RAMAINI 1

Feature Scriputure: Bijak of Guru Kabir by Dr. J. Das

RAMAINIS

Ramaini 1

antar jyoti shabd ek nārī, hari, brahmā tāke tripurarī.

te tiriye bhag linga anantā, teu na jāne ādi au antā.

bākhari ek vidhāte kīnhā, chowda thahar pāt so līnhā.

hari har brahmā mahanto nāwu, tinh puni tīn basāwal gāwun.

tinh puni rachal khand brahmandā, chhow darshan chhānabe

pakhandā.

pete kāhu na ved padhāyā, sunati karāi turuk nahi āyā.

nārī mo chit garbh prasūtī, swānga dhare bahutai kartūtī.

tahiyā ham tum ekai lohū, ekai prān biyāpai mohū.

ekai janī janā sansārā, kown gyān te bhayo ninara.

bhow balak bhag dwāre āya, bhag bhogī ke purush kahāyā.

avigati kī gati kāhu na jānī, ek jībh kit kahown bakhānī.

jo mukh hoi jībh das lākhā, to koi āi mahanto bhākhā.

sākhī: kahahin kabīr pukāri ke, ī leu vyowhār.

 rām nām jāne binā, bhow būdi muwā sansār.

Meaning:

In the beginning there was God. He was the Word and Light, and He was with the Creative Power. From that Creative Power, Hari, Brahma and Shiva came. These three in turn produced countless creative organs of women and men (created women and men). None of them knew their beginning or end. Brahma created a house (universe) that was divided into fourteen parts.

The Names of Hari (Vishnu), Har (Shiva), Brahma are great. They then established three settlements or Lokas - Earth, Heaven and Hell. They created many parts in the universe and later on their followers created six schools of philosophy and ninety-six hypocrisies (false religions).

No Hindu came out of the womb with knowledge of the Vedas, and no Muslim came out of the womb being circumcised. All people are born from the womb, and coming out from the womb of the mother, people accepted many pretended forms and actions. Then we and you are of the same blood, and the same breath sustains us. One mother (Maya - Creative Power) created the world. Then with what knowledge you became different from one another (i.e. Hindus and Muslims). Being a baby, you came out through the mother's genital organ, and being grown up you enjoyed the genital organ and was called a man. No one knows the state of the indescribable God. With one tongue how can I explain it? If someone has one million tongues, then he can speak of the greatness of God.

Sakhi: Kabir says shouting that all the affairs in the world are not real. They are all illusory and perishable. Without knowing Ram Nam this world drowns and dies.

Commentary:

In this ramaini Guru Kabir talks of the mythological concept of creation as prevalent in India. The three 'gods', Brahma, Vishnu and Shiva came from God and represent the functions of God as creator (Brahma), sustainer (Vishnu), and destroyer (Shiva). These are thought to be responsible for the universe with all beings in it. Brahma created this universe which he divided into fourteen parts--seven heavens and seven hells. The seven heavens are: 1. Bhur Lok, 2. Bhuvar Lok, 3. Svar Lok, 4. Tap Lok, 5. Jan Lok, 6. Mahar Lok, 7. Sat Lok. The seven hells are: 1. Atal, 2. Vital, 3. Sutal, 4. Rasatal, 5. Talatal, 6. Mahatal,  and 7. Patal. The six schools of philosophy are:  1. Sankhya, 2. Yoga, 3. Nyaya, 4. Mimansa, 5. Vaisheshika, 6. Vedanta. The ninety-six hypocrisies are the ninety-six forms of religious sects prevalent in India at that time.

Because of the caste system in India, it is held that one is born into a caste, no matter if he lives up to the prescribed rules or not. Guru Kabir pointed out the fallacy of that system by saying that no Brahmin was born with the knowledge of the Vedas (scriptures); that he was born as anyone else was, so how can he be said to be a Brahmin by birth. Similarly, Muslims circumcise the males, and Guru Kabir points out that Muslims are not born circumcised. Was God not able to make him be born circumcised if it were necessary?  Elsewhere he points out that the Muslim women are not circumcised, so they must then remain Hindus. Similarly, he states that Brahmins wear the janeo (sacred thread), but their women do not, so they remain non-Brahmins.

The gist of this ramaini is that all people are manifestations of God and are born in the same way, with the same organs and tissues, so with what kind of intellect do people create all the differences and the divisions which lead to disharmony, intolerance, bigotry, and foolishness?  All people are equal at birth, but as they grow up they are taught, and quickly learn, to create differences in ideology, morals, value systems, class divisions, religious beliefs, etc. They adhere to these distinctions as if they were ordained by God. These are all ‘pretended’ forms since, basically, all people are equal and the same to God. So people continue to fool themselves and each other. All of these are the traps of Maya (illusion), and will prevent us from obtaining salvation. He tells us that God's greatness is indescribable. We should give up all the mythological and false teachings and practices that are prevalent in the world, and try to know God. Without the knowledge of God the whole world will drown in ignorance and not obtain the sought-after goal of salvation.

YOGA AND AGING

YOGA  AND AGING

                                                      Urmila Das

The word Yoga is derived come from the Sanskrit root: yug. The English equivalent of this word is “yoke” which means to yoke a pair of oxen together, bondage, servitude, etc. (for more shades of meaning you can refer to the dictionary). It is pronounced as YOG, but today it is generally accepted as Yoga. Yoga on the other hand means “union” i.e. bringing two things together. But the meaning of yoga according to the school of Indian Philosophy has a deeper meaning. It means “union” but what kind of “union”? It is a union of the body, mind, intellect and soul with God. It is the integration of all these to make a totality. Most importantly Yoga is a path, a way, a lifestyle.

The Four Kinds of Yoga:

Yoga forms the foundation of Indian philosophy. Even before historians delved into the ancient history of man, yoga was being practiced. There is evidence of references in our scriptures like the Vedas, Upanishads, etc., where our rishis discussed the science of yoga. This ancient science and art form used to be passed down orally from teacher to students, but as years went by, a great Sage by the name of Patanjali organized the system of yoga in a systematic way. For our Seminar today we are discussing how yoga can help the aging process and the focus will be on Raj Yoga, which is a physical discipline (asanas) in a spiritual context. But before we discuss Raja Yoga and physical disciplines, let us look briefly at Karma yoga, Jnana Yoga and Bhakti Yoga:

Karma Yoga
This is the yoga of action or karma. It can be called karma yoga only when the action is done in a selfless way with God as the focus. There is no expectation of rewards. Actions done in this way do not bind a person to the action, but rather liberate that person towards God.

Jnana Yoga:
This is the yoga of knowledge. Once more we may beg the question what kind of knowledge? It is the knowledge of the reality of the soul and God. We pursue knowledge for its own sake as Aristotle said:  “There is no nobler occupation than the pursuit of knowledge for its own sake.”

Bhakti Yoga
This is the yoga of devotion and of surrendering to God. When Bhakti Yoga is practiced, then a devotee experiences the presence of God in every part of the universe. This is the omnipresence of God.

Raj Yoga
In Raj Yoga, the highly evolved seer Patanjali codified this discipline into eight parts, also known as Asthanga Yoga:

1.     Yamas
2.      Niyamas
3.     Aasana
4.     Pranayama
5.     Pratyahara
6.     Dharana
7.     Dhyana
8.     Samadhi

For a moment let us look at how the foundation blocks were set up. It clearly shows a progressive movement from the external to the internal, whereby one experiences oneself. As we grow in life by adopting such principles to live by, we do grow gracefully and this certainly helps the aging process.

We may ask ourselves what are these Yamas and Niyamas, and what they have to do in making us grow gracefully?  Well, the answer is that they mould our lives in a positive way, and they are the stepping-stones to the anti-aging process. There are five principles of Yamas and five of Niyamas.

Yamas:

Ahimsa  -  To be non-violent. We must not be violent towards ourselves, or towards any living being in thought, word or deed.

Satya   - Truth. Always be truthful to ourselves and to others.

Asteya  - Do not take anything that does not belong to you. We must earn our living honestly and not depend on others.

Brahmacharya    - During our student years, we must be pure in our life and not go after sensual pleasures.

Aparigraha      - Non-hoarding of things. When we accumulate too many material things we feel trapped and lose our freedom.

Niyamas:

Shouch          - Cleanliness, also in thought, word and deed, and the home and environment.

Santosh - Contentment. Be happy with whatever we have and not long for what others have.

Tapa    - Austerity. We must endure some hardship and disciplines. A pampered life will not help us to grow spiritually.

Swadhyaya   - To study and learn every day.

Ishwarpranidhana   - A longing to realize God in this life.

Asanas:

In yoga terminology for the word asanas refer to postures of the body. These asanas emphasize deep breathing, relaxed movements and mental concentration which promote a state of mental and physical well being. Hence the asanas rejuvenate and bring the physical body in a state of balance with the natural forces of nature.

We may ask what are the physical benefits of these asanas?  The most important is the flexibility of the spine. It is said that ‘you are as young as your spine’. These asanas focus on increasing and maintaining flexibility of the spine, and also toning and rejuvenating the nervous system. Gentle stretching, twisting, bending movements bring flexibility to the other joints and muscles of the body.

But what about the aging process which we are here to discuss. Yoga helps to slow down the aging process when there is elasticity to the spine, firming up the skin, removing tension from the body, strengthening the abdominal muscles, correcting poor postures, etc. Thus, we can say that asanas work wonders in bringing awareness to the body and mind.

Here are listed some of the anti-aging effects of asanas as described by Dr. Paul Galbraith, author of “Reversing Aging”:  “longevity; increased resistance to disease; rejuvenation of your glands, (like the pituitary, thyroid, etc.); look and feel younger (reduces wrinkles); improved vision and hearing. Yoga postures and yoga neck exercises improve the condition of the neck and circulation, resulting in improved hearing and better eyesight, and mental/emotional benefits as well.
Because of the rejuvenation effects of the glands and nervous system, the practice of asanas enhances the mental and emotional state of the mind of the practitioner.”


Pranayama:

No one can live for more than a few minutes without breathing. But what Pranayama, or yogic breathing, does is makes us aware of the importance of breathing properly. Pranayama helps to cleanse and nourish the physical body. As you inhale fully, you are supplying an abundance of oxygen to every minute cell of the body. As you exhale the waste products, or toxins, are expelled. It improves and strengthens the respiratory system, and increases vitality and energy level. A combination of breathing and deep relaxation will help people overcome anxiety and panic attacks, high blood pressure, etc. Mentally, yogic breathing improves concentration and gives clarity of thought. For Asanas, Pranayama is very important. Asanas can be called asanas only if pranic energy is used.

Pratyahara:

This is the withdrawal of the senses from your surroundings. The yoga aspirant who has learned to control sensory attachments to things in the environment, and to block attraction to vice is said to have conquered the senses.

Dharana:

This is deep concentration of the mind. When the mind has withdrawn from the stimulation of the senses, only then can it focus on a single aim, goal or idea.

Dhyana:

This is meditation with intense concentration. At this level the practitioner of yoga concentrates on God and His attributes, and the soul. Most important here is the realization that God alone is the Supreme Power.

Samadhi:

This is the final stage of Raj yoga when the soul is said to be one with God. There is no duality.

Conclusion:

Yoga and the anti-aging process work in unison. If one practices yoga, despite his age, then he will be better able to cope with the natural process of aging. No one can deny the fact that once birth takes place, then the universal law of aging is bound to happen. While it is not possible to reverse the aging process, through yoga one can live a healthier life, physically, emotionally, mentally and spiritually.

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Introduction to the Purnima Katha

Introduction to the Purnima Katha

By: Dr.J.Das, Kabir Association Canada

The punam or purnima fast has been explained by Satguru Kabir Saheb to his foremost disciple Dharam Dass. He taught that Satpurush Parmatma at the beginning of creation instituted this fast. He further taught that this fast is the root of all fasts, and the latter are branches. So he stressed the importance of observing this fast in the manner he described. If one observes it with full devotion and purity of heart, one would reap immense spiritual benefit and general well being. It is thus important for us to observe this fast, and to encourage others to also observe it.

A brief outline of the salient features of the fast is given here to simplify its observance. This fast is observed once a month at the full moon based on the lunar calendar. The fast is completed by the time the moon is full according to your time zone. Because the fasting starts in the morning and extends all day, terminating at night with the reading of the punam katha (story), it may not always be on the day the moon becomes full. For example, if the moon is full on Wednesday during the day, then the fast is observed on Tuesday, so it can finish by Tuesday night. One needs to stay awake until Tuesday midnight at least, but one can stay up all night and engage in spiritual activity. If the moon is full late Wednesday night and into Thursday morning, the fast is observed on Wednesday. The reason for the timing is that auspicious events are observed during the waxing and not the waning phase of the moon. The hour of the full moon indicates that the dark fortnight or waning phase will commence.

On the day of the fast one wakes up and attends to the calls of nature. One then bathes and puts on clean, white clothes, and engages in prayer and meditation. After this one spends the day in a prayerful attitude, and reads scriptures or engages in religious discussions and other studies. Keep the house clean but keep housework to a minimum. In the early evening prepare your meal and prasad. After doing these, prepare a simple altar with a picture of Satguru Kabir, some flowers, a lighted diya, and an arati thali.

Invite family, friends etc. as the case may be, and recite the katha. Explain the purpose and meaning of the katha. After this is finished, sing or recite the puranmasi mangal and the bhog shabda. Perform the arati and share the prasad. When all of these are finished then one eats dinner. During the fast one needs to drink water to maintain hydration.

 When the guru or mahant is present, then one prepares the chowka arati as explained in the katha. This will then require all the other items and preparations mentioned. This is better observed when several people are participating and it is done in a temple.

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