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Full text of "Maachiwara "
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MACHHIWARA
meditations of Guru Gobind Singh
Danielle Gill
Harjeet Singh Gill
=
= |
| Z
HARMAN PUBLISHING HOUSE, NEW DELHi
2004
Sri Satguru Jagjit Singh Ji eLibrary NamdhariElibrary@gmail.com
First published 2004
© HS. Gill
ISBN-81-86622-66-7
Published by:
Manjit Singh
Harman Publishing House
A-23, Naraina Indl. Area, Phase II
New Delhi - 110 028
Phone : 25895503
Printed at:
Amrit Print Service
A-23, Naraina Indl. Area, Phase II
New Delhi - 110 028
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www.archive.org/details/namdhari
for my mother
Bibi Gurcharan Kaur
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www.archive.org/details/namdhari
MACHHIWARA
Harjeet Singh Gill 1
JAAP SAHIB — interpreted in English
Harjeet Singh Gill 111
JAAP SAHIB -— interpreted in French
Danielle Gill 177
JAAP SAHIB — original text 241
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MACHHIWARA
Sri Satguru Jagjit Singh Ji eLibrary NamdhariElibrary@gmail.com
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in the wilderness of Machhiwara
the saint of Patna
the soldier of Anandpur
the son of Teg Bahadur
was meditating
on the destiny of men and martyrs
of cultures and conventions
of civilisations lost and found
of abysmal depths.
of sublime heights
surrounded by nature and culture
beasts and birds
he gazed into the horizon
the horizon of imagination
the horizon of deceptions and depressions
the horizon of hope and happiness
the horizon of eternal sublimity
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2 MACHHIWARA
he reflected upon
the ambitions and dreams
of the old days
of the old generations
the dreams of equality and fraternity
the dreams of purity and piety
the dreams of changing the course of history
the history that denied
men and women
to live their own lives
their lives of freedom and dignity
their lives of love and generosity
he reflected upon the revolutions
which were destined to fail
_ which had no beginning
no end
the ideas which were crushed
by the mighty forces
of cruelty and corruption
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MACHHIWARA 3
he reflected upon
the purificatory rites
the baptism of the sword
of the sword
of destruction and decimation
of the sword
of ultimate annihilation
of evil
of ignorance
of the dark clouds of tyranny
that hover over the entire universe
he reflected upon
the thunderbolt
that was supposed to
surcharge the humanity
with the rain of fertility
that was supposed to purify
heavens and earths
oceans and mountains
and the confused universe of religions and races
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4 MACHHIWARA
he reflected upon
the dreams shattered
the ambitions mutilated
the sacrifices, the devotions
the faiths, the fortitudes
the friendships, the betrayals
the battles won or lost
the endless fights
over frivolous issues
and he was sad
the son of Teg Bahadur
was alone
a solitary figure
in the wilderness of Machhiwara
he was alone
with his nature
with his God
with his universe
with his world
within and without
and he was at peace with himself
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MACHHIWARA 5
he wondered aloud
what was supposed to be
what had to happen
what had happened
in the wilderness of nature
there were silver-linings of culture
the sublimity of ideas
the purity of principles
merged with the over-riding spirit of revolution
of the revolution of humanity
of the humanity
that was thirsty
that was hungry
that had suffered
centuries of neglect
centuries of oppression
that longed for the nectar of hope
for the baptism of the sword
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6 MACHHIWARA
the son of Teg Bahadur
reflected upon the life and leanings
of his father
Teg Bahadur
the bravest of the warriors
the greatest wielder of the sword
the Teg
that there ever was
the annihilator of tyranny and terror
the indefatigable fighter
in peace, in war
_who espoused violence to decimate the tyrant
who espoused non-violence, love and generosity
to help the poor
to come to the succour of the oppressed
to sacrifice his own life
to protect the unprotected
who had sown the seeds of revolution
of purity and piety
with the sword of truth
with the sword of absolute sublimity
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MACHHIWARA 7
Teg Bahadur
the great Guru
in his old age
had the courage and conviction
to defend the principle
that every nation had the right
to its faiths and believes
to its rites and rituals
to its diets and dress
that every civil society
must be based
on freedom and dignity
on existential assertions
of men and women
of young and old
but alas
the sword that he wielded
to defend the righteous cause
was replaced by the sword of tyranny
the mighty Mughal empire
could not face the truth
the truth of divine love
it cut him down
in broad day-light
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8 MACHHIWARA
in the darkness of absolute falsity
in the abysmal depths of absolute cruelty
Teg Bahadur
the sovereign of the sword
became the apostle of non-violence
of peace and harmony
of ultimate sacrifice for the Other
the Other of all humanity
of all those who suffer in silence
this apostle of peace
sowed the seeds of destruction and decimation
of the mighty Mughals
of the tyrants
of the demons and the devils
of the enemies of the noble
in spirit and body
Teg Bahadur
bequeathed to his son
the young Gobind
the heritage of absolute sacrifice
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MACHHIWARA 9
of absolute sincerity and serenity
of absolute struggle
against all odds
against the mighty forces
of the empire of evil
of the rule of tyranny
the young Gobind had no choice
he decided to uphold
the principles of his forefathers
the culture of his mentors
the nine Gurus of his spiritual lineage
the young Gobind
meditated and reflected
on the affairs of this and the other world
and realised that
when peace and persuasion
counsel and consultation
did not yield any results
when the tyrant was too arrogant
to listen to the wisdom of the sages
when love and generosity were brushed aside
when the tyrant believed only in his tyranny
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10 MACHHIWARA
it was the time to rise to the occasion
to the occasion of ultimate struggle and sacrifice
it was the time to raise
the sword of truth
the sword of absolute purity and sublimity
it was the time
to administer the baptism of the sword
to create the pure
the Khalsa
the soldiers of God
the soldiers of the Sublime and the Serene
it was the Baisakhi of sixteen-ninety-nine
the Baisakhi of a new birth
of the resurrection of Bharat
of the centuries old traditions
of the battles of the righteous
of Ramas, of Krishnas
the Baisakhi of the creation of the Khalsa
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MACHHIWARA 11
it all began in the fifteenth century
when Baba Nanak
with his dear disciple and friend
Mardana
set out to witness the vicissitudes
of the world around
of the religions and races
in the four corners of Bharat
and beyond
in the Muslim lands of Mecca and Madina
where men of goodwill and spirit
pondered over the absolute
where centuries of traditions
had fallen into wrong hands
the Baba met the sages and the saints
of all faiths
of all fraternities
they discussed and discerned
the ultimate truth
the ultimate verity
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12 MACHHIWARA
the Baba condemned
all that was frivolous
all that stood against the spiritual path
all that led the humanity astray
from truth and love
from the just and the right
from the respect of the Other
of men and women
of rich and poor
he proclaimed the republic of the poor
he was with the poorest of the poor
he advised the farmer
to sow the seeds of honesty
he counselled the trader
to trade in the business of truth
he told the Hindu
to discern his sacred texts
to follow the wisdom of the sages and the seers
he told the Muslim
to pray to Allah in all directions
east and west, north and south
Allah was everywhere
God was everywhere
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MACHHIWARA 13
all directions were sacred
God was omniscient, omnipresent
God was love
God was honesty
God was truth
the yogis, the faqirs
the men and women of God
must submit to His will
to His discipline and distinction
rites and rituals
diets and dresses
were only external paraphernalia
we must dwell deep
we must meditate on the absolute
we must transcend the mundane
there must be harmony
of the world within and the world without
we must listen to the inner music
the music of the transcendental truth
the music of love and harmony
between men and women
between the people of all nations
of all faiths
he condemned those
who fostered distinctions
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14 MACHHIWARA
between men and women
between castes and creeds
he abolished all hierarchy
he preached equality and fraternity
among all men
among all women
among all religions
among all races
he pondered over the causes
of cruelty and injustice
of inequality and sufferance
of crass and corruption
that had engulfed the society
the populace of Bharat
that had crushed the conscience
of the poor and the wretched
that had suppressed the very voice
of the meek and the humble
he was at pains to witness
the terrible state of affairs
that had sucked |
the very blood of his countrymen
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MACHHIWARA 15
that had smothered
every man
_ every woman
every denizen of his dear Bharat
he condemned the rulers
who exploited religion
to enhance their power
to frighten the week
to crush the voice of protest
he decried the priests
who hankered after a few loaves of bread
who compromised everything
every principle
who cooperated with the cruel and the criminal
he condemned the judges
who had forgotten their dharma
of the righteous
of the just
he condemned the invaders
who had ruined the entire country
the vast lands of Bharat
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16 MACHHIWARA
the meek and the humble of his nation
to establish the rule of the powerful
the rule of absolute terror
in a long composition in #8 Rag May
he explained to his dear Mardana
it was not always so
long, long ago
millions of years ago
before the beginning of time
before the beginning of space
it was all dark
there was no day, no night
no sun to set, to rise
no air, no water
no earth, no heaven
no god, no demon
no movement of the planets
there were no men, no women
no religions, no races
no castes, no creeds
no hierarchies, no inequalities
no discussions, no disputes
no fights over frivolous issues
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MACHHIWARA 17
it was all dark
all quiet
all peace
there were no Brahma, no Vishnu
no priests, no mullahas, no jathedars
no holy dips
no money-changers
no polluters
no scavengers
there were no kings, no queens
no rulers, no subjects
no tyrants, no victims
no exploiters, no exploited
it was all peaceful
all quiet
all silence
the silence of eternity
the silence of sublimity
and one day
in one moment
it all changed
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18 MACHHIWARA
the Almighty, the Transcendent
the Creator uttered the divine word
the divine shabad
and it all came to be
there were earths, there were skies
there were heavens, there were hells
there were men, there were women
there were struggles
between the just and the unjust
between the tyrant and the victims
there were endless disputes over frivolous issues
there were eternal discussions
over hierarchies and heterogeneities
that led to the disastrous consequences
the whole social fabric was torn apart
now the divisions and the disputes
were the order of the day
he told his dear Mardana
it was kaliyug
the dark age of Hindustan
the Bharat of the rishis and the sages
was drowned in the abyss of falsehood
in the abyss of cruelty and crime
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MACHHIWARA 19
where men killed other men
where brothers murdered other brothers
where sisters had lost all faith
in this age of the butchers
in this age of the tyrants
this tradition of devotion and critique
continued for years, for generations
the fifth Guru, Arjun, in the next century
decided to compile
the Adi Granth
the sacred text for his disciples
and for the humanity at large
it included the compositions of the Gurus
and the hymns of the sages
of other faiths
of other fraternities
what mattered most was the message
of love and devotion
of truth and temperance
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20 MACHHIWARA
for the first time
in the history of scriptures |
the compositions of others |
the poets and the saints of other fraternities |
were given equal respect
equal sanctity
they included Hindus, Muslims, Sufis
the bhaktas, the devotees of all faiths
of all classes and creeds
who shared the same concerns
the same sensitivities
in the domain of rights and responsibilities
in the domain of truth and justice
in the domain of spiritual sublimity
the saint scholar
Guru Arjun was a great poet
a great musician
he edited the Granth in ragas
in classical music
there was the order of form, of music
there was also the order of content, of theme
meticulously, he presented each utterance
each enunciation
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MACHHIWARA 21
in its universe of thought
the differences, if ever
were duly noted
were duly commented upon
once a composition of a saint poet was accepted
it was duly included
the rights of differences were respected
with counterarguments, if necessary
the themes, the forms
were juxtaposed
for the emergence of significance
for the creation of the enunciative universe
it took over twenty years
to complete this monumental task
Bhai Gurdas, the scribe
patiently, sincerely worked for hours
for days, for nights
a great scholar in his own right
he performed the most difficult task
with diligence, with devotion
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Le MACHHIWARA
the world of scholarship
is ever grateful to him
to his intelligence, his incision
his scriptography
the fourth Guru, Ram Das
had already established the Harimandir
where the congregation assembled
for devotion
for the divine music
for the Guru’s message |
of love and truth |
of justice and equality
of peace and prosperity
the congregation continued to grow
in size, in devotion
the devotees, the Sikhs, the Sangat
came from all over
from the valleys of the sacred rivers
of the prosperous Punjab
from Kabul, from Qandhar
from across Jamuna and Ganga
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MACHHIWARA 23
the music of the Guru reverberated
in the four corners of the globe
the hymns of love and union
vibrated in the entire universe
the yogis, the faqirs, the sufis
came for the spiritual communion
men and women
without any distinction of gender and status
gathered to form the assembly of the devotees
the Adi Granth
continued to be the main guide
in spiritual and social conduct
the civil society was based
on the principles of truth and justice
on the hymns of love and generosity
the brotherhood of humanity
the equality of all classes and castes
were proclaimed for all
to practice
to spread to every corner of Bharat
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24 MACHHIWARA
a new social structure began to emerge
from the teachings of the Gurus
from the enunciations of the bhaktas
from the kafis of the sufis
the political order felt threatened
it could not tolerate |
a parallel society
without hierarchy
without distinctions
the mighty Mughal empire
could not envisage
a multiplicity of orders
a diversity of dictates
the Governor of Lahore
summoned the Guru
he was ordered to abandon his faith
to betray his kith and kin
his Sangat, his devotees
his principles of universal fraternity
his belief in the brotherhood for all
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MACHHIWARA 25
high or low
men or women
Hindu or Muslim
in his serene and sublime discourse
the Guru explained the spirituality of his mission
the truth of his principles
the encompassing nature of his ideas for all
for Hindus, for Muslims
for all the denizens of Hindustan
but nothing could move the obdurate sovereign
the heady wine of power numbed his conscience
the drug of tyranny
made the tyrant insensitive
to all reason, to all rationality
he did not heed the advice
of his own sages
the Sufis, the faqirs of Islam
who counselled the tyrant
to be fare to the man of God
to the great faqir
the great sage
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26 MACHHIWARA
who excelled them all
in spiritual heights
in the love of God and His creation
but it was not to be |
the Guru was duly executed
he was tortured for days |
on burning sands |
on the hottest plates
under the most inhuman conditions
the apostle of love and peace
faced the hatred of the tyrant
the terror of the ill-gotten power
and breathed his last
to give to his congregation
his Sangat
the first martyr
the first steadfast vision
of resilience and resolution
of reverence and resurrection
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MACHHIWARA Zt
the author of Sukhmani
the hymn of peace and harmony
sacrificed his life
for his countrymen
for all humanity
for the universal brotherhood
for equality and fraternity
for virtue and justice
for the ultimate spiritual bliss
for the sublimity of vision
for his ideas and images
for his reason and rationality
from non-violence to violence
is a normal course
is a consequential path
his young son, Hargobind
decided to wear two swords
of miri and piri
of the sacred and the secular
the principles of spirituality, love and sublimity
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28 MACHHIWARA
had to be defended
with secular forces
with the soldiers of peace
the sword of truth
joined the sword of resolution
the sword of justice and fraternity
resurrected the sword of revolution
the peaceful, hymn-singing devotees
the generous Sangat
began to wear arms
the arms of defence
the arms of the ultimate verity
the spiritual and the physical
the sacred and the secular
merged to forge one single whole
one unique construct
of the perceptual and the conceptual
he founded the Akal Takhat
the spiritual and the secular were juxtaposed
_the Harimandir was supported
by the supreme secular authority
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MACHHIWARA 29
the two perceptions were the two sides
of the same sacred coin
the coin of truth and justice
it established the social structure
on the foundation of spiritual purity
it reinforced the fraternity
with the force of righteous sanctity
Akal Takhat
became the rallying point
of all decisions
of all movements
of all crusades
for the righteous and the just
all adhered to its dictates
all followed its conventions
Akal Takhat
the eternal throne
of the saint and the soldier
the refuge of the meek and the humble
bestowed the corporate resolution
the corporate strength
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30 MACHHIWARA
of all believers
who sought justice .
who longed for purity and sanctity
in all affairs
Spiritual or secular
‘of this or the other world
of the universe
of conflicts and discords
=
Akal Takhat —
became the beacon light
the guiding force
of the Sikhs
of all classes and castes
of the poor and the rich
all bowed to its sovereign will
all followed its sacred directions
for the good of humanity
for the well-being
of the poor and the downtrodden
the poorest of the poor
the sovereign of the sovereign
respected its authority
all submitted to its will and dictate
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MACHHIWARA 31
the sacred and the secular
the social and the political
all came under the same canopy
under the protection of the same authority
Akal Takhat
derived its strength, its will
from the resolutions of the Sangat
a democratic institution
it dwelt deep
into the world within
and the world without
mind and body
spirit and soul
individual and social
were surcharged with divine love
with divine justice
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32 MACHHIWARA
in the wilderness of Machhiwara
the young Gobind
reflected upon
the things past |
the things present |
he thought
of his forefathers
of his Gurus
of the historical movements
of the epistemological cuts
of his spiritual heritage
of his social conventions
of Harimandir
of Akal Takhat
of Teg Bahadur
of the ultimate sacrifices |
of the ultimate renunciations |
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MACHHIWARA a3
he reflected upon
the baptism of the sword
the creation of the Khalsa
the battles won or lost
his two brave sons
fighting the tyrant
with courage and conviction
brandishing the swords of righteousness
annihilating the invading armies
the forces of oppression
the empire of evil
the two young sons
sacrificed their lives
on the altar of truth
on the altar of justice
the two young bloods
merged with the blood of the Khalsa
with the blood of universal brotherhood
the baptism of the sword
tasted the purest of the bloods
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34 MACHHIWARA
quenched the thirst
of the eternal, the Akal
arise O brethren, arise
the two young bloods
had heralded a new age
the age of hope and resurrection
the age of faith and fortitude
the two young bloods
the eternal martyrs
heralded a new age
for the youth of Hindustan
for the ambitions and dreams
of freedom and dignity
the two young bloods
fired the imagination
of young and old
of men and women
of all those
who yearn to be
to be the masters of their destiny
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MACHHIWARA 35
to serve the cause
of truth and justice
of faith and fraternity
it was the Baisakhi of sixteen-ninety-nine
yes, that most auspicious Baisakhi
when the Sikhs had come to pay respect
to their Guru
after the golden harvest
they had gathered to thank their mentor
for all the riches
of gold and silver
of good deeds and pure thoughts
the young Gobind
had surprised the congregation
with his burning eyes and the ferocious sword
he had called for the brave
for the devoted
to come forward with their heads
the sword of righteousness was thirsty
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36 MACHHIWARA
it needed heads
heads of ultimate sacrifice
of ultimate faith
in the Guru
in his mission
in his path of absolute love
of absolute justice
many a fickle heart
had fled the scene
many a wavering mind
had lost its balance
but there were enough
to satisfy the thirsty sword
to stay steadfast and resolute
in faith and fortitude
one by one
panj pyaré, the five beloved
came forward
bowed their heads
and offered to their Guru
to their ultimate sovereign
their heads and hearts
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the ferocious sword
cut down the five heads
one by one
they were despatched to the other world
once the thirst was quenched
once the hurricane was blown over
the ferocious sword
was transformed into a sword of love
a sword of resurrection
one by one
the five heads
joined the five beloveds
the Guru baptised them
with the sword of peace and war
with the sword of absolute righteousness
after the initial ceremony
the Guru in all humility
in gratitude, in love and generosity
bowed before his own Sikhs
his own beloved soldiers
who administered the same
baptism of the sword
to their own Guru
to their own mentor
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the Guru and the disciples
formed one unique fraternity
one unique congregation
of absolute equality and reciprocity
the baptism of the sword
transformed the Sikhs into Singhs
the lions of the faith
the soldiers of purity and piety
when the good tidings spread
when the baptism of the sword
became a household word
the hordes of Sikhs
gathered at Anandpur
the town of peace and bliss
to be baptised
to be purified
to be resurrected
the people of Bharat were in arms
the nation had awakened to its rights and freedom
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MACHHIWARA 39
the devotees brought with them
horses and swords
bows and arrows
the non-violent peace-loving folks
decided to wage the war of righteousness
decided to stand up for their convictions
decided to uphold their dignity.
the town of Anandpur
grew in size, in vision
there were the physical exercises of the soldiers
there were the assemblies of the sadhus and the faqirs
there were also scholars, poets, musicians
the court of Guru Gobind Singh
resounded with the strikes of the arms
reverberated with the hymns of the musicians
echoed with the incisions of the scholars
Hindus, Muslims
yogis, fagirs, sufis
all joined hands
to defend the cultures and conventions of Bharat
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40 MACHHIWARA
of the land of the rishis and the seers
the land of Baba Nanak and Sheikh Farid
the land of Guru Arjun and Shah Hussain
the drums of war resounded |
with the hymns of devotion
the cries of the soldiers
merged with the melodies of love and union
the baptism of the sword
had been sweetened by the sugar of generosity
the Guru’s wife, the mother of the Khalsa
had chosen a middle path
the path of resurrection and reconciliation
the Khalsa brotherhood
was not simply an army of the warriors
the baptism of the sword
had created a new being
where the sadhu and the soldier
merged into the same spirit
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MACHHIWARA 4]
where violence and non-violence
were the two sides
of the same sacred coin
under no circumstances
virtue and discipline
were to be abandoned
under no conditions
humanity of the humans was to be forgotten
in a short span of fifteen years
the Guru created
the republic of the wise and the valiant
the community of saints and soldiers.
a great poet himself
he composed a number of poems
long and short
he dwelt deep into the entire Indian civilisation
nurtured in the two classical traditions of Bharat
the Sanskrit, the Arabic
erudite in the sacred and the secular texts
of the remote past
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42 MACHHIWARA
he delineated the narratives
of gods and goddesses
of princes and princesses
of the golden eras of yonder days
of the treacheries and betrayals of history
he commented upon every event
every deed
that was necessary for the building of a new nation
his critical incisions surcharged
the whole scholastic landscape
to formulate new propositions
to propose new solutions
his discourse covered
the creation of the universe
the mysteries of life and death
the relations between men and women
the complexities of human mind
in the affairs of hearts and heads
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MACHHIWARA 43
he showed how the gods and goddesses
were as human as any one of us
how they fell to the same temptations
~ as the men and women of Bharat
there were treacheries
there were betrayals
there were the sagas of faith
there were the sad tales of broken promises
how the gods and goddesses
and the great men and women
of Ramayana and Mahabharta
retraced their solemn words
how the divine dharma
was treated so lightly
in the affairs of love and war
it was a continuous struggle
of good and evil
of virtue and vice
the purity in word, thought and deed
was rarely upheld
it led to the downfall of empires
it led to the destabilisation of traditions
it led to the corruption of ultimate truth
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he tried to infuse
in the body-politic of Bharat
new concepts
new horizons
the universe of truth and justice
had to be perceived,
conceived and conceptualised
one had to go beyond the real
beyond the temptations of false glory and honour
one had to stay steadfast in Dharma and truth
it required a steady mind
and incisive intellect
no foolhardy act could help the nation
no opportunistic tactic could lead us anywhere
the Guru presented his own father
his own sons
to the ultimate test of faith and fortitude
to the ultimate test of life and death
once a decision was taken
to fight for the truth
to fight for dharma
there was no going back
once a solemn word was given
to the nation and the humanity
it had to be upheld
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MACHHIWARA ; 45
at any cost
at any price
before he asked others to sacrifice
to be resolute in the war for freedom
for existential dignity
he offered himself
his whole family
the baptism of the sword
was not an act of violence
was not an act of aggression
the sword of baptism
was the sword of truth
it cut deep
into the body-politic of Bharat
it cut deep
into the customs and conventions
of centuries of neglect
of centuries of mystification
of centuries of camouflage
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the curtain of falsehood
had to be torn apart
the curtain of treacheries
had to be uncovered
it was a daunting task
but the Guru had decided
to follow his promise
to the last drop of his blood
the baptism of the sword
had abolished all impurities
had torn ascender all inequalities
the proclamation of Anandpur
had to be followed
in letter, in spirit
the Sangat had accepted
the final verdict
the congregation had bowed
to the supreme will
in this absolute reciprocity
of faith and fraternity
between the Guru and the Sikhs
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in this absolute equality
between the leader and the led
the sword of righteousness
the sword of truth
negotiated the golden path
of resurrection and reconciliation
it laid down the broad parameter
of destruction and construction
it was a creative process
where every deed, every act
passed through the sieve
of intellectual incision
where every word, every thought
was submitted to the ultimate authority
of truth and justice
of spiritual transcendence
the same principles prevailed
in love and war
in the wilderness of Machhiwara
Guru Gobind reflected upon
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48 MACHHIWARA
the ideal lovers
the ideal warriors
he praised the steadfast resolution of Heer
who preferred the solitary cottage
of Ranjha, her love
to the palaces of the Kheras
where she was forced to marry
forced to go to the Other against her own will
the marriage between two beings |
was the marriage of hearts
to love was to surrender
to suffer
to remain steadfast in word and deed
love was the ultimate truth
ultimate verity
the social structure
that compelled unwilling hearts to unite
to live-with the other
who remained the Other for ever
was no marriage
no union
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MACHHIWARA 49
it was a disaster for the lovers
for the world at large
no Sangat
no community
could be based on force
on the will and authority of those
who do not appreciate
the pangs of love
the purity of sentiments
the baptism of the sword
was also the baptism of love
nearly two hundred years ago
the most peace-loving Guru
Guru Nanak had said
if you are ever engaged in love
if you yearn for the union of hearts
come to my path, my abode
with your head on your hand
if you ever take a step in this direction
you must sacrifice
every fibre of your being
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love and war
life and death
are dissolved into each other
the words given .
the words exchanged
are the everlasting words
the everlasting truth
in love and war
the involvement is absolute
the engagement knows no end
no worldly temptation
no false hopes
can deter the lovers
can deter the warriors
there is no tranquillity for the lovers
there is no peace for the brave
those who are not steadfast in this life
cannot be steadfast in the other
those whose resolutions are flimsy
in secular affairs
cannot be trusted in the domain of the sacred
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MACHHIWARA 51
the sacred and the profane go together
there is a movement from the human to the divine
the Being and the Other
are ever engaged in this metaphysical tussle
in this spiritual relation
the yogis, the sufis
the lovers of the absolute
all adhere to the same truth
to the same ultimate verity
the kingdoms of gods and men
suffered from their treacheries
from their feeble hearts
when the sanctity of words
is not maintained
when truth and justice are sacrificed
for petty gains
when the purity of love is thwarted
when the lovers become
the object of hate
when the humble and the meek
are at the mercy of the tyrants
who are drunk with their tyranny
who follow no principle
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52 MACHHIWARA
who care not what is said
what isdone
when the sacred word
the shabad
is flouted in open court
by the qazi
by the corrupt judge
it is kaliyug
the age of the butcher
the age of the treacherous
in the wilderness of Machhiwara
Guru Gobind reflected upon
the affairs of Bharat
he had come to this world
to witness the deeds and dictates |
- of the subjects and the rulers.
- the Almighty God had sent him
to prevail upon the cruel
to eradicate the evil
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MACHHIWARA 53
the task was hazardous and long
the centuries of neglect
could not be rectified
with a few strokes of the sword
however powerful and righteous
it might have been
it required a rectification in perspective
a rectification in vision
a new course of history
had to be established
a new interpretation of the events past
and the events present
had to be stated
it required a new discursive formation
a new discourse
with the baptism of the sword
a new man was born
the pure
the Khalsa
the baptism of the sword
was a new discourse
it defined man and woman anew
it chartered a new course of history
a new course of struggle
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to free the mankind
from the traditional superstitions
from the taboos and talismas
of the wretched conventions
the baptism of the sword
gave birth
to a new man
to a new woman
who could live in freedom
who could live with dignity
who could venture into untrodden paths
who could fathom
the world within
and the world without
who could comprehend the past
who could assert in the present
who could live with himself
and with his companions
who could dwell deep into his Being
who could relate with the Other
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MACHHIWARA 55
in the wilderness of Machhiwara
Guru Gobind reflected upon
the fate of his countrymen
for centuries they submitted themselves
to the foreign rule
‘they were so used to slavery
so used to betrayal and treachery
they had lost all sense of freedom
all sense of dignity
their conscience was numbed
by the drug of lethargy
they had to be awakened
they had to be resurrected
they were the living dead
their conscience had died long, long ago
they dared not raise a finger
let alone a sword
to defend themselves
to defend their rights
their religion
their women
their children
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the baptism of the sword
by the sword
was a new beginning
a new effort to infuse the spirit
of dignity
of honour
of sacrifice
what was the sense of living like fossils
like the living dead
always at the mercy of the Other
the Other who was a tyrant
who cared not for their scriptures
for their customs and conventions
for their arts and science
for their spiritual insights
for the wisdom of their sages and seers
the baptism of the sword
gave biith to a new man
to anew woman
who could rise from the dead
who could challenge the tyrant
who refused to be crushed
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under the weight of tradition
that had lost its purity and piety
that had lost its sense of virtue and vice
the baptism of the sword
gave birth to a new man
who could think on his own
who could dwell deep into the mysteries of life .
who could perceive and analyse
the reality of his condition
the verity of his Being
the baptism of the sword
gave birth to a new woman
who yearned to be
to be a person in her own right
to have her own conscience
her own will
in the affairs of head and heart
this new man
this new woman
were supposed to create a new Bharat
a new homeland |
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58 MACHHIWARA
of free will
of dignity and freedom
of love and generosity
of rights and responsibilities
a new Bharat
where men and women
lead a life of equality and reciprocity
where there is a communion with the Other
the Other who respects the freedom
of his Other
of her Other
who live in harmony
who strive for higher and higher planes
of consciousness and creation
of spirituality and sublimity
a new Bharat
of young and old
where the youth respected the elders
where the elders paid heed
to the ambitions of the youth
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where there was always a space
for new ideas
for new concepts
where there was a continuous dialogue
between the past and the present
between the tradition and the new insights
there was nothing static in this world
the universe of ideas
and the universe of material conditions
must interact constantly and creatively
must lead to new conclusions
new propositions
new concepts
creativity is eternal
it is the most fundamental and sacred right
of men and women
who live in the present
who yearn to be in the future
life and creativity are synonymous
as long as we live
we create, we consume
we lead a life of creativity
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a life rich in ideas and instincts
in concepts and conventions
the baptism of the sword |
established the law of creativity |
the law of historical progression |
the Harimandir |
the Adi Granth
the Akal Takhat |
the baptism of the sword |
were sO many steps
in the historical progression
in the epistemological conceptualisation
of the birth of the Khalsa
of the birth of a new man and woman
this historical progression
will continue for ever
the Sangat, the congregation
where the Guru resides
will react and rectify
what is necessary —
what is required by the exigencies of the hour
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MACHHIWARA 61
from the interaction
of the spiritual and material conditions
will evolve new strategies
new ideologies
new paths
that the Khalsa must follow
must execute
to maintain the republic of Guru Gobind
the republic of equality and reciprocity
the republic of freedom and honour
there are principles
that are eternal
that are spiritual
that are universal
and there are others
that evolve from his‘orical exigencies
from the material conditions
from specific compulsions and controls
there must be an interaction
between these two directions
between these two paths
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all creative conceptualisation
follows the path
negotiated in the space of spirit and body
in the space of intellect and emotions
conflicts and contradictions
resurrections and reconciliation
- go together
there is a mutual interaction
a mutual conversion
a mutual convention
in the wilderness of Machhiwara
the Guru reflected upon
the incessant fights
between good and evil
between terror and temperance
in mythological times
the demons attempted to rule by force
by the brutal force of tyranny
by the dictates of their evil desires
the goddess challenged their nefarious designs
single handed
she challenged their colossal might
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S om re
Atee Bd te
Sn ‘
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MACHHIWARA 63
their overwhelming armies
their endless growth
their false immortality
for days, for nights
relentlessly, vehemently
she fought the innumerable hordes
of the ferocious demons
and ultimately she overpowered
the invincible armies
the incarnation of the devilish power
who had subverted
the kingdom of heaven
the kingdom of spirit and transcendence
the kingdom of purity and sublimity
the good prevailed over evil
the rule of spirit overwhelmed
the rule of terror
in the wilderness of Machhiwara
the Guru reflected upon
the present condition of Bharat
of the tyranny
of the tribulations
of the misery of the denizens of his country
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the armies
of the demons
the armies of evil
had engulfed this land of the rishis
the rule of the powerful
of absolute physical might
had smothered all spiritual life
all dreams and desires of the meek and the humble
from the mythical times to the historical times
was only a conceptual step
was only a matter
of historical consciousness
was only a matter
of historical awakening
the fight between good and evil
was re-enacted
the Guru, the Khalsa had no choice
the inevitable force of history
the inevitable sequences of events
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MACHHIWARA 65
had created conditions
for the right cause
for the righteous fight
the evil was too overwhelming
the armies of the demons
were innumerable, invincible
and yet, they had to be challenged
they had to be confronted
with the baptism of the sword
with the sword of righteousness
brandishing the sword
the Guru had challenged
his congregation
his Sangat
the devotees had responded
with enthusiasm
with absolute faith and fortitude
they had recognised
the sword of righteousness
the sword of truth and temperance
the sword of purity and piety
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66 MACHHIWARA
that became a companion of the Khalsa
for all times |
for all occasions
in peace, in war
in affairs, sacred and secular
the sword of the Khalsa
cut deep
into customs and conventions
into the body-politic of Bharat
it heralded a new era
it administered a new epistemological cut
to the ongoing
unchecked course of history
nothing could be taken for granted
the sword of consciousness
the sword of intellectual incision
verified every fact
interpreted every event
a thorough revision of the things past
and the things present
was undertaken
to set the right perspective
to guarantee the right of critique
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MACHHIWARA 67
the right of self analysis
the right of renewed conceptualisations
the Guru surveyed the entire cultural history
the entire religious tradition
the entire literary discourse of Bharat
every narrative
every sequence, mythical or historical
was subjected
to the incision of the intellectual sword
there was reverence and affection for the past
but there was also
the critique, the rectification
the process of demythologisation
of gods and men
of goddesses and women
to arrive at logical conclusions
to serve the cause of truth and verity
to serve the cause
of the new body-politic
of the new emerging Bharat
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the study of mythical narratives
was the study of cultural complexities
gods and goddesses were created
in the image of men and women
the cosmic beings
were not only given human gender and body
they participated in the same intrigues
the same faiths and betrayals
the same temptations of body and spirit
they played the same games
of heads and hearts
the Guru studied them
interpreted them with his own perspective
he constituted his own discourse
his own ideological universe
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the baptism of the sword
crystallised the conceptual constructs
there was no question of blind faith
of unquestioned dogmas
every god
every symbol
every intrigue
every spectacle
passed through the sieve
of intellectual incisions
there were images
there were symbols
there were concepts
a whole universe of constructive thought
was created
to serve the Khalsa
to serve the denizens of Bharat
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the ancient Indian myths showed
that there were no easy solutions
these were not morality plays
they dealt with the complexities of life
with the extreme intricacies
of metaphysical snares
with existential dilemmas
the sword of incision could not cut
every knot
could not cross
every existential threshold
the worlds within
and the worlds without
had a rare correspondence
the mysterious nature
the metaphysical constitution
of men and women
could not be deciphered so easily
there were complexities
that remained complex for ever
there were existential predicaments
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MACHHIWARA 71
that could never be resolved
the knowledge, if any, in this domain
in this existential universe
was the knowledge of eternal mystery
the knowledge of eternal paradox
in the wilderness of Machhiwara
in his reflective mood
the Guru thought of his two young sons
who fought so valiantly
when the younger brother returned from the battle-field
to ask for water
to quench his thirst
he had asked him to go on fighting
until he attained martyrdom
to reach where his elder brother was
waiting for him with a glass of water
it was not easy for any father
to see his two young children
cut to pieces
fallen to the merciless blows of the enemy
but he had asked his Singhs to sacrifice
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how could he save his own kids
his own blood
the boys were brave
they fought their way through heavy odds
they had joined the army
like any soldier
and the other two
who were so young
so small
who could not lift even a stick
let alone a sword
they were alone with their grandmother
all alone
in the camp of the enemy
in the world of the butchers
in the world of merciless brutes
it was not easy to comprehend
the mysteries of life
the metaphysical complexities of death
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it was only a question of a threshold to cross
to go to the other side
to the other universe
that was unknown
that was unknowable
in the wilderness of Machhiwara
the Guru continued to reflect
the mighty Mughal army had descended on Anandpur
the opportunist hill rajas had joined them
they did not think of their own tradition of the Rajputs
they betrayed their kith and kin
their culture, their religion, their tradition
it was the most merciless battle
the small army of the devoted Singhs
the new emerging Khalsa
and the Muslim fagirs
the men of God
the men of truth and spirit
sacrificed their lives
to show to the world
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that it was not a fight |
between the Sikhs and Islam |
it was a veritable war
between good and evil
between the men of God
and the men of devil
of the evil incarnate |
the Singhs and the Muslim fagqirs
fought to the last drop of their blood
fought to uphold the principle
of truth and justice
but alas the fight was so uneven
so ruthless
so devastating
the battles continued to be
won or lost
for days, for months
but the war was on
the war of righteousness
the war of a new age, a new era
continued in the minds and spirits
of every denizen of Bharat
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in the wilderness of Machhiwara
the Guru reflected upon the great betrayal
how the emissaries of the Mughal emperor
had attempted to dupe the Khalsa
they gave solemn words of faith and friendship
but they were empty words
words of treachery
in the wilderness of Machhiwara
Guru Gobind addressed his Zafar Nama
the epistle of victory
to Alamgir Aurangzeb
to explain to him
the path of the pure
the mission of the Khalsa
the soldiers of righteousness
who were outnumbered
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by the hordes of Mughal army
and the hill rajas
who joined it
betraying their religion and race
their dharma and truth
the emissaries of the emperor
told lies and made false promises
they brought with them the holy Quran
to testify to their sincerity
in fact, they betrayed both
their sovereigns in this and the other world ;
their emperor who proclaimed
his purity and piety
by false rituals and prayers
indulging in guiles and in intrigues
in all affairs, sacred and secular
this is how Teg Bahadur was executed
this is how innumerable poor and honest
denizens of Hindustan
were lured to Islam
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even the sufi saints
the fagirs of Islam
the pious men of God, of Allah
abhorred these forceful conversions
the Guru reminded the emperor
of his guiles
of the guiles of his generals
the timid forces who believed
only in treachery and deceit
how the so-called brave
generals of the emperor
escaped the Guru’s arrows
taking shelter behind walls
hiding behind camouflage
how the arrows of the Guru
had sent the Mughal chiefs
and the hiil rajas
to hell, to their ultimate destruction
how the small number
of the soldiers of the Khalsa
had fought so bravely
so valiantly
several times, the enemy fled
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several times
it ran to save its skin and soul |
the Mughal emissaries
came with the promises
of honourable encounter with the emperor
with the promises of armies and estates
how they exploited the holy Quran
to reinforce their promise
to testify to the verity of their word
but nobody was duped
none believed in the truth
of the untruthful
the Guru was there
for an honourable dialogue
for a respectable negotiation
but the worldly insignia
the worldly glory
were not his mission
the baptism of the sword
_ the solemn foundation of the Khalsa
followed another path
the path of righteousness
the path of dignity and freedom
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MACHHIWARA 79
that no Mughal emperor
however high and mighty he might be
could negotiate the path of truth
the path of spirit and sublimity
the baptism of the sword
was the harbinger of a new era
an era of freedom and dignity
an era of truth and tranquillity
it had given a solemn pledge
to the denizens of Bharat
to the humanity at large
that when all other means are exhausted
when all peaceful overtures are brushed aside
when the tyrant understood only
the language of terror
it was time to raise the sword of righteousness
it was time to defend one’s rights and responsibilities
cho kar az haméh hilté dar guzast
halalast burdan b samsir dast
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the Guru warned the emperor
to reflect upon God, the Almighty
whose grace and benevolence
strengthened the week and the humble
with whose help
a single soldier of righteousness
could kill hundreds
of soldiers of treachery and deceit
the enemy dared not touch
the devotees of the Lord
life and death depended upon His will
His order, His benediction
what had to happen
happened
the hordes of the enemies
could not even come near the brave
and the honest
under the severest of the circumstances
He guided His devotees
out of every danger
every Crisis
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He made the enemies blind
they lost their sight and direction
their will and resolve
the devotees were saved
without any scare or sanction
those who are true to the Lord
those who have faith in His bounty
are saved
are secure in their belief and bastion
those who serve their Lord
with all their heart and soul
are held high
are always protected
by His benevolent hand
the enemy’s treachery could do no harm
to the devotee
to the servant of the Lord
he enjoyed His grace
His benediction
even if the devotee was surrounded
by thousands of the soldiers of evil
he was saved
he was secure in His hands
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the Guru reminded the emperor
of his pride
of his wealth and power
while the Guru believed
in the benevolence of the Almighty
the emperor had forgotten his Allah
with the heady wine
of earthly glory and glamour
the Khalsa followed the path
of poverty and piety
of truth and honesty
one should not forget his Lord
during this short stay
this short span of life
the days in this world are not eternal
the ultimate truth lies with Him
in His refuge
the eternal sword of Time
hangs on each head
on each mortal being
pride and prejudice
lead us astray
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MACHHIWARA 83
lead us to the treacherous paths
to the ruin of all kingdoms and powers
when the Lord is gracious
the most powerful enemy
cannot harm even the poorest of the poor
there is no power greater
than the power of righteousness
than the power of devotion and truth
than the power of spirit and sublimity
babi kudrat nék yazdané pak
ki az yak b deh lak rasanad halak
chih dusman kunad méharban ast dost
ki bakhsindgi kar bakhsindeéh ost
rahai déh o rehnmai dihad
jJaba ra b sift asnai dihad
khasam ra chu kor u kunad wakt kar
yatima birti burd bezakhmé khar
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84 MACHHIWARA
hard kas kizo rast bazi kunad
rahimé baru rehm sazi kunad
kasé khidmat ayad basé dilo ja
b bakhsad khudawand bar we ama
chih dusman kiza hilehsazi kunad
agar rehnuma bar we razi swad
agar bar yak ayad daho deb hazar
nigabhan u ra swad kiradgar
tura gar nazar hast bar faujo zar
ki ma ra nigah ast yazda sukar
ki ura garur ast bar mulk mal
w mara panah ast yazda akal
tu gafil maso ji sipaji saraé
ki alam biguzard saré ja bajaé
babi gardisé bewafai zama
ki biguzast bar har makin6é maka
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MACHHIWARA 85
tu gar zabar ajiz kharasi makun
gasam ra b téséh tarasi makun
chu hak yar basad chih dusman kunad
agar dusmani ra basad tan kunad
khasam dusmani gar hazar awurd
nyak mué u ra azar awurd
in the wilderness of Machhiwara
Guru Gobind meditated upon
his spiritual lineage
upon a succession of Gurus
‘who continued the tradition of Guru Nanak
the tradition of truth and conviction
the tradition of faith
and absolute steadfastness
against all odds
against all adversities,
the jealousies, the hatreds
of the political masters of the day
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86 MACHHIWARA
against the intolerance of the religious bigots
against the terror of the mighty empire
he reflected upon
the ultimate sacrifice of his father
Teg Bahadur
who protected the humble and the week
who fought for the rights of his countrymen
to practice their religion and rights
who sacrificed his head, his life
but did not deter from his chosen path
from his righteous course
tilak janju rakhé prabh taka
kino bado kalu meh saka
sadhan hét iti jin kari
sis dia par si na uchri
dharm hét saka jin kia
sis dia par sirar na dia
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MACHHIWARA 87
thikar phor dilis sir prabhpur kia pan
Tég Bahadur si kria kari na kinhii an
Tég Bahadur ké chalat bheo jagat ko sok
he he he sab jagat bheo je je je sur lok
in the wilderness of Machhiwara
Guru Gobind reflected upon
his own advent in this world
upon his own mission
upon the existing conditions
upon the succession
of the emissaries of the Almighty
who abused their authority
their spiritual path
to propagate their own religion
for their own glory
for their own worship
who always forgot the commandment
of the ultimate Transcendence
of the Creator of the universe
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88 © MACHHIWARA
since long he was meditating
on the nature and transcendence
of the Almighty
the Master of heavens and earth
since long he was meditating
in the sublime mountains
of Hem Kunt |
where earlier |
the Pandavas
had also practised austerities
he was so involved
in the spirit and sublimity of the Creator
he thought of nothing other than
His absolute benevolence
His absolute transcendence
the Almighty Lord
the Master of the universe
the Creator of men and matter
ordained him to go to the world
the world of mortals
to set the righteous path
to preach truth and justice
to remind the humanity
of the transcendence of the Creator
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the Lord of all humanity
was sad at the continuous betrayals
at the continuous deceits
this had been going on since He created the universe
since He created men and women
heavens and earth
whoever was sent by Him
to propagate the creativity of the Creator
started his own faith
preached his own worship
declared himself to be God
himself to be the goal
of all worship
of all service
Mahadev, Brahama, Vishnu
all fell to the same temptation
they all claimed to be gods
the masters of all humanity
they all forgot the mission
they were assigned by the Lord
they all started their own religion
they all set up their own temples
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their own rituals
their own ceremonies
the Creator of the universe was forgotten
the Master was betrayed
mahddev achut kehwaio
bisan ap hi ko thehraio
brhama ap parbrahm bakhana
prabh ko prabhu na kinhti jana
tab har sidh sadh thehraé
tin bhi parm purkh neh paé
jé koi hot bheo jag siana
tin tin apno panth chalana
parm purkh kinhii neh paio
ber bad hankar badhaio
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MACHHIWARA 91
in the wilderness of Machhiwara
Guru Gobind thought of
all those who were blessed by the Lord
who were His prophets, His messengers
who betrayed His trust
who were overwhelmed by their own authority
- who could not contain in themselves
the profundity of the transcendence
who could not remain steadfast
with the mystery of the most mysterious
lost in false glory
in false pride
they forgot their Lord
their source of strength and inspiration
their self took over their conscience
they declared themselves
to be the sovereign of the universe
they let them be worshipped
as God
as Master of heaven and earth
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the path of the Lord
became their path
the mission of the Master
became their mission
instead of proclaiming
the sovereignty of the universal Sovereign
they established themselves as gods
as the dispensers of all bounty
the great gods
the great yogis
the great sidhas
all had fallen in the net of pride
all got caught in the lure of maya
betrayed and belied
the Ultimate Transcendence
had called Gobind to go to the world of mortals
He had called him, His Son
He had ordained him to rectify
this intolerable human condition
this chaos in the affairs, sacred and secular
He had told him
to bring back the suffering humanity
to its Creator
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me apna sut tuhé niwaja
panth prachur karké keh saja
jahé taha té dharm chalaé
ka budh karan té lok hataé
eh karan prabh moh pathaio
tab me jagat janam dhar aio
me ho parm purkh ko dasa
dekhan aio jagat tamasa
jo prabh jagat kaha so keh ho
mrit log té mon na reh ho
thus ordained
thus proclaimed the Son of the Lord
he had descended on this earth
he had taken a human birth
to serve his Lord
to spread His mission
to proclaim the path of righteousness
to rectify centuries of follies
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94 MACHHIWARA
to cleanse the temples of spiritual pollution
to bring new life
to the deteriorating conditions in all spheres
sacred and secular
to fight for truth and justice
to ride the wretched mankind
of its misery and misfortune
to bring back the creation
to its Creator
to His benevolence
to His benediction
in the wilderness of Machhiwara
Guru Gobind reflected upon
all that had happened since then
since the great promise
the great benediction
since the blessings of the Transcendent
since the gift of the great birth
the great awakening
since Guru Nanak
Harimandir
Adi Granth
Akal Takhat
Teg Bahadur
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MACHHIWARA 95
since the baptism of the sword
since the birth of the Khalsa
the pure
the invincible
the battles won or lost
the war for righteousness
for the proclamation
of the kingdom of heaven on earth |
for the sublimity of the Sublime |
in the wilderness of Machhiwara
the. Guru reflected upon the sacrifices
of his Singhs, his sons
his devotees, his congregation
his two younger sons
who were separated
since the battle of Anandpur
all alone with their aged grandmother
surrounded by the evil forces of terror
of absolute injustice and cruelty
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96 MACHHIWARA
in the wilderness of Machhiwara
Guru Gobind reflected upon
the wilderness of mind
upon the mysteries of life and death
upon the transcendence
of Creation and absolute Destruction
upon the rise and fall of civilisations
of the splendid cultures of the past
upon the wisdom and
the spiritual sublimations of the sages
upon the baptism of the sword
the baptism of a new Creation
of a new Birth
of a Resurrection
in the wilderness of Machhiwara
the Guru was at peace with himself
with his Creator
in this adversity and wilderness
he reflected upon love and union
upon the pangs of separation and alienation
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in this wilderness
there was bliss
there was the reunion of the sublime love
in this wilderness in a reflective mood
he said
yarré da sanu sathhar changa
bhath khérid da rehna
he felt a spiritual identity with Heer
who preferred the wilderness with her love
who considered her stay with the Kheras
the abode of forced union as hell
as a dwelling of the burning fires of alienation
in this wilderness of Machhiwara
the Guru was with his Lord
his Creator
his Love
in this wilderness
there was union
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98 MACHHIWARA
there was communion
there was the ultimate bliss
and harmony of spirit and body
in this wilderness
the nature and culture had coalesced
the vibrations of the heart
had transformed the being
had infused new resolutions
the wilderness of Machhiwara
served as a catalyst
as the lieu of reflection and meditation
in this wilderness
the epistle of victory
the Zafar Nama
was articulated
it vibrated with the spirit of the Khalsa
it was the discourse
of the baptism of the sword
the sword that cut deep
into the body-politic of Bharat
that resurrected the dying spirit
of the downtrodden
the victims of absolute injustice and tyranny
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MACHHIWARA
the wilderness of Machhiwara
blossomed with the fragrance
of sublime transcendence
it was awakened with
Chardi Kala
the supreme optimism
the supreme faith
the faith of righteousness
that the sword of the Khalsa
had delineated
in the hearts and minds
of the denizens of Bharat
in this wilderness
the Guru
overwhelmed nature and culture
from this wilderness
Guru Gobind
resurrected the dead and the dying
the subjugated and the oppressed
from this wilderness
the Guru
challenged the might of the Mughal empire
the absolute tyranny
of the absolute tyrant
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in this wilderness
in this jungle of beasts and birds
in this enormous landscape of nothingness
in this ambiance of absolute silence
the silence of the transcendence
Guru Gobind reflected upon
life and death
union and separation
love and alienation
upon the being of man and woman
of their heart beats
of their dreams
of their despairs
of the absolutely mysterious nature
of hearts and heads
of the metaphysics of existence
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MACHHIWARA 101
in this wilderness
Guru Gobind reflected upon
the gift of mystery
the gift of complexity
that the Creator created
in the heart of every being
that the Creator infused
in the mind of every creature
the Guru reflected upon
how this mystery and this complexity
became the very existence of humanity
how the metaphysical snares engulfed
each spirit, each body
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in the wilderness of Machhiwara
Guru Gobind reflected upon
the baptism of the sword
that presented both an epistemological cut
and a continuity in the eternal tradition
in the eternal fight
between good and evil between the votaries of truth
_ and the kingdom of falsity
the Guru reflected upon
the greed and temptations
that often annihilated
the good deeds of the gods
the benevolent acts of the supreme beings
that ultimately led to
their own glory
their own worship
the benediction and benevolence
of the Creator were forgotten
pride and greed
jealousy and hatred
replaced the beauty and bounty
of the holy codes
of the holy paths
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MACHHIWARA 103
in the wilderness of Machhiwara |
Guru Gobind reflected upon the great betrayals
by the great gods of ancient India
that led to the rule of
superstitions and futile rituals
that made the denizens of Bharat
subservient to all that was absurd
taboos and talismas
false predictions of ignorant astrologers
subservient to all
that had no basis in truth and transcendence
that was polluted by ill-gotten wealth
by ill-gotten knowledge
for centuries ignorance had replaced wisdom
for centuries the seers and sages of the sacred Bharat
were forgotten :
were pushed into oblivion
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www.archive.org/details/namdhari
the baptism of the sword |
was a definitive epistemological cut |
was a definitive break
with all that polluted the spirit of Bharat
with all that smothered the voices of dissent
with all that hindered the movement
of the historical progression
of ideas and ideologies
of the purificatory resolutions
of the wise and the brave
the wilderness of Machhiwara
became the most momentous occasion
the most sacred threshold
of surcharging the spiritual fabric of Bharat
with a new ideological current
with a new conceptual construct
that pierced through the fog of servility
that articulated the discourse of the Khalsa
the discourse of the revolution
from within and from without
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MACHHIWARA | 105
that went beyond the confines of empirical boundaries
that spread to all corners of the globe
that awakened the humanity at large
the wilderness of Machhiwara
blew a new breeze
the breeze of life and longings
the breeze of freedom and dignity
the breeze of a new era
a new horizon
the baptism of the sword
heralded a new age
where the awakened spirit of the meek and the humble
will never again
bow to the brutal power of the foreign hordes
will never again
be ruled by the ignorant
and the superstitious customs and conventions
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106 MACHHIWARA
by the absurd rites and ceremonies
of the temples of falsity and corruption
of the priests, the qazis, the jathedars
the gods and goddesses
‘the demons and devils
must all submit to His will
His truth and transcendence
none had the right to represent the Creator
the Lord Himself was the Sovereign
there was but one God
One Almighty, Omnipotent, Omnipresent Creator
Jo ham ko parmésur uchar he
té sab narak kund meh par he
me ho param purkh ka dasa
dékhan Gio jagat tamasa
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the Guru had come to witness
the human condition
the metaphysical snares
the paradoxes
he had come to rectify
the path of false gods
the path of ill-gotten authority
the path of ill-gotten wealth
truth and transcendence
destroyed all hypocrisies
all false pretensions
all irreligious acts
of the religious sects
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the baptism of the sword
had heralded the new age
the new dawn
of the pure and the brave
the baptism of the sword
had torn ascender
the curtain of falsehood
had pulled down
the wall of treachery and deceit
had cut to pieces
the false immortality
of gods and goddesses
of demons and devils
who exploited
the ignorant
the superstitious
the innocent
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MACHHIWARA 109
the baptism of the sword
had taken place at Anandpur
the city of sublimity and bliss
the city of peace and prosperity
at Anandpur Guru Gobind composed Jaap Sahib
meditations on the Absolute
on the transcendence
of the One Unique Sovereign
of the Universe of gods and men
on His sublimity and serenity
His creativity and civility
His beatitude and bounty
His-purity, His piety
on His benevolence, His benediction
His love and generosity
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JAAP SAHIB
interpreted in English
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Chhape Chhand
with thy grace
we meditate
on the One
who is without form or figure
without shade or caste or creed
whose complexion or colour
dress or design
one cannot describe
eternal, the source of His own light
beyond measure, beyond all space
King of kings, Indra of Indras
Sovereign of the three universes
gods, men, women
all proclaim together
He is neither this nor that
none can define Him
neither nature nor culture
can delineate His being (1)
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Bhuyang Pryat Chhand
salutations
to the eternal
to the merciful
to the formless
to the unrivalled (2)
salutations
to the One |
who has no mask
no painted perspective |
who has no body |
who is not born of a woman (3)
Salutations
to the One
who cannot be conquered
who cannot be destroyed
who is beyond all designations
who is beyond all space (4)
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salutations
to the One
who is beyond all deeds
and duties
who is without a name and a locale (5)
salutations
to the One
who can neither be won
nor frightened
who can neither be moved
nor pushed aside (6)
salutations
to the One
who is before all air and atmosphere
who is without any beginning
whose mystery cannot be pierced
whose depth cannot be measured (7)
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salutations
to the One
who cannot be overcome
who cannot be forced
whose bounty knows no limit (8)
salutations
to the One
who is immersed in unity
who has countless forms
whose existence is not due to
five elements
who cannot be circumscribed (9)
salutations
to the One
who is beyond deeds
and deceptions
beyond countries
and conflicts (10)
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JAAP SAHIB
Salutations
‘to the One
who has no name
no desire
who has no figure
no fusion (11)
salutations
to the One
who is beyond all movements
and all forms
who is beyond all spectacle
and all submission (12)
salutations
to the One
who has no passion
no fixed station
who prevails over the whole universe
who is a treasure unto Himself (13)
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salutations
to the One
whose depth cannot be measured
whose mysteries cannot be fathomed
who is the source of all
who cannot be created (14)
salutations
to the source of all happiness
the cause of all unions
who is beyond all forms or hues
who can never perish (15)
salutations
to the One
who is beyond our reach
who prevails over the oceans
who holds the underworld
who needs no support (16)
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salutations
to the One
who has no caste
no creed
who is beyond all constraints
who prevails in wondrous forms (17)
hail the Lord
of all lands
who wears no mask
who dwells nowhere
no woman’s womb
bore Him (18)
salutations
to the Lord of time
to the most generous
who appears in all forms
the protector of all universe (19)
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salutations
to the universal creator
and the universal destroyer
who is in all times
who is the preserver of all (20)
salutations
to the eternal light
to the eternal mystery
to the unborn
and the eternal beatitude (21)
salutations
to the One
who is the support of all
who is all pervasive
who pervades all seasons
who eradicates all misery (22)
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salutations
to the One
who subdues
death
who is beyond all forms
and all factions (23)
salutations
to the One
who ages not
who is the eternal creator
who is the cause of all
who is self-existent (24)
salutations
to the One
who manifests no indulgence
no fear
who is merciful
who is generous (25)
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LZ2 JAAP SAHIB
salutations
to the infinite
to the great
to the source of all love
and all prosperity (26)
salutations
to the preserver
and the destroyer
to the creator
and the annihilator (27)
salutations
to the eternal ascetic
and the eternally involved
to the eternal dispensation
and the eternally protective (28)
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JAAP SAHIB 123
Chachri Chhand
beyond design
or description
beyond enterprise
or existence (29)
beyond structure
or spectacle
beyond definition
or deed (30)
beyond thought
or word
beyond race
or rancour (31)
respected in the three worlds
a treasure beyond all measure
a trinity
beyond all creation (32)
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the birth of all humanity
the beginning of all existence
the cause of every birth
of every growth (33)
beyond birth
or begetting
beyond body
or burden (34)
beyond domination
or destruction
beyond conflict
or corruption (35)
a steadfast companion
and comrade
beyond all snare
and stunt (36)
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JAAP SAHIB [25
beyond all comprehension
and conclusion
beyond all time
and traffic (37)
beyond all search
and station
beyond all space
and selection (38)
beyond all limits
and parallels
beyond all thought
and dependence (39)
beyond all reach
and reaction
beyond all elements
and animation (40)
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beyond al! visions
and vi: issitudes
beyond all rites
and rituals (41)
beyond all fear
and ferment
beyond all depth
and depression (42)
beyond all measure
and manifestation
beyond all creation
and conception (43)
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JAAP SAHIB 127
Bhuyang Pryat Chhand
salutations
to the One
who is held in high regard
who imbibes in Himself all treasure
who is God of all gods
who wears no costume
whose mystery is not known (44)
salutations
to the One
who prevails over all times
who is the source of all
who pervades in all beings
who inhabits all spheres (45)
salutations
to the One
who is not a part of any whole
who has no master
who is all powerful
who is the Sun of all suns
who is worshipped by all (46)
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128 JAAP SAHIB
salutations
to the Moon of all moons
the Sun of all suns
to the Music of all hymns |
the Rhythm of all rhythms (47) |
salutations |
to the Dance of all dances |
the Voice of all notes |
the Beat of all beats
the Ensemble of all ensembles (48)
salutations
to the Unity of all names
to the Form of all beings
to the ultimate End
to the eternal Discipline (49)
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JAAP SAHIB 129
salutations
to the immaculate
to the purest
to the Sovereign of all sovereigns
to the highest (50)
salutations
to the Yogi of all yogis
to the Sidha of all sidhas
to the King of all kings
to the greatest (51)
salutations
to the wielder of the sword
to the master of weapons
whose knowledge knows no bounds
who is the protector of all (52)
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130 JAAP SAHIB
salutations |
to the One
who is beyond all deception
or depression
who is beyond all grit or greed
who is the greatest yogi of all (53)
salutations
to the just
to the generous
to the Lord of all spirits
good or evil (54)
salutations
to the One
who cures all diseases
who is the embodiment of love
who is King of all kings
who is the Sovereign of all lands (55)
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JAAP SAHIB ie
salutations
to the most generous
to the highest
to the destroyer of all misery
to the greatest healer (56)
salutations
to the Magic of all magics
to the Talisma of all talismas
to the Deity of all deities
to the Cure of all cures (57)
the greatest truth
that pervades all spheres
the purest form
that encompasses all (58)
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132 JAAP SAHIB
the source of all success
the fountain of all wisdom
in the skies, on the earth
in the underworld
the destroyer of all evil (59)
the prime mover
the invisible
the guardian of all
the generous
the reason of all existence (60)
the invisible
the unsurpassed
beyond praise
or passion
who dominates every world
who is the existence of all (61)
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JAAP SAHIB 133
Chachri Chhand
in the oceans |
in the skies
beyond fear
and faction (62)
the greatest
the eternal
beyond domination
and designation (63)
Bhuyang Pryat Chhand
salutations
to the infinite
to the unborn
to the ecstatic form
to the honoured
to the source of all treasure (64)
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134 JAAP SAHIB
salutations
to the One
who knows no master
who controls all
who cannot be conquered
who cannot be destroyed (65)
salutations
to the One
who is beyond time
and support
who prevails in all lands
in all disguises (66)
salutations
to the King of all kings
to the creator of all
to the Lord of all lands |
to the light of all moons (67) |
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JAAP SAHIB
salutations
to the Music of all hymns
to the Love of all longings
to the Anchor of all moods
to the Lord of all seasons (68)
salutations
to the cause of all destruction
to the source of all consumption
to the sovereign
to the master (69)
salutations
to the ultimate knowledge
to the supreme power
who subdues all
who controls the whole universe (70)
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135
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136 JAAP SAHIB
salutations
to the great seer
who holds all in His grip
who appears in different disguises
who is not a part of any whole (71)
salutations
to the life of all beings
to the cause of every move
who cannot be hurt
who cannot be divided
who is generous (72)
salutations
to the source of all kindness
to the destroyer of all evil
who imbibes in Himself
all miracles and mysteries (73)
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JAAP SAHIB 137
Charpat Chhand
the immortal actor
the unbridled law
the universal union
the eternal Lord (74)
the invincible kingdom
the rule of law
the eternal creation
the path of action (75)
the generous —
the wise
the universal light
the universal pride (76)
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138 JAAP SAHIB
the source of all life
the source of all strength
the source of all discipline
the source of all dependence (77)
the God of gods
the eternal mystery
the universal death
the universal breath (78)
Rual Chhand
the first form
the first figure
beyond birth and death
the Lord of three worlds
generous, charitable
the growth and decay of all
omnipresent
beyond delusion
and deception (79)
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JAAP SAHIB 19
beyond name
and a locale
beyond colour
and complexion
the first being
the kind
beyond life and lien
who has no country
no convention
no ceremony either
_all pervasive
all love (80)
beyond dwelling
or desire
beyond deed
or definition
the Lord of universe
respected by all
one essence
infinite forms
innumerable manifestations
one unique being (81)
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140 JAAP SAHIB
beyond comprehension
of Vedas
of other texts
whose kind or creed
form or fiction
is beyond all cognition
who is not born of
father or mother
before whom
the greatest, the mightiest
bow in reverence (82)
meditated
in the fourteen worlds
the first person
the prime mover
the purest form
the perfect being
the creator of all
the preserver, the destroyer (83)
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JAAP SAHIB 141
immortal
omnipotent
beyond
and space
invisible
beyond name, caste or creed
beyond form or figure
the ruthless destroyer
of all pride and evil
the salvation of all beings (84)
self-created
mysterious
beyond praise
or parallel
the annihilator
of all tyranny
and temptation
the unique
beyond parts
or partition
one perfect being
the master of all action
the Lord of every faction
the protector of all (85)
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142 JAAP SAHIB
omnipresent
omnipotent
beyond the cognition
of all texts
all Vedas and Puranas
proclaim His supremacy
but none has apprehended
His true essence (86)
Madhubhar Chhand
the treasure of virtue
the magnanimous
beyond all praise
or perseverance
unrivalled sovereign
undivided whole (87)
the source of all knowledge
the creator of day and night
the master of all means
the King of all kings (88)
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JAAP SAHIB 143
the Sovereign of all sovereigns
the light of all suns
the God of all gods
the highest (89)
the Indra of all Indras
the greatest of all
the poorest of the poor
the Time of all times (90)
beyond all elements
the eternal light
infinite
virtuous, generous (91)
honoured by all ascetics
beyond death
or desire
the purest of lights
the invisible majesty (92)
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144 JAAP SAHIB
the surest of actions
the ideal deed
the richest
the unexceptionable (93)
Chachri Chhand
the source of all life
the salvation of all beings
the generous
the infinite (94)
the destroyer
the creator
beyond definition
or desire (95)
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JAAP SAHIB 145
Bhuyang Pryat Chhand
the source of all creation
the source of all destruction
the source of all compassion
the source of all knowledge (96)
the source of all existence
the source of all growth
the protector of all beings
the universal time (97)
eternal presence
eternal living
in highest regard
the provision of all (98)
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146 JAAP SAHIB
beyond foe
or friend
beyond illusion
or delusion (99)
Chachri Chhand
Beyond deed |
or desire |
beyond birth |
or begetting (100)
beyond image
or form
the uninvolved
he purest (101)
the Lord of all lands
the first person
the invisible
the invincible (102)
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JAAP SAHIB 147
Bhagwati Chhand
eternal figure ‘
immortal form
beyond deed
or delusion (103)
indestructible universe
brightest being
beyond all worldly snares (104)
the source of all empires
the source of all religions
transparent
the jewel of all (105)
the creator of the universe
the bravest warrior
the beatitude incarnate
the source of all knowledge (106)
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148 JAAP SAHIB
the first God
beyond mystery
or measure
the master of His own destiny (107)
the generous
the compassionate
the purest
the transparent
the most mysterious (108)
the redeemer of all sins
the King of all kings
the cause of all deeds
the most provident (109)
the kindest
the merciful
the master of all
the annihilator (110)
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JAAP SAHIB 149
the most honourable
the most generous
omniscient
omnipresent (111)
in all countries
in all costumes
in all kingdoms
in all creations (112)
the benevolence of all kings
in all circumstances |
in all places
the glory of all (113)
in all lands
in all spheres
in all times
the protector of all (114)
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150 JAAP SAHIB
the death of all
the life of all
in all forms
in all facets (115)
the source of all deeds
and all dominions
the source of all“destruction
and all protection (116)
the source of all strength
and all strife
in all lands
and all lights (117)
respected by all
eternal Lord
meditated in every heart
the existence of all spheres (118)
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JAAP SAHIB 151
the light of all suns
the most honoured
the Indra of all Indras
the Moon of all moons (119)
in every utterance
the most discerning
the wisest
the master of word (120)
the most handsome
the most attentive
eternal
the harmonious order (121)
the defeat of the enemy
the succour of the poor
the highest
omnipresent in all lands (122)
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152 JAAP SAHIB
the cognition of all beings
the treasure of virtue
the enemy of all evil
the faith of humanity (123)
in varied currents
in mysterious hues
the Friend of friends
the Enemy of enemies (124)
beyond description
in splendid glory
the light of every soul
the sweetness of every nectar (125)
the eternal form
the wondrous being
the ruthless
the creator (126)
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JAAP SAHIB 153
the source of all serenity
the uninvolved
the unexceptionable
the mysterious
the beatitude (127)
the prime form
the initial figure
beyond parts
or passions
the zenith of all desires (128)
the sovereign of all lands
the source of all conquests
the wondrous being
the most loving (129)
immersed in three universes
beyond touch
or tarnish
the destroyer of hell
the eternal redeemer (130)
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154 JAAP SAHIB
the eternal glory
everlasting
the source of all happiness
the unique (131)
beyond all description
and design
the most enlightened
the most splendid (132)
Chachri Chhand
invincible
beyond parts
or partition
beyond form |
or figure (133)
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JAAP SAHIB L355
beyond decd
or delusion
beyond beginning
or end (134)
beyond victory
or vindication
beyond elements
or animation (135)
indestructible
beyond ill-will
or illusion
beyond all obscurity (136)
beyond craving
or contention
immortal
eternal light (137)
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156 JAAP SAHIB
beyond pain
or passion
beyond figure
or fiction (138)
beyond count
or convention
beyond support
or suspension (139)
beyond reach
or reception
the beginning
and the provision of all (140)
the wonder of wonders
the eternal
the unborn
the origin of all (141)
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JAAP SAHIB 157
Charpat Chhand
the cause of all decay
within every reach
the known
the knowledgeable (142)
the source of all destruction
and all creation
the source of all life
and all relation (143)
the source of all deeds
and duty
omnipresent
the salvation of all (144)
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158 JAAP SAHIB
Rasawal Chhand
salutations
to the annihilator of hell
to the everlasting light
to the formless
to the eternal glory (145)
the eradicator of evil
the comrade of all beings
the most credible
the highest (146)
beyond definitions
or divisions
the master of three worlds
the eternal being |
the perfect form (147)
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JAAP SAHIB 159
beyond sons or society
beyond friends or fraternity
beyond all relations
castes or creeds (148)
unrivalled
unparalleled
the most profound
the most splendid (149)
ever present
in wondrous majesty
in eternal measure
the object of every prayer (150)
the Lord of wisdom
and beatitude
the perfect actor
the providence (151)
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160 JAAP SAHIB
the food of every body
the freedom of every soul
the compassionate
the glorious (152)
the exit of enemies
the succour of the poor
the ruthless warrior
beyond fear and ferment (153)
transparent, pure
omnipresent
the destruction of the enemy
the compassionate (154)
the word of every tongue
the master of every destiny
the annihilator of hell
the paradise incarnate (155)
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JAAP SAHIB 161
within every reach
imperfect harmony
the recognition of all
the beloved of every soul (156)
the first
‘the greatest
in all lands
and continents (157)
in all times
in all spheres
the most graceful gesture
the Lord of compassion
the master of courage (158)
the eternal light
the sweetest breeze
the wondrous figure
the most splendid (159)
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162 JAAP SAHIB
the unmeasured spread
the unlimited light
the most balanced being
the indestructible figure (160)
Madhbhar Chhand
the prayer of all ascetics |
the Lord of virtue |
the invincible
the master of all (161)
meditated by every being
saluted by every soul
the sovereign of all spheres
the highest in every state (162)
self-created
self-existing
the light of all minds
the virtuous
the Lord of earth and oceans (163)
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JAAP SAHIB 163
the perfect whole
the splendid seat
the most honourable
the most compassionate (164)
beyond forms and figure
in every sphere
of divine origin
the highest in all lands
the infinite (165)
the innate knowledge
the pre-eminent chief
the creator
the master of all means (166)
the prime presence
beyond all description
beyond all thought
_and time (167)
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164 JAAP SAHIB
saluted in every home
meditated in every mind
the eternal
the omniscient (168)
beyond all disputes
and disputation
the most charitable
the infinite compassion (169)
supreme
in duty and deed
the most courageous
the most generous (170)
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JAAP SAHIB 165
Harbolmana Chhand
the merciful
‘the annihilator of enemy
the ruthless
the glorious (171)
the Lord of universe
the highest God
the bravest warrior
the greatest saviour (172)
the support of earth
the cause of the world
the source of all meditation
the source of all knowledge (173)
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166 JAAP SAHIB
the preserver
the creator
within every reach
within every approach (174)
the source of all mercy
the source of all creation
the Lord of all dominions
the master of universe (175)
omnipresent
the most ruthless
the highest
the source of all compassion (176)
the object of every meditation
the form of every attention
uncreated
immortal (177)
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JAAP SAHIB 167
eternal
generous
self-created
the support of universe (178)
beyond manner
or measure
the prime God
beyond form
or formation (179)
the most wondrous
the eternal
the greatest chief
the Lord of death and destruction (180)
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168 JAAP SAHIB
the Lord of creation
the master of compassion
the highest King
the greatest saviour (181)
supreme Lord
who breaks the cycle of birth and death
ruthless to enemy
who is worshipped by all (182)
the purest
the perfect
the creator of all
the cause of every fall (183)
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JAAP SAHIB 169
the supreme
the eternal soul
the master of self
the most glorious (184)
Bhuyang Pryat Chhand
salutations
to the Sun of all suns
to the Moon of all ‘moons
to the King of all kings
to the Indra of all Indras
salutations
to the cause of all darkness
of all light
to the reunion of all beings
to the prime seed (185)
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170 JAAP SAHIB |
Salutations
to the prime action
to darkness and depth
to truth and light
to the supreme being
beyond all cause and effect
to the eternal yogi
to the ultimate knowledge
salutations
~ to the Mantra of all mantras
to the Meditation of all meditations (186)
salutations
to the greatest victor
to the knowledge of all
to the provision
and protection of all beings
to all causes
and crises
to peace and prosperity
to the God of all gods
to the greatest bliss (187)
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JAAP SAHIB 171
salutations
to the purest
to the perfect
to the hope and happiness of all
beyond all definitions
and designs
who destroys the three worlds
and pervades the three times
beyond all desire
and delusion (188)
Ek Chachri Chhand
beyond death
or defeat
beyond fear
or ferment (189)
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172 JAAP SAHIB
unborn
unmoved
invincible
omnipresent (190)
beyond defeat
or destruction
invisible
sovereign of the universe (191)
beyond time
or temptation
beyond form
or formation (192)
beyond deed
or desire
beyond measure
or mansion (193)
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JAAP SAHIB 173
beyond dependence
or discipline
beyond birth
or benediction (194)
neither temper
nor temptation
neither form
nor formation (195)
neither action
nor seduction
neither rites
nor rituals (196)
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174 JAAP SAHIB
Bhuyang Pryat Chhand
salutations
to the Lord of universe
omnipresent
immersed in every being
Salutations
to the Form of all forms
to the annihilator of all evil
beyond deed or desire
the cause of all existence (197)
salutations
to the Lord of truth
the ultimate bliss
the annihilator of enemies
who pervades all spheres
the cause of all action
the compassionate
the merciful (198)
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JAAP SAHIB 175
salutations
to the Lord of four universes
the sovereign of all worlds
the creator of every form
the essence of every design
salutations
to the Lord of time
the most generous
the eternal support
the celestial rhyme (199)
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JAAP SAHIB
interpreted in French
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Chhape Chhand
Avec Ta Grace
Nous méditons
Sur Celui
Qui est sans forme et sans apparence
Sans ombre, sans caste, sans croyance
Dont on ne peut décrire
Le teint ou la couleur
Le vétement ou |’allure
Eternel, Source de Sa propre Lumiere
Au-dela de toute mesure, de tout espace
Roi des rois, Indra des indras
Souverain des Trois Univers
Dieux, démons, hommes
Tous ensemble proclament
Il n’est ni ceci, ni cela
Personne ne peut Le définir
Ni la nature, ni la culture
Ne peuvent délimiter Son Etre (1)
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180 JAAP SAHIB
Salutations
A |’Eternel
Au Compatissant
A Celui qui n’a pas de forme
A l’Incomparable (2)
Salutations
A Celui
Qui n’a pas de masque
Pas de représentation picturale
Qui n’a pas de corps
Qui n’est pas né d’une femme (3)
Salutations
A Celui
Qui ne peut étre conquis
Qui ne peut étre détruit
Qui est au-dela de toutes les désignations
Qui est au-dela de tout espace (4)
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JAAP SAHIB
Salutations
A Celui
Qui est au-dela de toutes les actions
Et des devoirs
Qui n’a pas de nom
Pas de milieu (5)
Salutations
A Celui
Qui ne peut étre gagné
Ni effrayé
Qui ne peut étre déplacé
Ni éloigné (6)
Salutations
A Celui
Qui précéde |’air et l’atmosphére
Qui n’a pas de commencement
Dont le mystére ne peut étre percé
181
Dont la profondeur ne peut étre mesurée (7)
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182 JAAP SAHIB
Salutations
A Celui
Qui ne peut étre vaincu
Qui ne peut étre forcé
Qui est Généreux
Dont la libéralité ne connait pas de limite (8)
Salutations
A Celui
Qui est immergé dans |’ Unité
Qui a des aspects innombrables
Dont l’Existence n’est pas due
A Cing Eléments
A Celui qui ne peut étre cerné (9)
Salutations
A Celui
Qui est au-dela des actions
Et des duperies
Qui n’est lié a aucun pays
A aucun uniforme (10)
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JAAP SAHIB 183
Salutations
A Celui
Qui n’a pas de nom
Pas de désir
Qui n’a pas de corps
Qui ne peut étre blessé (11)
Salutations
A Celui
Qui est au-dela de tous mouvements
Et de toutes formes
Qui est au-dela de tout spectacle
et de toute soumission (12)
Salutations
A Celui
Qui n’a pas de passion
Pas de place fixe
Qui régne sur tout l’Univers
Qui est un Trésor en Lui-méme (13)
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184 JAAP SAHIB |
Salutations
A Celui
Dont la Profondeur ne peut étre mesurée
Dont les Mystéres ne peuvent étre sondés
Qui est la Source de tout
Qui ne peut étre créé (14)
Salutations a la Source de tout bonheur
A la Cause de toute union
Qui est au-dela des formes et des couleurs
Qui ne saurait périr (15)
Salutations
A Celui
Qui est au-dela de notre atteinte
Qui domine les océans
Qui tient le monde infernal
Qui n’a besoin d’aucun support (16)
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Salutations
A Celui
Qui n’a pas de caste
Pas de croyance
Qui est au-dela de toute contrainte
Qui régne sous des formes surprenantes (17)
Vive le Seigneur
De tous les pays
Qui ne porte aucun masque
Qui ne demeure nulle part
Qui n’a été porté
Par aucune femme (18)
Salutations
Au Seigneur du Temps
Au Plus Généreux
Qui apparait sous toutes les formes
Au Protecteur de l’Univers (19)
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186
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JAAP SAHIB
Salutations
Au Créateur Universel
Et au Destructeur Universel
Qui est tous les Temps
Qui est le Préservateur de Tout (20)
Salutations
A la Lumiére Eternelle
Au Mystere Eternel
A Celui Qui n’est pas né
A la Béatitude Eternelle (21)
Salutations
A Celui
Qui est le Support de Tout
Qui imprégne Tout
Qui anime toutes les saisons
Qui efface toute misére (22)
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JAAP SAHIB 187
Salutations
_ A Celui
Qui subjugue la Mort
Qui est au-dela de toute forme
Qui ne meurt pas (23)
Salutations
A Celui
Qui ne vieillit pas
Qui est |’Eternel Créateur
Qui est la Cause de Tout
Qui existe par Lui-méme (24)
Salutations
A Celui
Qui ne manifeste aucune complaisance
Aucune crainte
Qui est Compatissant
Qui est Généreux (25)
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188 JAAP SAHIB |
Salutations
A V’Infini
A l’Eminent
A la Source de |’ Amour
Et de la Prospérité (26)
Salutations
Au Préservateur
Et au Destructeur
au Créateur
Et a l’Anéantisseur (27)
Salutations
A |’Eternel Ascéte
A Celui Qui est éternellement impliqué
A l’Eternelle Providence
A l’Eternel Protecteur (28)
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JAAP SAHIB 189
Chachri Chhand
Au-dela de la Représentation |
Ou de la Description |
Au-dela de |’Entreprise
Ou de l’Existence (29)
Au-dela de la Structure
Ou du Spectacle
Au-dela de la Définition
Ou de l’Action (30)
Au-dela de la Pensée
Ou du Verbe
Au-dela de la Race
Ou de la Rancoeur (31)
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190 JAAP SAHIB
Respecté dans les Trois Mondes
Un Trésor au-dela de toute mesure
Une Trinité
Au-dela de toute Création (32)
Le Souffle de toute Humanité
Le Début de toute Existence
La Cause de toute Naissance
De toute Croissance (33)
Au-dela de la Naissance
Ou de la Procréation
Au-dela du Corps
Ou du Fardeau (34)
Au-dela de la Domination
Ou de la Destruction
Au-dela du Conflit
Ou de la Corruption (35)
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JAAP SAHIB 19]
Un Compagnon Constant
Et un Camarade
Au-dela de tout piége
Et de tout mauvais tour (36)
Au-dela de toute Compréhension
Et de toute Conclusion
Au-dela du Temps
Et du Mouvement (37)
Au-dela de toute Quéte
Et de toute Halte
au-dela de tout Espace
Et de toute Sélection (38)
Au-dela de toute Limite
Et des Comparaisons
Au-dela de toute Pensée
Et de toute Dépendance (39)
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192 JAAP SAHIB
Au-dela de toute Atteinte
Et d’une Recréation
Au-dela de tous les Elements
et de l’Animation (40)
Au-dela de toutes les Visions
et des vicissitudes
Au-dela de tous les Rites
Et des rituels (41)
Au-dela de toute Crainte
Et de l’Effervescence
Au-dela de toute Profondeur
Et de la Dépression (42)
Au-dela de toute Mesure
Et de la Manifestation
Infini
Immergé dans |’Unité (43)
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JAAP SAHIB 193
Bhuyang Pryat Chhand
Salutations
A Celui
Qui est tenu en Haute Considération
Qui absorbe en Lui-méme tous les trésors
Qui est le Dieu de tous les dieux
Qui ne porte de costume
Dont le Mystére n’est pas connu (44)
Salutations
A Celui
Qui détermine tous les Temps
Qui est la Source de Tout
Qui anime tous les Etres
Qui habite toutes les Sphéres (45)
Salutations
A Celui
Qui n’est pas partie d’un Tout
Qui n’a pas de Maitre
Qui est Tout Puissant
Qui est le Soleil de tous les soleils
Qui est adoré de Tous (46)
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194, JAAP SAHIB
Salutations
A la Lune de toutes les lunes |
Au Soleil de tous les soleils
A la Musique de tous les chants
Au Rythme de tous les rythmes (47)
- Salutations |
A la Danse de toutes les danses
A la Voix de toutes les notes
Au Battement de toutes les mesures
A l’Ensemble de tous les ensembles (48)
Salutations
A l’ Unité de tous les noms
A la Forme de tous les étres
a la Fin Ultime
A la Discipline Eternelle (49)
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JAAP SAHIB 195
Salutations
A l’Immaculé
Au Plus Pur
Au Souverain de tous les souverains
Au Plus Haut (50)
Salutations
Au Yogi de tous les yogis
Au Sidha de tous les sidhas
Au Roi de tous les rois
Au Plus Grand (51)
Salutations
A Celui qui manie le sabre
Au Maitre des armes
Dont la Connaissance est sans limites
Qui est le Protecteur de Tous (52)
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196 JAAP SAHIB
Salutations
A Celui
Qui est au-dela de toute tromperie
De tout accablement
De tout grincement , de toute avidité
Qui est le Yogi le Plus Grand de Tous (53)
Salutations
Au Juste
Au Généreux
Au Seigneur de tous les Esprits
Bons ou mauvais (54)
Salutations
A Celui
Qui guérit tous les maux
Qui est |’ Incarnation de |’ Amour
Qui est le Roi de tous les rois
Le Souverain de tous les pays (55)
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JAAP SAHIB LS?
Salutations
Au Plus Généreux
Au Plus Haut
Au Destructeur de toute misére
Au Plus Grand Guérisseur (56)
Salutations
A la Magie de toutes les magies
Au Talisman de tous les talismans
A la Divinité de toutes les divinités
Au Reméde de tous les remédes (57)
La Plus Grande Vérité
Qui anime toutes les sphéres
La Forme la Plus Pure
Qui inclut Tout (58)
La Source de toutes les réussites
La Fontaine de toute sagesse
Dans les cieux, sur la terre
Dans les enfers
Le Destructeur de tout mal (59)
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198
JAAP SAHIB
Le Moteur Originel
L’Invisible
Le Gardien de Tout
Le Généreux
La Raison de toute Existence (60)
L’Invincible
L’Insurpassé
Au-dela des louanges
Ou de la passion
Qui domine chaque monde
Qui est l’Existence de Tout (61)
Chachri Chhand
Dans les Océans
Dans les Cieux
Au-dela de la Crainte
Et du Guet (62)
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JAAP SAHIB 199
Le Plus Grand
L’Eternel
Au-dela des Dominations
Et des Désignations (63)
Bhuyang Pryat Chhand
Salutations
AV’ Infini
A Celui qui n’a pas de liens
A la Forme Extatique
A |’Honoré
A la Source de tous les Trésors (64)
Salutations
A Celui
Qui ne connait de Maitre
Qui contréle Tout
Qui ne peut étre conquis
Qui ne peut étre détruit (65)
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200 JAAP SAHIB
Salutations
A Celui
Qui est au-dela du Temps
Et du Soutien
Qui régne sur tous les pays
Sur toutes les apparences (66)
Salutations
Au Roi des rois
Au Créateur de Tout
Au Seigneur de tous les pays
A la Lumiére de toutes les lunes (67)
Salutations
A la Musique de tout ce qui se chante
A l’Amour de tout ce qui se désire
A l’Ancre de toutes les humeurs
Au Seigneur de toutes les saisons (68)
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JAAP SAHIB 201
Salutations
A la Cause de toute destruction
A la Source de toute consommation
Au Souverain
Au Maitre (69)
Salutations
A la Connaissance Ultime
Au Pouvoir Supréme
Qui soumet Tout
Qui contréle l’Univers entier (70)
Salutations
Au Grand Prophete
Qui maintient tout dans Son Etreinte
Qui prend des Apparences diverses
Qui n’est part d’aucun Tout (71)
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202 JAAP SAHIB
Salutations
A la Vie de tous les Etres
.A la Cause de tout Mouvement
Qui ne peut étre blessé
Qui ne peut étre divisé
Qui est Généreux (72)
Salutations
A la Source de toute Bonté
Au Destructeur de tout Mal
Qui assimile en Lui-méme
Les Miracles et les Mystéres (73)
Charpat Chhand
L’ Acteur Immortel
La Loi sans entraves °
L’ Union Universelle
Le Seigneur Eternel (74)
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JAAP SAHIB 203
Le Royaume Invincible
La Création Eternelle
L’Empire de la Loi
Le Chemin de |’Action (75)
Le Généreux
Le Sage
La Lumiére Universelle
La Fierté Universelle (76)
La Source de toute Vie
La Source de toute Forme
La Source de toute Discipline
La Source de toute Dépendance (77)
Le Dieu de tous les dieux
Le Mystére Eternel
La Mort Universelle
Le Souffle Universel (78)
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204 JAAP SAHIB
Rual Chhand
La Premiére Forme |
La Silhouette Initiale |
Au-dela de la Naissance et de la Mort
Le Seigneur des Trois Mondes
Généreux, Charitable
La Croissance et le Dépérissement de Tout
Omniprésent
Au-dela de |’ Illusion
Et de la Duperie (79)
Au-dela du Nom
Et du Milieu
Au-dela de la Couleur
Et du Teint
Le Premier Etre
Le Bienveillant
Au-dela de la Vie et du Droit privilégié
Qui n’a pas de pays
Pas de contrat
Pas méme de cérémonie
Toute Pénétration
Tout Amour (80)
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JAAP SAHIB 205
Au-dela de la Demeure
Ou du Désir
Au-dela de l’Exploit
Ou de la Définition
Le Seigneur de |’Univers
Respecté de Tous
Une Seule Essence
Des Formes Infinies
Des Manifestatins Innombrables
Un Etre Unique (81)
Au-dela de la Compréhension
Des Védas
D’ autres Livres
Dont le genre et la croyance
La forme ou la fiction
Dépassent |’Entendement
Qui n’est pas né
D’un pére et d’une mére
Devant Qui
Les plus grands et les plus puissants
S’inclinent respectueusement (82)
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206 JAAP SAHIB
Objet de Meditation
Dans les Quatorze Mondes
La Premiére Personne
Le Moteur Initial
La Forme la Plus Pure
L’Etre Parfait
Le Créateur de Tout
Le Préservateur, le Destructeur (83)
Immortel
Omnipotent
Au-dela du Temps
Et de l’Espace
Invisible
Au-dela du nom, de la caste et de la croyance
Au-dela de la forme et de l’aspect
Le Destructeur Impitoyable
De tout orgueil et de tout mal
Le Salut de toutes les Créatures (84)
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JAAP SAHIB 207
Auto-Créé
Mystérieux
Au-dela de la louange
Ou de la Comparaison
L’Exterminateur
De toute tyrannie
Et de la tentation
L’ Unique
Au-dela des parties
Ou de la séparation
L’Etre Parfait
Le Maitre de toute action
Le Seigneur de toute faction
Le Protecteur de Tous (85)
Omniprésent
Omnipotent
Au-dela de l’Entendement
De tous les Textes
Tous les Vedas et les Puranas
Proclament Sa Suprématie
Mais aucun n’a appréhendé
Sa Véritable Essence (86)
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208 JAAP SAHIB
Madhubhar Chhand
Le Trésor des Vertus
Le Magnanime
Au-dela de toute louange
Ou persévérance
Souverain Inégalé
Un Tout Indivisé (87)
La Source de toute Connaissance
Le Créateur du Jour et de la Nuit
Le Maitre de tous les moyens
Le Roi de tous les rois (88)
Le Souverain de tous les souverains
La Lumiere de tous les soleils
Le Dieu de tous les dieux
Le Plus Haut (89)
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JAAP SAHIB 209
L’Indra de tous les indras
Le Plus Grand de Tous
Le Plus Pauvre parmi les pauvres
Le Temps de tous les temps (90)
Par-dela tous les Elements
La Lumiere Eternelle
Infinie
Vertueuse, Généreuse (91)
Honoré de tous les ascétes
Au-dela de la Mort
Ou du Désir
La Plus Pure des Lumiéres
La Majesté Invincible (92)
La Plus Stre des Actions
L’Exploit Idéal
Le Plus Riche
Qui ne préte a objection (93)
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210 JAAP SAHIB
Chachri Chhand
La Source de toute Vie
Le Salut de toutes les Créatures
Le Généreux
L’Infini (94)
Le Destructeur
Le Créateur
Au-dela de la Définition
Ou du Désir (95)
Bhuyang Pryat Chhand
La Source de toute Création
La Source de toute Destruction
La Source de toute Compassion
La Source de toute Connaissance (96)
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JAAP SAHIB 211
La Source de toute Existence
La Source de toute Croissance
Le Protecteur de toutes les Créatures
Le Temps Universel (97)
Présence Eternelle
Eternelle Existence
Dans le Plus Haute Considération
Une Assurance pour Tous (98)
Par-dela l’ennemi
Ou l’ami
Au-dela de |’Illusion
Ou de la Tromperie (99)
Chachri Chhand
Au-dela de |’action
Ou du désir
Pas né
D’une femme (100)
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212 JAAP SAHIB
Au-dela de l’image
Ou de la comparaison
Celui Qui n’est pas compromis
Le Plus Pur (101)
Le Seigneur de tous les pays
La Premiére Personne
L’ Invisible
L’Invincible (102)
Bhagwati Chhand
Figure Eternelle
Forme Immortelle
Au-dela de |’ Action
Ou de I’Illusion (103)
Univers Indestructible
Le Plus Brillant des Etres
Au-dela des pi¢éges du Monde (104)
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JAAP SAHIB aL
La Source de tous les Empires
La Source de toutes les Religions
Transparent
Le Joyau de Tous (105)
Le Créateur de |’ Univers
Le Plus Brave des Guerriers
La Béatitude Incarnée
La Source de toute Connaissance (106)
Le Premier Dieu
Par-dela le Mystére
Ou la Mesure
Le Maitre de Sa Propre Destinée (107)
Le Généreux
Le Compatissant
Le Plus Pur
Le Transparent
Le Plus Mystérieux (108)
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214 JAAP SAHIB
Le Rédempteur des péchés
Le Roi des rois
La Cause de tous les exploits
Le Plus Prévoyant (109)
Le Plus Bienveillant
Le Plus Compatissant
Le Maitre de Tous
L’Exterminateur (110)
Le Plus Honorable
Le Plus Généreux
Omniscient
Omniprésent (111)
Dans tous les pays
Dans tous les costumes
Dans tous les royaumes |
Dans toutes les créations (112)
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JAAP SAHIB 215
La Bienveillance de tous les rois
En toutes circonstances
Partout
La Gloire de Tous (113)
En tous pays |
Dans toutes les sphéres
En tous temps
Le Protecteur de Tous (114)
La Mort de Tous
La Vie de Tous
Dans toutes les formes
Toutes les facettes (115)
La Source de tous les exploits
De tous les Empires
La Source de toute Destruction
Et de toute Protection (116)
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216 JAAP SAHIB
La Source de toute Force
Et de toute Lutte
Dans tous les Pays
Sous toutes les Lumiéeres (117)
Respecté de Tous
Seigneur Eternel
Médité dans chaque coeur
L’Existence de toutes les Sphéres (118)
La Lumiere de tous les soleils
Le Plus Honoré
L’Indra de tous les indras
La Lune de toutes les lunes (119)
Dans chaque Propos
Le Plus Pénétrant
Le Plus Sage
Le Maitre du Mot (120)
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JAAP SAHIB 217
Le Plus Beau
Le Plus Attentif
L’Eternel
L’Ordre Harmonieux (121)
La Défaite de l’ennemi
Le Secours du pauvre
Le Plus Haut
Omniprésent dans tous les pays (122)
L’Entendement de tous les étres
Le Trésor de Vertu
L’Ennemi de tout mal
La Foi de l’Humanité (123)
Dans les diverses vicissitudes
Dans les ambiances mystérieuses
L’Ami des amis
L’Ennemi des ennemis (124)
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218 JAAP SAHIB
Par-dela la Description
Dans la Gloire splendide
La Lumiere de toute ame
La Douceur de tout nectar (125)
La Forme Eternelle
_ L’Etre Prodigieux
L’Impitoyable
Le Créateur (126)
La Source de toute Sérénité
Celui Qui n’est pas compromis
Qui ne préte a objection
Le Mystérieux
La Béatitude (127)
La Forme Premiére
La Figure Initiale
Par-dela les parties
Et les passions
Le Zénith de tous les désirs (128)
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JAAP SAHIB 219°
Le Souverain de tous les pays
La Source de toutes les conquétes
L’Etre Prodigieux
Le Plus Aimant (129)
Immergé dans les Trois Univers
Au-dela du contact
Ou de la ternissure
Le Destructeur de |’enfer
Le Voyageur Eternel (130)
La Gloire Eternelle
Infiniment Durable
La Source de tout Bonheur
L’Unique (131)
Par-dela la Description
Au-dela de |’Image
Le Plus Illuminé
Le Plus Splendide (132)
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220 JAAP SAHIB
Invincible
Au-dela des Parties
Ou des Séparations
Au-dela de la Forme
Ou de la Figure (133)
Au-dela de l’Exploit
Ou de la Duperie
Par-dela le Commencement
Ou la Fin (134)
Au-dela de la Victoire
Ou de la Vindicte
Au-dela des Elements
Ou de l’Animation (135)
Indestructible
Au-dela de la Malveillance
ou de |’Illusion
Au-dela de toute Obscurité (136)
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JAAP SAHIB aA
Détaché
Dévoué
Lumiere Eternelle (137)
Par-dela la Douleur
Ou la Passion
Au-dela de la Figure
Ou de la Fiction (138)
Au-dela du Calcul
Ou de la Convention
Au-dela de |’ Appui
Ou de la Suspension (139)
Au-dela de |’ Atteinte
Ou de la Réception
Le Commencement
L’Abondance pour Tous (140)
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222 JAAP SAHIB
Le Prodige des prodiges
L’Eternel
Le Non-Né
L’ Origine de Tout (141)
Charpat Chhand
La Cause de tout Dépérissement
A la Portée de tous
Le Connu
Ce Qui peut étre connu (142)
La Source de toute Destruction
Et de toute Création
La Source de toute Vie
Et de toute Relation (143)
La Source de tout Exploit
Et du Devoir
Omniprésent
Le Salut de tous (144)
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JAAP SAHIB 223
Rasawal Chhand
Salutations
A |’Anéantisseur de |’enfer
A la Lumiére Perpétuelle
A Celui Qui n’a pas de Forme
A la Gloire Eternelle (145)
L’Effaceur du Mal
Le Camarade de toutes les Créatures
Le Plus Incroyable
Le Plus Haut (146)
Par-dela les définitions
Ou les divisions
Le Maitre des Trois Mondes
L’Etre Eternel .
La Forme Parfaite (147)
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224 JAAP SAHIB
Au-dela des fils ou de la société
Au-dela des amis ou de la fraternité
Au-dela de toutes les relations
Des castes ou des croyances (148)
Inégalé
Incomparable
Le Plus Profond
Le Plus Splendide (149)
Bhagwati Chhand
Toujours Présent
En Majesté Prodigieuse
En Mesure Eternelle
L’Objet de toute Priére (150)
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JAAP SAHIB ans
Le Seigneur de la Sagesse
Et de la Béatitude
L’ Acteur Parfait
La Providence (151)
La Nourriture de tout corps
La Liberté de toute ame
Le Compatissant
Le Glorieux (152)
La Sortie des ennemis
Le Secours des pauvres
Le Guerrier Impitoyable
Au-dela de la Crainte et de l’Agitation (153)
Transparent, Pur
Omniprésent
La Destuction de |’ennemi
Le Compatissant (154)
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226 JAAP SAHIB
Le Mot de toute langue
Le Maitre de toute destinée
Le Destructeur de |’ enfer
Le Paradis Incarné (155)
A la Portée de Tous
En Harmonie parfaite
Reconnu de Tous
L’Aimé de toute ame (156)
Le Premier
Le Plus Grand
Dans tous les pays
Au-dela de tous les costumes
De tous les continents (157)
En tous Temps
Dans toutes les Spheres
Le Geste le Plus Gracieux
Le Seigneur de la Compassion
Le Maitre du Courage (158)
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JAAP SAHIB oad
La Lumiére Eterneile
La Brise la Plus Douce
La Figure Prodigieuse
Le Plus Splendide (159)
La Diffusion sans bornes
La Lumiere sans Limites
L’Etre le Plus Equilibré
La Figure Indestructible (160)
Madhubhar Chhand
La Priére des ascétes
Le Seigneur de la Vertu
L’Invincibie
Le Maitre de Tous (161)
Objet de Méditation pour chaque étre
Salué par chaque ame
Le Souverain de toutes les sphéres
Le Plus Haut dans chaque état (162)
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228 JAAP SAHIB
Auto-Créé
Auto-Existant
La Lumiere de tous les esprits
Le Vertueux
Le Seigneur de la Terre et des Océans (163)
L’Ensemble Parfait
Le Siége Splendide
Le Plus Honorable
Le Plus Compatissant (164)
Par-dela les formes et la figure
Dans chaque sphére
Pas né d’une femme
Le Plus Haut dans tous les pays
L’Infini (165)
La Connaissance Innée
Le Chef Prééminent
Le Créateur
le Maitre de tous les moyens (166)
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JAAP SAHIB 229
La Présence Originelle
Par-dela toute Description
Par-dela toute Pensée
Et par-dela le Temps (167)
Salué dans chaque foyer
Meédité par chaque esprit
L’Eternel
L’Omniscient (168)
Au-dela de toutes les disputes
Et des contestations
Le Plus Charitable
La Compassion Infinie (169)
Supréme
Dans le Devoir et |’ Action
Le Plus Courageux
Le Plus Généreux (170)
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230 JAAP SAHIB
Le Compatissant
Le Destructeur de |’ennemi
L’Impitoyable
Le Glorieux (171)
Le Seigneur de |’Univers
Le Dieu le Plus Elevé
Le Guerrier le Plus Brave
Le Plus Grand Sauveur (172)
Le Support de la Terre
La Cause du Monde
La Source de toute Méditation
La Source de toute Connaissance (173)
Le Préservateur
Le Créateur
A la portée de Tous
Le Destructeur (174)
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JAAP SAHIB © 231
La Source de toute Pitié
La Source de toute Création
Le Seigneur de tous les Empires
Le Maitre de l’Univers (175)
Omniprésent
Le Plus Impitoyable
Le plus Haut
La Source de toute Compassion (176)
L’ Objet de toute Méditation
La Forme de toute Attention
La Création Non-Créée
Immortel (177)
Eternel
Généreux
Auto-Créé
Le Support de l’Univers (178)
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232 JAAP SAHIB
Au-dela de la Maniére
Ou de la Mesure
Le Dieu Originel
Au-dela de la Forme
Ou de la Formation (179)
Le Plus Prodigieux
L’Eternel
Le Plus Grand Chef
Le Seigneur de la Mort et de la Destruction (180)
Le Seigneur de la Création
Le Maitre de la Compassion
Le Plus Haut Roi
Le Plus Grand Sauveur (181)
Seigneur Supréme
Qui brise le cycle de la Naissance et de la Mort
Impitoyable envers |’ennemi
Adoré de Tous (182)
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JAAP SAHIB 233
Le Plus Pur
Le Parfait
Le Créateur de Tout
La Cause de toute Chute (183)
Le Supréme
L’Ame Eternelle
Le Maitre de Lui-méme
Le Plus Glorieux (184)
Bhuyang Pryat Chhand
Salutations
Au Soleil des soleils
A la Lune des lunes
Au Roi des rois
A l’Indra des indras
Salutations
A la Cause de toute Obscurité
Et de toute Lumiére
A la Réunion de tous les Etres
A la Semence Originelle (185)
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234 JAAP SAHIB
Salutations
A |’ Action Originelle
A l’Obscurité et a la Profondeur
A la Vérité et a la Lumiére
A l’Etre Supréme
Au-dela de toute Cause et de tout Effet
Au Yoga Eternel
A la Connaissance Ultime
A la Mantra de toutes les mantras
A la Méditation de toutes les méditations (186)
Salutations
Au Plus Grand Vainqueur
A la Connaissance Universelle
A l’?Opulence
A la Protection de toutes les Créatures
A toutes les Causes
Et aux Crises
A la Paix et a la Prospérité
Au Dieu des dieux
A la Plus Grande Félicité (187)
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JAAP SAHIB 2a)
Salutations
Au Plus Pur
Au Parfait
A l’Espoir et au Bonheur de Tous
Au-dela de toute définition
De tout dessin
Qui détruit les Trois Mondes
Et imprégne les trois Temps
Au-dela de tout désir
Et de toute tromperie (188)
Ek Achhri Chhand
Par-dela la Mort
Ou la Défaite
Au-dela de la Crainte
Et de l’Excitation (189)
Non-Né
Non-Déplacé
Invincible
Omniprésent (190)
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236 JAAP SAHIB
Par-dela la Défaite
Ou la Destruction
Invisible
Souverain de l’Univers (191)
Par-dela le Temps
Ou la Tentation
Au-dela de la Forme
Ou de la Figure (192)
Au-dela de l’Exploit
Ou du Désir
Au-dela de la Mesure
Ou de la Demeure (193)
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JAAP SAHIB 237
Au-dela de la Dépendance
Ou de la Discipline
Au-dela de la Naissance
Ou de la Bénédiction (194)
Ni Humeur
Ni Tentation
Ni Forme
Ni Représentation (195)
Ni Action
Ni Séduction
Ni Rite
Ni Rituel (196)
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238 JAAP SAHIB
Bhuyang Pryat Chhand
Salutations
Au Seigneur de |’Univers
Omniprésent
Immergé en toute Créature
Salutations
A la Forme de toutes les formes
A |’Anéantisseur de tout mal
Au-dela de |’Exploit ou du Désir
La Cause de toute Existence (197)
Salutations
Au Seigneur de toute Vérité
A la Félicité Ultime
Au Destructeur des ennemis
Qui imprégne toutes les Spheres
La Cause de toute Action
Le Compatissant
Le Miséricordieux (198)
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JAAP SAHIB 239
Salutations
Au Seigneur des Quatre Univers
Au Souverain de Tous
Auto-Créé
L’Essence de tout Projet
Salutations
Au Seigneur du Temps
Au Plus Généreux
Au Camarade Eternel
A l’Etre le Plus Prodigieux (199)
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www.archive.org/details/namdhar!
JAAP SAHIB
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JAAP SAHIB 243
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244 JAAP SAHIB
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JAAP SAHIB 245
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246 JAAP SAHIB
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JAAP SAHIB 247
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