational principles and activities with these five elements
nothing more but ordinarily. ||24||
With the divine aroma of brahma the entire universe is perfumed. Like this divine aroma so is h
e everywhere. With his taste every thing in this universe is sweet. Whoever finds this gratificatio
n of brahma, for him most of the sufferings are erased and the world becomes glorious and swe
et for him because in the entire world he sees his own form. Through his form the world is bea
utiful. The belief of this truth can only come from a sadguru(the guru who teaches the knowled
ge of truth). One who doesnt have the realization of bramha, how can he ever believe this?||25
||
O jogi die! Death is sweet but die in the manner Gorakhnath died and experienced the theopha
ny of the supreme element. Such death is not ordinary. One should not think this as the end of
the physical being. In the path of yog it is believed that yogis never die. Therefore this death is
life in death itself. The other name for it is liberation. In the sense of the physical world, the per
son has already died and now he only lives for the supreme in the spiritual world. Spirituality an
d benevolence is not the same. But spirituality prevails also in benevolence.||26||
All practice should be implemented resourcefully, should be contemplated well. One should not
talk in haste, one must not walk hastily, slowly and steadily should he land his steps. One shoul
d not be proud. One should remain in a disposition of spontaneity, this is the advice of Gorakhn
ath.||27||
One who is enlightened, he is stable and solemn, he does not go around demonstrating his kno
wledge. One who has not been fully knowledgeable is similar to the waves, out of restlessness
goes about from one place to another babbling about his knowledge. But this benefits none. Su
ch people are not called adepts! O avdhuut! When one adept meets another then only there is
a possibility of conversation which proves beneficial. A fully filled vessel does not splatter, the o
ne that does is the one that is half full.||28||
Whoever eats less, speaks less the air circulates through his body due to which the sound which
can never be heard situated in the bhramharandra is heard. Even upon having the tool to attai
n immortality with us, if this body becomes useless, then it becomes the matter of embarrassm
ent and disgrace to the sadguru.||32||
Eat only in an amount that is necessary to preserve the five elements of the body and to preser
ve the spirituality one should stay in temperance. The jogi who keeps his conscience and air in
association and engrosses towards the upper verticality, only he can obtain the essence of the e
lement.||34||
Due to the close influence of sleep, an entity falls into the webs of death. Due to the effective in
fluence of food a thief (kaamdev) makes his entry into the heart, due to copulation old age gath
ers around. Which is why that which flows to the downwards must be directed upwards.||35||
When you eat more than you should, the senses become strong due to which knowledge is dest
royed and the person starts desiring for the fulfillment of his lust. Sleep finds increment and dea
th enshrouds him. This type of person always remains entangled.||36||
Gorakh (himself bramha) has himself sown and ploughed the field like body of each person. Wh
ich means the supreme soul is in existence in each one of us in the seed form, but we (gorakhs
, bramhas) have the same field from which something can be yielded. In other words, only the
one who can self experience this can be engrossed in bramha. Gorakh is giving his advices in e
very entity. But only the ones who have won over their physicality can benefit from this.||37||
In ghat ghat Gorakh silently, without coming into anyones notice walks around. Brahma exits e
verywhere. In some body he is awake, in some he is sleeping. In every ghat ghat Gorakh is ther
e and so is Meen(Macchendranath). There is no differentiating the guru and disciple. Guru is alr
eady an embodiment of bramha, the disciple if he follows the path of his guru, he too becomes
the embodiment of bramha. Gorakhnath under his guru Macchendranaths influence attained th
e ultimate. To show this significance of guru, Meens name has been mentioned here. From the
mouth of guru attain the self realization.||38||
O avadhuut! To keep the body under control, the outward remedial measures are not adequate
for yogic accomplishment. Naga, mauni(who has kept silent) and the one who only drinks milk,
these will not benefit from yog.||39||
The mind of one who only remains in drinking milk will always hover around the house of some
body else. He thinks if the milk comes from there it would serve him good. Naga always keeps a
nticipation of women to keep his body warm. Mauni is always in a need of a companion who ca
n talk for him in showing the way.||40||
This inner conscience is in itself Shiva, this inner conscience is in itself Shakti, this conscience is
the form which has been built by the five elements. The establishment of conscience is in itself t
he Shiva element, the supreme soul. With the union of maya(shakti) only can the brahma in the
form of conscience can be expressed and from this conscience the five elements come into exis
tence. Which is why the conscience is significant. If the sadhak keeps this transcendental consci
ence , he becomes omniscient and can speak about all of the three worlds.||50||
O avadhuut! Close the nine doors of your body so that you halt the entry and exit of air. This wi
ll invoke the trade of air within the sixty four articulations. This will surely rejuvenate the soul a
nd mind making it completely pure and the sadhak becomes enlightened.||50||
O avadhuut! The breath of life should be captured, through pranayam should keep it under cont
rol. With this the transcendental consciousness is attained. The sound that is never heard will st
art being audible and in the bramharandhri without the sun and the moon, the light of brahma
will illuminate.||51||
A sadhak has misconstrued the outward activities to be yog. Many in equality comes and goes.
Many has thought that seeking alms and their consumption is yog. Some has confined themselv
es solitarily under a tree away from the mass. All have in this manner been caught up in the out
ward activities. If Gorakh should give the knowledge of the supreme to whom shall he preach?|
|58||
O pandit! The one that youve known by studying scriptures, also learn about the essence of th
at knowledge. Knowing is not enough through texts, the one who knows also needs spiritual pr
actice. To go beyond, it is only possible through self and not through texts. Gorakhnath says to
whom shall i give the proof that the light of brahma is ever illuminating everywhere. In this way
although this light is burning inside themselves, still they cannot see even with their eyes open.
||59||
The supreme soul is omnipresent. People in simplicity think that he is somewhere in the body. B
ut if one should think as such then in the embodiment of brahma one should hope to merge at
a certain place. For the attainment of brahma people roams around in forests. If that attainmen
t really happens in forests, one should also hope to see it in the crossroads too. Some want to fi
nd the supreme by just consuming only milk. If the supreme is in the milk then one should antic
ipate in seeing him in the form of butter. But in general by outward activities no one finds him.
The simplest trick to gain this strength is through the strategy of yog or remaining in discipline.|
|62||
Instead of hovering around forests, one should stay put in the conscience. The extrovert attribu
tes should be made introvert. The secrets of the conscience should be kept confidential because
there is none who can understand such experience. Should speak with a sweet tone. If the oth
er person becomes furious like fire you must take the form of water, should show forgiveness.||
63||
Should always remain in transcendental conscience. Should never disclose the truth. When the
nectar starts pouring one must drink it. To listen to gurus advice of wisdom, if they should, not
only Lanka but one should go beyond it(paralanka). In other words one must abandon maya(La
nka, the webs of materialistic world) and should go beyond it(paralanka). Then only can the ad
vice of wisdom of guru can find its entrance into ones conscience.||64||
Greatest of great ascetics with the hopes of attaining yogic enlightenment put on geru clothing
and head towards Uttarakhand where they sustain upon the water of the waterfall and fruits fro
m the jungles. But the Uttarakhand in which Gorakhnath advices us to go, there one gets to we
ar the eternal fire as his clothes, from the constant flow of nectar gets to drink it and gets to co
nsume the fruit of realization of the supreme. ||67||
If in this body the supreme soul was present it would not die. If he was in the cosmos, anyone
could see him. Just like we can see the things of the cosmos likewise he would also come into o
ur vision. The disciple of Macchendranath, Gorakhnath says that he is beyond both form and co
smos.||70||
The avadhuut yogi when he makes himself seated in an asaan(position), he remains motionless
like the spade of steel and when he moves, he moves with the wind. The jogi who sleeps, thou
gh alive, is similar to being dead. And the one who talks a lot should acknowledge that he has n
ot yet been liberated.||71||
Gorakhnath advices the yogis that in this world one should remain as witnesses. One should not
be indulged in it. Should observe and hear everything but should not speak. Do not participate.
||72||
The wisdom of nath is that you protect your soul with strong integrity and determination. Do no
t fall into contradictions or be contradictory. This world is like a field of thorns where in every st
ep there is the fear of the thorns pricking. Which is why one should look and carefully take their
steps.||73||
The matters of subject of the senses should be removed. Hide the ability to see from the eyes, f
rom the ears the ability to hear and in front of the nose hide the breath. On doing so, the only t
hing that remains is the nirvana position. In this the significance of withdrawal of senses is men
tioned.||75||
The executioner is the one who punishes his arrogance. And the one who is versatile is the one
who contradicts his desires. Who has slayed the pride of the five senses. This type of execution
er becomes one with brahma.||79||
O! The conscious one! One should stay aware. The soul should not be cut, should not be given
pain. The false happiness that we receive from the five senses, such hopes should be erased. G
orakhnath says the one who lives in his inner conscience and remains in transcendental state of
mind he is the valiant one.||114||
It is easy to say but to do what you say is a challenge. Without doing anything but speaking ab
out it is of no use. It becomes meaningless. A parrot will learn to repeat a few words but cannot
work as he preaches, because he does not understand its meaning. Likewise, without self expe
rience, in the hands of a learned pandit only remains booklets, the object of essence does not c
ome into his hands as a consequence of which he becomes the morsel of death.||119||
This kaliyug is an evil time. In this the thoughts of people is not pleasant, this we can know fro
m their actions because the type of thoughts that resides in the conscience, action takes place i
n accordance. Gorakhnath says that whatever is in the vessel will pour out from its nozzle.||122
||
O avadhuut! Achieve the word (the unheard), achieve the word. Giving respect to a post or a pil
grimage and such other activities are all a trade. With the achievement of the word you will kno
w that the supreme soul reflects in our soul as the moon reflects in a body of water.||124||
Gorakh declares O disciples! Aasaan(position), meal and sleep-
if one remains undistracted in the discipline of these three, the yogi becomes youthful and imm
ortal. A yogis asaan should be unshakable, meal should be minimal and sleep should be intentl
y thin.||125||
O avadhuut! Gorakh says Shiva is my disciple and Macchendranath the disciple of my disciple. T
here was no need for me to take refuge under a guru because i am the supreme soul, the obvio
us. But with the fear that the ignorant people will follow my footsteps and without a guru encou
rage oneself to be a yogi, i had to make Macchendranath my guru which is the opposite establis
hment. If i didnt do so then the earth being devoid of gurus would have gone towards the ulti
mate doom (pralaya).||144||
An arrogant person filled with arrogance does not go around looking for a guru with the though
t of attaining guru mantra. The one who seeks guru upon finding him, finds life, finds immortalit
y and the arrogant person just perishes.||151||
O avadhuut! If the mind is pure, the ganges(the holy water) is any where that you want it to be
. The purity that one hopes for by drinking the holy water, such purity is attained by self from t
he purity of the inner conscience. When one is liberated from the bounds of maya then the entir
e world becomes your disciple. Gorakh describes the truth -
the one who contemplates this will himself be devoid of any outline and form.||153||
O avadhuut! The consumption of meat destroys compassion and religion. By the consumption o
f alcohol the person is always surrounded by depression and by the use of cannabis the knowle
dge and concentration is lost. Such person sits weeping in the fort of Yama(the God of death).||
165||
One who stays alone is the brave one. Those who are two in number are patient, when along w
ith them a third party arrives disputes starts to grow and when a fourth one is added to this sce
nario there arises disorders. And when ten-
five are brought into the picture there is an over all feud present.||178||
There is none a guru as proficient as knowledge, none a disciple as competent as the conscienc
e and none who is as compromising and compatible as the heart which is why Gorakh walks aro
und alone.(he not getting in the loop of guru, disciple or friend instead keeps knowledge, inner
conscience and heart as his guru, disciple and friend respectively.)||189||
A living being and brahma resides together. Therefore do not kill it and ingest its flesh. Do not
be the destroyer of life. Think of everyone as being from the same clan and lineage as you. Gor
akh says look at your children, every being here are similar to them.||227||
A fish by always remaining in the water becomes clean and a pig revels in waste matters and m
ud which is why it is always filthy. This is in their nature. In this we cannot praise one and humi
liate the other. Similarly a yogis body cleansing and his outer spiritual knowledge is of no use if
it doesnt enter his heart and make him generous. If by penance the body has diminished and t
here lies insufficiency of internal matter, still what good can it do. It is still useless||240||
A householders knowledge, an addicts concentration, the ear cut off persons ears, a prostitute
s reputation and an ascetic putting his hands into mystical powers, these five are together. Or t
hese five have no existence. A householder has no knowledge, a fanatic cannot concentrate, an
ear cut off person possesses no ears, a prostitute does not have reputation and an ascetic can
not be bound to the matters of illusion or the person who is bound by illusions cannot be an asc
etic.||246||
One who becomes a yogi upon the death of his wife, one who becomes yogi with the thought o
f receiving food from the house of somebody else and he who becomes a yogi after all his wealt
h has been lost, nath says that all these three are very unfortunate ones.||247||
The ultimate test of a yogi is that he contemplates the word (the unheard) and do accordingly.
Give knowledge to his disciples as per they are entitled to or give as per their capability.||254||
If a lot of flow is pressurized then the vessel may break. By cramming up knowledge into your d
isciple he cannot perform his activities in accordance and he may leave the guided path over all.
And if anything is left out in teaching, that proportion is destroyed. There is the objective and a
lot of vessels which are small, tell me o guru what strategy should be applied?||255||
Guru answers : O avadhutt! Elegantly and naturally one should replace the disciples timidness
with knowledge. With this unstrained gesture the disciple will become endearing and will learn p
erseverance. By not forcing if one tries on, then the vessel will itself get bigger and everything
will be contained in it.||256||