Translation

Renunciation Redefined
‍What kind of renunciation?

Ramkali Sovereign 10
O mind, adopt this kind of renunciation:
Consider all houses as the forest; remain non-attached within the mind. Pause-reflect.
Sexual restraint is matted hair, connection with the 1 is pilgrimage bathing; daily commitment is growing
nails.
Wisdom is the Guru; let it instruct the inner-self, apply the ash of Nam-Identification.
Consume less, sleep even less; consider compassion and forgiveness as the love for the body.
Always be gentle and content; transcend three prescribed Indic virtues.
Do not bring lust, anger, pride, greed, stubbornness, and attachment into the mind.
Only then can inner-self envision the essence and realize the Supreme Being.

Commentary

Ramkali, a musical mode of the first quarter of the day, invokes moods and emotions of discipline, pain, and triumph. In the larger Indic musical tradition, it is considered madhur (sweet) and chakit (startled).

In Sanskrit, Sannyasa means "to put down everything, all of it." In Hinduism, it represents the final stage of life marked by the renunciation of material desires and prejudices, aiming to achieve liberation through disinterest and detachment from material life. It is a form of asceticism where yogis seek to complete their yoga journey.

Essentially, how can I "purify" everything? How can I work towards letting go of possessions? Guru Gobind Singh Sahib, The Sovereign, tells me I don't need to go to the forests or mountains. All I need to do is focus on mentally detaching myself from temporary materials and transient relationships. I understand that non-attachment grants freedom from things and relationships, while detachment involves distance and disinterest from them.

The Sovereign redefines everything yogic, including yoga, as the original idea of union or connection with the 1. The Guru disrupts yogic rituals with practical things an everyday person in the family can do. The most important of these is to consider the Wisdom as the ultimate guru (mentor or expert), as only the Wisdom helps us identify with the 1. I must let the Wisdom instruct me, not the knowledges and methods of masters or yogis. I must apply the Nam-Identification all over my body, not the sacred ashes or holy waters. Will every pore and every part of my being and body identify with the 1?

Nam is how I name the 1. Nam is how I understand the qualities of the 1. Nam is how I relate to the domain of the 1. Nam is how I experience the noumenon of the 1. Nam is how I identify with the 1-Beloved!

The Sovereign advises me that consuming less means not indulging, sleeping less for too much is unhealthy, and refraining from wasting time—dedicating it instead to pursuing life's purpose: union and connection with the 1. Practicing compassion towards the needy and pained, beyond just my family, friends, and tribe, and forgiving those who harmed or violated me, as well as those who genuinely repent and apologize for crimes against humanity—this is how my body and my being prepare for true renunciation, instead of being deceived by self-righteousness and self-love. Practicing gentleness allows me to remain calm amid noise and distractions, facing challenges and triumphs within me. Being content means remaining grateful regardless of the circumstances of my life's trajectories. This is how I will go beyond Indic or yogic fixations on the three gunas or virtues—sattva, rajas, and tamas—the prescribed pure, active, and toxic characteristics. Will I listen to my Sovereign and change my behavior?

The mind habitually gravitates toward lust, anger, pride, greed, stubbornness, and attachment. They are very strong wrestlers who need to be outwrestled with techniques and tactics. Be attentive, and don't let the mind get attracted to them. Remind the mind to renunciate them; that's The Sovereign's guidance. Stay the course so that the inner-self or the real being within may see, reflect, and experience the 1-Great Being.

Will I live the non-attachment of my Sovereign?

Note: We are very finite; our understanding is finite too. We aspire to deepen our relationship with the Guru. In this translation and commentary, we focused more on meaning, context, and message and less on literalism and poetics. We aspire to learn and live the message to end our separation from the 1.

Art

As an artist, this sabad of Guru Gobind Singh Sahib has deeply inspired me to create this artwork, which delves into the profound idea of “sannyasa”—the stage of life linked to renunciation. In my depiction, I situate the home amidst an overgrown forest, aiming to portray the fascinating interplay between the home's physical space and the spiritual realm of the forest.

The Guru prompts us to question whether there is a real difference between the two. Wanting a connection doesn’t necessitate leaving home. It can be found wherever we are. This idea is represented by the circle of footprints, symbolizing the possibility of connection in any location. The footprints walking away from home depict the attempt to embark on a spiritual journey separate from one's familiar surroundings. I chose footprints to emphasize that this journey is not exclusive to any particular type of person. However, when the awareness of ੧/1 arises, the footsteps change direction and lead back home, symbolizing the release of stubborn, rigid, and fixed ideas, among other things. 

I intentionally avoided defining the characteristics of the home and kept the context open to different geographical spaces and ways of living. The color of the sky signifies early morning, representing the time when this sabad is meant to be sung in a specific musical mode. The three colors (rust, orange, and yellow) symbolize the "trigun," the virtues mentioned in the final lines of the sabad.

‍Note: Where there is greenery, there is ‘natural life.’  I situate the readers, the learners, and seekers, those engaging with the composition there. In every artwork, I have placed ੧, a reference to IkOankar, the One, without limiting it to an object-based depiction such as a sun or a moon. The colors are chosen intentionally to evoke a particular interpretation or adhere to a cohesive color palette to show the relationship between the ten compositions of Guru Gobind Singh Sahib.

Gurmukhi

ਰਾਮਕਲੀ ਪਾਤਿਸਾਹੀ ੧੦
ਰੇ ਮਨ   ਐਸੋ ਕਰਿ ਸੰਨਿਆਸਾ॥
ਬਨ ਸੇ ਸਦਨ   ਸਭੈ ਕਰਿ ਸਮਝਹੁ   ਮਨ ਹੀ ਮਾਹਿ ਉਦਾਸਾ॥੧॥ ਰਹਾਉ॥
ਜਤ ਕੀ ਜਟਾ   ਜੋਗ ਕੋ ਮੱਜਨੁ   ਨੇਮ ਕੇ ਨਖੁਨ ਬਢਾਓ॥
ਗਿਆਨੁ ਗੁਰੂ   ਆਤਮ ਉਪਦੇਸਹੁ   ਨਾਮ ਬਿਭੂਤਿ ਲਗਾਓ॥੧॥
ਅਲਪ ਅਹਾਰੁ   ਸੁਲਪ ਸੀ ਨਿੰਦ੍ਰਾ   ਦਯਾ ਛਿਮਾ ਤਨ ਪ੍ਰੀਤਿ॥
ਸੀਲ ਸੰਤੋਖ ਸਦਾ ਨਿਰਬਾਹਿਬੋ   ਹ੍ਵੈਬੋ ਤ੍ਰਿਗੁਣ ਅਤੀਤਿ॥੨॥
ਕਾਮ ਕ੍ਰੋਧ ਹੰਕਾਰ ਲੋਭ ਹਠ   ਮੋਹ ਨ ਮਨ ਸਿਉ ਲਯਾਵੈ॥
ਤਬ ਹੀ ਆਤਮਤਤ ਕੋ ਦਰਸੈ   ਪਰਮ ਪੁਰਖੁ ਕਹ ਪਾਵੈ॥੩॥੧॥

Transcription

rāmkalī pātisāhī 10
re man   aiso kari sanniāsā.
ban se sadan   sabhai kari samjhahu   man hī māhi udāsā.1. rahāu.
jat kī jaṭā   jog ko majjanu   nem ke nakhun baḍhāo.
giānu gurū   ātam updesahu   nām bibhūti lagāo.1.
alap ahāru   sulap sī nindrā   dayā chimā tan prīti.
sīl santokh sadā nirbāhibo   hvaibo triguṇ atīti.2.
kām krodh haṅkār lobh haṭh   moh na man siu layāvai.
tab hī ātamtat ko darsai   param purakhu kah pāvai.3.1.

Sabad Kirtan

Bhai Balbir Singh

Sabad Recitation

Harjinder Singh

‍