Wisdom of the Mystics: Gorakh Nath ji

Transcript

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Hello and welcome to another episode of The Bearded Mystic Podcast and I'm your host Rahul N Singh.

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Thank you for joining today and taking out the time to either watch or listen to this podcast episode.

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Today we will be continuing on with the series Wisdom of the Mystics.

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As you know, last month we looked at the teachings of Mirabai Ji, and today we will be looking at the teachings of Gorakh Nath Ji, who is a popular poet as well.

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We have looked at quite a few of the bhakti poets, although Gorakh Nath Ji is more of a sanyasi than a householder, but there's something to learn even from them and to see how they interpret the world and how we need to possibly be inspired by some elements of what they say.

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Ultimately, everyone's talking about that ultimate destination, and I've mentioned this in many other podcasts, that there are many ways in order to approach the peak of the mountain.

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Some are longer routes, some are more arduous, some are easier, some require a little bit more help, some require more attention, more focus, some just require good company.

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So it really depends and the main thing is that you just got to reach the peak.

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So this is the whole point of the Wisdom of the Mystics series, it's not about You know, proving that one religion is better than others, or one religion has the most amount of mystics.

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This is just based on my regional understanding, hence I gravitate towards more of the Indian mystics.

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But, there's a lot to learn from everybody.

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This is the 24th episode, so that means that, you know, we've been doing this series for two years and it's been one of the, my favorite series because it allows me to learn from different perspectives and., it's really great that we get to celebrate this two year anniversary of Wisdom of the Mystics and we'll start off with Gorakh Ji.

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His first poem, he says, No Vedas, no holy book, no speeches, no sermons, they will all mask the truth.

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The word shines high in the firmament, there the Vijnani sees the unseen.

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He says no vedas, no holy book, making it very clear that, yes, it's important to have the vedas, it's important to have a holy book, but what's more important?

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What's more important?

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Is it the actual truth or the book which holds the truth?

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Remember the book holds the truth.

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It is not the truth.

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The truth is always an experience, it's something practical, something that you can actually taste.

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A book tells you about the taste, now if I tell you that sugar is sweet, that's just something that is stated.

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But if you taste sugar, and you then understand that, actually, you know what?

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Sugar is sweet.

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I understand what sweetness is now.

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Now, sweetness no longer becomes something you've read about, but something you experience.

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So, likewise, no Vedas, no holy book, no speeches, no sermons.

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They all mask the truth.

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So the Vedas, even though they speak of the truth, but you can easily get lost in them.

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For example, you can start just looking at the mantras and you can maybe looking at the incantations, the spells, the, the other aspects of it.

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You can see supporting the old Vedic gods, where today those Vedic gods aren't necessarily worshipped.

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That doesn't mean that tomorrow they may not be worshipped.

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They could well be, but they're no longer worshipped.

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Some of the practices, the karmakand portion, half of it's not even practiced anymore, and it's not relatable.

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So, we've got to understand that they mask the truth.

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What's the truth in the Vedas is obviously the Upanishads, because that's the philosophical portions, but there's other aspects which may also be the truth, but the thing is, we can easily get lost.

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There's no holy book, and in general, any holy book, whether it's the Puranas, the Gita, the Quran, the Bible, any, any of them, you know, any holy book, they can also mask the truth because sometimes we become defenders of the book instead of Defenders of the truth.

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Now, truth and the book will always be different.

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The book is just that, those pages that contain the ideas of truth.

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But truth is something that takes you beyond the words of the page.

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And that's why Gorakh Nath ji is talking in that manner.

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And he says no speeches.

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You can listen to a thousand podcasts.

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I can record a thousand podcasts.

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Will it get me closer to the truth.

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No, only if I talk of the truth is there some element, but I know I'm already in a losing battle.

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Every author knows they're in a losing battle when they're talking about the truth.

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They know that the truth is something that is only understood when it's experienced.

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So it does mask the truth.

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sermons, as you know, although we don't listen to many sermons, I like the, you know, one hour, two hour lectures and stuff like that, I'm quite boring like that, but it's It's all interesting and for me, yeah, do they talk of the truth all the time?

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No, you know, you have to kind of go around the subject, make it appealing.

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So it really depends on the person and, and whether they can talk directly to the truth.

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But there are some times when, you know, we've done this, when we record in the podcast where something is felt, something unique is experienced in the moment and an element of the truth is there, that we cannot deny.

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And this happens.

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Then it's not about the words that are spoken or the words that are heard, it's more about what is it that's here right now that's undeniable, that's so direct that it cannot be denied.

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So that's another thing we need to understand is, yes, they may all mask the truth, but the truth can never be masked.

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Just understand this, the truth is always shining bright, it's self illumination, it's self luminous, it doesn't require any external light to shine on it, the truth is always complete, but what we can do is put veils in front of that truth, in front of that light, and therefore people do not see what the truth is.

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Then he ends with, the word shines high in the firmament, there the vijnani sees the unseen.

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So high in firmament means in bliss.

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So the word shines high in bliss.

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When we're in bliss, when we're in ananda, when we are happy, when we're truly happy, as I mentioned my guru always says bliss is true happiness that is beyond the senses.

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So the word meaning the gyan, the actual truth, that shines high in bliss.

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So when you're in bliss, You experience it when you're in dukkha, when you're in, uh, the play of dukkha and sukkha comfort and pain and discomfort, then you can't be in truth, our mind doesn't get there, our mind becomes more heavy in those problems and this is what happens when we have problems in life and we allow them to grow and we allow them to take over our mind, we notice that we become less spiritual.

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Nobody ever becomes more spiritual, they can become more religious, but not spiritual, if they are in pain.

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If you're in happiness, and you then think of the truth, it's much easier.

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All we have to do is get ourselves that place of bliss, how do we do that?

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Understand who we are, we are this atma, we are not the body, we are not the mind Then he says, there the Vigyani sees the unseen So Vigyani here means, the one who lives in the knowledge, who is in awareness.

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So there the Vigyani sees the unseen.

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What's the unseen?

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This Brahman, this Nirgun Brahman, this formless awareness.

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That which we cannot deny and again, just imagine you're in, or not even imagine, bring yourself to the experience right now where you're in Ananda, when you're truly happy And then, you can then see the unseen.

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You can then try to put Nirguna Brahman in front of you, put the formless awareness in front of you, be aware of the formless awareness, be aware of Nirguna Brahman, and there, you will hit the spot where you then see the unseen.

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It's literally as easy as that.

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Now, I've explained, if you watch it on video, you see how I've gone through that process, and if you've heard me, you've heard me use the words, but this is done in silence, without words, you know, without me explaining it, and that's how we do it.

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Let's go to the second one, this is a very nice one, we may enjoy this.

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He says, laugh, play, and live joyfully.

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Have nothing to do with lust or anger.

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Laugh, play, sing your song, and keep your mind steady.

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I like Gorakh Nath Ji.

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He has a very, cool way and very calm way of presenting spirituality.

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Very playful.

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And spirituality is meant to be playful.

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Here he says laugh, play and live joyfully.

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This is very important.

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How many people we see who are spiritual but they're so somber, so serious, there isn't much life in them.

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And you have some who, they are full of laughter, they're playful, they're telling jokes, they're living joyfully, they're being happy in the moment.

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They don't need any other special moment to be happy.

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They don't need some spiritual insight to be happy.

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They're just happy being themselves and that is what it's all about.

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Laugh.

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It's very important to laugh.

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It's very important to take some time out and just watch a good comedy or just laugh at a joke.

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Don't be so serious.

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And play.

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You know, laughter can be spiritual.

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Play.

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Be joyful with life.

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Play with life.

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Don't take it so seriously.

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Don't take your life so seriously that you miss the joy that can be lived right now while you anticipate a joyful future.

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It's very important that we do that, so live joyfully, as it says, play and live joyfully.

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For example.

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I think kids are a great reminder of how to be in the present moment and just enjoy playing around.

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Same with like animals, like dogs especially.

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They tell you to be in the moment.

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Play.

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They don't know about how to be serious with life.

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They just want to enjoy.

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And I think that's what we need to learn to do is keep that inner child awake.

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Don't let that sleep.

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Laugh, play and live joyfully.

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This is spiritual.

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Absolutely spiritual.

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If you're spiritual This is what you're experiencing And then it says have nothing to do with lust and anger So lust in the sense of not just lusting after other people.

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But even other desires and items And things that other people have Now if you do not act upon those things and you allow that lust to grow It brings in anger What Gorakh Nath Ji really is talking about here is that have nothing to do with those things.

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If they appear in your life put them to the side and just laugh and live joyfully.

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We only have lust and anger if we feel that something is missing in our life.

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Is there anything missing in our life?

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Are we really missing anything?

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What truly means that you're missing in life, is it because you didn't get the Lamborghini, or you didn't get the five bedroom house, or you didn't get the holiday you wanted, the vacation you wanted, is that what's going to make you progress spiritually?

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No.

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Those things don't help us spiritually.

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When we do not have those things, then we have anger.

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We also feel jealousy for the people have it and we don't.

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So that's another reason why he says have nothing to do.

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If these things arise, just let go.

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Say, look, I love the house that I'm in now.

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It's keeping me cool, it's keeping me warm, it's protecting me from the weather outside, I'm able to do my tasks in the house, I have a car, I'm able to go from A to B, little things like that, we can be content and happy.

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And that's spirituality.

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And then he continues to say, laugh, play, sing your song, you know, sing your song, be happy, you don't just sing in the shower, sing everywhere, and, or just remember the Lord's name, and that's why he says, and keep your mind steady.

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As long as you have your mind steady, you can laugh, play, and live joyfully.

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There will be no problem.

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When you keep your mind still, steady upon this truth, you forever are in joy.

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You are forever in happiness and bliss.

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Let's go to the third quote.

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Some of us may have heard this before.

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It's a very popular poem.

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Laugh, play and keep meditating.

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Day and night declare the divine wisdom.

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Laughing and praying don't divert your mind.

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Motionless, always in the company of Nath.

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So first of all, laugh, play and keep meditating.

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We know about laughing, we know about play.

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Now, keep meditating he says, but I would add to that.

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Make sure laughter and play is part of your meditation.

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Don't make it so serious, like I said.

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Meditate joyfully, meditate playfully, meditate with laughter.

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You know, if you have a bad meditation, laugh about it.

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Don't take it so seriously.

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This is something we can do.

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And then it says, day and night, declare the divine wisdom.

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If you have the divine wisdom, you're going to continuously meditate anyway.

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Once you know this divine wisdom that there is only Brahman, there is only this ultimate reality, there is nothing else Then you will automatically meditate, what else is there to meditate upon other than your own self Even to say to meditate on empty mind or emptiness, that's still an object So he says day and night declare the divine wisdom.

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Day and night, just keep on remembering the Lord's name, that is the divine wisdom.

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Be aware of awareness, be aware of formless awareness, that is divine wisdom, that is that declaration.

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And if you have that declaration, if you have that in your life, you're going to be laughing, you're going to be playing, and you're going to keep on meditating, and you'll be living joyfully.

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This is what life is all about.

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Don't take it so seriously.

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That's what I would say.

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He says, laugh, play and keep meditating.

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Day and night, declare the divine wisdom.

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That's what we need to do.

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That's what we need to bring ourselves to go closer towards.

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It's an aim to have.

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If a lot of people took spirituality simply for what it is, they'll have a lot more joy.

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They'd be much happier, because then it's not so goal oriented.

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Don't make spirituality goal oriented, make it a terrain that you have to discover.

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Make it a mountain that you have to discover.

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And that every side of the mountain has its own beauty.

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And you just have to discover it.

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Then you have laughing and playing, don't divert your mind, motionless, always in the company of Nath.

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So company of Nath is the company of the Sampradaya that he was from, the Nath Sampradaya And most importantly, it's talking about keeping the company of the saints, keeping the company of fellow seekers who can help us in our spiritual journey.

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Uh, being part of the Bearded Mystic community.

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Whatsapp group is one way you can do this as well, where we talk about spirituality and we help each other, we guide each other.

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And here he says, laughing and playing don't divert your mind, motionless, keep your mind still, keep yourself still, and when you're in the awareness of formless awareness, do it joyfully, do it playfully, do it with laughter, with happiness, and this is what really life is about, so when you're in the company of the people that you love, that you seek spiritual wisdom from, spend time with them, and always be in that stillness, and if your mind ever tries to divert, remember, bring it back.

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Bring it back to that divine wisdom.

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Hence it says in the beginning, day and night, declare the divine wisdom.

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This has to be the way we see our lives, that it's all about being in the divine wisdom.

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It's all about remembering the divine name.

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It's all about being aware of formless awareness.

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I cannot emphasize this enough, and again do it with laughter, do it playfully, do it joyfully, that's the way we need to do.

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Now the fourth poem, Some debate, some argue.

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A yogi shouldn't argue.

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Just as the 68 rivers flow into the ocean, the yogi burns with the guru's word.

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So this is a very interesting poem.

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So he says some debate, some argue, a yogi shouldn't argue.

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Why shouldn't a yogi argue?

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It's something to think about.

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Why would a yogi not argue?

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Isn't a yogi a practitioner of the truth?

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Isn't a yogi someone that is always focused on the truth?

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Isn't a yogi someone who's meant to only talk about the truth?

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This is something to think about.

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He says some debate, some argue.

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So he's not saying not to debate.

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He's saying debate is okay.

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And he says some argue.

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There's a fine line between debating and arguing.

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Debating is when you're exploring the idea.

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Argument then becomes personal.

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You have a personal vendetta to make sure that person becomes wrong.

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Instead of the idea being the victor.

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Being the victorious element of it.

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He's saying here a yogi shouldn't argue.

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A yogi should never go personal.

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It should always be about debate of ideas and that's it.

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And if you notice that's something that I've really tried to do when I used to be on TikTok and, I don't think I've ever had so much of a, a YouTube, kind of debate.

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But, although I have asked some Hare Krishnas, if they would be willing to discuss their ideology with me, that hasn't moved forward.

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But, yeah, a yogi shouldn't argue.

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We shouldn't go personal and attack the person.

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But we should always look at the idea.

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And debate the idea.

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So, debate whether Advaita is correct, debate whether non duality is correct, debate whether Vishistha Advaita is correct.

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Debate all we must, but we should never go down to the level of criticizing the person.

00:20:30.853 --> 00:20:44.722
It becomes ugly and you see people do this and those people tend to, we end up finding them annoying eventually because how much How much of cussing another person can you hear?

00:20:45.089 --> 00:20:50.309
It's gonna, it's gonna become boring at some point.

00:20:51.329 --> 00:21:03.799
Debating ideas is always interesting because you find different arguments or points that people make and you're like, I didn't even think of this or wow, that's a unique perspective.

00:21:04.210 --> 00:21:07.000
So that's something also that we can find.

00:21:07.490 --> 00:21:13.720
Then he says, just as the 68 rivers flow into the ocean, the yogi burns with the guru's word.

00:21:14.059 --> 00:21:16.210
So this is very beautiful.

00:21:16.650 --> 00:21:22.200
We know that all rivers flow into the ocean, and that's normally understood.

00:21:22.769 --> 00:21:26.519
You have a small river, at the end of the day, then it becomes a vast.

00:21:27.009 --> 00:21:30.039
So he says here, the yogi burns with the Guru's word.

00:21:30.319 --> 00:21:36.849
Same way, when the yogi hears of the Guru's word, which is Brahm Gyan, which is this absolute truth.

00:21:38.119 --> 00:21:41.579
Once you listen to this, the yogi then burns.

00:21:41.869 --> 00:21:42.529
What burns?

00:21:42.529 --> 00:21:43.619
The ego burns.

00:21:43.920 --> 00:21:47.890
The small ego burns and enters into that vast awareness.

00:21:48.160 --> 00:21:52.349
And when that vast awareness is experienced, you come to a place of stillness.

00:21:52.660 --> 00:21:55.259
You remember the Guru's word, which is this Brahm Gyan.

00:21:55.529 --> 00:22:17.900
You settle yourself in that Brahm Gyan continuously, allowing every element, every atom of your ego to be burnt And slowly, slowly, slowly, you then just merge yourself into this vastness Not that you merge, you realise how vast you truly were and how limited you confined yourself.

00:22:18.430 --> 00:22:25.559
Now you find yourself limitless, beyond reach, beyond boundary.

00:22:26.210 --> 00:22:27.539
That's where you are.

00:22:29.509 --> 00:22:34.609
So the yogi burns with the Guru's word and that's truly what happens.

00:22:34.690 --> 00:22:41.460
The, this Brahm Gyan, it really inspires us to go deeper.

00:22:42.369 --> 00:22:55.329
It inspires us to go deeper into our faith, deeper into the experience of what that Gyan is telling us about, which is Brahman, this ultimate truth.

00:22:55.630 --> 00:23:10.730
Then we don't simply just say, Aham Brahmasmi as some Statement, it's an experience that is experiencing and there's no persona that is attached to that and that's what a yogi does.

00:23:10.779 --> 00:23:11.779
Then the fifth poem.

00:23:12.130 --> 00:23:25.984
He speaks the unspoken, holds the mind in emptiness, restrains the five senses, he sacrifices his body in the divine fire Mahadev bows to his feet.

00:23:27.275 --> 00:23:28.825
This is very interesting.

00:23:29.305 --> 00:23:31.565
So, who is this that we're talking about?

00:23:31.575 --> 00:23:39.025
One, we can refer to as the guru, as our teacher, as our spiritual master, but it can also be awareness itself, Brahman itself.

00:23:39.424 --> 00:23:40.924
He speaks the unspoken.

00:23:42.115 --> 00:23:44.994
Yeah, this one, this truth speaks to unspoken.

00:23:45.015 --> 00:23:46.805
What is this speaks to unspoken?

00:23:47.204 --> 00:23:48.884
What is that which is unspoken?

00:23:49.684 --> 00:23:50.664
This Brahm Gyan.

00:23:51.535 --> 00:24:04.285
So the Guru tells us about this Brahm Gyan and actually it is the Guru in this perspective and we will go through this, my aim is to also do a commentary on the Guru Gita at some point.

00:24:05.694 --> 00:24:07.484
So he speaks the unspoken.

00:24:09.704 --> 00:24:11.694
The Guru always speaks about the unspoken.

00:24:11.694 --> 00:24:12.575
What's the unspoken?

00:24:12.575 --> 00:24:12.974
Brahman.

00:24:13.015 --> 00:24:15.515
Brahman cannot be spoken of.

00:24:16.029 --> 00:24:19.430
No words, if you speak, you can only speak about it.

00:24:19.430 --> 00:24:20.710
You cannot speak it.

00:24:21.210 --> 00:24:22.430
You can only be it.

00:24:22.829 --> 00:24:24.730
You cannot be about it.

00:24:24.730 --> 00:24:28.700
You have to be it, but you, it can only be spoken about.

00:24:29.180 --> 00:24:31.839
Even then words do not touch what it is.

00:24:32.299 --> 00:24:36.180
So because the words do not touch what it is, no language can touch what it is.

00:24:36.450 --> 00:24:39.390
Even Aum is not enough to get close to it.

00:24:39.390 --> 00:24:42.109
It's, Aum is just something that's close to it.

00:24:42.480 --> 00:24:43.880
Not even completely it.

00:24:44.190 --> 00:24:46.269
So he speaks the unspoken.

00:24:48.440 --> 00:24:50.369
It's a transmission that happens.

00:24:50.446 --> 00:24:53.126
An invitation is given for you to enter into this.

00:24:54.001 --> 00:24:57.491
Unspoken truth, and that's what that is.

00:24:57.852 --> 00:25:00.521
Then he says, holds the mind in emptiness.

00:25:00.592 --> 00:25:01.582
This is Brahm Gyana.

00:25:01.951 --> 00:25:15.561
Although emptiness may not be the right word, but you could say in formlessness, holds the mind, in formlessness, in emptiness, in shunyata, what this means is that there is nothing, no object here.

00:25:16.301 --> 00:25:23.382
So the mind cannot capture anything because now the mind is in objectless non content consciousness.

00:25:24.892 --> 00:25:25.922
That's where the mind is.

00:25:26.142 --> 00:25:27.432
So we have to hold the mind.

00:25:27.692 --> 00:25:37.372
So the guru gives the gyan, then we are shown what this formless is within us and without us.

00:25:38.041 --> 00:25:44.981
And then we have to hold the mind in that state, in that formless state, and we have to stay there.

00:25:45.872 --> 00:25:47.392
We restrain the five senses.

00:25:47.461 --> 00:25:50.682
The five senses will want to process information, trust me.

00:25:51.172 --> 00:25:59.086
At that point The nose will smell like a barbecue happening or some nice, sweet dishes being made.

00:25:59.487 --> 00:26:03.707
Or, you may hear something outside and you're like, oh, what's that?

00:26:04.146 --> 00:26:08.356
Or you may want to open your eyes and see what's going on around you.

00:26:08.826 --> 00:26:14.656
Or if you have your eyes open already, your eyes are looking for something to be attracted towards.

00:26:15.967 --> 00:26:19.436
Your mouth is watering because you just smelled something amazing.

00:26:20.477 --> 00:26:22.086
So now you want to taste something.

00:26:22.247 --> 00:26:23.747
Yeah, so you're chasing that.

00:26:24.176 --> 00:26:29.136
So he says here, restrain the five senses, make sure the five senses do not go out in action.

00:26:29.747 --> 00:26:29.936
Yeah.

00:26:29.936 --> 00:26:31.017
So bring them back.

00:26:31.247 --> 00:26:39.376
Whenever they try to let go of your hold, bring them back to the emptiness because that's what they are.

00:26:39.957 --> 00:26:41.497
So that's what it means.

00:26:41.717 --> 00:26:44.896
Then he says he sacrifices his body in the divine fire.

00:26:45.586 --> 00:26:51.497
The divine fire means, it's not an actual fire, it's the fire of wisdom.

00:26:52.027 --> 00:26:59.346
So this divine fire of wisdom is what burns the identification of the body and mind to the persona.

00:26:59.586 --> 00:27:01.176
So that no longer happens.

00:27:01.537 --> 00:27:15.846
What happens then, now, is that this body and mind just functions and Brahman That's all, and you know the persona still remains as long as the body and mind is there.

00:27:16.836 --> 00:27:25.086
You do not identify with the persona, you identify with, you fully identify with Brahman, but you understand that in the relative reality.

00:27:25.557 --> 00:27:34.576
The persona has some importance, so you utilize it in that sense, but it's something to utilize, not something that you are.

00:27:35.586 --> 00:27:38.247
And then he says, Mahadev bows to his feet.

00:27:38.497 --> 00:27:55.731
If you read the Guru Gita, which we'll end up doing at some point, The Guru Gita specifically tells you, and it's Mahadev having a conversation with Parvati Ji, Shivji explains the importance of a Guru and she asks him, who do you worship?

00:27:56.112 --> 00:27:58.172
And he says, I worship the param Guru.

00:27:58.491 --> 00:27:59.511
What's the param Guru?

00:27:59.541 --> 00:28:06.102
The Guru that shows you the ultimate truth without any condition, without any prerequisite.

00:28:07.051 --> 00:28:13.342
The Guru doesn't give you mantras to do, or sacrifices to do, or rituals to do.

00:28:13.642 --> 00:28:20.191
The Guru just tells you the truth, unfiltered, just straight up, and is honest about it.

00:28:20.921 --> 00:28:22.040
That's what the Guru does.

00:28:22.040 --> 00:28:23.941
That's why Mahadev bows to his feet.

00:28:24.631 --> 00:28:27.441
That's why I link this to the Guru, because of that.

00:28:28.121 --> 00:28:30.750
If you've read the Guru Gita, it's really good.

00:28:31.510 --> 00:28:37.006
And I advise that everyone should read the Guru Gita, it's a very good text.

00:28:37.820 --> 00:28:42.285
It's full of depth and is worth talking about.

00:28:42.538 --> 00:28:44.317
We'll go to the sixth poem.

00:28:45.057 --> 00:28:46.647
The sky does not hide it.

00:28:46.792 --> 00:28:48.143
Fire does not burn it.

00:28:48.423 --> 00:28:50.752
Lady, the wind does not blow it away.

00:28:51.042 --> 00:28:52.403
The earth does not crush it.

00:28:52.512 --> 00:28:53.863
Water does not drown it.

00:28:54.192 --> 00:28:56.192
But who will believe what I am saying?

00:28:58.163 --> 00:29:02.153
Um, again, look, you have to laugh, you have to be playful.

00:29:02.522 --> 00:29:06.333
And he plays upon this very well.

00:29:06.353 --> 00:29:16.806
And if you're a lady, you can say man, it can be, or gentlemen, it doesn't have to be just a lady, but yes, so here he says, the sky does not hide it.

00:29:16.816 --> 00:29:17.726
What doesn't it hide?

00:29:17.756 --> 00:29:21.236
The formless awareness, nirguna brahman, the fire does not burn it.

00:29:21.296 --> 00:29:28.576
Again, we've heard this in the Bhagavad Gita, so we know about this, it's well known, but it's just his way of delivering it, it's so interesting.

00:29:29.155 --> 00:29:30.945
So we know the sky cannot hide it.

00:29:31.451 --> 00:29:33.020
We see Brahman everywhere.

00:29:33.020 --> 00:29:34.131
It's Satchitananda.

00:29:34.161 --> 00:29:35.451
It's in all existence.

00:29:35.871 --> 00:29:36.810
Fire does not burn it.

00:29:36.820 --> 00:29:39.161
It cannot be destroyed because it's changeless.

00:29:39.530 --> 00:29:41.161
It's not made of any substance.

00:29:42.471 --> 00:29:44.250
Lady, the wind does not blow it away.

00:29:44.260 --> 00:29:45.550
How can it be blown away?

00:29:46.151 --> 00:29:48.191
When it's everywhere, it's pervading everywhere.

00:29:49.236 --> 00:29:54.665
It can only blow away if it's from one, if it can go from one place to another place.

00:29:54.846 --> 00:29:57.046
But we know that's not the case here with Brahman.

00:29:57.346 --> 00:29:58.746
We know Brahman is always here.

00:29:58.766 --> 00:30:01.236
It's all pervading, permeating in everything.

00:30:02.076 --> 00:30:03.296
The earth does not crush it.

00:30:03.526 --> 00:30:15.191
How can it crush something that is, again, pervading everywhere, which has no form, which has no image, which is not made of any element, it has no name.

00:30:15.340 --> 00:30:16.411
How can it be crushed?

00:30:17.520 --> 00:30:17.861
Yeah?

00:30:18.141 --> 00:30:21.151
It's not made of any solid, liquid or gas.

00:30:22.490 --> 00:30:23.240
It's beyond it.

00:30:23.340 --> 00:30:24.510
Water does not drown it.

00:30:25.171 --> 00:30:26.921
It cannot be dampened in any way.

00:30:27.280 --> 00:30:28.411
It cannot be drowned.

00:30:29.401 --> 00:30:29.730
Yeah?

00:30:30.060 --> 00:30:32.250
If you, you can't put Brahman in water.

00:30:32.550 --> 00:30:33.330
Simple as that.

00:30:33.881 --> 00:30:36.901
Water is a reflection of Brahman.

00:30:38.810 --> 00:30:42.030
Brahman is He's immersed in everything, even in water.

00:30:42.671 --> 00:30:53.171
So he uses the elements to kind of signify how this Brahman is beyond it all.

00:30:54.270 --> 00:31:00.141
When he says the sky, I think he's meaning space as well, so that's something we can understand.

00:31:00.461 --> 00:31:02.730
But the last line is iconic.

00:31:03.121 --> 00:31:04.790
But who will believe what I'm saying?

00:31:05.141 --> 00:31:06.580
See, you cannot believe this.

00:31:06.611 --> 00:31:08.480
You have to know it, and then be it.

00:31:09.240 --> 00:31:11.020
Once you know it, that's it.

00:31:11.520 --> 00:31:12.040
It's done.

00:31:12.260 --> 00:31:16.911
Believing is automatic, and being is a practice.

00:31:18.631 --> 00:31:20.250
But who will believe what I'm saying?

00:31:20.330 --> 00:31:22.840
Only those who know this truth will believe.

00:31:22.951 --> 00:31:23.951
Nobody else believes.

00:31:24.875 --> 00:31:28.855
Nobody else is willing to take that time to understand.

00:31:29.506 --> 00:31:31.705
So, Gorakh Nath Ji is absolutely right.

00:31:31.756 --> 00:31:33.306
He will believe what he is saying.

00:31:33.346 --> 00:31:35.185
Only those who experience it.

00:31:35.326 --> 00:31:37.846
The rest will be like, he's a madman.

00:31:38.286 --> 00:31:39.296
I don't want to know him.

00:31:39.415 --> 00:31:44.826
And then, the seventh poem, which is the final one of today's episode.

00:31:45.526 --> 00:31:49.056
Die, yogi, truly die, dying is sweet.

00:31:49.645 --> 00:31:54.056
Die the death, Gorakh, died, beholding.

00:31:54.056 --> 00:31:56.816
First of all, die, yogi, truly die.

00:31:57.401 --> 00:32:02.250
So when he's talking about this, die Yogi truly die, what's truly dying?

00:32:03.671 --> 00:32:10.701
What dies is our identification to body and mind, and we start understanding that we are nothing but Brahman.

00:32:11.230 --> 00:32:15.730
Once we understand we are nothing but Brahman, then we can die, that true death.

00:32:16.736 --> 00:32:17.695
That's the true death.

00:32:17.796 --> 00:32:27.965
When we have got rid of the ego, when we die to the identification of the ego, that is truly, that's why he says dying is sweet.

00:32:28.165 --> 00:32:29.276
Don't fear this death.

00:32:30.576 --> 00:32:33.536
The body and mind has gone through countless deaths anyway.

00:32:33.736 --> 00:32:34.365
Don't worry.

00:32:34.415 --> 00:32:36.736
If you have to go through another one, that's fine.

00:32:37.506 --> 00:32:41.556
It's sweet, you're getting closer to the truth, closer to the destination hopefully.

00:32:41.865 --> 00:32:43.006
If you've done good karma.

00:32:43.855 --> 00:32:49.185
If you've done, not so good karma, then, maybe dying is less sweet, but it's still sweet.

00:32:50.145 --> 00:32:59.756
Dying is sweet, but in this aspect, what he's talking about, in terms of the spiritual death, then yes, the dying is absolutely sweet.

00:33:00.155 --> 00:33:03.965
Because it's not the body and mind that's dying, it doesn't exist.

00:33:05.096 --> 00:33:09.375
You know, the only thing that's died here is the identification.

00:33:10.955 --> 00:33:18.445
Then he says, die, the death, Gaurukh died, beholding, observing what?

00:33:18.486 --> 00:33:19.506
What was he observing?

00:33:19.506 --> 00:33:21.556
What's the wonder that he was beholding?

00:33:23.955 --> 00:33:34.796
This Brahman, this truth, this ultimate reality, this formless awareness, this shiva, this nirakar, this nirgun.

00:33:36.155 --> 00:33:39.465
This is what he was observing, this is what he was beholding.

00:33:40.306 --> 00:33:44.576
That's why he says, die, the death, Gaurukh died.

00:33:46.351 --> 00:33:47.740
That's the death that he had.

00:33:48.000 --> 00:33:50.141
Not the body, not the mind.

00:33:50.671 --> 00:34:02.651
Everybody dies with the body and mind But how many die truly whilst alive and then live the remaining years of the body and mind in the awareness of Brahman?

00:34:03.250 --> 00:34:04.300
That's the true death.

00:34:05.800 --> 00:34:21.465
That's why these yogis, these seers of truth, these Swamis, these mystics The reason why they inspire us is because they've lived a life which is beyond our understanding.

00:34:23.045 --> 00:34:29.856
They've taken us to a place where there is eternal life, for the true meaning of eternal life.

00:34:31.635 --> 00:34:37.876
And that is only experienced when we experience it in this life, while we're in this body and mind, in this moment.

00:34:38.485 --> 00:34:56.030

Wisdom of the Mystics: Gorakh Nath ji

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