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What is That Ringing in My Ears?

Aum, the Divine Mother, the Holy Spirit

A reader asked what the hum was that she hears in her ears. Other readers have asked on earlier occasions what the ringing or the high-pitched whine is. Since more and more people will be hearing this ring in the future, perhaps its a good time to consider what the sages say about it. I hear it all the time and have heard it for years. Many people consider it to be tinnitis, but Paramahansa Yogananda says its not. He says its the sound of the universal creative vibration that calls all matter into being, holds it in place for a while, and then returns it to the formless, the cosmic motor, the music of the spheres, in the first form in which it manifests itself to us. Unfortunately the only quote I no longer have is the very one from the Self-Realization Fellowship lessons where Yogananda specifically addresses the matter and says the ringing is not tinnitis but the sound of Aum. Over the holidays I may see if I can find the Lessons again, but I do have many other quotes from him in which he gets close to the subject. (For more, see 1.) Religions have various names for this primal vibration. Some call it Aum or Amen, others Shakti, Prakriti/Procreatrix, still others the Holy Spirit, Wisdom (Solomon), Sophia, and so on. Its synonymous with movement and sound. The Father is still and silent. I follow Sri Ramakrishnas practice and call it the Divine Mother, as in this passage: O Mother! O Embodiment of Om! (2) And here: Everyone is under the authority of the Divine Mother, Mahamaya, the Primal Energy. Even the Incarnations of God accept the help of maya to fulfill their mission on earth. Therefore, they worship the Primal Energy. (3) Here is Yogananda explaining that Aum is known to all religions. Aum of the Vedas became the sacred word Hum of the Tibetans, Amin of the Moslems, and Amen of the Egyptians, Greeks, Romans, Jews, and Christians. Its meaning in Hebrew is sure, faithful. (4) Here he is equating it with the Holy Spirit: Holy Ghost, Aum of the Hindus, the Mohammedan Amin, the Christian Amen, Voice of Many Waters, Word are the same thing. Aum is called the word because the word signifies cosmic intelligent vibratory sound which is the origin of all sounds and languages. This intelligent cosmic vibration or word is the first manifestation of God in creation. (5) The Cosmic Energy, or Vibration, has a voice of Cosmic Sound which is called Amen by Christians or Om by Hindus. This Amen is the faithful witness in the beginning of creation that is, all vibrating creation is accompanied by the Cosmic Sound of Amen or Om or the Word or Holy Ghost, which is the first vibrating manifestation of God. (6)

Here he explains what is mystically meant by voice of God or God said, given that God the Father is silent and still: The Aum vibration that reverberates throughout the universe [is] the Word or voice of many waters of the Bible. (7) Throughout the Bible wherever the word VOICE or GOD SAID is used, it signifies that God did not speak through a throat but that, whenever God wills to create something definite, His will stirs up and energizes the Cosmic Energy which produces various sounds. Hence, God said means God vibrating, and His Voice signifies His Intelligent Cosmic Vibration and Energy. (8)

Jesus communing with the Holy Spirit, Divine Mother, Aum/Amen In case anyone did not follow what he just said, God the Father does not directly speak but stirs up God the Mother (Aum, the Word, the Holy Spirit) who speaks. If you have trouble imagining this, consider what Krishna said about God the Father: This entire universe is pervaded by me, in that eternal form of mine which is not manifest to the senses. Although I am not within any creature, all creatures exist within me. I do not mean that they exist within me physically. That is my divine mystery. You must try to understand its nature. My Being sustains all creatures and brings them to birth, but has no physical contact with them. (9) Here Yogananda explains Aum as a cosmic vibration upholding creation: God is the Word or Om or Holy Ghost or Cosmic Vibration or Cosmic Energy. God is Cosmic Sound resulting from the Cosmic Energy and Cosmic Vibration. Gods first manifestation is the Word or Intelligent Cosmic Vibrating Sound. (10) Aun [sic] or the Holy Ghost, [is] the sole causative force that upholds the cosmos through vibration. (11)

Regarding the manner of creation, the Divine Mother is Herself composed of three cosmic forces or movements, which Hindus call the three gunas.We have no equivalent notion for the gunas in the West. What Yogananda refers to here as the outflowing consciousness or Christ Intelligence could also be considered the Child of God, the Third member of the Trinity, the Transcendental Father in the womb of the Phenomenal Mother. We now have all three members of the Trinity: Father, Mother, and Child or Brahman, Shakti, and Atman (Hindu). Ghost signifies an intelligent, invisible, conscious force, or intelligent cosmic vibration. It is holy because the emanent (outflowing) consciousness of God the Father, or Christ intelligence, guides it to create all finite matter. The ancients, not versed in the polished language of modern times, used Holy Ghost and Word for Intelligent Cosmic Vibration, which is the first materialization of God the Father in matter. The Hindus speak of this Holy Ghost as the Aum. A stands for Akar or creative vibration; U stands for Ukar or preservative vibration; and M for Makar or destructive vibration. (12) The potencies of sound and of vach, the human voice, have nowhere else been so profoundly investigated as in India. The Aum vibration that reverberates throughout the universe (the Word or voice of many waters of the Bible) has three manifestations or gunas, those of creation, preservation, and destruction. Each time a man utters a word, he puts into operation one of the three qualities of Aum. This is the lawful reason behind the injunction of all scriptures that man should speak the truth. (13)

Paramahansa Yogananda meditating In my opinion, Hindus personalized the three gunas and called them Brahma (creation), Vishnu (maintenance), and Shiva (transformation). Of course, I could be wrong. Spiritually-sensitive people hear the first manifestation of this Holy Spirit or Divine Mother as a ringing in the ears. Others have to meditate deeply to have the sound arise within themselves.

The intelligent holy vibration, or the first manifestation of God the Father, manifests as the cosmic sound of Aum, or Amen, which can be heard in meditation. (14) Patanjali speaks of God as the actual Cosmic Sound of Aum that is heard in meditation. Aum is the Creative Word, the whir of the Vibratory Motor, the witness of Divine Presence. (15) Behold, I stand at the door, and knock (sound through Om vibration): If any man hear my voice (listen to Om), and open the door, I will come in to him. (Revelation 3:20). Patanjali (a great Hindu Raja Yogi) wrote: Meditate on Om to actually contact [God]. Om is His symbol (manifestation of creation). (16) Here is Da Free John hearing it as a click: I could feel and hear little clicking pulses in the base of my head and neck, indicating the characteristic Presence of the Mother Shakti. (17) Yogananda explains what the Yogi does with the sound of Aum, this ringing in our ears:

Paramahansa Ramakrishna in samadhi [One] hears the sound of Holy Ghost when all bodily and astral sounds cease. Then, by deeper meditation on this sound, by higher processes learned from the Guru, he can be one with the sound and touch it. Then, after touching or feeling it, by still higher methods, the spiritual aspirant will find his consciousness vibrating simultaneously in his body and in several continents. As he progresses further by deeper and longer meditation, he will find his consciousness vibrating simultaneously in his body, in the earth, the planets, the universes, and in every particle of matter. (18) When the Yogi listens to cosmic vibration, his mind is diverted from the physical sounds of matter outside his body to the circulatory sounds of the vibrating flesh. Then his consciousness is diverted from the vibrations of the body to the musical vibrations of the

astral body. Then his consciousness wanders from the vibrations of the astral body to the vibrations of consciousness in all atoms. Then the consciousness of the Yogi listens to the Holy Ghost or Cosmic Sound emanating from all atoms. This is the way the ordinary consciousness should be baptized or expanded into Christ consciousness through the expanding power of the Holy Ghost, or the allspreading Aum-vibrating-sound heard in meditation. (19) All human beings find their consciousness hidebound by the body, but by listening to and feeling the Aum vibration and intuitive Christ consciousness the Yogi realizes that God the Fathers cosmic consciousness exists inactively in regions where there is no motion or presence of the Holy-Ghost vibration. (For the Holy-Ghost vibration is limited only to a certain tract of space which is peopled by the cosmos and all island universes. Holy Vibration is condensed into planetary creation.) (20) Note Yoganandas contention that the Divine Mother can only be found in a certain tract of space. By deep meditation the student can hear the voice of cosmic sound, emanating from all atoms and sparks of cosmic energy. By listening to this omnipresent sound the consciousness of the body-caged soul begins gradually to spread itself from the limitations of the body into omnipresence. One listening to the cosmic sound will find his consciousness spreading with it to limitlessness. (21) After listening to and feeling the cosmic sound in all the Physical, Astral, and Ideational cosmos, or in the Physical, Astral, and Ideational Holy Ghost, his consciousness will vibrate in all creation. Then when his expanded consciousness becomes stable in all creation, it feels the presence of Christ consciousness in all vibration. Then the [Yogi] becomes Christ-like; his consciousness experiences the Second Coming of Christ; he feels in his vehicle the presence of Christ-consciousness as Jesus felt Christ expressed in His body. (22) Through the divine eye in the forehead (east), the yogi sails his consciousness into omnipresence, hearing the Word or Aum, divine sound of many waters: the vibrations of light that constitute the sole reality of creation. (23) So if youre hearing the blessed sound of Aum as a ringing in your ears, rejoice. Welcome it. Talk to it. Say, Hello, Mother. What are your wishes for me today? or What are you bringing me today? Listen to it and allow it to grow within your consciousness. Hearing the sound of the universal motor is a great blessing indeed.

Footnotes
(1) Interestingly I did a search online and turned up this near-reference to it, from one Omgurom who read it in the SRF Lessons as I did:

What you are hearing sounds like the Aum (om) vibration, it is heard in the right ear by people who do a lot of yoga and meditate. Paramahansa Yogananda talks about it a lot in his SRF lessons. If you wish to contact SRF Self Realization Fellowship you could talk with a nun from there. They will be able to help you understand more about it. (Yoga Forums, at http://www.yogaforums.com/forums/f20/ringing-in-right-ear-6720.html.) Heres another reference to it in a kundalini discussion group, by a nameless correspondent: [The ringing in your ears] probably the background static of consciousness. A yogi (e.g., Yogananda) will tell you its the OM vibration, the word of God. A Zen master will probably call it original sound. Concentrating on it is a form of meditation. When [kundalini] becomes active it turns into a roar like a waterfall. (http://www.kundalinigateway.org/threads/th_sound.html.) And finally here is a statement from Yogananda that all sounds are Aum, which again is not the exact quote but provides the foundation for it: The earthly sounds of all atomic motion, including the sounds of the bodythe heart, lungs, circulation, cellular activitycome from the cosmic sound of the creative vibratory activity of Aum. The sounds of the nine octaves perceptible to the human ear, as well as all cosmic low or high vibrations that cannot be registered by the human ear, have their origin in Aum. (http://www.yogananda.com.au/pyr/pyr_aum.html.) (2) Paramahansa Ramakrishna in Swami Nikhilananda, trans., The Gospel of Sri Ramakrishna. New York: Ramakrishna-Vivekananda Center, 1978; c1942., 299. (3) Paramahansa Ramakrishna in GSR, 226. (4) Paramahansa Yogananda, Autobiography of a Yogi. Bombay: Jaico, 1975, 237n. (5) Paramahansa Yogananda, The Second Coming of Christ. Dallas: Amrita Foundation, 1979-86, 1, 19. Ghost=Spirit. Spiritus = Breath. Breath = movement. The Holy Ghost is movement; God the Father is stillness. (6) Paramahansa Yogananda, SCC, 2, 22. (7) Paramahansa Yogananda, AY, 17n. (8) Paramahansa Yogananda, SCC, 2, 22. (9) Sri Krishna in Swami Prabhavananda and Christopher Isherwood, trans., BhagavadGita. The Song of God. New York and Scarborough: New American Library, 1972; c1944, 80. I do not recommend any other translation of the Bhagavad-Gita than this one. (10) Paramahansa Yogananda, SCC, 2, 22.

(11) Paramahansa Yogananda, AY, 487n. (12) Paramahansa Yogananda, SCC, 1, 15-16. (13) Paramahansa Yogananda, AY, 17n. (14) Paramahansa Yogananda, SCC, 1, 17. (15) Paramahansa Yogananda, AY, 237. (16) Paramahansa Yogananda, Self-Realization Fellowship Lessons, Number 29, 3. (17) Da Free John, The Knee of Listening. Original Edition. Clearlake, CA; Dawn Horse Press, 1984; c1973, 132. (18) Paramahansa Yogananda, SCC, 1, 17. (19) Paramahansa Yogananda, SCC, 1, 20-1. (20) Paramahansa Yogananda, SCC, 1, 29. (21) Paramahansa Yogananda, SCC, 1, 15. (22) Paramahansa Yogananda, SCC, 1, 29. (23) Paramahansa Yogananda, AY, 267-8. One Response

1. Cat permalink January 30, 2011 I have had a ringing in both of my ears for over 10 years now, and have grown so used to it that I dont even notice it at times. Thank you for this article. ~Cat

On the Nature of the Divine Mother or Holy Spirit?

"The ancients, not versed in the polished language of modern times, used "Holy Ghost" and "Word" for Intelligent Cosmic Vibration, which is the first materialization of God the Father in matter [i.e., the Mother]. The Hindus speak of this Holy Ghost as the "Aum." (41) Holy Ghost, Aum of the Hindus, the Mohammedan Amin, the Christian Amen, Voice of Many Waters, Word, are the same thing." The spiritual Phenomenon called the Divine Mother has always been deeply interesting to spiritual seekers. Known to sages and saints throughout history, it is the Divine Mother whom we in the West address as the Holy Spirit and Mother Nature. In India, Hindus address Her as Shakti, Maya, Kali, and Durga. She is also known as Wisdom, Aum, Amen, the Word of God. By whatever name we refer to Her, She is an actual Entity that exists and can be directly experienced. In this paper, I present a number of conjectures about Her identity based on the recorded experiences of these saints and sages. The Mother's nature is one of the unfathomable mysteries of life. Nothing can be said about Her directly or positively. Almost everything that can be said of Her must be couched in metaphors; She is described in terms of waves, clouds, lights, fire, voices, music, though She is none of these. I know of no other way to discuss Her than metaphorically. Her existence preceded language. Therefore it stands to reason that She operates without recourse to or dependence on words. As I am led to believe, no amount of intellectual understanding can substitute for a direct and personal experience of Her. The subject of the Mother's identity can be very dense. Even arriving at the generalities presented here required the matching of many pieces of a large and complex spiritual puzzle. In the end, all of it must remain guesswork on my part. If we mean to follow the case as set out here, we will have to suspend disbelief, at least until the full argument has been stated. Every name used in this essay, unless otherwise stated, is a name by which the Mother has been known to an enlightened master. Towards the end of the essay, a list of these names is given. Because all refer to the same Entity, I could have chosen any one of them as definitive. In fact, I have chosen to follow Sri Ramakrishna's practice and refer to this high power as the "Divine Mother." If, after finishing this article, you wish to pursue the subject further, the best source to turn to is the Gospel of Sri Ramakrishna, the recorded conversations of the Mother's greatest devotee. While most sages knew a single facet of the Mother, the Avatar of Dakshineswar scaled the lofty peaks of enlightenment by several routes and displayed a sublime, multi-faceted knowledge of the Mother which offers a standard of comparison for other accounts. The Mother is neither a female nor a person

To arrive at a notion of the Mother, we must first put aside our anthropocentric ways of thinking and realize that She is not a person, and not a female either, but an agency, a power in the universe which can only be understood as it is. Avatars and enlightened saints and sages, who refer to the Holy Father and Divine Mother, find themselves in a position of needing to speak about entities which are one at the absolute level of existence and apparently too at the relative. To differentiate between them, they draw upon a metaphor of gender, as Kabir and Lao Tzu illustrate: Kabir: "The formless Absolute is my Father, and God with form is my Mother." (1) Lao Tzu: "Nameless indeed is the source of creation [i.e., the Father], But things have a mother and she has a name." (2) Both Kabir and Lao Tzu are differentiating between an absolute realm where name and form are not to be found and a relative plane where they are. The former is designated the Father; the latter, the Mother. However, down through the centuries, using the gender metaphor has given rise to a difficulty. We ordinary people, lacking the knowledge that accompanies enlightenment, project onto these two high powers stereotypes and conclusions, likes and dislikes proper to actual males and females and improper to these genderless sublime entities. The Divine Mother becomes anthropomorphized into a woman, leading us to distort Her true nature and enmeshing us in a web of imprisoning thoughts. Not a female, the Mother is nonetheless the necessary cause of gender; not a male, the Father is its sufficient cause. Not a person Herself, the Mother is the source of personhood; not a person Himself, the Father is the source of existence itself. If we truly wish to approach an understanding of Her Nature that may help us realize Her, we must be vigilant against taking the gender metaphor farther than its usefulness permits. The term "Mother" refers to the relative plane of existence; the term "Father" refers to the absolute Understanding some basic distinctions about Her will require us to think in vast terms. Sri Ramakrishna hinted at this to his devotees: "The macrocosm and microcosm rest in the Mother's womb. Now do you see how vast She is?" (3) One of Sri Ramakrishna's translators and biographers, Swami Nikhilananda, explains: reality has two levels, one of which may be called the absolute, acosmic, or transcendental level and the other the relative, cosmic, or phenomenal. (4) It was these two levels of Reality that saints and sages wished to speak about by using the metaphor of a cosmic male and female.

According to Swami Nikhilananda, at the phenomenal level, one perceives the universe of diversity and is aware of one's own individual personality or ego, whereas at the transcendental level, differences merge into an inexplicable non-dual consciousness. Both these levels of experience are real from their respective standpoints, though what is perceived at one level may be negated at the other. (5) Thus, the Mother, coterminous with this relative plane of existence, includes all things, all creation, all manifestation, all matter. The Father, the source of creation, remains ever nothing, un-created, un- manifest, im-material. On the relative plane, the Divine Mother creates all there is, preserves it for a time, and then dissolves it into the formless Father again. According to the saints and sages we shall hear from, it is the Mother who operates the world; that is, who creates, preserves, and destroys everything there is. As Swami Nikhilananda observes, She is "Procreatrix [cf. Prakriti], Nature, the Destroyer, the Creator. (6) His remarks echo ancient texts. Of Her the Upanishads declared: Thou art the creator; thou art the destroyer by thy prowess; and thou art the protector. (7) In the Bhagavad-Gita, Sri Krishna addresses Her as Maya. Maya makes all things: what moves, what is unmoving. O son of Kunti, that is why the world spins, Turning its wheel through birth and through destruction. (8) This knowledge is not privy to Hindus alone. The avatar Zarathustra taught that the Mother was in sole charge of "the management of the bodily and spiritual worlds." (9) Solomon also knew that wisdom "operates everything." (10) Swami Nikhilananda used various metaphors to suggest how She operates: She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the Supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they live on the relative plane. (11) She is metaphorically called the Voice in the Wilderness in the Bible because no law, no principle of organization, no structure can apply to the formless God. Only the Mother has form; as such She gives Voice to God and cries in the "wilderness" that the Father is. The Mother made the body

Having created the universe, the Divine Mother dwells within it, as King Solomon, an enlightened devotee of the Mother, suggests: "Wisdom [Solomon's name for the Divine Mother] ... penetrates and permeates everything that is, every material thing." (12) Sri Ramakrishna agrees: "After the creation the Primal Power [the Mother] dwells in the universe itself. She brings forth this phenomenal world and then pervades it." (13) The Avatar of Dakshineswar confided to his devotees that "the Divine Mother revealed to me that it is She Herself who has become man." (14) She made the five material bodies (or pancha kosas) by which we act and know. Solomon cryptically comments that: "Wisdom hath builded her house, she hath hewn her seven pillars." (15) It is my impression that the "seven pillars" are the seven chakras. St. Paul too was referring to Her role as the body's creator and in-dweller when he said: "Know ye not that ye are the temple of God, and that the Spirit of God [the Mother] dwelleth in you?" (16) In Sri Krishna's words: "Every human being is essentially a soul [the Child of God or Atman, one with the Father], covered with a veil of maya [the Mother]." (17) Let us pause with this mention of the immortal soul. We now have three eternal actors in our divine play. We have the Father without form, the Mother with form, and the immortal soul, their offspring, which the prophet Amos called "a firebrand plucked out of the burning." (19) What is the divine drama in which all three are engaged? If we look at events from the standpoint of the immortal soul, then it could be said, as I have done elsewhere, (18) that the purpose of life is enlightenment. The purpose of life is that the undying soul should travel out from God, into the world, where, after eons of spiritual evolution and enlightenment, it will learn that it and God are one. The purpose of life, viewed from the Creator's standpoint, is that God should meet God, and, through that meeting, enjoy His own bliss. (20) The Father created the Mother, who went on to create trillions of forms prodigal children, embodied souls - which left the Father and traveled in the realm of matter, until every form comes to know itself as God. These three actors could be called the Transcendental (the Holy Father), the Phenomenal (the Divine Mother), and the Transcendental in the Phenomenal (the immortal soul or Child of God). If we alter their order, we have what Christians call the "Trinity" the Father, Son, and Holy Ghost. We explore the Father and Mother in this article. The immortal soul is the unrealized "Son of God," (21) the treasure buried in a field, the Pearl of great price, the Prince of peace, and the mustard seed that, upon realization, grows into a great tree. (22) The point at which Christianity and Hinduism intersect is right here, at exactly this same Trinity, which Hindus know as Brahman, Atman, and Shakti. The Divine Mother made the body and the Holy Father hid a fragment of Himself within its heart (the Child of God), which the Mother has raised and educated until the divine spark realizes its true identity. The Mother arises from the Father and merges in Him again.

The Mother arises from the Father and falls back into Him again. She is like the clouds in the sky; the Father is the sky from which the clouds emerge and into which they melt again. Sri Ramakrishna tried to convey Their relationship by using the metaphor of impermanent waves forming on the ocean of Satchidananda: These waves [arise] from the Great Ocean and merge again into the Great Ocean. From the Absolute to the Relative, and from the Relative to the Absolute. (23) It has been revealed to me that there exists an Ocean of "Consciousness" without limit [i.e., the Father]. From it come all things of the relative plane [i.e., the Mother], and in it they merge again. (24) Paramahansa Yogananda also used a wave metaphor to describe the Mother: "The stormroar [the Mother] of the sea [the Father] creates the waves [materiality] preserves them for some time as larger or smaller waves -- and then dissolves them." (25) While the great ocean of consciousness is formless, the waves, which are a part of it, have form. Nonetheless waves and ocean are one. "That which has form," Sri Ramakrishna asserted, "again, is without form. That which has attributes, again, has no attributes." (26) "Water is water whether it is calm or full of waves. The Absolute alone is the Primordial Energy, which creates, preserves, and destroys." (27) Sri Ramakrishna describes how the relative plane emerges from the absolute and falls back into it again. Brahman [the Father] may be compared to an infinite ocean, without beginning or end. Just as, through intense cold, some portions of the ocean freeze into ice and formless water appears to have form, so through intense love of the devotee, Brahman appears to take on form and personality. But the form melts away again as the Sun of Knowledge rises. Then the universe [the Mother] also disappears, and there is seen to be nothing but Brahman. (28) She is energy, movement, vibration; the Father is an inactive, unknowable void According to Swami Nikhilananda, the essence of the Divine Mother is shakti or energy; in fact, adyashakti or the primordial energy. "Maya, the mighty weaver of [the mysterious garb of name and form]," he said, "is none other than Kali, the Divine Mother, She is the primordial Divine Energy, Sakti." (29) What is Shakti and what is Brahman? What is the Mother and what is the Father? Sri Ramakrishna says the distinction between the two is the same as distinction between the static and the dynamic: When inactive He is called Brahman, the Purusha [i.e., the Supreme Person]. He is called Sakti, or Prakriti [the Primordial Energy], when engaged in creation, preservation, and destruction. These are the two aspects of Reality: Purusha and Prakriti. He who is the Purusha is also the Prakriti. (30)

He equates the static Father with the impersonal God, Nirguna Brahman (or the Father without attributes), and the dynamic Mother with the personal God, Saguna Brahman (the Father with attributes): When the Godhead [the Father] is thought of as creating, preserving, and destroyinq, It is known as the Personal God, Saguna Brahman, or the Primal Energy, Adyasakti [the Mother]. Again, when It is thought of as beyond the three gunas [the three qualities of the phenomenal world sattwa, rajas, and thamas, or balance, energy, and sloth], then It is called the Attributeless Reality, Nirguna Brahman, beyond speech and thought; this is the Supreme Brahman, Parabrahman. (31) Sri Ramakrishna revealed the secret meaning behind the statues of Shakti and Shiva that show Shiva lying recumbent while Shakti dances on His body. Kali stands on the bosom of Siva; Siva lies under Her feet like a corpse; Kali looks at Siva. All this denotes the union of Purusha and Prakriti. Purusha is inactive; therefore Siva lies on the ground like a corpse. Prakriti performs all Her activities in conjunction with Purusha. Thus She creates, preserves, and destroys. (32) Thus the Father is "immoveable and actionless" (33), a profound stillness in which we discover Sat-Chit-Ananda, or Being, Awareness, and Bliss Absolute. The Mother is the movement in this stillness, the voice in the silence, the primordial, active energy in the eternal tranquillity of the Father. It is this relationship between the dynamic and the static that Jesus hinted at when he called the totality of God "a movement and a rest." (34) Bernadette Roberts stressed the Father's stillness when she called him "the 'still-point' at the center of being." (35) Lao Tzu emphasized it when he asserted that: "The Way [the Tao or the Father] is a Void." (36) Empty of name and form, qualities and attributes, and quintessentially tranquil and still, the Father is in the end inconceivable. "What Brahman is cannot be described," declared the Godman of Dakshineswar. (37) Because ego is subdued for a time upon attaining the Father, leaving no observer to observe, no thinker to think, "no one has ever been able to say what Brahman is." (38) The essence of the Mother is a universal creative vibration, symbolized by the sacred syllable 'Aum,' which calls matter into being, sustains it for a while, and then releases it back into the general dissolution of the Father Hindus symbolize the primal power - the Mother as vibration or energy - by the sacred syllable or rather vibration - 'Aum.' Sri Ramakrishna makes this connection when he equates Aum with the Divine Mother, exclaiming: "O Mother! O Embodiment of `Om.'" (39) Paramahansa Yogananda identifies "Aum," or "Amen," with the Holy Spirit: Christians are

familiar with the Amen from Revelation: "These things saith the Amen [the Mother], the faithful and true witness, the beginning of the creation of God." (40) The ancients, not versed in the polished language of modern times, used "Holy Ghost" and "Word" for Intelligent Cosmic Vibration, which is the first materialization of God the Father in matter [i.e., the Mother]. The Hindus speak of this Holy Ghost as the "Aum." (41) Holy Ghost, Aum of the Hindus, the Mohammedan Amin, the Christian Amen, Voice of Many Waters, Word, are the same thing. (42) Yogananda links "Aum" and the "Holy Ghost" to the primordial energy: "The Bible refers to Aum as the Holy Ghost or invisible life force that divinely upholds creation. `What? Know ye not that your body is the temple of the Holy Ghost which is in you, which we have of God, and ye are not your own?' (I Corinthians 6:19.)" (43) Now we know the Mother, Shakti, the Holy Ghost, as Aum. Aum creates, preserves and destroys. The cosmic sound of Aum creates all things as Nebulae, preserves them in the forms of the present cosmos and worlds, and ultimately will dissolve all things in the bosom-sea of God. (44) Nature is an objectification of Aum, the Primal Sound or Vibratory Word. (45) Sage Vasistha made the same point in the Yoga Vasistha. The form of his teaching is similar to Sri Ramakrishna's, that waves or vibrations arise out of the Ocean of Sathchidananda. When the infinite vibrates, the worlds appear to emerge. When it does not vibrate, the worlds appear to submerge, even as when a firebrand is whirled fast a circle appears. And when it is held steady, the circle vanishes. Vibrating or not vibrating, it is the same everywhere at all times. (46) Theosophist Annie Besant propagated this view as well: The source from which a universe proceeds is a manifested Divine Being, to whom in the modern form of the Ancient Wisdom the name of Logos, or Word, has been given. The name is drawn from Greek philosophy, but perfectly expresses the ancient idea, the Word which emerges from the Silence, the Voice, the sound, by which the worlds come into being. (47) Have we any representations of the birth of the Mother? A recent article in What is Enlightenment? magazine relates a vision of the author, Maura O'Connor, a student of the Kabbalah. In it she was taught by a rabbi, Moses de Leon, the following: Emptiness, what the kabbalists call ayin, exists far beyond concepts or language. It is like a pure ether that can never be grasped by the mind. ... Emptiness is the ultimate mystery,

the secret of the Cause of Causes, and it brought everything into being. ... I must tell you of the great rabbi, Isaac Luria. Luria was a visionary like none other: he lived during the fifteenth century in the holy town of Galilee.... He spent his life ceaselessly contemplating the source of the universe, the primordial emptiness we call ayin.... He recognized that in order for the latent divinity of ayin to manifest its glorious potential for life, a cataclysmic contraction had to take place. ... Luria understood that the absolute nature of this emptiness meant that it was so pervasive, nothing else but it could exist. In order for life to become manifest, a seismic contraction of emptiness in on itself had to occur, creating a space in which divine emanation was possible. ... Following this immense contraction, God's first cosmic act was the emission of a single perfect ray of light. This beam pierced through the void and then expanded in all directions. Think of it as God's first breath ["spirit" = "breath"] exhaling into the abyss after eons of slumber and filling it with His divinity. This is how the universe was born. (48) This first perfect ray of Light is the Holy Spirit or Divine Mother. Its expansion in all directions is the birth of the universe. What we may be hearing is a vision of the creation of the universe -- what scientists call "the Big Bang." Ultimately, She is one with the Father This Light, this vibration called "Aum," the Divine Mother, is one with the vibrationless Father. Patanjali states: "The Word which expresses [God] is "Om" (49) "Oh, Lord, dweller within," says Shankara, " "Om is your very self." (50) Or the Upanishads: "Om is Brahman, both the conditioned [Mother] and the unconditioned [Father], the personal [Mother] and the impersonal [Father]." (51) Krishna, speaking as God, declares: I am Om in all the Vedas, The word that is God. (52) Three Hindu masters Swami Yukestwar Giri, Swami Sivananda, and Paramahansa Ramakrishna explain the relationship between Brahman and Shakti, or Father and Mother, by using a fire metaphor. Swami Yukteswar Giri, guru to Paramahansa Yogananda [The] manifestation of the Word (becoming flesh, the external material) created this visible world. So the Word, Amen, Aum [the Mother], being the manifestation of the Eternal Nature of the Almighty Father or His own Self, is inseparable from and nothing but God Himself; as the burning power is inseparable from and nothing but the fire itself. (53) Swami Sivananda

Just as one cannot separate heat from fire, so also one cannot separate Sakti [Mother] from Sakta [Father]. Sakti and Sakta are one. They are inseparable. (54) Paramahansa Ramakrishna Brahman and Sakti are identical. If you accept the one, you must accept the other. It is like fire and its power to burn. If you see the fire, you must recognize its power to burn also. ... One cannot think of the Absolute without the Relative, or the Relative without the Absolute. (55) "Sakti is Brahman itself," concludes Swami Sivananda. (56) Sri Ramaskrishna agrees: "Brahman is Sakti; Sakti is Brahman. They are not two." (57) "[Brahman and Sakti] are only two aspects, male and female, of the same Reality, Existence-Knowledge-BlissAbsolute." (58) When we speak to the Divine Mother, we are speaking to the Holy Father. Sri Ramakrishna teaches: "It is Brahman whom I address as Sakti or Kali." (59) She plays a central role in enlightenment As we have seen, the Mother is portrayed as leading the Sons and Daughters of God to a final meeting with the Father, in what is the culminating event of many lives. As Jesus did, so have we all come from the Father into the world. We are all prodigal children wandering in the domain of matter (mater, Mother), until we realize our true nature. Many metaphors are used to suggest how this realization of true identity happens. The Mother is depicted as withdrawing Her veil of phenomenal reality and revealing the Father. She is portrayed as leading the Child of God to the Father. Hindus, like Swami Sivananda, advise us to beseech the Mother's help in our attempts to reach the Father. It behooves ... the aspirant [to] approach the Mother first, so that She may introduce Her spiritual child to the Father for its illumination or Self-realization." (60) The knowledge of God as the Child, the Mother, and the Father constitutes three discrete levels of enlightenment. When we know this Trinity in full, we have completed the human leg of our journey back to God. Let us examine the Mother as bringer of enlightenment and object of enlightenment. There is a passage in Proverbs where the Mother (as "Wisdom") is represented as speaking directly. Her words are consistent with what we've learned about Her so far: Doth not wisdom cry... The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting [that is, before time], from the beginning, or ever the earth

was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Now therefore hearken unto me, O ye children: for blessed are they that keep my ways. (61) Why are they blessed who keep Her ways? Because God the Mother will enlighten those who follow Her commands. We see evidence of this throughout the Bible, as the Mother enlightens those who "keep Her ways." Hebrew kings and prophets were baptized with the Holy Spirit . Here She brings enlightenment to the disciples of Jesus upon the Day of Pentecost, after his death. And when the day of Pentecost was fully come, they were all of one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (62) Sri Yukteswar explains the significance of this event. "Being baptized in the sacred stream of Pranava (the Holy Aum vibration)" the spiritual aspirant "comprehends the "Kingdom of God." (63) For many years I believed that Islam recognized only Allah, the Father. But recently I have found a passage in the Koran which demonstrates that its author acknowledges the Mother or Holy Spirit as well. The passage concerns the Holy Spirit enlightening the worthy in the penultimate experience of illumination, immediately prior to God-Realization, symbolically preparing the Child of God for meeting the Father. The Koran says: Exalted and throned on high, [Allah] lets the Spirit descend at His behest on those of His servants whom He chooses, that He may warn them of the day when they shall meet Him. (64) The Divine Mother or Holy Ghost enlightened the 12th-Century German saint Hildegard of Bingen, who testified: When I was forty-two years and seven months old, a burning light of tremendous brightness coming from heaven poured into my entire mind. Like a flame that does not burn but enkindles, it inflamed my entire heart and my entire breast, just like the sun that warms an object with its rays. (65) Following this experience, Hildegard could not stop from singing the praises of the Holy Spirit or Divine Mother: Who is the Holy Spirit? The Holy Spirit is a Burning Spirit. It kindles the hearts of

humankind. Like tympanum and lyre it plays them, gathering volumes in the temple of the soul. The Holy Spirit resurrects and awakens everything that is. (66) The Mother manifested to Sri Ramakrishna as clouds of consciousness and bliss: Suddenly I had the wonderful vision of the Mother and fell down unconscious. (67) It was as if houses, doors, temples, and everything else vanished from my sight, leaving no trace whatsoever. However far and in whatever direction I looked I saw a continuous succession of effulgent waves madly rushing at me from all sides, with great speed. I was caught in the rush, and panting for breath I collapsed, unconscious. (68) I did not know what happened then in the external world -- how that day and the next slipped away. But in my heart of hearts there was flowing a current of intense bliss, never experienced before, and I had the immediate knowledge of the liqht that was Mother. (69) And She appeared to Ramakrishna's doubting non-dualistic guru Totapuri, who until that moment refused to accept Her reality: Suddenly, in one dazzling moment, [Totapuri, saw] on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body. She is the mind. She is pain; She is comfort. She is is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life. (70) She is the kundalini energy in the body and, when that energy rises from the muladhara chakra to the sahasrara, Shakti is said to merge with Shiva. This is another way in which the Mother can lead the aspirant to the Father. Swami Sivananda says: Shakti "leads the individual from Cakra to Cakra, from plane to plane and unifies him with Lord Siva in the Sahasrara." (71) Sri Ramakrishna and his disciples used to sing a song whose aim was to invoke the kundalini to rise, so that Shakti would meet Shiva at the sahasrara. Awake, Mother! Awake! How long Thou hast been asleep In the lotus of the Muladhara! Fulfil Thy secret function, Mother: Rise to the thousand-petalled lotus within the head, Where mighty Siva has His dwelling; Swiftly pierce the six lotuses And take away my grief, O Essence of Consciousness! (72) As each chakra awakens under the influence of our growing spirituality, the Mother is heard to "knock at the door," in Paramahansa Yogananda's words.

"Behold, I stand at the door, and knock (sound through Om vibration): If any man hear my voice (listen to Om), and open the door, I will come in to him." (Revelation 3:20). (73) Many aspirants, prominent among them Franklin Merrell-Wolff and Da Free John, were led to Brahmajnana (or God-realization attendant upon the spiritual energy reaching the seventh chakra) by the kundalini. Here is how Dr. Wolff described it: The Current is clearly a subtle, fluid-like substance which brings the sense of well-being already described. Along with It, a more than earthly Joy suffuses the whole nature. To myself, I called It a Nectar. Now, I recognize It under several names. It is ... the 'Soma,' the 'Ambrosia of the Gods,' the 'Elixir of Life,' the 'Water of Life' of Jesus, and the 'Baptism of the Spirit' of St. Paul. It is more than related to Immortality; in fact it is Identical with Immortality. (74) Da Free John called it this "current of immortal joy." (75) His energetic experiences with the Divine Energy or the Shakti are unusual. His process, which ended in God-realization, began one day when: I could feel and hear little clicking pulses in the base of my head and neck, indicating the characteristic Presence of the Mother Shakti. (76) ... Withdrawing Her veils, moving us onward by her evolutionary coaxings, teaching us in Her school of matter, liberating us through the rising of the kundalini there are many ways that the Mother leads the prodigal child to the Father. No other spiritual agency has received the attention She has, under such a variety of names, and yet has been so little understood The Divine Mother has been known to sages throughout the centuries, around the world, in religions from Advaita to Zarathustreanism. But the myriad names She has been called and the lack of integrated studies of Her have sometimes proved confusing. I'd like to summarize the names I've found linked to the Mother. I've given one or two references for each use, though many more could have been given. This list has been derived by starting with undoubted epithets like "Holy Spirit," "Divine Mother," and "Shakti," and then noting what other synonymous terms are used by the same enlightened source. These are full or partial synonyms for the Divine Mother: Adyasakti (or Ancient Power) (Sri Ramakrishna in GSR, 218 and 460.) Ahunavairya (Zarathustra in GZ, 8-9.) Amen (Revelation 3:14; Shankara, CJD, I; Sri Yukteswar Giri, HS, 23 and 24; Paramahansa Yogananda in AY, 237n and 363n and SCC, 1, 17 and SCC, 2, 22.) Amin (Paramahansa Yogananda in, 237n.) Aum or Om (UPAN 50 and 53; Sri Ramakrishna in GSR, 299; Sri Yukteswar Giri, HS,

24; Paramahansa Yogananda, AY, 143-4, 237n, 363n, 484, and 487n and SCC, 1, 15-6 and 19 and SCC, 2, 22.) Breath of God (Job 33:4; Solomon in APO, 191.) Comforter or Comforter Spirit (Zarathustra in GZ, 217; Jesus in John 14:16 and 14:26 and 15:26; Hildegard of Bingen in IHB, 9; Paramahansa Yogananda, AY, 144n and 363n and SCC, 1, 19.) Cosmic Power or Energy (Sri Ramakrishna in GSR, 116; Paramahansa Yogananda, SCC, 2, 22; Swami Sivananda in KYW, 25.) Cosmic Sound (Paramahansa Yogananda, AY, 237, SCC, 1, 15 and 17 and SCC, 2, 22.) Cosmic Vibration (Paramahansa Yogananda, SCC, 1, 15-6, 17, and 56 and SCC, 2, 22.) Creator, Preserver, and Destroyer (UPAN, 37; Zarathustra, GZ, 187, 227 and 240; Sri Ramakrishna in GSR, 32, 107, 135, and 653; Paramahansa Yogananda, SCC, 1, 15-6.) Divine Mother (Lao Tzu in WOL, 53, 72, and 105; Paramahansa Ramakrishna in GSR, 32, 107, 136, 200, and 299; Swami Sivananda Sarasvati in KYW, 25; Nikhilananda in VIV, 24; Omraam Mikhael Aivanhov, LAS, 1, 15, 21, 22, and 28; Da Free John in KOL, 132; etc.) Divine Power (Sister Vandana, NJ, 190-1.) Durga (Paramahansa Ramakrishna in GSR, 216.) Embodiment of Om (Sri Ramakrishna in GSR, 299.) The Fashioner of all things (Solomon in APO, 191.) Holy Ghost (Jesus in Matthew 12: 31-2; John 14:26 and 20:21-2; Paramhansa Yogananda, AY, 143-4, 363n, and 487n and SCC, 1, 15-6 and 19 and SCC, 2, 22.) Holy Spirit (Solomon in APO, 195; Zarathustra, 217 and 227; Luke 11:13.) Holy Vibration (Paramahansa Yogananda in SCC, 1, 56.) Hum (Paramahansa Yogananda, AY, 237n.) Kali (Sri Ramakrishna in GSR, 107 and 634; Nikhilananda, "Introduction," to GSR, 9-10; Nikhilananda, "Vivekananda" in VIV, 24; Paramahansa Yogananda, AY, 10, 40n, and 41.) Kundalini (Swami Sivananda in KYW, 25 and 30; GSR, 182.) Logos (Annie Besant, AW, 44; Vivekananda in Nikhilananda, VIV, 422.) Matrix (Lao Tzu in WOL, 105; Sri Aurobindo, SOY, 3.) Maya (Sri Krishna in BG, 80; Shankara in CJD, 49; Sri Aurobindo, UP, 27; Nikhilananda, HIN, 42-3 and 45; Swami Sivananda in KYW, 26.) Mother - See Divine Mother. Mother Nature, Mother of nature (Swami Sivananda in KYW, 26; Paramahansa Yogananda, AY, 10 and 41; Omraam Mikhael Aivanhov, CML, 19; Nikhilananda in GSR, 9-10.) Mother of the universe (Nikhilananda, "Vivekananda" in VIV, 24.) Natural Law (Solomon in Proverbs 1:8-9, 3:1, and 6:20; Jesus in Matthew 12:31-2; St. Paul in Romans 8:2; Omraam Mikhael Aivanhov, CML, 18-9; Krishnamurti, AFM, 25.) Nature (Paramahansa Yogananda, AY,40n and 41 and SCC, 1, 33; John Redtail Freesoul, BI, 11-2.) Noise of many waters (David in Psalm 93:3-4; Ezekiel 43:1-2.) Personal God or Saguna Brahman (Paramahansa Ramakrishna in GSR, 32, 149, 218 and 277.) Power of God, Power of the Lord (Solomon in APO, 191; Swami Sivananda in KYW, 25.)

Prakriti/Procreatrix (Sri Krishna in BG, 103, 104, and 106; Sri Aurobindo, UP, 27; Ramakrishnananda, GDI, 1 and 8: Swami Sivananda in KYW, 26; Paramahansa Ramakrishna in GSR, 32 and123; Nikhilananda, "Introduction" to GSR, 9-10; Paramahansa Yogananda, SCC, 1, 33.) Prana (UPAN , 35-8; Paramahansa Yogananda, AY, 484; Swami Sivananda in KYW, 26.) Primal Energy, Primal Power (Sri Ramakrishna in GSR, 116 and 135; Swami Sivananda in KYW, 25.) Primordial/Primal Energy (Sri Ramakrishna in GSR, 107 and 242.) Relative Plane (Sri Ramakrishna, GSR, 653.) Saguna Brahman See Personal God or Saguna Brahman. Shakti Sri Ramakrishna in GSR, 116; Swami Sivananda in KYW, 25-6.) Sound-Brahman, Shabda Brahman, or Pranava (PR in GSR, 263; Swami Vivekananda in Nikhilananda, VIV, 422; Sister Vandana, NJ, 190-1.) Sound of many waters (Paramahansa Yogananda, AY, 267-8.) Sphota (Swami Vivekananda in Nikhilananda, VIV, 422; Usha, RVW, 74.) Spirit of the Bridegroom (St. John of the Cross, CWSJC, 580.) Spirit of God, Spirit of the Lord (Genesis 1:2; Exodus 35:31; Isaiah 11:2; Ibn Arabi, KK, 15-6; Paramahansa Yogananda in AY, 142 and 143.) Spirit of Truth (Jesus in John 14:17.) Spirit of Wisdom (Zarathushtra, GZ, 13 and 187; Exodus 28:3 and 35:31; Deuteronomy 34:9; Isaiah 11:2; St. Paul in Ephesians 1:15-7.) Spouse (St. John of the Cross in CWSJC, 75.) Syama (Sri Ramakrishna in GSR, 271.) Voice in the Silence (Annie Besant, AW, 44; Mabel Collins, LOP, 22.) Voice of many waters (St. John in Revelation 14:2; Paramahansa Yogananda in AY, 17n and SCC, 1, 19.) Voice of one that crieth in the wilderness (Isaiah 40:3.) Wisdom or Sophia (Zarathustra, GZ, 187 and 227; Solomon in Proverbs 3:19 and 9:1 and APO, 191 and 195; Isaiah 11:2; .Jesus in Matthew 11:19; John of the Cross in CWSJC, 75.) Witness (St. John in Revelation 3:14 and Paramahansa Yogananda in AY, 143-4 and 237 and SCC, 2, 22.) Womb of God, Womb of Brahman, womb of wombs; Brahmayoni (Sri Krishna in BG, 106; Sri Ramakrishna, GSR, 870; Yogeshananda in VSR, 41; Sri Aurobindo, SOY, 3.) Word (Hermes, DPH, 8 and 17; Zarathustra in GZ, 8-9; John 1:1 and 1:3; Annie Besant, AW, 44; Sri Yukteswar Giri, HS, 23 and 24; Paramahansa Yogananda, AY, 143-4, 237n, and 363n, SCC, 1, 19 and SCC, 2, 22.) The Mother will always be incomprehensible and Her significance will remain immeasurable One day we shall be able to say with Solomon: "Happy is the man that findeth wisdom... She is more precious than rubies; and all things thou canst desire are not to be compared with her." (79) But though we merge with Her and reap all the rewards of doings so, we can never know Her as long as we are human.

Only those who have achieved what Jesus called everlasting life, the immortality that the experience of vijnana, (80) or stable and permanent realization, confers reach a high enough vantage point even to begin to inquire into, let alone understand, Her mystery. Even then, they can only marvel and say, with Shankara: [The Mother] is neither being nor non-being, nor a mixture of both. She is neither divided nor undivided, nor a mixture of both. She is neither an indivisible whole, nor composed of parts, nor a mixture of both. She is most strange. Her nature is inexplicable. (81) On the Nature of the Divine Mother or Holy Spirit?
References For full details on these sources, see Bibliography (1) GSR, 150. (2) WOL, 53. (3) GSR, 106. (4) HIN, 29; VIV, 24. (5) HIN, 29. (6) GSR, 9-10. (7) UPAN, 37. (8) BG, 80. (9) GZ, 187. (10) APO, 192. (11) GSR, 30. (12) APO, 191. (13) GSR, 135. (14) Ibid., 231. (15) Proverbs 9:1. (16) Corinthians 3:16. (17) BG, 103. (18) See "The Purpose of Life is Enlightenment" at http://www.angelfire.com/space2/light11/purpose.html. (19) Amos 4:1. (20) See "The Divine Plan" at http://www.angelfire.com/space2/light11/divine1.html and "Is There a Plan to Life?" at http://www.angelfire.com/space2/light11/plan.html. (21) "If you will know yourselves, then you will ... know that you are the sons of the Living Father." That is, if you were reali zed, you would know that you are Sons of God. (Jesus in GATT, 3.) (22) See "Christianity and Hinduism are One" at http://www.angelfire.com/space2/light11/hinduism1.html. (23) GSR, 353. (24) Ibid., 359. (25) SCC, 1, 16. (26) GSR, 271. (27) Loc. Cit. (28) Sri Ramakrishna cited in Nikhilananda, "Shankara's Philosophy of Non-Dualism," CJD, 18-9; cf. GSR, 191. (29) GSR, 30. (30) Ibid., 321 (31) Ibid., 218. (32) Ibid., 271. (33) Ibid., 104. (34) GATT, 29.

(35) ENS, I0. (36) WOL, 56. (37) GSR, 102. (38) Loc. Cit. (39) GSR, 299. (40) Rev. 3:14. (41) SCC, 1, 16. (42) Ibid., 19; HS, 24. (43) AY, 363. (44) SCC, 1, 16. (45) AY, 155-6. (46) CYV, 45. (47) AW, 44. (48) Maura O'Connor, "A People's Revolution of Enlightenment: Kabbalah," WIE, Issue 27, Nov.-Feb. 2004, 86-7. (49) HTKG, 39. (50) CJD, i. (51) UPAN, 40. (52) BG, 71. (53) HS, 24. (54) KYW, 25. (55) GSR, 134. (56) KYW, 26. (57) GSR, 271. (58) Loc. cit. (59) Ibid., 734. (60) KYW, 25. (61) Proverbs 8:1, 22-4, and 32. (62) Acts 2:1-4. (63) HS, 15. (64) KOR, 160. (65) IHB, 9. (66) Loc. cit. (67) VSR, 13. (68) Loc. cit. (69) Loc. cit. (70) GSR, 31. (71) KYW, 26. (72) GSR, 242. (73) Self-Realization Fellowship Lessons, Number 29, 3. (74) PTS, 31. (75) KOL, 157 (76) Ibid., 132. (77) Ibid., 134. (78) Ibid., 134-5. (79) Proverbs 3:13 and 15. (80) Sri Ramakrishna: "There is a stage beyond even Brahmajnana, After jnana comes vijnana." ( GSR, 288.) Ramana Maharshi calls it turiyatita and sahaja [permanent] nirvikalpa samadhi: Sahaja [samadhi] is also Nirvikalpa. You are probably meaning [Kevalya] Nirvikalpa, which is temporary, while the Samadhi lasts. The Sahaja Nirvikalpa is permanent and in it lies liberation from rebirths. (GR, 88.) [The] Heart is the seat of Jnanam as well as of the granthi (knot of ignorance). It is represented in the physical body by a hole smaller than the smallest pin-point, which is always shut. When the mind drops down in Kevalya nirvikalpa [samadhi], it opens but shuts again after it. When sahaja nirvikalpa samadhi is attained it opens for good. (GR, 96.) This is the final goal. (SE, answer to question 40.)

This is the "final goal" in the sense that it frees an individual from the need to reincarnate in physical matter again, but it is not the final goal in terms of subsequent enlightenments. See "Enlightenment is Virtually Endless," at http://www.angelfire.com/space2/light11/endless.html. (81) CJD, 49. BIBLIOGRAPHY ABB: Khan, Hazrat Inayat, The Art of Being and Becoming. New Lebanon: Omega. ABD: Sri Ramana Maharshi, Advaita Bodhika Deepika, downloaded from http://www.sriramanamaharshi.org/Allpub.html, 2 Oct. 2007. ABPM: Anandamayi Ma: The Bliss-Permeated Mother, http://www.cosmicharmony.com/Anandamayi Ma: The Bliss Permeated Mother.htm. AC: Amritanandamayi, Mata, Awaken, Children! Vallicakavu, India: Mata Amritanandamayi Mission Trust. [A new volume is published each year.] AE: Nisdargadatta Majaraj, Awaken to the Eternal. Nisargadatta Maharaj: A Journey of Self-Discovery. Inner Directions video. N.d. AFM: Krishnamurti, J. At the Feet of the Master. Adyar: Theosophical Publishing House, 1974; c1910. AG: Chetanananda, Swami, Avadhuta Gita. The Song of the Ever-Free. Calcutta: Advaita Ashram, 1988. AGJC: Levi, Aquarian Gospel of Jesus the Christ. Marina Del Rey: DeVorss, 1972; c1935. AH: Al-Ghazzali, The Alchemy of Happiness. trans. Claud Field. Lahore: ASHRAF, 1971; c1964. AHLW: Lannoy, Richard. Anandamayi: Her Life and Wisdom. Shaftesbury, etc.: Element, 1996. AI: Blake, William. Auguries of Innocence, downloaded from http://www.theotherpages.org/poems/blake01.html, 27 October 2006. AP: Leadbeater, C.W.The Astral Plane. Adyar: Theiosophical Publishing House, 1933; c1895. APO: Goodspeed, Edgar J. trans., The Apocrypha. An American Translation. New York: Random House, 1959; c1938. ASR: Gambhirananda, Swami, ed., The Apostles of Sri Ramakrishna. Calcutta: Advaita Ashrama, 1989. AW: Besant, Annie, The Ancient Wisdom. Adyar: Theosophical Publishing House, 1972; c1897. AWM: Adyashanti, Awake in the Modern World. Los Gatos: Open Gate Publishing, 2004. Video. AY: Yogananda, Paramanhansa. Autobiography of a Yogi. Bombay: Jaico, 1975. BA: Burnham, Sophy. A Book of Angels. Reflections on Angels Past and Present and True Stories of How They Tough Our Lives. (New York: Ballantine Books, 1990. BB: Goddard, Dwight, A Buddhist Bible. Boston: Beacon Press, 1966; c1938. BE: Anon., A Bridge to Eternity. Sri Ramakrishna and His Monastic Order. Calcutta: Advaita Ashrama, 1986 BG: Prabhavananda, Swami and Christopher Isherwood, trans., Bhagavad- Gita. The Song of God. New York and Scarborough: New American Library, 1972; c1944. BHAK: Trapp, Jacob, ed., Bhakti, Shanti: Love, Peace, A Book of Meditations. Boston, 1971. BI: Freesoul John Redtail, Breath of the Invisible. Wheaton, IL: Theosophical Publishing House, 1986. BL: Saint-Pierre, Michel de, Bernadette and Lourdes. trans. Edward Fitzgerald. Garden City: Doubleday, 1960. BMT: Cowell, E.B. et al, trans., Buddhist Mahayana Texts. New York: Dover, 1949; c1894. BPM: Ling, Trevor. The Buddha's Philosophy of Man. Early Indian Buddhist Dialogues. London, etc.: Dent, 1981. BR: Robinson, Richard and Willard L. Johnson, eds. The Buddhist Religion. A Historical Introduction. Belmont, CA: Wadsworth, 1982. BRAM: Natarajan, A.R. Bhagavan Ramana and Mother. Bangalore: Ramana Maharshi Centre for Leanring, 1982. BRM: Natarajan, A.R. Bhagavan Ramana & Mother. Bangalore: Ramana Maharshi Centre for Learning, 1982. BT: Narada, Mahathera, The Buddha and His Teachings. Kandy: Buddhist Publication Society, 1973; c1964. BTE: Anon., A Bridge to Eternity. Sri Ramakrishna and His Monastic Order. Calcutta: Advaita Ashrama, 1986 CC: Bucke, Maurice, Cosmic Consciousness. A Study in the Evolution of the Human Mind. New York: Dutton, 1969; c1901. CFHT: Swarnagiri, Ramanananda. Crumbs from His Table. http://www.ramana-maharshi.org. Downloaded

10 September 2005. CHT: Krishnamurti Foundation Trust, "Krishnamurti: The Core of His Teachings," 1980, downloaded from http://www.katinkahesselink.net/kr/core.htm, 4 Nov. 2007. CI: Brunton, Paul, and Munagala Venkataramaiah. Conscious Immortality. Conversations with Sri Ramana Maharshi. Rev. ed. 1996. CIM: Anon., A Course in Miracles. A Text. Framingdale, NY: Foundation for Inner Peace, 1975. CIT: Sumedho, Ajan. Cittaviveka. Teachings from the Silent Mind. Great Gaddesden: Amaravati Publications, c1984; 1992, CJD: Prabhavananda, Swami and Christopher lsherwood, Shankara's Crest- Jewel of Discrimination. Hollywood: Vedanta Press, 1975; c1947. CML: Aivanhov, Omraam Michael. Cosmic Moral Laws. COA: Timothy Jones, Celebration of Angels. Nashville, etc.: Thomas Nelson Publishers, 1994. COL, 1: Krishnamurti, J. Commentaries on Living. First Series. Bombay, etc.: B.I. COL, 2: Krishnamurti, J. Commentaries on Living. Second Series. Wheaton, IL: Theosophical Publishing House, 1967; c1958. COL, 3: Krishnamurti, J. Commentaries on Livinq. Third Series. Wheaton, IL: Theosophical Publishing House, 1970; c1960. CON: Eliot, Alexander, "The Connoisseur's Connoisseur," Newsweek, November 5, 1979, 107. CS: Suzanne Noffke, O.P., Catherine of Sienna. The Dialogue. New York and Mahwah: Paulist Press, 1980. CSA: Pusey, E.B., trans., The Confessions of St. Augustine. London: Dent, 1934; c1909 CSG: Isabel Cooper-Oakley, The Comte of St. Germain. The Secret of Kings. A Monograph. Milan: G. Sulli-Rao, 1912. CT: Rajneesh, Bhagwan, A Cup of Tea. Rajneeshpuram, OR: Rajneesh Foundation International, 1983. CU: Anon., The Cloud of Unknowing trans. Clifton Wolters. Harmondsworth: Penguin Books, 1978; c1961. CUE: Rama, Swami and Swami Ajaya, Creative Use of Emotion. Honesdale, PN: Himalayan International Institute of Yoga Science and Philosophy of the U.S.A., 1976 CWCT: Watson, Burton, trans. The Complete Works of Chuang Tzu. New York and London: Columbia University Press, 1968. CWPD: Luibheid, Cohn, trans., Pseudo-Dionysus, His Complete Works. New York and Mahwah: Paulist Press, 1989. CWRM: Osborne, Arthur, ed., The Collected Works of Ramana Maharshi. Tiruvannamali, 1979. CWSJC: Kavanaugh, Kieran and Otilio Rodriguez, trans. Complete Works of St. John of the Cross. Washington: Institute of Carmelite Studies, 1973. CYV: Venkatesananda, Swami, ed., The Concise Yoga Vasistha. Albany: State University of New York, 1984. DBDWB: Devarajamudalliar, A. Day by Day with Bhagavan. Tiruvannamalai: Sri Ramanasraman, n.d. http://www.ramana- maharshi.org. Downloaded 10 Sept. 2005. DLSE: Durckheim, Karlfried, Graf von, Daily Life as Spiritual Exercise; The Way of Transformation. Trans. Ruth Lwinnek. NY, etc.: Harper & Row, 1971. DCP: Leadbeater, C.W. The Devachanic Plane or the Heaven World. Its Characteristics and Inhabitants. Adyar: Theosophical Publishing House, 1963; c1896. DP: Mascaro, Juan, trans. The Dhammapada. Harmondsworth, Penguin Books. DPH: Hargrave Jennings, ed., The Divine Pymander of Hermes Mercurius Trismegistus. Trans. Dr. Everard. San Diego: Wizards Bookshelf, 1985. DR: Arberry, A.J., trans., Discourses of Rumi. New York; Samuel Weiser, 1977; c1961. DS: Goenka, S.N. The Discourse Summaries. Pondicherry: Vipashyana Vishodan Vinyas, 1987. EB: Shearer, Alistair, trans. Effortless Being. The Yoga Sutras of Patanjali. London, etc.: Unwin, 1982. EC: Prabhavananda, Swami. The Eternal Companion. Brahmananda. Hollywood: Vedanta Press, 1970; c1944 ECST: Laski, Marghanita. Ecstacy in Secular and Religious Experiences. Los Angeles: Tarcher, 1961. ED: Adyashanti, Emptiness Dancing.Selected Dharma Talks of Adyashanti. Los Gatos: Open Gate Publishing, 2004. EE: Courtois, Flora, An Experience of Enlightenment. Wheaton, IL: Theosophical Publishing House, 1986.

EG: Aurobindo, Sri, Essays on the Gita. Pondicherry: Sri Aurobindo Ashram, 1972. ENG: Enright, John. Enlightening Gestalt: Waking up from the nightmare. Mill Valley, CA: Pro Telos, 1980. ENS: Roberts, Bernadette. The Experience of No-Self. A Contemplative Journey. Boston and London: Shamballa, 1985. EP: O'Brien, Elmer, ed., The Essential Plotinus. Representative Treatises from the Enneads. Toronto: New American Library, 1964. ESO: Besant, Annie. Esoteric Christianity. Wheaton, IL: Theosophical Publishing House, 1953; c1901. ESS: Emerson, Ralph Waldo, Essays. First Series. London: Routledge and Sons, 1898; c1841. FHGB: Bartholomew, Brother. From the Heart of a Gentle Brother. Taos, NM: High Mesa Press, 1987. FHSA: Anon., "Introduction" to Ramana Maharshi, Five Hymns to Sri Arunachala. Sixth edition. FMSR: Prabhavananda, Swami. First Meetings with Sri Ramakrishna. Madras: Sri Ramakrishna Math, 1987 FOL: Rolle, Richard. The Fire of Love. Trans. Clifton Wolters. Harmondsworth: Penguin, 1981; c1972. FVR: Ramana, Sri, Maharshi. Forty Verses on Reality. Trans. Arthur Osborne. Mountain Path, October 1964. Donwloaded from http://www.realization.org/page/namedoc0/40_verses/40_verses_0.htm, 25 August 2005. GATT: Guillaumont, A. et al. The Gospel According to Thomas. New York and Evanston: Harper and Row, 1959. GENT: White Eagle, The Gentle Brother. Liss, UK: White Eagle Publishing Trust, 1974, 1968. GB: Carus, Paul. The Gospel of Buddha According to Old Records. Tucson: Omen Press, 1972. GDI: Ramakrishnananda, Swami, God and Divine Incarnations. Madras: Sri Ramakrishna Math, 1986. GFB: Ramana, Sri, Maharshi, Gems from Bhagavan. Comp. A. Devaraja Mudaliar. Tiruvannamalai: Sri Ramanasramam, 1985. GLWT: Chetanananda, Swami. God Lived with Them. St. Louis: Vedanta Society of St. Louis, 1997. GOCA : Gleanings from Orthodox Christian Authors and the Holy Fathers, downloaded from http://www.orthodox.net/gleanings/angels.html, 26 August 2006. GR: Cohen, S.S., Guru Ramana. Memories and Notes. 6th edition. Tiruvannamalai: Sri Ramanasramam, 1993. GSB: Dooley, Anne, ed., Guidance from Silver Birch. London: Spiritualist Press, 1975; c1966. GSR: Nikhilananda, Swami, trans., The Gospel of Sri Ramakrishna. New York: Ramakrishna-Vivekananda Center, 1978; c1942. GSRA: Nikhilananda, Swami, trans., The Gospel of Sri Ramakrishna. (Abridged) New York: Ramakrishna-Vivekananda Center, 1980; c1942. GVP: Redfield, L.N., trans. Golden Verses of Pythagoras. Wellingborough: 1986. GZ: Greenlees, Duncan, trans. The Gospel of Zarathushtra. Adyar: Theosophical Publishing House, 1978. HA Thomas Byrom, trans. Heart of Awareness. A Translation of the Ashtavakra Gita. Boston and Shaftesbury: Shambala, 1990. HF: Gregory of Tours, The History of the Franks. Harmondsworth: Penguin, 1974. HHC: Tzu, Lao. Hua Hu Ching. The Unknown Teachings of Lao Tzu. trans. Brian Walker. San Francisco: Harper, 1992. HIN: Nikhilananda, Swami, Hinduism. lts Meaning for the Liberation of the Spirit. Madras: Sri Ramakrishna Math, 1968. HOA: Byrom, Thomas, trans., The Heart of Awareness. A Translation of the Ashtavakra Gita. Boston and Shaftesbury: Shambhala, 1990. HRG: Da Free John, ed. The Heart of the Ribhu Gita. Los Angeles: Dawn Horse Press, 1973. HS: Yukteswar Giri, Swami Sri, The Holy Science. Los Angeles: Self- Realization Fellowship, 1984. HSC: White, John, ed., The Highest State of Consciousness. Garden City: Doubleday, 1972. HSU: Tobin, Frank, trans. Henry Suso. The Exemplar, with Two German Sermons. New York and Mahwah: Paulist Press, 1989. HTKG: Prabhavananda, Swami and Christopher Isherwood, trans., How to Know God. The Yoga Aphorisms of Patanjali. New York, etc.: New American Library, 1969; c1953 IA: Adyashanti, The Impact of Awkenening. Los Gatos: Open Gate Publishing, 2000. IAT: Frydman, Maurice, trans., I am That. Talks with Sri Nisargadatta Maharaj. ed. S.S. Dikshit. Durham, NC: Acorn Press, 1973.

IATG: Rajneesh, Bhagwan Shree. I am the Gate. The Meaning of Initiation and Discipleship. New York, etc.: Harper Colophon, 1977; c1975. IC: Teresa, St., of Avila. Interior Castle. trans. E. Allison Peers. Garden City: Image Books, 1961. IHB: Fox, Matthew, Illuminations of Hildegard of Bingen. Santa Fe: Bear, 1985. ILWL: Fremantle, Anne and Christopher. In Love with Love. 100 of the Greatest Mystical Poems. New York, etc.: Paulist Press, 1978. IWL: Collins, Mabel, The Idyll of the White Lotus. Wheaton, IL: Re Quest, 1974; c1952. JI: Castaneda, Carlos, Journey to Ixtlan. The Lessons of Don Juan. New York: Pocket Books, 1972. JGE: Ramana, Sri, Maharshi, Jewel Garland of Enquiry (Vichara Mani Malai). Tiruvannamalai: Sri Ramanasramam, 1996; c1977. JR: Wiseman, James A., John Ruusbroec. The Spiritual Espousals and Other Works. New York, etc.: Paulist Press, 1985. KK: Ibn Arabi, Muhyidden, Kernel of the Kernel. trans. Ismail Hakki Bursevi. Sherborne: Beshara, n.d.. KOL: Free John, Da, The Knee of Listening. Original Edition. Clearlake, CA; Dawn Horse Press, 1984; c1973. KUN: Mookerjee, Ajit. Kundalini. The Arousal of the Inner Energy. Rochester, VT: Destiny Books, 1989. KYA: Lutyens, Mary. Krishnamurti: The Years of Awakening. New York: Avon, 1975. KYF: Lutyens, Mary, Krishnamurti: The Years of Fulfillment. New York: Avon, 1983. KYW: Radha, Swami Sivananda. Kundalini Yoga for the West. Spokane: Timeless Books, 1978. LA: Philostratus, Life of Apollonius. Harmondsworth: Penguin Books, 1970. LAD: Leadbeater, C.W. The Life After Death and How Theosophy Unveils It. Adyar: Theosophical Publishing House, 1973; c1912. LAS: Aivanhov, Omraam Mikhael, Love and Sexuality, Part 1. Frejus Cedex: Editions Prosveta, 1987. LBN: The Living Book of Nature. Frejus: Editions Prosveta, 1984. LCL: Watson, Burton, trans., The Zen Teachings of Master Lin-Chi [Rinzai]. A Translation of the Lin-Chi Lu. Boston and London: Shambala, 1993. LDJB: Hartman, Franz, The Life and Doctrines of Jacob Boehme. London: Kegan, Paul, Trench, Trubner, 1891. LE: Abbot, Justin E., The Life of Eknath. Delhi, etc.: 1983; c1927. LF: Aivanhov, Omraam Mikhael, Life Force. Freju: Editions Prosveta, 1987. LM: Satyeswarananda Giri, Swami, Lahiri Mahasay. The Father of Kriya Yoga. San Diego: Sanskrit Classics, 1983. LMGE: Golas, Thaddeus, The Lazy Man's Guide to Enlightenment. Palo Alto: 1975; c1971. LOP: Collins, Mabel, channel. Light on the Path and an Essay on Karma. Wheaton, IL: Theosophical Publishing House, 1974. I am under the impression that the ascended master Collins channelled was the Master Hilarion. Cf: "Light on the Path was written in 1884. On 8th November 1884, Mabel met Blavatsky shortly before she returned to India. Blavatsky herself was late to say that they met on two or three occasions during the autumn of 1884, always in the presence of others. Theosophists were thick on the ground in London during that autumn, and great numbers of them enthusiastically met Blavatsky. It would have been strange if Mabel hadn't been amongst them. "Mabel called on Blavatsky and showed her a couple of pages of the working manuscript of Light. As far as Blavatsky was concerned the Master Hilarion had again appeared to Mabel Collins in 1884 and had dictated to her the conclusion of The Idyll of the White Lotus and the whole of Light on the Path. Until now Blavatsky hadn't taken Mabel any more seriously than any of the other theosophists. But Mabel's work was gaining a lot of attention. Blavatsky was quick to ensure that credit was given to the Masters before Mabel could attribute it elsewhere. "It was to immediately become a theosophical classic. Before being published however, Light was read in draft form to Sinnett's group. So although Blavatsky's claims that she did not see Light until some time after it was published bear a ring of truth, the material contained within Light was available and talked about some months before its publication. Untangling the story of how Light was written is rather like trying to knit with spaghetti." (Kim Farnell, The Many Lives of Mabel Collins, http://www.katinkahesselink.net/his/farnell3.html, downloaded 29 June 2007.) LOVE: "Mary," Love. Marina del Rey: De Vorss, n.d. LOY: Aurobindo, Sri, Letters on Yoga. Three vols. Pondicherry: Sri Aurobindo Ashram, 1971. LSR: Anon., Life of Sri Ramakrishna. Calcutta: Advaita Ashrama, 1977; c1924. LSTA: Teresa, St., of Avila. The Life of Saint Teresa of Avila. trans. J.M. Cohen. Harmondsworth: Penguin, 1957.

LTSAM: Alexander Lipski, Life and Teaching of Sri Anandamayi Ma, http://www.cosmicharmony.com/Anandamayi Ma:The Bliss Permeated Mother.htm. LWB: Godman, David. Living By the Words of Bhagavan. (Tiruvannamalai: Sri Annamali Swami Ashram Trust, 1995. MA: Chaitanya, Brahmachari Amritatma, Mata Amritanandamayi. Life and Experiences of Devotees. Vallickavu: Mata Amritanandamayi, 1988. MAS: Douno, Beinsa, The Master Speaks. The Words of the Great Universal Brotherhood. LA: Sunrise Press, 1976. ME: Blakney, R.B., trans., Meister Eckhart. A Modern Translation. New York, etc.: Harper & Row, 1941. MED: Aurelius, Marcus, Meditations. trans Maxwell Staniforth. Harmondsworth: Penguin, 1972; c1964. MEQ: Yogananda, Paramanhansa. Man's Eternal Quest and Other Talks. Los Angeles: Self-Realization Fellowship, 1976. MFAS: Bolt, Robert, A Man for all Seasons in Tom Maschler, ed. New English Dramatists 6. Harmondsworth: Penguin, 1963. MG: Ramana, Sri, Maharshi. Maharshi's Gospel. Books I and II. Being Answers of Bhagavan Sri Ramana Maharshi to Questions Put to Him by Devotees. Tiruvannamalai: Sri Ramanasramam,1979; c1939. MJN: Doyle, Brendan, ed., Meditations with Julian of Norwich. Santa Fe: Bear, 1983. MLSR: Nagamma, Suri. My Life at Sri Ramanasramam. MM: Cerminara, Gina, Many Mansions. New York: New American Library, 1967; c1950. MOS: Da Free John, The Method of the Siddhas. Middletown, CA: Dawn Horse Press, 1978. MS: Bhagwan Shree Rajneesh. The Mustard Seed. Discourses on the Sayings of Jesus taken from the Gospel According to Thomas. New York, etc.: Harper & Row, 1975. MSS: Adyashanti, My Secret is Silence. Poetry and Sayings of Adyashanti. Los Gatos: Open Gate Publishing, 2003. MT: Pseudo-Dionysius, Theologica Mystica, contained in Anon., The Cloud of Unknowing trans. Clifton Wolters. Harmondsworth: Penguin Books, 1978; c1961. MTHR: Mother Meera NAG: Chakravarty, Sarat Chandra, Nagmahasaya. A Saintly Householder Disciplie of Sri Ramakrishna. Madras: Sri Ramakrishna Math, 1977. NAM: Singh, Kirpal. Naam or Word. Delhi: Ruhani Satsang, 1972. NJ: Vandana, Sister. Nama Japa (The Prayer of the Name). Bombay: Bharatiya Vidya Bhavan, 1984. NP: Nirmala, Nothing Personal: Seeing Beyond the Illusion of a Separate Self. NRAT: Tenko-San, Ittoen, A New Road to Ancient Truth. trans. Marie Beuseville Byles. London: Allen and Unwin, 1969. OE: Thompson, Berthold Madhukar, The Odyssey of Enlightenment. San Rafael: Wisdom Editions, 2003. PCWO: Merell-Wolff, Franklin, Philosophy of Consciousness without an Object. Reflections on the Nature of Transcendental Consciousness. New York: Julian Press, 1973. PFD: Lembek, Ruth, A Passion for the Divine. A Record of Intimate Experiences. ed. Ida Lennard. Marina del Rey: DeVorss, 1979. PE: Rajneesh, Bhagawan Shree. The Psychology of the Esoteric. ed. Ma Satya Bharti. New York, etc.: Harper & Row, 1973 PN: Tolle, Eckhart. The Power of Now. Vancouver: Namaste Publishing, 1997. 1-3.) PNS1: Roberts, Bernadette. Path to No-Self. Boston and London: Shamballa, 1985. PNS2: Roberts, Bernadette. "The Path to No-Self" in Stephan Bodian, ed. Timeless Visions, Healing Voices. Freedom, CA: Crossing Press, 1991. PP: Huxley, Aldous, The Perennial Philosophy. New York, etc.: Harper and Row, 1970; c1944. PPG: Lawrence, Brother, The Practice of the Presence of God. Mount Vernon, NY: Peter Pauper Press, 1963. PPR: Blake, William, Poems and Prophesies. ed. Max Plowman. New York: Dutton, n.d.; c1927 [1794]. PROPH: Gibran, Kahlil, The Prophet. New York: Knopf. 1970. PSJC: Barnstone, Willis, trans., The Poems of Saint John of the Cross. New York: New Directions, 1972; c1968. PSR: Om, Sri Sadhu. The Path of Sri Ramana. Vol. 1. Tiruvannamalai: Sri Ramana Kshetra, 1997, 77. PTS: Merrell-Wolff, Franklin. Pathways Through to Space. A Personal Record of Transformation in Consciousness. New York: Julian Press, 1973. PWTT : Wade, Gladys I., ed., The Poetical Works of Thomas Trahearne. New York: Cooper Square, 1965.

PZ: Chang, G.C.C., The Practice of Zen. New York: Harper & Row, 1959. QM: White Eagle, The Quiet Mind. Liss, England: White Eagle Trust, 1972. RA: Arthur Osbourne, Ramana Arunachala. RAM: Budhananda, Swami, Ramprasad. The Melodious Mystic. New Delhi: Ramakrishna Mission, 1982. REP: Plato, The Republic. trans. F.M. Cornford. New York and London: Oxford University Press, 1965; c1945 RHD: Isherwood, Christopher. Ramakrishna and His Disciples. New York: Simon and Schuster, 1965; c1959.. RVW: Usha, Brahmacharini. A Ramakrishna-Vedanta Wordbook. Hollywood: Vedanta Press, 1971; c1962. SA: Philip, Brother, Secret of the Andes. London: Neville Spearman, 1961. SAO: P.G. Bowen, The Sayings of the Ancient One. London: Rider, n.d. SBA: Naylor, W., ed. Silver Birch Anthology. London: Spiritualist Press, 1974; c1955. SBSS: Sahukar, Mani. Sai Baba: The S aint of Shirdi. Bombay: Somiay Publications, 1971. SC: Law, William, A Serious Call to a Devout and Holy Life. Philadelphia: Westminster Press, 1955. SCC: Yogananda, Paramanhansa. The Second Coming of Christ. Three vols. Dallas: Amrita Foundation, 1979-86. SD: Blavatsky, Helena P. The Secret Doctrine. The Synthesis of Science, Religion and Philosophy. Volume 1. Cosmogenesis. Volume II. Anthropogenesis. London: 1888. SD(A): Blavatsky, Helena P. An Abridgement of the Secret Doctrine. Ed. Elizabeth Preston and Christmas Humphreys. Wheaton, Ill: Theosophical Publishing House, 1968. SDB: "K." Sat-Darshana Bhashya and Talks with Maharshi. Tiruvannamalai: Sri Ramanasramam, 1993; c1931. SDF: Ward, Benedicta, trans., The Sayings of the Desert Fathers. London and Oxford: Mowbray Books, 1981. SE: Ramana Maharshi, Self-Enquiry. Trans. T.M.P. Mahadevan. http://www.realization.org/page/namedoc0/self/self_0.htm Downloaded 1 August 2005. SETH: Robert, Jane, Seth Speaks: The Eternal Validity of the Soul. New York, etc.: Bantam Books, 1974. SGS: Vivishananda, Swami, The Saga of a Great Soul. Glimpses into the Life and Work of Mahapurush Maharaj Swami Shivananda, a Great Disciple of Sri Ramakrishna. Madras: Sri Ramakrishna Math, 1986. SHI: Prabhavananda, Swami, The Spiritual Heritage of India. Madras: Sri Ramakrishna Math, 1981. SHN: A.F. Price and Wong Mou-Lam, trans. The Diamond Sutra and the Sutra of Hui Neng. Berkeley: Shamballa, 1969. SHOW: Julian of Norwich, Showings. trans. Edmund Colledge and James Walsh. New York, etc.: Paulist Press, 1978. SHW: Michael J. Eastcott, The Spiritual Hierarchy of the World. Tunbridge Wells: Sundial House, 1973. SI: Sri Ramana Maharshi, Spiritual Instruction of Bhagavan Sri Ramana Maharshi. Eighth Edition. Tiruvannamalai: Sri Ramanasramam, 1974.) SJA: Bhagwat, Ramchandra Kesha, Sri Jnanadeva's Amritanubhava with Changadeva Pasashti. Madras; Samata Books, 1985. SK: Nikhilananda, Swami, Shankara's Self-Knowledge. Madras, 1967. SM: Adyashanti, interview in John J. Prendergast, Peter Fenner, and Sheila Krystal, eds., The Sacred Mirror: Nondual Wisdom and Psychotherapy. as excerpted at http://www.nonduality.com/hl1967.htm, downloaded 11 March 2006.) SMSLS: Karnath, M. Subbaraya. Sri Maharshi: A Short Life-Sketch. Tiruvannamalai: Sri Ramanasaramam, 1986. SOH: Paul Ferrini, Silence of the Heart. South Deerfield, MA: Heartways Press, 1996. SOL: Anon., Solitude. Bombay: Central Chinmaya Mission Trust, 1987. SOY: Aurobindo, Sri. The Synthesis of Yoga. Pondicherry: Sri Aurobindo Ashram, 1983. SPKR : Lutyens, Mary, ed. The Second Penguin Krishnamurti Reader. Harmondsworth: Penguin, 1970. SR: Paramahansa Yogananda. The Science of Religion. Los Angeles: Self- Realization Fellowship, 1982. SRBP: Smaranananda, Swami, Sri Ramakrishna. A Biography in Pictures. Calcutta: Advaita Ashrama, 1981. SRFL: Self-Realization Fellowship Lessons. Los Angeles: Self- Realization Fellowship. [Covered many years.]

SRG: Ganapathi, Vasistha, ed., Sri Ramana Gita. Tiruvannamalai: Sri Ramanashramam, 1977. SRGM: Saradananda, Swami, Sri Ramakrishna, the Great Master. Madras, Sri Ramakrishna Math, 2 vols, 1979-83. SRPG: Anon., Sri Ramakrishna. The Power and the Glory. Madras: Sri Ramakrishna Math, 1985. SRR: Subbaramayya, G.V. Sri Ramana Reminiscences. Tiruvannamalai: Sri Ramanasramam, 1994; c1967. SRRM: Arunachala, Sadhu (A.W. Chadwick), A Sadhu's Reminiscences of Ramana Maharshi. Tiruvannamalai: Sri Ramanasramam, 1961. ST: Ritajananda, Swami, Swami Turiyananda. Madras: Sri Ramakrishna Math, 1973. STJ: Meyer, Marvin W., The Se cret Teachings of Jesus. New York; Random House, 1986. STRM: Anon., The Spiritual Teaching of Sri Ramana Maharshi. Berkeley and London: Shambala, 1972. SW: William H. Gilman, ed., Selected Writings of Ralph Waldo Emerson. New York and Scarborough: New American Library, 1965 SWAM: Ramachandran, U.S. Swami Satchidananda (A Thumbnail Sketch). Andandashram: Anandashram, 1991. SY: Yogananda, Paramahansa, Sayings of Paramahansa Yogananda. Los Angeles: Self-Realization Fellowship, 1980. TA: Maria Pia Giudici, The Angels. Spiritual and Exegetical Notes. New York: Alba House, 1993. TSRM: Osborne, Arthur. The Teachings of Sri Ramana Maharshi. N.d., n.p. TCB: Burtt, Edwin A., ed., The Teachings of the Compassionate Buddha. New York and Toronto: New American Library, 1955. TE: Stephen Bodian, "Adyashanti Interview: The Taboo of Enlightenment." From http://nonduality.com/hl1892.htm, downloaded 11 March 2006. TG: Walsh, Neale Donald. Tomorrow's God. Our Greatest Spiritual Challenge. New York, etc.: Atria Books, 2004. TGML : Hoffman, Bengt, trans., The Theologia Germanicus of Martin Luther. New York, etc.: Paulist Press, 1980. TGYM: Evans-Wentz, W.Y.Tibet's Great Yogi Milarepa. A Biography from the Tibetan. London, etc.: Oxford University Press, 1951. TLWG: Chetananda, Swami. They Lived with God. Life Stories of Some Devotees of Sri Ramakrishna. St. Louis: Vedanta Society of St. Louis, 1989. TMY: Aiyer, N.A. Narayana, The Technique of Maha Yoga (Self-Enguiry). Madras: Ramanakendra, n.d.. TRM: Osborne, Arthur, comp., The Teachings of Ramana Maharshi. York Beach, ME: Weiser, 1996. TR: Maharshi, Ramana. Truth Revealed. Sad-Vidya. Tiruvannamalai: Sri Ramanasramam, 1982. TSY: Osho, The Sacred Yes. Initiation Talkes Between Master and Disciple. Rajneeshpuram: Ma Anand Sheela, 1983. TSV Anon., Teachings of Swami Vivekananda. Calcutta: Advaita Ashrama, 1985. TT: Leadbeater, Charles W. A Textbook of Theosophy. 1912. A Guetnberg Project eBook. (Downloaded from http://www.gutenberg.org/files/12902/12902-8.txt, 27 October 2006.) TTT: Adyashanti, The Truest Thing. Audiotape. TVHV: Roberts, Bernadette, "The Path to No-Self" in Stephan Bodian, ed. Timeless Visions, Healing Voices. Freedom, CA: Crossing Press, 1991. TWSRM: Venkatramiah, Munagala. Talks with Sri Ramana Maharshi. Downloaded from http://www.ramana-maharshi.org/books.htm, 31 August 2005. UP: Aurobindo, Sri, The Upanishads. Pondicherry: Sri Aurobindo Ashram, 1985. UPAN: Prabhavananda, Swami and Frederick Manchester, trans., The Upanishads. Breath of the Eternal. New York and Scarborough: New American Library, 1957; c1948 VMM: Isherwood, Christopher, ed., Vedanta for Modern Man. New York: Collier Books, 1962; c1945. VOS: Blavatsky, Helena P., The Voice of the Silence. Wheaton, etc.: Theosophical Publishing House, 1970. VRE: James, William, The Varieties of Religious Experience. A Study in Human Nature. London and Glascow: Collins, 1960. VSR: Yogeshananda, Swami, The Visions of Sri Ramakrishna. Madras: Sri Ramakrishna Math, 1980. VYW: Nikhilananda, Swami, trans., Vivekananda: The Yogas and Other Works. New York: Ramakrishna-

Vivekananda Center, 1953. WAI: Cohen, Andrew. Who am I & How Shall I Live? Lenox: Moksha Press, 1998. WB: Franklin Merrell-Wolff, "The Wedge of Buddhahood," Unpublished Lecture, 17 June 1980." WBT: Rahula, Walpole, What the Buddha Taught. New York: Grove Press, 1974 WHO: Anon., Who Am I? The Teachings of Bhagavan Sri Ramana Maharshi. Sarasota, FL: Ramana Publications, 1990. WIE: Cohen, Andrew and students. What is Enlightenment? Magazine. WIEWS: Cohen, Andrew and students. What is Enlightenment Website. WIEN: White, John, ed., What is Enlightenment? Los Angeles: Tarcher, 1984. WOG: Douno, Beinsa. The Wellspring of Good. Downloaded from http://www.beinsadouno.org/lib/sg.htm, accessed 21 Feb. 2005. WOI: Khan, Hazrat Inayat, Way of Illumination. Delhi, etc.: Motilal Banarsidass, 1988. WOL: Lao Tzu, The Way of Life. The Tao Te Ching. trans. R.B. Blakney. New York, etc.: Avon, 1975. WOPG: Conway, Timothy. Women of Power and Grace. Nine Astonishing, Inspiring Luminaries of Our Time. Santa Barbara: The Wake Up Press. 1994. WP: Grant, Joan, Winged Pharaoh. New York: Avon, 1956. WR: Geismar, Maxwell, ed., The Whitman Reader. New York: Pocket Book, 1955. WS: Anon., The Way of the Servant. London: John M. Watkins, 1918. WSEW: Anon., Women Saints East and West. Hollywood: Vedanta Press, 1955. WTC: Boehme, Jacob, The Way to Christ. trans. Peter Erb. New York, etc.: Paulist Press, 1978. WWE: White Eagle, Wisdom from White Eagle. Liss: White Eagle Publishing Trust, 1983. ZFZB: Reps, Paul, comp., Zen Flesh, Zen Bones. A Collection of Zen and Pre-Zen Writings. Doubleday: Anchor, n.d.. ZIBO: Cleary, J.C., Zibo. The Last Great Zen Master in China. Berkeley: Asian Humanities Press, 1989. ZMHK: Hakuin, Zen Master Hakuin's Letter in Answer to an Old Nun of the Hokke [Nichiren] Sect. The 25th day of the Eleventh Month of Enkyo 4 (C.E. 1747). Downloaded from http://nichirencoffeehouse.net/library/Hakuin.html, 2 May 2007.) ZTB: Pine, Red, trans., The Zen Teachings of Bodhidharma. Port Townsend, WA,. Empty Bowl, 1987 ZTG: Jon Winokur. Zen to Go. New York: Penguin, 1988. www.angelfire.com/space2/light11/mother.html

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Aykaa Mayee (The Mother) of the Japji Sahib - Guru Nanak Ji

Aykaa Mayee, jugat viaaee, tin chalay parvaan. The Mother was conceived alone in some mysterious way and She created three deities. Ik sansaaree, ik bhandaaree, ik laa-ay deeban. One was Creator (Brahma), one Sustainer (Vishnu), and one Destroyer (Shiva) of the world. - Japji Sahib

Guru Granth Sahib Arbad narbad dhun dhookaaraa. For endless eons, there was only utter darkness. Dharan na gagnaa hukam apaaraa. There was no earth or sky; there was only the infinite Command of His Hukam. Naa din rain na chand na sooraj sunn samaaDh lagaa-idaa.||1|| There was no day or night, no moon or sun; God sat in primal, profound Samaadhi. ||1|| Khaanee na banee pa-un na paanee. There were no sources of creation or powers of speech, no air or water. Opat khapat na aavan jaanee. There was no creation or destruction, no coming or going. Khand pataal sapat nahee saagar nadee na neer vahaa-idaa. ||2|| There were no continents, nether regions, seven seas, rivers or flowing water. ||2|| Naa tad surag machh pa-i-aalaa. There were no heavenly realms, earth or nether regions of the underworld. Dojak bhisat nahee khai kaalaa. There was no heaven or hell, no death or time.

Narak surag nahee jaman marnaa naa ko aa-ay na jaa-idaa. ||3|| There was no hell or heaven, no birth or death, no coming or going in reincarnation. ||3|| Barahmaa bisan mahays na ko-ee. There was no Brahma, Vishnu or Shiva. Avar na deesai ayko so-ee. No one was seen, except the One Lord. Naar purakh nahee jaat na janmaa naa ko dukh sukh paa-idaa. ||4|| There was no female or male, no social class or caste of birth; no one experienced pain or pleasure. ||4|| Naa tad jatee satee banvaasee. There were no people of celibacy or charity; no one lived in the forests. Naa tad sidh saadhik sukhvaasee. There were no Siddhas or seekers, no one living in peace. There were no Yogis, no wandering pilgrims, no religious robes; no one called himself the master. ||5|| Jap tap sanjam naa barat poojaa. There was no chanting or meditation, no self-discipline, fasting or worship. Naa ko aakh vakhaanai doojaa. No one spoke or talked in duality. Aapay aap upaa-ay vigsai aapay keemat paa-idaa. ||6|| He created Himself, and rejoiced; He evaluates Himself. ||6|| Naa such sanjam tulsee maalaa. There was no purification, no self-restraint, no malas of basil seeds. Gopee kaan na ga-oo go-aalaa. There were no Gopis, no Krishna, no cows or cowherds. Tant mant pakhand na ko-ee naa ko vans vajaa-idaa. ||7|| There were no tantras, no mantras and no hypocrisy; no one played the flute. ||7|| Karam gharam nahee maa-i-aa maakhee. There was no karma, no Dharma, no buzzing fly of Maya. Jaat janam nahee deesai aakhee. Social class and birth were not seen with any eyes. Mamtaa jaal kaal nahee maathai naa ko kisai dhi-aa-idaa. ||8|| There was no noose of attachment, no death inscribed upon the forehead; no one meditated on anything. ||8||

Nind bind nahee jee-o na jindo. There was no slander, no seed, no soul and no life. Naa tad gorakh naa maachhindo. There was no Gorakh and no Maachhindra. Naa tad gi-aan Dhi-aan kul opat naa ko ganat ganaa-idaa. ||9|| There was no spiritual wisdom or meditation, no ancestry or creation, no reckoning of accounts. ||9|| Yaran bhaykh nahee barahman khatree. There were no castes or social classes, no religious robes, no Brahmin or Kh'shaatriya. Day-o na dayhuraa ga-oo gaa-itaree. There were no demi-gods or temples, no cows or Gaayatri prayer. Hom jag nahee tirath naavan naa ko poojaa laa-idaa. ||10|| There were no burnt offerings, no ceremonial feasts, no cleansing rituals at sacred shrines of pilgrimage; no one worshipped in adoration. ||10|| Naa ko mulaa naa ko kaajee. There was no Mullah, there was no Qazi. Naa ko saykh masaa-ik haajee. There was no Shaykh, or pilgrims to Mecca. Ra-ee-at raa-o na ha-umai dunee-aa naa ko kahan kahaa-idaa. ||11|| There was no king or subjects, and no worldly egotism; no one spoke of himself. ||11|| Bhaa-o na bhagtee naa siv saktee. There was no love or devotion, no Shiva or Shakti - no energy or matter. Saajan meet bind nahee raktee. There were no friends or companions, no semen or blood. Aapay saahu aapay vanjaaraa saachay ayho bhaa-idaa. ||12|| He Himself is the banker, and He Himself is the merchant. Such is the Pleasure of the Will of the True Lord. ||12|| Bayd katayb na simrit saasat. There were no Vedas, Korans or Bibles, no Simritees or Shaastras. Paath puraan udai nahee aasat. There was no recitation of the Puraanas, no sunrise or sunset.

Kahtaa baktaa aap agochar aapay alakh lakhaa-idaa. ||13|| The Unfathomable Lord Himself was the speaker and the preacher; the unseen Lord Himself saw everything. ||13||

Aykaa Mayee, jugat viaaee, tin chalay parvaan. The Mother was conceived alone in some mysterious way and She created three deities. Ik sansaaree, ik bhandaaree, ik laa-ay deeban. One was Creator (Brahma), one Sustainer (Vishnu) and one Destroyer (Shiva) of the world. - Japji Sahib Jaa tis bhaanaa taa jagat upaa-i-aa. When He (Waheguru/God Almighty) so willed, She (Aykaa Mayee/His Shakti) created the world. Baajh kalaa aadaan rahaa-i-aa. Without any supporting power, She sustained the universe.

Barahmaa bisan mahays upaa-ay maa-i-aa moh vaDhaa-idaa. ||14|| She created Brahma, Vishnu and Shiva; She fostered enticement and attachment to Maya. || 14|| Virlay ka-o gur sabad sunaa-i-aa. How rare is that person who listens to the Word of the Guru's Shabad. Kar kar daykhai hukam sabaa-i-aa. She created the creation, and watches over it; the Hukam of His Command is over all. Khand barahmand paataal arambhay guptahu pargatee aa-idaa. ||15|| She formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15|| Taa kaa ant na jaanai ko-ee. No one knows His limits. Pooray gur tay sojhee ho-ee. This understanding comes from the Perfect Guru. Naanak saach ratay bismaadee bisam bha-ay gun gaa-idaa. ||16||3||15|| O Nanak, those who are attuned to the Truth are wonderstruck; singing His Glorious Praises, they are filled with wonder. ||16||3||15|| Guru Nanak Ji Page 1035 and 1036, Sri Guru Grath Sahib Gurmukh naadang, gumukh vaydang, gurmukh rahe-aa samaa-ee. (stanza 4) Through the Enlighteners Word is attained the Mystic Sound; Through the Enlighteners Word, the Divine Knowledge; And through the Enlighteners Word is realized the AllPervasiveness 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....

Aadays, tisai aadays. Aad aneel anaad anaahat, jug jug ayko vays. (stanza 29) Obeisance, obeisance to Her, the Primal, the Immaculate, without beginning, without end, Immutable through all ages. Aykaa Maye, jugat viaaee, tin chalay parvaan. The Mother was conceived alone in some mysterious way and She created three deities. Ik sansaaree, ik bhandaaree, ik laa-ay deeban. One was Creator (Barmaa), one Sustainer (Vishnoo), and one Destroyer of the world (Shiv). 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. (stanza 31) Japji Sahib "I am Brahma, Vishnu and Shiva" "I am Manifest Divinity, Unmanifest Divinity, and Transcendent Divinity. I am Brahma, Vishnu and Shiva, as well as Saraswati, Lakshmi and Parvati. I am the Sun and I am the Stars, and I am also the Moon. I am all animals and birds, and I am the outcaste as well, and the thief. I am the low person of dreadful deeds, and the great person of excellent deeds. I am Female, I am Male, and I am Neuter." Srimad Devi Bhagavatam, VII.33.13-15, cited in Brown(a), p. 186. Devi is the source of Brahma, Vishnu, and Mahesh-vara "The Devi, as Para-brahman, is beyond all form and guna. The forms of the Mother of the Universe are threefold. There is first the Supreme (para) form, of which, as the Vishnuyamala says, "none know." There is next her subtle (sukshma) form, which consists of mantra. But as the mind cannot easily settle itself upon that which is formless, She appears as the subject of contemplation in Her third, or gross (sthula), or physical form, with hands and feet and the like as celebrated in the Devi-stotra of the Puranas and Tantras. Devi, who as Prakriti is the source of Brahma, Vishnu, and Mahesh-vara, has both male and female forms." Shiva and Shakti www.globusz.com/ebooks/Mahanirvana/shiva.html

"She is said by munis to be the ancient womb of the universe" "In the Brahma Pr., in the Lalitapakhyana, Devi says, My male form is bewildering the milk-maids. In the same place Visnu says to Virabhadra, The ancient Sakti of the Lord is divided into four forms, that Sakti becomes Bhavani in its ordinary form [bhoga], in battle she takes the form of Durga; in anger that of Kali; and she is also my male form. The Kurma Pr. when Himavin praises Devi says, I salute thy form called Narayana, O Lalita, which has a thousand heads, which is of infinite energy, having a thousand arms, the ancient Person, reclining on the waters. In the Kurma Pr. when Siva showed his universal form to Mankanaka, the latter said: What is this terrible form of thine, facing every side; who is she shining by your side? Thus questioned, Siva, after explaining the glory of his own nature, says, She is my supreme maya and prakrti of triple qualities. She is said by munis to be the ancient womb of the universe. R. Ananthakrishna Sastry, Lalita-Sahasranama The Adyar Library and Research Centre, Madras, 1988, p. 338.

Guru Govind Singh performed a year-long Chandi Yagna at Naina Devi overlooking Anandpur Sahib before launching his mission.

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.

Guru Gobind Singh Ji Guru Govind Rai (Singh) in Line Of Shri Rama And Shri Krishna by V. Wadher Punjab, rightly claimed as the traditional sword-arm of Bharatvarsha, has valiantly borne the first brunt of all the pre- European aggressors upon her. And one of the most luminous stars which rose in that northwestern horizon and shed its luster over the entire length and breadth of the country is undoubtedly Guru Govind Singh (born at Patna on Maargashtra Shukla Saptami -the 7th Day of bright half of Maargashira, i.e. 24 December 1666) the tenth and the final Guru in the holy tradition initiated by the great saint Guru Nanak. In fact, his life of pain and fortitude is a saga without many parallels in he world. Rightly, Guru Govind Singh inherited the legacy of the fearless martyrdom of his father, Guru Tegh Bahadur. Guru Tegh Bahadur, with a view to instilling courage and confidence among the Kashmiri Hindus to withstand Aurangzeb's fanatical tyranny and threats to Islamize them, challenged the Moghal emperor to convert him first. And the great Guru preferred to have his head roll down in Chandni Chowk of Delhi rather than sacrifice his faith. Govind was just a boy of nine years at that time. On coming to know of his father's terrible end he exclaimed: "He saved with his blood the honor of Hindu Dharma. Oh, what a remarkable act in this Kaliyuga! He preferred to give up his life, but not his faith!" It is with such a fiery note of idealism that the young Govind Rai embarked upon his lifemission even from his infancy. As a child he had drunk deep at the fount of Ramayana, Mahabharata, and the Puranas. He was inspired with the heroic examples of Sri Rama, Sri Krishna, Bheema and Arjuna. He felt convinced that he too like those great forbears was born to vanquish the wicked and to protect Dharma. He began preparing himself in a thorough fashion to play that historic role. Though engaged with a very busy life, Guru Govind was a great patron of literature. The Guru himself wrote in all genres of poetry, though his forte was martial poetry. His great passion was to get the entire Hindu mythology translated into Braj Bhasa, the lingua franca of those times. Where necessary he also made innovations. His 'Ramavtar` and 'Krishnavtar` are examples. He assimilated the spiritual truths enshrined in the Vedas, Upanishads and the Bhagavad Geeta. He became adept in the Persian, Arabic, and Punjabi languages, just as in Sanskrit and Hindi, and was a peerless poet as well. As an archer he was unequalled in the whole of Hindusthan. No wonder, equipped as he was with such a rare combination of brahmateja and kshaatrateja, he wrote in his autobiographical poem Bichitra Natak that he was commanded by God to take birth to uphold the true path of Dharma. The clues to what Guru Govind Singh achieved are to be found in his autobiographical poem Bichitra Natak (the Resplendent Drama). The most interesting formulation in the Bichitra Natak is that the Guru Panth is an extension of the great Raghu dynasty to which Rama belonged. According to Guru Govind Singh, Guru Nanak is a direct descendant of Kush, the elder son of Rama, and Guru Govind Singh himself is a direct descendant of Lava, the younger son of Rama.

On what basis was the Guru to fight the Mughals? If he were just a rebel, he could not arouse Punjab. Besides, he was a Guru who had no business to fight the king. But if the kingdoms of Lahore and Kasur (it is believed that Kasur was founded by Kush and Lahore by Lava) were in fact the legacy of the Gurus themselves, then to fight for regaining the throne of Punjab would become the legitimate right of Guru Govind Singh. Even in his person the Guru had started wearing a bow and a quiver of arrows which were the two distinguishing marks of Lord Rama. According to ancient Punjabi tradition, Lava and Kush were born in Punjab. Ram Tirath, a place some miles away from Amritsar, is known to have been the hermitage of Valmiki where Sita took refuge when Rama banished her. The sage is known to have brought up Lava and Kush. 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 worshippers 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. Guru Gobind Singh Ji Guru Govind Rai (Singh) in Line Of Shri Rama And Shri Krishna by V. Wadher

The Lok Mata (Mother of All) of the Jaap Sahib - Guru Gobind Singh Ji

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.

Form 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'." Language 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. Content 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. Summary 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 References 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. JAAP 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.