Guru Gobind Singh's shabad Re Man Aiso Kar Sanyasa is a beautiful crystallization of some of the deepest wisdom from oneness principles extolled by Indian sages for millennia. Every word and phrase can be used for meditation and for digging deeper. Through this shabad, Guru Gobind Singh gives the same message as Guru Nanak in Japji Sahib, and the same message Shri Krishna gave Arjun in Bhagwad Gita. The highest spirituality and the deepest self is not found by searching in the wilderness; it is found by perfecting one's mind. The one who win's their own mind, conquers the world.

SHABAD, TRANSLITERATION AND ALTERNATIVE TRANSLATION

ਰਾਗ ਰਾਮਕਲੀ ਪਾਤਸਾਹੀ ੧੦ ॥
Raaga Raamkalee Paatasaahee 10 ॥
RAMKALI OF THE TENTH KING

ਰੇ ਮਨ ਐਸੋ ਕਰਿ ਸੰਨਿਆਸਾ ॥
Re Man Aaiso Kari Saanniaasaa ॥
O mind ! the asceticism be practised in this way :

ਬਨ ਸੇ ਸਦਨ ਸਬੈ ਕਰ ਸਮਝਹੁ ਮਨ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥੧॥ ਰਹਾਉ ॥
Ban Se Sadan Sabai Kar Samajhahu Man Hee Maahi Audaasaa ॥1॥ Rahaau ॥
Consider your house as the forest and remain unattached within yourself…..Pause.


ਜਤ ਕੀ ਜਟਾ ਜੋਗ ਕੋ ਮਜਨੁ ਨੇਮ ਕੇ ਨਖੁਨ ਬਢਾਓ ॥
Jata Kee Jattaa Joga Ko Majanu Nema Ke Nakhuna Badhaao ॥
Consider continence as the matted hair, Yoga as the ablution and daily observances as your nails,

ਗਿਆਨ ਗੁਰੂ ਆਤਮ ਉਪਦੇਸਹੁ ਨਾਮ ਬਿਭੂਤ ਲਗਾਓ ॥੧॥
Giaan Guroo Aatama Aupadesahu Naam Bibhoota Lagaao ॥1॥
Consider the knowledge as the preceptor giving lessons to you and apply the Name of the Lord as ashes.1.


ਅਲਪ ਅਹਾਰ ਸੁਲਪ ਸੀ ਨਿੰਦ੍ਰਾ ਦਯਾ ਛਿਮਾ ਤਨ ਪ੍ਰੀਤਿ ॥
Alapa Ahaara Sulapa See Niaandaraa Dayaa Chhimaa Tan Pareeti ॥
Eat less and sleep less, cherish mercy and forgiveness

ਸੀਲ ਸੰਤੋਖ ਸਦਾ ਨਿਰਬਾਹਿਬੋ ਹ੍ਵੈਬੋ ਤ੍ਰਿਗੁਣ ਅਤੀਤ ॥੨॥
Seela Saantokh Sadaa Nribaahibo Havaibo Triguna Ateet ॥2॥
Practise gentleness and contentment and remain free from three modes.2.


ਕਾਮ ਕ੍ਰੋਧ ਹੰਕਾਰ ਲੋਭ ਹਠ ਮੋਹ ਨ ਮਨ ਮੋ ਲਯਾਵੈ ॥
Kaam Karodha Haankaara Lobha Hattha Moha Na Man Mo Layaavai ॥
Keep your mind unattached from lust, anger, greed, insistence and infatuation,

ਤਬ ਹੀ ਆਤਮ ਤਤ ਕੋ ਦਰਸੈ ਪਰਮ ਪੁਰਖ ਕਹ ਪਾਵੈ ॥੩॥੧॥
Taba Hee Aatama Tata Ko Darsai Parma Purkh Kaha Paavai ॥3॥1॥
Then you will visualize the supreme essence and realize the supreme Purusha. 3.1.
BACKGROUND - SHABAD HAZARE 

This shabad comes from the Shabad Hazare. Shabad Hazare include ten religious hymns composed by Guru Gobind Singh which are present in Dasam Granth. Some scholar link hazare word to Persian Hijr means separation which linked as the shabads separates us from Maya where it is also believed to be come from word Haazra (means present) i.e. word of Haazar Hazoor. These hymns are primarily composed in Braj and Hindi languages, with plentiful use of sanskritic words. Like the Guru Granth Sahib, these hymns subscribe to the oneness direction of the mool mantra; they inspire a revolution of the mind and they are against idolatory and meaningless ritual practices.


MAIN CONCEPT - TRUE SANYAAS AND UDAASI

Historial concept of Sanyaas: 

Sannyasa is a form of asceticism, is marked by renunciation of material desires and prejudices, represented by a state of disinterest and detachment from material life, and has the purpose of spending one's life in peaceful, love-inspired, simple spiritual life. Sanyasis can be called renunciates or ascetics. Sannyasa (saṃnyāsa) is the life stage of renunciation within the Hindu philosophy of four age-based life stages known as ashramas, with the first three being brahmacharya (bachelor student), Grihastha (householder) and Vanaprastha (forest dweller, retired). An individual in Sanyasa is known as a Sannyasi (male) or Sannyasini (female) in Hinduism, which in many ways parallel to the Sadhu and Sadhvi traditions of Jain monasticism, the bhikkhus and bhikkhunis of Buddhism and the monk and nun traditions of Christianity, respectively. In Sikhism, there is no ascetism; in the highest state of the individual is Brahmgyani. For someone who does this early in life, there are two options: Grihastha or Sanyaas. Gurbani combines the two and shows a path where Sanyaas can be achieved within grihastha. A more practical way of living a life. 


Sanyas Happens Even Now: 

Renunciation - even now people renunciate. They give up their lives and go on traveling trips. In fact some of their stories are published in books. Eat Pray Love is a book about this. Another example is Walden's Pond. Those who do these experiments come back rejuvinated. Hemingway's granddaughter who writes Wild is the most recent example of a popular work about Sanyasa. 


Sanyaas and Udaas

Sam-ni-aas - having not desire: all together having no desires.
Sa - Ni - aas - literally "with no hope"
Sun - aas: being in zero-ness as Sant Singh Maskeen explains.

Ud-aas - Udar Aaas - Hope from inside, Hope in inside

While Sanyaas is a noun, Udaas is normally a verb. So someone can be in Sanyaas, and someone is udaas. 

Also, Bhagwad Gita Chapter 9, verse 28

Mary Oliver on Sanyasa 

I have decided to find myself a home in the mountains, somewhere high up where one learns to live peacefully in the cold and the silence. It’s said that in such a place certain revelations may be discovered. That what the spirit reaches for may be eventually felt, if not exactly understood. Slowly, no doubt. I’m not talking about a vacation.

Of course, at the same time I mean to stay exactly where I am.

Are you following me?

Other links

Sant Singh Maskeen -

3.27 - Bhagwad Gita

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।

अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥

Looking for confluence between the Bhagwad Gita and Gurbani ... starting with these 30ish shlokas: 

1. Gita dhyaanam - Meditation on the Gita

vasudeva sutam devam

kamsa chaanuura mardanam |

devakii paramaa nandam

krishnam vande jagat gurum ||

I salute Lord Krishna, the son of Vasudeva, the one who gives great delight to Devaki, the destroyer of Kamsa and Chaanuura and the teacher of the world.

2. Chapter 4, Verse 8

paritraanaaya sadhuunaam vinaashaaya chadushkritaam |

dharma samsthaapanaarthaaya sambhavaami yuge yuge ||

For the protection of the good, for the destruction of the evil and for the establishment of dharma (righteousness), I (the Lord) am born from age to age.

3. Chapter 2, Verse 62

dhyaayato vishayaanh pumsah sangasteshhupajaayate |

sangaath samjaayate kaamah kaamaath krodho abhijaayate ||

When a person dwells longingly on sense objects, an inclination towards them is generated.

This inclination develops into desire and desire gives rise to anger.

4. Chapter 2, Verse 63

krodhaadbhavati sammohah sammohaatsmritivibhramah |

smritibhramshaadbuddhinaasho buddhinaashaatpranashyati ||

From anger comes delusion; from delusion, confused memory; from confused memory the ruin of reason; from ruin of reason, man finally perishes.

5. Chapter 6, Verse 5

uddharedaatmanaatmaanam naatmaanamavasaadayeth |

aatmaiva hyaatmano bandhuraatmaiva ripuraatmanah ||

Let a man raise himself by his own efforts. Let him not degrade himself.

Because a person's best friend or his worst enemy is none other than his own self.

6. Chapter 6, Verse 6

bandhuraatmaatmanastasya yenaatmaivaatmanaa jitah |

anaatmanastu shatrutve vartetaatmaiva shatruvath ||

For a person who has conquered his lower self by the divine self, his own self acts as his best friend. But for that person who has not conquered his lower self, his own self acts as his worst enemy.

7. Chapter 4, Verse 7

yadaa yadaa hi dharmasya glaanirbhavati bhaarata |

abhyuktaanamadarmasya tadaatmaanam srijaamyahamh ||

When there is decay of dharma (righteousness) and rise of adharma (unrighteousness),

then I (the Lord) am born in this world.

8. Chapter 2, Verse 47

karmanyevaadhikaaraste maa phaleshu kadaachana |

maa karmaphalaheturbhuu maatesangotsvakarmani ||

A person has the right towards action alone and not towards the fruit of action. Let not the fruit of action be the motive for acting. Also, Let there not be any attachment to inaction.

9. Chapter 2, Verse 22

vaasaamsi jiirnaani yathaa vihaaya, navaani grihnaati naro aparaani |

tathaa shariiraani vihaaya jiirnaanyanyaani samyaati navaani dehii ||

Just as a person casts off worn out garments and puts on others that are new, even so, the embodies soul casts off worn out bodies and takes on others that are new.

10. Chapter 9, Verse 27

yatkaroshhi yadashnaasi yajjuhoshhi dadaasi yath |

yattapasyasi kaunteya tatkurushhva madarpanamh ||

Arjuna, whatever you do, whatever you eat, whatever you offer (in sacrifice), whatever you give away, whatever you do by way of penance, offer it all to me.

11. Chapter 4, Verse 9

janma karma cha me divyamevam yo vetti tattvatah |

tyaktvaa deham punarjanma naiti maameti so arjuna ||

Arjuna, My birth and activities are divine. He who knows this in reality is not reborn on leaving his body, but comes to Me.

12. Chapter 9, Verse 26

patram pushhpam phalam toyam yo me bhaktyaa prayachchati |

tadaham bhaktyupahritamashnaami prayataatmanah ||

I accept the offering of even a leaf, a flower, fruit or water, when it is offered with loving devotion.

13. Chapter 3, Verse 19

tasmaadasaktah satatam kaaryam karma samachara |

asakto hyaacharankarma paramaapnoti puurushah ||

(Therefore) You must always fulfill all your obligatory duties without attachment. By performing actions without attachment, one attains the Highest.

14. Chapter 3, Verse 37

kaama eshha krodha eshha rajogunasamudbhavah |

mahaashano mahaapaapma viddhyenamiha vairinamh ||

Desire and anger which are born out of passion are insatiable and prompt man to great sin and should be recognized as enemies.

15. Chapter 6, Verse 26

yato yato nishcharati manashcha.nchalamasthiramh |

tatastato niyamyaitadaatmanyeva vasham nayeth ||

By whatever cause the mind, which is restless and fidgeting, wanders away, the yogi should bring it back from that and concentrate only on the Self.

16. Chapter 5, Verse 10

brahmanyaadhaaya karmaani sangam tyaktvaa karoti yah |

lipyate na sa paapena padmapatramivaambhasaa ||

He who offers all actions to God, without attachment, remains untouched by sin, just as a lotus leaf by water.

17. Chapter 18, Verse 65

manmanaa bhava madbhakto madyaajii maam namaskuru |

maamevaishhyasi satyam te pratijaane priyo asi me ||

Give your mind to Me, be devoted to Me, worship Me and bow to Me. Doing so, you will come to Me alone, I truly promise you, for you are so exceptionally dear to Me.

18. Chapter 7, Verse 3

manushhyaanaam sahasreshhu kashchidyatati siddhaye |

yatataamapi siddhaanaam kashchinmaam vetti tatvatah ||

Hardly one among thousands of men strives to realize Me;

Of those who strive, again, only a very rare one (devoting himself exclusively to Me) knows Me in reality.

19. Chapter 8, Verse 5

antakaale cha maameva smaranmuktvaa kalevaramh |

yah prayaati sa madbhaavam yaati naastyatra samshayah ||

He who departs from the body, thinking of Me alone, even at the time of death, will definetely reach Me.

20. Chapter 9, Verse 14

satatam kiirtayanto maam yatantashcha dridhavrataah |

namasyantashcha maam bhaktyaa nityayuktaa upaasate ||

My determined devotees constantly chant My name and glories, strive for realizing Me and worship Me with single minded devotion.

21. Chapter 10, Verse 41

yadyadvibhuutimatsatvam shriimadurjitameva vaa |

tattadevaavagachcha tvam mama tejo nashasambhavamh ||

(Arjuna,) Know that every being that is glorious, brilliant and powerful is nothing but a mainfestation of a small part of my glory.

22. Chapter 11, Verse 12

divi suuryasahasrasya bhavedyugapadutthitaa |

yadi bhaah sadrishii saa syaad hbhaasastasya mahaatmanah ||

Even If the radiance of a thousand Suns, bursts forth all at once in the heavens, it would still hardly approach the splendor of the mighty Lord.

23. Chapter 12, Verse 15

yasmaannodvijate loko lokaannodvijate cha yah |

harshhamarshhabhayodvegairmuk- to yah sa cha me priyah ||

He, by whom the world is not agitated and whom the world cannot agitate, he who remains calm in times of joy, anger, fear and anxiety, is dear to me.

24. Chapter 1, Verse 40

kulakshaye praNashyanti kuladharmaah sanaatanaah |

dharme nashhte kulam kritsnamh adharmo abhibhavatyuta ||

In the decline of a clan, its ancient traditions perish. When traditions perish, the entire family is indeed overcome by lawlessness.

25. Chapter 2, Verse 27

jaatasya hi dhruvo mrityuh dhruvam janma mritasya cha |

tasmaadaparihaarye arthe na tvam shochitumarhasi ||

Death is certain of that which is born. Birth is certain of that which is dead. Therefore, you should not lament over the inevitable.

26. Chapter 2, Verse 67

indriyaanaam hi charataam yanmano anuvidhiiyate |

tadasya harati pragyaam vaayarnaavamivaambhasi ||

The mind, which follows in the wake of the wandering senses, carries away a man's discrimination just as a gale tosses a ship on the high seas.

27. Chapter 3, Verse 9

yagyaarthaatkarmano anyatra loko ayam karmabandhanah |

tadartham karma kaunteya muktasangah samaachara ||

Arjuna, In this world all actions become causes of bondage, unless they are performed as an offering to God. Therefore, work for the sake of God, without personal attachments.

28. Chapter 6, Verse 40

paartha naiveha naamutra vinaashastasya vidhyate |

na hi kalyaanakritkashchidh durgatim taata gachchati ||

Oh Arjuna, there is no destruction either in this world or the next, for a spiritually fallen yogi. No man who does good can ever come to ruin.

29. Chapter 9, Verse 30

api chetsuduraachaaro bhajate maamananyabhaakh |

saadhureva sa mantavyah samyagvyavasito hi sah ||

Even a confirmed sinner, if he worships Me with unwavering faith and devotion, must be considered righteous, because, he has decided to reform himself.

30. Chapter 18, Verse 66

sarvadharmaanparityajya maamekam sharanam vraja |

aham tvaa sarvapaapebhyo mokshayishhyaami maa shuchah ||

Abandoning all paths, come to Me as the only refuge. Grieve not, for I will liberate you from all sins.

31. Chapter 18, Verse 78

yatra yogeshvarah krishhno yatra paartho dhanurdharah |

tatra shriirvijayo bhuutirdhruvaa niitir matirmama ||

Wherever there is Krishna, the Lord of Yoga and the bow weilding Arjuna, there reign good fortune, victory, prosperity and justice. Such is my conviction. 

Krishna's perspective is that duty should be done regardless of fruit.  But what do you think? Should work be done with hope of gaining something, or should it be done without hope.  Here are two perspectives from Cooleridge and Emily Dickinson.  Emily Dickinson perhaps read Cooleridge's "Work without Hope" poem before writing her poem.  She distinguishes between Work, which requires hope, and Service, which does not require hope.  So she claims, work has an end, but service does not have an end.  Service lives forever.  

First, Emily Dickinson:

The intellect of man is forced to choose
Perfection of the life, or of the work,
And if it take the second must refuse
A heavenly mansion, raging in the dark.
When all that story’s finished, what’s the news?
In luck or out the toil has left its mark:
That old perplexity an empty purse,
Or the day’s vanity, the night’s remorse.

According to W.B. Yeats, we are forced to choose between two: accepting life as it is, and assuming it is beautiful and perfect, like heaven; or working vigorously, raging in the dark and striving. He correctly concludes that if we forgo the heavenly mansion and toil our best, the mark of our toil might still be an empty purse. The end of life is not changed by whatever we do. In the end, we still want to be proud of what we did in the day, but in the night we know that another day has passed, and heaven has not been reached.

I would say we do not have to choose. We can accept everything and also do our best to change things. The way that we can do both is illustrated in the karmic philosophy taught by Krishna to Arjun in the Bhagwad Gita: Do your work, and don't worry about the fruit (Chapter 2, Bhagwad Gita). So in this philosophy, the primary concern for us is working -- we have to do what is right. At the same time, we make sure that we do not expect perfection and heaven as the fruit of what we have done. We should accept whatever comes as we do not have control over it.


This poem also reminds me of Guru Nanak's first pauri of Japji Sahib. Guru Nanak professes that its not by various religious actions that one comes to peace; peace is attained by acceptance: Hukam Rajai Chalna.

What I often said in my talks is that if you are not singing at work, you have to work on your singing.

This is the best perspective I have found on Bhagwad Gita's perspective on where God is found: 

In "The Song of Wandering Aengus," I believe WB Yeats reveals another dimension of singing oneness. To me, this poem resonates as a song of desire for ultimate beauty. It's a melody that captures the unending yearning to invite beauty into one's life, akin to the dream of savoring the fruits of love and enchantment in the arms of this wondrous beauty. In a way, it feels like singing Ekonkar—the eternal melody of oneness.

Yet, attaining this beauty, as Krishna boldly proclaimed in the Bhagavad Gita, isn't the sole purpose. As the divine verses go, "do your work, forget the fruits." The pursuit of beauty itself, my soul, is what holds significance. It's the journey, the quest, the search—that very path—which becomes the purpose of life, a melodious chant of Ekonkar. Embracing this philosophy, we find inspiration to sing this poem from the depths of our hearts.

As I venture out to the hazel wood, my head ablaze with fiery passion, I embark on a sacred ritual. Cutting and peeling a hazel wand, and stringing a berry upon a thread, I immerse myself in the magical dance of creation, chanting Ekonkar with every step.

As night descends and white moths take to the wing, and stars twinkle like flickering moths, I feel the rhythm of the universe. With a sense of wonder, I release the berry into a flowing stream, and to my delight, I capture a glimmering silver trout—a symbol of the precious and elusive beauty I seek.

But the unfolding tale takes a magical turn. As I lay the silver trout upon the floor, eager to stoke the fire aflame, a mysterious rustling interrupts my reverie. A voice calls me by my name, and I am astonished to witness a vision—a glimmering girl adorned with apple blossoms in her hair. She calls to me with familiarity, and like a wisp of smoke, she vanishes into the brightening air, leaving me in awe and longing.

Though my years have been filled with wandering through hollow and hilly lands, my determination to find this ethereal beauty remains resolute. I yearn to kiss her lips, to hold her hands—to experience the profound connection she ignites within me.

And so, I envision myself walking amidst long dappled grass, forever chasing the silver apples of the moon and the golden apples of the sun—the representations of ultimate fulfillment and enlightenment. The pursuit of this elusive beauty becomes my anthem, my Ekonkar.

Through "The Song of Wandering Aengus," WB Yeats paints a portrait of human longing and the ephemeral nature of life. In every line, he weaves together threads of mythology, folklore, and romance, presenting us with a tapestry of emotions and experiences that echo the very essence of the human soul. As I reflect on this exquisite poem, my heart swells with the desire to sing its verses, to embrace the path of beauty and oneness, and to let the enchanting melody of Ekonkar resonate within my being.

The song of wandering Aengus

W.B. Yeats

ELDORADO

By Edgar Allan Poe

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Read more about this poem and poet on the Poetry Foundation website: http://bit.ly/azCAm6

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Shiv Kapoor