International Journal of Naqshbandi Tariqat - July To September 2011

International journal OF
A Quarterly Journal Volume 1 Issue 3 July - September 2011

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 I nt ernat ional Journal of Naqshbandi Tariqat
Vol: 1 Issue III July September 2011 Quarterly Publication
Page 1

The International Journal
Of
Naqshbandi Tariqat

The International Journal of Naqshbandi Tariqat
And Taoshobuddha Meditations

All r ight s are reserved. No part of t his publicat ion may be reproduced, st ored in
aret rieval syst em or t ransmit t ed, in any form or by any means, mechanical,
phot ocopying, recording or ot herwise, wit hout prior writ t en permission of t he
original publisher TAOSHOBUDDHA MEDITATIONS
TM
and TAOSHOBUDDHA.

Print ed and Published by TAOSHOBUDDHA MEDITATIONS
Cover design and gr aphics: Anand Neelambar
ASSI STANT EDI TOR: LARS JENSEN, STOCKHOLM, SWEDEN
ADVI SORY EDI TOR: MAULWI JALALUDDI N AHMAD AR- ROWI , MALAYSI A
HONORARY EDI TOR: SAHABZADA MOHAMMED ZUBAI R MUJADDADI ,
ROZAI SHARI F
DARGAH- E- MUJADDADI , SI RHI ND SHARI F, PUNJAB
I NDI A

CHI EF EDI TOR: ANAND NEELAMBAR, TRI NI DAD
Page 2

Editorial Staff Sheikh Taoshobuddha
Anand Neelambar
Lars Jensen, St ockholm, Sweden
Maulwi Jalaluddin Ahmad Ar - Rowi, Malaysia
Prof. Rat t an LalHangloo, Bhat inda, Punj ab, I ndia
Sahabzada Mohammad Zubai Muj addadi,
Rozai Sharif, Sirhind Punj ab, I ndia

Managing Editor Anand Neelambar

Assistant Managing Editor Lars Jensen

JNT EDITORIAL OFFICE: 66 College St reet St August ine Trinidad, W.I .
Phone: 1- 954- 381- 1227
1- 8680683- 8587

Skype.Com: Taoshobuddha1
Websit e: ht t p: / / dhyan- samadhi.webs.com/
Email: mailt aoshobuddha@gmail.com
mailt aoshobuddha@yahoo.com
avat ar411@gmail.com
j ensen@gmx.at
rowi_naqsh@yahoo. com

Page 3

Contents

1 Edit or ial 4
2 Naqshbandi Sufi Sheikh Hazrat h Ramchandra RA and Raghuber Dayal RA 5
3 Meet ing wit h t he Mast er - Sheikh 9
4 Love of Lalaj i for his Sheikh 16
5 Chachaj i and t he Sheikh 17
6 Samadhi Day Naqshaband Sufi Sheikh Hazrat h Onkar Nat h Bhaiyyaj i RA 19
7 I nit iat ion of t he Sheikh 26
8 Beyond Narrowness 36
9 Shazrah Sharif 39
10 Golden Chain 50
11 Shaj rah Sharif Naqshbandi Tar iqat 53
12 Shaj rah Sharif in Urdu 69
13 A copy of Makt oobat of Naqshbandi Sufi Br ij mohan Lal RA 80

Page 4

Editorial
Welcome t o our t hird issue. I n t his issue we int roduce Naqshbandi Sheikh
Raghuber Dayal RA. He is t he younger brot her of The Naqshbandi Sheikh Sufi
Ramchandra Lalaj i RA.

Sufism is t he inner core of I slam. I t is t he myst ical, magical insight s int o t he world
of religious phenomenon. Sufis are not much concerned wit h mere script ural
inj unct ions. They are more inclined t o t ransformat ion of human consciousness.
They remove t he veils from your eyes so you can see for yourself . They have
devised many met hods of t ransformat ion of human consciousness. And t hey use
very simple t echniques known as t ariqat . Through spirit ual pract ices and guidance
of a t ariqat t he aspirant seeks aqqah - ult imat e t rut h.

Sheikh Taoshobuddha is a living murshid ( guide) . I n t his The I nt ernat ional Journal
of Naqshbandi Tariqat he is present ing many of t he Mast ers of t he Naqshbandi
Order. This issue focuses on Naqshbandi Sheikh Raguber Dayal RA.

Taoshobuddha says Spiritual way is like the Olympic Flame t hat is being carried
by celebrat ed at hlet es from t he last venue t o t he new for t he SPORT TO
CONTI NUE. Each at hlet e in t urn runs wit h t he Holy Myst ically lit Olympic Flame
a cert ain dist ance before handing over THE FLAME t o t he next at hlet e. And t hus
cont inues t he j ourney of t his myst ical flame. I n t he process each adds his being
while carrying t he flame in his hands r unning t hrough different places and t imes.
So t oo it is t he met hodologies t he t ariqat - t he Nisbet t hat changes t he hands
moving from one mast er t o anot her. I n t he subsequent medit at ion sessions I shall
carry t he et ernal flame t o a new dimension and a new horizon for t he birt h of new
man serene and integrated within and without.

Taoshobuddha continues, Indeed it is one Cosmic Soul permeat ing t hrough t he
ent ire cosmos, dwells wit hin each one of us. The Cosmic Being t hat remains un-
manifest in it s cosmic form get s embedded and assumes human form as
embodied being. This embodied being remains condit ioned by body- mind- int ellect
realm. The spirit ual j ourney is t he process of freeing t he Cosmic Being Essent ial
nat ure from t he quagmire of t he condit ioning. And wit h Enlight enment t he Light of
t he Being manifest s t hrough t he finit e Body- Mind- I nt ellect .

Enlight enment is t he realizat ion of t he assert ion one consciousness or being
permeat es t hrough t he ent ire cosmos. Those who have known t his live perennially
in et ernal bliss.

Anand Neelambar
Page 5

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.

4l lrl 6l H47 Tl4P r 4r |B|Bl

May this system - process tariqat of the transcendence of
human consciousness continue till eternity lasts!
Naqshbandi Sufi Sheikh
Hazrath Ramchandra RA and
Raghuber Dayal RA
Page 6

Oct 7
th
1875June 7
th
1947

Page 7

One soul two bodies
Naqshbandi Sheik Raghuber Dayal RA was born on Oct ober 7, 1875, t wo and a
half years aft er Lalaj i RA. He is t he beloved younger brot her of The Naqshbandi
Sheikh Sufi Ramchandra Lalaj i RA. The t wo sheiks are t he embodiment of t he
script ural assert ion one being permeat es t hrough all. Allow it s glories t o
manifest .
I ndeed it is one Cosmic Soul permeat ing t hrough t he ent ire cosmos, dwells wit hin
each one of us. The Cosmic Being t hat remains un- manifest in it s cosmic form get s
embedded and assumes human form as embodied being. This embodied being
remains condit ioned by body- mind- int ellect realm. The spirit ual j ourney is t he
process of freeing t he Cosmic Being Essent ial nat ure from t he quagmire of t he
condit ioning. And wit h Enlight enment t he Light of t he Being manifest s t hrough t he
finit e Body- Mind- I nt ellect .
Enlight enment is t he realizat ion of t he assert ion of I ssa- Upanishad: one
consciousness or being permeat es t hr ough t he ent ire cosmos. Those who have
known t his live perennially in et ernal bliss.
V Hl4lF4|P7 B4 4|tT =t4l =6
6+ t4+ Vll Pl - TF4|F4&+P

Page 8

When Lalaj i was seven years of age his mot her has passed away. However t he
ceremony t o begin schooling was performed during her life t ime at t he age of six.
That t ime t he Sheikh Chachaj i was only 4 years of age. The ceremony was
performed wit h gaiet y and fervor. However from t he very beginning innocent ly he
was following and imit at ing his beloved elder brot her. Even before his mot her
departed Lalajis father had already wasted most of the property and money in the
bad company of t he rich of t he t own. Under t hese circumst ances what could be t he
way of t heir livelihood or educat ion of t hese children.
Chachaj i learned Urdu and Persian from an old Maulvi. He also learnt t he Urdu
Poet ry from t he same t eacher. At t he age of t en Lalaj i was admit t ed in t ent h
st andard at Farukhabad Misson High School. The classes run in opposit e direct ion
t hen. As a result Tent h st andard was t he beginning and t he st andard one was
designat ed as t he Ent rance Class. And wit h t his t he st udent graduat es from t he
school.
At t he age of eight een in t he year 1891 Lalaj i somehow wit h t remendous hardship
complet ed his MI DDLE degree in English. While chachaj i cont inued t he st udy wit h
t he same Maulvi and he could only at t end t he English school for t wo- t hree years.
His way of life and living was very simple. From t he very beginning he was very
loving, t rust ing, kind, full of mannerism, cont ended, full of grat it ude, forbearance,
and pat ience.
His fat her got t he t wo brot hers married at a very young age in respect able
families. However aft er t he deat h of his fat her t he ent ire responsibilit y fell on t he
shoulders of Lalaj i. His fat her has wast ed money and propert y t hrough bad
company. I n a t own where t he boys were endowed wit h wealt h, prosperit y and a
large number of at t endant s, now t hey have t o be cont ended bare feet somet imes.
And in place of proper a five yards long Clot h for I ndian Dhot i wear t hey have t o
be cont ended wit h a small wrap clot h alone.
In the area Nitganj near Ghumna market the two families lived in a small house.
And because of improper facilit ies for st udies Lalaj i had rent ed a small room in t he
school of Muft i Sahab a Muslim who run an I slamic school for t raining t he
children. Nearby in anot her room lived an enlightened Naqshbandi Sufi Sheikh
Maulana Fazal Ahmad Khan RA who made his living t hrough t eaching t he
st udent s.
The small t own where Lalaj i lived was on t he banks of t he Holy Ganges. And t here
on t he banks lived anot her enlight ened Hindu saint Swami Brahmanand. Quit e
Page 9

oft en Lalaj i used t o visit t his saint in t he company of his fellow classmat es. Swami
Brahmanand and Naqshbandi Sheikh used t o meet quit e oft en alone. Swami j i
used t o call Sheikh enlight ened and one of high order Qut ab- e- vakt
unparalleled mast er beyond t ime.
I n 1891 Lalaj i got t he j ob in Fat ehgarh magist r at e court on a mont hly salary of Rs.
10.00 per mont h. This was t he only money for t he sust enance of t he family. Lalaj i
used t o walk 6 mile back and fort h for work.
Chachaj i was t hen 16- 17 years of age wit h a st rong wrest ling built . His focus was
on exercises, sport s, and wrest ling. Childlike innocence and simplicit y was in his
nat ure. Secret ly he learned I ndian drum inst rument s Tabla and Pakhawaj . And he
at t ained excellence in t hese inst rument s.
Lalaj i was simple, benevolent , sincere, pat ient , full of et iquet t e, and had t he
qualit ies of forbearance et c. I t seemed he was born wit h t hese qualit ies. And t hese
are t he signs of gr eat ness. He had t r emendous qualit y of cont rolling inst inct s,
desires, and ego. Povert y and financial hardships indicat e t he purit y and inner
qualit ies from birt h.
He was t he Enlight ened mast er from bir t h. Having experienced various vicissit udes
of life and thus following the path of awareness Lalajis presence became catalyst
in t he process of t ransformat ion 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 aft er Lalaj i got t he j ob one day while ret urning from Fat ehgar h he
got lat e. There was int ense t hunder, and light ning. Amidst all t his dark clouds
converged t o creat e darkness. I t was wint er season. Lalajis condition became
deplorable. Drenched t o t he skin on t he cold wint ry evening he was ret urning t o
his room. Teet h clut t ering and shiver ing out of cold, Lalaj i caught t he sight of
Maulana Fazal Ahmad Khan RA who said, In spite of so much thunder, light ning
and storm you are here.
Page 10

Naqshbandi Sheikh Sufi Ramchandra Lalaji RA (1873-1931)
Page 11

Shrine Maulana Fazal Ahmad Khan RA

Shrine Lalaji Ra Left Shrine view Right Inside view with aspirants vowing
Page 12

Over t he period, Lalaj i had become so much capt ivat ed by t he subt le presence and
the magnetic pull of the Sheikh that he will pass in front of the Sheikhs room and
pay respect s before going t o his room. This was his prayer and daily rout ine. And
t he sheikh in t urn will wait for Lalaj i.
Lalaj i used to narrate this incident with great reverence and intent. There was so
much at t ract ion, affableness, love, care, and t he fragrance of his being
overflowing these words beyond any description.
I n t hat st at e Lalaj i vowed t o t he sheikh. The t wo eyes caught one anot her
t remendous energy flowed t hrough his being t hat Lalaj i became oblivious of his
body and mind. I t was t he st at e beyond body- mind realm. I t was t he first
experience of Samadhi or as Zen calls Sat ori. This is t he st at e of bodiless
consciousness. The being want s t o capt ure t he ent ire cosmos wit hin. No words can
encompass t he magnanimit y of such a moment of awareness.
I t is t he experience of dj vu. All t he while t he pet als were aspiring t o open and
now suddenly t he sun or awareness has shown in it s prist ine magnanimit y and lo
t he pet als are open. Beaut y and fragrance is released int o t he being. One becomes
ut t erly silent . As if you have ent ered t he deep recess of your being.
I n t hat st at e t he Sheikh commanded Lalaj i t o go inside and change t he wet clot hes
while he is preparing t he fire t o maint ain t he warmt h. Thereaft er go back home.
Lalaj i followed t he words of t he sheikh. Aft er changing t he wet clot hes Lalaj i
ret urned at t he feet of t he mast er who has already lit t he fireplace. Lalaj i sat on
t he same bed shar ing t he comfort er of t he sheikh.
Lalaj i says t he energy field was int ense. I t appeared as if t he ent ire being is
get t ing immersed in t he unknown and unknowable. Not only t hat t he body- mind
realm was melt ing and dissolving in t he ocean of serenit y t hat t he Sheikh was. The
out er t urmoil t hunder, and light ning, was disappearing in t hat light of awareness.
Bot h inner and t he out er were pulsat ing in one rhyt hm. The heart , emot ions,
feelings, t hought s and all senses were melt ing in t hat light t o at t ain t o it s at omic
exist ence. Lalaj i had become embodiment of light and awareness.
This was first experience of t he t ot alit y of t he Sheikh. The communion last ed for
t wo hours. Wit h t he communion t he st orm t hat had plagued t he world symbolizing
t he inner st at e of conflict , pain and agony had subsided.
I t seemed t hat t his out er st orm brought t he t wo int o commune.
Page 13

Remember unless one is caught in the turmoil within or without the
journey of transcendence never begins.
Every pain, conflict , t urmoil, agony or dist urbance can become a satori a Samadhi.
I t can become a breakt hrough, because it is really t he st at e of pain t hat becomes a
breakt hrough. I t is t hrough pain t hat one t ranscends.

Pain gives you t he opport unit y t o int rospect . Never t hrough pleasure has one reached
t he beyond. Because in pleasure one indulges and one becomes more and more
oblivious of ones being. When everything is going well, who bothers? Then one is on a
merry- go- round, lost . But when pain is t here, suffering is t here, one nat urally
becomes more alert , more aware one has t o be: t he pain is a great challenge. Pain
is transcendence.
[Horizons-beyond Mind by Taoshobuddha]

And when rain and t he st orm subsided Lalaj i got t he permission of t he Sheikh t o
ret urn home. Lalaj i says, coming out of t he cot t age of t he sheikh it appeared as if
t he eart h, t he sky, t he plant s and t rees, and t he ent ire animat ed creat ion was
dancing in and absorbed in t hat light . All t he psychic cent ers were opening. Not
only had t his Lalaj i at t ained t o t he st at e of Fana- fi- ul- Mur id a st at e when your
mast er is dissolved in t he being of t he disciple.
On reaching home Lalaj i did not have dinner. Absorbed in t hat st at e of light and
awareness, t he ent ire being was imbuing inner serenit y Lalaj i went t o sleep. Early
t hat morning around four Lalaj i envisioned a large congregat ion of enlight ened
mast ers. All of a sudden a magnificent podium descended from t he horizon wit h a
hoary headed resplendent being of radiance ent hroned on it . Holding t he hands of
Lalaj i t he Sheikh Maulana Fazal Ahmad RA present ed Lalaj i t o t he ent hroned
resplendent being of radiance. The MahaSheikh accept ed Lalaj i saying indeed your
life is inclined t owards t rut h and awareness from birt h.
Such are no more dreams inst ead visions. I n dream you consciousness is at t he
body- mind realm. Dreams are t he out come of your need. And vision happens
when consciousness is at t he plane of t he being. This is not your doing. I nst ead
vision is t he descent from t he unknown and unknowable as an effect of your
awareness or t he inner st at e.
Lat er next day when Lalaj i narrat ed t his dream- vision t o t he Sheikh t ears of j oy
overflowed and said, Indeed you are inclined towards truth from the birth. And
certainly truth and awareness is your way.

Page 14

Shrine Naqshbandi Chacha Ji RA and his consort Sufi Jaidevi RA
Saying t his t wo dissolved int o oneness imbuing t he inner serenit y. Amazed t he
Sheikh broke the serenity with the message. Indeed you are very dear to me.
Quit e oft en I used t o wat ch your movement s. And when full of love and respect
you used t o pay salut at ions love used t o spring fort h in my being for you
spont aneously. And t hus you were being nourished by t awwazj oh, and faiz t he
energy field. I ndeed it t he grace of Allah and t he mast ers. Such pure and
sanct ified beings rarely assume human form whose presence and manifest at ion
aspirant s, saint s, mast ers, and seekers on pat h always aspire.
Cert ainly you will at t ain t o t he realm of fana-fi-ul-sheikh and Fana-fi-ul-murid.
I t was t he ushering of a new life and a new beginning.
Lat er in his life Lalaj i explained t hese event s.
The first and the foremost light of awareness descended in the lap of my mother.
The warmt h of t his incandescence nourished my life my being for seven years. And
t he most benevolent and merciful did not leave me uncared for long. On a
marvelous day of t he 19
t h
year of life left my ent ire being under t he benign car e of
one benevolent , kind, car ing, light of t he inward pat h, luminosit y of awareness,
one on t he pat h of t rut h t he sheikh Maulana Fazal Ahmad Khan RA.
The very first day t his light of t he being inst illed in me t he t enet s of awareness,
love, and t rut h. And furt her inst ruct ed imit at e t rut h so much t hat it becomes an
import ant t ool. And t o cont inue t he j ourney along t he pat h t akes assist ance from
Maya to preserve inner nature. However always depend on truth alone.
Thus t his light nourished my being for 16 years bot h inner and t he out er. And
always he inst ruct ed me t o remain aware of t he out ward t radit ion and
Page 15

ost ent at ions. And spread light and awareness beyond t he horizons of t ime and
space.
He opined unt il inner harmony and oneness is at t ained dualit y and nafs ego will
cont inue t o creat e despondency and deprive t he seekers of inner serenit y. And
unless light of awareness descends and manifest s all pr ayer and worship shall
simply be ost ent at ion and mere rit uals. Thus t he life of bondage, despondency and
misery will cont inue unabat ed.
Thus he emphasized on medit at ive pract ices and t hen following t he t enet s of
religiousness, principles and inst ruct ions of t he mast er, act ions can be
t ransformed. This will br ing inner t ransformat ion and t r anscendence beyond t he
finit eness. Those who rely on knowledge inst ead of awareness and cont inue
singing bhaj ans and life of rit uals are indeed far fr om t rut h.
One day it happened t hat Lalaj i went on walking along wit h t he sheikh on
Farukhabad- Fat ehgarh road. Along t he way he narrat ed t he life of pain, financial
hardships et c. t o t he sheikh. They cont inued walking a lit t le furt her Badhpur ( place
of t he way) and reached a very small bridge. The sheikh was moved by t he words
of Lalaj i and t remendous compassion sprang in his heart t hat all of a sudden he
placed his right hand on t he shoulder of Lalaj i and lovingly spoke:
Beloved indeed you are very lucky and int elligent . Be t hankful t o God t hat you
have received t his unfat homable invaluable t reasure very easily as bargain. Saying
t his t wo ret urned. And Lalaj i narrat es while going along t he way and t he sheikh
was list ening t o lament s serenely t he world was wit h me. And t he moment Sheikh
inst ruct ed t o ret urn and ut t ered t hose words t he world and it s dualit ies had
vanished. And in place t here was serenit y and cont ent ment .

Naqshbandi Sufi Brij Mohan Lal RA (1898-1955)

Page 16

Naqshbandi Sheikh Onkar Nath Bhaiyyaji RA (1934-2008)

Love of Lalaji for his Sheikh
Chachaj i Ra used t o narrat e t he love, and respect t hat Lalaj i had for his Sheikh
Sufi Fazal Ahmad Khan RA. I t is an example for us how t o remain in t he company
of a mast er t ot ally medit at ive flowing wit hin t he energy field of t he mast er.
Chachaj i narrat ed t hat he has never seen Lalaj i raising his head in front of his
Sheikh or talking too much or in a high pitch. The words like Hukum t hy will
the cosmic law; and Hujur yes mast er were on his lips ever. Lalaj i never
galloped or swayed his hands in front of t he sheikh or t ur n his back t owards t he
sheikh. Whether inside or outside he was always aware of masters grace. To him
his life was t he grace of His Sheikh.
The sheikh on t he ot her hand was very j ovial wit h pleasant gest ures. Most of t he
t ime he used t o keep eyes open in medit at ion. However he was never oblivious of
t he et iquet t e for t he congregat ion. And as soon Lalaj i will come t he sheikh will
become quit e. I t appeared as if a special one has come. The harmony was such
t hat any t hought coming t o t he sheikh will immediat ely reflect on t he screen of
Lalaj i and he will fulfill t hat immediat ely.
This was an example of ananya prem love indescribable t hat knows no limit ,
and surrender. His whole salary he used t o offer at t he holy feet of his sheikh who
Page 17

in t urn will send for his wife at home t hrough Chachaj i RA. Lalaj i considered
everyt hing and all r esources coming from t he Sheikh.
These are very simple t hings and may appear meaningless t o you. No! Never
consider such t hing as meaningless. These reflect t he being and t he inner st at e of
t he person. Also it is t he expression of Jesus prayer and underst anding or t he
essence God alone provides t he bread for each day.
Lucky indeed are t hose who are connect ed t o such mast ers. I t does not mat t er
what ever be t he out er appearance or t ext ure Hindu or Muslim. Not only t his
lucky are t he sheikhs as well who has such devot ed disciple.
Chachaji and the Sheikh
Chachaj i used t o say t hat in t he beginning he was t ot ally unaware of mast er
disciple et iquet t e. However aft er some t ime he underst ood t he nuances of t his
mast er - disciple communion. From t he early childhood he had t he habit of imit at ing
his elder brot her innocent ly t herefore he st art ed coming in t he commune.
Chachaj i was very int erest ed in narrat ing anecdot es and j okes. As a result as soon
as he will reach t he format and t he color of t he congregat ion will change. The
sheikh will init iat e t he process and t hus will begin a j oke or st ory. Sheikh was very
loving and respect ful t owards chachaj i. Quit e oft en t he sheikh will prepare t he
smoke chillum t he clay cone for t he smoke. Thus t he t wo will cherish t he
company. Quit e oft en t he sheikh will list en t o t he music played by Chachaj i
at t ent ively.
Lalaj i however did not approve of t his. Seeing t he displeasure of Lalaj i t he sheikh
would implore on him not t o worry and say he is my t oy and like an elderly one I
enj oy playing wit h him and his childlike innocence.
The innocence of chachaj i was not childish. I nst ead it was childlike innocence
t hat Jesus spoke of in response t o t he quest ion from Nicodumus.
Only those who are childlike can enter the kingdom of my father.
Chachaj i was t hen 17- 18 years of age. His innocence was spont aneous and not
cult ivat ed. And t his innocence remained his mark t hroughout . Thus t he love
bet ween t he sheikh and chachaj i grew and at t ained t o new dimensions.
Love t ransformed int o bliss, compassion, harmony and serenit y. And such was t he
unique way of t ransformat ion bet ween t he mast er disciple. I n fact t he sheikh
was set t ing a new met hodology for t he t ransformat ion of human consciousness for
fut ure.
Page 18

Chachaj i lat er applied t hese t enet s and incorporat ed int o his met hodology for t he
t ransformat ion of t he inner beings of t he seekers. And it is our responsibilit ies t o
furt her carry t he flame int o new horizons.
Spirit ual way is like t he Olympic Flame t hat is being carried by celebrat ed at hlet es
from t he last venue t o t he new venue for t he sport t o cont inue wit h t he
part icipat ion of many. Each at hlet e in t urn runs wit h t he Holy Myst ically lit
Olympic Flame a cert ain dist ance before handing over t o t he next at hlet e. And
t hus cont inues t he j ourney of t his myst ical flame. I n t he process each adds his
being while carrying t he flame in his hands running t hrough different places and
t imes.
So t oo it is t he met hodologies t he t ariqat - t he Nisbet t hat changes t he hands
moving from one mast er t o anot her. I n t he subsequent medit at ion sessions I shall
carry t he et ernal flame t o a new dimension and a new horizon for t he birt h of new
man serene and int egrat ed wit hin and wit hout .
I will cont inue t o elaborat e and develop t hese met hodologies int o medit at ion
t echniques and t he role of ot her mast ers in t his process.
All t hese medit at ion sessions during t his spring of et ernal consciousness are
available on YouTube Channel of Taoshobuddha and t he sincere seekers can
connect t o t he energy field of t hese mast ers t hrough t hese video present at ions.
I ndeed I mean only sincer e seekers not t he dogs of t he world as t he Sheikh
Chachaj i used t o say a guard is necessary at t he t hreshold of t he mast er so t hat
only real seekers can ent er.
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

Page 19

Naqshbandi Sufi Sheikh
Hazrath Onkar Nath
Bhaiyyaji RA
Page 20

Oct 1934- May 20
t h
2008

Page 21

= r r |=-7l T 6l Blr46 P =l
4+ 4 r 4l Hl= r4 + |=-7l T Pl
4+ T |+F46 +1H4-7l 7l4 r |=-7l P Pl
Tl Tl r |=H PrTl6 r Hl|H4l+ Tl =4
= rl r |=-7l 7-rl rl T B7T P H4
=6l =l4 |=-7l 4 rl 7Hl r 4B 4rl 4 B
-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
Naqshbandi Sheikh Sufi
Onkar Nath-Bhaiyya Ji RA
Page 22

Flowers get verily jealous as these moments
Fill each congregation with Light 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

Page 23

=l4+ BP+ 7l T 6l rP H+l T
=+P =+P 6l rP 47+l T+

4lr+l =l4+ 9!9 64 Tl
Tl|6 l7 6Hl =-Pl=-Pl +

Shrine Naqshbandi Sheikh Sufi Onkar Nath Bhaiyya ji RA
Page 24

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

Naqshbandi Sufi Sheikh Onkar Nat h was born in Oct ober 1934 t o t he parent age of
Naqshbandi Sufi Br ij Mohan Lal RA and Sufi Shakunt ala Devi RA. Unlike many
other masters whose birth date is not clear Sufi Onkar Naths date of birth
according t o Gregorian calendar is not cert ain.
According t o Hindu Lunar calendar he was born on t he fift h day of Hindu period of
Pit ra Paksh or Kanahgat . This is t he period when Hindus pay oblat ion t o t heir
depart ed ancest ors for t heir salvat ion. And it is not considered as auspicious for
celebrat ions. As a result all celebrat ions are post poned unt il aft er t he end of t his
period of fift een days. Under t hese circumst ances Sufi Jai Devi who is t he consort
of Sufi Naqshbandi Raghuber Dayal or Chacha Ji RA and t he grandmot her of t he
Sheikh Onkar Nat h suggest ed t hat t he birt hday be celebr at ed on t he fift h day of
t he following period of Navrat ri. This is considered as t he auspicious period
bet ween Pit ra Paksh and Deepavali. Since t hen t he birt hday was celebrat ed on t he
second day of t he spirit ual gat hering as t his gave t he opport unit y t o t he ot her
devot ees as well t o part icipat e in t he birt h celebrat ion of t heir beloved mast er.
Later in 1960s 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 funct ion and
the also the son of sheikhs younger brother Rakesh Mohan was born around t he
same t ime. Therefor t he celebrat ion became t riple fold.
Page 25

I recall it was during t he spirit ual gat hering at t he shrine of his mast er - fat her
during t he mont h of Dashahra or Vij ay- Dashmi fest ival t hat my grandmot her
Shakunt ala Devi along wit h ot her family members and t he congregat ion of ot her
devot ees will celebrat e t he birt h day of Sheikh. Therefore, t he second day of t he
fest ival according t o lunar calendar is dedicat ed t o t he birt h of t he sheikh.
He was born in Fat ehpur where his fat her Sufi Brij Mohan Lal was post ed in his
government j ob aft er t wo brot hers and a sist er. From t he early childhood he was
under t he benign care of his parent s and t hus t he t rait s of t he mast erhood were
inculcat ed in him.
Onkar Nat h and his elder sist er were ent rust ed wit h t he responsibilit y of t aking
care of t he basic needs of t he Sheikh from arranging his bed t o ot her t hings. Every
night bot h brot her and sist er will arrange and fix t he bed of t he fat her. And each
t ime when t he sheikh will sit on t he bed his usual complaint was t hat t he bed is
not fixed correct . So he would get up from t he bed and consciously in his usual
gest ure of indrawn- ness int o his being will move t he bed from side t o side and
t hen when sat isfied t hat t he bed is fixed good he would sit in preparat ion for ot her
prayers and t awwazoj h t o t he disciples far and wide. Bot h my mot her Gyat ri and
Sheikh Onkar Nat h found his fat her t o be fussy for such small t hings like bed.
So one day bot h of t hem decided t o t est if t he sheikh really knew what he meant
by saying t hat t he bed is not fixed good or he was simply fussy and complaining.
They planned a way out . They put a mark around t he post s or legs of t he bed and
t he next day t hey kept t he bed slight ly away from t hese marks where t he bed was
shift ed by t he sheikh. Bot h cont inued t o wat ch next day what happens. As usual
when t he sheikh came inside aft er t he medit at ion session was over and sat on t he
bed complained saying t hese people do not know how t o fix t he bed correct ly.
Saying t his he got up from t he bed and in his usual manner shift t he bed unt il his
consciousness was sat isfied t hat t he bed is now in order sat .
Now it was t he t ur n of t he bot h brot her and sist er t o wat ch i f t he fat her really
knew what he was saying or he was simply complaining in his usual manner. To
t heir surprise t hey found t he post s of t he bed were on t he exact marks where t he
sheikh fixed t he previous night . Such is t he delicacy, t he fine, or precise t uning of
t he consciousness of t he sheikh.
Thus Onkar Nat h grew in such an environment t hat inst illed t he fine seeds of
mindfulness according t o Buddha of small t hings. Remember human consciousness
Page 26

is t he aggregat e of such moment s of mindfulness. And also such is t he way of
mast er for his disciples.
Sufi Brij Mohan Lal t he fat her on t he sheikh was t he mast er of such fine t hings.
Through t hese alone, one indeed learns t he art of medit at iveness moment t o
moment . Medit at ion is not somet hing t o be done once or t wice for t he day. I ndeed
it is inculcat ing t he habit of moment t o moment awareness and being conscious of
bot h inside and out side.
Initiation of the Sheikh
I nit iat ion is t he ult imat e in t he process of t ransformat ion. Why is init iat ion int o
medit at ion or init iat ion t o a mast er essent ial?
As such as man exist s, he is asleep. Even in his waking, he is asleep. His sleep is
neurot ic. He cannot wake up from t his sleep. On his own, he may wake up but st ill
remain in slumber. A Mast er is needed t o wake him up from such neurosis.
I nit iat ion is t he process for him t o remain in cont act wit h t he one who is
awakened. Wit hout t his it is almost impossible for you t o be awake. You are
capable of dreaming even when you are awake.

When it is said t hat man is asleep, t his has t o be underst ood. Man dreams t went y-
four hours a day. I n t he night when we are closed t o t he out er world, we cont inue
t o dream. During t he day our senses are open. Our senses open in t he out er world
of dualit y. I t is t hrough t he senses t hat we cont inue t o experience t he out er world,
but t he dreams cont inue wit hin. Just close your eyes and you st art dreaming
again. Dreams are cont inuit y inside. You are aware of t he out er world but t hat
awareness is imposed on t he dreaming mind. Thus, cont inues t he dream. I n such
a case we cannot envision realit y alt hough we are awake. This is how dreams are
imposed on realit y. What we act ually see is our proj ect ions on realit y.
Everyone is plagued wit h dreams. A fat her is full of his unfulfilled dreams. You
become an obj ect of proj ect ion for your fat her. Your fat her will proj ect his dreams
on you. Then, what ever he underst ands about you get s mixed up wit h his own
dreams. So projecting ones dreams on someone else is different than loving.
When you love someone, you do not impose your dreams on t hem. He will appear
quit e different t han when you do not love him. The ot her becomes quit e different
when you use t he ot her as a screen t o proj ect your dreams.

When someone loves you, t he dream is different . Also, t hat person appears
different . On t he cont rary, when you do not love someone, t he person is t he same,
t he screen is also t he same, but t he proj ect ion differs. I n t hat case you are not
Page 27

using t he ot her as t he screen t o proj ect your dreams. Things can change again.
Once again you can love t he ot her and t hen he will appear different . Normally, we
do not see what t his is. We go on seeing our own dreams proj ect ed on realit y.

A mast er is not t he same t o each one of you. Each one proj ect s somet hing
different on t he mast er. I n realit y, he is one as far as he is concerned. I f t he
mast er himself is dreaming, t hen he will differ in each moment . I t is so because,
each moment his int erpret at ion will differ. But when t he mast er is awakened, t hen
he will remain t he same in all sit uat ions and circumst ances. Buddha said t he real
t est of an enlight ened one is t hat he is always t he same. I t is j ust like sea wat er.
I t s t ast e never changes wherever you t ast e it from.

As a person you are a proj ect ion of ideas, not ions, concept ions, and
int erpret at ions. Like a proj ect or you go on proj ect ing t hings t hat are nowhere but
inside you. The whole becomes a screen. Then you cannot be aware by yourself.
This is deep sleep.

I have heard, t here was a Sufi mast er, Hij ira. One day an angel appeared t o him
in a dream and t old him t o save as much wat er as possible, because t he next day
t he devil would poison all t he wat er and whoever drank t hat wat er would t urn
mad. So t hat night , t he Sufi collect ed as much wat er as he could. The
phenomenon really happened. The next day everyone became mad aft er drinking
t he poisoned wat er. The whole cit y became mad. No one knew what had
happened. I t was only t he Sufi who was not mad. But everyone t hought t hat t he
Sufi had become mad. But he knew what had happened. No one believed him. He
went on drinking his wat er and remained sane by himself. However, he could not
cont inue for long in t his way. The ent ire cit y was living in an alt oget her differ ent
world. And one day t he rumor came t hat he would be caught and put int o prison.
I t was believed t hat he had gone mad.
Finally, one morning t hey got hold of him. He had t wo opt ions, eit her accept t he
t reat ment for his madness or be prepared t o go t o prison. He was not allowed
freedom. He was condemned as mad. I t was based on t he conclusion t hat he
spoke a different language t hat could not be underst ood by t he masses.

The Sufi was at a loss. He t ried t o remind people of t heir past t hrough every
possible means. But t he people had forgot t en everyt hing. He was
incomprehensible t o t hem. So t hey surrounded his house and caught him. At t his,
t he Sufi asked t o be given some t ime t o cure himself. He went t o t he well and
drank some wat er. As he drank t he wat er, he became one like t hem. The whole
cit y was happy t hat t he Sufi was cured now. Now his madness was no more you
are asleep. But you are never aware of t his sleep. When everyone is mad and you
are also mad, you can never be aware of t his. I nit iat ion is, t herefore, t he way t o
awaken you from t his sleep.
Page 28

By init iat ion is meant t hat now you have surrendered t o someone who is awake.
You are a part of t he world; a part of it s dualit y and it s madness. Living in t his
world you are always plagued by dr eams. Such feelings can also come from
someone who is in a sleeping st at e. Sleep is not always deep. I n t he beginning
sleep wavers. Somet imes it is deep at ot her t imes it get s shallow. There is a
similarit y bet ween ordinary sleep and t he met aphysical sleep. Ordinary sleep
fluct uat es bet ween various planes and levels; met aphysical sleep also fluct uat es.
At t imes you are on t he borderline. You are very close t o being a Buddha. You can
t hen underst and somet hing t hat Buddha is saying. However, what ever is heard or
underst ood is not exact ly t he same. But you do get a glimpse of t he t rut h. I t is li ke
looking at t he sunrise from a room t hrough a window. You are not as yet in
openness under t he vast sky.

The mast er observes t his. A person who is on t he borderline of t his met aphysical
sleep needs init iat ion. He needs t o be wit hin t he energy field of an awakened or
enlight ened mast er. He can hear somet hing. He can underst and somet hing. He
can see somet hing as well. Everyt hing around him is like t he mist , yet st ill he feels
somet hing. Thus, he approaches an Enlight ened One, not really knowing t he
essence of enlight enment . He is ready t o surrender. This is t he only way t o wake
up from t his met aphysical sleep. Sleep of lives! Only t his much t his person can do.
Surrendering brings t he underst anding t hat somet hing ot her t han sleep is now
happening. Somehow he feels t his. But he cannot exact ly know what t his is.

Whenever an enlight ened one passes, t hose who are on t he borderline of t his
met aphysical sleep can recognize t hat t here is somet hing different about t his
person. A different breeze, a different energy field surr ounds t his person. He
behaves different ly. He speaks different ly. He lives different ly. He walks
different ly. Somet hing different has happened t o him. He looks like one of us, but
in realit y he is much more. Much more t han t ot al human int ellect can comprehend!
He is t he pulse of t he unknown. So t hose who are on t he borderline can feel t his.
But t hey are asleep. Also, t he borderline sleep is t ransient . They can fall back int o
sleep at any t ime.

Before t hey fall back t o sleep or deeper unconsciousness, it is essent ial for t hem t o
surrender t o an awakened one. This is init iat ion. But t his is from t he side of t he
one who is t o be init iat ed. He is incapable of doing anyt hing for himself. He knows
t hat if he does not surrender now, it will be impossible lat er on. This moment
cannot be lost. Such moments come only once in our lives. It is not in anyones
hand t o be on t he borderline once again. I t happens for so many reasons, t hat
t hey are beyond human cont rol.

This is t he beginning of t he process of ini t iat ion. On t he part of t he init iat ed, t his
refers t o t ot al let go a st at e of t ot al surrender. I t can never be part ial. A part ial
Page 29

surrender is never surrender. This is like deceiving yourself. I n part ial surrender
you hold somet hing wit hin. And t hat which is wit hheld may push you again int o
deep sleep. And t hen you have lost t he opport unit y for many lives! Remember t hat
t he non- surrendered part will prove fat al. Any moment it can go back t o sleep!

Surrender is always t ot al. For surrender t ot al t rust is an essent ial precondit ion.
The moment you surrender t ot ally, change begins t o happen. Then you cannot fall
back in int o dreams. When you surrender, t he ent ire proj ect ing mind get s
shat t ered. This proj ect ing mind is born out of ego. Also it remains connect ed t o
t he ego. So it cannot exist wit hout t he ego. Ego is t he base of t his proj ect ing
mind. When you surrender, you have surrendered t he cause of your exist ence up
t o now. You have given up complet ely.

I nit iat ion means t hat t he person who was sleepy t ill now is seeking help t o be
awakened. He surr enders t o one who is awake. Though it seems simple, it is not
so. When you go t o an Enlight ened One t o surrender yourself, what you are
surrendering is your sleep, your dreams, and your neurosis. Not hing else needs t o
be surrendered because you are not hing more t han your sleep, your dream, and
your neurosis! I n fact , you surrender your sleep, your dreams, your neurosis, and
t he whole nonsense of t he past . From t he side of t he init iat ed, t his is surrender.
Surrender of t he past ! But from t he side of t he one who init iat es you, it is a
responsibilit y for t he fut ure. I t is a responsibilit y for t ranscendence and for t he
birt h of a new man. One who is asleep can never be responsible. Responsibilit y
comes wit h awakening.

This is t he fundament al law of life. One who is asleep cannot be responsible even
for himself. And t he awakened one is responsible even for ot hers. So when you
come t o an awakened one, he becomes responsible for you. That is why an
awakened Krishna could t ell 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
gat e. Come and pass t hrough me. I will cert ainly be a wit ness on t he last day of
your judgment. I will answer for you.

This is analogy. Every day is t he Day of Judgment . Not only every day, inst ead
every moment is t he Day of Judgment . There is not hing like t he last day. These
were t he words of Jesus t hat he spoke t o his disciples, who could underst and Him.
They were wit hin t he energy field of Jesus. And t his had brought t o t hem an
underst anding of t he message of Jesus. However, t he present day followers of
Jesus cannot underst and t he message. They are only int erest ed in t he business
not t he t ransformat ion. Jesus was, in fact , saying, I will be responsible for you.
And I will answer for you in front of t he fat her. I will be t here as a wit ness.
Surrender to me, I will be your witness.
Page 30

This is t he responsibilit y of t he mast er. When he init iat es you, he undert akes t o
t ransform you, so t hat a new being is born out of you. No one, who is asleep
himself, can t ake t he responsibilit y for you. One can be responsible for ot hers only
when he need not be responsible for himself. He is unburdened. He is no more. He
is j ust t he pulse of t he unknown. An empt iness t hat simply echoes t he whispers of
t he unknown! He is t he manifest at ion of t he unknown in finit e form. So only such
a person can really init iat e you! Not ot herwise! No part icular person can init iat e
anyone. And if t hat happens, ( and t his is happening everyday) it is like a blind
t rying t o lead t he blind. However, in realit y, bot h perish.

One who is asleep cannot init iat e. But t he ego cannot help. This at t it ude is
dangerous. The whole init iat ion, t he whole myst ery of it , t he whole beaut y of it ,
has now become so ugly because of t hose who were not ent it led t o init iat e. Only
one who is not plagued by ego, who has no dreams wit hin, can init iat e. Ot herwise,
init iat ion is a great sin.

I n t he olden days init iat ion was not so easy. One had t o wait for a long t ime t o be
init iat ed. Somet imes t his wait ing was for t he ent ire life. This was discipline. And
now t here is a compet it ion among t he pseudo mast ers t o init iat e as many as
possible! I t has become an ego game.

I belong t o a Sufi family of Enlight ened Mast ers. Sufis would init iat e you only when
you had wait ed for a long t ime. When you st ayed wit h a mast er wit hin his energy
field, you were being prepared. You had t o wait , wit hout quest ioning. And when
t he t imes came, t he mast er himself would say t hat t he t ime had come. Sufi
mast ers remained in what ever vocat ion was t heirs. I f t he mast er was a shoemaker
t hen one would cont inue helping him in t he t rade for years. And you could not
even quest ion t he r elevance of shoemaking. So you went on helping t he mast er
and wait ing for years. There was no t alk of prayer or medit at ion. He would not t alk
of anyt hing but shoemaking. Your wait ing was prayer. Your wait ing was
medit at ion. Helping t he mast er in shoemaking would cleanse you. I was never
t aught any prayer or any t echnique of medit at ion. I was a wit ness t o all t hose who
were init iat ed. My j ob was t o fix t he medit at ion room, t ake care of t he personal
needs of t he mast er, t ake care of t he visit ors, and answer t heir queries when t he
message of t he mast er was not underst ood. One day, when I complained t o
anot her mast er about t his, I was t old t hat t he elder mast er had given me
everything. All that is, had been bestowed on you earlier, and this now needs to
grow.

When you are around t he mast er, a simple wait ing, t his unquest ionable wait ing,
prepares t he ground for complet e surrender. So it was only aft er a long wait
init iat ion was possible. My uncle, t he present Sufi mast er, my mot her and my
fat her were init iat ed on t he night of Phagwa t he Hindu fest ival of color .
Page 31

My uncle was a young boy who was collect ing t he firewood and donat ion t hat night
for t he Phagwa fire. My mot her was asleep, and was not int erest ed in anyt hing like
init iat ion. She had asked her fat her many t imes before but t he sheikh refused
saying t hat not yet . Therefore she, being t he eyeball of her fat her decided not t o
ask again for being init iat ed.

And my fat her Naqshbandi Lakshmi Sahai knew not hing of init iat ion, j ust one
mont h ago he had been married. They all resent ed t he idea of init iat ion. But t hey
were on t he border of met aphysical sleep and t hey had t o be brought by force, so
t hat my Grandfat her, t he Sufi mast er could init iat e. Such is t he way of t he
mast ers.

Now everyt hing is different . No one want s t o wait . We are t ime conscious. Because
of t his, init iat ion has become difficult . You cannot be init iat ed. The whole running
of t he present day mind is because of t he fear of deat h. We are only conscious of
deat h our body. There is no consciousness of t he deat hless. I n t he past t he
aspirant s were conscious of t he deat hlessness. There was no hurry and init iat ion
was easy. I n fact , everyt hing was easy.

I f you are in a hurry and t he mast er init iat es you, your running or your dream
st at e, it is a devise. A devise so t hat you can wait ! Mast ers have used t his devise
t o persuade you int o t he process. On t he cont rary, when t he mast er asks you t o
wait t hen your process of t ransformat ion cannot begin. I n such a case t he mast er
will allow you t o wait aft erwards. The mast er creat es devises and t echniques t o
play wit h. While you are playing wit h such t echniques you can wait as long as t he
mast er want s. And when t he mast er finds you are ready, and t hen t he second
init iat ion happens. This second init iat ion was t he first one in olden days. Now t his
is t he formal init iat ion and t he second will be t he informal one. For t he second,
you need not ask t he mast er. This he gives on his own.

Surrender on t he part of t he disciple and t he responsibilit y on t he par t of t he
mast er is t he bridge. And as soon as you are ready t o surrender, t he mast er
appears. Mast ers have always been in exist ence. No mast er can begin t he pr ocess
wit hout surrender. You only surrender t hat which you t hink you have and in realit y
you do not have. And what is t hat which you t hink being in possession of? I ndeed,
it is your false ent it y or ego or nafs and t he clat t er of t he mind t hat you consider
as your possession mast er t akes away and in place of t his fill you wit h his
awareness, underst anding, and lovingness. Thus cont inues t he inward j ourney for
fruit ion.

When you can find someone, t o whom you have t o surrender, t hat is good. But if
you do not find, t hen t he mast er appears. He comes whenever you are ready,
when you are empt y wit hin. Then t he spi rit ual force rushes t owards you and fills
Page 32

you. So when you feel you are ready to surrender, dont delay. When the moment
comes, j ust surrender!

When you are ready, do not hesit at e; surrender! I t is not import ant t o whom you
surrender. You can even surrender t o a t ree. Because t he real t hing is
surrendering! Surrender t o a t ree. I t will become your mast er. And whenever
t here is surrendering, one always appears, who becomes responsible for you. This
is what init iat ion is.
Thus when Sheikh Onkar Nat h was init iat ed he was only 16 years. I t was t he
beginning of a new chapt er in t he life of t he sheikh. His fat her no more remained
his fat her alone inst ead he became t he mast er as well. He always hesit at ed in
coming forward in front of t he sheikh for anyt hing so he had t o push forward his
elder sist er Gyat ri. He knew very well t hat t he fat her will never refuse her. This
was more so when t hey want t o go t o movies.
Amidst all t his float ing wit hin t he energy- field of t he sheikh and long chain of sufi
mast ers sheikh Onkar Nat h cont inued t o blossom for t he fut ure works. I n 1955
when Sheikh was st ill a st udent of B. Sc. in Lucknow Universit y, t hat during t he
sat sang congregat ion Naqshbandi Sheikh Sufi Brij Mohan Lal RA ent ered int o
samadhi. Because of financial const raint s he had t o discont inue t he st udies and
seek work t o maint ain t he family including t he mot her and a younger brot her. First
he worked in Canal Office on Temporary basis and t hen he got t he j ob in t he
Reserve Bank of I ndia t he cent ral bank of t he count ry as a clerk. Then 1962 he
along wit h his brot her in laws younger brother began the graduation process
as a part t ime st udent and passed wit h honours and t he Fir st Class.
And on t he t ent h day ceremony under t he care of his mot her Sufi Shakunt ala Devi
Sheikh Onkar Nat h was best owed upon wit h t he st at us of t he sheikh as t he 39
Sheikh of t he Golden Chain of Naqshbandi Muj addadi- Mazaharia- Ramchandria
order of Sufism.
Thereaft er he cont inued t o grow t o his full pot ent ial as t he sheikh guided by his
mot her. She t ook care of t he et ernal garden of t he sheikh Brij Mohan Lal for
ninet een years. And when she found t he t ree has grown t o it s full pot ent ial and is
capable t o giving shelt er t o many aspirant s Shakunt ala Devi t oo ent ered Samadhi
on April 12
t h
1974. And on March 25
t h
1985 his first wife Shyamwat i Devi t oo
ent ered samadhi. There aft er he got remarried t o Mamt a Devi who is t he daught er
of his devot ee I shwari Sahai.
From t he j ob when he was ret ired he moved from Kanpur t o t he cit y of Lucknow
where t he shrine complex exist s. He est ablished t he t rust . And also t he combined
Page 33

professional kit chen service st art ed at t he complex where t he seekers can get full
meals for a very nominal cost .
His healt h cont inued t o fail but not t he inner spirit . I n January 2008 I vi sit ed I ndia
and during our meet ing which was a silent communion he was indrawn for cert ain
reasons t hat I cannot explain as yet .
On May 20
t h
2008 Sheikh Onkar Nat h ent ered Maha Samadhi. On t he t ent h day
aft er t he funeral rit es t he mort al remains were enshrined. And t he shrine of t he
sheikh st ands in t he same shrine complex of his mast er sheikh Brij Mohan Lal And
mot her Shakunt ala devi RA.
Unlike aft er t he enshrinement of Sufi Brij Mohan Lal t he mast er hood was not
conferred on any one as each lacked Nisbet , t rust in t he sheikh and inner
preparat ion. There are several fact ions and each carries t he work separat ely.
There is apparent fact ion for various reasons. Under t hese circumst ances t he
sheikh manages t he affairs in his un- embodied form. Aft er Samadhi t he sheikh can
cont inue like t his even for t en years.
I must end here knowing t he purpose and t he place where t his is being published.
However t he ent ire life of t he sheikh in det ails will appear soon in t he volume 3 of
t he Leaves from a Sufi Heart.
I must end t he homage wit h a prayer and commit ment t hat let our lives be t he
flower at t he alt ar of t he sheikh.

=l4+ BP+ 7l T 6l rP H+l T
=+P =+P 6l rP 47+l T+
4lr+l =l4+ 9!9 64 Tl
Tl|6 l7 6Hl =-Pl=-Pl +

Page 34

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

Naqshbandi Sheikh Sufi Onkar Nat h Bhayyia j i RA
Page 35

Page 36

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BEYOND NARROWNESS

46lFB4l B7lT6 Tl =l+ r+

Bet asuubi sadakat ki j aan hai! !

Naqshbandi Sufi Ramchandra Lalaji RA

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

he first and t he basic t enet t o be underst ood is t hat t rut h is at t ained in
empt iness and is lost in words. Trut h is at t ained in silence and is lost in
speech. Trut h has no language. All language is unt rut h.

Sufi Ramchandra Lalaj i RA is a Naqshbandi mast er who visit ed t his planet
bet ween Feb 1873 and Aug 14
t h
1931! Nearly one hundred years before his advent
a forecast was made about his coming by t he 33
rd
Sheikh Hazrat h Abul Hasan
Naseerabadi RA of t he of t he Naqshbandi Muj addadi Mazaharia Tariqat .

He lived in a small t own Farookhabad. His ent ire life is an embodiment of t rut h
beyond all narrownesses.

To his disciples he gave t he message of t rut h in it s sublimit y beyond all
narrowness. He used t o say: To rise above narrowness leads t o t rut h!

T
Page 37

Language brings narrowness. As such all languages are creat ed by man! There are
more t han 300 languages. And what ever man creat es has limit at ions based on
cognit ion. Trut h is not creat ed by man. I t is his discovery. Trut h is. I t is neit her t o
be creat ed nor t o be proved but only t o be unveiled. And t his unveiling of t he t rut h
happens only when all t he noise of language and all dualit ies and narrownesses
inside st ops. Remember language, your underst anding is t he veil. Thought s are
t he only obst acle. Language, t hought s, t he out er world and it s cognit ion narr ows
your vision. Toget her t hese veil t he manifest at ion of t rut h.

When a child is bor n he has no language. He does not come wit h any script ure,
any religion, any cast e or any nat ion. He arrives as empt iness. The sacredness of
empt iness is unique. Empt iness is t he only virginit y, t he rest is all perversion. The
child arrives like a fresh flower. There is not even a scrat ch on his consciousness.
He does not know anything. But the childs capacity to know is pure. He is like a
mirror on which not hing is reflect ed yet , but t he mirroring capacit y is t ot al and
pure.

Lat er on as he grows t here are many reflect ions. Knowledge increases but t he
capacit y t o know goes on decreasing. I n t he process t hat empt iness is f illed wit h
words. And t hen empt iness ceases t o exist . I t is as if t he reflect ions on t he mirror
go on sticking to it and do not disappear from it. Then, the mirrors capacity to
reflect will go on decreasing.

A child is born; he does not know anyt hing but his capacit y t o know is pure. That
is why children learn quickly and old people learn wit h difficult y. I t is so because
the old persons capacity to learn has become less he has had enough of
everyt hing. A lot has been writ t en on his slat e; his paper is no longer blank now.
For writ ing somet hing new, t he paper has t o be made blank all over again.

You can at t ain t rut h only if you can become again like t he newborn child. This is
innocence. What is t he significance of Holy Prophet being illit erat e or Ummee?
Knowledge makes a person cunning. Knowledge brings narrowness. Prophets
being illiterate and Allahs asking him to read symbolizes the missing dimension.
This symbolizes t hat Holy Prophet was innocence. His awareness was child like.
Only in t he st at e of innocence t rut h descends. Only t o such a being t rut h dawns!
So t he arrival of t he child in t his world is t he first birt h. And t he second birt h is
when innocence is born in him consciously. Whosoever goes t hrough t he second
birt h is learned. This st at e is described by different religions by different names.
The script ures say t hat all are born like unt ouchables. I t is very rare t hat someone
really becomes a learned. Most of t he people remain full of words. And t hus breed
narrowness.

Page 38

Who is a learned? Not t he one who knows t he script ures? Anyone can know t he
script ure. To know script ure grammar and t he memory is needed. Memorizing t he
script ures is j ust memory, not t rue knowledge. Only he is a learned who has
experienced t rut h.

Man goes on memorizing t he r ules of grammar. Thus he moves on a different
j ourney. This is t he j ourney t hat leads t o narrowness. This is out er j ourney. Trut h
on t he ot her hand is an inner experience. I t is t he experience of inner oneness,
serenit y, and harmony.

46lFB4l B7lT6 Tl =l+ r+

To rise above narrowness of all dimensions leads t o t he oneness wit h Trut h!
ALHAM DI L ALLAH! SUBHAN ALLAH! ! ALLAH HO AKBAR!
Page 39

Tariqat-E-Naqshbandi-Mujaddadi-Mazaharia-Ramchandira

Composer: Hazrath Maulvi Shah Abdul Ghani Khan RA

A production of

Page 40

MEDITATION LEADS TO ULTIMATE FLOWERING

THE SHAJRAH SHARIF

2011 Taoshobuddha
All r ight s are reserved. No part of t his publicat ion it s present at ion may be reproduced, st ored
in a ret r ieval syst em or t ransmit t ed, in any form or by any means, mechanical, phot ocopying,
recording or ot herwise, wit hout pr ior writ t en permission of t he original publisher
TAOSHOBUDDHA MEDI TATI ONS.
Urdu Script : Dr. Hamidullah Ansar i
English Scr ipt : Taoshobuddha
Hindi Script : Taoshobuddha
Meaning: Taoshobuddha

Pr int ed and Published by:
TAOSHOBUDDHA MEDITATIONS
Cover design, effect s and graphics: Anand Neelambar
Page 41

Page 42

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.
=l4+ BP+ 7l T rP 6l H+l T
=+P =+P rP 6l 47+l T+

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

Page 43

|79 9 4l Bl= rF6l 7l7 T
H4 6l 4B Hl4l= rl Hl4l= 4lTl r+

LEAVING THE FINITE REALM THEY NOW DWELL IN REAM BEYOND THE KNOWN!!

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

Page 44

Naqshbandi Sheikh Hazrath Ramchandra Lalaji RA

Page 45

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

Page 46

Naqshbandi Onkar Nath Bhaiyyaji RA

= r r |=-7l T 6l Blr46 P =l
4+ 4 r 4l Hl= r4 + |=-7l T Pl
4+ T |+F46 +1H4-7l 7l4 r |=-7l P Pl
Tl Tl r |=H PrTl6 r Hl|H4l+ Tl =4
= rl r |=-7l 7-rl rl T B7T P H4
4 rl =6l =l4 |=-7l 7Hl r 4B 4rl 4 B

Page 47

Preface

Beloved Friends and fellow seekers on the path I am happy to present you with
t he Shajrah Sharif in t his present t enable form wit h colorful images. Shaj rah is
pious work as it cont ains t he prayers and t he names of t he sheikhs of t he
Naqshbandi- Muj addadi- Mazaharia- Ramchandria t ariqat . Reading t he Shaj rah
Sharif is I badat and recommended by t he mast ers. However init ially it was given
by t he mast er t o t he disciple at t he t ime of init iat ion.
This was relaxed and Sufi Naqshbandi Sheikh Onkar Nat h RA has even allowed t he
non- init iat es reading t he Shaj rah Shar if. As t his prepares t he seekers for inward
j ourney, t he love for t he mast ers, and also make t hem aware of t he life and works
of t he Sheikhs.
When in 1968 t he Sheikh init iat ed t he process of speaking on t he life and t he
works of t he Sheikhs a large number of init iat ed and non- init iat ed seekers
at t ended t he sessions on a regular basis. This was t he first experience wit h life
and works of t he mast er. And now I have present ed t he life and works of t he
Leaves from a Sufi Heart Vol 2. Bot h t hese volumes are available as paperbacks
and digit al format fr om www. ht t p/ / Amazon.com www. ht t p/ / I proclaim.com.
I n bot h cases you will have t o search t he name Taoshobuddha. On Amazon you
have t he preview and look inside t he cont ent s and a few pages as well. However
Sheikhs of t he t ariqat as Leaves from a Sufi Heart Vol 1 and
Page 48

Leaves from a Sufi Heart Vol 3 st art ing from Hazrath Abdullah Shah Naimullah
Behraichi RA t o t he current sheikhs will soon be available.
For inner preparat ion of t his prayer is essent ial for t he seeker. Therefore I am
making it available for t he seekers on t he pat h. A seeker needs mile st ones t o
discover t he pat h. I t is at t his st age he needs as much assist ance as may be
possible. However once he has discovered t he pat h he does not need t he mile
st ones.
A sick persons needs t he medicines and prescript ions only as long as he is sick and
once he at t ains t o healt h all bot t les of medicines and prescript ions become useless
and redundant for him
The original Arabic Script descended on Hazarth Sheikh Maulvi Abdul Ghani
Khan RA. And it was lat er script ed in Urdu by Lalaj i RA for t he sake of t he seekers
who had language barriers. Now Hindi Script along wit h English is also available.
I n t he present publicat ion I have included t he couplet s as Romanized for t he non-
Hindi or Urdu speaking seekers. Furt hermore t he meaning of each prayer is also
given in English.
Recit ing t he couplet s of Shaj rah Sharif is not a rit ual. I nst ead it is Maraqba
Medit at ion. However we go on recit ing mechanically. Anyt hing done
unconsciousness cannot t ransform you. I f along wit h recit ing you underst and t he
essence of t he prayer or t he cont ribut ion of t he part icular Sheikh you will be
connect ed t o t he energy field. This is t he way t o connect t o t he Nisbet of t he
sheikh and event ually t o t he t ariqat . The current work is for t his purpose. However
I am st ill t o creat e maraqbas around each couplet of t he shaj rah shar if.
The Urdu script was assist ed by Dr. Hamidullah, who was once a very act ive
member of t he congregat ion. However now he has drift ed for reasons of his own
underst anding. May Allah shower blessing on him.
The original Urdu Script was creat ed in 1976. And it was preserved by
Taoshobuddha. Lat er t he work of refurbishing and present ing in t he present
format as images began and is t he cont inued effort of TAOSHOBUDDHA
MEDITATIONS. Ceaselessly t he I T expert s who are seekers as well cont inue t o
blend t he grace of t he Sheikhs and t he t echnologies t o r efurbish t he invaluable
works assiduously making t hese available for seekers.
Page 49

Also current ly t he t eam is working on refurbishing t he Makt oobat s of Naqshbandi
Sheikh Sufi Brij Mohan Lal RA. And soon t hese will be present ed in digit al for mat .
Not only are t his we working on present ing t he Makt oobat s of Maulana Fazal
Ahmad Khan RA.
I t is my request t o seekers world over if you have any such valuable document
make it available for seekers provide t o us so t hat it is refurbished and present ed
for t he benefit of t he seekers. I am at t ached a copy of t he let t ers of Naqshbandi
Sheikh Brij Mohan Lal RA writ t en in 1950.
Now t his Shaj rah Sharif in t his Digit al format is available t o you as part of t he
I nt ernat ional Journal of Naqshbandi Tariqat .
Also it is available in print format and digit al format for seekers from our
I nt ernat ional Publishers www. ht t p/ / Amazon.com who have consent ed t o mar ket
worldwide for seeker s.
Alham Dil Allah Subhan Allah Allah Ho Akber! ! !
Love
Taoshobuddha
Naqshbandi Sheikh

Page 50

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 Jamadil 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 Jamadil
(Awwal/Akhar) 107AH) Medina

5. Hazrath Imaam Jafar al-Sadiq RA (d. 15 Rajjab Murajjab 148AH) Medina

6. Hazrath Bayazid Al Bastami Tafur RA (d. 14/17 Shaban 261AH) Bastam

7. Hazrath Abul Hassan Khirqaani RA (d. 15 Ramdan 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 al-
Murajjab, 791AH) - Qasr-e-Aarifan (Bukhara)
Page 51

18. Hazrath Shah Alauddin Attaar RA (d. 20 Rajab 802AH) - Jafaaniyan
(Mawralnahar)

19. Hazrath Yaqoob 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 RA (d. 19 Muharram, 970AH)-
Samarqand , Mawralnahar

23. Hazrath Khawazah Muhammad Waaqif Akanki RA (d. 21/22
Sha'baan 1008AH) - Akang (Bukhara)

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 al-
Aakhar, 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 Masoom Farooqi RA (d. 9 Rabi al-
Awwal, 1079AH) - Rozai Sharif Sirhind (India)

27. Hazrath Saifuddeen Bin Masoom Farooqi RA (d. 19 Jumad al-Oola,
10951096AH) - Rozai Sharif Sirhind (India)

28. Hazrath Noor Muhammad Badayooni RA (d. 11 Dhul Qadah,
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 Qadah, 1248AH) - Lucknow
U.P.(India)
Page 52

32. Hazrath Sayyed Abul Hasan Saeed Naseerabadi RA (d. Shaban,
1272) - Rai Bareli U.P.(India)

33. Hazrath Mawlana Khalifa Ahmad Ali Khan RA left on
04.11.1904(AD) Kaimganj, Distt. Farrukhabad (Uttar Pradesh)

34. Hazrath Mawlana Shaah Fazl Ahmad Khan RA (1857-1907 A D)
Qusba- Raipur Distt. Farrukhabad (Uttar Pradesh)

35. Hazrath Mawlana 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 Saeed 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 Uttar
Pradesh, India

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!!

Page 53

H=4 64l|44l +1H4|74l P=77|74l
P=r|4l 4l lP|4l
4l BlP 4l rTlH 4l T4P

Shajrai taieba naqshbandia
mujadadiyya, mazaharia, va
ramchandria!
Ya salamu ya hafishu ya
qayamyu
Page 54

(1)

Ya I llahi apni azmat au at a ke wast e
Noore iman de muj he Muhammad Must afa ke wast e

ll lrl H9+l H=P6 Hl H6l T 4lF6
+ Pl 7 PrP7 PF6Tl T 4lF6+

For the sake of Thy magnanimity, grandeur, majestic grace fills my being with the noor
or light of the Holy Prophet pbh.

(2)

Ya I llahi Dil mera ho nure wahdat se munnawar ya wahid,
Haj rat e Abu Bakr zebe it qiya ke wast e

|7 Pl rl + 4r76 B P+-4 4l 4rl7
r=6 H4 44 =4 t6|T4l T 4lF6 +

Fill my heart with the light of Unity,
For the sake of Hazrat Abu Bakr, who is a treasure of virtues?

(3)

Ya I lahi nafse kafir se muj he iblis se,
Le bacha Sulman murshid basafa ke wast e

4l lrl +TB Tl|T B PH 4lB B
4l BPl+ P|H7 4lBTl T 4lF6+

May Almighty save me from falling a pray to my the mind and ego,
Page 55

In the name of the holy Master Hazrath Salman Farsi on whom Thy
grace manifests!

(4)

Ya I lahi ishq se apne muj he kar sar buland,
Haj rat e Qasim I mame beriya ke wast e

4l lrl 7T B H9+ PH T B 4-7
r=6 Tl|BP PlP 4|4l T 4lF6 +

O Almighty fill my heart with Thy love,
For the sake of guileless Hazrath Imam Qasim Bin Muhammad

(5)

Ya I lahi ishq ki aat ish se ho sina kabab,
Jafar Sadiq imame peshwa ke wast e

4l lrl 7T Tl Hl|6H B Bl+l rl T4l4
=lT Bl|7T PlP 9H4l T 4lF6+

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!

Page 56

(6)

Ya I lahi j uj t ere bhulu mein sab duniya va deen,
Bayazid peshwa marde Khuda ke wast e

4l lrl == 6 P B4 7|+4l 4l 7l
4l4=l7 9H4l P7 G7l T 4lF6+

May Almighty fulfill my desire to forget everything else expect You,
For the sake of the great spiritual guide Hazrath Bayazid Bistami

(7)

Ya I lahi fazl se de muj hko daulat e fakro fana,
Bul Hassan Khwaj a hamare basafa ke wast e

4l lrl T7 B 7 PHTl 7l6 T4l T+l
4rB+ 4l=l rPl 4lBTl T 4lF6+

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 I lahi t a abad kayam rahe yah silsila,
Khwaj a bil Qasim nurul huda ke wast e

Page 57

4l lrl 6l H47 Tl4P r 4r |B|Bl
4l=l |4Tl|BP +6 r7l T 4lF6+

May Almighty kindly continue this Master-disciple relationship
unendingly, For the sake of the truthful Hazrath Khwaja Abul Qasim
Gurgani

(9)

Ya I lahi j ab mein t era naam loon t ab ho huj ur,
Abu Ali maqbul dargahe Khuda ke wast e

4l lrl =4 P 6l +lP 64 rl r=
H4 Hl PT4 7lr G7l T 4lF6+

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 I lahi kar hij abe t an se muj hko pak saaf,
Khwaj a Yusuf qut be aalam bakhuda ke wast e

4l lrl T |r=l4 6+ B PHTl 9lT BlT
4l=l 4BT Tt4 HlP 4lG7l T 4lF6+

May Almighty remove the sheaths from my physical, subtle and casual
bodies, For the sake of the crown of saints Hazrath Khwaja Yusuf
Hamadani .
Page 58

(11)

Ya I lahi ij j at e duniya va deen ho at a,
I bde Khaliq Ghuj dawani bahaya ke wast e

4l lrl 7=6 7|+4l 4 7l rl H6l
-7 Gl|T |774l+l 4lr4l T 4lF6+

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 I lahi kamilul imaan bana de t u muj he
Khwaj a Arif Rewkari marde khuda ke wast e

4l lrl Tl|P Pl 4+l 7 6 PH
4l=l Hl|T 4l P7 G7l T 4lF6+

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 j ismi aalalat aur ruhani meri,
Khwaj ae Mahmood murshid bazia ke wast e
Page 59

7 T |=FPl Hl6 Hl -rl+l Pl
4l=4 PrP7 PH7 4l|=4l T 4lF6+

May Almighty, remove our bodily ailments and the spiritual
shortcomings,
For the sake of Khwaja Muhammad Anjir Fagnawi, full of divine light

(14)

Ya I lahi door kar duniya va deen ke dard dookh,
Haj rat e Khwaj a Muhammad peshwa ke wast e

4l lrl 7 T 7|+4l 4 7l T 77 7G
r=6 4l=l PrP7 9H4l T 4lF6+

May Almighty, remove our pains and afflictions in both the worlds, For
the sake of the Kingly Saint Hazrath Khwaja Ajijan

(15)

Ya I lahi Sharah par j ab t ak j iyun sabit rahoon,
Haj rat e Khwaj a Muhammad baat a ke wast e

4l lrl Hl 9 =4 6T |=4 Bl|46 r
r=6 4l=l PrP7 4 H6l T 4lF6+

May Almighty bless us to live in accordance with the dictates of
Scriptures,
For the sake of Muhammad Baba Samasi, blessed with divine gifts
Page 60

(16)

Ya I lahi hifj e I maan waqt e murdin kij iyo,
Haj rat e Mire Kulale parsa ke wast e

4l lrl |rT= Pl 416 P7+ Tl|=4l
r=6 Pl Tl 9lBl T 4lF6+

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 I lahi muj hse aamale shania ko chuda,
Shah Bahauddin aqmal padshah ke waste

4l lrl PHB HlPl H+|44l Tl 77l
7llr 4rl7l+ HTP 9l7Hlr T 4lF6+

May Almighty make me shun the wrong doing?
For the sake of fully accomplished Hazrath Shah Naqshband
Bahauddin

(18)

Ya I lahi muj hpe hove nure wahdat aashkar,
Shah Allauddin murshid rahanuma ke waste

4l lrl PH 9 rl4 + 4r76 HlHTl
Hlr Hl7l+ P|H7 r+Pl T 4lF6+
Page 61

May Almighty bestow upon me the light of firm belief in You alone,
For the sake of great guide Hazrath Shah Allauddin Attar

(19)

Ya I lahi de aman min kulli daain aur bala,
Haj rat e Yaqub Charkhi purj iya ke wast e

4l lrl 7 HPl |P+T- 7l4l Hl 4l
r=6 4lT4 Gl 9|=4l T 4lF6+

May Almighty! Save me from all ailments and difficulties,
For the sake of extra ordinarily brilliant Hazrath Yaqub Charkhi

(20)

Ya I lahi pul* pe aur mahshar men ho piron ka saat h,
Khwaj ae Ahrar rasuul at kiya ke wast e

4l lrl 9 9 Hl PrH P rl 9ll Tl Bl
4l=4 l|B |T4l T 4lF6+

May Almighty Kindly fulfill my desire of accompanying the Great
Masters** For the sake of the firm believer Shaikh Ubaydullah Al-Ahrar

( * aft er deat h on Serat Ka Pul which is believed t o be t he bridge t o be crossed by
one aft er deat h according t o t he I slamic belief. I n Hindu t radit ions it is believed t o
be the Vaitarani river)

Page 62

(21)

Ya I lahi zuhdo t aqwa aur muhabbat apni de,
Haj rat e Khwaj a Muhammad parsa ke wast e

4l lrl =lr7l 614l Hl Pr-46 H9+l 7
r=6 4l=l PrP7 9lBl T 4lF6+

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 I lahi saare isyan aur nisyan muaaf kar,
Shah Darvishe Muhammad murt aza ke wast e

4l lrl Bl |B4l Hl + |B4l PHlT T
Hlr 74H PrP7 P6=l T 4lF6+

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 wast e

4l lrl 7lF6 P rl4 r7P Hl7Pl
4l=l HPT+Tl PrP7 4l7Hlr T 4lF6+

May the friends be kind and benevolent
Page 63

In the name of Hazrath Khawaja Amkanki Muhammed whose status is
kingly.

(24)

Ya I lahi t obai kaamil ki t u t aufeeq de
Khwaj a Abdul Baqi murshid rahnuma ke wast e

4l lrl 6l44 Tl|P Tl 6 6lTlT 7
4l=l H-7 4lTl PH7 r+Pl T 4lF6+

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 I lahi ba karibo kurb kar apna at a,
Gausul aaj am Shaikh Ahmad peshwa ke wast e

4l lrl 4l Tl4l T4 T H9+l H6l
lBl=P HG HrP7 9H4l T 4lF6

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 I lahi hubbe pirane t ariqat muj hko de,
Haj rat e Masum raasul it kiya ke wast e

Page 64

4l lrl r-4 9ll+ 6lT6 PHTl 7
r=6 PlBP l|B |T4l T 4lF6+

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 I lahi shirko kufro masiyat se door rakh,
Shaikh Saifuddin murshid rahnuma ke wast e

4l lrl |HTl TTl Pl|B46 B 7 G
HG BTl+ PH7 r+Pl T 4lF6+

May Almighty keep us away from distraction, disbelief and sins, For
the sake of the great guide Hazrath Shaikh Saifuddin

(28)

Ya I lahi gair ka muht aj mat kar mere rab,
Sayyede Nure Muhammad mukt ida ke wast e

4l lrl Tl Plr6l= P6 T P 4
B47 + PrP7 P1|67l T 4lF6+

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 I lahi gaib se roj i de ain roj i rasan,
Shamshudeen Mahboob Mirza ke wast e
Page 65

4l lrl 4 B l=l 7 9 l=l Bl
HPHl+ Pr44 |P=l T 4lF6+

O Giver of livelihood to everyone, bless me also with the same, For the
sake of Hajrat Shamsuddin Mahboob Mirza Zanzana

(30)

Ya I lahi de muj hkao t aufiq aamale hasan,
Haj rat e Khwaj a Naimullah Shah ke wast e

4l lrl 7 PHTl 6lTlT HlPl rB+
r=6 4l=l +P 7-lr Hlr T 4lF6+

May Almighty give me the strength to stick to the right path, For the
sake of Hazrath Khwaja Naimullah Shah

(31)

Ya I lahi apni rahmat se t u de dil ki murad,
Shah Muradullah maqbule Khuda ke wast e

4l lrl H9+l rP6 B 6 7 |7 Tl Pl7
Hlr Pl77-lr PT4 G7l T 4lF6+

May Almighty bestow Your grace to fulfill the real desire of my heart,
For the sake of Your dear Hazrath Shah Muradulla

Page 66

(32)

Ya I lahi shaad rakh apni muhabbat men muj he,
Qut be aalam Bul Hassan nurulhada ke wast e

4l lrl Hl7 G H9+l Pr-46 P PH
Tt4 HlP 4 rB+ +6r7l T 4lF6+

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 I lahi raham kar maj rooh aasi par sada,
Maulvi Ahmad Ali Khan rahnuma ke wast e

4l lrl rP T P=-r HlBl 9 B7l
Pl4l HrP7 Hl Gl+ r+Pl T 4lF6+

O Almighty bestow Your grace on this incapacitated sinner,
For the sake of the great guide Hajrat Maulvi Ahmad Ali Khan

(34)

Ya I lahi shaad ho daarain me Abdul Gani,
Fazl Ahmad Khan murshide beriya ke wast e

4l lrl Hl7 rl 7l+ P H-7 +l
T7 HrP7 Gl+ PH7 4|4l T 4lF6+

Page 67

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 I lahi fazl se de muj hko Fazle Ahmadi,
Ram Fazli aur Raghubar baat a ke wast e

4l lrl T7 B 7 PHTl T= HrP7l
lP T=l Hl 4 4l H6l T 4lF6+

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 muj h par rahe
Brij Mohan Lal Murshad Ba zia ke wast e

4l lrl B4 4=l Tl TP PH 9 r
= Plr+ l PH7 4l |=4l T 4lF6+

May the grace of all the master be on me
Grant me this in the name of Murshad master Brij Mohan Lal

(37)

Ya I llahi Shaad Ho Rahmat se t eri Onkar
Page 68

Ram Raghuber Brij Mohan Wa At a ke Wast e

4l lrl Hl7 rl rP6 B 6l HlTl
lP 4 Hl =Plr+ 4l H6l T 4lF6+

May the grace of Onkar be on me
In the name of sheikhs RamChandra raghuber Dayal and Brij Mohan
Lal

(38)

Ya illahi t ere khadim ki hai yh t uj hse dua
Jindagi ho vaqf peere rhnuma ke vast e

4l lrl 6 Gl|7P Tl r 4r 6HB 7Hl
|=-7l rl 41T 9l r+Pl T 4lF6+

This is my solemn prayer O Lord
May this life be embellished at thy altar!

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A copy of Maktoobat of Naqshbandi Sufi Brij Mohan Lal
RA

International Journal of Naqshbandi Tariqat - July To September 2011

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