Aykaa Mayee (The Mother)
Aykaa Mayee, jugat viaaee, tin chalay parvaan.
The Mother was conceived alone in some mysterious way and She procreated three deities.
Ik sansaaree, ik bhandaaree, ik laa-ay deeban.
One was Creator (Brahma), one Sustainer (Vishnu), and one Destroyer (Shiva) of the world. - Japji Sahib
Arbad narbad dhun dhookaaraa.
For endless eons, there was only utter darkness.
Dharan na gagnaa hukam apaaraa.
There was no earth or sky; there was only the infinite Command of His
Hukam.
Naa din rain na chand na sooraj sunn samaaDh lagaa-idaa.||1||
There was no day or night, no moon or sun; God sat in primal,
profound Samaadhi. ||1||
Khaanee na banee pa-un na paanee.
There were no sources of creation or powers of speech, no air or
water.
Opat khapat na aavan jaanee.
There was no creation or destruction, no coming or going.
Khand pataal sapat nahee saagar nadee na neer vahaa-idaa. ||2||
There were no continents, nether regions, seven seas, rivers or
flowing water. ||2||
Naa tad surag machh pa-i-aalaa.
There were no heavenly realms, earth or nether regions of the
underworld.
Dojak bhisat nahee khai kaalaa.
There was no heaven or hell, no death or time.
Narak surag nahee jaman marnaa naa ko aa-ay na jaa-idaa. ||3||
There was no hell or heaven, no birth or death, no coming or going in
reincarnation. ||3||
Barahmaa bisan mahays na ko-ee.
There was no Brahma, Vishnu or Shiva.
Avar na deesai ayko so-ee.
No one was seen, except the One Lord.
Naar purakh nahee jaat na janmaa naa ko dukh sukh paa-idaa. ||4||
There was no female or male, no social class or caste of birth; no
one experienced pain or pleasure. ||4||
Naa tad jatee satee banvaasee.
There were no people of celibacy or charity; no one lived in the
forests.
Naa tad siDh saaDhik sukhvaasee.
There were no Siddhas or seekers, no one living in peace.
There were no Yogis, no wandering pilgrims, no religious robes; no
one called himself the master. ||5||
Jap tap sanjam naa barat poojaa.
There was no chanting or meditation, no self-discipline, fasting or
worship.
Naa ko aakh vakhaanai doojaa.
No one spoke or talked in duality.
Aapay aap upaa-ay vigsai aapay keemat paa-idaa. ||6||
He created Himself, and rejoiced; He evaluates Himself. ||6||
Naa such sanjam tulsee maalaa.
There was no purification, no self-restraint, no malas of basil
seeds.
Gopee kaan na ga-oo go-aalaa.
There were no Gopis, no Krishna, no cows or cowherds.
Tant mant pakhand na ko-ee naa ko vans vajaa-idaa. ||7||
There were no tantras, no mantras and no hypocrisy; no one played the
flute. ||7||
Karam gharam nahee maa-i-aa maakhee.
There was no karma, no Dharma, no buzzing fly of Maya.
Jaat janam nahee deesai aakhee.
Social class and birth were not seen with any eyes.
Mamtaa jaal kaal nahee maathai naa ko kisai dhi-aa-idaa. ||8||
There was no noose of attachment, no death inscribed upon the
forehead; no one meditated on anything. ||8||
Nind bind nahee jee-o na jindo.
There was no slander, no seed, no soul and no life.
Naa tad gorakh naa maachhindo.
There was no Gorakh and no Maachhindra.
Naa tad gi-aan Dhi-aan kul opat naa ko ganat ganaa-idaa. ||9||
There was no spiritual wisdom or meditation, no ancestry or creation,
no reckoning of accounts. ||9||
Yaran bhaykh nahee barahman khatree.
There were no castes or social classes, no religious robes, no
Brahmin or Kh'shaatriya.
Day-o na dayhuraa ga-oo gaa-itaree.
There were no demi-gods or temples, no cows or Gaayatri prayer.
Hom jag nahee tirath naavan naa ko poojaa laa-idaa. ||10||
There were no burnt offerings, no ceremonial feasts, no cleansing
rituals at sacred shrines of pilgrimage; no one worshipped in
adoration. ||10||
Naa ko mulaa naa ko kaajee.
There was no Mullah, there was no Qazi.
Naa ko saykh masaa-ik haajee.
There was no Shaykh, or pilgrims to Mecca.
Ra-ee-at raa-o na ha-umai dunee-aa naa ko kahan kahaa-idaa. ||11||
There was no king or subjects, and no worldly egotism; no one spoke
of himself. ||11||
Bhaa-o na bhagtee naa siv saktee.
There was no love or devotion, no Shiva or Shakti - no energy or
matter.
Saajan meet bind nahee raktee.
There were no friends or companions, no semen or blood.
Aapay saahu aapay vanjaaraa saachay ayho bhaa-idaa. ||12||
He Himself is the banker, and He Himself is the merchant. Such is the
Pleasure of the Will of the True Lord. ||12||
Bayd katayb na simrit saasat.
There were no Vedas, Korans or Bibles, no Simritees or Shaastras.
Paath puraan udai nahee aasat.
There was no recitation of the Puraanas, no sunrise or sunset.
Kahtaa baktaa aap agochar aapay alakh lakhaa-idaa. ||13||
The Unfathomable Lord Himself was the speaker and the preacher; the
unseen Lord Himself saw everything. ||13||
Jaa tis bhaanaa taa jagat upaa-i-aa.
When He (Waheguru/God Almighty) so willed, She (Aykaa Mayee/His
Shakti) created the world.
Baajh kalaa aadaan rahaa-i-aa.
Without any supporting power, She sustained the universe.
Barahmaa bisan mahays upaa-ay maa-i-aa moh vaDhaa-idaa. ||14||
She created Brahma, Vishnu and Shiva; She fostered enticement and
attachment to Maya. ||14||
Virlay ka-o gur sabad sunaa-i-aa.
How rare is that person who listens to the Word of the Guru's Shabad.
Kar kar daykhai hukam sabaa-i-aa.
She created the creation, and watches over it; the Hukam of His
Command is over all.
Khand barahmand paataal arambhay guptahu pargatee aa-idaa. ||15||
She formed the planets, solar systems and nether regions, and brought
what was hidden to manifestation. ||15||
Taa kaa ant na jaanai ko-ee.
No one knows His limits.
Pooray gur tay sojhee ho-ee.
This understanding comes from the Perfect Guru.
Naanak saach ratay bismaadee bisam bha-ay gun gaa-idaa. ||16||3||15||
O Nanak, those who are attuned to the Truth are wonderstruck; singing
His Glorious Praises, they are filled with wonder. ||16||3||15||
Guru Nanak Ji
Page 1035 and 1036, Sri Guru Grath Sahib
Gurmukh naadang, gumukh vaydang, gurmukh rahe-aa samaa-ee. (stanza 4)
Through the Enlightener’s Word is attained the Mystic Sound; Through the Enlightener’s Word, the Divine Knowledge; And through the Enlightener’s Word is realized the All-Pervasiveness of God.
Gur eesar, gur gorakh barmaa, gur paarbatee maa-ee.
The Enlightener Herself is Shiv, Vishnoo, Barmaa; The Enlightener Herself is Paarvati, the Mother-Goddess....
Su-ast aath, baanee barmaa-o. Sat suhaan sadaa man chaa-o. (stanza 20)
Obeisance to Her, who is Herself Mahamaya, the Primal Word and Barmaa. She is Truth, Consciousness, and Bliss....
Aakhaih barmay, aakhaih ind. Aakhaih, gopee tai govind. (stanza 25)
The Barmaa and Indr utter Her Greatness, So also the Gopees and Krishna.
Aakhaih eesar, aakhaih sidh. Aaakhaih, kaytay keetay budh.
Shiv and Sidh speak of Her Glories, so also many gnostics created by Her....
Aadays, tisai aadays. Aad aneel anaad anaahat, jug jug ayko vays. (stanza 29)
Obeisance, obeisance to Her, the Primal, the Immaculate, without beginning, without end, Immutable through all ages.
Aykaa Maye, jugat viaaee, tin chalay parvaan.
The Mother was conceived alone in some mysterious way and She procreated three deities.
Ik sansaaree, ik bhandaaree, ik laa-ay deeban.
One was Creator (Barmaa), one Sustainer (Vishnoo), and one Destroyer of the world )Shiv).
Jiv tis bhaavai, tivai chalaavai, jiv havai phurmaan.
The world moves as She ordains and as She pleases.
Oh vaykahi, onaa nadar na aavai, buhutaa ayho vidaan.
She sees all, but no one sees Her: this is a great wonder. (stanza 31)
Japji Sahib
"I am Brahma, Vishnu and Shiva"
"I am Manifest Divinity, Unmanifest Divinity, and Transcendent Divinity. I am Brahma, Vishnu and Shiva, as well as Saraswati, Lakshmi and Parvati. I am the Sun and I am the Stars, and I am also the Moon. I am all animals and birds, and I am the outcaste as well, and the thief. I am the low person of dreadful deeds, and the great person of excellent deeds. I am Female, I am Male, and I am Neuter."
Srimad Devi Bhagavatam, VII.33.13-15, cited in Brown(a), p. 186.
Devi is the source of Brahma, Vishnu, and Mahesh-vara
"The Devi, as Para-brahman, is beyond all form and guna. The forms
of the Mother of the Universe are threefold. There is first the
Supreme (para) form, of which, as the Vishnu-yamala says, "none
know." There is next her subtle (sukshma) form, which consists of
mantra. But as the mind cannot easily settle itself upon that which
is formless, She appears as the subject of contemplation in Her
third, or gross (sthula), or physical form, with hands and feet and
the like as celebrated in the Devi-stotra of the Puranas and
Tantras. Devi, who as Prakriti is the source of Brahma, Vishnu, and
Mahesh-vara, has both male and female forms."
Shiva and Shakti
www.globusz.com/ebooks/Mahanirvana/shiva.html
Guru Govind Singh performed a year-long Chandi Yagna at Naina Devi overlooking Anandpur Sahib before launching his mission.
Guru Gobind Singh Ji
Guru Govind Rai (Singh) in Line Of Shri Rama And Shri Krishna by V.
Wadher
Punjab, rightly claimed as the traditional sword-arm of
Bharatvarsha, has valiantly borne the first brunt of all the pre-
European aggressors upon her. And one of the most luminous stars
which rose in that northwestern horizon and shed its luster over the
entire length and breadth of the country is undoubtedly Guru Govind
Singh (born at Patna on Maargashtra Shukla Saptami -the 7th Day of
bright half of Maargashira, i.e. 24 December 1666) the tenth and the
final Guru in the holy tradition initiated by the great saint Guru
Nanak. In fact, his life of pain and fortitude is a saga without
many parallels in he world.
Rightly, Guru Govind Singh inherited the legacy of the fearless
martyrdom of his father, Guru Tegh Bahadur. Guru Tegh Bahadur, with
a view to instilling courage and confidence among the Kashmiri
Hindus to withstand Aurangzeb's fanatical tyranny and threats to
Islamize them, challenged the Moghal emperor to convert him first.
And the great Guru preferred to have his head roll down in Chandni
Chowk of Delhi rather than sacrifice his faith. Govind was just a
boy of nine years at that time. On coming to know of his father's
terrible end he exclaimed: "He saved with his blood the honor of
Hindu Dharma. Oh, what a remarkable act in this Kaliyuga! He
preferred to give up his life, but not his faith!"
It is with such a fiery note of idealism that the young Govind Rai
embarked upon his life-mission even from his infancy. As a child he
had drunk deep at the fount of Ramayana, Mahabharata, and the
Puranas. He was inspired with the heroic examples of Sri Rama, Sri
Krishna, Bheema and Arjuna. He felt convinced that he too like those
great forbears was born to vanquish the wicked and to protect
Dharma. He began preparing himself in a thorough fashion to play
that historic role.
Though engaged with a very busy life, Guru Govind was a great patron
of literature. The Guru himself wrote in all genres of poetry,
though his forte was martial poetry. His great passion was to get
the entire Hindu mythology translated into Braj Bhasa, the lingua
franca of those times. Where necessary he also made innovations.
His 'Ramavtar` and 'Krishnavtar` are examples. He assimilated the
spiritual truths enshrined in the Vedas, Upanishads and the Bhagavad
Geeta. He became adept in the Persian, Arabic, and Punjabi
languages, just as in Sanskrit and Hindi, and was a peerless poet as
well.
As an archer he was unequalled in the whole of Hindusthan. No
wonder, equipped as he was with such a rare combination of
brahmateja and kshaatrateja, he wrote in his auto-biographical poem
Bichitra Natak that he was commanded by God to take birth to uphold
the true path of Dharma.
The clues to what Guru Govind Singh achieved are to be found in his
autobiographical poem Bichitra Natak (the Resplendent Drama). The
most interesting formulation in the Bichitra Natak is that the Guru
Panth is an extension of the great Raghu dynasty to which Rama
belonged. According to Guru Govind Singh, Guru Nanak is a direct
descendant of Kush, the elder son of Rama, and Guru Govind Singh
himself is a direct descendant of Lava, the younger son of Rama.
On what basis was the Guru to fight the Mughals? If he were just a
rebel, he could not arouse Punjab. Besides, he was a Guru who had no
business to fight the king. But if the kingdoms of Lahore and Kasur
(it is believed that Kasur was founded by Kush and Lahore by Lava)
were in fact the legacy of the Gurus themselves, then to fight for
regaining the throne of Punjab would become the legitimate right of
Guru Govind Singh. Even in his person the Guru had started wearing a
bow and a quiver of arrows which were the two distinguishing marks
of Lord Rama.
According to ancient Punjabi tradition, Lava and Kush were born in
Punjab. Ram Tirath, a place some miles away from Amritsar, is known
to have been the hermitage of Valmiki where Sita took refuge when
Rama banished her. The sage is known to have brought up Lava and
Kush.
Govind Singh wrote that in his past life, he was a Rishi who
performed great penances at Hemkunt. He has given a graphic
description of a place in the Himalayas ensconced by twelve mountain
peaks. It was here that he was ordained by the Param Purukh to take
another birth for the specific purpose of uprooting adharma. This
story went well with the kind of life he led and the things he
achieved. He was born to Guru Tegh Bahadur because the latter too
was propitiating God to bless him with a great son. The whole stance
of this story is the same as of Dasaratha who also performed
penances in his earlier birth and was blessed by the Lord that He
himself would be born to him.
In the tradition of Lord Rama, Guru Govind Singh performed a year-
long Chandi Yagna at Naina Devi (the shrine of the Goddess of
beautiful eyes) overlooking Anandpur Sahib before launching upon his
mission. Lord Rama had done the same before marching into Lanka. The
Goddess, pleased with his austerities, had blessed Rama with victory.
Lord Krishna had taken Arjuna to the temple of the Goddess for
seeking her blessings before the battle with the Kauravas.
According to tradition, Chandi is the ruling deity of the Jalander
Peeth, the triangle pervaded by the Goddess of which Jalander, Kulu
and Vaishno Devi form the three angles. In Punjab when the Shaktas
(the worshippers of Shakti) ruled the roost, the Mother was known to
be residing in every nook and corner of the triangle, alternatively
known as the Trigarth Peeth. The important shrines of the Goddess in
this region bear testimony to this point. There are Ambala
(Ambalaya - the home of the Goddess), Chandigarh (the fortress of
the Goddess), Kalka (abode of Kali), Naina Devi (in the Shivaliks),
Asa Devi (in the Dhaulaladhars), Hidimba (in the Kulu hills),
Vajreshwari (the Mother of Thunderbolt) at Kangra, Jwala Devi (the
Mother of the Flaming Mouth) at Jwala Mukhi, Chintpuri in Hosiarpur
and finally Vaishno Devi (the Vaishnavi Mother) in the Jammu Hills.
Guru Gobind Singh Ji
Guru Govind Rai (Singh) in Line Of Shri Rama And Shri Krishna by V. Wadher
www.adishakti.org/
www.al-qiyamah.org/
www.adi-shakti.org/ — Divine Feminine (Hinduism)
www.holyspirit-shekinah.org/ — Divine Feminine (Christianity)
www.ruach-elohim.org/ — Divine Feminine (Judaism)
www.ruh-allah.org/ — Divine Feminine (Islam)
www.tao-mother.org/ — Divine Feminine (Taoism)
www.prajnaaparamita.org/ — Divine Feminine (Buddhism)
www.aykaa-mayee.org/ — Divine Feminine (Sikhism)
www.great-spirit-mother.org/ — Divine Feminine (Native Traditions)
