# 19 Dekh Nazaro se Bhai

भजन: देख नज़रों से भाई
राग: मारवाड़ी
देख नज़रों से भाई परमेश्वर तेरे मन माँहि
अंग अंग जैसे फूलन में गंध समाई रे ।टेक।

क्या मथुरा क्या काशी जावे।
जाय हिमालय क्यों दुख पावे।
कर सत्संग विचार भेद सतगुरु से पाई रे ।१।

हाड़ मांस का पिंजर काया ।
चेतन केवल फिरे फिराया ।
बाजीगर जैसे पुतली को नाच नचाई रे ।२।

कस्तूरी मृगनाभ बिराजे ।
घास सूंघता बन बन भाजे ।
बिन जाने मूरख बिरथा बाहिर भटकाई रे ।३।

विषयों में तू सुख को माने ।
ब्रह्मानंद स्वरूप न जाने।
उलट सुरत संभाल भरम मन का मिट जाई रे।४।

Bhajan: Dekh nazron se bhai
Raag: Marwari

Dekh nazaron se bhai
Parmeshwar tere man mahi
Ang ang jaise fulan me gandh samayi re |R|

Kya Mathura kya Kashi jave
Jaay himalaya kyo dukh pave
Kar satsang vichar bhed satguru se payi re |1|

Haad mans ka pinzar kaya
Chetan kewal fire firaya
Baazigar jaise putli ko nach nachayi re |2|

Kastoori mrignaabh biraje
Ghans dhundhta van-van bhaje
Bin jane moorakh birtha bahir bhatkayi re |3|

Vishyon me tu sukh ko maane
Brmhanand swarup n jane
Ulat surat sambhal bharam man ka mit jayi re|4|

Semantics:

Oh, Brother! Just open your eyes and see,

God resides in your heart,

Just like a flower holds its scent.

Why do you go to the cities of Mathura and Kashi?

Why do you endure the journey to the Himalayas?

Simply seek the secret knowledge from the true Guru. |1|

This body is merely a structure of bones and flesh,

Consciousness alone animates it,

Much like a puppeteer controls the puppets. |2|

Like a musk deer chasing its own scent in the woods,

You are a fool searching in the outer world. |3|

You seek comfort in worldly pleasures,

But you are ignorant of the knowledge of the self.

It is better to attain Samadhi,

For then, illusion will end. |4|

Connotations:
        This poem is a profound spiritual exhortation, urging the reader to seek divine understanding and inner peace through self-awareness and guidance from a true Guru.

The opening lines, "Oh, Brother! Just open your eyes and see, God resides in your heart, Just like a flower holds its scent," convey the idea that the divine presence is inherently within us, as natural and intrinsic as the scent within a flower. This emphasizes the importance of introspection and recognizing the divine within oneself rather than searching externally.

The lines questioning the journey to sacred cities and the Himalayas—"Why do you go to the cities of Mathura and Kashi? Why do you endure the journey to the Himalayas?"—highlight the futility of seeking spiritual enlightenment solely through physical pilgrimage. Instead, the poem advises seeking the secret knowledge from a true Guru, indicating that true wisdom and peace come from internal reflection and guidance, not from external travels.

The comparison of the body to a puppet controlled by consciousness—"This body is merely a structure of bones and flesh, Consciousness alone animates it, Much like a puppeteer controls the puppets"—suggests that physical form is secondary to the spirit or consciousness that gives it life. This reflects on the transient nature of the body and the enduring essence of the soul, emphasizing the importance of focusing on spiritual rather than physical existence.

The musk deer analogy—"Like a musk deer chasing its own scent in the woods, You are a fool searching in the outer world"—criticizes the human tendency to seek happiness and fulfillment in the external world. Just as the musk deer is unaware that the fragrance it seeks comes from itself, humans often overlook the inner source of true contentment and peace.

Finally, the closing lines—"You seek comfort in worldly pleasures, But you are ignorant of the knowledge of the self. It is better to attain Samadhi, For then, illusion will end"—highlight the distraction of worldly pleasures from the pursuit of self-knowledge. The term "Samadhi" refers to a state of intense concentration or meditation leading to spiritual enlightenment. The poem suggests that achieving Samadhi will dispel the illusions (Maya) of the material world, leading to true understanding and peace.

Overall, the poem emphasizes the themes of inner divine presence, the importance of seeking true spiritual guidance, the transient nature of the physical body, the folly of external pursuits for inner fulfillment, and the ultimate goal of achieving spiritual enlightenment to transcend worldly illusions.

# 21 Niranjan Pad ko Sadhu koi koi pata hai

निरंजन पद को साधु कोई पाता है
ताल: राग पहाड़ी
निरंजन पद को साधु कोई पाता है। टेक।
मूलद्वार से खेंच पवन को उल्टा पंथ चलाता है
नाभि पंकज दल में सूती नागन जाय उठाता है । १।
मेरुदंड की सीढ़ी बना कर सुन शिखर चढ़ जाता है
भ्रमर गुफा में जाय बिराजे जगमग ज्योत जगाता है । २।
शशि मण्डल से अमृत टपके पीकर प्यास बुझाता है
गगन महल में जाकर सोवे सुरता सेज़ बिछाता है ।३।
सब कर्मन की धूनी जलाकर तन में भस्म रमाता है
ब्रह्मानंद स्वरुप मगन हो आप ही आप समाता है ।४।

Niranjan pad ko sadhu koi pata hai
Taal: raag pahadi

Niranjan pad ko sadhu koi paata hai | repeat|
Mooldwara se khench pavan  ko ulta panth chalata hai
Nabhi pankajdal me sooti naagan jay uthata hai |1|
Merudand ki seedhi bana kar sun shikhar chadh jata hai
Bhramar gufa me jaay biraje jagmag jyot jagata hai |2|
Shashi mandal se amrit tapke peekar pyas mitata hai
Gagan mahal me jakar sove surta sez bichhata hai |3|
Sab karman ki dhooni jalakar tan me bhasm ramaata hai
Brmhanand swaroop  magan ho aap me aap samaata hai |4|

Semantics:

Rare is the seeker who attains the hidden knowledge,

Who draws breath from Mooldwara's depths,

Awakening the serpent sleeping on the lotus navel.

He ascends the spine's staircase to the peak,

Enters the cave, and illuminates the darkness,

Quenching his thirst with nectar from the moon's oracle.

In the palace of the sky, he lays his bed,

Burning karma in the altar of yoga,

Anointing his body with its sacred ashes.

Brahmanand declares, the yogi is immersed within,

Dwelling deeply in the essence of his own self.

Connotations:

Swamiji explains in this piece of poetry that attaining hidden or sacred knowledge is a rare achievement. Only one among countless seekers can find true knowledge. As mentioned in the Ishavasyopanishad, divine truth is not easily accessible to everyone because it is shrouded in illusion. The phrase "Hiranya Mayen Patrain Satyasa Pihitam Mukham" translates to "The face of truth is covered by a golden vessel," illustrating that truth is concealed and not directly in reach.

When a sage or yogi attains a state of samadhi, they experience ultimate bliss. This state of absolute bliss is something only a yogi can comprehend; it is rare and secret. Swamiji discusses enlightenment through Yoga-Darshana*, describing how a yogi blends ^Apana Vayu with Prana Vayu in reverse order, moving Apana Vayu from the Muladhara Chakra to the Ajna Chakra. This practice, the pinnacle of Pranayama, leads the yogi to the state of samadhi.

This concept is also mentioned in the Bhagavad Gita:

"Apane juhvati pranam pranapanam tatha pare Pranapaan gati ruddhva pranayam parayana" 

(Gita 4:29)

Translation: "And there are even others who are inclined to the process of breath restraint to remain in trance, and they practice stopping the movement of the outgoing breath into the incoming, and incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Some of them, curtailing the eating process, offer the outgoing breath into itself, as a sacrifice."

Swamiji reveals a rare and hidden knowledge using metaphor. He speaks of the serpent asleep over the navel lotus, referring to the Muladhara Chakra and the Kundalini (the coiled one), the supreme source of yogic energy. A yogi can awaken this, Kundalini.

*Yoga Darshana is one of the six Vedic schools of philosophy. The six schools are:

1. Nyaya

2. Vaisheshika

3. Samkhya

4. Yoga

5. Mimamsa

6. Vedanta

^According to Ayurveda and Yoga Darshana, there are five types of air that control the human body:

- Prana Vayu controls the heart and lungs.

- Apana Vayu controls the genitalia and anus.

- Samana Vayu controls the bellybutton (digestive organs).

- Udana Vayu controls the throat.

- Vyana Vayu controls the rest of the body parts.

# 26 He Ri Sakhi Batlaye mujhe

हे री सखी बतलाय मुझे 
ताल- ग़ज़ल कवाली 

हे री सखी बतलाय मुझे 
पिया के मन-भावन की बतियाँ ।। टेक।।  

गुणहीन मलिन शरीर मेरा, कुछ हार सिंगार 
किया भी नहीं । नहि जानू मैं प्रेम की बात कोई   
मेरी कांपत है डर से छतियाँ ।।१।।

पिया अंदर महल विराज रहे,  घर काजन मे अटकाय  
रही । नहिं एक घड़ी पल संग किया 
विरथा सब बीत गयी रतियाँ ।।२।। 

पिया सोवत ऊंची अटारिन में, जहाँ जीव  
परिंद को गंम नहीं । किस मारग होय के जाय  
मिलूं किस भाँत बनाय लिखूँ पतियाँ ।।३।। 

निज स्वारथ का संसार सभी, किससे अब   
प्रीत करूँ मन में । ब्रह्मानंद पिया हितकार मेरा  
जग भीतर और नहीं गतियाँ ।।४।।

He ri sakhi batlay mujhe
Beat: Gazal kavali

He ri sakhi batlaay mujhe 
Piya k man bhawan ki batiya ||repeat||

Gunheen maleen sharir mera 
Kuch haar singar kiya bhi nahi  
Nahi janu main prem ki baat koi  
Meri kanpat hai dar se chhatiyan ||1|| 

Piya andar mahal viraj rahe 
Ghar kajan me atkaay rahi  
Nahi ek ghadi pal sang kiya  
Virtha sab beet gayi ratiyan. ||2|| 

Piya sovat  oonchi  atarin me. 
Jaha jeev parind ko gamm nahi  
Kis marag hoy k jaay miloon 
Kis bhaant banay likhun patiyan ||3|| 

Nij swarath ka sansar sabhi. 
Kis se ab preet karu mann me  
Bramhanand piya hitkaar mera. 
Jag bheetar aur nahi gatiyan  ||4|| 

Word Meaning

Sakhi = friend (of female) ;  batlaay = tell ; piya = beloved  
Man bhawan = pleasing/ favorite ; batiyaan= Talks  
Gunheen = meritless ; malin = dirty ;.
Haar-singar = ornamentation - make up; 
kanpat= palpitate ; chhatiyan = bossoms / heart 
Viraj = sitting ; atkaay = engaged ;  ghadi-pal = moment  
Virtha = in vain ;  Atari = tower building ; marag = path 
Bhanti = way of doing ; patiyan = letters ; 
swarath = selfishness ;  preet = love ; 
hitkaar = beneficial ; gatiyan = way to go

Semantics:

Oh, my friend, please tell me, what are my beloved’s favorite words?

My body is unclean, devoid of grace; I wear no ornament, nor makeup on my face.

I do not know the language of love, my heart trembles with fear.

Alas! I was absorbed in household chores, while my sweetheart waited within the palace.

Not a moment did I spend with my beloved, and the nights slipped away in vain.

My dear one sleeps in a lofty tower, where no creature or bird can reach.

How can I ever meet him? How can I send him a message?

Swami Brahmanand says, "This world is filled with selfishness; whom should I love but the Divine?"

My beloved is my only refuge; there is no other way but to worship God.

Connotation: 
   
               Swamiji wishes for someone to show him how to allure his beloved, the Divine, who is God. He reflects on his sins, realizing that he never remembered God, wasting his time in bliss and luxury.

He acknowledges that God is far beyond this world, unreachable by those who feel separate from Him.

Ultimately, Swamiji concludes that the world is full of selfishness, and the most beneficial path is to love and worship God. Brahmaanand ji says there is no other way but this.