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A Quarterly Journal

Volume 1 Issue 3

July - September 2011

International journal OF

TO RISE ABOVE NARROWNESS LEADS TO TRUTH

Truth is existential. Truth is beyond Time and space! Know this as Spirituality!

A Production of

Naqshbandia – Mujaddadia – Mazaharia – Ramchandria Tariqat


The International Journal of Naqshbandi Tariqat

The International Journal Of

Naqshbandi Tariqat © The International Journal of Naqshbandi Tariqat And Taoshobuddha Meditations

All rights are reserved. No part of this publication may be reproduced, stored in aretrieval system or transmitted, in any form or by any means, mechanical, photocopying, recording or otherwise, withoutprior written permission of the original publisher TAOSHOBUDDHA MEDITATIONSTM and TAOSHOBUDDHA.

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TAOSHOBUDDHA MEDITATIONS

Cover design and graphics:

Anand Neelambar

CHIEF EDITOR:

ANAND NEELAMBAR, TRINIDAD

ASSISTANT EDITOR:

LARS JENSEN, STOCKHOLM, SWEDEN

ADVISORY EDITOR:

MAULWI JALALUDDIN AHMAD AR-ROWI, MALAYSIA

HONORARY EDITOR:

SAHABZADA MOHAMMED ZUBAIR MUJADDADI, ROZAI SHARIF DARGAH-E-MUJADDADI, SIRHIND SHARIF, PUNJAB INDIA

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The International Journal of Naqshbandi Tariqat Editorial Staff

Sheikh Taoshobuddha Anand Neelambar Lars Jensen, Stockholm, Sweden Maulwi Jalaluddin Ahmad Ar-Rowi, Malaysia Prof. Rattan LalHangloo, Bhatinda, Punjab, India Sahabzada Mohammad Zubai Mujaddadi, Rozai Sharif, Sirhind Punjab, India

Managing Editor

Anand Neelambar

Assistant Managing Editor Lars Jensen

JNT EDITORIAL OFFICE:

66 College Street St Augustine Trinidad, W.I. Phone:

1-954-381-1227 1-8680683-8587

Skype.Com:

Taoshobuddha1

Website:

http://dhyan-samadhi.webs.com/

Email:

mailtaoshobuddha@gmail.com mailtaoshobuddha@yahoo.com avatar411@gmail.com jensen@gmx.at rowi_naqsh@yahoo.com

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The International Journal of Naqshbandi Tariqat

Contents

1

Editorial

4

2

Naqshbandi Sufi Sheikh Hazrath Ramchandra RA and Raghuber Dayal RA

5

3

Meeting with the Master - Sheikh

9

4

Love of Lalaji for his Sheikh

16

5

Chachaji and the Sheikh

17

6

Samadhi Day – Naqshaband Sufi Sheikh Hazrath Onkar Nath Bhaiyyaji RA

19

7

Initiation of the Sheikh

26

8

Beyond Narrowness

36

9

Shazrah Sharif

39

10

Golden Chain

50

11

Shajrah Sharif Naqshbandi Tariqat

53

12

Shajrah Sharif in Urdu

69

13

A copy of Maktoobat of Naqshbandi Sufi Brijmohan Lal RA

80

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The International Journal of Naqshbandi Tariqat

Editorial Welcome to our third issue. In this issue we introduce Naqshbandi Sheikh Raghuber Dayal RA. He is the younger brother of The Naqshbandi Sheikh Sufi Ramchandra – Lalaji RA. Sufism is the inner core of Islam. It is the mystical, magical insights into the world of religious phenomenon. Sufis are not much concerned with mere scriptural injunctions. They are more inclined to transformation of human consciousness. They remove the veils from your eyes so you can see for yourself. They have devised many methods of transformation of human consciousness. And they use very simple techniques known as tariqat. Through spiritual practices and guidance of a tariqat the aspirant seeks ḥaqīqah - ultimate truth. Sheikh Taoshobuddha is a living murshid (guide). In this The International Journal of Naqshbandi Tariqat he is presenting many of the Masters of the Naqshbandi Order. This issue focuses on Naqshbandi Sheikh Raguber Dayal RA. Taoshobuddha says “Spiritual way is like the Olympic Flame that is being carried by celebrated athletes from the last venue to the new for the SPORT TO CONTINUE. Each athlete in turn runs with the Holy – Mystically lit Olympic Flame a certain distance before handing over THE FLAME to the next athlete. And thus continues the journey of this mystical flame. In the process each adds his being while carrying the flame in his hands running through different places and times. So too it is the methodologies – the tariqat - the Nisbet that changes the hands moving from one master to another. In the subsequent meditation sessions I shall carry the eternal flame to a new dimension and a new horizon for the birth of new man – serene and integrated within and without.” Taoshobuddha continues, “Indeed it is one Cosmic Soul permeating through the entire cosmos, dwells within each one of us. The Cosmic Being that remains unmanifest in its cosmic form gets embedded and assumes human form as embodied being. This embodied being remains conditioned by body-mind- intellect realm. The spiritual journey is the process of freeing the Cosmic Being – Essential nature from the quagmire of the conditioning. And with Enlightenment the Light of the Being manifests through the finite Body-Mind-Intellect. Enlightenment is the realization of the assertion one consciousness or being permeates through the entire cosmos. Those who have known this live perennially in eternal bliss. Anand Neelambar Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat

Naqshbandi Sufi Sheikh Hazrath Ramchandra RA and Raghuber Dayal RA

Spiritual way is like the Olympic Flame that is being carried by celebrated athletes from the last venue to the new for the SPORT TO CONTINUE. Each athlete in turn runs with the Holy – Mystically lit Olympic Flame a certain distance before handing over THE FLAME to the next athlete. And thus continues the journey of this mystical flame. In the process each adds his being while carrying the flame in his hands running through different places and times. So too it is the methodologies – the tariqat - the Nisbet that changes the hands moving from one master to another. In the subsequent meditation sessions I shall carry the eternal flame to a new dimension and a new horizon for the birth of new man – serene and integrated within and without.

ya #lahI ta Abd kaym rhe yh islisla

May this system - process – tariqat of the transcendence of human consciousness continue till eternity lasts! Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat

Oct 7th 1875—June 7th 1947

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The International Journal of Naqshbandi Tariqat

One soul two bodies Naqshbandi Sheik Raghuber Dayal RA was born on October 7, 1875, two and a half years after Lalaji RA. He is the beloved younger brother of The Naqshbandi Sheikh Sufi Ramchandra – Lalaji RA. The two sheiks are the embodiment of the scriptural assertion – one being permeates through all. Allow its glories to manifest. Indeed it is one Cosmic Soul permeating through the entire cosmos, dwells within each one of us. The Cosmic Being that remains un-manifest in its cosmic form gets embedded and assumes human form as embodied being. This embodied being remains conditioned by body-mind- intellect realm. The spiritual journey is the process of freeing the Cosmic Being – Essential nature from the quagmire of the conditioning. And with Enlightenment the Light of the Being manifests through the finite Body-Mind-Intellect. Enlightenment is the realization of the assertion of Issa-Upanishad: one consciousness or being permeates through the entire cosmos. Those who have known this live perennially in eternal bliss.

` $zavaSyimd< svR< yiTk jgTya< jgt ten Ty-en -–uÃIwa ma g&x> kSyiSvÏnm!

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The International Journal of Naqshbandi Tariqat When Lalaji was seven years of age his mother has passed away. However the ceremony to begin schooling was performed during her life time at the age of six. That time the Sheikh Chachaji was only 4 years of age. The ceremony was performed with gaiety and fervor. However from the very beginning innocently he was following and imitating his beloved elder brother. Even before his mother departed Lalaji‟s father had already wasted most of the property and money in the bad company of the rich of the town. Under these circumstances what could be the way of their livelihood or education of these children. Chachaji learned Urdu and Persian from an old Maulvi. He also learnt the Urdu Poetry from the same teacher. At the age of ten Lalaji was admitted in tenth standard at Farukhabad Misson High School. The classes run in opposite direction then. As a result Tenth standard was the beginning and the standard one was designated as the Entrance Class. And with this the student graduates from the school. At the age of eighteen in the year 1891 Lalaji somehow with tremendous hardship completed his MIDDLE degree in English. While chachaji continued the study with the same Maulvi and he could only attend the English school for two-three years. His way of life and living was very simple. From the very beginning he was very loving, trusting, kind, full of mannerism, contended, full of gratitude, forbearance, and patience. His father got the two brothers married at a very young age in respectable families. However after the death of his father the entire responsibility fell on the shoulders of Lalaji. His father has wasted money and property through bad company. In a town where the boys were endowed with wealth, prosperity and a large number of attendants, now they have to be contended bare feet sometimes. And in place of proper a five yards long Cloth for Indian Dhoti wear they have to be contended with a small wrap cloth alone. In the area „Nitganj‟ near „Ghumna‟ market the two families lived in a small house. And because of improper facilities for studies Lalaji had rented a small room in the school of Mufti Sahab – a Muslim who run an Islamic school for training the children. Nearby in another room lived an enlightened Naqshbandi Sufi Sheikh Maulana Fazal Ahmad Khan RA who made his living through teaching the students. The small town where Lalaji lived was on the banks of the Holy Ganges. And there on the banks lived another enlightened Hindu saint Swami Brahmanand. Quite Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat often Lalaji used to visit this saint in the company of his fellow classmates. Swami Brahmanand and Naqshbandi Sheikh used to meet quite often alone. Swami ji used to call Sheikh enlightened and one of high order – Qutab-e-vakt – unparalleled master beyond time. In 1891 Lalaji got the job in Fatehgarh magistrate court on a monthly salary of Rs. 10.00 per month. This was the only money for the sustenance of the family. Lalaji used to walk 6 mile back and forth for work. Chachaji was then 16-17 years of age with a strong wrestling built. His focus was on exercises, sports, and wrestling. Childlike innocence and simplicity was in his nature. Secretly he learned Indian drum instruments Tabla and Pakhawaj. And he attained excellence in these instruments. Lalaji was simple, benevolent, sincere, patient, full of etiquette, and had the qualities of forbearance etc. It seemed he was born with these qualities. And these are the signs of greatness. He had tremendous quality of controlling instincts, desires, and ego. Poverty and financial hardships indicate the purity and inner qualities from birth. He was the Enlightened master from birth. Having experienced various vicissitudes of life and thus following the path of awareness Lalaji‟s presence became catalyst in the process of transformation of millions. And now after 137 years when he made the first step on this earth his magnetic presence, influence and energy field is spreading beyond time and space continuum. The single small step that Lalaji took on this earth became the giant step for humanity beyond time and space.

Meeting with the Master - Sheikh The same year after Lalaji got the job one day while returning from Fatehgarh he got late. There was intense thunder, and lightning. Amidst all this dark clouds converged to create darkness. It was winter season. Lalaji‟s condition became deplorable. Drenched to the skin on the cold wintry evening he was returning to his room. Teeth cluttering and shivering out of cold, Lalaji caught the sight of Maulana Fazal Ahmad Khan RA who said, „In spite of so much thunder, lightning and storm you are here.‟ Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat

Naqshbandi Sheikh Sufi Ramchandra – Lalaji RA (1873-1931) Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat

Shrine Maulana Fazal Ahmad Khan RA

Shrine Lalaji Ra Left Shrine view – Right Inside view with aspirants vowing

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The International Journal of Naqshbandi Tariqat Over the period, Lalaji had become so much captivated by the subtle presence and the magnetic pull of the Sheikh that he will pass in front of the Sheikh‟s room and pay respects before going to his room. This was his prayer and daily routine. And the sheikh in turn will wait for Lalaji. Lalaji used to narrate this incident with great reverence and intent. „There was so much attraction, affableness, love, care, and the fragrance of his being overflowing these words beyond any description.‟ In that state Lalaji vowed to the sheikh. The two eyes caught one another tremendous energy flowed through his being that Lalaji became oblivious of his body and mind. It was the state beyond body-mind realm. It was the first experience of Samadhi or as Zen calls Satori. This is the state of bodiless consciousness. The being wants to capture the entire cosmos within. No words can encompass the magnanimity of such a moment of awareness. It is the experience of déjà vu. All the while the petals were aspiring to open and now suddenly the sun or awareness has shown in its pristine magnanimity and lo the petals are open. Beauty and fragrance is released into the being. One becomes utterly silent. As if you have entered the deep recess of your being. In that state the Sheikh commanded Lalaji to go inside and change the wet clothes while he is preparing the fire to maintain the warmth. Thereafter go back home. Lalaji followed the words of the sheikh. After changing the wet clothes Lalaji returned at the feet of the master who has already lit the fireplace. Lalaji sat on the same bed sharing the comforter of the sheikh. Lalaji says the energy field was intense. It appeared as if the entire being is getting immersed in the unknown and unknowable. Not only that the body-mind realm was melting and dissolving in the ocean of serenity that the Sheikh was. The outer turmoil thunder, and lightning, was disappearing in that light of awareness. Both inner and the outer were pulsating in one rhythm. The heart, emotions, feelings, thoughts and all senses were melting in that light to attain to its atomic existence. Lalaji had become embodiment of light and awareness. This was first experience of the totality of the Sheikh. The communion lasted for two hours. With the communion the storm that had plagued the world symbolizing the inner state of conflict, pain and agony had subsided. It seemed that this outer storm brought the two into commune. Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat Remember unless one is caught in the turmoil within or without the journey of transcendence never begins. „Every pain, conflict, turmoil, agony or disturbance can become a satori… a Samadhi. It can become a breakthrough, because it is really the state of pain that becomes a breakthrough. It is through pain that one transcends. Pain gives you the opportunity to introspect. Never through pleasure has one reached the beyond. Because in pleasure one indulges and one becomes more and more oblivious of one‟s being. When everything is going well, who bothers? Then one is on a merry-go-round, lost. But when pain is there, suffering is there, one naturally becomes more alert, more aware – one has to be: the pain is a great challenge. Pain is transcendence.‟ [Horizons-beyond Mind by Taoshobuddha]

And when rain and the storm subsided Lalaji got the permission of the Sheikh to return home. Lalaji says, coming out of the cottage of the sheikh it appeared as if the earth, the sky, the plants and trees, and the entire animated creation was dancing in and absorbed in that light. All the psychic centers were opening. Not only had this Lalaji attained to the state of Fana-fi-ul-Murid – a state when your master is dissolved in the being of the disciple. On reaching home Lalaji did not have dinner. Absorbed in that state of light and awareness, the entire being was imbuing inner serenity Lalaji went to sleep. Early that morning around four Lalaji envisioned a large congregation of enlightened masters. All of a sudden a magnificent podium descended from the horizon with a hoary headed resplendent being of radiance enthroned on it. Holding the hands of Lalaji the Sheikh Maulana Fazal Ahmad RA presented Lalaji to the enthroned resplendent being of radiance. The MahaSheikh accepted Lalaji saying indeed your life is inclined towards truth and awareness from birth. Such are no more dreams instead visions. In dream you consciousness is at the body-mind realm. Dreams are the outcome of your need. And vision happens when consciousness is at the plane of the being. This is not your doing. Instead vision is the descent from the unknown and unknowable as an effect of your awareness or the inner state. Later next day when Lalaji narrated this dream-vision to the Sheikh tears of joy overflowed and said, „Indeed you are inclined towards truth from the birth. And certainly truth and awareness is your way.‟

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The International Journal of Naqshbandi Tariqat

Shrine Naqshbandi Chacha Ji RA and his consort Sufi Jaidevi RA

Saying this two dissolved into oneness imbuing the inner serenity. Amazed the Sheikh broke the serenity with the message. „Indeed you are very dear to me. Quite often I used to watch your movements. And when full of love and respect you used to pay salutations love used to spring forth in my being for you spontaneously. And thus you were being nourished by tawwazjoh, and faiz – the energy field. Indeed it the grace of Allah and the masters. Such pure and sanctified beings rarely assume human form whose presence and manifestation aspirants, saints, masters, and seekers on path always aspire. Certainly you will attain to the realm of fana-fi-ul-sheikh and Fana-fi-ul-murid. It was the ushering of a new life and a new beginning. Later in his life Lalaji explained these events. „The first and the foremost light of awareness descended in the lap of my mother. The warmth of this incandescence nourished my life my being for seven years. And the most benevolent and merciful did not leave me uncared for long. On a marvelous day of the 19th year of life left my entire being under the benign care of one benevolent, kind, caring, light of the inward path, luminosity of awareness, one on the path of truth – the sheikh Maulana Fazal Ahmad Khan RA. The very first day this light of the being instilled in me the tenets of awareness, love, and truth. And further instructed imitate truth so much that it becomes an important tool. And to continue the journey along the path takes assistance from Maya to preserve inner nature. However always depend on truth alone.‟ Thus this light nourished my being for 16 years both inner and the outer. And always he instructed me to remain aware of the outward tradition and Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat ostentations. And spread light and awareness beyond the horizons of time and space. He opined until inner harmony and oneness is attained duality and nafs – ego will continue to create despondency and deprive the seekers of inner serenity. And unless light of awareness descends and manifests all prayer and worship shall simply be ostentation and mere rituals. Thus the life of bondage, despondency and misery will continue unabated. Thus he emphasized on meditative practices and then following the tenets of religiousness, principles and instructions of the master, actions can be transformed. This will bring inner transformation and transcendence beyond the finiteness. Those who rely on knowledge instead of awareness and continue singing bhajans and life of rituals are indeed far from truth. One day it happened that Lalaji went on walking along with the sheikh on Farukhabad-Fatehgarh road. Along the way he narrated the life of pain, financial hardships etc. to the sheikh. They continued walking a little further Badhpur (place of the way) and reached a very small bridge. The sheikh was moved by the words of Lalaji and tremendous compassion sprang in his heart that all of a sudden he placed his right hand on the shoulder of Lalaji and lovingly spoke: „Beloved indeed you are very lucky and intelligent. Be thankful to God that you have received this unfathomable invaluable treasure very easily as bargain. Saying this two returned. And Lalaji narrates while going along the way and the sheikh was listening to laments serenely the world was with me. And the moment Sheikh instructed to return and uttered those words the world and its dualities had vanished. And in place there was serenity and contentment.

Naqshbandi Sufi Brij Mohan Lal RA (1898-1955)

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The International Journal of Naqshbandi Tariqat

Naqshbandi Sheikh Onkar Nath Bhaiyyaji RA (1934-2008)

Love of Lalaji for his Sheikh Chachaji Ra used to narrate the love, and respect that Lalaji had for his Sheikh Sufi Fazal Ahmad Khan RA. It is an example for us how to remain in the company of a master totally meditative flowing within the energy field of the master. Chachaji narrated that he has never seen Lalaji raising his head in front of his Sheikh or talking too much or in a high pitch. The words like „Hukum‟ – thy will – the cosmic law; and „Hujur‟ – yes master were on his lips ever. Lalaji never galloped or swayed his hands in front of the sheikh or turn his back towards the sheikh. Whether inside or outside he was always aware of master‟s grace. To him his life was the grace of His Sheikh. The sheikh on the other hand was very jovial with pleasant gestures. Most of the time he used to keep eyes open in meditation. However he was never oblivious of the etiquette for the congregation. And as soon Lalaji will come the sheikh will become quite. It appeared as if a special one has come. The harmony was such that any thought coming to the sheikh will immediately reflect on the screen of Lalaji and he will fulfill that immediately. This was an example of „ananya –prem‟ – love indescribable that knows no limit, and surrender. His whole salary he used to offer at the holy feet of his sheikh who Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat in turn will send for his wife at home through Chachaji RA. Lalaji considered everything and all resources coming from the Sheikh. These are very simple things and may appear meaningless to you. No! Never consider such thing as meaningless. These reflect the being and the inner state of the person. Also it is the expression of Jesus prayer and understanding or the essence – God alone provides the bread for each day. Lucky indeed are those who are connected to such masters. It does not matter whatever be the outer appearance or texture – Hindu or Muslim. Not only this lucky are the sheikhs as well who has such devoted disciple.

Chachaji and the Sheikh Chachaji used to say that in the beginning he was totally unaware of master – disciple etiquette. However after some time he understood the nuances of this master-disciple communion. From the early childhood he had the habit of imitating his elder brother innocently therefore he started coming in the commune. Chachaji was very interested in narrating anecdotes and jokes. As a result as soon as he will reach the format and the color of the congregation will change. The sheikh will initiate the process and thus will begin a joke or story. Sheikh was very loving and respectful towards chachaji. Quite often the sheikh will prepare the smoke – chillum – the clay cone for the smoke. Thus the two will cherish the company. Quite often the sheikh will listen to the music played by Chachaji attentively. Lalaji however did not approve of this. Seeing the displeasure of Lalaji the sheikh would implore on him not to worry and say – he is my toy and like an elderly one I enjoy playing with him and his childlike innocence. The innocence of chachaji was not childish. Instead it was childlike innocence that Jesus spoke of in response to the question from Nicodumus. „Only those who are childlike can enter the kingdom of my father.‟ Chachaji was then 17-18 years of age. His innocence was spontaneous and not cultivated. And this innocence remained his mark throughout. Thus the love between the sheikh and chachaji grew and attained to new dimensions. Love transformed into bliss, compassion, harmony and serenity. And such was the unique way of transformation between the master – disciple. In fact the sheikh was setting a new methodology for the transformation of human consciousness for future.

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The International Journal of Naqshbandi Tariqat Chachaji later applied these tenets and incorporated into his methodology for the transformation of the inner beings of the seekers. And it is our responsibilities to further carry the flame into new horizons. Spiritual way is like the Olympic Flame that is being carried by celebrated athletes from the last venue to the new venue for the sport to continue with the participation of many. Each athlete in turn runs with the Holy – Mystically lit Olympic Flame a certain distance before handing over to the next athlete. And thus continues the journey of this mystical flame. In the process each adds his being while carrying the flame in his hands running through different places and times. So too it is the methodologies – the tariqat - the Nisbet that changes the hands moving from one master to another. In the subsequent meditation sessions I shall carry the eternal flame to a new dimension and a new horizon for the birth of new man – serene and integrated within and without. I will continue to elaborate and develop these methodologies into meditation techniques and the role of other masters in this process. All these meditation sessions during this spring of eternal consciousness are available on YouTube Channel of Taoshobuddha and the sincere seekers can connect to the energy field of these masters through these video presentations. Indeed I mean only sincere seekers not the dogs of the world as the Sheikh Chachaji used to say – a guard is necessary at the threshold of the master so that only real seekers can enter. Alham Dil Allah – Subhan Allah – Allah ho Akbar. [Excerpt: Leaves from a Sufi Heart Volume 3 by Naqshbandi Sheikh Taoshobuddha] www.youtube.com/user/Taoshobuddha9

TRIBUTE NAQSHBANDI SUFI RAGHUBER DAYAL – CHACHAJI RA http://youtu.be/vyNcn7vR3rU

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The International Journal of Naqshbandi Tariqat

SAMADHI DAY Naqshbandi Sufi Sheikh Hazrath Onkar Nath – Bhaiyyaji RA

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The International Journal of Naqshbandi Tariqat

Oct 1934-May 20th 2008

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Naqshbandi Sheikh Sufi Onkar Nath-Bhaiyya Ji RA gujre hE< lMhe< ijNdgI ke terI saehvt me< jae bn gye hE< vae Aaj lMhye nUr ijNdgI ke merI bn ke inSbte nKzbNdI Daye hE< ijNdgI me< merI )Ulae< kae hE r<ijz mhkate hE< Aaizyane kae jb gujr rhI hE ijNdgI %NhI< lMhae< ke sdke me< Ab gujrtI jay ijNdgI yU< hI duAa hE bs yhI rb se -taoshobuddha Solemn are the moments of life spent in thy company Verily have these become the moments of Light Divine As the moments of Nisbet-E-Naqshbandi Now adorn my Life, My Living and my Being to Vol: 1 Issue III

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Flowers get verily jealous as these moments Fill each congregation with Light â&#x20AC;&#x201C; Divine And life moves on as the blossoming of such moments May thus the sojourn continue erelong? Such is my humble prayer each finite moment!!! -Taoshobuddha

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jIvn sumn cFa kr terI hm AcRna kre<ge< jnm jnm terI hm v<dna kre<ge<. vahunI jIvn pu:p tv cr[I , kIitR ga^ tuHI jNmaejNmI .

Shrine Naqshbandi Sheikh Sufi Onkar Nath – Bhaiyya ji RA

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The International Journal of Naqshbandi Tariqat

Naqshbandi Sufi Brij Mohan Lal RA and Sufi Shakuntala Devi RA (Parents Naqshbandi Sheikh Sufi Onkar Nath – BhaiyyaJi RA)

Naqshbandi Sufi Sheikh Onkar Nath was born in October 1934 to the parentage of Naqshbandi Sufi Brij Mohan Lal RA and Sufi Shakuntala Devi RA. Unlike many other masters whose birth date is not clear Sufi Onkar Nath‟s date of birth according to Gregorian calendar is not certain. According to Hindu Lunar calendar he was born on the fifth day of Hindu period of Pitra Paksh or Kanahgat. This is the period when Hindus pay oblation to their departed ancestors for their salvation. And it is not considered as auspicious for celebrations. As a result all celebrations are postponed until after the end of this period of fifteen days. Under these circumstances Sufi Jai Devi who is the consort of Sufi Naqshbandi Raghuber Dayal or Chacha Ji RA and the grandmother of the Sheikh Onkar Nath suggested that the birthday be celebrated on the fifth day of the following period of Navratri. This is considered as the auspicious period between Pitra Paksh and Deepavali. Since then the birthday was celebrated on the second day of the spiritual gathering as this gave the opportunity to the other devotees as well to participate in the birth celebration of their beloved master. Later in 1960‟s the fourth son of the sheikh – Prakash Mohan and more popularly known by his nick name – „Ootte‟ was born on the second day of the function and the also the son of sheikh‟s younger brother – Rakesh Mohan was born around the same time. Therefor the celebration became triple fold. Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat I recall it was during the spiritual gathering at the shrine of his master-father during the month of Dashahra or Vijay-Dashmi festival that my grandmother – Shakuntala Devi along with other family members and the congregation of other devotees will celebrate the birth day of Sheikh. Therefore, the second day of the festival according to lunar calendar is dedicated to the birth of the sheikh. He was born in Fatehpur where his father Sufi Brij Mohan Lal was posted in his government job after two brothers and a sister. From the early childhood he was under the benign care of his parents and thus the traits of the masterhood were inculcated in him. Onkar Nath and his elder sister were entrusted with the responsibility of taking care of the basic needs of the Sheikh from arranging his bed to other things. Every night both brother and sister will arrange and fix the bed of the father. And each time when the sheikh will sit on the bed his usual complaint was that the bed is not fixed correct. So he would get up from the bed and consciously in his usual gesture of indrawn-ness into his being will move the bed from side to side and then when satisfied that the bed is fixed good he would sit in preparation for other prayers and tawwazojh to the disciples far and wide. Both my mother – Gyatri and Sheikh Onkar Nath found his father to be fussy for such small things like bed. So one day both of them decided to test if the sheikh really knew what he meant by saying that the bed is not fixed good or he was simply fussy and complaining. They planned a way out. They put a mark around the posts or legs of the bed and the next day they kept the bed slightly away from these marks where the bed was shifted by the sheikh. Both continued to watch next day what happens. As usual when the sheikh came inside after the meditation session was over and sat on the bed complained saying these people do not know how to fix the bed correctly. Saying this he got up from the bed and in his usual manner shift the bed until his consciousness was satisfied that the bed is now in order sat. Now it was the turn of the both brother and sister to watch if the father really knew what he was saying or he was simply complaining in his usual manner. To their surprise they found the posts of the bed were on the exact marks where the sheikh fixed the previous night. Such is the delicacy, the fine, or precise tuning of the consciousness of the sheikh. Thus Onkar Nath grew in such an environment that instilled the fine seeds of mindfulness according to Buddha of small things. Remember human consciousness Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat is the aggregate of such moments of mindfulness. And also such is the way of master for his disciples. Sufi Brij Mohan Lal – the father on the sheikh was the master of such fine things. Through these alone, one indeed learns the art of meditativeness moment to moment. Meditation is not something to be done once or twice for the day. Indeed it is inculcating the habit of moment to moment awareness and being conscious of both inside and outside.

Initiation of the Sheikh Initiation is the ultimate in the process of transformation. Why is initiation into meditation or initiation to a master essential? As such as man exists, he is asleep. Even in his waking, he is asleep. His sleep is neurotic. He cannot wake up from this sleep. On his own, he may wake up but still remain in slumber. A Master is needed to wake him up from such neurosis. Initiation is the process for him to remain in contact with the one who is awakened. Without this it is almost impossible for you to be awake. You are capable of dreaming even when you are awake. When it is said that man is asleep, this has to be understood. Man dreams twentyfour hours a day. In the night when we are closed to the outer world, we continue to dream. During the day our senses are open. Our senses open in the outer world of duality. It is through the senses that we continue to experience the outer world, but the dreams continue within. Just close your eyes and you start dreaming again. Dreams are continuity inside. You are aware of the outer world but that awareness is imposed on the dreaming mind. Thus, continues the dream. In such a case we cannot envision reality although we are awake. This is how dreams are imposed on reality. What we actually see is our projections on reality. Everyone is plagued with dreams. A father is full of his unfulfilled dreams. You become an object of projection for your father. Your father will project his dreams on you. Then, whatever he understands about you gets mixed up with his own dreams. So projecting one‟s dreams on someone else is different than loving. When you love someone, you do not impose your dreams on them. He will appear quite different than when you do not love him. The other becomes quite different when you use the other as a screen to project your dreams. When someone loves you, the dream is different. Also, that person appears different. On the contrary, when you do not love someone, the person is the same, the screen is also the same, but the projection differs. In that case you are not Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat using the other as the screen to project your dreams. Things can change again. Once again you can love the other and then he will appear different. Normally, we do not see what this is. We go on seeing our own dreams projected on reality. A master is not the same to each one of you. Each one projects something different on the master. In reality, he is one as far as he is concerned. If the master himself is dreaming, then he will differ in each moment. It is so because, each moment his interpretation will differ. But when the master is awakened, then he will remain the same in all situations and circumstances. Buddha said the real test of an enlightened one is that he is always the same. It is just like sea water. Its taste never changes wherever you taste it from. As a person you are a projection of ideas, notions, conceptions, and interpretations. Like a projector you go on projecting things that are nowhere but inside you. The whole becomes a screen. Then you cannot be aware by yourself. This is deep sleep. I have heard, there was a Sufi master, Hijira. One day an angel appeared to him in a dream and told him to save as much water as possible, because the next day the devil would poison all the water and whoever drank that water would turn mad. So that night, the Sufi collected as much water as he could. The phenomenon really happened. The next day everyone became mad after drinking the poisoned water. The whole city became mad. No one knew what had happened. It was only the Sufi who was not mad. But everyone thought that the Sufi had become mad. But he knew what had happened. No one believed him. He went on drinking his water and remained sane by himself. However, he could not continue for long in this way. The entire city was living in an altogether different world. And one day the rumor came that he would be caught and put into prison. It was believed that he had gone mad. Finally, one morning they got hold of him. He had two options, either accept the treatment for his madness or be prepared to go to prison. He was not allowed freedom. He was condemned as mad. It was based on the conclusion that he spoke a different language that could not be understood by the masses. The Sufi was at a loss. He tried to remind people of their past through every possible means. But the people had forgotten everything. He was incomprehensible to them. So they surrounded his house and caught him. At this, the Sufi asked to be given some time to cure himself. He went to the well and drank some water. As he drank the water, he became one like them. The whole city was happy that the Sufi was cured now. Now his madness was no more you are asleep. But you are never aware of this sleep. When everyone is mad and you are also mad, you can never be aware of this. Initiation is, therefore, the way to awaken you from this sleep. Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat By initiation is meant that now you have surrendered to someone who is awake. You are a part of the world; a part of its duality and its madness. Living in this world you are always plagued by dreams. Such feelings can also come from someone who is in a sleeping state. Sleep is not always deep. In the beginning sleep wavers. Sometimes it is deep at other times it gets shallow. There is a similarity between ordinary sleep and the metaphysical sleep. Ordinary sleep fluctuates between various planes and levels; metaphysical sleep also fluctuates. At times you are on the borderline. You are very close to being a Buddha. You can then understand something that Buddha is saying. However, whatever is heard or understood is not exactly the same. But you do get a glimpse of the truth. It is like looking at the sunrise from a room through a window. You are not as yet in openness under the vast sky. The master observes this. A person who is on the borderline of this metaphysical sleep needs initiation. He needs to be within the energy field of an awakened or enlightened master. He can hear something. He can understand something. He can see something as well. Everything around him is like the mist, yet still he feels something. Thus, he approaches an Enlightened One, not really knowing the essence of enlightenment. He is ready to surrender. This is the only way to wake up from this metaphysical sleep. Sleep of lives! Only this much this person can do. Surrendering brings the understanding that something other than sleep is now happening. Somehow he feels this. But he cannot exactly know what this is. Whenever an enlightened one passes, those who are on the borderline of this metaphysical sleep can recognize that there is something different about this person. A different breeze, a different energy field surrounds this person. He behaves differently. He speaks differently. He lives differently. He walks differently. Something different has happened to him. He looks like one of us, but in reality he is much more. Much more than total human intellect can comprehend! He is the pulse of the unknown. So those who are on the borderline can feel this. But they are asleep. Also, the borderline sleep is transient. They can fall back into sleep at any time. Before they fall back to sleep or deeper unconsciousness, it is essential for them to surrender to an awakened one. This is initiation. But this is from the side of the one who is to be initiated. He is incapable of doing anything for himself. He knows that if he does not surrender now, it will be impossible later on. This moment cannot be lost. Such moments come only once in our lives. It is not in anyoneâ&#x20AC;&#x;s hand to be on the borderline once again. It happens for so many reasons, that they are beyond human control. This is the beginning of the process of initiation. On the part of the initiated, this refers to total let go â&#x20AC;&#x201C; a state of total surrender. It can never be partial. A partial Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat surrender is never surrender. This is like deceiving yourself. In partial surrender you hold something within. And that which is withheld may push you again into deep sleep. And then you have lost the opportunity for many lives! Remember that the non-surrendered part will prove fatal. Any moment it can go back to sleep! Surrender is always total. For surrender total trust is an essential precondition. The moment you surrender totally, change begins to happen. Then you cannot fall back in into dreams. When you surrender, the entire projecting mind gets shattered. This projecting mind is born out of ego. Also it remains connected to the ego. So it cannot exist without the ego. Ego is the base of this projecting mind. When you surrender, you have surrendered the cause of your existence up to now. You have given up completely. Initiation means that the person who was sleepy till now is seeking help to be awakened. He surrenders to one who is awake. Though it seems simple, it is not so. When you go to an Enlightened One to surrender yourself, what you are surrendering is your sleep, your dreams, and your neurosis. Nothing else needs to be surrendered because you are nothing more than your sleep, your dream, and your neurosis! In fact, you surrender your sleep, your dreams, your neurosis, and the whole nonsense of the past. From the side of the initiated, this is surrender. Surrender of the past! But from the side of the one who initiates you, it is a responsibility for the future. It is a responsibility for transcendence and for the birth of a new man. One who is asleep can never be responsible. Responsibility comes with awakening. This is the fundamental law of life. One who is asleep cannot be responsible even for himself. And the awakened one is responsible even for others. So when you come to an awakened one, he becomes responsible for you. That is why an awakened Krishna could tell Arjuna, “Leave everything. And come to me. Surrender at my feet.” Or as Jesus says, “I am the truth. I am the door. I am the gate. Come and pass through me. I will certainly be a witness on the last day of your judgment. I will answer for you.” This is analogy. Every day is the Day of Judgment. Not only every day, instead every moment is the Day of Judgment. There is nothing like the last day. These were the words of Jesus that he spoke to his disciples, who could understand Him. They were within the energy field of Jesus. And this had brought to them an understanding of the message of Jesus. However, the present day followers of Jesus cannot understand the message. They are only interested in the business not the transformation. Jesus was, in fact, saying, “I will be responsible for you. And I will answer for you in front of the father. I will be there as a witness. Surrender to me, I will be your witness.” Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat This is the responsibility of the master. When he initiates you, he undertakes to transform you, so that a new being is born out of you. No one, who is asleep himself, can take the responsibility for you. One can be responsible for others only when he need not be responsible for himself. He is unburdened. He is no more. He is just the pulse of the unknown. An emptiness that simply echoes the whispers of the unknown! He is the manifestation of the unknown in finite form. So only such a person can really initiate you! Not otherwise! No particular person can initiate anyone. And if that happens, (and this is happening everyday) it is like a blind trying to lead the blind. However, in reality, both perish. One who is asleep cannot initiate. But the ego cannot help. This attitude is dangerous. The whole initiation, the whole mystery of it, the whole beauty of it, has now become so ugly because of those who were not entitled to initiate. Only one who is not plagued by ego, who has no dreams within, can initiate. Otherwise, initiation is a great sin. In the olden days initiation was not so easy. One had to wait for a long time to be initiated. Sometimes this waiting was for the entire life. This was discipline. And now there is a competition among the pseudo masters to initiate as many as possible! It has become an ego game. I belong to a Sufi family of Enlightened Masters. Sufis would initiate you only when you had waited for a long time. When you stayed with a master within his energy field, you were being prepared. You had to wait, without questioning. And when the times came, the master himself would say that the time had come. Sufi masters remained in whatever vocation was theirs. If the master was a shoemaker then one would continue helping him in the trade for years. And you could not even question the relevance of shoemaking. So you went on helping the master and waiting for years. There was no talk of prayer or meditation. He would not talk of anything but shoemaking. Your waiting was prayer. Your waiting was meditation. Helping the master in shoemaking would cleanse you. I was never taught any prayer or any technique of meditation. I was a witness to all those who were initiated. My job was to fix the meditation room, take care of the personal needs of the master, take care of the visitors, and answer their queries when the message of the master was not understood. One day, when I complained to another master about this, I was told that the elder master had given me everything. “All that is, had been bestowed on you earlier, and this now needs to grow.” When you are around the master, a simple waiting, this unquestionable waiting, prepares the ground for complete surrender. So it was only after a long wait initiation was possible. My uncle, the present Sufi master, my mother and my father were initiated on the night of Phagwa – the Hindu festival of color. Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat My uncle was a young boy who was collecting the firewood and donation that night for the Phagwa fire. My mother was asleep, and was not interested in anything like initiation. She had asked her father many times before but the sheikh refused saying that not yet. Therefore she, being the eyeball of her father decided not to ask again for being initiated. And my father Naqshbandi Lakshmi Sahai knew nothing of initiation, just one month ago he had been married. They all resented the idea of initiation. But they were on the border of metaphysical sleep and they had to be brought by force, so that my Grandfather, the Sufi master could initiate. Such is the way of the masters. Now everything is different. No one wants to wait. We are time conscious. Because of this, initiation has become difficult. You cannot be initiated. The whole running of the present day mind is because of the fear of death. We are only conscious of death â&#x20AC;&#x201C; our body. There is no consciousness of the deathless. In the past the aspirants were conscious of the deathlessness. There was no hurry and initiation was easy. In fact, everything was easy. If you are in a hurry and the master initiates you, your running or your dream state, it is a devise. A devise so that you can wait! Masters have used this devise to persuade you into the process. On the contrary, when the master asks you to wait then your process of transformation cannot begin. In such a case the master will allow you to wait afterwards. The master creates devises and techniques to play with. While you are playing with such techniques you can wait as long as the master wants. And when the master finds you are ready, and then the second initiation happens. This second initiation was the first one in olden days. Now this is the formal initiation and the second will be the informal one. For the second, you need not ask the master. This he gives on his own. Surrender on the part of the disciple and the responsibility on the part of the master is the bridge. And as soon as you are ready to surrender, the master appears. Masters have always been in existence. No master can begin the process without surrender. You only surrender that which you think you have and in reality you do not have. And what is that which you think being in possession of? Indeed, it is your false entity or ego or nafs and the clatter of the mind that you consider as your possession master takes away and in place of this fill you with his awareness, understanding, and lovingness. Thus continues the inward journey for fruition. When you can find someone, to whom you have to surrender, that is good. But if you do not find, then the master appears. He comes whenever you are ready, when you are empty within. Then the spiritual force rushes towards you and fills Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat you. So when you feel you are ready to surrender, don‟t delay. When the moment comes, just surrender! When you are ready, do not hesitate; surrender! It is not important to whom you surrender. You can even surrender to a tree. Because the real thing is surrendering! Surrender to a tree. It will become your master. And whenever there is surrendering, one always appears, who becomes responsible for you. This is what initiation is. Thus when Sheikh Onkar Nath was initiated he was only 16 years. It was the beginning of a new chapter in the life of the sheikh. His father no more remained his father alone instead he became the master as well. He always hesitated in coming forward in front of the sheikh for anything so he had to push forward his elder sister Gyatri. He knew very well that the father will never refuse her. This was more so when they want to go to movies. Amidst all this floating within the energy-field of the sheikh and long chain of sufi masters sheikh Onkar Nath continued to blossom for the future works. In 1955 when Sheikh was still a student of B. Sc. in Lucknow University, that during the satsang congregation Naqshbandi Sheikh Sufi Brij Mohan Lal RA entered into samadhi. Because of financial constraints he had to discontinue the studies and seek work to maintain the family including the mother and a younger brother. First he worked in Canal Office on Temporary basis and then he got the job in the Reserve Bank of India – the central bank of the country as a clerk. Then 1962 he along with his brother – in – law‟s younger brother began the graduation process as a part time student and passed with honours and the First Class. And on the tenth day ceremony under the care of his mother Sufi Shakuntala Devi Sheikh Onkar Nath was bestowed upon with the status of the sheikh as the 39 Sheikh of the Golden Chain of Naqshbandi – Mujaddadi-Mazaharia-Ramchandria order of Sufism. Thereafter he continued to grow to his full potential as the sheikh guided by his mother. She took care of the eternal garden of the sheikh Brij Mohan Lal for nineteen years. And when she found the tree has grown to its full potential and is capable to giving shelter to many aspirants Shakuntala Devi too entered Samadhi on April 12th 1974. And on March 25th 1985 his first wife Shyamwati Devi too entered samadhi. There after he got remarried to Mamta Devi who is the daughter of his devotee – Ishwari Sahai. From the job when he was retired he moved from Kanpur to the city of Lucknow where the shrine complex exists. He established the trust. And also the combined Vol: 1 Issue III

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The International Journal of Naqshbandi Tariqat professional kitchen service started at the complex where the seekers can get full meals for a very nominal cost. His health continued to fail but not the inner spirit. In January 2008 I visited India and during our meeting which was a silent communion he was indrawn for certain reasons that I cannot explain as yet. On May 20th 2008 Sheikh Onkar Nath entered Maha Samadhi. On the tenth day after the funeral rites the mortal remains were enshrined. And the shrine of the sheikh stands in the same shrine complex of his master sheikh Brij Mohan Lal And mother Shakuntala devi RA. Unlike after the enshrinement of Sufi Brij Mohan Lal the master hood was not conferred on any one as each lacked Nisbet, trust in the sheikh and inner preparation. There are several factions and each carries the work separately. There is apparent faction for various reasons. Under these circumstances the sheikh manages the affairs in his un-embodied form. After Samadhi the sheikh can continue like this even for ten years. I must end here knowing the purpose and the place where this is being published. However the entire life of the sheikh in details will appear soon in the volume 3 of the Leaves from a Sufi Heart. I must end the homage with a prayer and commitment that let our lives be the flower at the altar of the sheikh.

jIvn sumn cFa kr terI hm AcRna kre<ge< jnm jnm terI hm v<dna kre<ge<. vahunI jIvn pu:p tv cr[I , kIitR ga^ tuHI jNmaejNmI .

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EMBELLISHING LIFE TO BE A FLOWER FOR THY ALTER I SHALL ERELONG SING THY GLORIES!!!

Naqshbandi Sheikh Sufi Onkar Nath – Bhayyia ji RA

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The International Journal of Naqshbandi Tariqat http://www.youtube.com/watch?v=l3emb21AJU4 http://www.youtube.com/watch?v=RETdQ81YH8o http://www.youtube.com/watch?v=XIydbfNbWL4 http://youtu.be/5eYerNzzjqQ

betaSsubI BEYOND NARROWNESS betaSsubI sdakt kI jan hE. Betasuubi sadakat ki jaan hai!! Naqshbandi Sufi Ramchandra – Lalaji RA

To rise above narrowness is the very essence of truth. Truth is beyond all duality and narrowness.

T

he first and the basic tenet to be understood is that truth is attained in emptiness and is lost in words. Truth is attained in silence and is lost in speech. Truth has no language. All language is untruth. Sufi Ramchandra – Lalaji RA is a Naqshbandi master who visited this planet between Feb 1873 and Aug 14th 1931! Nearly one hundred years before his advent a forecast was made about his coming by the 33rd Sheikh Hazrath Abul Hasan Naseerabadi RA of the of the Naqshbandi – Mujaddadi – Mazaharia Tariqat.

He lived in a small town Farookhabad. His entire life is an embodiment of truth beyond all narrownesses. To his disciples he gave the message of truth in its sublimity beyond all narrowness. He used to say: To rise above narrowness leads to truth!

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The International Journal of Naqshbandi Tariqat Language brings narrowness. As such all languages are created by man! There are more than 300 languages. And whatever man creates has limitations based on cognition. Truth is not created by man. It is his discovery. Truth is. It is neither to be created nor to be proved but only to be unveiled. And this unveiling of the truth happens only when all the noise of language and all dualities and narrownesses inside stops. Remember language, your understanding is the veil. Thoughts are the only obstacle. Language, thoughts, the outer world and its cognition narrows your vision. Together these veil the manifestation of truth. When a child is born he has no language. He does not come with any scripture, any religion, any caste or any nation. He arrives as emptiness. The sacredness of emptiness is unique. Emptiness is the only virginity, the rest is all perversion. The child arrives like a fresh flower. There is not even a scratch on his consciousness. He does not know anything. But the child‟s capacity to know is pure. He is like a mirror on which nothing is reflected yet, but the mirroring capacity is total and pure. Later on as he grows there are many reflections. Knowledge increases but the capacity to know goes on decreasing. In the process that emptiness is filled with words. And then emptiness ceases to exist. It is as if the reflections on the mirror go on sticking to it and do not disappear from it. Then, the mirror‟s capacity to reflect will go on decreasing. A child is born; he does not know anything but his capacity to know is pure. That is why children learn quickly and old people learn with difficulty. It is so because the old person‟s capacity to learn has become less – he has had enough of everything. A lot has been written on his slate; his paper is no longer blank now. For writing something new, the paper has to be made blank all over again. You can attain truth only if you can become again like the newborn child. This is innocence. What is the significance of Holy Prophet being illiterate or Ummee? Knowledge makes a person cunning. Knowledge brings narrowness. Prophet‟s being illiterate and Allah‟s asking him to read symbolizes the missing dimension. This symbolizes that Holy Prophet was innocence. His awareness was child like. Only in the state of innocence truth descends. Only to such a being truth dawns! So the arrival of the child in this world is the first birth. And the second birth is when innocence is born in him consciously. Whosoever goes through the second birth is learned. This state is described by different religions by different names. The scriptures say that all are born like untouchables. It is very rare that someone really becomes a learned. Most of the people remain full of words. And thus breed narrowness.

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The International Journal of Naqshbandi Tariqat Who is a learned? Not the one who knows the scriptures? Anyone can know the scripture. To know scripture grammar and the memory is needed. Memorizing the scriptures is just memory, not true knowledge. Only he is a learned who has experienced truth. Man goes on memorizing the rules of grammar. Thus he moves on a different journey. This is the journey that leads to narrowness. This is outer journey. Truth on the other hand is an inner experience. It is the experience of inner oneness, serenity, and harmony.

betaSsubI sdakt kI jan hE. To rise above narrowness of all dimensions leads to the oneness with Truth! ALHAM DIL ALLAH! SUBHAN ALLAH!! ALLAH HO AKBAR!

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The International Journal of Naqshbandi Tariqat

Tariqat-E-Naqshbandi-Mujaddadi-Mazaharia-Ramchandira

Composer: Hazrath Maulvi Shah Abdul Ghani Khan RA

A production of

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MEDITATION LEADS TO ULTIMATE FLOWERING

THE SHAJRAH SHARIF

© 2011 Taoshobuddha All rights are reserved. No part of this publication its presentation may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, mechanical, photocopying, recording or otherwise, without prior written permission of the original publisher TAOSHOBUDDHA MEDITATIONS. Urdu Script: Dr. Hamidullah Ansari English Script: Taoshobuddha Hindi Script: Taoshobuddha Meaning: Taoshobuddha Printed and Published by: TAOSHOBUDDHA MEDITATIONS Cover design, effects and graphics: Anand Neelambar

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NAQSHBANDI SUFI SHEIKH HADHRATH BRIJ MOHAN LAL (Q) RA AND SHEIKH SHAKUNTALA DEVI (Q) RA

‘If Naqshbandi tariqat is the holy sacrificial fire then the life of sheikh Brij Mohan Lal is like the ghee (offering of clarified butter to the fire) and the life of Sheikh Shakuntala Devi is the havan samigri (the combined mixture of many sacred ingredients) offered to the holy sacrificial fire of the tariqat. Togather they complete the way of naqshbandiyah tariqat.’

jIvn sumn cFa kr hm terI AcRna kre<ge< jnm jnm hm terI v<dna kre<ge<. EMBELLISHING LIFE TO BE A FLOWER FOR THY ALTER I SHALL ERELONG SING THY GLORIES!!!

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iDp g@ vae saje hStI Daef kr Ab tae bs Aavaj hI Aavaj bakI hE. LEAVING THE FINITE REALM THEY NOW DWELL IN REAM BEYOND THE KNOWN!!

SHRINE NAQSHBANDI SUFI BRIJ MOHAN LAL & SUFI SHAKUNTALA DEVI, LUCKNOW, INDIA

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Naqshbandi Sheikh Hazrath Ramchandra – Lalaji RA

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Naqshbandi Hazrath Onkar Nath RA Confluence of Nisbet-E-Naqshbandi-Mujaddadi-Mazaharia-Ramchandria

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Naqshbandi Onkar Nath – Bhaiyyaji RA

gujre hE< lMhe< ijNdgI ke terI saehvt me< jae bn gye hE< vae Aaj lMhye nUr ijNdgI ke merI bn ke inSbte nKzbNdI Daye hE< ijNdgI me< merI )Ulae< kae hE r<ijz mhkate hE< Aaizyane kae jb gujr rhI hE ijNdgI %NhI< lMhae< ke sdke me< Ab yU< hI gujrtI jay ijNdgI duAa hE bs yhI rb se

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The International Journal of Naqshbandi Tariqat

Preface

Beloved Friends and fellow seekers on the pathâ&#x20AC;Ś I am happy to present you with the Shajrah Sharif in this present tenable form with colorful images. Shajrah is pious work as it contains the prayers and the names of the sheikhs of the Naqshbandi-Mujaddadi-Mazaharia-Ramchandria tariqat. Reading the Shajrah Sharif is Ibadat and recommended by the masters. However initially it was given by the master to the disciple at the time of initiation. This was relaxed and Sufi Naqshbandi Sheikh Onkar Nath RA has even allowed the non-initiates reading the Shajrah Sharif. As this prepares the seekers for inward journey, the love for the masters, and also make them aware of the life and works of the Sheikhs. When in 1968 the Sheikh initiated the process of speaking on the life and the works of the Sheikhs a large number of initiated and non-initiated seekers attended the sessions on a regular basis. This was the first experience with life and works of the master. And now I have presented the life and works of the Sheikhs of the tariqat as Leaves from a Sufi Heart Vol 1 and Leaves from a Sufi Heart Vol 2. Both these volumes are available as paperbacks and digital format from www.http//Amazon.com www.http//Iproclaim.com. In both cases you will have to search the name Taoshobuddha. On Amazon you have the preview and look inside the contents and a few pages as well. However

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The International Journal of Naqshbandi Tariqat Leaves from a Sufi Heart Vol 3 starting from Hazrath Abdullah Shah Naimullah Behraichi RA to the current sheikhs will soon be available. For inner preparation of this prayer is essential for the seeker. Therefore I am making it available for the seekers on the path. A seeker needs mile stones to discover the path. It is at this stage he needs as much assistance as may be possible. However once he has discovered the path he does not need the mile stones. A sick persons needs the medicines and prescriptions only as long as he is sick and once he attains to health all bottles of medicines and prescriptions become useless and redundant for him The original Arabic Script descended on Hazarth Sheikh Maulvi Abdul Ghani Khan RA. And it was later scripted in Urdu by Lalaji RA for the sake of the seekers who had language barriers. Now Hindi Script along with English is also available. In the present publication I have included the couplets as Romanized for the nonHindi or Urdu speaking seekers. Furthermore the meaning of each prayer is also given in English. Reciting the couplets of Shajrah Sharif is not a ritual. Instead it is Maraqba â&#x20AC;&#x201C; Meditation. However we go on reciting mechanically. Anything done unconsciousness cannot transform you. If along with reciting you understand the essence of the prayer or the contribution of the particular Sheikh you will be connected to the energy field. This is the way to connect to the Nisbet of the sheikh and eventually to the tariqat. The current work is for this purpose. However I am still to create maraqbas around each couplet of the shajrah sharif. The Urdu script was assisted by Dr. Hamidullah, who was once a very active member of the congregation. However now he has drifted for reasons of his own understanding. May Allah shower blessing on him. The original Urdu Script was created in 1976. And it was preserved by Taoshobuddha. Later the work of refurbishing and presenting in the present format as images began and is the continued effort of TAOSHOBUDDHA MEDITATIONS. Ceaselessly the IT experts who are seekers as well continue to blend the grace of the Sheikhs and the technologies to refurbish the invaluable works assiduously making these available for seekers.

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The International Journal of Naqshbandi Tariqat Also currently the team is working on refurbishing the Maktoobats of Naqshbandi Sheikh Sufi Brij Mohan Lal RA. And soon these will be presented in digital format. Not only are this we working on presenting the Maktoobats of Maulana Fazal Ahmad Khan RA. It is my request to seekers world over if you have any such valuable document make it available for seekers provide to us so that it is refurbished and presented for the benefit of the seekers. I am attached a copy of the letters of Naqshbandi Sheikh Brij Mohan Lal RA written in 1950. Now this Shajrah Sharif in this Digital format is available to you as part of the International Journal of Naqshbandi Tariqat. Also it is available in print format and digital format for seekers from our International Publishers www.http//Amazon.com who have consented to market worldwide for seekers. Alham Dil Allah Subhan Allah Allah Ho Akber!!! Love

Taoshobuddha Naqshbandi Sheikh

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The International Journal of Naqshbandi Tariqat

GOLDEN CHAIN Naqshbandiyah – Mujadadiyah – Mazahria – Ramchandria 1. Prophet Muhammad-ur-Rasoolullah PBH. (d. 12 Rabbiyul Awwal 11AH) – Medina 2. Hazrath Abu Bakr Siddique RA. (d. 22 Jama’dil A'lhar 13AH) – Medina 3. Hazrath Salman al-Farisi RA (d. 10 Rajjab 35AH) – Medina 4. Hazrath Imaam Qasim Bin Muhammad Bin Abu Bakr RA (d. 24 Jama’dil (Awwal/A’khar) 107AH) – Medina 5. Hazrath Imaam Ja’far al-Sadiq RA (d. 15 Rajjab Murajjab 148AH) – Medina 6. Hazrath Bayazid Al Bastami Tafur RA (d. 14/17 Sha’ban 261AH) – Bastam 7. Hazrath Abul Hassan Khirqaani RA (d. 15 Ramda’n 425AH) – Khurqan 8. Hazrath khwaja Abul Quqsim Ghurghani RA 9. Hazrath Abu Ali Farmadi RA (d. 4 Rabbiyul Awwal 477AH) – Mashad 10.Hazrath Yusuf Hamdani RA (d. 27 Rajjab 535AH) – Turkistan 11. Hazrath Abdul Khaliq Gajadwani RA (d. 12 Rabbiyul Awwal 575AH) – Bukhara 12. Hazrath Muhammad Arif Riwakari r.a. (d. 1 Shawwa'l 615AH) – Tajikistan 13. Hazrath Mehmood Abu Injir Faghnavi RA (d. 17 Rabbiyul Awwal 715AH) – Bukhara 14.

Hazrath Azizane Ali Raamitni RA (d. 718/721AH) - Bukhara

15.

Hazrath Muhammad Baba Sammasi RA (d. 755AH) – Bukhara

16.

Hazrath Sayyed Amir Kulaal RA (d. 772AH) – Bukhara

17. Hazrath Kwajaha Shah Bahauddin Naqshband RA (d. 2 Rajab alMurajjab, 791AH) - Qasr-e-Aarifan (Bukhara) Vol: 1 Issue III

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18. Hazrath Shah Ala’uddin Attaar RA (d. 20 Rajab 802AH) - Jafaaniyan (Mawralnahar) 19.

Hazrath Ya’qoob Charkhi RA (d. 5 Safar, 851AH) - Charkh (Bukhara)

20. Hazrath Ubaidullah Ahrar RA (d. 20/29 Rabi-al-Awwal, 895AH) Samarqand (Mawralnahar) 21. Hazrath Muhammad Zaahid RA (d. 1 Rabi al-Awwal, 936AH) Wakhsh (Malk Hasaar) 22. Hazrath Darwesh Muhammad Samarqand , Mawralnahar

RA

23. Hazrath Khawazah Muhammad Sha'baan 1008AH) - Akang (Bukhara)

(d.

Waaqif

19

Muharram,

Akanki

RA

970AH)-

(d.

21/22

From here on the Naqshbandi path enters the Indian Sub – continent via Sheikh Baqui Billah through the capital city of New Delhi, India 24. Hazrath Khwazah Mohammad Baaqi Billaah RA (d. 25 Jumaad alAakhar, 1012AH) - Delhi (India) 25. Hazrath Imam Rabbani Hadhrat Sheikh Ahmad Farooqui Mujaddid Alf Thani, Sirhindi RA(d. 28 Safar, 1034AH) – Rozai Sharif Sirhind (India) 26. Hazrath Khawazah Muhammad Ma’soom Awwal, 1079AH) - Rozai Sharif Sirhind (India)

Farooqi RA (d. 9 Rabi al-

27. Hazrath Saifuddeen Bin Ma’soom Farooqi RA (d. 19 Jumad al-Oola, 10951096AH) - Rozai Sharif Sirhind (India) 28. Hazrath Noor Muhammad Badayooni RA (d. 11 Dhul Qa’dah, 1135AH) - Cemetery Lodhi Road, New Delhi (India) 29. Hazrath Mirza Mazhar Jaan-I-Jaanan RA (d. 10 Muharram, 1195AH) - Khanqah Mazharia, Turkman Gate, New Delhi (India) 30. Hazrath Abdullah Shah Naimullah Behraichi RA (d. 22 Safar, 1240AH) - Behraich U.P. (India) 31. Hazrath Muradullah Shah RA (d. Dhul Qa’dah, 1248AH) - Lucknow U.P.(India) Vol: 1 Issue III

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32. Hazrath Sayyed Abul Hasan Sa’eed 1272) - Rai Bareli U.P.(India)

Naseerabadi RA (d. Sha’ba’n,

33. Hazrath Mawla’na Khalifa Ahmad Ali Khan RA 04.11.1904(AD) Kaimganj, Distt. Farrukhabad (Uttar Pradesh)

left

on

34. Hazrath Mawla’na Shaah Fazl Ahmad Khan RA (1857-1907 A D) QusbaRaipur Distt. Farrukhabad (Uttar Pradesh) 35. Hazrath Mawla’na Abdul Ghani Khan RA (1867-1952 AD) Qusba Bhogaon, Distt. Mainpuri (Uttar Pradesh) From here the Hindu influence became predominant in the tariqat and Hazrath Sayyed Abul Hasan Sa’eed Naseerabadi had predicted the advent of Hindu Influence in the Tariqat. 36. Mahatma Ramchandra (Lalaji) Ji Maharaj (1873-1931 AD) RA Fatehgarh (Uttar Pradesh) India 37. Mahatma Raghubar Dayal (Chachchaji) Ji Maharaj (1875-1947 AD) RA Kanpur, Uttar Pradesh India 38. Mahatma Brij Mohan Lal (1898-1955 AD) RA Lucknow Pradesh, India

Uttar

39. Mahatma Onkar Nath (1934-2008 AD) RA Lucknow, Uttar Pradesh, India

After Shah Bahauddin the tariqat got divided into many sub paths and each considers itself to be the authentic one. These evolved as many new streams arising from the main stream of Shah Bahauddin Naqshband RA May the noor Allah Subhan Wa Taala shine through all the paths and be a beacon light to the seekers along the path. Subhan Allah!!

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Shajrah Sharif Naqshbandi Tariqat Shajrai taieba naqshbandia mujadadiyya, mazaharia, va ramchandria! Ya salamu ya hafishu ya qayamyu zjrye tyIibya nKzb<idya mujddidya mjhirya va ramc<iÔya ya slamU ya h)IzU ya kyUmU

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(1) Ya Illahi apni azmat au ata ke waste Noore iman de mujhe Muhammad Mustafa ke waste

Yaa #lahI ApnI Ajmt AaEr Ata ke vaSte nUre #Rma de muhMmd muSt)a ke vaSte. For the sake of Thy magnanimity, grandeur, majestic grace fills my being with the noor or light of the Holy Prophet pbh. (2) Ya Illahi Dil mera ho nure wahdat se munnawar ya wahid, Hajrate Abu Bakr zebe itqiya ke waste

idl mera hae nUre bhdt se munVvr ya bhId hjrte AbU b³ jebe #Ttikya ke vaSte . Fill my heart with the light of ‘Unity’, For the sake of Hazrat Abu Bakr, who is a treasure of virtues? (3) Ya Ilahi nafse kafir se mujhe iblis se, Le bacha Sulman murshid basafa ke waste

ya #lahI náse kai)r se muHe #blIs se le bca slman murizd bas)a ke vaSte. May Almighty save me from falling a pray to my the mind and ego, Vol: 1 Issue III

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In the name of the holy Master Hazrath Salman Farsi on whom Thy grace manifests! (4) Ya Ilahi ishq se apne mujhe kar sar buland, Hajrate Qasim Imame beriya ke waste

ya #lahI #Zk se Apne muHe kr sr bulNd hjrte kaism #mame beirya ke vaSte . O Almighty fill my heart with Thy love, For the sake of guileless Hazrath Imam Qasim Bin Muhammad (5)

Ya Ilahi ishq ki aatish se ho sina kabab, Jafar Sadiq imame peshwa ke waste

ya #lahI #Zk kI Aaitz se sIna hae kbab ja)re saidk #mame pezva ke vaSte. May Almighty reduce my heart to ashes with the fire of Thy love sublime, For the sake of Hazrath Jafar Sadiq, who shows us the path and on whom Thy grace manifests!

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(6)

Ya Ilahi juj tere bhulu mein sab duniya va deen, Bayazid peshwa marde Khuda ke waste

ya #lahI juj tere -UlU< mE< sb duinya va dI< bayjIde pezva mdeR ouda ke vaSte. May Almighty fulfill my desire to forget everything else expect ‘You’, For the sake of the great spiritual guide Hazrath Bayazid Bistami (7) Ya Ilahi fazl se de mujhko daulate fakro fana, Bul Hassan Khwaja hamare basafa ke waste

ya #lahI )Jl se de muHkae daElte )u³ae )na bulhsn Ovaja hmare bas)a ke vaSte. May Almighty bless us to be saints and to merge our identity with ‘You’, For the sake of pious Hazrath Abul Hassan Kharqani (8) Ya Ilahi ta abad kayam rahe yah silsila, Khwaja bil Qasim nurul huda ke waste

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ya #lahI ta Abd kaym rhe yh islisla Ovaja iblkaism nUél huda ke vaSte. May Almighty kindly continue this Master-disciple relationship unendingly, For the sake of the truthful Hazrath Khwaja Abul Qasim Gurgani (9) Ya Ilahi jab mein tera naam loon tab ho hujur, Abu Ali maqbul dargahe Khuda ke waste

ya #lahI jb mE< tera nam lU< tb hae hujUr AbU AlI mkbUl drgahe ouda ke vaSte. May Almighty accept me in your Presence when I remember ‘You, For the sake of your dear devotee Hazrath Shaikh Abu Ali Farmadi Tusi (10) Ya Ilahi kar hijabe tan se mujhko pak saaf, Khwaja Yusuf qutbe aalam bakhuda ke waste

ya #lahI kr ihjabe tn se muHkae pak sa) Ovaja yUsu) kuTbe Aalm baouda ke vaSte. May Almighty remove the sheaths from my physical, subtle and casual bodies, For the sake of the crown of saints Hazrath Khwaja Yusuf Hamadani . Vol: 1 Issue III

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(11) Ya Ilahi ijjate duniya va deen ho ata, Ibde Khaliq Ghujdawani bahaya ke waste

ya #lahI #Jjte duinya v dI< hae Ata #Bde oailk igJdvanI bahya ke vaSte.

May Almighty kindly bestow upon us the dignity in both the worlds For the sake of the most modest Khwaja Abdul Khaliq Ghujdawani (12) Ya Ilahi kamilul imaan bana de tu mujhe Khwaja Arif Rewkari marde khuda ke waste

ya #lahI kaimlul $<ma bna de tU muHe Ovaja Aair) revgrI mdeR ouda ke vaSte. May Almighty give us firm faith so as not to indulge in wrongdoing, For the sake of the divine soul Hazrat Khwaja Arif Riwakari (13) Door kar jismi aalalat aur ruhani meri, Khwajae Mahmood murshid bazia ke waste Vol: 1 Issue III

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dUr kr ijSmI Alalt AaEr êhanI merI Ovajye mhmUd murzd baijya ke vaSte. May Almighty, remove our bodily ailments and the spiritual shortcomings, For the sake of Khwaja Muhammad Anjir Fagnawi, full of divine light (14) Ya Ilahi door kar duniya va deen ke dard dookh, Hajrate Khwaja Muhammad peshwa ke waste

ya #lahI dUr kr duinya v dI< ke ddR duo hjrte Ovaja muhMmd pezva ke vaSte. May Almighty, remove our pains and afflictions in both the worlds, For the sake of the Kingly Saint Hazrath Khwaja Ajijan (15) Ya Ilahi Sharah par jab tak jiyun sabit rahoon, Hajrate Khwaja Muhammad baata ke waste

ya #lahI zra pr jb tk ijyU< saibt rhU< hjrte Ovaja muhMmd v Ata ke vaSte. May Almighty bless us to live in accordance with the dictates of Scriptures, For the sake of Muhammad Baba Samasi, blessed with divine gifts Vol: 1 Issue III

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(16) Ya Ilahi hifje Imaan waqte murdin kijiyo, Hajrate Mire Kulale parsa ke waste

ya #lahI iháje $<ma vKte murdn kIijyae hjrte mIre klale parsa ke vaSte. May Almighty bless me to stand firm on my faith and love for You For the sake of the great ascetic Hazrath Amir Kulal (17) Ya Ilahi mujhse aamale shania ko chuda, Shah Baha’uddin aqmal padshah ke waste

ya #lahI muHse Aamale zniyya kae Dufa Zaah bha%ÎIn Akml padzah ke vaSte. May Almighty make me shun the wrong doing? For the sake of fully accomplished Hazrath Shah Naqshband Baha’uddin (18) Ya Ilahi mujhpe hove nure wahdat aashkar, Shah Alla’uddin murshid rahanuma ke waste

ya #lahI muH pe haeve nUre bhdt Aazkar zah Ala%ÎIn mirzd rhnuma ke vaSte. Vol: 1 Issue III

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May Almighty bestow upon me the light of firm belief in ‘You’ alone, For the sake of great guide Hazrath Shah Alla’uddin Attar (19) Ya Ilahi de aman min kulli daain aur bala, Hajrate Yaqub Charkhi purjiya ke waste

ya #lahI de Ama< imnkuLl dayI< AaEr bla hjrte yakUb croI< purijya ke vaSte. May Almighty! Save me from all ailments and difficulties, For the sake of extra ordinarily brilliant Hazrath Yaqub Charkhi (20) Ya Ilahi pul* pe aur mahshar men ho piron ka saath, Khwajae Ahrar rasuul atkiya ke waste

ya #lahI pul pe AaEr mhzr me< hae pIrae< ka saw Ovajye raisl #Äikya ke vaSte. May Almighty Kindly fulfill my desire of accompanying the Great Masters** For the sake of the firm believer Shaikh Ubaydullah Al-Ahrar (*after death on Serat Ka Pul –which is believed to be the bridge to be crossed by one after death according to the Islamic belief. In Hindu traditions it is believed to be the ‘Vaitarani’ river)

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(21) Ya Ilahi zuhdo taqwa aur muhabbat apni de, Hajrate Khwaja Muhammad parsa ke waste

ya #lahI jaehdae tKva AaEr muhBbt ApnI de hjrte Ovaja muhMmd parsa ke vaSte. May Almighty bless me to be an ascetic full of love for You, For the sake of great ascetic Hazrath Khwaja Muhammad Zahid (22) Ya Ilahi saare isyan aur nisyan muaaf kar, Shah Darvishe Muhammad murtaza ke waste

ya #lahI sare #isya< AaEr n #isya< muAa) kr zah drveze muhMmd murtja ke vaSte. O Almighty kindly forgive me for all my misdeeds and sins, For the sake of beloved of all Maulana Shah Darvish Muhammad (23) Ya illahi dost mere hove hardam shadman Khawaza Amkanki Muhammad Badshah ke waste

ya #lahI daeSt mere haeve hrdm zadma< Ovaja AmknkI< muhMmd badzah ke vaSte. May the friends be kind and benevolent Vol: 1 Issue III

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In the name of Hazrath Khawaja Amkanki Muhammed whose status is kingly. (24) Ya Ilahi tobai kaamil ki tu taufeeq de Khwaja Abdul Baqi murshid rahnuma ke waste

ya #lahI taebye kaiml kI tU taE)Ik de Ovaja ABdul bakI murzd rhnuma ke vaSte. Let it be ‘You’ alone remaining for me and no one else, For the sake of Hazrath Baqi Billah, the great guide of spirituality!

(25) Ya Ilahi ba karibo kurb kar apna ata, Gausul aajam Shaikh Ahmad peshwa ke waste

ya #lahI ba krIbae kubR kr Apna Ata gaEsulajm zeo Ahmd pezva ke vaSte May Almighty Kindly bestow upon me the feeling of Your Nearness, For the sake of the great Master and spiritual guide Hazrath Sheikh Ahmad!

(26) Ya Ilahi hubbe pirane tariqat mujhko de, Hajrate Masum raasul itkiya ke waste

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ya #lahI huBbe pIrane trIkt muHkae de hjrte masUm raisl #Äikya ke vaSte. O Almighty bless me with the love of the great Masters of this Way, For the sake of the great ascetic Hazrath Khwaja Muhammad Masum (27) Ya Ilahi shirko kufro masiyat se door rakh, Shaikh Saifuddin murshid rahnuma ke waste

ya #lahI izkaeR ku)&ae maisyt se dUr ro zeo sE)uÎIn murzd rhnuma ke vaSte. May Almighty keep us away from distraction, disbelief and sins, For the sake of the great guide Hazrath Shaikh Saifuddin (28) Ya Ilahi gair ka muhtaj mat kar mere rab, Sayyede Nure Muhammad muktida ke waste

ya #lahI gEr ka maehtaj mt kr mere rb sYyde nUre muhMmd muKitda ke vaSte. May Almighty do not make me to depend on anyone else except ‘You’, For the sake of the great Master and guide Sayyed Nur Muhammad (29) Ya Ilahi gaib se roji de ain roji rasan, Shamshudeen Mahboob Mirza ke waste Vol: 1 Issue III

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ya #lahI gEb se raejI de @e< raejI rsa< zmzuĂ&#x17D;In mhbUb imjaR ke vaSte. O Giver of livelihood to everyone, bless me also with the same, For the sake of Hajrat Shamsuddin Mahboob Mirza Zanzana (30)

Ya Ilahi de mujhkao taufiq aamale hasan, Hajrate Khwaja Naimullah Shah ke waste

ya #lahI de muHkae taE)Ik Aamale hsn hjrte Ovaja n$m %Llah zah ke vaSte. May Almighty give me the strength to stick to the right path, For the sake of Hazrath Khwaja Naimullah Shah (31) Ya Ilahi apni rahmat se tu de dil ki murad, Shah Muradullah maqbule Khuda ke waste

ya #lahI ApnI rhmt se tU de idl kI murad zah murad%Llah mkbUle ouda ke vaSte. May Almighty bestow Your grace to fulfill the real desire of my heart, For the sake of Your dear Hazrath Shah Muradulla

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(32) Ya Ilahi shaad rakh apni muhabbat men mujhe, Qutbe aalam Bul Hassan nurulhada ke waste

ya #lahI zad ro ApnI muhBbt me< muHe kuTbe Aalm bul hsn nUélhuda ke vaSte. May Almighty bless me that I always remain happy in Your love, For the sake of the crown of saints full of divine light Hazrath Abul Hassan (33) Ya Ilahi raham kar majrooh aasi par sada, Maulvi Ahmad Ali Khan rahnuma ke waste

ya #lahI rhm kr mjêh AasI pr sda maElvI Ahmd AlI oan rhnuma ke vaSte. O Almighty bestow Your grace on this incapacitated sinner, For the sake of the great guide Hajrat Maulvi Ahmad Ali Khan (34) Ya Ilahi shaad ho daarain me Abdul Gani, Fazl Ahmad Khan murshide beriya ke waste

ya #lahI zad hae< darEn me< ABdul gnI )Jl Ahmd oan murzd beirya ke vaSte.

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O Almighty bestow all happiness on Maulana Abdul Gani in the heavens, For the sake of the spiritual guide Hajrat Shah Fazl Ahmad Khan (35) Ya Ilahi fazl se de mujhko Fazle Ahmadi, Ram Fazli aur Raghubar baata ke waste

ya #lahI )Jl se de muHkae )Ej AhmdI ram )jlI AaEr r"ubr va Ata ke vaSte. O Almighty grace me with the true love for Hajrat Shah Fazl Ahmad Khan, For the sake of Mahatma Ram Chandra and Mahatma Raghubar Dayal. (36) Ya illahi sab buzurgon ka karm mujh par rahe Brij Mohan Lal Murshad Ba zia ke waste

ya #lahI sb bujugaeR< ka krm muH pr rhe äj maehn lal murzd ba ijya ke vaSte. May the grace of all the master be on me Grant me this in the name of Murshad – master Brij Mohan Lal (37) Ya Illahi Shaad Ho Rahmat se teri Onkar Vol: 1 Issue III

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Ram Raghuber Brij Mohan Wa Ata ke Waste

ya #lahI zad hae< rhmt se terI Aae<kar ram r"ubr AaEr äjmaehn ba Ata ke vaSte. May the grace of Onkar be on me In the name of sheikhs RamChandra raghuber Dayal and Brij Mohan Lal (38) Ya illahi tere khadim ki hai yh tujhse dua Jindagi ho vaqf peere rhnuma ke vaste

ya #lahI tere oaidm kI hE yh tuHse duAa ijNdgI hae vK) pIre rhnuma ke vaSte. This is my solemn prayer O Lord May this life be embellished at thy altar!

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Shajrah Sharif In Urdu

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Quarterly Publication Page 79


The International Journal of Naqshbandi Tariqat

A copy of Maktoobat of Naqshbandi Sufi Brij Mohan Lal RA

Vol: 1 Issue III

July â&#x20AC;&#x201C; September 2011

Quarterly Publication Page 80


INTERNATIONAL JORNAL OF NAQSHBANDI TARIQAT - July to September 2011