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

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

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

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

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

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

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

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

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

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

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

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

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

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

This is his interpretation:

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

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

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

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

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

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

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

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

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

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

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

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

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

Sri Guru Granth Sahib (Jap Jee Sahib)

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

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

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

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

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

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

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

Sandeep Singh Brar (http://www.sikhs.org/topics.htm)

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

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

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

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

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

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

The feminine principle in the Sikh vision of the Transcendent

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

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

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


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

Brahman: The Ultimate Reality

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

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

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

Brahma, Vishnu, and Shiva: Aspects of Brahman

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

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

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

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

atman: The Innermost Self

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

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

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

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


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

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

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

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

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


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


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

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


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

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

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

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

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

Shri Mataji Nirmala Devi

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

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

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

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

Vishnu Purana 1.22

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

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

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

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

Professsor Vashuda Narayanam, World Religions: The Hindu Tradition

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

Peter B. Clarke, The World's Religions

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

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

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

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

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

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

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

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

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

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

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

Pritam Singh Gill, The Trinity of Sikhism

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