Recitations of verses are accompanied by synchronized verses and translations display on a custom designed audio player. Anant Akhado literally means a gathering of unlimited souls in an eternal context. It is a well known, much loved and respected composition of verses written by Pir Hasan Kabiruddin. The verses deal with a comprehensive range of spiritual themes — struggle for liberation of the individual soul, religious practices and the relationship between a Murid and the Murshid. With the launch of the full verse Anant Akhado service , JollyGul.

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It is a composition of verses dealing with the process of evolution and involution of all souls since time immemorial. Overall, it is an expression of a timeless vision of hope for an individual soul bound to the clogging and hampering of this illusory material existence; to rise beyond it into eternity where it will unite with souls from other periods and ages in a joyous and festive manner, and merge with the ultimate reality as an eternal homecoming.

Jampudeep meaning the Indian subcontinent the physical home of the composer , is in some verses taken as a metaphor for the eternal home. The verses also refer to descriptions of all souls in history and indeed metahistory, how they overcame the influence of time and who were the key personalities that assisted them in the process of achieving eternal salvation. The key aspect about this eternal struggle for liberation of the individual soul is the incessant confrontation with the forces of evil which constantly hinder the progress of the soul.

Hence, at the cosmic level, there are numerous descriptions about the eternal power creating and sustaining natural armies to combat the forces of evil, triumphantly and jubilantly overcoming them in the ultimate. Indeed, at the end of each verse there is the phrase, 'Haree anant' which means: Haree the Lord, the destroyer of evil , is the Master of the unlimited souls, is eternal, is always present and is limitless, giving constant assurance to the reciter about the eternal protection and hope.

The most important theme that emerges in this context, is the necessity for the Divine; the pure and perfect, to assume physical manifestations, the avataars, in order to protect individual souls against the forces of evil and destruction and to sustain the universes fourteen mentioned in the text continuously.

In the present age the avataar is the Imam of the time upon whom praises and tributes are showered throughout the text. Indeed, the text begins with it. Explicit in the verses is the constant awareness of the insufficiency and the inability of the individual soul by itself to attain this exalted destiny. Hence, there are many verses which are supplications and pleadings of the individual soul for Divine help, protection, grace and mercy. The verses were composed in the Indian subcontinent in which the inherent culture ascribes the stature of the provider and protector of a household to the husband and that of a dependant and the protected to the wife or woman of the household.

Hence a woman or a wife, the naari, is a metaphor for an individual soul; and the husband or the master, the nar, is a metaphor for the Imam. Indeed He is such a husband who will always offer protection and help as long as the individual soul remains a devoted and a loyal wife to Him is faithful to His guidance.

He will also fulfil all it's physical and spiritual needs under these conditions. The real understanding and recognition of the Imam cannot be attained except through intense devotion. The composer himself got the understanding as a result of continuously spinning the cotton like substance into cloth, upon which these verses were inscribed, using his own bodily limbs.

It is stated that if an individual soul remains a devoted wife, it will reap the benefits of continuously spinning the cotton like substance, i. In response to the constant grace, guidance and protection by the Lord through His different manifestations, there is a concomitant responsibility on the part of individual souls to follow the guidance rigorously and intelligently and to live within the moral and religious discipline prescribed for them in order to reach the exalted destiny.

This is referred to in many different ways and extensive invaluable practical guidance and wisdom is given. Specifically, the eternal and timeless principles mentioned are: the observance of tithe being the root of religion and the right of the Imam of the time; observance of three times prayer referred to as the three invitations from the Lord; service and devotion to the Imam of the time; constant deep study of and reflection upon the holy scriptures which include the Farmaans of the Peer; abstinence from backbiting, slander, speaking and thinking evil of someone; steadfastness and firmness on the path of righteousness and avoidance of evil; observance of four virtues i.

In the context of Divine guidance, the Lord manifests Himself as Gur-Bhramaa the light of prophethood- Nur-e-Nabuwwah to guide individual souls towards the light. This manifestation is the Creator and the Nourisher of the soul the spiritual mother , the Perfect Teacher Mursheed-e-Kameel , the Guru or the Peer and is appointed by the Imam of the time. Indeed it is the manifestation of the same light which has composed these verses. Sometimes the role of the Imam and the Peer are combined as at present and sometimes they are separated as at the time of the composition of these verses.

In the context of the relationship between a murid and the Murshid, the associated concept of transformation of the individual soul is important in all mystical traditions. In the verses the Murshid is regarded as the Evaluator who seeks the bronze and transforms it into silver. Hence to be accepted as a disciple is considered to be a very privileged position as far as the individual soul is concerned.

The realisation of this fact serves to reinforce the commitment of the individual soul to the relationship. The process of transformation is a gradual elevation from the gross material existence progressively into subtle and more refined spiritual existences until the final state of complete and total LIGHT only.

The role of the Murshid is critical in this process. It is stated that it does not take a great deal for the Lord as manifested in the Murshid to transform a man into an angel. To assist a murid on this difficult path of Sirat-al-Mustaqeem, the All Merciful operates at two levels.

At the physical level He has set up the Jamatkhanas, referred to as the Gur-Gat-Gangaa wherein there is the presence of the Guru, the Guide, either personally or in the form of His guidance, i. At the spiritual level He has set up angels which offer help and protection at a personal level to the devoted souls and are referred to as the huraau, the guardian angels; and the judging angels referred to as adal firohi firasta who take account of the deeds of the individual souls.

Hence, keeping them vigilant at all times. The eternal and cosmic significance of these verses will become apparent in consideration of the circumstances linked to their composition. They are described in the text in an authoritative and convincing manner and are worthy of deep reflection.

These verses were composed by Peer Hassan Kabirdeen at a very young age as an expression of his deep yearning for the deedaar physical and spiritual vision of the Imam of the time. After the refusal of his father Peer Sadardeen to take him along with him for the zaheri deedaar physical encounter between the murid and the Imam , regarding him as too young to undertake the arduous and difficult journey from India to Iran, Peer Hassan Kabirdeen began his devotions, prayers and supplications and gave expression to his feelings by composing these verses in Khojki script, invented by his father, and writing them on over gajes approximately feet of cloth woven by himself.

It took approximately six months to complete the verses. While the verses were being composed, Peer Sardardeen went through intense spiritual crises. An 'iron wall' was erected preventing him from getting the blessings of deedaar both in the physical and spiritual sense.

This was due to the fact that he expressed a minute sense of ego by regarding his son as too young. He went through intense prayers, supplications and imposed upon himself many physical mortifications in order to attract Divine mercy and hence alleviate this precarious state.

At that time Peer Sadardeen was not a Peer though a highly elevated soul responsible for the salvation of twelve crore souls. Upon completion of the verses Peer Hassan Kabirdeen dedicated them to the Imam of the time, Mawlana Islam Shah by folding the cloth in the form of a turban. He then travelled to Iran and had the honour of having the audience with the Imam at the village of Kahek.

With utmost humility and respect, he entered in the presence of the Imam, performed Baiyah Act of Allegiance and placed the turban at His Holy feet. Imam Shri Islam Shah gracefully lifted the turban and placed it on His head. After a short while, the Imam removed it and placed it on the head of the Peer as a symbol of his Peeratan. It was at this encounter with the Imam that he was entrusted with lots of grace and mercy, the burden of the salvation of unlimited souls and was bestowed with the status of the Peer in the spiritual sense was not appointed.

In one of the verses this incidence is regarded as a completion of a heavenly plan. It was around that time that the Merciful removed the 'iron wall' from Peer Sadardeen. Although the majority of the verses were composed before the granting of the eternal burden as alluded in the text, it is conceivable that some verses were added by the composer himself after this very important ceremony.

In Ismaili Tariqah, it is only the Imam of the time who has the ultimate authority to interpret a text of a revelatory nature. Hence in doing the translations every attempt has been made to adhere to the literal meaning as far as possible to enable each individual to interpret them according to his or her own understanding and background.

However in some cases it has not been possible due to linguistic and grammatical nuances involved when translating from one medium into another. Moreover, the verses are poetical in nature which further adds to the complexities of translating in a literal manner. Hence, a degree of free translation and a brief explanation of some terms has been included wherever it has been necessary to convey the basic meaning behind the verses.

However, a glossary which consists of variation of meaning and explanations where appropriate, is provided at the end. This will be of assistance to individuals for their own analysis and interpretation in the context of personal search, and also be useful for translating other ginaanic literature. The practical importance of these verses in Ismaili tradition is attested to by the fact that they are recited daily in Jamatkhanas before the first prayer.

In view of the above, these transliterations and the translations have been undertaken primarily for benefit of individuals who have little or no knowledge of Gujerati, especially for the members of the jamaats who come from non-IndoPakistan backgrounds hence, promoting inter traditional cultural and linguistic dialogue and exchange between the various components of the diversity within our jamaat.

It is hoped that those who have the knowledge of Gujerati will also get interested and be motivated to read the text in Gujerati for further analysis and interpretation realising that a transliteration or a translation is at best only an approximation to the work in the original language. It therefore serves as an ideal base for further in depth study of ginanic literature. Although to a certain extent knowledge of the language is important towards the understanding of the concepts therein, one must not get too bogged down with the linguistic analysis of the text but rather, it is more important to try to capture the underlying spirit which has enabled it to flourish for centuries.

It is hoped that those who go through it will appreciate the scope of and authority contained in the knowledge of these verses. It is a sincere and humble prayer that this work will give the readers the relevant knowledge, guidance, wisdom, inspiration and spiritual strength to sustain them in their quest for the Light and eternal life.

May all enjoy the blessings of eternal peace, joy and happiness in this life being the ultimate vision and the optimum state of the individual soul as expressed in these verses. Aashaajee Jug pati jug naath Sri Islam Shah ham man tere umaayo ji Kaayam swaami hansa ji naa raajaa Janpudeep me Shah aavo Haree anant anant - Haree anante jo swaami Shah anante jo ant tunhi janne ji Ek ne maare Shah, ek ne taare ane ek ne Haree var aale Haree anant Aashaajee Tribhovar swaami Shah tame var daataa srevaa tamaari ham lianna ji sarve jiv tamaari sevaa e laagaa tame chho Madhusudhan Dev Oh Lord The Lord of three worlds, you are our Provider and our Protector We accept or undertake to serve you All souls are at your service You are the Lord, the seat of great consciousness Haree You are eternal Aashaajee Bhanne Gur Harischanddhra e-hij vinantee sarve sunno vadhaaiyun ji amne var deeyo tame Kaayam swaamee Maahaavar raajaa medeo deedaar Oh Lord This is the supplication as taught by Pir Sadardin All hear about the felicitations glad tidings Oh Lord accept promise us to be our protector for ever The greatest of all kings bestow upon us the Vision Haree You are eternal Aashaajee Truttho tribhovar Kaayam swaamee vinantee sunno raae-jan jee paach-me purakh alakh lakhaayaa sohi alakh anant pariyaann Aashaajee Chaddalaa suraj te kem chhipe em hi vichaaro lokaa jee jeev peenddh jenne trilok seerajyaa so kem duja hove Oh Lord How can the risen Sun be hidden?

Think about it The one who has created the soul,body and the three worlds How can it be anything else other than the Imam Haree You are eternal Aashaajee Ame sujaataa tame var swaamee sreva tamaari ham leeannaa jee vinavu vinavu bahu rupe vinavu ham tere naam patiannaa Oh Lord We know that thou art our Lord and Protector I we have accepted the honour of serving You I plead in humility several times and in many ways I have complete trust in Your name word Haree You are eternal Aashaajee Khann maanhe srestti seeraji upaavo ane khann maanhe dur chukaavo ji taro ant na jaanne koee kare kirtaar so hoi Oh Lord In a moment you can create and bring into existence the entire creation and in a moment you can destroy everything Nobody can fathom your greatness Whatever the Creator wills, happens Haree You are eternal Aashaajee Anant parav Shah pela thaapeeyaa nave parave Shah aayaa ji kal maanhe Kaayam Kaalingo sangaar-se rakheeye Shah Pire mukh paayaa Oh Lord The lord first established countless forms attributes He has taken nine physical manifestations In the present age the everliving will slay the satanic force The true devotees achieved the word Shah-Pir from the Lord OR they achieved the word commmand from the Shah- Pir Haree You are eternal Aashaajee Kapur maanhe rahee vasavaa var deshe vasav tam-ne mal-she jee dev daannav naa tees deen neevedda thaashe kamaaee kamaaee fal leshe Oh Lord In the camphor scented place the Lord will habitate and become manifest and will grant you stay there The enemies of the Lord will be dealt with at that time The gooddoers will earn their rewards Haree You are eternal Aashaajee Ek laakh ne chovees hazaar Saheb pegambar theeyaa ji sinter so so Husseini chadd-she em Shah asur ne kape Oh Lord One hundred and twenty four thousand Holy prophets have existed Seventy hundreds Huseinis followers of Imam Husein will rise and in that manner, the Lord will severe the faithless Haree You are eternal Aashaajee Tetrees karodd Dev Gur Bheeramaa-jeeke saathe te har har karine dharma dheeyaa-yaa paanch laakh sun Ishwar Gorakh bhanneeye te seenghaddeeye naad puraave Oh Lord Thirty three crore liberated souls will be with Prophet Muhammed light of Nabuwwah they worshipped the name of har Ali Lord Gorakh taught five hundred thousand by calling through the vocal instrument Haree You are eternal Aashaajee Ishwar Bhramaa Maheshvar bhanneeye Peer paygambar Sohodev saathe jee anant karoddee Dev surnar malshe zaher chaddshe Shah rath Aashaajee Aaj kal vaare baar karodd te Satgur Sohodev saathe jee jo jaanne to mela melaavo to gnaan veechaaree ne chaalojee Oh Lord The twelve crore souls of the present period will be with Satgur Sohodev Pir Sadardin Those who realise know,understand this, get together and conduct yourselves by reflecting upon the ginaans Haree You are eternal Aashaajee Dharam putra sathe nauv kror te sami jine dwaar aave ji Arjun laakh chartris malshe chaalis laakh Bhim jaanno Oh Lord There will be nine crore souls with Yudhishthar who will come in presence of the lord Arjun will meet liberate thirty six lakhs 3,, Forty lakhs 4,, will be with Bhim Haree You are eternal Aashaajee Chaud laakh sun Sohdev malshe Nakul te pantris laakh ji Surnar tiyan mela mahen malshe Kirtaar bharann bhar-she


Anant Akhado - Translation

Aashaajee Aaj kal vaare baar karodd te Satgur Sohodev saathe jee jo jaanne to mela melaavo to gnaan veechaaree ne chaalojee Haree anant Oh Lord The twelve crore souls of the present period will be with Satgur Sohodev Pir Sadardin Those who realise know,understand this, get together and conduct yourselves by reflecting upon the ginans Haree You are eternal Aashaajee Kal-jug maanhe aghor paap vartyaa tees maanhe aap kun raakho-jee jo jaanno navsaa Nav Shah bhettun. Search Ginans Search Devotional Lit. Search Translations.


Anant Akhado E

As a complement to the Anant Akhado service, JollyGul. The podcast episodes gives an overview of Anant Akhado, presents a profile of Pir Hasan Kabiruddin and delves into some of the verses. Title Reciter Type Time. What is Anant Akhado? Anant Akhado literally means a gathering of unlimited souls in an eternal context. It is a well known and respected composition of verses written by Pir Hasan Kabiruddin at a very young age over a period of 6 months.


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