Guru Gobind Singh was a worshiper of the Divine Mother (Shri Bhagauti/ Bhagawati)

Guru Gobind Singh Ji
Guru Gobind Singh: Kripa kari hum par
Jag Mata Granth kara puran subh rata

Divine Mother of this universe shower Your
blessings on me, so that I shall be able to
complete this Granth

Dear devotees of the Divine Mother,

Namaste—I bow to the Adi Shakti who resides in you!

"The word Ardas literally means 'prayer.' But the traditional Sikh Ardas has come to represent a specific form of prayer recited in every Gurdwara program. It is recited before the Guru is transported or brought into Prakaash, just before the hukam is taken, and again when the Guru is set into Sukhasaan. It can also be recited before undertaking any activity of significance, before leaving on a journey, to give thanks, or as a way of daily remembering the Creator.

The core of Ardas is an invocation which Guru Gobind Singh recited at the beginning of his epic poem Chandi di Vaar. In it, he calls upon the power of Adi Shakti in the form of Pritham Bhagauti. He then calls upon the Spirit of the Guru, elaborating upon the nine manifestations from Guru Nanak through Guru Teg Bahadur. This part of Ardas is unchangeable and should be recited in the original Gurmukhi, if possible. Sikh ministers should be able to recite this short prayer from memory, and should be prepared to offer Ardas at any time, at the request of the Sangat.” (

The Ardas is often adorned with various passages from the Guru Granth Sahib. The recitation of Ardas commences with the opening stanza of Var Sri Bhagauti Ji written by Guru Gobind Singh Ji (The Var Sri Bhagauti Ji is contained with the Dasam Granth). This smoothly written ode begins by going through the order of meditation by placing Sri Bhagauti (The Divine Mother) foremost above all else, and then systematically referring to each of the other Gurus in turn entreating them for aid and protection.

The opening verses of the Ardas reads:

Ardaas: Ek Onkar Waheguru Ji Ki Fateh. Sri Bhagauti Ji Sahae. Var Shri Bhagauti Ji Ki Patshahi Dasvin
Ardaas: God is One. All victory is of the Wondrous Guru. May the respected Shri Bhagauti (Divine Mother) help us! Ode of the respected Shri Bhagauti recited by the Tenth Guru.
Pritham bhagauti simari kai gur nanak lain dhiai
First call up Bhagauti (The Divine Mother) in your mind, then meditate on Guru Nanak.

Guru Gobind Singh was a worshiper of the Divine Mother (Shri Bhagauti/ Bhagawati). Not only did he entrench Her in the Ardas as is evident from his writings, but also sought Her blessings for the completion of the holy Granth Sahib:

Kripa kari hum par Jag Mata, Granth kara puran subh rata
Divine Mother of this universe shower Your blessings on me, so that I shall be able to complete this Granth.

In his auto biography he writes,

Hemkunt parbat hai jahan, sapt sring sobhat hai tahan
Vaha hum anik tapasya sadhi, Mahakal Kalka aaradhi

In my previous life, I did lot of penance at Hemkunt, and worshipped the primordial Mother (Mahakal Kalka).
(Note: Aaradhi means "worshipping a female deity.")

V. Wadher in "Guru Govind Rai (Singh) in Line Of Shri Rama And Shri Krishna" has this to say:

"Govind Singh wrote that in his past life, he was a Rishi who performed great penances at Hemkunt. He has given a graphic description of a place in the Himalayas ensconced by twelve mountain peaks. It was here that he was ordained by the Param Purukh to take another birth for the specific purpose of uprooting adharma. This story went well with the kind of life he led and the things he achieved. He was born to Guru Tegh Bahadur because the latter too was propitiating God to bless him with a great son. The whole stance of this story is the same as of Dasaratha who also performed penances in his earlier birth and was blessed by the Lord that He himself would be born to him.

In the tradition of Lord Rama, Guru Govind Singh performed a year- long Chandi Yagna at Naina Devi (the shrine of the Goddess of beautiful eyes) overlooking Anandpur Sahib before launching upon his mission. Lord Rama had done the same before marching into Lanka. The Goddess, pleased with his austerities, had blessed Rama with victory. Lord Krishna had taken Arjuna to the temple of the Goddess for seeking her blessings before the battle with the Kauravas.


According to tradition, Chandi is the ruling deity of the Jalander Peeth, the triangle pervaded by the Goddess of which Jalander, Kulu and Vaishno Devi form the three angles. In Punjab when the Shaktas (the worshipers of Shakti) ruled the roost, The Mother was known to be residing in every nook and corner of the triangle, alternatively known as the Trigarth Peeth. The important shrines of the Goddess in this region bear testimony to this point. There are Ambala (Ambalaya - the home of the Goddess), Chandigarh (the fortress of the Goddess), Kalka (abode of Kali), Naina Devi (in the Shivaliks), Asa Devi (in the Dhaulaladhars), Hidimba (in the Kulu hills), Vajreshwari (the Mother of Thunderbolt) at Kangra, Jwala Devi (The Mother of the Flaming Mouth) at Jwala Mukhi, Chintpuri in Hosiarpur and finally Vaishno Devi (the Vaishnavi Mother) in the Jammu Hills.” (end)

So Guru Gobind Singh kept Shri Bhagauti (Maha Devi) over and above Nanak and the other Sikh Gurus. Such was his highest esteem towards the Divine Mother that he composed the Ardas seeking supplication from Her. Thus all Sikhs, unknowingly or knowingly, are actually worshipping and seeking the blessings of Shri Bhagauti (The Divine Mother) everyday. But try telling them that truth and you will be enlightened by a collective ignorance stretching back centuries.

There are a number of articles by Sikhs trying to depreciate, even erase, the Divine Feminine (Bhagauti/Bhagawati). i do not wish to confuse readers by stating all the different interpretations and reasons given by Sikhs to distance themselves from the Primordial Mother (Bhagauti/Bhagawati).

Aykaa Mayee
Aykaa Mayee, jugat viaaee, tin chalay parvaan.
Ik sansaaree, ik bhandaaree, ik laa-ay deeban.
But how are they going to delete the Aykaa Mayee (One Mother) who is entrenched in their Jap Ji Sahib, the most revered daily morning prayers that opens the voluminous Guru Granth Sahib? No Sikh wants to discuss about the Aykaa Mayee because they just are too conditioned, and rote learning of little understood Gurumkhi scriptural text does little to stimulate the mind. In all my life as a Sikh i never heard any priest, parent or Sikh talking about the Aykaa Mayee. Till today I am unable to understand why they are so blind or deaf to the word Aykaa Mayee.

The 1430-page Guru Granth Sahib refers to God Almighty (Waheguru) as both Father and Mother i.e., God and His creative aspect Adi Shakti. The Divine Feminine is not only entrenched in the Holy Scriptures of Sikhism and Hinduism but the Bible and Quran as well. Shri Brahma, Vishnu, Shiva, Ganesha, Durga, Mahakali, Saraswati, Nanak, Buddha, Jesus, Prophet Muhammad, etc., are all Her creation. She is your Self and mine too.

Try as Sikhs may, they can neither rid the Bhagauti (The Divine Mother) of their Ardas nor the Aykaa Mayee of the Jap Ji Sahib from the Guru Granth Sahib. Both are daily recited with reverence the world over. Both praise the Divine Feminine—the Aykaa Mayee (The One Mother), Sri Bhagauti/Bhagawati (Divine Mother), the Adya Shakti (the Power of God Almighty)!

But how can the ignorant and conditioned religious masses be made to realize that? How can they wake up when their own gianis (priests) know as much about the Divine Mother as a donkey knows about the Guru Granth Sahib.



The Great Adi Shakti Shri Mataji Nirmala Devi
Shri Mataji Nirmala Devi
“Meditation is nothing but the state of remaining in the constant company of the ever-loving Bhagawati (Bagauti).”

Shri Mataji Nirmala Devi

“We have also Sikh community. They came to Sahaja, but they said, "We cannot worship Goddess." I said "Why?"

Surprised at it, because Shri Guru Nanak has talked about the Goddess, the Devi. The first sentence of his book is Adya. Adya is the Adi Shakti.

And for this, if the Sikhs stupidly say, then why do they have a "Chandi"-"garh." That's so stupid also, nothing to really compare.”

Shri Mataji, 2001 Christmas Puja

"I Was With Him.” Shri Mataji

“We can say on Guru principal Nanak Sahib came. Even in His time so many could not know their Spirit. He was breaking his head advising the people. He had taken human form but still he was not recognized. I was with Him (Guru Nanak Ji), in fact with all of Them.” Shri Mataji Nirmala Devi

Guru Nanak, the founder of Sikhism
Guru Nanak

On the evening of April 21, 1995, Kash raised his Kundalini and went into Sahaj Samadhi.

The Clear White Light shone ever so brilliantly from above the Great Adi Shakti as She sat on the Akal Thakt (Timeless Throne) in Bliss and Joy. Kash bowed to Her and all the Messengers of the Almighty Creator squatting before Shri Mahadevi in a semi-circle. They all bowed back in anjali mudra (prayerful pose) and returned the greetings.

Shri Mataji then requested that all should meditate.

When it was over Shri Mataji invited Kash to join in a meal but he declined, as he was not hungry. All present then vibrated the food and began eating.

Shri Mataji then informed Kash that Baba Nanak was also among the Messengers of God. She had to do so because of the following reasons:

For some reason all the ten Primordial Masters — Shri Nanak, Abraham, Moses, Zarathustra, Confucius, Lao-tse, Socrates, Prophet Mohammed, Raja Janaka and Shri Sai Nath of Shirdi — always remain invisible before the Holy Spirit of God. The rest like Shri Krishna, Shiva, Vishnu, Jesus, Ganesha and so on are always in their normal spiritual bodies.

Kash did not know or was unable to identify some of them since he was meeting these Divine Beings for the very first time. There were times when 20-30 of them meditated together and personal identification was necessary.

He did ask the Lok Mata why some of these Beings remain invisible. Her reply was that it was their desire to be in that spiritual form. (It seems there is a sort of protocol, with only the extremely ancient Divine Beings remaining visible before the Great Adi Shakti. These Cosmic Elders took part in Creation billions of years before the ten Primordial Masters descended on Earth. The latter acknowledge their deep respect for their Primordial Brethren by remaining invisible.)

Every time the Divine Unity gather for food offerings or meditation, the Great Adi Shakti always made sure that Kash knew the exact position of the Invisible Ones. This was normally done, for example, by pointing and saying that Prophet Muhammad (invisible Primordial Master) is sitting in-between Shri Ganesha and Shri Hanuman; that Guru Nanak (invisible Primordial Master) is in-between Shri Jesus and Shri Krishna, or that Lao-tse (invisible Primordial Master) occupies the gap between Shri Shiva and Vishnu. She did so daily as everybody always sat randomly in the meditation semi-circle.

Srimannagara-nayika (56th): The queen of Sri-Nagara. According to Gaudapada-Sutra, Sri-Nagara means Sri-Chakra which stands for the macrocosm Brahmanda and microcosm Pindanda and Sri-Vidya-Mantra. Hence She is the queen of all these as their presiding Deity.

Inviting the Deities

The next day on April 22, 1994 the Messengers of God were invited for a feast at Shri Mataji's place.

Shri Dadhyannasakta-hrdaya Devi agreed to take Kash along with Her to personally invite the Heavenly Hosts one by one. The Spirit of the Lord held out Her Hands and he put his open palms over them. Both levitated a few inches above the ground and began to travel across the immense Universe.

The first Deity to be invited was Shri Krishna who was just sitting in the Cosmos, with stars all around in the vast darkness of space. Shri Mataji and Kash slowed to a stop and stood on invisible ground. They bowed to Shri Krishna and extended the invitation. The Supreme One bowed down and accepted the offer.

They then traveled on and reached Mount Kailash. Shri Shiva was in deep samadhi, with a cobra twined around His neck and a trishul in His hand. They bowed to Him, exchanged greetings, and extended the invitation. The Sacred One bowed down in acceptance of the offer.

Shri Hanumanna was next. When the Great Adi Shakti and Kash reached the Abode of Shri Maruti and the Son of the Wind was meditating in His walled temple. They approached through the front entrance and walked to the Eternal Servant of Shri Rama, bowed down and exchanged greetings before extending the invitation. The Lord of the Angels bowed down in acceptance of the offer.

They then left and journeyed to Shri Ganesha's place. He was also meditating in His open-air temple, which had just four pillars and a roof. Kash noticed that there were photographs (not idols) of Shri Mataji Nirmala Devi, Shri Shiva and Shri Krishna beside Him. They walked from the front, bowed down and exchanged greetings before extending the invitation. The Son of Shri Adhiparasakthi Shri Nirmala Devi bowed down in acceptance of the offer.

Shri Lakshmi and Shri Vishnu were visited next. They were both sitting on golden thrones in a rectangular temple, which had no walls on the sides except the back. Two pillars supported the front. (Their thrones were at the walled end.) Shri Adi Shakti walked with Kash through the front entrance, bowed to them, exchanged greetings, and extended the invitation. The Lord of Vaikuntha and His Consort bowed down in acceptance of the offer.

The Ruh of Allah and Kash then left again, this time to see Shri Buddha who was meditating in the universe. There were glittering galaxies, stars and celestial bodies all around in the vast emptiness of space. They bowed down to Him, exchanged greetings, and extended the offer. The Awakened One bowed down in acceptance of the offer.

The Primordial Mother and Kash then went to visit Shri Jesus. They approached Him as He sat meditating in the universe, just as Shri Krishna and Shri Buddha. They bowed down to Him, exchanged greetings, and extended the invitation. The Resurrected One bowed down in acceptance of the offer.

The last to be invited was Guru Nanak who was sitting on a grand chair. (Although Kash could not determine what it was made of but was sure that it was not of gold.) Both of them bowed down to Him, exchanged greetings, and extended the invitation. The Primordial Master bowed down in acceptance of the offer.

Shri Adi Shakti and Kash then returned to Her Sanctum Sanctorum of Light. Those who had been called earlier were already there, sitting in random order in a circle around the offerings.

Shri Para-mantra-vibhedini Devi as usual sat on the Eternal Throne, with Kash beside. She then requested that they meditate for a few minutes. All raised their Kundalinis collectively and went into Sahaj Samadhi for a few minutes.

After that everyone vibrated the food before commencing to eat.

This unique scene became quite humorous when the invisible Primordial Masters joined their visible Elders for the feast. Plates floated into the air and spoons scooped rice onto them, as the invisible Primordial Masters helped themselves. Ladles of dhall floated and poured their contents onto the rice, and papadams drifted up here and there before gently landing. Jugs appeared to have a life of their own and poured water into suspended steel containers. Plate-full of food traveled mid-air in all directions, abruptly stopping and coming down to a rest on the soft cloud cover.

Everyone then waited for the rest to fill their dishes. When all were ready the Divine Beings began to eat.

Food floated to mouth-level and then disappeared completely. Occasionally an invisible Being pour some yogurt onto the plate, or mixed some rice. Pieces of chappati were stripped here and there, folded to grip the ladies-fingers or scoop some lentils. Morsels of food held by invisible hands rose up and vanished without a trace.

Kash watched in fascination till the end of the feast. Except for the uniqueness of the invisible Beings eating, they were just like human beings on Earth.

Dadhyannasakta-hrdaya (512th): Fond of curds with rice.
Para-mantra-vibhedini (812th): One who destroys the inimical forces directed against Her devotees.

"Shri Mataji, Who Is This Aykaa Mayee?”

Since the day Kash informed his father that Shri Mataji had taken him to meet Guru Nanak an immediate search was undertaken. What connection did the Great Adi Shakti have with Guru Nanak who walked on Earth from AD 1469-1539?

In all his 42 years Kash's father had never heard anything about Waheguru (God Almighty) being even remotely feminine (though neither was Waheguru masculine either). Waheguru was just Waheguru: Ik Onkar (One God); Satnaam (True Divine Essence); Kartaa Purakh (Supreme Being); Nirbhao (Fearless); Nirvair (Love); Akaal Moorat (Beyond Time); Ajoonee (Unborn); Saibhang (Self-Illumined) and Gur Prasaad (attained by Grace of Enlightener.)

All these attributes pointed directly to the Great Primordial Mother whom Kash was visiting in his own Sahasrara. The most awesome sight was that the extremely dazzling Eternal Light always shone above Her, that is, She was Self-illumined at all times. This Absolute Truth was witnessed more than a thousand times by Kash, and hundreds of times by Arwinder and Lalita. Kash had also confirmed that this Light was only seen above Her, and no where else. All the mightiest of mighty Gods did not possess this Eternal Light. Still, where was the connection between Guru Nanak and the Great Supreme Spirit?

One day a religious Sikh friend Baldave Singh and his even more religious turbaned French wife Lumina came over from NDG, Montreal. They sold him two copies of Nitnaym Banees (Daily Sikh Prayers by Dr. Santokh Singh) that had translations of the Jap Jee Sahib, the opening chapter of the Shri Guru Granth Sahib.

The next day he began reading it and soon discovered a verse of the Jap Jee Sahib — the Divine Essence from whence springs forth the voluminous Sri Guru Granth Sahib — that startled him. Something caught his eye and upon close examination was found to be a continuous string of priceless masculine pearls somehow flawed by two feminine trinkets.

Aadays, tisai aadays. Aad aneel anaad anaahat, jug jug ayko vays.

Obeisance, obeisance to Him, the Primal, the Immaculate, without beginning, without end, constant through all ages.

Aykaa maa-ee, jugat viaaee, tin chalay parvaan.
The One Mother existed Alone in some mysterious way and She created the Three deities.
Ik sansaaree, ik bhandaaree, ik laa-ay deeban.
One was the Creator, one the Sustainer and one the Destroyer.
Jiv tis bhaavai, tivai chalaavai, jiv havai phurmaan.
The world moves as He ordains and as He pleases.
Oh vaykahi, onaa nadar na aavai, buhutaa ayho vidaan.
He see all, but no one sees Him; this is a great wonder.

Sri Guru Granth Sahib (Jap Jee Sahib)

The more he examined the more he realized that it was a case of blatant scriptural distortion and grammatical mutilation undertaken by a patriarchal hierarchy over the centuries. It was clear that all five lines should be read in the feminine and, if this was true, then the Writ of the Great Adi Shakti encompassed the entire Guru Granth! (The same Adi Shakti or Aykaa Mayee is also recited by millions of Sikhs everyday during Ardas which ends all prayers in Gurwaaras where the entire congregation stands with hands folded. The priest then recites the Ardas, literally meaning a humble petition or prayer, concluding with a supplication to the Primal Power (God Almighty) seeking grace for the good of all mankind. The Ardas recalls the blessings of the Gurus and the sacrifices made by Sikhs in the course of its history to defend their glorious faith.)

He could not believe his good fortune. He repeatedly kept reading stanza 29 of Jap Jee Sahib on page 44 (page 7 of the SGGS) to assure himself.

But how was this possible if countless others had also seen the same pearls hundreds of millions of times before him, but yet failed to detect their feminine nature? Was he the only Sikh ever to do so? Was he implying that all other Sikhs were blind, including their priests, ragis, theologians, translators and proof-readers? That would be preposterous.

But then, again, his eyes were not deceiving him, and neither was the mind. He knew exactly what he was reading. But then, again, how was it possible that no one talked about it, as if the Sikh masses were visually impaired and intellectually retarded. But then, again, millions cannot be that blind? Or was it possible in Kali Yuga (Age of Darkness) had also deluded them? But, then, again ...

The mind kept on oscillating between doubt and Truth. The more he thought about it, the more confused he became. In the end he knew that the only way of ascertaining the Truth of this seesawing speculation of the agitated mind was through Kash.

On August 24, 1994, he was told to ask Guru Nanak to reveal who is this Aykaa Maaee, the One Mother mentioned in the Jap Jee Sahib, the fountainhead of the Guru Granth Sahib and most revered morning prayers of every religious Sikh.

"And Ask Guru Nanak What Dhyan Means"

Kash(winder Singh) was also told to inquire the meaning of dhyan, a word commonly used to mean"Attention.”This was done despite the fact that he never spoke any Punjabi at all, though it was his mother tongue as his parents were Sikh. (In Canada he grew up in a French and English environment.)

At 11:40 a.m. Kash sat down and went into Nirvikalpa Samadhi. The Surati (Kundalini) rose from the base of his spine through the Sushumna and opened his Dsam Duar (Brahmarandhra), and he emerged through the blue clouds of the Great Lotus Forest of the Sahasrara. He hovered in mid-air above the soft cloud cover and saw his spirit self in Samadhi beside the Eternal Throne of the Great Adi Shakti. Gently he floated down into his spiritual body, which was of the exact shape and size of his physical body, and merged into it.

He then got up and bowed to Shri Bhagavati seated on Her Golden Throne. Shri Govind (Krishna) and Shri Ganesha were sitting on both Her sides. Kash bowed to them and offered the honey-flavored milk that his father had prepared and left on the altar. The Great Adi Shakti, Shri Ganesha, and Shri Gopal (Krishna) got up and picked a glass of milk each before sitting down again. Shri Parvati Mai requested all to meditate first. They raised their Kundalinis and began meditation.

After it was over Kash asked the Great Sacred Mother if he could be taken to see Guru Nanak as he wanted to clarify something. Shri Rajarajesvari Shri Nirmala Devi agreed and stood up. After levitating him a few inches they began moving, traveling over vast expanse of space until they reached the humble home of the Primordial Guru.

After exchanging greetings and paying due respects to each other they sat on the soft ground. Kash then opened the book Nitnaam Banees that his father had bought a few days earlier, and turned to page 44 of the Nitnaam Banees.

He again asked Shri Mataji if he could ask Guru Nanak a question and She replied it was all right. He then read stanza 29 of the Jap Jee Sahib and requested Shri Adhiparasakthi Shri Nirmala Devi to ask Guru Nanak who was the Aykaa Mayee (One Mother) whom He claimed created Shri Brahma, Vishnu and Shiva. Kash also requested that the meaning of dhyan, as understood by Guru Nanak, to be clarified. The highlighted text that was read reads:

"Aadays, tisai aadays. Aad aneel anaad anaahat, jug jug ayko vays.
Obeisance, obeisance to Him, the Primal, the Immaculate, without beginning, without end, Immutable through all ages.
Aykaa maa-ee, jugat viaaee, tin chalay parvaan.
(O Yogi, this thought is prevalent that) The Mother (Mayaa) was conceived alone in some mysterious way and she procreated three deities.
Ik sansaaree, ik bhandaaree, ik laa-ay deeban.
(Of the Three deities) one was creator (Barmaa), one sustainer (Vishnoo), and one destroyer (Shiva) of the world.
Jiv tis bhaavai, tivai chalaavai, jiv havai phurmaan.
(But in actual fact) the world moves as He ordains and as He pleases.
Oh vaykahi, onaa nadar na aavai, buhutaa ayho vidaan.
He sees all, but no one sees Him: this is a great wonder.”

Shri Mataji discussed these requests with Guru Nanak in a language he did not understand, and read the particular stanza to Him. After She had finished Guru Nanak replied, again in the same language. Shri Parat-para Shri Nirmala Devi then told Kash," That's Me"confirming that She is the Aykaa Mayee that Guru Nanak mentioned in the Jap Jee Sahib. Shri Mataji then informed him that Guru Nanak said that dhyan meant meditation.

Shri Mataji Nirmala Devi is the Aykaa Mayee of the Jap Jee Sahib — This Revealed Truth is Absolute. (With this Revelation all Sikhs reciting the Jap Jee Sahib and uttering the word Aykaa Mayee will be always reminded who this One Mother is, and where She resides within them.)

All three then meditated for a short while. Kash then bowed down and thanked Guru Nanak for answering his questions, before leaving with Shri Dhyana-Gamya Shri Nirmala Devi back to the Land of Saibhang — the Self-Illumined Land. There he paid his respects to Shri Aja Shri Nirmala Devi and asked for leave. As he closed his spiritual eyes his body descended through the clouds to this separatists world of Bhindrawalas and Khalistans.

Rajarajesvari (683rd): Rajas are the eight Dikpalakas and their overlords are Trimurtis — Brahma, Visnu and Mahesvara. She rules over these overlords.
Parat-para (809th): The Ultimate of the Ultimate. The Trimurtis are the ultimate. She is beyond Them.
Dhyana-Gamya (641st): To be obtained by Dyana or concentrated meditation.
Aja (866th): Without birth.

Note: An excellent example of Sikh ignorance is the way Gobind and Gopal is understood, based on personal experience. All Sikhs have the highest praise for Him and sing His name with love and devotion. The naive do not even know His identity! The ignorant understand Him as Guru Gobind Singh! Those arrogant regard Him as just"Gobind"or Govind — an exclusive Sikh Supreme Lord. For some reason they do not want to accept Him as Shri Krishna — even if told that Gopal means Shri Krishna in Tamil! (Any Sikh may confirm this ignorance by just asking any Sikh: "Who is this Gobind and Gopal?”)

As explained in previous chapters, Shri Krishna is one of the forms of the Adi Shakti and She is Shri Govindarupini i.e. of the form of Shri Govinda.

Note: The common translation of dhyan, as understood by most punjabi Sikhs, Muslims and Hindus, is attention. It is common to hear this often used word: dhyan na suni (listen with attention), dhyan na dekhi (observe with attention). Kash did not speak any Punjabi and this fact may be verified with scores of relatives/friends in Malaysia as well as Canada. Even Yogi Mahajan pointed out in March 1996 at New Delhi, India that Kash and his brother Shahwinder Singh were unsuitable for the International Sahaja Public School as they did not know any Indian language, even their own, and were advised to return to Canada. It is impossible for Kash to have known that the subtler meaning of dhyan is meditation. And yet he came with the precise meaning after obtaining the answer from Guru Nanak Himself! This proof of the Ultimate Reality of the Dasam Duar (Tenth Door) within cannot be refuted. The same goes for the Great Adi Shakti that resides there!

The Great Adi Shakti Shri Mataji Nirmala Devi
Shri Mataji Nirmala Devi

“Then a great personality like Guru Nanaka came on this Earth and He said that, that all these nonsensical things are not what Kundalini is: "The Kundalini is your Mother and She rises without any trouble through different Chakras.”

And the one who supported Him and explained Sahaja Yoga in a very good way was the great personality of Kabira. And Kabira had described everything about Kundalini but in poetry.

But human beings have a great sense of how to twist and turn everything into something that's just the opposite. Like he talked of the Kundalini and called Kundalini as Surti. He lived in Bihar and he preached about it in Bihar; and there people called tabacco as Surti!

So you can imagine how people twist the Truth into just the opposite to call tabacco as Surti. So this has happened with every great Incarnation who came on this Earth.”

Shri Mataji Nirmala Devi

“Guru Nanak Dev has made lot of references to Kundalini awakening in the Sacred Book, Sri Guru Granth Sahib. Kundalini has been referred to as Surati and Dsam Duar means Brahmarandhara or"opening of anterior fontanel area on Kundalini awakening.” "

Shri Mataji Nirmala Devi

The Great Adi Shakti Shri Mataji Nirmala Devi
Shri Mataji Nirmala Devi

“One day I was travelling from London and there was one Indian lady who came to see Me and she said," I was surprised to see your disciples. Their faces were shining with such light. I've never seen any disciples like that.”

I asked her, "Who are you?”

She said, "I'm married in Guru Nanak's family and all the people in his family are just the opposite to what Shri Guru Nanak was.”

So I said, "Because they worship Shri Ganesha.”

So she said that, "In our family nobody worships Shri Ganesh.”

I said, "It cannot be possible? How is it?” They believe in the Nirakar, the formless God of Chaitanya. I said, "But who is the Source of that Chaitanya? Why don't they find out who is the Source?”

So they said that Nanaka has only talked up to this point. He's not talked about the source.

I said, "Better find out. Because in this book maybe some things have been taken away.”

And then somebody gave me a passage where he had described the innocence, the Deity of Shri Ganesha also. He had described that the whole creation was done by The Mother and not by the Father. It's very surprising because [-] is for people who don't believe in the forms of God, always talk of Father, not of The Mother. It is true also about Christianity, also about Islam, also about the Jews.”

The Messiah-Paraclete-Ruh-Devi
Ganesha Puja, September 10, 1995, Cabella Italy

The energy channels of the Ida, Pingala and Shushmana:
These three dwell in one place.
This is the true place of confluence of the three sacred rivers:
This is where my mind takes its cleansing bath.
O Saints, the Immaculate Lord dwells there;
How rare are those who go to the Guru, and understand this.
The all-pervading immaculate Lord is there.
What is the insignia of the Divine Lord's dwelling?
The unstruck sound current of the Shabad vibrates there.
There is no moon or sun, no air or water there.
The Gurmukh becomes aware, and knows the Teachings.
Spiritual wisdom wells up, and evil-mindedness departs;
The nucleus of the mind sky is drenched with Ambrosial Nectar.
One who knows the secret of this device meets the Supreme Divine Guru.
The Tenth Gate is the home of the inaccessible, infinite Supreme Lord.
Above the store is a niche, and within this niche is the commodity.
One who remains awake, never sleeps.
The three qualities and the three worlds vanish in the state of Samadhi.
He takes the Beej Mantra, the Seed Mantra, and keeps it in his heart.
Turning his mind away from the world, he focuses on the cosmic void of the absolute Lord.
He remains awake, and he does not lie.
He keeps the five sensory organs under his control.
He cherishes in his consciousness the Guru's Teachings.
He dedicates his mind and body to the Lord's Love.
He considers his hands to be the leaves and branches of the tree.
He does not lose his life in the gamble.
He plugs up the source of the river of evil tendencies.
Turning away from the west, he makes the sun rise in the east.
He bears the unbearable, and the drops trickle down within;
Then, he speaks with the Lord of the world.
The four-sided lamp illuminates the Tenth Gate.

Sri Guru Granth Sahib
(Raamkalee, Word of Banee Ji, p. 974)

“Brahma, Vishnu, and Siva were worshipped as gods; they were known as Trinity. They represented three processes of life going as in nature: creation, preservation and destruction, respectively... they represent certain natural powers that ensue from God.

"Brahma, Vishnu and Siva, too are contained in Him, the One.” (3. Adi Granth, p. 908)
"O God, Thou art my Father, my Mother, Thou art my kin, my brother,
When Thou art my Protector everywhere, why should I fear, O, Dear.” (2. Adi Granth, p. 104)"

Pritam Singh Gill, The Trinity of Sikhism

“Sanskrit word dhyana, derived from the verbal root dhyai ("to contemplate, meditate, think"), is the most common designation both for the meditative state of consciousness and the yogic techniques by which it is induced. The Vedanta tradition also employs the terms nididhyasana, which stems from the same verbal root, upasana (literally"dwelling upon"), and bhavana (literally"cultivating"). The term dhyana is widely used to refer to the contemplative process that prepares the ground for the ecstatic state (samadhi), though occasionally the term is also employed to signify that superlative state of consciousness.”

Georg Feuerstein

“At the time when Guru Nanak appeared on the threshold of history the state of Hinduism was utterly deplorable. The caste system had killed all freedom. The Hindus were so degraded that they fell an easy prey to servility and self-abasement, had lost all self-respect. As many as sixty foreign invasions of India had taken place between the 11th century and the birth of Guru Nanak. For a long time, more than conquering the country to rule over it, the invaders came to loot and convert the Hindus to Islam. Those who resisted were massacred and the marauders seemed to believe that there was a religious sanction for this. Therefore, they had no compunction in committing the worst of crimes against those they called 'Kafirs' or pagans. Hindus worshipped idols, believed in ritualism and all sorts of superstitions. The essence of religion was entirely forgotten. This was equally true of the Muslims, who too had degenerated. The administration was corrupt at every level. Bribery and unfair means were the order of the day. Guru Nanak has described contemporary tyrannical reigns in the most telling manner - thus:

"Kaliyga is like a dagger
Kings are butchers
Righteousness has taken wings and fled.
In the black night of deceit
The moon light of truth is nowhere to be traced
I am lost in the search;
I find no way out of darkness.
Afflicted with ego, I wail in sorrow,
Says Nanak, how may I attain deliverance?”

It was indeed a tough era. It is said that when evil exceeds all limits, God takes pity on His creation and sends a Messiah to show light to the people. Thus was born Guru Nanak...

Guru Nanak although born in a Hindu family, was recognised early as a prophet by a Muslim satrap. His companions were Mardana, a Muslim and Bala, a Hindu. Guru Nanak traveled over nearly the whole of southern Asia, such as in Tibet, Sri Lanka, Nepal, Iraq, Persian Gulf and Afghanistan. He was therefore a missionary in the truest sense of the word. His whole life was a life of message. He traveled over a greater part of land than any prophet has ever done in the world. And when we consider the difficulties of moving about, the hardness of times, and the diversity of political, social and religious regions, through which he had to pass during his travels, we cannot but marvel at the energy and patience with which he adapted himself to the ever changing forces of his time.”

Turning away from materialism, I have found intuitive support.
I have entered into the sky of the mind, and opened the Tenth Gate.
The chakras of the coiled Kundalini energy have been opened, and I have met my Sovereign Lord without fear.

Sri Guru Granth Sahib
(Raamkalee, Second House, p. 972.)

Aykaa Mayee (One Divine Mother)
Of The Japji Sahib and Lok Mata (Mother Of All) Of The Jaap Sahib

The Japji Sahib is the crowning jewel of the Sri Guru Granth Sahib (Adi Granth). For some reason millions of Sikhs do not seem aware of the Aykaa Mayee (One Divine Mother) that Guru Nanak reveals on page 7, Line: 2, of the Japji Sahib. How is it possible that Sikhs remain ignorant despite five centuries of daily recital of the Japji Sahib? Why is the Divine Mother unknown to Sikhs despite being entrenched in the Japji Sahib (Guru Nanak) and Jaap Sahib (Guru Gobind Singh)? How did Sikh theologians manage to obscure so clear a presence?

Guru Nanak, the founder of Sikhism
Guru Nanak revealed the Aykaa Mayee
(Page: 7, Line: 2, Japji Sahib)

Every dawn millions of Sikhs across the world recite the Japji Sahib, the revered salutations to the Universal Soul. But for some reason these millions have missed this priceless pearl of Aykaa Mayee despite daily recital, for more than five centuries!

By instinct the entire religious herd stampedes through the Japji Sahib without even pausing to admire or inquire who is this Aykaa Mayee — day after day, month after month, year after year, decade after decade, century after century! One wonders why are so many so blind for so long?

We will take a single example of the few who mislead the vast majority. Dr. Santokh Singh is a prominent and well-known Punjabi translator, writer and defender of the faith. We will see how this patriarchal theologian has managed to mutilate this critical part of the Japji Sahib concerning the Aykaa Mayee, the Divine Feminine. He had to do so in order to remove the presence of Adi Shakti, the feminine power of God Almighty, just as male Christian priests and pastors have done to the Holy Ghost and masculine Muslim mullahs and muftis to Allah's Ruh.

"Aadays, tisai aadays. Aad aneel anaad anaahat, jug jug ayko vays.
Obeisance, obeisance to Him, the Primal, the Immaculate, without beginning, without end, Immutable through all ages.
Aykaa maa-ee, jugat viaaee, tin chalay parvaan.
(O Yogi, this thought is prevalent that) The Mother (Mayaa) was conceived alone in some mysterious way and she procreated three deities.
Ik sansaaree, ik bhandaaree, ik laa-ay deeban.
(Of the Three deities) one was creator (Barmaa), one sustainer (Vishnoo), and one destroyer (Shiva) of the world.
Jiv tis bhaavai, tivai chalaavai, jiv havai phurmaan.
(But in actual fact) the world moves as He ordains and as He pleases.
Oh vaykahi, onaa nadar na aavai, buhutaa ayho vidaan.
He sees all, but no one sees Him: this is a great wonder.”

Dr. Santokh Singh, Nitnaym Banees
Sikh Resource Centre, Canada, 1992, p. 44.

Without question this stanza proclaims that the One Divine Mother existed all alone before Creation. Although written down with absolutely no room for error or ambiguity, Dr. Santokh has added his biased opinion that "This thought is prevalent.” He believes that this is just a mere thought, albeit wrongly understood, that the One Divine Mother created Shri Brahma, Vishnu and Shiva. In other words he implies that it is not the Truth even if the Guru Granth Sahib says so! He does not believe, and neither wants anyone to believe, that the Divine Mother "Was conceived alone.” Since only God Almighty was conceived alone any suggestion that the Aykaa Mayee was also conceived alone pitted his patriarchal pride against a feminine Supreme Creator.

To circumvent this written Truth he suggests that it is just a speculation, not an established fact. Put simply, he is plainly telling Sikhs to just disregard it. He refuses to believe that the One Divine Mother could create the most mighty Deities of the Hindu pantheon Shri Brahma, Vishnu and Shiva. He blatantly disagrees with Guru Nanak that the Great Adi Shakti had the Power to bring into being Creation, Sustenance and Destruction.

As far as Dr. Santokh (and other Sikh scholars) is concerned only God (the Father) has that Power.

Therefore, in order to mutilate this indelible Truth entrenched at the very beginning of the Sri Guru Granth Sahib, he assassinates the character of the Aykaa Mayee by deliberate mistranslation of "Mother" into "mayaa" (matter or Illusion.) But Maa-ee and mayaa are two distinct words with different meanings. There is no room for error as the Sikh Holy Scripture clearly says Aykaa Maa-ee (One Mother) and leaves no room for any ambiguity. Therefore, Dr. Santokh should have translated that as One mayaa, but that would have made no sense as there is no such thing as Aykaa Mayaa (One Illusion). Moreover, how does illusion create mighty deities?

But he had to destroy this critical Truth embedded at a very beginning of the Sri Guru Granth Sahib. Foreseeing the immense danger of the feminine Hindu Shakti he intentionally mistranslated it, assured from ancestral experience that Sikhs have more brawn than brains to discover, question and reject falsehood, especially one that suits their version of God Almighty. Only a small proportion of Sikhs, like the majority of Muslims, read and understand the language of the holy scriptures, especially the meaning of deep spiritual parables. So Dr. Santokh Singh just left it as mayaa. That was the only possible way to slither away from Truth.

It is hard to believe that this old theologian trick still works after five centuries. It must be the work of mayaa.

This is his interpretation:

"In the 29th to 31st stanzas, Guru Saaheeb tells us that God creates Maayaa, the trinity of Rajas-Sattva-Tamas (Activity- Rhythm-Passivity); these three qualities symbolize Barmaa- Vishnoo-Shiva (Creator-Sustainer-Annihilator.) People believe that this trinity of gods run the show of this world, but in actual fact, the Sole Supreme Being, who is above and beyond all, rules the world as He wills. He is Immanent in all His worlds and fills them with inexhaustible treasures; He, the Creator, is everywhere ceaselessly at work, watching all that He has created. True is the True One's Creation; therefore adore Him, who is the Source, Immaculate, Beginningless, Endless, forever alike.”

Dr. Santokh Singh, Nitnaym Banees
Sikh Resource Centre, Canada, 1992, p. 7.

We would like to ask Dr. Santokh about 'facts' in stanza 29-31 that only he seems to see and understand:

- Where between the 29th and 31st stanzas is it ever mentioned that"Guru Saaheeb tells us that God creates Maayaa"?
- How is that God Almighty, even after creating Mayaa, regards it as mysterious beyond His Knowledge?
- Where is it ever written that Rajas-Sattva-Tamas mean Activity-Rhythm-Passivity?
- Where does it state, and who told him, that"These three qualities symbolize Barmaa-Vishnoo-Shiva"?

But the primary question: How is it possible that Waheguru (God Almighty) doesn't even know how this Eykaa Mayee came into being? Is it possible that Waheguru is less than perfect, as this is the impression any intelligent reader will understand from the translations of Sikh theologians? So who created the Eykaa Mayee since even God Almighty does not know? Or is it that the Eykaa Mayee is the feminine half of God Almighty as The Mother, the Active Power (Adi Shakti) of the Supreme Creator that begun creation by first creating the three mighty Deities Shri Brahma, Vishnu and Shiva?

It is also clear that the Sri Guru Granth Sahib states that "The world moves as She ordains and as She pleases" as it is within the same stanza describing the One Divine Mother. Dr. Santokh had to again alter the Written Word and replace it with the masculine He. Though Dr. Santokh knows that Waheguru (God Almighty) is in neutral gender, he had to make it into the patriarchal He, even if it is The Mother!

He then reinforces this deception by claiming that " (But in actual fact) the world moves as He ordains and as He pleases.” What he is telling naive Sikhs is that even if the One Divine Mother was Unborn, Uncreated, is the Primal Being, and created the Three Mighty Deities of Hinduism, the world still does not move as She ordains, but only as He ordains. Dr. Santokh resents this One Divine Mother and implies that it is all a figment of people's imagination!

Hundreds of millions of Hindus worship these Three Mighty Gods. If the One Divine Mother created them, then who is She? Who is the One who has this Supreme Power? Who is the One who is above All?

To avoid providing answering these enlightening questions, Dr. Santokh found it easier to deceive his own mind and his people — a highly effective modus operandi favored by patriarchal shepherds employed by religious regimes to keep their herd together — lest they stray and are lost to rivals.

But there is a more profound and camouflaged reason for this deliberate deception of the Written Word. The Sri Guru Adi Granth begins with the Japji Sahib, the fundamental doctrine of the Sikh faith revealing the nature of God Almighty. The Japji Sahib begins with the Mool Mantr, the essence of the Sikh faith describing the Creator's character and distinguishing personality: Ik Onkar (One God); Satnaam (True Divine Essence); Kartaa Purakh (Supreme Being); Nirbhao (Fearless); Nirvair (Love); Akaal Moorat (Beyond Time); Ajoonee (Unborn); Saibhang (Self-Illumined) and Gur Prasaad (attained by Grace of Enlightener.)

God is genderless in Sikhism and all masculine interpretations may also be substituted with feminine pronouns to effect the same meaning. But if a clear indication is given, such as Aykaa Mayee (One Divine Mother), then patriarchal theologians fear such specific gender. Since this Written Word of the One Divine Mother comes right in the beginning of the Sri Guru Granth Sahib, to recognize Her existence would mean to allow Her Supreme Presence, Power and Will to run through the entire course of this voluminous Holy Book. It is already stated in the Granth Sahib that She was Alone at the Beginning and was Self-Conceived (Ajoonee.) No Power created Her. No Force created Her. No One created Her. She was Unborn. She was Uncreated. She was Unconceived. Then She created the Three Mightiest Gods. She created the Creator (Brahma.) She created the Sustainer (Vishnu.) She created the Destroyer (Shiva.) She was the Origin of All.

The Japji Sahib immediately continues the Revelation of the One Divine Mother by stating that;

Jiv tis bhaavai, tivai chalaavai, jiv havai phurmaan.
The world moves as She ordains and as She pleases.
She sees all, but no one sees Her: this is a great wonder.
Oh vaykahi, onaa nadar na aavai, buhutaa ayho vidaan.
Obeisance, obeisance to Her, who is the Primal Being, the Pure Light, Eternal, Immortal and Forever alike.

Sri Guru Granth Sahib (Jap Jee Sahib)

To allow this Truth to continue would have meant that the entire Guru Granth Sahib be dedicated to Her. Even before stanza 29 of the Japji Sahib, as early as the fourth stanza, there is clear evidence of this Aykaa Mayee:

Gurmukh naadang, gumukh vaydang, gurmukh rahe-aa samaa-ee. (stanza 4)
Through the Enlightener's Word is attained the Mystic Sound; Through the Enlightener's Word, the Divine Knowledge; And through the Enlightener's Word is realized the All-Pervasiveness of God.
Gur eesar, gur gorakh barmaa, gur paarbatee maa-ee.
The Enlightener Himself is Shiv, Vishnoo, Barmaa; The Enlightener Himself is Paarvati, The Mother-Goddess...
Su-ast aath, baanee barmaa-o. Sat suhaan sadaa man chaa-o. (stanza 20)
Obeisance to Him, who is Himself the Creator of Maayaa, the Primal Word and Barmaa. He is the Truth, Beauty, and Bliss...
Aakhaih barmay, aakhaih ind. Aakhaih, gopee tai govind. (stanza 25)
The Barmaa and Indr utter His Greatness, so also the Gopees and Krishna.
Aakhaih eesar, aakhaih sidh. Aaakhaih, kaytay keetay budh.
Shiv and Sidh speak of His Glories, so also many gnostics created by Him.”

Dr. Santokh Singh, Nitnaym Banees
Sikh Resource Centre, 1992, p. 20-40.

To render the above two translation without the anti-Mother bias of Dr. Santokh it would have read:

"Aadays, tisai aadays. Aad aneel anaad anaahat, jug jug ayko vays.
Obeisance, obeisance to Her, the Primal, the Immaculate, without beginning, without end, Immutable through all ages.
Aykaa maa-ee, jugat viaaee, tin chalay parvaan.
The Mother was conceived alone in some mysterious way and She procreated three deities.
Ik sansaaree, ik bhandaaree, ik laa-ay deeban.
One was Creator, one Sustainer, and one Destroyer of the world.
Jiv tis bhaavai, tivai chalaavai, jiv havai phurmaan.
The world moves as She ordains and as She pleases.
Oh vaykahi, onaa nadar na aavai, buhutaa ayho vidaan.
She sees all, but no one sees Her: this is a great wonder.”
"Gurmukh naadang, gumukh vaydang, gurmukh rahe-aa samaa-ee. (stanza 4)
Through the Enlightener's Word is attained the Mystic Sound; Through the Enlightener's Word, the Divine Knowledge; And through the Enlightener's Word is realized the All-Pervasiveness of God.
Gur eesar, gur gorakh barmaa, gur paarbatee maa-ee.
The Enlightener Herself is Shiv, Vishnoo, Barmaa; The Enlightener Herself is Paarvati, The Mother-Goddess...
Su-ast aath, baanee barmaa-o. Sat suhaan sadaa man chaa-o. (stanza 20)
Obeisance to Her, who is Herself Mahamaya, the Primal Word and Barmaa. She is Truth, Consciousness, and Bliss...
Aakhaih barmay, aakhaih ind. Aakhaih, gopee tai govind. (stanza 25)
The Barmaa and Indr utter Her Greatness, So also the Gopees and Krishna.
Aakhaih eesar, aakhaih sidh. Aaakhaih, kaytay keetay budh.
Shiv and Sidh speak of Her Glories, so also many gnostics created by Her.”

Other Sikh translators are just as deceptive and revert back to the masculine prose the instant they have the chance.

"The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One and the Same. || 29 ||
The One Divine Mother conceived and gave birth to the three deities. One, the Creator of the World; One, the Sustainer; and One, the Destroyer.
He makes things happen according to the Pleasure of His Will. Such is His Celestial Order. He watches over all, but none see Him. How wonderful this is!
I bow to Him, I humbly bow. The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One and the Same. || 30 ||"

Sandeep Singh Brar (

For Dr. Santokh and millions of misled Sikhs Waheguru could not have been, and should not be, the Formless Mother. God had to be, and must be, the Formless Father. Moreover, he was not comfortable with the Knowledge that She created the Three Deities — Shri Shiva, Brahma and Vishnu who are repeatedly mentioned throughout the entire Sri Guru Granth Sahib. He did not relish the fact that She had actually created Shri Brahma, Vishnu and Shiva, for that would give the whole Guru Grant Sahib a Hindu flavor and a feminine Waheguru. For a man of many anti-Hindu books (Prosecution of Religious Minorities and Other Faiths, Internal and External Threats to Sikhism, and The Only Option for Sikhs) such knowledge had to be suppressed, even if it meant twisting the holy scriptures, as it ran counter to his anti-Hindu, separatist Khalistan views.

There is just one simple question that the highly educated Dr. Santokh should answer on behalf of all the unenlightened priests and foolish followers of Sikhism: Sardar Santokh Singh Ji, for how many rebirths were you born exclusively a Sikh, and never as a Hindu, Muslim, Christian, Buddhist, or Jain?

All religious fools and fundamentalists crave for the power and pride of a different deity. There are billions of Hindus, Buddhists, Jews, Christians, and Muslims who rave and rant for their exclusive messenger. Sikhs are no different despite a treasure trove of priceless pearls scattered generously all over their Holy Scripture that recognizes all His Messengers.

None of the religious regimes openly acknowledge the feminine Power of God Almighty as the Adi Shakti (Hinduism), Matraiya (Buddhism), Sekhinah (Judaism), Holy Spirit (Christianity), Ruh (Islam), the Eykaa Mayee (Sikhism).

God the Father is the inactive Silent Witness to all. It is His Shakti who creates, sustains and destroys. She is the Spirit of God found in all the Holy Scriptures. She is the unifying thread that holds together the deluding dogma and diversity of different deities. She is the Truth that heals and harmonizes. She is the Source of Self-realization that, by transcending religions and minds, leads to God-Realization within.

Note: Even university professor Nikky-Guninder Kaur Singh, in her book "The feminine principle in the Sikh vision of the Transcendent", completely missed the Aykaa Mayee of the Japji Sahib and the Lok Mata of the Jaap Sahib! And her book is supposed to enlighten Sikhs to "The presence of the feminine in the Sikh conception and perception of Transcendent Reality"!

The feminine principle in the Sikh vision of the Transcendent
"Nikky-Guninder Kaur Singh was born in India, and went to Stuart Hall, a Girls' Preparatory School in the USA. She received her BA in Philosophy and Religion from Wellesley College, her MA from the University of Pennsylvania, and her PhD from Temple University. This photograph with the President of India, Giani Zail Singh, and her father (on her right) celebrates the launching of her first book on Sikh aesthetics. The image was taken at the Rashtrapati Bhavan (President's House), New Delhi, India.

She is the Crawford Family Professor at Colby College in Maine, USA. Her interests focus on poetics and feminist issues. Nikky Singh has published extensively in the field of Sikhism, including The Feminine Principle in the Sikh Vision of the Transcendent (Cambridge: Cambridge University Press, 1993), The Name of My Beloved: Verses of the Sikh Gurus (HarperCollins and Penguin), Metaphysics and Physics of the Guru Granth Sahib (Sterling). Her book on Sikhism was translated into Japanese. She has lectured widely in North America, England, France, India, and Singapore, and her views have been aired on television and radio in America, Canada, and India.

The feminine principle in the Sikh vision of the Transcendent. This study explores the presence of the feminine in the Sikh conception and perception of Transcendent Reality. Sikh scriptures, transitional writing of the Sikhs, and their modern secular literature constitute the sources for the investigation. within these extensive parameters, Nikky-Guninder Kaur Singh closely analyzes feminine imagery, tone, and symbolism, and in so doing recovers a holistic pattern of imagining and experiencing the sacred which can serve as a mode of empowerment for women. The book is divided into eight chapters which approach the Sikh vision of the Transcendent from historical, scriptural, symbolic, mythological, romantic, existential, ethical, and mystical perspectives. Each of these discloses the centrality of the woman, and enables the author to reverse what she regards as the one-sided androcentric hermeneutics which has prevailed in Sikh scholarship. The author maintains that the Sikh Gurus and poets did not want the feminine principle to serve just as a figure of speech or literary device; it was rather intended to pervade the whole life of the Sikhs. Her work bolsters the claim that literary symbols should be translated into social and political realities, and gives expression, too, to a powerful new voice in religious studies, whose fresh treatment of a religious tradition that has been relatively neglected in scholarly literature will give new direction and authenticity to feminists worldwide.”

Saguna Brahman (Devi) takes the form of one of three main Hindu deities: Brahma, Vishnu, or Shiva.

Brahman: The Ultimate Reality

"Various schools have contributed to Hindu thought, each school with a different emphasis. The school known as Vedanta has been the standard form of intellectual Hinduism. According to Vedanta, the highest aim of existence is the realization of the identity or union of the individual's innermost self (atman) with the ultimate reality. Although Vedanta states that this ultimate reality is beyond name, the word Brahman is used to refer to it.

Whether this ultimate reality is itself ultimately without distinguishing attributes (nirguna) or with personal attributes (saguna) has been a subject of extensive debate among Hindu scholars. To be ultimate Brahman must transcend (exist above and beyond) all limiting attributes, such as name, gender, form, and features. But how can the human mind, with its limitations, conceive of this transcendent reality? Human comprehension requires a more personal reality, with attributes.

Saguna Bhraman is also called Ishvara, a name best translated as "Lord.” A quotation attributed to 8th-century Hindu scholar Shankara illustrates the subtlety of these ideas: "Ishvara, forgive these three sins of mine: that although you are everywhere I have gone on a pilgrimage, although you are beyond the mind I have tried to think of you; and although you are ineffable [indescribable] I offer this hymn in praise of you.”

Brahma, Vishnu, and Shiva: Aspects of Brahman

Saguna Brahman—that is, Brahman with attributes—generally takes the form of one of three main Hindu deities: Brahma, Vishnu, or Shiva. These personified forms of Brahman correspond to three stages in the cycle of the universe. Brahma corresponds to the creative spirit from which the universe arises. Vishnu corresponds to the force of order that sustains the universe. Shiva corresponds to the force that brings a cycle to an end—destruction acting as a prelude to transformation, leaving pure consciousness from which the universe is reborn after destruction. Other forms of Ishvara widely worshiped by Hindus are Shakti, the female aspect of divinity, and Ganesha, the elephant-headed deity associated with the removal of obstacles.

Brahman also may choose to take birth in a knowable form, or avatar (incarnation), to uphold dharma and restore balance to the world. Krishna, a well-known avatar of Vishnu, appears at times to save the world. Rama, another well-known avatar of Vishnu, is the subject of the Hindu epic Ramayana (Way of Rama). Whether nirguna or saguna, Brahman represents the ultimate reality (sat), ultimate consciousness (sit), and ultimate bliss (ananda).

Vishnu has ten major avatars, which are described in Hindu texts called the Puranas. These incarnations and their Hindu names are: fish (matsya), tortoise (krma), boar (varaha), man lion (narasimha), dwarf (vamana), axe-wielding human (Parashurama), ideal person (Rama of the Ramayana), all-attractive perfect person (Krishna), the enlightened (Buddha), and a future incarnation (Kalkî).

The majority of Hindus choose a personal deity, a saguna form of Brahman with whom they can feel a direct personal connection. Devotion to this deity can take a number of forms, including prayer, ceremonial worship, chanting of the deity's name, and pilgrimage to sites sacred to the deity...

atman: The Innermost Self

We as individuals are also a part of this changing universe. Our bodies are constantly undergoing change, while our minds, formed of thoughts and feelings, are also in a state of flux. According to Vedanta, however, our self consists of more than mind and body. At its core lies the unchanging atman, our innermost, transcendental self, as opposed to the material self (our body, thoughts, and feelings) that is part of the universe. The atman is our true self. But we lose sight of it because of our passionate involvement with our material self and its search for happiness in this universe. The universe can never provide perfect and permanent happiness, however, because it, like our material self, is in a state of constant flux. We attain true happiness only through an awareness of our atman and the discovery of its true relationship with Brahman.

By achieving awareness of our atman and its unity with Brahman, we attain not only happiness, but also moksha, or liberation. But liberation from what? At one level, the liberation is from unhappiness, but the answer provided by Vedanta Hinduism goes deeper: Moksha is liberation from a chain of lives.”

Arvind Sharma, M.A., M.T.S., Ph.D.
Birks Professor of Comparative Religion, McGill University; author of Classical Hindu Thought: An Introduction, Hinduism for Our Times, and other works.

The word Sat Guru appears more than 2500 times in the Guru Granth Sahib


"Satguru or Sadguru (Sanskrit) means true guru. The term distinguishes itself from other forms of gurus, such as musical instructors, scriptural teachers, parents, and so on. The satguru is a title given specifically only to an enlightened rishi/sant whose life's purpose is to guide initiated shishya along the spiritual path, the summation of which is the realization of the Self through realization of the God.

Ancient and traditional sources
The recommendation says that the first and the foremost qualification of the True Master (Satguru) is that he must have known the True Lord (God) himself. [1]

In one of Kabir's songs[2] the satguru is described as the real sadhu:

"He is the real Sadhu, who can reveal the form of the Formless to the vision of these eyes; Who teaches the simple way of attaining Him, that is other than rites or ceremonies; Who does not make you close the doors, and hold the breath, and renounce the world; Who makes you perceive the Supreme Spirit wherever the mind attaches itself; Who teaches you to be still in the midst of all your activities. Ever immersed in bliss, having no fear in his mind, he keeps the spirit of union in the midst of all enjoyments. The infinite dwelling of the Infinite Being is everywhere: in earth, water, sky, and air; Firm as the thunderbolt, the seat of the seeker is established above the void. He who is within is without: I see Him and none else.”[3]

Other usages
- In Sikhism, Satguru symbolizes a mediator and directs one toward God. it also means the Wisdom from inside
- In path to self-realization, Satguru is the one who initiates followers into the path.

1. Adi Granth: 286
2. LVI I. 68. bhai kôî satguru sant kahawai
3. Songs of Kabir LVI, I. 68 - Translated by Rabindranath Tagore New York, The Macmillan Company (1915)


Satguru means true guru. (Gurmukhi sat=true; Guru=en-lightener); literally: true teacher. It is usually used to refer to God, but can be interchanged with Guru. The word appears more than 2500 times in the Guru Granth Sahib. It implies that the students have faith that the guru can be trusted and will lead them to moksha, enlightenment or inner peace.

SGGS Page 10
Jo satgur saran sangat nahi ae dharig jive dharig jivas.
Those who have not sought the Sanctuary of the True Guru and the Sangat, the Holy Congregation; cursed are their lives, and cursed are their hopes of life.

Question: What is the qualification of a guru? What should a guru be?

Shri Mataji: “See, it was asked to Guru Nanaka and he said," Sahib mili hain so hi sat guru."; meaning the one who makes you meet the Divine is the only one who is the SatGuru, who is the Guru. Otherwise all the rest are useless. Then he has categorized them as agurus, kugurus, he has categorized them. But the one who is a SatGuru, the one who is the real Guru is the one who makes you meet God; makes you meet this Divine power.”

Note: In The Mother (Aykaa Mayee) alone can we find the ultimate source of refuge, reverence, revelation, wisdom, enlightenment, liberation, eternity, and end of all spiritual seeking.

The Great Adi Shakti Shri Mataji Nirmala Devi
Shri Mataji Nirmala Devi
“Unreal starts soon after birth in this world. Your name, village, country, horoscope, forecasts, many such things get attached to you or others attach them to you. Once Brahmarandhara is closed many types of illusory ideas become a part of your mind. False thoughts like 'It's mine', or 'They are mine', identify with outside ideas. Besides, man-made bindings such as, 'My body should be healthy and beautiful' are inculcated. Then unreal relationships like, 'He is my father.' 'He is my brother.' 'She is my mother', are on your head. As ego develops, foolish ideas such as, 'I am rich.' 'I am poor.' 'I am helpless' or 'I belong to high family', etcetera come in your head. Many officials and politicians become egoists.

Then there are anger, hatred, forbearance, separation, sorrow, attachment, under the cover of love, and temptations in the guise of social status. Man with great affection keep clinging to this unreal way of life.”

Shri Mataji Nirmala Devi

“Sadashiva is the God Almighty (Waheguru) and He is a Writer of the Play of the Primordial Mother (Eykaa Mayee). The combination between Sadashiva and the Primordial Mother is just like the moon and the moonlight or the sun and the sunlight. We cannot understand such relationships in human marriages or human relations. Whatever the Adi Shakti is creating, which is the desire of Sadashiva, is being witnessed by Him and when He is watching this Creation, He is witnessing all of it. He witnesses the whole Universe and He witnesses this Mother Earth. All the Creation, that is done by the Adi Shakti. His Power is of Witnessing. The Power of Adi Shakti is thus All-Pervading Power.”

Sri Mataji Nirmala Devi
Delhi, India—March 14, 1994

Just as light is diffused from a fire which is confined to one spot, so is this whole universe the diffused energy of the supreme Brahman. And as light shows a difference, a greater or less, according to its nearness or distance from the fire, so is there a variation in the energy of the impersonal Brahman. Brahma, Vishnu, and Shiva are his chief energies...

Vishnu is the highest and most immediate of all the energies of Brahman, the embodied Brahman, formed of the whole of Brahman. On him this entire universe is woven and interwoven: from him is the world, and the world is on him; and he is the whole universe. Vishnu, the Lord, consisting of what is perishable as well as what is imperishable, sustains everything, both Spirit and Matter, in the form of his ornaments and weapons.

Vishnu Purana 1.22

(source; World Scripture, IRF, Paragon House Publishing, 1995, p. 53.)

Angels, men, heavenly heralds and celestial singers, meditate on Her; Even the humble Rishis sing of the Divine Mother.
Shiva, Brahma and the goddess Lakhshmi, meditate, and chant with their mouths the Name of the Divine Mother.
Those minds drenched with the Name of the Divine Mother, cross over.
Millions and millions, thirty-three million gods, meditate on Her; Countless are those who meditate on the Divine Mother.
The Vedas, the Puraanas and the Simritees meditate on Her; The Pandits, the religious scholars, sing Her Praises as well.

Sri Guru Granth Sahib (Maru, Fourth Mehl, p. 995.)

"In the symbolism of trimurti, the gods Brahma, Visnu, and Siva coalesce into one form with three faces. The concept is sometimes interpreted to imply a polytheism of the Hindu people, with a believe in Brahma as creator, Visnu as preserver, and Siva as destroyer. This interpretation has a grain of truth, for the concept does try to bring together the three great functions of a supreme god and divide them among known deities.”

Professsor Vashuda Narayanam, World Religions: The Hindu Tradition

“For Hindus the concept of Trimurti, three gods in one image, illustrates the continuity and change which is an important feature of their religion. Reflecting elements of the Aryan and Indus traditions, the Trimurti consists of three gods — Brahma, the creator, Vishnu, the preserver, and Siva, the destroyer and regenerator — who are considered aspects of Brahman, the one God or universal soul described in the Upanishads. In practice, the Trimurti has always appealed more to the intellect than to the hearts of the Indian people.”

Peter B. Clarke, The World's Religions

“Wherever I look, I see the Lord pervading there, in the union of Shiva and Shakti, of consciousness and matter.
The three qualities hold the body in bondage; Whoever comes into the world is subject to their play.”

Sri Guru Granth Sahib, p. 21, verse 3.

For countless incarnations, you were a worm and an insect;
For countless incarnations, you were an elephant, a fish and a deer.
For countless incarnations, you were a bird and a snake.
For countless incarnations you were yoked as an ox and a horse.
Meet the Lord of the Universe — now is the time to meet Her.
After so very long, this human body was fashioned for you.
For countless incarnations, you were rocks and mountains;
For countless incarnations, you were aborted in the womb;
For countless incarnations you developed branches and leaves;
You wandered through 8.4 million incarnations.
Through the Saadh Sangat, the Company of the Holy, you obtained this human life.

Sri Guru Granth Sahib, G. Gwaarayree, Fifth Mehl p. 176.

“A spiritually imperfect teacher is liable to mislead his disciples. He who does not know the Reality himself cannot impart Truth to his disciples. Sayeth Guru Nanak: —

"The disciples whose Guru is blind commit evil deeds. They do everything according to their own will and always tell lies. They practise falsehoods and always slander others. These slanderers drown themselves and all their families.”..

For the Buddhist Dhamma is synonymous with Truth. The Buddha identified himself with this immanent and transcendental law of righteousness. In the Pali canon, a person, who is dedicated to this Truth, is a Sikh. Sikhism has approved this doctrine.

"If one knoweth, one realiseth that there is but one religion of Truth.”[3]

“A Sikh is one who travels towards the house of Truth that the Guru hath built.”[4]

So the word Sikh does not mean a mere 'Shishya' (as used in Sanskrit), the pupil, the taught, disciple or a follower. A mere allegiance to a person or doctrine does not make one a Sikh. “A Sikh is one who is dedicated to Truth; he who travels towards the Truth that the Guru has built.” A Sikh is, therefore, one who values Truth above all other things of the world. Those who follow the teachings of Sikh Gurus can be called Sikhs. But if I simply say that Guru Nanak is my Guru, I do not become a Sikh. A Sikh is one in whose character there is regeneration; he is advancing towards the Truth under the guidance of his Guru. He is learning and is following the path of spiritual perfection; he has not realised Perfect Truth as yet; he is on the way.”

(3 P. 1188, Adi Granth 4. Adi Granth)

Pritam Singh Gill, The Trinity of Sikhism

The Lok Mata of the Jaap Sahib

Lok Mata - Mother of All
Lok Mata, The Mother of All
52. Namo Sustar Anai, Namo Atar Manai.
Namo Parm Gayata, Namo Lok Mata.

Salutations to Thee, Wielder of weapons and Pride of arms, Perfect of knowledge and Mother of all....

Bhagawati Chhund Tav Parsad (By the Grace of the Divine Mother)

150. Keh Zihr Zhoor Hain, Keh Hazr Hzoor Hain.
Hamaisul Salam Hain, Samstul Kalam Hain.

O Lord, Ever manifest in all Thy splendour, Ever present in all Thy glory, Thou art the Fount of eternal peace, Thou art the Source of all scriptures.

Jaap Sahib
From SikhiWiki

Jaap is the Bani uttered by Guru Gobind Singh Ji, the Tenth Guru, the Tenth Nanak. It is one of the Five Banis recited by the Panj Pyare while preparing Amrit on the occasion of Amrit Sanchaar (initiation), a ceremony held to admit initiates into the Khalsa Brotherhood. Jaap Sahib is Guru Gobind Singh's tribute to 'TRUTH god' , wherein TRUTH god's magnanimity, implied in Japji Sahib and Satgur Granth Sahib, has been composed in ONE. It is the second Bani in the daily morning prayers of a Sikh.

Jaap Sahib is made up of 199 verses and is the first Bani of the Dasam Granth (p.1-10). The Jaap Sahib begins with"Sri Mukhwakh Patshahi Dasvee," "By the holy mouth of the Tenth King.”This appears to be a specific saying to authenticate the writings of Guru Gobind Singh himself.

Macauliffe says," The Hindus have a work enitled Vishnu Sahasar Nam, 'Vishnu's Thousand Names.' The Jaapji was composed to supply the Sikhs with a similar number of epithets of the Creator.”Jap is a Sanskrit word which means"to utter in a low voice, whisper, mutter (especially prayers or incantations); to invoke or call upon in a low voice.”The form of the word here is Japu, which makes it a noun, meaning"meditation on nothing but TRUTH 'god'.”

The language of Jaap, is close to classical with words and compounds drawn from Sanskrit, Brij Bhasha, Arabic and Persian. The contents of Jaap Sahib, are divided into various Chhands bearing the name of the related meter according to the then prevalent system of prosody in India.

In most of the verses God is described in negative terms. As all these verses are in the form of rhymed couplets, the vocabularly and ingenuity of the poet are superb. The opening verse is typical:

"Thou hast no form or feature,
No caste or lineage;
None can describe Thy appearence,
Colour, mark or garb.”

There is an all inclusiveness and universalism that keeps coming to the surface.”All"seems to be the key word as the poet breaks through to more positive description:

"Thou art the source of all light,
And the object of all praise;
Thou art the supreme Lord of all,
And the moon of the Universe.”

-Verse 119

"Perfect is Thy discernment.
All turn to Thee for refuge.
Thou art the Great Companion;
Thou art the sure Providence.”

-Verse 123

The fervour of the true Bhakta comes out in hailing the immortal as man's companion. Something of the devoutness of the Guru's nature comes to a climax in the concluding verse:

"Thou fillest and feedest the whole universe,
Thyself self-existent, auspicious and united with all.
Thou art the embodiment of mercy;
Thou art the deliverer from birth and death.
Thou art man's constant Companion.
Everlasting is Thy glory!"

Among the thousand names there are seventy-five Muslim names. Only a few of these, such as Rahim and Karim, Razakai (Nourisher), Aruv (Pardoner), and Salamai (Peaceful) are among the Muslim's ninety-nine names of Allah: but all the names used would be familiar to Punjabi Muslims. The Mohammadan tongue and ear would surely delight in Allah and Nirsharik; Karimur Rahim; Husnul Chirag, Garibun Niwaz; Kamal Karim; Rajak Rahim; Bahistun Niwas; and many such others.


Guru Gobind Singh Ji
Guru Gobind Singh Ji was the last
human Sikh Guru; he finished the Sikh
holy book, Guru Granth Sahib, and
before his death, nominated it as the
next perpetual Guru of Sikhs.
The immortal One is for Guru Gobind Singh sometimes the 'wholly Other,' far above human comprehension, before whom man can but bow again and again. As the suceeding waves of negative attributes roll on one may well wander how there can be any communication with this inscrutable Being. The answer is, of course, that He of his grace has offered companionship to man, so that man does not have to understand, but only to accept and adore. Sikhism offers a new path of salvation in addition to the traditional paths of knowledge, work and devotion - the path of the Name, Naam. Meditation on Name produces Wismad, wonder; and the object of such poetry as the Japp Sahib is the creation of the mood of asthetic ecstasy: Sher Singh in the Philosophy of Sikhism writes: "It is the poetry and the music of the contents of the Granth revealing simple and direct truths which charm a reader of Gurbani...and can bring peace to the soul.” "It is the aesthetical insight leading man through appearence to reality.” Meditation on the Name is fundamental to Sikhism, and so in this opening hymn of the Dasam Granth, men are given a thousand names on which to meditate.


Jaap Sahib is a rhythmic hymn composed like a necklace with pearls and gems beauteously arranged around a string: the string is the Supreme God; the pearls and gems are His attributes, excellences, and glories. The glories sung by Guru Sahib revolve around the following attributes of God:

- God is metaphysical , beyond time, Eternal, Unborn, Uncreated, Self- existant, and withour form, feature, colour or contour. Therefore, neither can He be described or depicted, nor can anyone make His image or idol.

- God is Universally Pervasive in His manifestations. He cannot be confined to any particular place, land, country, religion, race, garb, body or name.

- God is the Creator of the Universe and the laws governing it. Never can anyone outside the ambit of these laws nor can anyone have the power to oppose them. His Law and Justice is Righteous and Ultimate. God is pervasive in His Creation and also extends beyond it; He is thus Immanent in His Creation and at the same time Transcends it. God is Omnipotent, Omnipresent, and Omniscient; nothing, whether good or evil, can happen outside of His Will; He is the Creator-Sustainer- Annuller of His Creation. He Himself is the Life of life, the Death of death. He Himself is the Darkness of darkness, the Light of light.

Jaap Sahib


Singh, Dr.Santokh (1990). English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth. Sikh Resource Centre. ISBN 1895471087.

Jaap Sahib English Translation

Ik oankaar sat gur prasaad.
Siri Mukhvaak Paatsaahi 10.
Chhapai Chhand. Tva Prasaad.

1. Chakra chihan ar baran jaat, ar paat nahin jih.
Roop rang ar rekh bhekh, ko-oo kaih na sakat kih.
Achal moorat anbhau prakaas, Amitoj kahijjai.
Kot indra indraan, shah shahaan ganijjai.
Tribhavan maheep sur nar asur, Net net ban trin kahat.
Tav sarab naam kathai kavan, Karam naam barnat sumat.

O Lord, Thou art without any form, symbol, caste, class or lineage.
None can describe Thy form, hue, garb or shape.
Eternal and immutable, Resplendent in Thine own Light, Thy Power is without any limit.
Thou art the Lord of all Indras and the King of all kings. Sovereign of the three worlds,
Thou art ever proclaimed infinite by gods, men, demons— Nay even by the blades of grass in forests.
Who can ever recite all Thy names! Inspired by Thy grace, I recite the names relating to Thy deeds.

2. Namastang akaale, Namastang kirpaale.
Namastang aroope, Namastang anoope.

Salutations to the Eternal, Salutations to the Merciful.
Salutations to the Formless, Salutations to the Peerless.

3. Namastang abhekhe, Namastang alekhe.
Namastang akaae Namastang ajaae.

Salutations to the Garbless, Salutations to the One beyond the scope of written word.
Salutations to the Formless, Salutations to the One beyond the scope of birth.

4. Namastang aganje, Namastang abhanje.
Namastang anaame, Namastang athaame.

Salutations to the Unconquerable, Salutations to the Indestructible.
Salutations to the Nameless, Salutations to the Abodeless.

5. Namastang akarmang, Namastang adharmang.
Namastang anaamang, Namastang adhaamang.

Salutations to the One beyond deeds, Salutations to the One beyond creeds.
Salutations to the One beyond names, Salutations to the One beyond any fixed locale.

6. Namastang ajeete, Namastang abheete.
Namastang abaahe, Namastang adhaahe.

Salutations to the Unconquerable, Salutations to the Fearless.
Salutations to the Unshakeable, Salutations to the Invincible.

7. Namastang aneele, Namastang anaade.
Namastang achhede, Namastang agaadhe.

Salutations to the One without colour or hue, Salutations to the One who hath no beginning.
Salutations to the One who is impenetrable, Salutations to the One who is unfathomable.

8. Namastang aganje, Namastang abhanje.
Namastang udaare, Namastang apaare.

Salutations to the Unconquerable, Salutations to the Indestructible.
Salutations to the ever Generous, Salutations to the Unfathomable.

9. Namastang su ekai, Namastang anekai.
Namastang abhoote, Namastang ajoope.

Salutations to the Absolute One, Who is yet manifest in myriad forms.
Salutations to the One beyond physical elements, Salutations to the One beyond all bonds.

10. Namastang nirkarme, Namastang nirbharme.
Namastang nirdese, Namastang nirbhese.

Salutations to the One beyond all deeds, Salutations to the One beyond all delusions.
Salutations to the One who hath no country, Salutations to the One who hath no garb.

11. Namastang nirnaame, Namastang nirkaame.
Namastang nirdhaate, Namastang nirghaate.

Salutations to the One who hath no name, Salutations to the One who hath no desire.
Salutations to the One beyond physical elements, Salutations to the One beyond assault.

12. Namastang nirdhoote, Namastang abhoote.
Namastang aloke, Namastang asoke.

Salutations to the One who is ever steady, Salutations to the One beyond physical elements.
Salutations to the One who cannot be seen, Salutations to the One beyond sorrow or grief.

13. Namastang nirtaape, Namastang athaape.
Namastang trimaane, Namastang nidhaane.

Salutations to the One beyond affliction, Salutations to the One, whom none can install.
Salutations to the One, worshipped in all aeons, Salutations to the greatest Treasure of all.

14. Namastang agaahe, Namastang abaahe.
Namastang tribarge, Namastang asarge.

Salutations to the Unfathomable, Salutations to the Unshakeable.
Salutations to the One worshipped in all modes, Salutations to the One, never created nor born.

15. Namastang prabhoge, Namastang sujoge.
Namastang arange, Namastang abhange.

Salutations to the Divine Reveller, Salutations to the Divine Ascetic.
Salutations to the Lord, without any hue, Salutations to the Lord, ever Indestructible.

16. Namastang agamme, Namastast ramme.
Namastang jalaasre, Namastang niraasre.

Salutations to the Lord, beyond the reach of knowledge, Salutations to the Lord of beauty and truth.
Salutations to the Lord of mighty oceans, Salutations to the Lord who needs no support.

17. Namastang ajaate Namastang apaate.
Namastang amajbe, Namastast ajabe.

Salutations to the One, who hath no caste, Salutations to the One, who hath no lineage.
Salutations to the One, beyond confines of religions, Salutations to the One, who is wonderful.

18. Adesang adese, Namastang abhese.
Namastang nirdhaame, Namastang nirbaame.

Salutations to the One, who hath no country, Salutations to the One, who hath no garb.
Salutations to the One, who hath no abode, Salutations to the One, who hath no consort.

19. Namo sarab kaale, Namo sarab diaale.
Namo sarab roope, Namo sarab bhoope.

Salutations to the Universal Annihilator, Salutations to the ever Merciful Lord.
Salutations to the One, manifest in all forms, Salutations to the Lord, Sovereign of all.

20. Namo sarab khaape, Namo sarab thaape.
Namo sarab kaale, Namo sarab paale.

Salutations to the Destroyer of all, Salutations to the Creator of all.
Salutations to the Annihilator of all, Salutations to the Preserver of all.

21. Namastast devai, Namastang abhevai.
Namastang ajanme, Namastang subanme.

Salutations to the Lord of Light and Truth, Salutations to the Lord, ever mysterious.
Salutations to the Lord, ever unborn, Salutations to the Lord of beauty.

22. Namo sarab gaune, Namo sarab bhaune.
Namo sarab range, Namo sarab bhange.

Salutations to the Lord, immanent everywhere, Salutations to the Lord, who pervades everything.
Salutations to the Lord, manifest in all colours, Salutations to the Lord, who destroys everything.

23. Namo sarab kaale, Namo sarab diaale.
Namastang abarne, Namastang amarne.

Salutations to the Lord, the Annihilator of death, Salutations to the Lord of truth and compassion.
Salutations to the Lord, beyond caste or colour, Salutations to the Lord, beyond reach of death.

24. Namastang jraarang, Namastang kirtaarang.
Namo sarab dhandhe, Namo sat abhande.

Salutations to the Lord, unaffected by age, Salutations to the Lord, the Doer and Creator.
Salutations to the Lord, the Cause of all works, Salutations to the Lord, ever free of bondage.

25. Namastang nirsaake. Namastang nirbaake.
Namastang raheeme. Namastang kareeme.

Salutations to the Lord, without kith or kin. Salutations to the Lord, who is never afraid.
Salutations to the Lord who is ever merciful. Salutations to the Lord, who is ever compassionate.

26. Namastang anante, Namastang mahante.
Namastast raage, Namastang suhaage.

Salutations to the Lord ever infinite, Salutations to the Lord ever the greatest.
Salutations to the Lord of Love and Truth, Salutations to the Lord ever blessed and true.

27. Namo sarab sokhang, Namo sarab pokhang.
Namo sarab kartaa, Namo sarab hartaa.

Salutations to the Lord who consumes and destroys all, Salutations to the Lord who preserves and nurtures all.
Salutations to the Lord who creates everything, Salutations to the Lord who annihilates everything.

28. Namo jog joge, Namo bhog bhoge.
Namo sarab diaale, Namo sarab paale.

Salutations to the Lord, the greatest in asceticism,
Salutations to the Lord, the greatest in enjoyment.
Salutations to the Lord, ever merciful to everyone,
Salutations to the Lord, the Sustainer of everyone.

29. aroop hain, anoop hain,
ajoo hain abhoo hai.

O Lord, Thou art formless and peerless,
Beyond birth and physical elements.

30. Alaikh hain, Abhaikh hain,
Anam hain, Akam hain.

Beyond description and garbless,
Thou art nameless and desireless.

31. adhai hain, abhai hain,
ajeet hain, abheet hain.

Thou art beyond thought and ever mysterious.
Thou art unconquerable and fearless.

32. tireman hain. nidhan hain,
tirburg hain, asarg hain.

Thou art worshiped in all times. Thou art the Treasure of all things sublime.
Thou art Master of the three modes, Thou art Creator of Thine own.

33. anil hain, anadi hain,
ajai hain, ajadi hain.

Thou art without any hue or colour. Thou art without any beginning.
Thou art ever invincible, And free of bondage of birth.

34. ajanam hain, abarn hain,
abhoot hain, abharan hain.

Thou art casteless and unborn.
Thou art Spirit unadorned.

35. agunj hain, abhunj hain,
ajoojh hain, ajhunjh hain.

Thou art immortal and indestructible.
Thou art invincible and ever detached.

36. amik hain, rafiq hain,
adhundh hain, abundh hai.

Thou art unfathomable and Benefactor of all.
Thou art free of worldly snares and beyond thrall.

37. nirboojh hain, asoojh hain,
akal hain, ajal hain.

Thou art beyond knowledge and comprehension.
Thou art beyond time and beyond bonds.

38. allah hain, ajah hain,
anunt hain, mahunt hain.

Thou art Allah, the Omnipresent.
Thou art infinite and ever resplendent.

39. aleek hain, nirsrik hain,
nirlumbh hain, asumbh hain.

Thou art Enlightenment, unrivalled.
Thou art Self-sustained and Self-created.

40. agum hain, ajum hain,
abhoot hai, achoot hain.

Thou art unfathomable and unborn.
Thou art beyond matter and sense perceptions.

41. alok hain, ashok hain,
akaram hain, abharm hain.

Thou art beyond sight and sorrow.
Thou art beyond rituals and delusions.

42. ajit hain, abheet hain,
atha hain, agah hain.

Thou art unconquerable and fearless.
Thou art unshakeable and unfathomable.

43. aman hain, nidhan hain,
anaik hain, phir aik hain.

Thou art beyond measure, the everlasting Treasure.
Manifest as more than one, yet Thou art only One.

44. namo sarb manai, smasti nidhanai
namo dev devai, abhaikhi abhaivai.

Salutations to Thee, Worshipped by everyone, the universal and everlasting Treasure.
Angel of Angels, garbless and mysterious beyond measure.

45. namo kal kalai, namo sarb palai.
namo sarb gounai, namo sarb bhounai.

Salutations to Thee, Lord of Death, Sustainer of all.
All pervading and present in all.

46. anungi anathai, nirsungi parmathai
namo bhan bhanai, namo man manai.

Salutations to Thee, Formless, Thine own Master and unrivalled Annihilator
Lord of all Suns and worshipped by everyone.

47. namo chundar chundrai, mamo bhan bhanai
namo geet geetai, namo tan tanai.

Salutations to Thee, The Moon of all moons and the Sun of all suns.
The Song of all songs and the Melody of all music.

48. namo nirat nirtai, namo nad nadai
namo pan panai, namo bad badai.

Salutations to Thee, Dance of all dances and Melody of all music.
Lord of the hands that create celestial music.

49. anungi anamai, smusti sroopai
parbhungi parmathai, smusti bebhootai.

O Lord, Thou art without form or name, Yet all creation is a manifestation of Thyself.
Thou art the Ultimate Annihilator As also the Source of all power and treasures.

50. klunkun bina, naiklunki sroopai.
namo raj rajai svrun parm roopai.

Salutations to Thee, O Lord, without blame or blemish.
O King of Kings, supremely splendid.

51. namo jog jogai, svrun parm sidhai.
namo raj rajai, svrun parm birdhai.

Salutations to Thee, Lord of the yogis, the Master of all powers.
The King of kings, ever supreme and great.

52. namo sustar panai, namo astar manai.
namo parm gayata, namo lok mata.

Salutations to Thee, Wielder of weapons and Pride of arms,
Perfect of knowledge and Mother of all.

53. abhaikhi abharmi abhogi abhugtai
namo jog jogai svrun parm jugtai.

O Lord, Thou art without garb and without delusion, Beyond worldly desires nor consumed by such desires.
Salutations to the Master of all yogis, Who is supremely pervading the entire universe.

54. namo nit narayanai karoor karmai
namo prait aprait daivai sodharmai.

Salutations to Thee Eternal Sustainer as also the Annihilator.
Lord of evil spirits as also of angels, The Fountainhead of light and of all righteousness.

55. namo rog harta, namo rag roopai.
namo shah shahai, namo bhoop bhoopai.

Salutations to Thee, Dispeller of disease, Embodiment of Love,
Sovereign of Sovereigns, King of Kings.

56. namo dan danai,namo maun maunai
namo rog rogai, namustun eisnanun.

Salutations to Thee, The greatest Bestower of gifts and honour,
The Remover of all ailments and the greatest Purifier.

57. namo muntar muntrun, namo juntar juntrun
namo eist eistai, namo tuntar tuntrun.

Salutations to Thee, Lord of Divine Word, Master of mystic charms,
Greatest of all deities, Master of the occult.

58. sada sachdanund sarbun pransi,
anoopai sroopai smustul nivasi.

Oh Lord, Thou art eternal, ever conscious and ever blissful, Thou art also the ultimate Annihilator of all.
Thou art formless and yet of unrivalled beauty, Thy spirit pervadeth and is immanent among all.

59. sada sidhi -da budhi -da bridhi karta
adho oordh ardhun aghun ogh harta.

O Lord, Thou art the Bestower of spiritual powers, wisdom and prosperity.
Thou pervadeth the skies, the earth and all in between. Thou art the Destroyer of all evil and of all sins.

60. prun parm parmesaisvrun proch palun,
sada sarbda sidhi data dyalun.

O Lord, Thou art the invisible Sustainer of the Universe.
Thou art ever the Master of spiritual powers, Thou art ever the compassionate Bestower.

61. achaidi abhaidi anamun akamun,
smasto praji smastsut dhamun.

O Lord, Thou art impregnable, indestructible, Nameless and desireless.
Thou art unconquerable, omnipresent, Lord of all.

62. jalai hain, thalai hain,
abheet hain, abhai hain.

O Lord, Thou art in water and on land.
Thou art without fear and Thou granteth fearlessness.

63. parbhu hain, aju hain,
adais hain, abhais hain.

Thou art the Supreme Master Who changeth not,
Thou belongeth to no country and hath no garb.

64. agadhai, abadhai, anundi sroopai.
namo sarb manai, smusti nidhanai.

O Lord, Thou art unfathomable, free of bondage and Bliss Incarnate.
Salutations to Thee, Worshipped by all, the Source of treasures for all.

65. Namastang nirnathai, Namastang parmathai
Namastang agunjai, Namastang abhunjai.

Salutations to Thee, Thine own Master, the ultimate Annihilator,
Ever unconquerable, ever indestructible.

66. Namastang akalai, Namastang apalai.
Namo sarb daisai, Namo sarb bhaisai.

Salutations to Thee, Lord Immortal, Self-sustained.
Immanent in all regions and in all shapes.

67. Namo raj rajai, Namo saj sajai.
Namo shah shahai, Namo mah mahai.

Salutations to Thee, King of Kings, Creator of Creation.
Lord of all sovereigns and of all planets.

68. Namo geet geetai, Namo preeet preetai.
Namo rokh rokhai, Namo sokh sokhai.

Salutations to Thee, Greatest of all songs and greatest of all love.
Master of wrath and Annihilator of universe.

69. Namo sarb rogai, Namo sarb bhogai.
Namo sarb jeetun, Namo sarb bheetun.

Salutations to Thee, Master of all maladies, Reveller of all universe.
Greatest Conqueror, inspiring awe amongst all.

70. Namo sarb gyanun, Namo parm tanun
Namo sarb muntrun, Namo sarb juntrun.

Salutations to Thee, The ultimate Source of true knowledge,
The Creator of the warp and weft of universe, Lord of divine words and of mystic charms.

71. Namo sarb dirsun, Namo sarb kirsun.
Namo sarb runrungai, tirbhungi anungai.

Salutations to Thee, Whose benevolence oversees all Creation, and Who exercises universal attraction.
Lord omnipresent in all hues and forms, Annihilator of the three modes Who is without form.

72. Namo jiv jeevai, Namo bij bijai.
akhiji abhijai, smustun parsijai.

Salutations to Thee; The Essence of all life and the Seed of all Creation.
Ever calm, ever detached, and bestowing grace on all.

73. kirpalun sroopai kukarmun parnasi.
sada sarbda ridhi sidhun nivasi.

Salutations to Thee, Embodiment of compassion, Destroyer of sins.
The Everlasting Source of all wealth and spiritual powers.

74. amrit karmai, abrit dharmai,
akhal jogai, achal bhogai.

O Lord, Immortal are Thy deeds Immutable are Thy laws.
Thou permeate the entire universe, The eternal Reveller of all.

75. achal rajai, atal sajai,
akhal dharmun, alakh kamun.

O Lord, Eternal is Thy kingdom, and everlasting Thy creation.
Universal are Thy laws, and indescribable Thy achievements.

76. sarbun data, sarbun giyata,
sarbun bhanai, sarbun manai.

O Lord, Thou giveth to all, Thou knoweth all.
Thou illumineth all, Thou art adored by all.

77. sabun pranun, sabun tranun,
sarbun bhugta sarbun jugta.
O Lord, Thou art the Essence of all life and Protector of all.
Thou art the Universal Reveller and united with all.

78. sabun devun, sarbun bhavun,
sarbun kalai, sarbun palai.

O Lord, Thou art the Lord of all angels, the Knower of mysteries of universe.
Thou art the ultimate Annihilator as also the eternal Sustainer.

79. adi roop anadi moorat ajoni purkh apar.
sarb maun trimaun dev abhaiv adi oodar.
sarb palak sarb ghalak sarb ko puni kal.
jatar tatar birajhi avdhoot roop rasal.

O Lord, Thou art the Primal Being, without a beginning, unborn and infinite.
Worshipped by the three worlds, Thou art luminous, mysterious and ever merciful.
Protector of all, Destroyer of all, and the ultimate Annihilator of all.
Immanent in all Creation, yet detached, Thou art supremely beautiful and sweet as nectar.

80. nam tham na jati jakar roop rung na raikh
adi purkh odhar moorat ajoni adi asaikh
dais aur na bhais jakar roop raikh na rag
jatar tatar disa visa hoeh phailio anurag.

O Lord, Thou art without a name or abode, without caste, colour or contour,
Primal Being, bountiful, unborn and ever perfect.
Belonging to no country, having no garb, nor form nor shape, Thou art ever unattached,
Pervading the entire universe in all directions as the Essence of sublime Love.

81. nam kam beheen paikhat dham hoon neh jaeh.
sarb maun, sarbatar maun, sdev manat taeh
aik moorat anaik darsan, keen roop anaik
khail khaile, akhail khailun, aunt ko phir aik.

O Lord, Thou art Nameless and Desireless with no visible abode,
Adored by all, worshipped everywhere and glorified for evermore.
Thou art One, yet Manifold, and manifest in myriad forms.
Playing the divine game of creation, Thou art yet detached, Merging into Thyself all creations in the final act.

82. dev bhive na janhi jeh baid aur kataib.
roop rung na jati pati so janhi keh jaib
tat mat na jati jakar jnam mran beheen
chakar bakar phirai chatur chak manhi pur teen.

O Lord, Thy mysteries remain unfathomed by gods, Vedas and other scriptures.
Without form, colour, caste or clan, How can one ever know Thee?
Without father, mother or lineage, beyond birth and death,
Thy awesome Power prevails in all directions and is worshipped everywhere.

83. lok chaudah kai bikhai jug japhi jeh japu.
adi dev anadi mooret thapio sabai jeh thap.
parm roop pooneet mooret pooran purkh apar.
sarb bisv rachio soyunbhv garhan bhunjnhar.

O Lord, Thy Name is chanted by people in fourteen worlds.
Primal Lord of Light, without a beginning, Thou created the entire universe.
Thou art supremely beautiful, Ever pure, perfect and infinite.
Self-existent Creator of the universe, Thou art its Preserver and its Annihilator.

84. kal heen kla sunjugat akal purkh adais.
dharam dham so bharm rehat abhoot alakh abhais.
aung rag na rung jakeh jati pati na nam.
garb gunjan dust bhunjan mukat daeik kam.

Thou art timeless, the Source of all arts and achievements, Immortal and Omnipresent.
Repository of all religions, free of delusions Beyond physical elements, Thou art invisible and garbless.
Beyond physical attachment, Having no colour, caste, lineage or name,
Thou art Destroyer of pride, Chastiser of the wicked and Bestower of emancipation.

85. aap roop ameek an-ostat aik purkh avdhoot
garb ganjan sarb bhanjan adi roop asoot
aung heen abhung anatam aik purkh apar
sarb laeik sarb ghaeik sarb ko pritpar.

Self-created in Thine own image, Unfathomable and beyond praise Thou art unique and totally detached.
Destroyer of pride, Annihilator of all, Thou art the Primal Unborn Being.
Without body or limbs, Indestructible and beyond the soul, Thou art One infinite Being.
Supremely capable, Thou sustain all and ultimately annihilate all.

86. sarb gunta sarb hunta sarb tai anbhaikh.
sarb sastr na janhi jeh roop rung ar raikh
parm baid puran jakeh naiti bhakht nit.
kot simunti puran sastr na aavhivoh chiti.

Thy power extends over all, Thou art the Annihilator of all, Thou art ever unique.
Not all the scriptures know Thy form, colour or shape,
Even the supreme Vedas and Puranas proclaim Thou art Infinite.
Even through millions of scriptures, like simritis, puranas and shastras, Human mind cannot comprehend Thee.

87. gun gan oodar, mehma apar.
aasan abhung, oopma anung.

Fount of all virtues, generous and merciful, Infinite is Thy glory.
Eternal is Thine existence and incomparable Thy grace.

88. anbhav parkas, nis din anas.
aajan baho, shahan shah.

Self-resplendent and ever indestructible,
Infinite is Thy might, O Lord of Lords.

89. rajan raj, bhanan bhanu.
daivan dev, oopma mahan.

O King of kings, Sun of all suns,
Lord of all angels, incomparable is Thy glory.

90. indran inder, balan bal,
runkan runk, kalan kal.

Lord of all Indras, Greatest among the great,
Poorest among the poor, Annihilator of Death.

91. anbhoot aung, aabha abhung,
kati mit apar, gun gan oodar.

Beyond the physical elements, Ever resplendent with light,
Of infinite speed, beyond any measure, Ever generous Fount of virtues and treasures.

92. muni gan parnam, nirbhai nikam
ati duti parchund, miti gati akhund.

Worshipped by sages, Without fear or desire,
Of mighty effulgence, Indivisible and Immeasurable.

93. aalisiay karm, aadirsay dharam
sarba bharnadhay, andund badhay.

Thy actions spring from Thy Nature, Thy laws from the noblest ideals.
Thou adorn and fulfill all universe, unbound and unchallenged.

94. gobindai, mukanday, oodarai, aparai.
Lord of Universe, great Emancipator, Ever compassionate and infinite.

95. hariaun, kariaun, nirnamai, akamai.
The ultimate Annihilator, the primordial Creator, Who hath no name, nor any desire.

96. chatar chakr karta, chatar chakr harta.
chatar chakr danai, chatar chakr janai.

In all directions, everywhere, Thou art the Creator and the Annihilator,
Thou art the Giver and the Knower.

97. chatar chakr varti, chatar chakr bharti
chatar chakr palai, chatar chakr kalai.

In all directions, everywhere, Thou pervadeth and fulfilleth,
Thou sustaineth and destroyeth.

98. chatar chakr pasai, chatar chakr vasai
chatar chakr maniay, chatar chakr daniay.

In all directions, everywhere, Thou art ever so near and ever immanent,
Thou art ever worshipped and ever the Giver.

99. na satrun, na mitrun, na bharmun, na bhitrun.
O Lord, Thou art Without friend or foe, Without delusion or fear.

100. na karmun, na kaey, ajunmun, ajaey.
Beyond action or form, Beyond birth or abode.

101. na chitrun, na mitrun, parai hain, pevtrun.
Without image or friend, Limitless and ever pure.

102. pirthisai, aadisai, aadirsai, akirsai.
Master of the Universe, the Primal Being, Ever invisible, ever almighty.

103. keh aachij daisai, keh aabhij bhaisai.
keh aagunj karmai, keh aabunj bharmai.

O Lord, Imperishable is Thy kingdom, Indefilable is Thy form,
Indestructible are Thy deeds, Impenetrable Thy illusion.

104. keh abhij lokai, keh aadit sokai.
keh avdhoot barnai, keh bebhoot karnai.
O Lord Detached from the world Thou createth, Capable of extinguishing the blazing sun,
Ever detached, Thou art the Creator of all powers.

105. keh rajun parbha hain, keh dharmun dhuja hain.
keh asok barnai, keh sarba abharnai.

O Lord, Thou art the glory of all kings, The flag bearer of true faith,
Beyond grief or sorrow, Thou adorn and sustain the universe.

106. keh jagtun kriti hain, keh chatrun chutri hain.
keh brhmun sroppai, keh anbho anoopai.

O Lord, Thou art the Creator of the world and Bravest of the brave.
All-pervading Supreme Spirit, Thy realisation is bliss unrivalled.

107. keh adi adev hain. keh aap abhaiv hain.
keh chitrun beheenai. Keh aikai adheenai.

O Lord, The Supreme and Primal God, Beyond all mysteries, Thou hast no form and art Thine own master.

108. keh rozi rjakai, reheemai rihakai.
keh pak beaib hain, keh gaibul gaib hain.

O Lord, Thou art the Giver of sustenance to all, Thou art the merciful Emancipator,
Ever immaculate, without any blemish, Thou art invisible and mysterious.

109. keh aphvul gunah hain. keh shahan shah hain.
keh karan kunind hain, keh roji dehund hain.

O Lord, Thou art the Forgiver of sins, King of kings,
The Cause of all actions, providing sustenance to Everyone.

110. keh rajak reheem hain, keh karmun karim hain.
keh sarbun kli hain, keh sarbun dali hain.

Thou art the merciful Provider of sustenance, And the ever gracious Fount of compassion.
Thou art the Source of all arts and powers, and also the Chastiser and Annihilator.

111. keh sarbatr gounai, keh sarbatr daniai.
keh sarbatr gounai, keh sarbatr bhounai.

O Lord, Worshipped everywhere, Thou art the Giver of all things,
Present everywhere, Thou resideth in all things.

112. keh sarbatr daisai, keh sarbatr bhaisai.
keh sarbatr rajai, keh sarbatr sajai.

O Lord, Thou art present in all lands and in all forms,
Thine is the kingdom everywhere, Thou art the Creator of the universe.

113. keh sarbatr deenai, keh sarbatr leenai.
keh sarbatr jaho, keh sarbatr bhaho.

O Lord, Everywhere Thou art the Giver, and Thou permeate all things.
Everywhere is Thy glory and Thou light up all things.

114. keh sarbatr daisai, keh sarbtar bhaisai
keh sarbatr kalai, keh sarbatr palai.

O Lord, Thou art present in all lands and in all forms,
Thou art the Annihilator everywhere, and the Sustainer everywhere.

115. keh sarbatr hanta, keh sarbatr gunta
keh sarbatr bhaikhi, keh sarbatr paikhi.

O Lord, Everywhere Thou art the ultimate Annihilator, Everything is within Thy reach and knowledge,
Everywhere Thou art manifest in varied forms, Everywhere Thou art the gracious Seer.

116. keh sarbatr kajai, keh sarbatr rajai
keh sarbatr sokhai, keh sarbatr pokhai.

O Lord, Thou art the Doer of all deeds Thy kingdom reaches everywhere.
Thou art the Annihilator of everything, and Thou art the Sustainer everywhere.

117. keh sarbatr tranai, keh sarbatr pranai
keh sarbatr daisai, sarbatr bhaisai.

O Lord, Thou art the Almighty Reliever of misery, Thou art the very Breath of life,
Thou art present in all lands, Thou art manifest in all forms.

118. keh sarbatr maniay, sadaivun pardhaniay
keh sarbatr japiay, keh sarbatr thapiay.

O Lord Adored everywhere, Thou art ever the Supreme Master,
Everywhere is Thy Name chanted and Thy kingdom established everywhere.

119. keh sarbatr bhanai, keh sarbatr manai
keh sarbatr indrai, keh sarbatr chundrai.

O Lord, Thou art like the Sun spreading light everywhere, Thine is the glory acknowledged everywhere.
Thou art the supreme God of all gods, Thou art the Lord of all moons and planets.

120. Keh sarbun kleemai, keh parmun phaheemai
keh aakl alamai, keh sahib klamai.

O Lord, Thy Word inspires all Creation, Thou art the supreme Fount of all Wisdom. Thou art supreme in wisdom and enlightenment, Thou art the Lord of all scriptures.

121. keh husnul vjoo hain, tmamul rujoo hain.
hamaisul slamai, sleekht mudamai.

O Lord, Thou art the essence of all beauty, and the Centre of all attraction,
Eternal is Thy peace and everlasting Thy creation.

122. gnimul shikstai, greebul prastai
belundul mkanai, zmeenul zmanai.

O Lord, Thou art the Vanquisher of the tyrants and Protector of the poor,
Lofty is Thy mansion, Heaven and Earth Thy kingdom.

123. tmeejul tmamai, rujooal nidhanai
hreephul ajeemai, rjaeik yakeenai.

O Lord, Thou grantest wisdom to all, Thou art the Centre of all meditation,
Thou art the perfect Friend and surest Provider of sustenance.

124. anaikul trung hain, abhaid hain abhung hain
ajijul nivaz hain, gneemul khiraj hain.

O Lord, Thou art like an ocean with countless waves Ever mysterious, ever imperishable,
Thou art the Saviour of Thy devotees and Chastiser of their enemies.

125. nirukt sroop hain, tirmukt bebhooti hain
parbhugt prbha hain. sojugt sudha hain.

O Lord, Indescribable is Thy form, Transcendent is Thy power,
All revel in Thy glory, Imminent in all is Thy nectar.

126. sdaivun sroop hain, abhaidi anoop hain.
smsto praj hain, sda sarb saj hain.

O Lord, Eternal is Thy existence, Ever mysterious and incomparable.
Thou art the Vanquisher of all, Thou art the Creator of all.

127. smstul slam hain. sdaivul akam hain
nirbadh sroop hain, agadh hain anoop hain.

O Lord, Protector of all, Thou art free of all desires, Of imperishable form,
Thou art unfathomable and incomparable.

128. oaun adi roopai, anadi sroopai
anungi anamai, tirbhungi tirkamai.

O Lord, Om is Thy primal manifestation, but Thy existence has no beginning
Without a body, without a name, Thou art the Annihilator and the Fulfiller everywhere.

129. tirbargun tirbadhai, agunjai agadhai
sobhun sarb bhagai, so sarba anuragai.

O Lord, Blesser of the three boons, Master of the three worlds, Thou art imperishable and unfathomable.
Benevolent Ordainer of everyone's fate, Thou art manifest as Love everywhere.

130. tirbhugt sroop hain,
achij hain, achoot hain. keh narkun prnas hain. pirtheeul prvasi hain.

O Lord, Reveller of the three worlds, None can penetrate or touch Thee.
Destroyer of all, Thou abidest in all universe.

131. nirukt prbha hain, sdaivun sda hain.
bebhugt sroop hain. prjugt anoop hain.

O Lord, Of indescribable glory, Thou art ever Eternal.
Detached from the material world, Thou sublimely permeate the universe.

132. nirukt sda hain, bebhugt prbha hain
anookt sroop hain, prjugt anoop hain.

O Lord, Thou art ever beyond description, Thy splendour transcends the universe.
Indescribable is Thy form Thou sublimely permeate the universe.

133. abhung hain, anung hain,
abhaikh hain, alaikh hain.

O Lord Thou art Formless and Indestructible.
Thou art Garbless and Indescribable.

134. abharm hain, akarm hain,
anadi hain, jugadi hain.

O Lord, Thou art beyond delusion and free of the bondage of Karma,
Thou art without a beginning and pre-existed all aeons.

135. ajai hain, abai hain,
abhoot hain, adhoot hain.

O Lord, Thou art Invincible and Eternal,
Beyond the physical elements and Unshakeable.

136. anas hain, odas hain,
adhundh hain, abundh hain.

O Lord, Thou art Imperishable and ever Detached.
Beyond worldly affairs and free of bonds.

137. abhagat hain, birkat hain,
anas hain, parkas hain.

O Lord, Thou art free of attachment, Thou art Indestructible,
Thou art the Source of enlightenment.

138. nechint hain, sonent hain,
alikh hain, adikh hain.

O Lord, Free of worries, Thou art Eternal.
Beyond description, Thou art Invisible.

139. alaikh hain, abhaikh hain,
adhah hain, agah hain.

O Lord, Thou art beyond the written word, Thou art without any garb.
Thou art ever Invincible, Thou art verily Unfathomable.

140. asubh hain, agunbh hain, aneel hain, anadi hain.
O Lord, Thou art ever Unborn, Thou art beyond comprehension,
Thou art without any stigma, Thou art without any origin.

141. anit hain, sunit hain,
ajat hain, ajadi hain.

O Lord, Pervading the ever changing universe, Thou art ever Eternal,
Not having been born, Thou art free of all bonds.

142. sarbun hunta, sarbun gunta,
sabun khiaata, sarbun giaata.

O Lord, Thou art the Annihilator of all, Thou art present in everyone,
Thou art praised by all, Thou knowest everyone.

143. sarbun hunta, sarbun karta,
sarbun pranun, sarbun tranun.

Thou canst take away from everyone, For all deeds are done by Thee through everyone,
Thou art the Breath of life in all Thou art the Emancipator of all.

144. sabun karmun sabun dharmun,
sabun jugta, sabun mukta.

Thou art the Doer working through everyone, Thou art the Font of all religions.
Thou art attached to all, Thou art free of all.

145. Namo sarb nasai, sdaivai prkasai
anungun sroopai, abhungun bebhootai

Thou art the Bestower of freedom, Thou art eternal Illumination.
Thou art of Incorporeal form, Thou art indestructible Illumination.

146. parmathun prmathai, sada sarb sathai agadh saroopai, nirbadh bebhootai.
Thou art calamitious of calamity, Thou art always with all.
Thou art limitless. Thou art of Illumination beyond obstruction.

147. anungi anamai, titbhungi tirkamai
nirbhungi saroopai, sarbungi anoopai.

Without limbs and without name, Thou art the Destroyer and the Fulfiller in the three worlds,
In all Thy forms, Thou art indestructible, In all Thy forms, Thou art supremely beautiful.

148. na potrai na putrai, na strai na mitrai.
na tatai na matai, na jatai na patai.

Thou hast no son nor grandson, Thou hast no enemy nor friend,
Thou hast no father nor mother, Thou hast no caste nor lineage.

149. nirsakun sareek hain, aunmto ameek hai
sadaivun prabha hain, ajai hain aja hain.

Having no relatives nor rivals, Thou art limitless and immeasurable.
Of eternal glory and splendour, Thou art unborn and unconquerable.

Bhagawati Chhund Tav Parsad (By the Grace of the Divine Mother)

150. Keh Zihr Zhoor Hain, Keh Hazr Hzoor Hain.
Hamaisul Salam Hain, Samstul Kalam Hain.

O Lord, Ever manifest in all Thy splendour, Ever present in all Thy glory,
Thou art the Fount of eternal peace, Thou art the Source of all scriptures.

151. keh sahib demag hain, keh husnul charag hain.
keh kamal karim hain, keh razak raheem hain.

Great Master of all intellect, Thou art the Fount of all beauty, Ever perfect in Thy compassion, Thou art the Merciful Giver of sustenance.

152. keh roji dehind hain, keh razak rahind hain
kareemul kamal hain, keh husnul jamal hain.

Thou art the Source of all livelihood. Giver of sustenance and emancipation.
Thou art perfect in Thy compassion, Ever beautiful, ever resplendent.

153. ganimul kheraj hain, gareebul nivaj hain
hareephul sahikun hain, herasul pahekun hain.

Chastiser of the tyrants, Saviour of the poor,
Annihilator of the oppressors Thou art Dispeller of all fear.

154. kalunkun parnas hain, samastul nivas hain.
agunjul gneem hain, rzaeik rheem hain.

Destroyer of sins and stigmas, Thou art present in everyone,
Ever invincible against evil, Thou art Merciful Provider of sustenance.

155. samstul zaban hain,keh sahib keran hain keh narkun parnas hain, behashtul nivas hain.
Thou speakest from every tongue, Thou art ever so near, O Master.
Thou art the Annihilator of hell, Thou art the Master of heaven.

156. keh sarbul gvnun hain, hamaisul rvun hain.
tamamul tameez hain, samstul aziz hain.

None is beyond Thy reach, For Thou art ever dynamic.
Thou knowest the reality of everyone, Yet all are loved by Thee.

157. prun prm eis hain, smstul adees hain.
adaisul alaikh hain, hmaishul abhaikh hain.

Thou art the supreme Lord, O Master, Thou art the universal Primal God.
Belonging to no country, beyond description, Thou art ever without any garb.

158. zameenul zma hain, ameekul eima hain
kareemul kamal hain, keh jurat jamal hain.

Thou pervadeth the earth and the sky, Immeasurable is the power of Thy faith.
Supremely perfect is Thy compassion, Exquisitely splendid is Thy velour and grace.

159. keh achlun prkash hain, keh amito sobas hain
keh ajab saroop hain, keh amito bebhooti hain.

Steady and eternal is Thy enlightenment Beyond all measure is Thy fragrance,
In every form Thou art full of wonder, Thy glory and power are beyond any measure.

160. keh amito pasa hain, keh aatam parbha hain
keh achlun anung hain, keh amito abhung hain.

Immeasurable is the expanse of Thy creation, Thy spirit sheds splendour everywhere,
Thou art ever steady, eternal and formless, Thou art indestructible and beyond all measure.

161. muni muni prnam, gun gn mudam
ari br agunj, hrinar prbhunj.

O Lord, In their minds sages bow to Thee For thou art the Fount of all virtues,
Even the mightiest enemy cannot harm Thee For Thou art the ultimate Annihilator.

162. angan parnam, muni mun salam
har nar akhund, bur nur amund.

O Lord, Countless people bow to Thee in worship, Even the sages do obeisance to Thee in their minds,
For Thou art immortal and imperishable, Ever Supreme and Self created.

163. anbhav anas, muni mun parkas
gun gun prnam, jal thal mudam.

O Lord, Intuitively experienced, Thou art immortal, In the minds of the sages, Thou art the Light,
Multitudes of virtuous people bow to Thee, Thou art the Master of land and sea.

164. anchij aung, aasan abhung.
oopma apar, gati mit oodar.

O Lord, Inviolate is Thy person, Unassailable is Thy Throne,
Incomparable is Thy glory, Vast is Thy measure.

165. jal thal amund, dis vis abhund.
jal thal mahunt, dis vis baiaunt.

O Lord, Established by Thine own power on land and sea, Beyond criticism extends Thy glory in all directions,
Mighty Master of all lands and seas, Limitless is Thy spread in all directions.

166. naubhav anas, dhirti dhar dhuras.
aajan bah, aikai sdahu.

O Lord, Intuitively experienced and Indestructible, Thou art the Centre and Support of the universe,
Of long and mighty arms and reach, Thou art ever One and only One.

167. Oaunkar adi, kathni anadi.
khal khund khial, gur bur akal.

O Lord, Onkar is Thy primal manifestation, Truly Thou hast no beginning,
Thy contemplation destroyeth evil, Supreme Master, Thou art Immortal.

168. ghar ghar prnam, chiti charn namu.
aachij gat, aajij na bat.

O Lord, Thou art worshipped in all homes, Thy Name is recited with contemplation of Thy lotus feet,
Imperishable is Thy existence, Nothing is weak or dependent in Thee.

169. anjhunj gat, anrunj bat.
antut bhundar, anthat apar.

O Lord, Beyond involvement in the strife of the world, Thou art ever without anger,
Inexhaustible is Thy treasure, Beyond limit and self created.

170. aadeeth dharam, ati dheeth karm.
anbarn anunt, data mahunt.

O Lord, Subtle and unique are Thy laws, Mighty and resolute are Thy deeds,
Inviolate and infinite is Thy existence, Great and generous is Thy bounty.

171. karunalay hain, ari ghalay hain.
khal khandan hain, meh mundan hain.

O Lord, Thou art the Abode of Mercy, Thou art the Annihilator of the (evil) enemies,
Thou art Dispeller of evil and ignorance, Thou adorn the world by Thy grace.

172. jugtaisver hain, parmaisver hain.
kli karan hain, sarb oobaran hain.

O Lord, Thou art the Lord of the Universe, Thou art the Supreme Master,
Even though strife be caused by Thy will Thou art the merciful Saviour of all.

173. dhirt kai dharan hain, jug kai karn hain.
mun maniay hain jug janniay hain.

O Lord, Thou art the Support and Sustenance of the earth, Thou art the Creator of the universe,
Acknowledged and worshipped in their minds by all, Thou art known all over the universe.

174. sabun bhar hain, sabun kur hain.
sarb pasiay hain, sarb nasiay hain.

O Lord, Thou art the Source of sustenance of all, Thou art the Cause of actions by all.
Thou art ever so close and provide support to all, Thou art also the ultimate Destroyer of all.

175. karunakar hain, besvunbhar hain.
sarbaisver hain, jagtaisver hain.

O Lord, Thou art ever merciful, Sustainer of the universe,
Thou art the Master of all and Lord of the Universe.

176. barhmundas hain, kahal khundas hain.
pur tai pur hain, karunakr hain.

O Lord, Thou art Cherisher of the emancipated, Thou art Destroyer of the evil,
Thou art ever Infinite, Thou art ever Merciful.

177. ajpajap hain, athpathap hain.
akirtakirti hain, aumritamirt hain.

O Lord, No prayer can encompass Thy full glory, None can install Thyself but Thee.
Thy deeds are done without Thy doing, Thou art the Nectar of immortality.

178. amiritamrit hain, karunakirti hain.
akirtakirti hain, dahurni dahirti hain.

O Lord, Thou art the Nectar of immortality, Ever acting in kind compassion,
Thy deeds are done without Thy doing, Support and Sustenance of universe.

179. ametaisver hain, parmaisver hain.
akirtakirt hain, amirtamirt hain.

Lord of the nectar of immortality Thou art the Supreme God,
O Lord, Thy deeds are done without Thy doing. Thou art the Nectar of immortality.

180. ajbakirt hain, amirtamirt hain.
nar naeik hain, khal ghaeik hain.

O Lord, Wonderful is Thy creation, Thou art the Nectar of immortality,
Guiding Spirit of all mankind, Thou art the Destroyer of all evil.

181. besvunbhur hain, karunalay hain.
nirpnaeik hain, sarb paeik hain.

O Lord, Thou art the Sustenance of universe, Thou art the Abode of mercy,
Thou art Supreme among the sovereigns, Thou art the Sustenance of everyone.

182. bhav bhunjan hain, ari gujan hain.
ripu tapan hain, jup japan hain.

Destroyer of fear, Thou art Annihilator of the (evil) enemies
Chastiser of the sinners, Thou art the Inspiration of all worship.

183. aklunkit hain, sarbakirti hain.
karta kar hain, harta hur hain.

Without blemish is Thy creation, O Supreme Creator of everything,
The Cause and Doer of all deeds, O ultimate Annihilator of everything.

184. parmatam hain, sarbatam hain.
aatam bus hain, jus kai jus hain.

O supreme and transcendent Lord of all souls, Thou art also manifest in individual souls,
Fully in command of Thine own self, Supreme is Thy glory and Thy praise.

185. Namo sooraj soorjai amo chund chundrai
Namo raj rajai Namo eindar eindrai.
Namo audhkarai Namo taij taijai
Namo birund birundai Namo bij bijai.

Salutations to Thee, O Sun of all Suns, Salutations to Thee, O Moon of all moons,
Salutations to Thee, O King of all kings Salutations to Thee, O Lord of all Indras,
Salutations to Thee, O Lord of darkness, Salutations to Thee, O Light of all lights,
Salutations to Thee, O Lord of multitudes, Salutations to Thee, O Seed of all creation.

186. Namo rajsun tamsun sant roopai
Namo prm tutai atutun sroopai
Namo jog jogai Namo gian gianai
Namo muntrun muntrai Namo dhian dhianai.

Salutations to Thee, O Lord of the three modes of passion, inertia and peace,
Salutations to Thee, O Supreme Essence and spirit of all things,
Salutations to Thee, O Yoga of all Yogas, Salutations to Thee, O Essence of all knowledge,
Salutations to Thee, O Mantra of all Mantras Salutations to Thee, O Essence of all meditation.

187. Namo judh judhai Namo gian gianai.
Namo bhoj bhojai Namo pan panai.
Namo kleh karta Namo santi roopai.
Namo einder eindrai anandun bebhootai.

Salutations to Thee, O Lord Supreme in battle, Salutations to Thee, O Lord Supreme in enlightenment,
Salutations to Thee, O Sustenance of all food, Salutations to Thee, O Essence of all drinks,
Salutations to Thee, O Lord of all strife, Salutations to Thee, O Embodiment of peace,
Salutations to Thee, O Lord of all Indras, Salutations to Thee, O Supreme Power without a beginning.

188. klunkar roopai alunkar alunkai.
Namo aas aasai Namo bank bunkai.
abhungi sroopai anungi anamai.
tribhungi trekalai anungi akamai.

O Lord, Thou art the Essence of all arts and adornments,
Salutations to Thee, eternal Hope of everyone. Salutations to Thee, Supreme in Thy elegance,
Ever immortal, incorporeal and nameless, Annihilator of the universe,
Lord of all times, Thou art without form and without desire.

189. ajai, alai, abhai, abai.
O Lord, Thou art Unconquerable, indestructible, Fearless and eternal.

190. abhoo, ajoo, anas, akas.
Unborn, unshakeable, Imperishable and all pervading.

191. agunj, abhunj, alkh, abhkh.
Invincible, imperishable, Invisible and needing no sustenance.

192. akal, dayal, alaikh, abhaikh.
Timeless, compassionate, Beyond fate and garb.

193. anam, akam, adhah, agah.
Nameless, desireless, Unfathomable, invincible.

194. anathai, prmathai, ajoni, amoni.
Thine own Master, ultimate Annihilator Ever unborn, never silenced.

195. na ragai, na rungai, na roopai, na raikhai.
Without attachment, without colour, Without form, without shape.

196. akarmun, abharmun, agunjai, alaikhai.
Beyond ritual, beyond delusions, Indestructible, indescribable

197. namstul parnamai samstul parnasai
agunjal anamai samstul nivasai
nirkamung bebhootai samstul saroopai
kukrmun parnasi sudharmun bebhootai.

O Lord, we salute You. You are the Destroyer of all.
You are Nameless and cannot be conquered and abide in all ceatures.
You are known for Your Desirelessness. All the creation is Your Form.
You are the Destroyer of evil and Cherisher of Righteousness.

198. sada sachdanund sutrun parnasi.
kareemul kuninda samstul nivasi
ajaeib bebhootai gajaeib ganeemai
hreeaun kreeaun kareemul raheemai.

O Lord, Ever Existing True One, Consciousness and Bliss,
You are Annihilator of enemies (evil and wickedness). You are Beneficent Creator of all.
You abide in all creatures. You are Wonderful Lord. You are a Terror to the tyrants.
You are the Destroyer and also the Creator. You are Compassionate and Merciful.

199. chatar chakar varti chatar chakar bhugtai
soyunbhav sobhun sarbda sarb jugtai
dokalun prasi dayalun sroopai
sada aung sungai abhungun bebhootai.

O Lord, Having Thy domain in all quarters, Thou art the Reveller everywhere.
Self created, compassionate and auspicious, Thou art ever united with everyone.
Destroyer of bad times, Thou art the Embodiment of Compassion.
Ever so close to everyone, Everlasting is the treasure of Thy glory and power.

Mool Mantar Of The True Guru

Sri Guru Granth Sahib
"That homogenous supreme reality (God) first was written as numeral one (in mool mantar)and then He was incribed as Ura syllable of Gurmukhi, further pronounced as Oangkar. Then He was called Satnam, the truth by name Kartapurakh, the creator Lord, Nirbhau, the fearless one, and Nirvair, without rancour. Then emerging as the timeless Akal Moorat to be called as unborn and self-existent. Realised through the grace of the Guru, the divine preceptor, the current of this primeval truth (God) has continuously been moving since before the beginning and throughout the ages. He is verily the truth and will continue to be the truth forever. The true Guru has made available (for me) the glimpse of this truth. One who merging his consciousness in the Word establishes a relationship of Guru and disciple, only that disciple devoting himself to the Guru and progressing from worldiness attunes his consciousness in and with the Lord. The gurmukhs have had a glimpse of imperceptible Lord who is the fruit of delights.” (

The Mool Mantar

Ik Onkaar - The One God, the Absolute Reality
Satnaam - Whose name is Truth
Kartaa - The Creator
Purakh - Present in all creation
Nirbhau - Without Fear
Nirvair - Without vengence or anger
Akaal Moorat - of Eternal Form
Ajuni" " Unborn
Saibangh - self-Illumined
Gurparsaad - Attainable through the Grace of the Guru

"The Mool Mantar (also spelt Mul Mantra) is the most important composition contained within the Sri Guru Granth Sahib, the holy scripture of the Sikhs; it is the basis of Sikhism. The word"Mool" means"main"," root"or"chief"And"Mantar"means"magic chant" or"magic portion.”

Together the words"Mool Mantar"mean the"Main chant"or"root verse.” It's importance is emphasised by the fact that it is the first composition to appear in the holy Granth of the Sikhs and that it appears before the commencement of the main section which comprises of 31 Raags or chapters.

The Mool Mantar is said to be the first composition uttered by Guru Nanak Dev upon enlightenment at the age of about 30. Being the basis of Sikhism it encapsulates the entire theology of Sikhism. When a person begins to learn Gurbani, this is the first verse that most would learn.

It is a most brief composition encompassing the entire universally complex theology of the Sikh faith. It has religious, social, political, logical, martial and eternal implication for human existence; a truly humanitarian and global concepts of the Supreme power for all to understand and appreciate.

This Mantar encompasses concepts which have been evaluated and proven over many eras (or yugs) and known to be flawless beyond any ambiguity what so ever. The rest of Japji Sahib that follows this mantar is said to be a elaboration of the main mantar and that the rest of the Guru Granth Sahib totalling 1430 pages, is a detailed amplification of the Mool Mantar.

This is the verse that all beginners to Sikhism have to learn and repeat over and over again until it becomes an automatic process. After learning this short verse and its full meaning, it is common for beginners to awake early in the morning, wash and sit and mediate on the Mantar for 10 to 20 minutes focussing on the sound and meaning of each word.

It is said that the rest of the Guru Granth Sahib is an elaboration of the Mool Mantar and that this Mantar itself is an explanation and amplification of the single phrase Ek Oankaar, which is the first entry in the holy Granth.”

SikhiWiki, the Sikh Encyclopedia

The Sikhs: Their Religious Beliefs and Practices
Cole, W. Owen; Sambhi, Piara Singh

The Sikhs: Their Religious Beliefs and Practices
"The search for God might be the consequence of dissatisfaction or of 'meeting the Guru'. Someone may succeed in the moral struggle, in the practice of asceticism, in visiting pilgrimage centres or mastering the Vedas or philosophical systems and yet be aware that something is still missing. On the other hand, it may be that without conscious effort, perhaps as a result of karma, someone hears the voice of God and the latent divinity is activated so that release is obtained. At this point we come to the difficult concept of the grace of God. The problem sometimes exists for the western reader who may already be aware that the word has a Christian context, and even if he has not studied Pauline theology he knows something of the term because of its popular usage. A word used in the Adi Granth that is translated as 'grace' is 'nadar', which has to do with 'sight'. Sikhism is above all else a particular kind of guru cult and it might help to consider a similar word to 'nadar', 'darshan', the Guru's glance, as we may try to understand grace.

India is a land of villages, pilgrimage places and gurus. Almost every day there is some local festival, some holy man whose anniversary is being commemorated and in many villages there is a guru to whom people turn for enlightenment and guidance. Some of the gurus become famous beyond the locality and the roads to their teaching centres are busy with travelers.

Others have only local reputations and are visited by a small but steady trickle of devotees. Outside the guru's home the faithful and the hopeful will sit and wait for him to appear (most gurus are male). He may be away from the village in which case they will remain until his return. When he does appear there need be no words, merely a benign look of acceptance that is enough to convey a blessing. That glance is darshan. It is this that Sikhism has in mind when it speaks of God's grace. God is the supreme Guru. Experience teaches that some people make the hard journey of asceticism or moral effort but do not receive this glance of acceptance. Others with but little struggle are not only smiled upon, they are initiated into the close fellowship of disciples. Acceptance or rejection is not arbitrary or the result of some quixotic impulse; the person who sought darshan and was refused it may be disappointed but the guru knows best. Even the disappointment is a pronouncement. It may be that the seeker must try harder, is being tested, is not yet ready for enlightenment. 'Baba knows everything'; even that the time for release may not be in the present life; perhaps the next birth will bring acceptance. One thing is certain; the hopeful pilgrim believes that the guru is necessary for liberation. With this concept of guruship in mind it may be possible to understand such apparently harsh sayings as:

All bounties come from God. No one can claim them as a matter of right. Some who are awake do not receive them, others are roused from their slumbers to be blessed. (AG 85)

Good actions may procure a better existence, but liberation comes only from grace. (AG 2)

God cannot be understood or realized through cleverness (AG 221)

God cannot be won through rites or deeds. Learning cannot give help in comprehending the Divine. The Vedas and eighteen Puranas have also failed to reveal the mystery. Only the True Guru has revealed the one to me. (AG 155)

In Sikhism grace is the word which describes the way in which God focuses attention upon a person. No one is ever beyond God's care; God 'takes care of everything, though remaining invisible' (AG 7).

Even to those how have not found God there is knowledge through dissatisfaction:

You are clearly present in the world because all crave for your Name. (AG 71)

Grace is the means by which this longing is met. It is the special notice which God takes of someone. It can even be a glance of disapproval but then its consequences are disastrous: 'A displeasing glance from God reduces even monarchs to straw' (AG 472).

In the Japji Guru Nanak describes the five stages of human development. The first is the region or stage of piety (Dharam Khand). This is the realm into which all humans are born. They may practise devotion and so reach the realm of knowledge (Gian Khand) in which they become aware of the vastness of the universe and the mystery of existence. The seeker may progress further, to the realm of effort (Saram Khand). In this stage mind and intellect become perfected or attuned to God. A person has now gone as far as possible in developing natural gifts. The stage of grace (Karam Khand) is only possible with the help of spiritual strength, which comes from God. Help to enter this realm is willingly given by the loving God.

It is the region in which only the great saints (bhagats) live in divine bliss.

In the realm of grace spiritual power is supreme, nothing else avails. Brave and strong warriors in whom divine spirit lives dwell there, those who are blended with the One by songs of praise. Their beauty is beyond description, the Divine Being lives in their hearts. They do not die and are not deceived. The congregations of the blessed live there too. They dwell in bliss with the True One in their hearts. (AG 8)

Grace in Sikhism has therefore a number of meanings. It is the glance which a Guru bestows upon the disciple denoting acceptance and conveying a blessing. It is also a glance which liberates the devotee in such a way that the efforts which were once taken to win recognition are now acts of loving service. Grace also transforms the disciple from being a hopeful seeker to being someone who has found the meaning of personal existence and is now at ease and at peace, having realized God.

However, Karam Khand is not the last region; there is Sach Khand, the region of truth where God exists in a formless state. It cannot be described, only experienced by the liberated soul.

In the realm of truth dwells the formless One who having created, watches over creation, looking upon them with grace. People live in bliss. There a world upon world, form upon form. All have their functions as God's will [hukam] ordains. God sees creation and seeing it rejoices. To describe it is hard, hard as steel to the hand. (AG 8).

Guru Nanak was acutely aware of the paradoxes which are part of life, of seeking for God but not finding, of striving but not being satisfied, of knowing that God is latent in everyone, yet many are unaware of how to become God-realized. The solution lay in the Indian concept of guruship which Guru Nanak accepted but interpreted in his own particular way. Two passages sum up both the paradox and the solution:

Inside you is the royal throne from which justice is dispensed. By the shabad we discover God's home is inside us (AG 1092); Without the grace and guidance of the Guru we cannot know the essence of the truth, the unfathomable God lives in everyone. (AG 1093).

Guru Nanak was also practical and we must turn not only to the concept of liberation but to the techniques which Sikhism advocates for attaining liberation.”

The Sikhs: Their Religious Beliefs and Practices
Cole, W. Owen; Sambhi, Piara Singh, 1973, pages 79-82
Sussex Academic Press

The Three Meanings of Atman - Parabrahman, Brahman and brahman

"Ultimately there is only one Self, the supreme Self, which is manifested at different levels of reality. First of all, the Paramatman, the Supreme Self, can be conceived as beyond all word and all thought. It is the ultimate transcendent mystery. Secondly, the atman can be conceived as the source of all reality, the source of all creation, of consciousness and of human existence. Thirdly, the same atman can be conceived as indwelling in each person, each thing. In each one of us the One, the Supreme Spirit, is dwelling. That Supreme Spirit dwelling in me is my higher Self. These three senses are fundamental. The absolute Supreme, beyond everything, the 'Parabrahman' or 'Paramatman', then the brahman or atman as the source of everything, the creator Spirit, and then the atman or brahman manifested in every person in every thing, the indwelling Self. That is my higher Self and it is ultimately one with the Supreme.”

The One Light - Bede Griffiths' Principal Writings
Templegate Publishers, 2001, p. 204

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