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COMPLETE WORK S

OF PIR-O-MURSHI D HAZRAT INAYAT KHAN ORIGINAL TEXTS : SAYINGS I Part I

COMPLETE WORKS

OF PIR O-MURSHI D HAZRAT INAYAT KHA N ORIGINAL TEXTS : SAYINGS I

Par I t Source Ed itio n

4 East-West Publication s London/The Hague

Previous volumes in this series : Biography of Pir-o-Murshid Inayat Khan (1979 ) Authentic Versions of the teachings of Pir-o-Murshid Inayat Khan on Sufism Sayings Part I (the 1st version of the present volume) (1982 ) Authentic Versions of the teachings of Pir-o-Murshid Inayat Khan on Sufism Sayings Part II (1982 )

All books published by East-West Publications b .v., Anna Paulownastraat 78, 2518 BJ The Hague . © 1989 Nekbakht Foundatio n Edited by Mrs . Munira van Voorst van Beest. Published by East-West Publications in collaboration with the Nekbakht Foundation . This book is copyright under the Berne Convention . Enquiries should be addressed to East-West Publications .

No partofthis book maybe reproduced in anyform by print, by photoprint, microfilm or any other means without written permission from the copyrightholder . ISBN 90-70104-89-X

ii i CONTENT S

Table of contents

. iii - v

Preface .

. vii - xi v

(Guide for Use)

X - xiv

Explanation of signs and abbreviations .

xv - xvi

S a y i n g s, published in -Notes of th e Unstruck Music, the G a y a n

. 1 - 28 3

page :

9 .

. .

. . 1 -

17 . 10 Alankaras 1 12 . 24 . 13 Bolas 1 12 . 24 . 13 25 36 . 37 48 . 60 . 49 61 72 . 73 84 . " 85 - 96 . 97 - 108 . 109 - 120 . 121 - 132 . " 133 - 144 . 145 - 156 . 157 - 168 . 169 - 180 . 181 - 192 . " 193 - 204 . 205 - 216 . 217 - 228 . 229 - 240 . 241 - 251 . 252 - 264 . 265 - 280 . Chalas 1 - 12 . 13 24 . 25 36 . 37 48 . 49 60 . 61 72 . 73 84 . 85 96 . 97 - 108 . 109 - 120 . 121 - 132 . 133 - 144 . 145 - 156 .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. 3 . 6 . 11 . 16 . 21 . 26 . 31 . 35 . 38 . 43 . 47 . 51 . 55 . 59 . 64 . 69 . 74 . 78 . 83 . 86 . 90 . 95 . 99 . 103 . 107 . 112 . 117 . 122 . 126 . .130 . 135 . 139 . 143 . 147 . 151 . 155 . 160 . 166 . 171 -

157 - 168 . . 169 - 176 . .

. . .

. . . .

. . . . . . . ..

. . . .

. 176 - 18 1 . 181 - 18 5

Alapas

Gamakas

1 -

1 13 25 -

12 . 24 33 .

. . .

. . . .

3 6 11 16 21 26 31 35 38 42 47 50 54 59 64 68 74 78 83 86 90 95 99 10 3 10 7 11 2 11 7 12 1 12 6 13 0 13 5 13 9 14 3 14 7 15 1 15 5 16 0 16 6 17 0 17 6

. 185 - 19 0 . 190 - 19 5 . 195 - 199 Gayatri -

page : Gayatri Saum . . . . . . . Salat . . . . . . Khatm . . . . . . Dowa . . Nayaz and Naz(a)r Ragas 1 6 . . . . 714 . . . . 15 20 . . . . 21 26 . . . . Suras 1 16 . . . . 17 27 . . . . 28 40 . . . . Talas 1 8 . . . . " 9 18 . . . . 19 30 . . . . 31 40 . . . .

" 41 -

. . . .

Tanas 1 8 17 " 20 -

7 16 19 21

. . . .

. . . . . . . . . . . . . . . .

. 199 . 202 . 205 . 207 . 209 . 210 . 216. 221 . 225 . 229 . 233 . 238 . 242 . 247 . 252 . 256 -

. 261 - 26 7

. . . .

. 267 . 272 . 277 . 281 -

27 2 27 7 28 1 28 3

284 - 50 2

S a y i n g s, published in The Divin e Symphony or V a d a n . . . Alapas 1 9 . . . . . Alankaras 1 12 . . . . . " 13 24 . . . . . 25 36 . . . . . 37 48 . . . . . " 49 60 . . . . .

. 284 . 286 . 290 . 294 . 296 . 299 -

20 2 20 5 20 7 20 9 21 0 21 6 22 1 22 5 22 9 23 3 23 8 24 2 24 7 25 2 25 6 26 1

28 6 29 0 29 4 29 6 29 9 30 1

61 " 73 " 85 -

72 84 96

. . . . . . . . . . . . . . .

" 97 109 121 133 Suras 1 Ragas 1 " 8 12 Tanas 1 " 8 18 Gamakas 1 13 " 25 Bolas 1 13 " 25 " 37 " 49 -

. 301 - 30 3 . 303 - 30 6 . 306 - 30 8

108 120 132 148 16 7 11 21 7 17 23 12 24 38 12 24 36 48 60

. . . . . . . . . . . . . . . . . . .

" 61 -

73 " 85 97 109 121 133 145 " 157 -

84 96 108 1,20 132 144 156 168

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . .

. 308 - 31 1 . 311 - 31 4 . 314 - 31 7 . 317 - 32 1 . 322 - 32 6 . 326 - 33 1 . 331 - 33 5 . 336 - 33 9 . 339 - 34 5 . 345 - 34 9 . 349 - 35 3 . 354 - 35 8 . 358 - 36 1 . 361 36 6 . 366 - 37 0 . 370 - 37 3 . 373 - 37 7 . 377 - 38 1 . 381 - 38 4

. 384 - 38 7

. . . . . . . . . . . . . . . .

. . . . . . . .

. 307 - 39 1 . 392 - 39 5 . 395 - 39 9 . 399 - 40 0 . 400 - 40 4 . 404 - 40 9 . 409 - 41 3 . 413 - 417 - Bolas -

page ; Bolas

Talas

Gayatri Chalas

169 - 180 . . . 181 - 192 . . . 193 - 207 . . . 1 - 12 . . . 13 - 24 . . . 25 - 36 . . . 37 - 48 . . . 49 - 60 . . . 61 - 72 . . . 73 - 81 . Pir, Nabi, Rasul 1 - 12 . . . 13 - 24 . . .

. . . . . . . . . . . . .

25 - 36

. . .

37 - 48 49 - 60 61 - 72 73 - 84 85 - 96 97 - 108 109 - 118

. . . . . . .

. 417 . 421 . 426 . 428 . 432 . 434 . 437 . 441 . 445 . 450 . 451 . 452 . 457 -

. 462 - 46 6

. . . . . . .

. 466 . 471 . 476 . 482 . 487 . 493 . 497 -

. . . . . . .

. . . . . . . . . . . . .

S a y i n g s, publi shed in N i r t a n or Th e Dance of the Soul

42 1 42 6 42 8 43 2 43 4 43 7 44 1 44 5 45 0 45 1 45 2 45 7 46 2 47 1 47 6 48 2 48 7 49 2 49 7 50 2

. 502 - 54 8

Alankara s 1 - 12 13 - 26 Poem "Heart" . "Truth .. .

. . . .

Suras

1 - 7

. . 513 - 51 4

Tanas Gamakas

1 - 14 1'- 12 13 - 24 25 - 30

. . .

Poem

Bolas

. 502 . 505 . 508 . 511 . 514 . 517 . 520 . 524 -

50 5 50 7 51 1 51 3 51 7 5Z0 52 4 52 5

"You are my life . . " "Why, 0 my feelin g heart . . . "Some did ' say tha t I knew nothing . . " "Before you judge my actions . ." . . . . 1 - 12 . . . . . 13 - 24 . . . .

. 525 - 52 6

. 526 - 52 9 . 529 - 53 1 . 531 - 53 4

25 - 36

. . .

. 534 - 53 7

37 - 48 49 - 61 1 - 12 13 - 18 1 - 5

. . . . .

. . . .

. 537 -• 53 9 . 539 - 54 2 . 542 - 54 5 . 545 - 54 6 . 547 - 54 8

Explanation of foreign words' . Index . . . . . . . . . . . . .

. 549 - 55 0

. 551 - 620

Talas " Chalas

vi i

PREFAC E This volume is one of a series designed to preserve the authentic words of Pir-o-Murshid Inayat Khan on Sufism . The teachings of Inayat Khan, an Indian musician and mystic (1882-1927), include sayings, prayers and poems, phrases given to his pupils, and lectures on an extensive variety of subjects . For this second edition (the first having been published in 1982), the title has been changed to Complete Works of Pir-o-Murshid Hazrat Inayat Khan : Original Texts, Sayings I instead of Authentic Versions . . . to conform with the title adopted for the entire series . The object of this book, and indeed of the whole series, is threefold : - To safeguard for posterity the data gathered together by Nekbakht Furnee, pupil and secretary of Inayat Khan, to whom he entrusted this task ; - To serve as the basis for future publications and translations . 1) - To make available to students and other persons interested the original versions of Inayat Khan's words . This volume contains the sayings which were published separately as Notes from the Unstruck Music from the Gayan (1923), The Divine Symphony or Vadan (1926), and the Nirtan or the Dance of the Soul , probably published in 1928 . As he was a musician, Inayat Khan gave to these books as well as to the categories within them musical names : "Gayan" meaning singing, "Vadan" meaning playing, and "Nirtan" meaning dancing . A special place was assigned to these books by him, because they contain the essence of his teachings . The aim of this volume is to present the history of these sayings, beginning with the original text taken from Inayat Khan's notebooks (whenever available) . It traces the changes which the sayings underwent until the version published in the following volumes : - Second edition of the Gayan (which corrected a few errors from the first printing) , - First edition of the Vadan , - Second printing of the Nirtan (which restored the text as originally prepared by Kismet Stam) . In this second edition, for a number of sayings, older documents have been found than those mentioned in the first edition, some additional information on the history of a few other sayings has been added, and some mistakes have been corrected . The Preface has also been reordered and revised . Most of the sayings are from documents in the archives of the "Nekbakht Foundation" in Suresnes, France, established by Sakina Furn6e, and referred to here simply as "the archives" . Among these old documents, those showing the original texts of the sayings and their elaborations are far from .complete . For this reason, it is not always possible to understand when, why, and by whom different versions or alterations in the texts were made . (See Historical Background, below) . There are instances where a copied text in the handwriting of an early pupil is th e

Note 1 ) : A new edition of the Gayan based on the original versions contained in this book appeared in 1988 .

vii i

only document found in the archives , and even some cases in which there is only the printed text . The available documents were arranged in this volume following the sequence in the' aforementioned editions of the Gayan , Vadan , and Nirtan . Historical Backgroun d The urgent wish to preserve the authentic words of Inayat Khan originates with the Murshid himself . On several occasions, Piro-Murshid spoke .on this subject ; for example : Do not change my word, form or phrase, unless it is most necessary . Even so, most carefully avoid all changes which can be avoided - otherwise you might lose the sense of my teaching, which is as essential to the Message as the perfume in the rose . These and other similar statements form the motivation for the careful analysis of the . sayings . The sayings found in the archives, apart from those recorded by Inayat Khan in his notebooks, are in the handwriting of seventeen of his followers . (See Biography of Pir-o-Murshid Inayat Khan , published in 1979 by East-West Publications, London and the Hague In the first instance, Inayat Khan dictated sayings mostly from his notebooks to several of these mureeds . Most of the dictated texts were replaced by copies in the handwriting of the same mureed who had taken them down, and these copies served as the basis for further elaborations of the sayings . Among those mureeds who assisted Inayat Khan in the work of preparing the sayings for publication, Murshida Goodenough had an important role to play . Besides taking down and copying sayings, she helped in coordinating them and preparing them for publication . Murshida Fazal Mai Egeling and Musheraff Khan (the younger brother of Inayat Khan), whose knowledge of English was limited and in . whose . manuscripts many spelling errors are found, were able, nevertheless, to provide us with a precise rendering of Inayat Khan's words because of their willingness to take down exactly what they heard . Marya Cushing, an American mureed who helped'in this work, frequently altered Inayat Khan's words in an attempt to make them more intelligible and to express them in better English . Two young British ladies, Phyllis Alt and Salima Wiseman, appear to have assisted older mureeds, such as Murshida Green and Nargis Dowland, in copying a number of the sayings and in taking down a part from Inayat .Khan's dictation . The sayings taken down by Zohra Williams often appear to have been dictated simultaneously to her and to Musheraff Khan . Only many years later, after the publication of the Gayan , Vadan , and Nirtan , she passed them on to her friend,'Kamila van Spengler ., as "words by Pir-o-Murshid" . Zohra Williams dictated some of these sayings to Kamila, and others she gave to Kamila to copy ; and in the handwriting of Kamila van Spengler these sayings finally joined the other documents in the archives . Although is was Murshida Goodenough who was mainly in charge of preparing the texts of the Gayan and Vadan for publication, Kismet

ix Stain prepared the Nirtan , which was published after Inayat Khan had passed away . 2) In the last stages of publication, the Gayan and Vadan •probably passed through Murshida Goodenough's hands, and it was Marya Cushing who typed the Gayan MS . In a letter to Inayat Khan of 25 June 1923, Marya Cushing wrote :

I have to-day received a large shipment of the new book Notes from the Unstruck Music , fifty books . It is a pity they did not arrive during your lectures as it will take a long time to dispose of them now . The volume is very attractive and I feel quite a personal interest in it, having had the privilege of assisting in typing the MS . . . . Perhaps also Nargis Dowland, who lived in Southampton where the Gayan , Vadan , and the Sufi Movement's edition of Nirtan were published, had a hand in the matter . From letters by her to Inayat Khan it is evident that she corrected the various proofs of the Vadan . For the Nirtan , Kismet Stam gathered the sayings from the available documents in Inayat Khan's handwriting or taken down and/ or copied by some of his mureeds and already set apart by him to be published under this title . She added others, for the greater part copied by Nargis from her own or another mureed's MS . Also, sentences taken from Inayat Khan's lectures were added'by Kismet, and the Foreword was composed by her from the lecture 'The Dance of the Soul' (June 24, 1921) and 'Alankaras' of the Vadan . The four poems after 'Gamaka' 30 were probably written down by Inayat Khan in India the last weeks of his life . One of these, viz . "Why oh my feeling heart . . . " is dated December 1926 . They were written on loose sheets of paper which Kismet took with her when she returned to Suresnes from India in March 1927 . Soon after, probably in 1928, the first edition of the Nirtan was published in England by the Sufi Movement . Upon seeing the book, Kismet found that some twenty sayings had been omitted, others arranged differently with words added, omitted, changed or altered as compared to her book preparation of the Nirtan . Kismet then conceived the plan to produce another Nirtan herself in order to have the booklet published as prepared by her . So immediately after publication of the first edition, Kismet had the' Nirtan printed in Paris and sent copies of it to many mureeds . In this black leather bound edition were added the words : "original and complete copy" . Many of the sayings (Alankaras) in the Vadan and the Nirtan have their origin in the "Nature Meditations", which Inayat Khan dictated to Sirdar van Tuyll during the first Summer School, held at Wissous near Paris in 1921 . When a few years later Inayat Khan asked Sirdar to let him have the notebook containing the "Nature Meditations", for the purpose of altering part of these for publication in the Vadan and the Nirtan , Sirdar preferre d to keep the original document himself and therefore asked another mureed, Shanavaz van Spengler, to copy them . This was done ; the meditations on "Fire", however, were left out by mistake an d

Note 2) : See Kismet Stam's book Rays , East-West Publications Fonds, The Hague, Holland .

consequently none of these appeared in the books .

GUIDE FOR USE :

In the presentation of each saying, the information is divided into two columns . This guide explains these two columns, and the symbols used in them ; it describes the documents from which different versions are derived, and gives information on the classification system Inayat Khan used for the sayings . Finally, the analysis of an entry indicates how this book can be used in practice .

Left-hand Column For each saying the documents in the left-hand column, "ORIGIN and elaborations", indicate where the saying first appeared, which is most often in the notebooks of Inayat Khan . Subsequent documents indicate the names of the mureeds in whose handwriting (or typed copy) the same saying has been found ; the classification given to the saying ; and the name of the book in which it was first published . (See Descriptions of Documents and also Abbreviations, below) .

Right-hand Column This column presents the different versions of a saying in chronological order with the underlining of the differences from one version to the next .

Symbols A version may differ from 'the one preceeding it by containing an addition, an omission, or an alteration . These differences are indicated by the following symbols : - - - - - = quotation of the previous version . Etc . is used when a previous version of more than one line is quoted . --------- = cancellation of a word by Inayat Khan or by one of the hereunder mentioned mureeds in their own MSS . or copies . . . . . . . . . . = a word or words missing . = underlining a difference as compared to the previously quoted version (addition, alteration, omission) . Ed .

edition .

Add .

added,

Corr .

corrected, correction . a rectification of mostly grammatical errors .

addition(al) .

Description of Document s -- Notebooks : Ideally the first version presented for a saying is from Pir-o-Murshid Inayat Khan's own handwriting in his notebooks . The date is provided when possible . -- MS . (MSS) : These refer to handwritten texts either taken down from Pir-o-Murshid Inayat Khan's dictation, or texts copied from that dictation by the same person who originally took it down . -- Copied : This term indicates a handwritten text which is not a manuscript (not received from Inayat Khan in dictation nor copied over by the person who took the dictation) . These texts are copied from the previous version unless a question mark indicates that it is not known from what source the versio n was copied . --

"MS . Km ." : After the indication "MS . Sr ." under the previous item, this entry shows a "Nature Meditation" in the second column . It indicates that alterations of a "Nature Meditation" were dictated by Inayat Khan to his pupil and secretary Kismet Stain, with a view to turning this meditation into an Alankara for the Vadan or for the Nirtan . (See above, pages ix-x . )

-- A stencilled H .Q . copy : Before the publication of the Vadan , part of the sayings meant for this book were stencilled and sent to the mureeds by International Headquarters, Geneva, Switzerland . These sayings were selected by Murshida Goodenough for this purpose and are indicated in this book as "a stencilled H .Q . copy" . -- The stencilled copy of sayings with corrections by Inayat Khan and in Km .'s and/or Gd .'s handwriting : This designation refers to stencilled copies corrected by Inayat Khan, and in Kismet Stain's or Murshida Goodenough's handwriting . (See Vadan : Alankara 115 .) The sayings copied here are meant for publication in the Vadan . Sometimes the corrections and alterations were made by Inayat Khan himself, sometimes he dictated them to Kismet or to Murshida Goodenough . -- A typewritten copy containing sayings with corrections by Inayat Khan and in Km .'s handwriting : Such typewritten copies were found when the stencilled copy was missing, but served the same purpose . Both copies show the versions of the sayings as prepared and adapted for publication by Murshida Goodenough .

-- Typewritten copies with sayings : A very incomplete collection is found in the archives together with the other Gayan -, Vadan- and Nirtan documents, and can be considered as belonging to the " book preparation ", i .e . the preparation of the texts for publication by Murshida Goodenough . These copies are mentioned only if they are useful in explaining something about the origin of a saying, its elaboration, or a different version .

xii

Classificatio n Inayat Khan gave close attention to the classification of the sayings intended for publication, in particular to those selected for the Gayan . He had them copied, recopied, cut apart and placed in-separate envelopes and wrappers ; these and also many of the sayings themselves in the envelopes were marked by Inayat Khan with the names of the categories in Gujerati and/or Latin script (such as : Alap(a), Tan(a), Alankar(a) etc .) . The chief mureeds to assist Inayat Khan in this work were Ekbal van Goens, Shadi Maheboob Khan, Kefayat LLoyd and Mahtab van Hogendorp . For the sayings published in the Nirtan , a number of them were arranged by Kismet, mainly under 'Bolas' . The classification itself leaves us with open questions, especially where we find that the category in which the saying was placed was changed by Inayat Khan himself into another category . We are not even certain whether, before publication, Inayat Khan saw and approved of the classification found in the published books . Very often the change of a saying's version or meaning, or even the change in rhythm caused by the alteration of a single word, resulted in a change of category . In may instances no classification by Inayat Khan is found in the archives when the origin of a saying is a sentence in a lecture . Very often such sayings were published under 'Bolas' . Pronounciation of the Names of these Categories Rag or Raga, Alankar or Alankara etc . Hindi words derived from the Sanskrit are often found to lose their final -a . Persian and Urdu words may show the same loss of a final vowel, i .e . "Sur" instead of "Sura" . Long vowels are indicated by a short line over them . This and other vowel signs are omitted in this text . Bola or Boul a Inayat Khan frequently wrote this word down as "Boula" and sometimes he spelled it "Bola" . The sound "o" should be pronounced in this word as the sound between "group" and "pot" . If written as "ou" it could incorrectly be taken for the sound in "group" . Hence, the spelling "Bola" has been adopted .

Table of Contents The sayings are arranged according to the book in which they may be found : Gayan , Vadan , or Nirtan . The' category for each saying is also indicated : Alapas, Alankaras, Bolas, etc . The range of page numbers for about eleven sayins is then given in the right-hand column . Under the heading Gayan , for example, Alapas 1-9 will be found on pages 1-3 .-

xii i Sample Entry If, for example, you are interested in sayings concerning "action", you will find the following entry given in the index :

I N D E X G = Gayan ; V = Vadan ; N - Nirtan .

Action(s) (see also Deed(s)) Bolas 24, 74, 163, 164, 221, 225, 243 ; Chalas 19, 71, 105 ; Gamaka 17 ; Raga 1 ; Tala 21 G Alankara 133 ; Sura 4 ; Tana 18 ; Bolas 24, 43, 52 ; Tala 80 ; Chala 99 Poem 4 (after Gamakas) ; Bola 33 ; Tala 14

V N

Procedure : 1 . Choose an item from "Action", such as Bolas 243 on the third line . Go to the righ-hand column, and see the letter "G", which governs this entry . 2 . Turn to the Table of Contents, and find first the Gayan , and then the classification "Bolas" . Bola 243 in the Gayan will be found on pages 103-107, and on page 104 Bola 243 appears as follows :

a) Notebooks

Saying .

Who knows feels the effect of his action upon himself knows the mystery of the law of action . b) MS . Fm . Saying . Copied by Gd . He who realizes the effect of his deed upon himself commences his study in the law of action . c) Copied by Km . Saying . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - Corr . by Inayat Khan . - - - - - - commences to open his outlook on life . d) Copied by Sh . and classified by Inayat Khan as 'Chal' ,

Chala . - - - - - - - - - - - -

e) 2nd ed . Gayan - He who realizes the effect of his deed Bola 243 . upon himself begins to open his outlook on life .

xi v

This entry begins with a saying from one of the pocket notebooks of Inayat Khan . A manuscript in the hand of Mrs . Fazal Mai Egeling (Fm . - see Abbreviations, below) presents alterations in that saying, and the indication "Copied by Gd ." reveals that Sherifa Goodenough copied "MS . Fm ." with no alterations . The third entry, "Copied by Km ." tells us that Kismet Stam copied this saying also, as she in fact copied all the sayings and assigned them numbers . Inayat Khan corrected her manuscript (see underlined words), which was then copied by Mrs . Shadi Maheboob Khan - van Goens and classified by Inayat Khan as "Chal', indicating Chala . We finally see that in the second edition of the Gayan the saying and its category were altered .

Inde x The very extensive index includes all important words in the sayings, and thus can be used as a subject index as well as a word index .

Request for Collaboratio n Among the records held by the Nekbakht Foundation not all the old documents are to be found which would be required to give a complete picture of the original sayings and their elaborations . The MSS ., often hastily taken down, and copied afterwards, were probably thrown away or for some other reason did not find their way to the collection where Inayat Khan himself wished them to be kept . Therefore the kind collaboration of the readers who may still be able to fill those gaps by having old manuscripts in their possession, will be much appreciated . The assistance of students and those interested in Inayat Khan's words, in helping to trace the origin of sayings taken from his lectures, could be a considerable contribution towards more complete future editions of this book .

Acknowledgements It is due to the kind collaboration of the "Soefi Stichting Inayat Fundatie Sirdar" at The Hague, Holland, that photocopies were obtained of the original MS . of the "Nature Meditations" . To those friends who have helped with their valuable assistance and advice to realize the presentation of these basic texts of Pir-o-Murshid Inayat Khan's words, I want to express my sincerest thanks . 34 Rue de la Tuilerie Munira van Voorst van Beest 92150 Suresnes, France Staff Member of the Foundation "Nekbakht Stichting" . Revised Preface

Second Edition Spring 1988

EXPLANATION OF SIGNS AND ABBREVIATIONS . a), b), c) etc . indicates the sequence of the stages through which the sayings went . Notebooks = Inayat Khan's pocket notebooks . MS . (MSS .) = a handwritten text, taken down from Inayat (Manuscript(s)) Khan's dictation , or a copy of this dictated text in the handwriting of the same person . Copied = all handwritten texts other than a MS . Copied texts may show additions, omissions or/ and corrections . Copied from (?) = an early version, nearer to the original tex t than the one called 'copied' only . Copied by

. . . probably from her own MS . = a shade of meaning slightly different fro m "MS", expressed by the word 'probably' .

Classified Ed .

= placed by Inayat Khan in a definite category such as 'Sur(a)', 'Bol(a)', 'Alankar(a)' etc . = edition .

Add .

= added, addition(al) .

Corr .

= corrected, correction . a rectification of mostly grammatical errors .

Changed , Change(s)

= replacement of a word (words) by another wor d (words) or an idea expressed in a differen t way .

Altered , Alteration(s) = slightly changed . Cf .

= compare .

H .Q .

= International Headquarters - Geneva , Switzerland .

- - - - -

= quotation of the previous version . Etc . is used when a previous version of mor e than one line is quoted .

---------

= cancellation of a word by Inayat Khan or b y one of the hereunder mentioned mureeds i n their own MSS . or copies .

... . .. ...

= a word or words missing . = indication of a difference as compared to th e previously quoted version (addition, altera tion, omission) . If a comparison is made with another versio n than the previously quoted one, this is men tioned in the first column . Between two published texts no comparison i s made, nor is a comparison made with a previou s text if it shows many differences . The category of Inayat Khan'e classificatio n of a saying has been underlined, even if th e same word already appears in the precedin g version .

xvi Abbreviations of the names of those mureeds in whose handwriting the texts were found in the archives of the Nekbakht Foundation : 1 ) Al . Miss Angela Alt . Ek . Mrs . Ekbal Dawla van Goens - van Beyma . Fm . Mrs . Fazal Mai Egeling . Gd . Miss Sherifa Goodenough . Gr . Miss Sophia Saintsbury Green . Kf . Mrs . Kefayat LLoyd . Km . Miss Kismet Stam . Mc . Mrs . Marya Cushing . Mf . Mr . Musheraff Khan . Mt . Mrs . Mahtab van Hogendorp . Ng . Miss Nargis Dowland . Sd . Mrs . Saida van Tuyll van Serooskerken Willebeek le Mair . Sh . Mrs . Shadi Maheboob Khan - van Goens . 2) Sk . Miss Sakina (Nekbakht) Furnee . Sr . Mr . Sirdar van Tuyll van :Serooskerken . Zr . Miss Zohra Williams / Mrs . Kamila van Spengler - Schneider . SW . Miss Salima Wiseman .

Note 1) Particulars about the persons mentioned, except Mrs . Ekbal Dawla van Goens and Mrs . Kamila van Spengler, can be found in the Biography of Pir-o-Murshid Inayat Khan , published in 1979 by East-West Publications, London and The Hague . Note 2) Mentioned in the Biography under Mr . Maheboob Khan .

S A Y I N G S PART I

1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks : Alap . (in the form of a When a glimpse of our image is caught poem) in man When the heaven and the earth ar e sought in man Then what is in the world that is not in man If one only explored him there's lot in man . b) Copied by Gd . from (?)

Alapa . (poetical form not When a glimpse of Our image is caught maintained) in man when and earth and classified . by - Heaven . are sought in man, then what is there Inayat Khan as 'Alap' in the world that is not in man? If one only explored him there is a lot in man .

c) A sentence in the lec- When that glimpse of Our image is caught ture "Man, the master in man, when heaven and earth are sought of his Destiny", 14 in man, then what is there in the world Jan . 1923, in hwr . of that is not in man, if one only explore s Mrs . J .H . van Voorst them, there is a lot in men . van Beest - van Son, who copied it probably from a lh . reporting . d) 2nd ed . Gayan - When a glimpse of Our Image is caught Alapa 1 . in man, when heaven and earth are sought in man, then what is there in the world that is not in man? If one only explores him, there is a lot in man . a) Notebooks

Saying . If you will go forward to seek beauty, . . . . . . . . . 1) come forward to receive you . Sura . If you will go forward to find Us, We will come forward to receive you .

b) MS . Sd . second version a) with corr . by Inayat Khan of 'Sura' to 'Alap' .

Alapa . - - - - - - - - - - - -

c) 2nd ed . Gayan - If you will go forward to find Us, Alapa 2 . We will come forward to receive you . Note : 1) illegible .

a) MS . Gd .

Alapa . Give up Us all you have and We shall give you all We possess .

b) Copied by Ek . and classified by Inayat Khan as 'Alap' .

Alapa . - - - - - - - - - - - -

c) 2nd ed . Gayan Alapa 3 .

Give Us all you haver and We shall give you all We possess . 1

2 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Ek . from (?) Alapa . and classified by In man We have designed Our image, Inayat Khan as 'Alap ' . in woman We have finished it . b) 2nd ed . Gayan - In man We have designed Our Image ; Alapa 4 . woman 1 ) We have finished it . Note : 1) The 1st ed .

has

' women' .

a) Notebooks :

Alap . Man shows Our nature, but woman signifies Our art .

b) MS . Fm . Copied by Km .

Alapa . In man We have shown Our nature benign . In woman We have expressed Our art divine .

c) Copied by Sh . and classified by Inayat Khan as 'Alap' .

Alapa

d) 2nd ed . Alapa 5 .

In man We have shown Our nature benign ; in woman We have expressed Our art divine .

Gayan

a) MS . Gd .

Bola . God is the answer to every question .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

c) 2nd ed . Gayar' Alapa 6 .

God is the answer to every question .

a) Notebooks 1921 :

Saying - Tala . Make ye God a reality and God will make you the Truth .

b) Copied by Gd . from (?) .

Tala . Make ye God a reality and God will make you the truth .

c) Copied by Mt . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - a realityl and - - - - etc .

'ye' crossed out by Inayat Khan or by Mc .

Make God a - - - - - - - - - - etc .

d) 2nd ed . a an Alapa 7 . 2

Gayan

Make God a reality, and God will make you the truth .

3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1921

Saying . God makes the world and we make the moral .

b) MS . Sr . Copied by Gd .

God made the world, and man made good or bad .

c) Add . and corr . to b) COPY Gd ., by Inayat Khan .

Bola . God made man, and - - - - - - - - etc .

d) Copied by mt . and classified by Inayat Khan as 'Bol' .

Bola . God - - - - - - - - - - - - - - good and bad .

Corr . in Mc .'s handwriting . e) 2nd ed . Gayan Alapa 8 .

God - - - - - - - - - - - - - - - and evil . -

God made man , and man made good and evil .

Notebooks :

Sura . If the Almighty God chooseth He hat h power sufficient to turn thy shiel d into a poisoned sword and even thin e own hand into the arm of your adversary .

Copied by Ng . from (?) .

Sura . If - - - - - - etc . - - - - - - - - - - - into the hand of thine adver sary .

Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

2nd ed . Alapa 9 .

If the Almighty God chooseth He hat h power sufficient to turn thy shiel d into a poisoned swords and even thin e own hand into the hand of thine adversary .

Gayan

a) Copied by Gd . from (?) . Bola . Give all you have an d take what you are given . b) Corr . by Inayat Khan . Give - - - - - - - - take all you c) Copied by Sh . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Bol' .

d) 2nd ed . Gayan - Give all you have, and take all that is Alapa 10 . given to you .

4 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MSS . Mf . and Zr .

Saying . Your great enemies are those who ar e near and dear to you but your stil l greater enemy is your own self .

b) Copied by Km .

Saying . Your great - - - - - - - - - - - - - - - - - - - to youl but - - - - etc .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

d) 2nd ed . Gayan Alapa 11 .

Your great enemies are those who are near aid dear to you, but your stil l greater enemy is your own self .

Notebooks 1921

Saying . Whichever path you may feel inclined t o tread, right or wrong, there is at th e back a power to push you along into it . Saying . Rise or fall, toward both way s (there is a helping hand for you . (you will find a, helping hand .

Copied by Ng . from (?) . First saying a) .

Saying . Whichever path you choose to tread , the right or the wrong , there . is at the back always a powerful hand to push you along . _

Copied by Km .

Saying . Whichever path you choos e the - - - - - - - - - - - - - - - etc .

Copied by Ek . and classified by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

2nd ed . Gayan Alapa 12 .

Whichever path you choose , the right or the wrong, know tha t there is at the back always a powerfu l hand to help you along it .

a) Notebooks :

Sura

b) MS . Ng .

Sura .

- Saying . O peace-maker, before trying to make peace through the world, make peace within yourself . O peace-maker, - - - - - - - - - - - - - - - - - - - world, first make - - -

c) Copied by Mt . and classified by Inayat 4

Alapa . 0 peace-maker, - - - - - - - -peace Cont . c )

5 ORIGIN

)DIFFERENT VERSIONS :

and elaborations :

Cont . c) Khan as 'Alap', who corrected 'yourself' into 'thyself' .

throughout the - - - - - - - - - - within thyself .

d) 2nd ed . Gayan Alapa 13 .

0! peace-maker, before trying to make peace throughout the world, first make peace within thyself .

a) Notebooks 1921

Sura - Saying . Thou art the master of life here and in the hereafter .

b) Copied by Gd . from (?) .

Sura . - - - - - - - - - - - -

c) Copied by Mt . and classified by Inayat Khan as 'Alap' .

Alapa .

d) 2nd ed . Gayan Alapa 14 .

Man .' thou art the master of life, here and in the hereafter .

Thou - - - - - - - - - life, here and hereafter .

a) Copied by Ng . and Sh . Sura . from (?) . Classified Out of Space arose Light and by that by Inayat Khan as Light Space became illuminated . 'Sur' . b) 2nd ed . Gayan - Out of space there arose l ight and by Alapa 15 . that light space became illuminated .

a) Notebooks

Saying . If the world will not pa y (back what it has borrowed from you , (you the price of what you give it , wait with patience, it will be pai d some time to you to every farthin g with due interest .

b) MS . Fm . and copied by Km .

Saying . If your fellowman did not pay you hi s debts forbear patiently ; some day i t will be paid back to you to every farthing together with its interest .

c) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

d) Altered in Mc . 's handwriting .

Chala . If - - - - - - - - - - - - - - - . - - - - - - patiently ; some day ever y farthing will be paid back to you Cont . d) 5

6 ORIGIN and elaboration s

DIFFERENT VERSIONS :

Cont . d )

with interest .

e) 2nd ed . Gayan Alapa 16 .

a) MS . Gr . and copied by Kf .

Bola . Put your trust in God for support ; and see His hidden Hand working through all sources .

b) Copied by Mt . Add . of one word by Mc . Classified by Inayat Khan as 'Sur' .

Sura . Put - - - - - - - - - for your support and - - - - - - - - - - - - - - - .

1st ed . "The Bowl of Saki" (1921) under 24th August .

Put your trust in God for support and see His hidden h and working through all sources .

2nd ed . Gayan Alapa 17 .

Put thy trust in God for support, and see His hidden hand working through all sources .

a) Notebooks

Alankara . Indifference, my most intimate friend, I am sorry, for I always have to act as thy lif e len g opponent .

b) Copied by Ng . from (?) .

Alankara . Indifference : - - - - - - - - - - - - sorry_ _ I have always to act against thee as the opponent .

c) Copied by Sh . Corr . by Inayat Khan . Classified by Inayat Khan as 'Alankar' .

Alankara . Indifference : - - - - - - - - - - - - - - - - as thy opponent .

d) 2nd ed . Gayan Alankara 1 .

Indifference : My most intimate friend, I am sorry I have always to act against thee as thy opponent .

a) Notebooks : Inayat Khan wrote these lines down as one saying ; in the copied texts (Ng . and Km . and Ek .) they appear as separate Alankaras . 6

If your fellow-man does not pay you his debts1 forbear patiently ; some day every farthing will be paid to you with interest .

Alankara . My modesty, thou art the thin vei l that covereth subtle vanity . My humility, thou art the meat fine vanity very essence of vanity .

7 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

b) First part a ) copied by Ng . from (?) . Copied by Km .

Alankara . My modesty ! thou art the thin veil over ma vanity .

c) Copied by Ek . and classified by Inayat Khan as 'Alankar' .

Alankara . - - - - - - - - - - - -

d) 2nd ed . Gavan Alankara 2 .

My modesty! Thou art the veil over my vanity .

a) See Alankara 2, under a) . b) Second part a ) copied by Ng . from (?) . Copied by Km .

Alankara . My humility! thou art the very essence of M vanity .

c) Copied by Ek . and classified by Inayat Khan as 'Alankar' .

Alankara . - - - - - - - - - - - -

d) 2nd ed . Gavan Alankara 3 .

My humility! Thou art the very essence of my vanity .

a) Notebooks

Alankara . My Vanity, both saint and sinner drink emit of from thy cup .

b) Copied by Ng . from (?) . Copied by Km .

Alankara . Vanity! both saint and sinner drink from thy cup .

c) Copied by Ek . and classified by Inayat Khan as 'Alankar' .

Alankara . - - - - - - - - - - - -

d) 2nd ed . Gavan Alankara 4 .

Vanity! Both saint and sinner drink from thy cup .

a) Notebooks

Alankara . Thou art the fountain of wine on the earth, (where God cometh to drink . (where cometh the King of heavens to drink .

b) Copied by Ng . from (?) . Alankara . Copied by Km . Vanity ! thou art the fountain of wine on the earth where cometh the King of Heaven to drink . c) Copied by Ek . and Alankara . classified by Inayat - - - - - - - -

--- - -

. Cont . c) 7

8 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) Khan as 'Alankar' . d) 2nd ed . Gayan - Vanity ! Alankara 5 . Thou art the fountain of wine on the earth, where cometh the King of Heaven to drink .

a) Notebooks

Alankara . It is the vanity which causeth th e peacock dance . Alankara . Peacock, is it not thy vanity whic h causeth thee dance ?

Copied by Ng . from (?) . (Second Alankara under a )) .

Alankara . Peacock ! is it not thy vanity tha t causeth thee to dance ?

c) Copied by Km .

Al an kara . Peacock ! - - - - - - - - - - tha t causes thee - - - - - ?

Copied by Ek . and classified by Inayat Khan as 'Alankar' .

Alankara . - - - - - - - - - - - -

2nd ed . Gayan Alankara 6 .

Peacock! Is it not thy vanity tha t causeth thee to dance ?

Notebooks

b) MS . Fm . and copied by Km .

Alankara . My bare feet wnik step gently on th e path of life or else the thorns on th e path that hurt you so, will murmur among themselves, saying that you have thoughtlessly trodden trampled upo n them . Alankara . My bare feet step gently on th e life's path lest the thornsl which ar e lying on thy way will murmu r bein trampled upo n by you -

Corr . by Gd .

- - - - - - - - - - - - on _ life' s paths lest - - - - - - - - - - - - - - on the way murmur etc .

Copied by Sh . and classified by Inayat

Alankara . My - - - - - - - - - - on the life' s

Khan as ' Alankar' .

- - - - - - - - - - - - - - -

- - - - - - way will murmur - - - etc . d) 8

Altered in Mc .'s

My bare feet: S tep gently on _ life' s Cont . d )

9 ORIGIN and elaborations :

Cont . d) handwriting .

DIFFERENT VERSIONS :

path_ lest the thorns _ lying on the way will murmu r at being - - - - - - - - - - - - - etc .

e) 2nd ed . Gavan - My bare feet! Step gently on life's Alankara 7 . path,t lest the thorn s lying on the way should murmur at being trampled upon by you .

a) MS . Fm . and copied by Km .

Alankara . My ideal I imagine at moments as if we were playing see-saw ; when I rise up, thou goest down below my feet, and when I go down, thou risest above my head .

b) Corr . by Inayat Khan in MS . Fm .

- - - - - - - - - - - - - - - - - etc . - - - - - - - - risest over my head .

c) Copied by Sh . and classified by Inayat Khan as 'Alankar' .

Alankara . My - - - - - - - - - - - - - - - - etc . - - - - - - - - - risest above my head . My ideal : I imagine at moments tha t we are playing - - - - - - - - - etc .

Altered in Mc .'s handwriting-

d) 2nd ed . Gayan Alankara B .

a) Notebooks

My ideal! I imagine at moments that we are playing see-saw ; when I rise up, thou goest down below my feet; and when I go down thou risest above my head .

Alankara . Selfdependence , thou makest me poor, but rich at the same time .

b) Copied by Ng . from (?) .

Alankara . My self-dependence : thou makest me poor_ but at the same time rich .

c) Copied by Ek . and classified by Inayat Khan as 'Alankar' .

Alankara .

Mc .'s suggestion to change 'self-dependence' into 'self-confidence' was not adopted . d) 2nd ed . Gayan Alankara 9 .

a) Notebooks

My self-dependence ! Thou makest me poort but at the same time rich .

: My beloved ideal, when I was searching looking for thee on the earth, thou wert laughing at me in the heaven . Cont . a) 9

10 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a )

Alankara . Wert thou not laughing under thy sleeves, my beloved ideal, when I was searching for thee on the earth?

b) Copied by Ng . from (?) first version a) Copied by Km .

Alankara . My beloved Ideal! when I was looking for thee on the earth, wert thou not laughing in thy sleeve?

c) Copied by Ek . and classified by Inayat Khan as 'Alankar' .

Alankara . - - - - - - - - - - - -

d) Alteration by Mc . Under c) she wrote the following suggestion to change the second part of this saying : 'Murshid, do you like the metaphor of 'laughing in the sleeve' in connection with an ideal ? It is too common! '

- - - - - - - - - - - - - - - - - --------------- . wert thou not laughing at me in heaven ?

e) 2nd ed . Gayan Alankara 10 .

My beloved ideal! When I was looking for thee on the earth, wert thou not laughing at me in heaven ?

Notebooks

Alankara . My sensitiveness, often I feel it were better if thou wert a . . . . . . . . . .

Alankara . My feeling heart, I so often wish you were made of a rock . I wish I had a heart of stone . b) Copied by Ng . from (?) . Copied by Km .

Alankara . My feeling heart! I so often wish thou wert made of stone .

Copied by Ek . and classified by Inayat Khan as 'Alankar' .

Alankara . - - - - - - - - - - - -

2nd ed . Gayan Alankara 11 .

My feeling heart! I so often wish tho u wert made of stone .

a) Notebooks

b) MS . Fm .

Alankara . My limitation thou art as a moth in the eye of my soul .

Alankara .

- - - - - - - - - - - c)

11 ORIGIN

and elaborations :

)DIFFERENT VERSIONS :

c) Copied by Km . with 'moth' changed into 'mote' in Gd .'s handwriting .

Alankara . - - - - - - - - - - - a mote in - -

d) Copied by Sh . with 'moth' changed into 'mote' in Gd .'s handwriting and classified by Inayat Khan as 'Alankar' .

Alankara . - - - - - - - - - - - -

e) 2nd ed . Gayan Alankara 12 .

My limitation! Thou art as a mote in the eye of my soul .

a) Notebook 19th April/ 12th May 1923 :

Alankara . Money thou art a bliss and a curse at the same time, thou turnest friends into foes and foes into friends, thou takest away and givest at the same time anxiety in life .

b) MS . Fm . Copied by Km .

Alankara . - - - - - - - - - - - - - - - - same time . Thou - - - - - - - - - - - and foes into friends . Thou ----- etc .

c) Copied by Ek .

Alankara . Money., thou - - - - - - - - - - etc .

Mc . changed the sequence of words in the last part of the sentence ; classified by Inayat Khan as 'Alankar' . d) 2nd ed . Gayan Alankara 13 .

a) Notebooks

b) MS . Ek .

- - - - - - - - - - - - - - - - etc . - - - - - - - - and at the same time givest anxiety in life .

Money! Thou art a bliss and a curse at the same time . Thou turnest friends into foes and foes into friends . Thou takest away anxiety in life and at the same time gives t it .

Alankara . We are the apsaras of heaven, when the wind plays music, we dance . Earthly treasure is not our seeking , our reward is Indra's one glance . are

Upsaras (Houris of the Hindus) of the Ocean ; when the wind plays music we dance ; ear th 's treasure is not our seeking, our reward is Indra's one glance . Cont . b) 11

12 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b )

Note . Waves are souls dancing before God .

c) Add . and cancellations by Mc . and classified by Inayat Khan a s 'Alankar' .

Alankara . We are Upsaras '°-•__, _ of the Hind.__ . - - - - - - - - - - - - - - - - - - - - - - - - - not of our - - - - - - - - - - - - - - - Nete . Waves are God s

..l

da ncing

before

Gayan d) 2nd ed . Alankara 14 . The poetic form has not been maintained .

We are Upsaras of the ocean : when the wind plays music we dance ; earth's treasure is not of our seeking ; our reward is Indra's one glance .

a) MS . Ng . Copied by Km .

Alankara . Time! I have never seen thee! but I have heard thy steps !

b) Copied by Ek . as one saying, together with the two following ones and classified by Inayat Than as 'Alankar' .

Alankara . - - - - - - - - - - - -

c) 2nd ed . Gayan Allankara 15 .

Time! I have never seen theel but I have heard thy steps .

a) MS . Ng . Copied by Km .

Alankara . Time! in my sorrow thou creepest, in my joy thou runnest, in the hours of my patient waiting thou standest still .

b) Copied by Ek . as one saying, together with the previous one and the next one and classified by Inayat Than as 'Alankar' .

Alankara . - - - - - - - - - - - -

c) 2nd ed . Ga an Alankara 16 .

a) MS . Ng . Copied by Km .

Time! In my sorrow thou creepest, in my joy thou runnest ; in the hours of my patient waiting thou standest still .

Alankara . Time! thou art the ocean and every movement 1) of life is thy wave .

Alankara . b) Copied by Ek . as one - - - - - - - - - - - saying, together with 12 Cont . b)

13 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) the two previous ones and classified by Inayat Khan a s 'Alankar' . c) 2nd ed . Ga 17 an - Time! Thou art the oceans and every Alankara movement of life is thy wave . 1) 'movement' may have been wrongly understood for 'moment' .

a) Notebooks 1921

Alankara . Sky, thou art a sea wherein my imagination's boat sails .

b) Copied by Ng . from (?) . Alankara . Sky! Thou art a Seal where on the B oat. of my imagination_ sails . c) Copied by Ek . and Alankara . classified by Inayat - - - - - - - - - - - Khan as 'Alankar' .

d) 2nd ed . Gayan - Sky! Thou art a sea whereon the b oat Alankara 18 . - of my imagination sails .

a) MS . Fm .

Alankara . My thoughtful self : reproach no one ; hold grudge against no one ; take revenge with no one ; bear malice against no one ; be wise . Alankara . Be kind to all ; tolerant to all ; considerate to all ; polite to all . 0! my thoughtful self .

b) Copied by Km . who left Alankara . out : 'take revenge with My thoughtful self : no one' . She attempted reproach no one- , to make one saying out hold grudge against no ones of the two ; but Inayat bear malice against no one-, Khan's corr . again made be wise . them into two separate Alankara . sayings . _ _ _ _ _ _ _ _ _ _ _ _ c) Copied by Sh . who Alankara . seemed to hesitate be- My thoughtful self : tween one or two reproach no one , sayings and added a hold grudge against no one ; part of the second one bear malice against no one ; to the first one, to be wiser tolerant, considerate, polite Cont . c) 13

14 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) which in Mc .'s handwriting was added : 'to all' .

and kind to all .

Sh . still copied the second saying, but Mc . crossed it out, adding the remark : 'duplicate' . Classified by Inayat Khan as 'Alankar' . Inayat Khan gave this same sentence as a practice to purify one's heart, at the end of Gatha 'Every day life' 111-9, undated . d) 2nd ed . Gayan Alankara 19 .

a) Notebooks :

My thoughtful self! Reproach no one , hold a grudge against no ones bear malice against no one ; be wise ; tolerant, considerate, polite and kind to all .

Alankara . My independent spirit, how many sacrifices I make for thy maintenance, and yet thou art never satisfied .

b) Copied by Ng . from (?) . Alankara . My independence : . how many sacrifices I and have made for thee yet thou art never satisfied . c) Copied by Ek . and classified by Inayat Khan as 'Alankar' .

Alankara . - - - - - - - - - - - -

Gayan - My independence! How many sacrifices I d) 2nd ed . Alankara 20 . have made for theei and ye t thou art never satisfied .

a) Notebooks

Alankara . My simple trust, how often thou hast failed me . I still go on following you with my eyes closed .

b) Copied by Ng . from (?) . Alankara . - - - - - - - - - - - - - - - hast disappointed mei I still go on following thee with closed eyes . 14

15 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

c) Copied by Ek . Alankara . 'yet' added by Mc . - - - - - - - - - - - - - - - - Classified by Inayat - - - - me ; yet I still - - - - - etc . Khan as 'Alankar' . d) 2nd ed . Gayan - My simple trust! How often thou hast Alankara 21 . disappointed mel yet I•still go on following thee with closed eyes .

Notebooks :

Tana . My moods are the waves of my heart fro m whence they rise . Tana . My moods, what are you ? We are the waves rising in the, sea o f your heart .

b) MS . Fm . (second Tana a)) Copied by Gd . Copied by Km .

Tana . My moods, what are you ? We are the waves rising i n _ your heart .

Copied by Sh . and classified by Inayat Khan as 'Tan or Verna' .

Tana or Verna . - - - - - - - - - - - -

2nd ed . Gayan Alankara

"My moods, what are you?" 7We are the waves rising- i n your heart . "

a) Notebooks

Tana . Sentiments Emotions, whence do you come? We are streams running from th e spring of your heart .

MS . Fm .

Tana .

Inayat Khan changed 'my' heart into 'the' heart,

Emotion , where do you come from? From the ever runnin g spring of the heart .

Copied by Km .

Copied by Gd .

Tana . - - - - - - - - - - - Tana . - - - - - - - - - - - - - - - ------- runnin g stream of the heart .

Again copied by Gd .

Alankara . - - - - - - - - - - - - - - - - - - - - - - runnin g spring of the heart .

Copied by Sh . and

Tana or Verna .

classified by Inayat - - - - - - - - - - - Khan as 'Tan or Verna' .

Cont . f) 15

16 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . f) Changed in Mc .'s handwriting .

my emotion, - - - - - - - - - - - - - - - - - - ever flowin g spring of your heart .

g) 2nd ed . Ga an Alankara

"My emotion, where do you come from?" "From the ever-flowin g spring of your heart . "

a) Notebooks

Tana . Imagination, what are you ? We are the streams of water, which rise up from your mind .

b) MS . Fm . Copied by Km .

Tana . Imagination, what are you ?

Iam the fountain-stream that rises from the mind . c) Copied by Gd .

Alankara . - - - - - - - - - - - -

d) Copied by Sh . and classified by Inayat Khan as 'Tan or Verna' .

Tana'or Verna . - - - - - - - - - - - - -

Changed in Mc .'s handwriting .

My - - - - - - - - - - - ?

e) 2nd ed . Gayan Alankara 24 .

I am the stream that feeds the fountain of your mind . "My imagination, what are you? " RI am the stream that feeds the fountain of your mind . "

a) Notebooks 1921 : Symbolism of ideas . Heaven and Hell are the materialization of the thought either agreeable or disagreeable . b) MS . Mf .

Saying . - - - - - - - - - the material manifestation of agreeable or disagreeable thoughts .

MS . Zr . (compared with MS . Mf .) . 's' was added to 'manifestation' and 'thought' afterwards ; not known by whom .

- - - - - - - - - - - - - - - - manifestation(s) o f the thought( s) agreeable or disagreeable .

c) Copied by Km . : b) MS . Mf .

Saying . - - - - - - - - - - - - - - - - - - - - - - - agreeable and disagreeable thoughts .

d) Copied by Ek . and classified by Inaya .

Chala . - - - - - - - - - - - -

Cont . d)

17 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) Khan as 'Chal' . e) 2nd ed . Bola 1 .

Gayan

a) MS . Mf .

and copied by Km .

b) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Heaven and hell are the material manifestation of agreeable and disagreeable thoughts .

Saying . The whole life's good deeds may be drowned in the flood caused by one single sin . Bola . - - - - - - - - - - - -

Changed in Mc .'s handwritin g

All the good deeds of a life-time may be swept away in - - - - - by a single sin .

2nd ed . Bola 2 .

All the good deeds of a life-time may be swept away in the flood caused by a single sin .

Gayan

a) MSS . Mf . and Z r

Saying - Tala . A wise man without willpower is as a head without body .

b) Copied by Km .

Saying . - - - - - - - - - - - - - is like a head without a body .

c) Copied by Sh . and Ek . and classified by Inayat Khan first as 'Chal', then as 'Bol' . It was cancelled under 'Chal' and over it is written in Mc .'s handwriting : 'see Bolas duplicate' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Bola 3 .

A learned man without willpower is like a head without a body .

Gayan

a) The last sentence in Gatha 'Tassawuf ' ( Metaphysics) 11-5, Keeping a Secret, 20th July 1922, in Sk .'s shorthand .

All that one holds is conserved, all that one lets go is dispersed .

18 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Gd .

Saying . - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan - All that one holds is conserved ; all Bola 4 . that one lets go is dispersed .

a) Notebooks 1922

Saying . Pure conscience gives the strength of a lion and by a guilty conscience even a lion turns into a rabbit .

b) MS . Gd . to which 'A' and 'one' were added in her handwriting . Copied by Km .

Saying . A pure conscience gives one the strength of lions and - - - - - - even 'lions turn into rabbits .

C) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - - - - - - - - - - - - - - - - - -etc . lions are turned into rabbits .

Altered in Mc .'s handwriting . nd ed . d) 2 Bola S .

Gayan

- A pure conscience gives one the strength of lions.. and by a guilty conscience even lions'are turned into rabbits .

Cf . Gatha Tassawuf (Metaphysics) 'Conscience' , 20th July 1923, in handwriting Mrs . van Leembruggen .

a) MS . Sk . Gd . added 'Saying' over it .

Sa ing The only condition of life is making one's own nature .

b) Copied by Km .

Saying . - - - - - - - - - - - -

Changed in Gd .'s handwriting .

The only thing that is made through life is ones own nature .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Bola 6 .

The only thing that is made through life is one's own nature .

Gayan

a) Notebooks 1922 Saying . Be true or false for you cannot be 18

Cont . a)

19 ORIGIN

and elaborations :

Cont .

DIFFERENT VERSIONS :

both . Saying . Be either false or true but not both if you (wish success . (wish to be successful .

b) MS . Gd ., first saying Saying . a) and copied by Kin . Be true or falser for you cannot be both . c) Copied by Sh . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Boll . d) 2nd ed . Gayan Bola 7 . be

a) Notebooks 1922

Be either :.rue or false_ for you cannot both .

Saying . The Truth is a divine inheritance hid den found in every-human the depth o f the heart of every man .

b) MS . Gd .

Saying . Truth is a divine inheritance, found in the depth of every human heart .

c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - - .

Truth is a divine inheritanc e_ found in the depth of every human heart .

2nd ed . a an Bola 8 .

a) Notebooks 1922

Saying . It is for the consideration of his subjects that the king has to abide by his the law, if not, the king is above law .

b) Copied by Ek . from (?) . Saying . - - - - - - - - - - - - - - - - - ------- to obey the laws ; if - - - - - - - - above the law . c) Copied by Km .

Saying . It is out of consideration for his - - - - - - - - - - - - - - - - - - - laws, otherwise the - - - - -

d) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' .

Cont . d) 19

20 ORIGIN and elaborations : DIFFERENT VERSIONS :

Cont . d) Changed in Mc .'s - - - - - - - - - - - - - - for others handwriting . that the kingly soul obey s the law , otherwise he is above the law . e) 2nd ed . Gayan - It is only out of consideration for Bola 9 . others that the kingly soul obeys the law ; otherwise he is above the law .

Notebooks 1921

Saying . He is master of life who can live u_p to his ideal . Saying . Who can live up to his ideal is th e king of life and who cannot live up to i t is its slave .

Copied probably from MS . Ng ., in an unidentified handwriting and added 'Tala ' over it in Ng .'s handwriting .

Tala . He who can live up to his ideal is th e king of life ; he who cannot live up _ to i t is life's slave .

Copied by Kf . and Mt . Classified by Inayat Than perhaps as 'Tal' but it is uncertain .

( Tala ) . He who can live up to his ideal is th e king of life ,

1st ed . " The Bowl of Saki " ( 1921 ) under 28th February .

He who can live up to his ideal is the King of Life ; Re who cannot live up to i t is Life's Slave .

2nd ed . Bola 10 .

He who can live uo to his ideal is the king of life .

Gavan

a) MS . Fm . Bola . Copied by Gd . What man makes is the personality of God, not His reality . b) Copied by Sh . and Chala . classified by Inayat - - - - - - - - - - - - . Than as 'Chal' . Crossed out by Mc . and The God Who is intelligible to man is changed, first in made man himself, but what is be shorthand, then her yond his intelligenceis the Reality . transcription . c) 2nd ed . Gayan - The God who is intelligible to man is Bola 11 . made by man himself, but what is beyond his intelligence is the Reality . 20

21 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Tassawuf . The closer one approaches reality, the nearer one comes to unity .

a) Sangita I-31, second part, of which only a type-written copy has been found in the archives to date .

b) Copied by Gd . 'From S .' 1 ) c) No classification . nd d) 2 ed . Gayan Bola 12 . nearer Note 1)

The closer one approaches reality, the one comes to unity .

S . here indicates

' Sangitas' .

a) Notebooks :

Saying . A life-long time is not sufficient to know how to live .

b) MS . Fm . and copied by Km .

Bola . - - - - - - - - - - - - - - - - - to learn how to live in this world .

c) Copied by Sh . and classified by Inayat Khan as 'Bol' . 'Long' was crossed out, probably by Mc .

Bola . A life-ieng time - - - - - - - - etc .

d) 2nd ed . Gayan Bola 13 .

A life-time is not sufficient to learn how to live in this world ,

a) Notebooks 1921

Saying . Man looks for wonders, if he only saw how very wonderful is the heart of man .

b) MS . Gd .

Sura . - - - - - - - wonders . I f he - - etc .

c) Copied by Kf . - - - - - - - wonders.L i f he only knew how - - - - - - - - - - - - - - of man ! d) Copied by Mt . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - wonders; if he only saw how - - - - - - - - - - - - - - - etc .

e) 2nd ed . Bola 14 .

Man looks for wonders ; if he only saw how very wonderful is the heart of man !

Gayan

a) Notebooks 1921

Saying . Cont . a) 21

22 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

In poverty all evils breed . Saying . Poverty breeds evils .

Notebooks

Saying . Many evils are born of riches, but many more still breed in poverty .

b) MS . Mf .

second version a) .

Saying . Poverty breeds evil .

c) MS . Gd . and copied by Km . Only the sequence of the words differs from the first version a) in the Notebooks 1921 .

Saying . All evils breed in poverty .

d) Copied by Ng . from (?), third version a) .

Saying . Many evils are born of riches ; but still more are bred in poverty .

e) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala .

f) c) copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . All evils breed in poverty .

- - - - - - - - - - - -

Crossed out by Mc . and added in her handwriting : 'dupl . See Chalas' . g) 2nd ed . Gayan Bola 15 . See e) .

Saying . Do not cry with the crying ones, bu t console them, if not, by your sympathy you will make them cry more .

Notebooks 1921

MS . Gd .

Saying . Do not cry with the kind 1) ones bu t console themL if not, by your sympath y you will increase their sorrow .

Copied by Km .

Saying . Do not cry with the sad ones - - - etc .

Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -- -

Changed in Mc .'s handwriting .

Do not wee with the sad , bu t - - - - - - - - - - - - your tear s you will but increase - - - - .

In a copy of the 1st ed . of the ' Gayan , with a dedication on

Do - - - - - - - - - - - - - - - - - - - - - - - - - - - - - you will water the plant of their sor-

Many evils are born of riches ; but .still more are bred in poverty .

Cont . e)

23 ORIGIN

and elaborations :

Cont . e) the frontpage in Inayat Khan's handwriting to Baroness van Hogendorp-van Notten, in the latter's handwriting the words 'but increase ' were crossed out and changed .

DIFFERENT VERSIONS :

row .

nd ed . f) 2 Gavan - Do not weep with the sad, bu t Bola 16 . See d) . console them ; if not, by your tears you will but increase their sorrow . Note 1)

a) Notebooks

: 'Kind' may have been wrongly understood for 'crying' .

Saying . The spirit of controversy lives on argument .

b) Copied by Gd . from (?) . Copied by Km .

Saying . - - - - - - - controversy is fed by argument .

c) Copied by Sh .

Chala . - - - - - - - - - - - - -

Copied by Ek . and classified by Inayat Khan as 'Chal' . d) 2nd ed . Bola 17 .

Gayan

a) A sentence in the lecture on 'The Problem of the Day' - 7th Sept . 1922 . MS . E .A .Mitchell .

Chala . - - - - - - - controversy lives o n

The spirit of controversy is fed hy argument .

but reform has a scope in every period .

b) No classification . c) 2nd ed . " Gayan " Bola 18 .

Reform has a scope in every period .

No documents referring to Bola 19 have been found in the archives to date . 2nd ed . Bola 19 .

Gayan

When man touches the intimate 1) Truth he realizes that there is nothing which is not in himself . Cont . Note 1) 23

24 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . Note 1) The word 'intimate' is used more than once by Inayat Khan . A saying in his notebooks has the word 'unintimate', meaning : ignorant . One of the meanings of 'intimate' is : 'pertaining to the deepest thoughts and feelings' . (Oxford Dictionary) .

a) Old typed copy with Sayings meant for the "Gayan" . Inayat Khan added 'Saying' in the margin . Copied by Km .

Saying . Reason is the illusion of reality .

- - - - - - - - - - - -

b) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

c) 2nd ed . Gayan Bola 20 .

Reason is the illusion of reality .

a) Notebooks :

Saying . Death is preferable to asking favour of a small person .

b) MS . Ng .

Saying . - - - - - - - - - - - asking a favour

c) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' .

d) 2nd ed . Gayan - Death is preferable to asking a favour Bola 21 . of a small person .

a) Notebooks

Bola . Lull the devil to sleep . Saying . Let the devil sleep rath er th an be awake .

b) MS . Sk . (shorthand and transcription) first saying a) , copied by Km .

Saying . Lull the devil to sleep .

c) Copied by Sk . and 'Saying' changed into 'Chala' in Mc .'s handwriting .

Chala . - - - - - - - - - - - -

d) Copied by Ng . from (?) .

Saying . Cont . d)

25 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d )

Leave the Devil asleep rather than wake him .

e) Copied by Sh . (version c)) and classified by Inayat Khan as 'Bol' .

Bola . Lull the devil to sleep .

Add . in Mc .'s handwriting .

- - - - - - - - - - - _ rather than to awaken him .

f) Copied by Ek . (version d)) and classified by Inayat Khan as 'Chal' . Crossed out by Mc . and replaced by the remark in her handwriting : 'added to 'Lull the devil to sleep (dupl) 'Bola' " . See e) .

Chala . Leave the Devil asleep rather than wake him .

g) 2nd ed . Gayan Bola 22 . See f) .

Lull the devil to sleep, rather than awaken him .

No documents referring to Bola 23 have been found in the archives to date . 2nd ed . Gayan Bola 23 .

a) Notebooks 1921

- Movement is life ; stillness is death .

Saying . It is not the action in itself, it is the condition that makes it sin or virtue . It is not the action in itself that is sin or virtue, it is the condition which makes it either one or the other .

b) A sentence in the lec- There is no action in this world ture 'The Problem of which can be stamped with sin o r the Day' - Moral Devel- virtue . It is its relation with a paropment, 5th September ticular soul which makes it a sin or 1922, in E .A .Mitchell's virtue . handwriting . c) Copied by Gd . from (?), Saying . second version a) . It is not the action itself that is Copied by Km . a sin or a virtue, but it is the condition that makes i t so . d) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Bol' .

. Cont . d) 25

26 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) Changes and add . It i s in Mc .'s handwriting . - - - - - - , but accompanying condition s that make_ it appear so . e) 2nd ed . Gayan - There is no action in this world Bola 24 . See b) . which can be stamped as sin or virtue; it is its relation to the particular soul that makes i t so . Cf . Nirtan - Bola 33 .

a) Notebooks

The Truth itself is its evidence .

b) MS . Fm . and copied by Km .

Bola . The reality itself is its evidence .

c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Corr . in Mc .'s handwriting . d) 2nd ed . Gayan Bola 25 .

a) Notebooks 1921

Reality itself is its own evidence . Reality itself is its own evidence .

Saying . You cannot prove to be what in reality you are not . You must not try to be what in reality you are not .

b) MS . Sr . Two separate sayings ; Inayat Khan added 'Bola' over it . Copied by Km . as two separate sayings .

Bola . - - - - - - - - - - - -

c) The two sayings copied by Ek ., classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

The two sayings were combined and changed in Mc .'s handwritin g d) 2nd ed . Gayan Bola 26 .

It is of no use to try an d prove to be - - - - - - - - - - - -

It is of no use to try and prove to be what in reality you are not .

a) MS . Gr . Bola . 'Bola' added by Inayat Pleasure blocks but pain clears the Khan . way of inspiration . 26

27 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Mt . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

c) 1st ed . The Bowl of Saki (1921) under 4th September .

Pleasure blocks_, but pain clears the way of inspiration .

2rid ed

. Gavan Bola 27 .

a) MS . Mf .

Saying . Biting tongue goes deeper than point of bayonet . Saying . - - - - - - - - - - - - than the point of bayonet .

MS . Zr .

b) Copied by K m

Saying . A biting - - - - - - - than the point of the bayonet .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' . In Mc .'s handwriting : '( add . below)' .

Chala . A biting - - - - - - - - - - - - of a bayonet .

d) See under d) of next saying .

Mf . and Zr .

Saying . Cutting words pierce deeper than a poisoned sword .

Corr . in Gd .' s handwriting .

- - - - - - - - - - - - - - than a poisonous sword .

a) MSS .

b) Copied by Km .

Saying . - - - - - - - - - - - - - - than a poisoned sword .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Combined with previous saying in Mc .'s handwriting . d) 2nd ed . Bola 28 .

Gavan

Cf . Km .'sed .

A biting tongue goes deeper than the point of a bayonet and cutting words pierce keener than a sword . A biting tongue goes deeper than the point of a bayonet, and cutting words pierce keener than a sword . Nirtan

- Bola 10 and Bola 41 . 27

28 ORIGIN and 'elaborations :

DIFFERENT VERSIONS :

a) Copied by Ng . from (?) .

Saying . Human character may be likened to metal ; if you wish to make anything out of metal you must melt it . So the human heart must be melted before it can be made into a desirable character .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala .

c) Changed in Mc .'s handwriting who omitted the first part .

The human heart must first be melted like metal before it can be moulded into a desirable character .

d) 2nd ed . Bola 29 .

The human heart must first be melted, like metal, before it can be moulded into a desirable character .

G_ ayar,

a) A sentence in the lec- Le Mystique cherche la perfection ture 'What a Mystic qu'il rfializera ici . wants to attain', 11th June 1921, of which a simultaneous translation in French was reported by M .ll e Lefebvre in longhand . Fragments and Notes . . . . . . in the hereafter but the Mystic, were reported in Eng- the idea of the Mystic is 'just now' . lish by Sr . b) Copied and perhaps com- The mystic does not wait till the pleted by Gd . hereafter but does all he can to progress just now . c) Copied by Km .

Saying . - - - - - - - - - - - - - - - - - hereafterL .but - - - - - - - etc .

d) Copied by Ek . and clas- Bola . sified by Inayat Khan - - - - - - - - - - - as 'Bol' .

Altered in Mc .'s hand- - - - - - - - - - wait until the writing . - - - - - - - - - - - - - - - - progress right now . e) 2nd ed . Gayan - The mystic does not wait until the Bola 30 . hereafter, but does all he can to progress now .

Saying . a) MS . Gd . and copied by Km . Power demands subjection, but if you cannot fight the power, win it by surrender . 28

29 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Sh . and

Bola .

classified by Inayat - - - - - - - - - - - Khan as 'Bol' .

Changed in Mc .'s hand- - - - - - - - - - - - - - - - - writing . cannot obtain _ power conquest , win - - - . c) 2nd ed . Gayar' - Power demands subjection; but if you Bola 31 . cannot obtain power by conquest , win it by surrender .

Notebooks

The stream of love rises in the lov e for an individual and falls as wate r from of the fountain in universal love .

MS . Fm .

Saying .

and copied by Gd . and Km .

The fountainstream of love rises'in th e love o individual, but spreads an d falls down in the Universal love .

Copied by Gd .

Copied by Km .

Saying . - - - - - - - - - - - -

Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting .

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - universal love . falls in

2nd ed . Bola 32 .

The fountain stream of love rises i n the love for an individual, but spread s and falls in Universal love .

Gayan

a) Notebooks 1921

One word can be more precious than al l the treasures of the earth .

b) MS . Gr .

One - - - - etc . - - - - - of

Also copied by Gr . Inayat Khan added 'Bola' over it .

Bola . One - - - - etc . - - - - - of the earth .

A typewritten copy of . sayings, with add . and annotations b y Inayat Khan, meant fo r publication in th e "Gayan" .

e) Another typewritten copy under the heading

earth .

The word - - - - - - - - - - - - etc .

Bola . one word - - - - - - - - - - - - etc . Cont . e) 29

30 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . e) 'Bolas I' (Gd .'s bookpreparation for the "Gayan") . f) Copied by Mt . and copied by Kf ., classified by Inayat Khan as 'Sur' .

Sura . One word - - - - - - - - - - - - etc .

g) 1st ed . "The Bowl of Saki" (1921) under 9th August .

One word can be more precious than all the treasures of _ earth .

2nd ed . Gavan Bola 33 .

A word can be more precious than all the treasures of the earth .

a) Notebook 19th April / 12th May 1923 :

He who maketh room in the heart finds accommodation everywhere .

b) Copied by Ng . from (?) . Copied by Km .

Saying . He who maketh room in the heart,, will find accommodation everywhere .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

Changed in Mc .'s handwriting . d) 2nd ed . Gayan Bola 34 .

He who makes room in his heart for others will himsel f find ------ - - - - . He who makes room in his heart for others ,t will himsel f find accommodation everywhere .

a) Copied by Ng . from (?) . Saying . Copied by Km . Human personality is a music which has a tone and rhythm of its own . b) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan . as 'Bol' . Changed in Mc .'s handwriting . c) 2nd ed . Bola 35 .

Gayan

a) MS . Mf .

Each human personality is like a piece of music having an individua l tone and rhythm of its own . Each human personality is like a piece of musics having an individua l tone and rhythm of its own .

Saying . One take themselves to task instead of putting faults on others . Cont . a)

31 ORIGIN and elaborations :

Cont . a)

DIFFERENT VERSIONS :

MS . Zr .

The pious take - - - - - - - - - putting their faults - - - - - - . b) Copied by Km .

Saying . One should take oneself to task - - putting one's faults - - - - - -

c) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Bol' .

d) 2nd ed . Gavan - One should take oneself to task, inBola 36 . stead of putting one's faul t on another .

a) MS . Ng .

Heathen

Saying .

and copied by Km . A tenderhearted sinner is better than one who is hardened by piety . b) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' .

Changed in Mc . 's- hand- - - - - - - - - - - - - - - - - than writing . an imaginary saint . C)

2nd ed . Gavan - A tender-hearted sinner is better than Bola 37 . a saints hardened piety .

a) Notebooks :

Saying . The way to rise above one's error i s to admit one's fault first and then t o refrain from falling into it .

b) MS . Zr .

Saying . The way to get over one's error - - etc . - - - - - - - - - into it again .

c) Copied by Ng .

Saying . The way to overcome one's error, is to first admit one's fault and the n - - - - - - - - - into it again .

d) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Altered in Mc .'s handwriting . e) 2nd ed . Gayan Bola 38 .

The way to overcome error, i s first to admit one's fault ; and nex t to refrain from repeating the fault . The way to overcome error is1 firsts to admit one's fault ; and next, to refrain from repeating it .

32 ORIGIN and elaborations : DIFFERENT VERSIONS :

Notebooks 1921 : (= Sangita 1-14) .

Sangita . By accusing a person for his fault , you often strengthen its root .

Notebooks

Bola . Do not accuse another of his fault,fo r it will only strengthen him in hi s fault .

MS . Mf .

(Sangita I Suluk) . Do not accuse your friend of his fault; let him see it for himself , if not you r accusation will make him more firm in his fault .

c) MS . Fm ., see a), and copied by Km . d)

Saying . By accusing any one of his fault, yo u only make him firm in it .

Copied by Ng . - - - - - - - - - - - - - - - - - - - - - him firmer in it .

Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - - - - - - - - - - - - him firm in it .

2nd ed . Bola 39,

By accusing anyone of his fault, you only make him firmer in it .

Gayan

and Bola 86 .

Notebooks 1922

MS . Gd .

Saying . The human - - - - - - - - - - - - sincerity is formed as a pearl .

The sequence of the words somewhat changed in Gd .'s handwriting and copied by her .

Saying . - - - - - - - - - - - - - - whic h the pearl of sincerity is formed .

Copied by Sh . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

2nd ed . Bola 40 .

The human he art is the shell in which the pearl of sincerity is found .

Gayan

By accusing another of his fault_ yo u only root him more firmly in it .

Saying . Human heart is the she ll in whic h sincerity as pearl is formed .

Cf . Sangatha 1-58 .

a) MSS . Mf . and Zr .

Saying . Love guides its own way .

b) Copied by Km . Saying . 32 Love finds its own way .

33 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Cancelled and changed in Mc .'s handwriting . d) 2nd ed . Bola 41 .

Gavan

Rocks will open and make way for the lover . Rocks will open and make a way for the lover .

a) MSS . Mf . and Zr . Copied by Km .

Saying . Man makes his reasons to suit himself .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

c) 2nd ed . G- aya ^ Bola 42 .

Man makes his reasons to suit himself .

a) Notebooks 1922

Saying . Singlemindedness ensures success .

b) MS . Zr .

Saying . - - - - - - - - - - - -

c) MS . Mf .

Saying . Singleminded in sure success .

d) Copied by Km .

Saying . Singleness of mind is sure success .

e) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

f) 2nd ed . Bola 43 .

Singleness of mind is sure success .

Gavan

a) Notebooks 1921 :

Saying . Love of form progressing , culminates into the love of the formless .

b) MS . Sr .

Saying .

'to the' crossed out by Inayat Khan ; copied by Km .

inte the lov e

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Bola 44 .

Love of forms progressing, culminates in love of the formless .

Gavan

34 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Notebooks

Saying . When man rises above the limitation o f duty, the n duty becomes his pleasure .

Copied by Ng . from (?) .

Saying . - - - - - - - - - - the sense of Duty , - - - - - - - - - - - - - - - - - -

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

2nd ed . Bola 45 .

Gayan

When man rises above the sense of d uty , then duty becomes his pleasure .

a) Notebooks 1921

Saying . The eater external life is but a shadow of the inner reality .

b) MS . Gr . External life is the shadow Corr . and add . by Inayat Khan .

Bola . External life is but a shadow - - etc .

c) Copied by Kf ., first version b) .

The e xte rn al life - - - - - - - etc .

d) Copied by Mt ., Exte rn al life - - - - - - - - - - etc . first version b) . Add . in Mc .'s handwritSura . ing and classified by External life is but the shadow - - etc . Inayat Khan as 'Sur' . e) 1st ed . The Bowl of Exte rn al life is the shadow SAki (1921 under_Uth of the inner reality . August . 2nd ed . Gavan Bola 46 . of

the

a) MSS . Mf . and Zr .

b) Copied by Km .

The external life is but the shadow inner reality .

Saying . The secret of all success is the strength of conviction .

Saying . - - - - - - - - - - - - - is strength - - - - - -

c) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - - . Khan as 'Sur' . d 2nd ed . Gayan - The secret of all sucess is Bola 47 . strength of conviction . 34

35 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Sura .

MS . Zr .

Those who try to make virtues out o f their faults, grope further and furthe r into the darkness . b)

Copied by Ng .

Sura . Those who try to make a virtue out o f their fault , grope further and furthe r into _ darkness .

Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - -* - - - - - -

2nd ed . Cavan Bola 48 .

Those who try to make virtues out o f their faults grope further and furthe r into darkness .

a) Notebooks :

Saying . When envy develops into jealousy , heart turns from sour to bitter .

MS . Zr .

Copied by Ng .

Saying . - - - - - - - - - - - - jealousy, th e heart - - - - - - - - - - - - Saying . - - - - - - - - - - - - - - - - - heart changes from sourness to bitter-

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

2nd ed . Bola 49 .

When. envy develops into jealousy _ the heart changes from sourness into bit -

ness .

terness .

a) MS . Sr . ; Inayat Khan Bola . added 'Bola' over it . A worldly loss often turns into a spiritual gain . b) Copied by Mt . and Bola . classified by Inayat - - - - - - - - - - - - . Khan as 'Bol' . c) 2nd ed . Gayan - A worldly loss often turns into _ Bola 50 . spiritual gain .

a) MS . Mf .

Saying .

and copied by Km . Patient endurance is the sign of progress . b)

36 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

b) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - Khan as 'Sur' .

c) 2nd ed . Gayan - Patient endurance is a sign of Bola 51 . progress .

a) MS . Gr . ; Inayat Khan Saying (heathen saying) . added 'heathen saying' Be-In . between brackets after The ideal is a means ; but its breaking 'Saying' and crossed is the goal . out 'Bola' . b) Copied by Km .

Saying . The ideal is the meanst - - - - etc .

c) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - - . Khan as 'Boll . d) 2nd ed . Gayan - The ideal is the means ; but its breakBola 52 . ing is the goal .

a) Copied by Ng . from (?) .

Bola . Many feel , but few think ; and fewer there are who can express their thought .

b) Copied by Ek . and Bola . classified by inayat - - - - - - - - - - - - - - - - Khan as 'Boll . - - - - - - - - - - - - - their thoughts . c) 2nd ed . Bola 53 .

Gayan

Many feel, a few think, and fewer still there are who can express thei r thoughts .

a) Copied by Ek . from (?) Bola . and classified by The value of sacrifice is in willingInayat Khan as 'Boll . ness . Add . in Mc .'s handwrit- - - - - - - - - - - - - - - in its ing . willingness . b) 2nd ed . Gayan - The value of sacrifice is i n Bola 54 . willingness .

a) A typewritten text, Nothing can take away joy from the man which has become San- who had right understanding . gatha I11-31 afte r

36 1927 .

37 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

b) Copied by Gd . 'From Nothing could take - - - - - - - - etc . S ., 1) . Changed in Mc .'s hand- Nothing can take - - - - - - - - - writing . who has right understanding . c) No classification . d) 2nd ed . • Gavan -- - Nothing can take away joy from the man Bola 55 . who has right understanding . Note 1)

a) Notebooks 1921

: 'S .' here indicates 'Sangathas' .

Saying . Do not fear God, but be conscientious lest you may (displeasure) displease in any way .

b) MS . Ng .

Bola . Do not fear God, but consciously regard His pleasure and displeasure .

c) Copied by Mt . ;

one word, and the se- - - - - - - - - - - - - . quence of two word s changed by Inayat Khan Sura . and classified as 'Sur' . - - - - - - - -, but regard carefully His - - - - - - - - - - - - - - - . d) Copied by Kf .

e) Ist ed . "The Bowl of Saki" under 24th February 2nd ed . Gavan Bola 56 .

Do not fear God, but consciously regard His pleasure and displeasure . Do not fear God, but regard carefully His pleasure and . displeasure .

a) Copied by Gd . 'From Q . and A .'s' 1), not found as such in the archives to date .

Optimism is the result of love .

b) No classification . c) 2nd ed . G cyan Bola 57 .

Optimism is the result of love .

Note 1)

a) Notebooks

means : From Inayat Khan' s questions .

an swers to

Saying .

One who is a riddle to another is a puzzle to himself . . b)

38 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) MS . Gd . with one word changed in her handwriting .

Saying . ene He who is - - - - - - - - - - etc .

c) Copied by Km .

Saying . - - - - - - - - - - - -

d) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

nd ed . e) 2 Gayan - He who is a riddle to another is a Bola 58 . puzzle to himself . Cf . Bola 94 . Sangita 11-8 .

a) MSS . Mf . and Zr . and copied by Km .

Saying . When the miser shows any generosity he celebrates it with trumpets .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

c) 2nd ed . Bola 59 .

When the miser shows any generosity he celebrates it with trumpets .

Gayan

a) Copied by Ng . from (?) .

Saying . A sincere man has a fragrance about him which a sincere heart perceives .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Altered in Mc .'s handwriting . c) 2nd ed . Bola 60 .

Gayan

- - - - - - - - - - - - - - - - - - - which is perceived by a sincere heart . A sincere man has a fragrance about him which is perceived by a sincere heart .

a) MS . Ng . and copied by Km .

Saying . If you are not able to control your thought , you cannot hold it .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

c) 2nd ed . Gavan Bola 61 .

If you are not able to control your thought you cannot hold it .

39 ORIGIN

and elaborations :

a) A sentence in th e

lecture 'Tassawuf' Sangita 1-31, of which only a typewritten copy has been found to date . b) Copied by Gd . from S .1 )

DIFFERENT VERSIONS :

In point of fact the answer is in the question itself ; a question has no existence without an answer .

The answer is in the question a question - - - - - - - - - - etc .

c) No classification . d) 2nd ed . Gavan - The answer is in the question ; Bola 62 . 2) a question has no existenc e without an answer . Notes . 1) 'S' here indicates 'Sangitas' . 2) 1st ed . "Gayan" : Bolas 62 and 227 .

a) Notebooks 1921

Saying . Temptation is that which detains one on his journey to his desired goal .

b) MS . Sr . Inayat Khan added 'Bola' over it .

Bola . - - - - - - - - - - - -

c) Copied by Kf . Temptation _ detains man on - - - - - - - - - - - - - - d) Copied by Mt . and classified by Inayat Khan as 'Sur' . Changes by Mc . ; these are obviously her own, as she wrote at the foot of the paper : 'ask' .

Sura . Temptation is that which detains one on - - - - - - - - - - - - - - -

e) 2nd ed . Bola 63 .

All that detains man on his journey to th e desired goal is . temptation .

Gavan

All that detains man on his journey to the desired goal is temptation .

a) MSS . Mf . and Zr ., copied by Km .

Saying . Fatality is one side of the Truth, not all .

b) Copied by Ek . and classified by Inayat Khan as 'Sur' . One word changed in Mc .'s handwriting .

Sura . - - - - - - - - - - - - the truth, not all .

c) 2nd ed . Gayan Bola 64 .

Fatalism is one side of the truth, not all .

Fatalism is -• - - - - - - - - - - etc .

40 ORIGIN and elaborations :

DIFFERENT VERSIONS ;

a) Notebooks 1921 Sura - Saying . O righteous one, keep your goodness distant that it may not touch your sense of vanity . b) MS . Gd . Saying . Copied by Km . _ Keep your - - - - - - - - - - - - - - your vanity . c) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - - . Khan as 'Sur' . Changed in Mc .'s hand- Keep your goodness apart, writing . that it - - - - - - - - - etc . d) 2nd ed . Gavan - Keep your goodness apart , Bola 65 . that it may not touch your vanity .

Notebooks

Saying . All that the world takes from you an d does not pay you back, is written down on God's account . Tala . When man denies what he owes you, the n it is written down on the account o f God .

MS . Fm ., second version a) .

Tala . When man - - - - - - - - - - - - - is written on - - - - - etc .

Copied by Km .

Tala . - - - - - - - - - - - -

Corr . by Inayat Khan . When - - - - - - - - - - - - - - - - is gut on the - - - - - - - - etc . d) Copied by Sh . and Tala . classified by Inayat - - - - - - - - - - - - . Khan as 'Tall . e) 2nd ed . G_ayan - When man denies what he owes you, then Bola 66 . it is put on the account of God . Cf .

Gayan

- Alapa 16 .

a) Notebook 19th April / 12th May 192 3

Refined manners with sincerity make a living art .

b) MS . Ng . Copied by Km .

A refined manner with sincerity make a living art .

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

41 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

d) 2ad ed . Gavan - A refined manner with sincerity makes a Bola 67 . living art .

a) Notebooks 1921

Saying . Longing for vengeance is like a craving for poison .

b) Copied by Gd . from (?) . Copied by Km ..

Saying . The longing - - - - - - - - - - - etc .

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Bola 68 .

The longing for vengeance is like a craving for poison .

Gayan

a) MS . Km .

Saying . The great teachers of humanity become streams of love .

Changes in Gd .'s handwriting .

The truly great souls become - - etc .

b) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

C) 1st ed . The Bowl of Saki (1921) under 15th April .

The great Teachers of humanity become streams of love . 1 )

2nd ed . Gayan - The truly great souls become Bola 69 . streams of love . Note 1)

: This same sentence appears in Chapter .IX, par . 13 of the book In an Eastern Rosegarden , 1st ed ., 1920/1921 .

a) Notebooks 1921 :

Bola . God is the central theme of the poet . God is the portrait which the prophet paints .

b) Copied by Ng . from (?) . Bola . - - - - - - - - - - - - the true poet . Bola . - - - - - portrait the Prophet c) Copied by Ek . as one Bola . saying and classified - - - - - - - - - - - by Inayat Khan as 'Boll . - - - - - - - - - - - -

Cont . c) 41

42 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Changed in Mc .'s handwriting .

- - - - - - - - - - - - - - - poets - the portrait which the - - - .

d) 2nd ed . Bola 70 .

God is the central theme of the true poet, and the portrait which the prophets paint_ .

a) Notebooks 1921

Gayan

Saying . Whose love has been reciprocated has not known what is love .

b) MS . Gd, Copied by Km .

Saying . He whose love has always been reciprocated does not know the real feeling of love .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

d) 2nd ed . Bola 71 .

He whose love has always been reciprocated does not know the real feeling of love .

Gayan

a) A sentence in the lecture 'What a Mystic wants to attain', 11th June 1921, of which a simultaneous translation in French was reported by M .lle Lefebvre in longhand .

La 4Ame forme de croyance c'est la veritable croyance, la veritable foi, celle qui est basee sur le sentiment, nous sentons que c'est vrai ; et mgme si tout autour de nous dit le contraire, nous croyons quand meme et le mystique travaille pendant sa vie pour arriver A cette veritable foi, la croyance de l'Ame .

Fragments and Notes of this lecture were reported in English by Sr .

4 . the true belief - even independent of reason - conviction - soul speaks the world may change, but his belief does not change .

b) Copied by Gd . Copied by Km .

True belief is independent of reason .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' . Add . of another saying (from Notebooks ; see Chala 67) in Mc .'s handwriting, who probably considered this a duplicate . Her suggestion was not adopted .

Bola . - - - - - - - - - - - -

d) 2nd ed . Bola 72 .

True belief is independent of reason .

Gavan

Faith reaches what reason fails to touch .

43 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) A sentence in the lecture 'Truth', 13th May 1921, in Nuria Best's and in Miss . A .Jones's handwritings .

And the more a man knows, the more he finds there is to learn .

b) Copied by Gd .

Bola . The more you know ,•the more _ there is to be known .

c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Crossed out by Mc . and in her handwriting, partly in shorthand, changed into :

Knowledge is like the horizon, (in shorthand, which probably says :) the nearer you approach it, the further it recedes . ('recedes' has also been written in normal script )

d) First version c) in the 1st ed . The Bowl of Saki (1921 under 27th October , Second version c) in the 2nd ed.. Gavan Bola 73 .

; and the more he knows, the more he finds there is to know .

a) Notebooks 1921

Wisdom is like the horizon : th e nearer you approach it_ the further it recedes .

Bola . When a soul is attuned its every action becomes a music .

b) Copied by Ng . from (?) .

Bola . When the soul is attuned to God Every action becomes music

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . When - - - - - - - - - - - God , every - - - - - - - - - - -

d) 2nd ed . Cavan Bola 74 .

When the soul is attuned to God_ every action becomes music .

a) Copied by Ng . from (?) .

Saying . It is the spirit of hopelessness that blocks the path of man and prevents his advancement .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

c) 2nd ed . Bola 75 .

It is the spirit of hopelessness that blocks the path of man and prevents his advancement .

Gayan

44 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1921

Saying . The unselfish profits by life more than the selfish one whose profit in the end proves to be a loss .

b) Copied by Gd . from (?) . Copied by Km . Inayat Khan added 'Saying' over it .

Sa in . The unselfish one profits by life more than the selfish one, whose - - - - etc .

c) Copied by Ek . an d classified by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

d) 2nd ed . Bola 76 .

The unselfish man profits by life more than the selfish , whose profit in the end proves to be a loss .

Gayan

a) Copied by Ng . from (?) .

Saying . Sincerity is like a bud in the heart of man, and it blossoms with the maturity of soul .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . Sincerity - - - etc . - - - of the soul .

c) 2nd ed . Bola 77 .

Sincerity is like a bud in the heart of man, that blossoms with the maturity of the soul .

Gayan

a) MSS . Mf . and Zr .

Saying . Faith assures success .

b) Copied by Km .

Saying . Faith ensures success .

c) MS . Sr . Inayat Khan added 'Surah ' over it .

Sura . Success is in store for the faithful .

d) Copied by Kf .

e) Copied by Mt . with b) added in Mc .'s handwriting .

- - - - - - - - - - - - - - - - - - t for faith ensures success .

f) b) copied by Ek . and classified by Inayat Khan as 'Sur' . c) added in Mc .'s handwriting .

Sura . Faith ensures success .

Gayan g) 2nd ed . Bola 78 .

Success is in store for the faithfuls for faith ensures success .

Success is in store for the faithful .

45 ORIGIN

and elaborations :

a) Notebooks

b) MS . Zr .

DIFFERENT VERSIONS :

Saying . No one gets in life what he does n't deserve .

Saying .

No one will get in life - - - - - c) Copied by Ng . (or MS .?) Saying . No one gets in life - - - - - - - Saying . No one will have in life what he must not have . Saying . No one will experience in life that which is not meant for him . d) Third version c) copied Chala . by Ek . and classified - - - - - - - - - - - by Inayat Khan a s 'Chal' . e) 2nd ed . Gayan Bola 79 . is

- No one will experience in life what not meant for him .

a) Notebooks 1921 :

Saying . It is impossible to be praised and not be blamed ; praise and blame both go together hand in hand .

b) Copied by Mt . and Chala . classified by Inayat Is it possible to be praised only and Khan as 'Chal' . To- incur blame at any time ? praise and blame go hand in hand . Corr . by Inayat Khan . - - - - - - - - to be only praised only and - - - - - - - - etc . c) 2nd ed . Gayan - It is not possible to be praised only Bola 80 . and not to incur blame at any time . P raise and blame go hand in hand . Cf . 1st ed . The Bowl Praise cannot exist without of Saki (19 21) blame, it has no existence under 13th July . without its opposite .

a) MS . Fm .

Saying .

To be in uncongenial surroundings is worse than being in one's grave . b) Copied by Km .

Saying . To be in incongenial - - - - - - etc .

c) Copied by Sh . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' .

Cont . c) 45

46 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Corr . in Mc .'s writing .

To be in uncongenial - - - - - - - etc .

2nd ed . Bola 81

To be in uncongenial surroundings i s worse than being in one's grave .

Notebooks

Copied by Gd .from (?) . Copied by Km .

Gayan -

Saying . Science is born of the seed of intu ition conceived in reason .

- - - - - - - - - -

Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - -

2nd ed . Bola 82

Science is born of the seed of intu itiont conceived in reason .

Gayan -

a) Notebooks

Bola . Truth alone is the success and the real success is the Truth .

b) Copied by Ng . from (? )

Saying . Truth alone is success and the real success is truth .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - and _ real - - - - - - - - - -

d) Copied by Gd . Add . in Mc . ',s handwriting : 'look up Yes! Omit', and the whole saying crossed out . nd e) . 2 . ed . Bola 83 .

Gayan Note 1)

Truth is success and success is truth . 1 )

Truth alone is success-, and real success is truth . : These same words were said by Inayat Khan at the end of a lecture about 'The Message' of 30 July 1922 (also Sangatha 1-61) . Cf . Social Gatheka nr . 8 of 16 July 1922 : "Truth alone is our success, for lasting success is truth . "

a) MS . Mf . Saying . and copied by Km . The key to all happiness is the love of God . MS . Zr .

Saying . - - - - - - - - - - is in the - - 46 b)

47 ORIGIN and elaborations :

DIFFERENT. VERSIONS :

b) Copied by Ek . an d classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - is the - - -

c) 2nd ed . Gayan Bola 84 .

The key to all happiness is the love of God .

a) Notebook 19th Apr . / 12 May 1923 :

Saying . As the shadow is apparent and yet nonexistent, so is geed evil .

Notebooks

To say evil does not exist, is like saying shadow does not exist .

b) MS . Ng ., Sura . first version a) . As the shadow is evident _ yet - etc . c) Copied by Km .

Sura .

Corr . in Gd .'s handwriting . - - -

apparent yet - - etc .

d) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - Khan as 'Sur' .

e) 1st ed . Gayan - As the shadow is apparent, yet nonBola 85 and Sura 26 existent, so is evil . 2nd ed . Gayan Bola 85 . Cf . Nirtan - Bola 54 .

2nd ed . Gayan - By accusing another of his fault you Bola 86 . only root him more firmly in it . See Bola 39 .

a) In Inayat Khan's hand- Death is a tax that the soul has writing in one of to pay for having .had:a name .and a Sr .'s copybooks of form . 1921 : b) Copied by Gr .

Bola .

c) Copied by Mt . and classified by Inayat Khan as 'Bol' .

Bola .

d) lst ed . The Bowl of Saki (1921) under 28 Aug .

Death is a tax the soul has to pay for having had a name an d a form.

2nd ed . Gayan Bola 87 . 47

48 ORIGIN and elaborations :

a) Notebooks 1921

DIFFERENT VERSIONS :

Saying . To know the justice of God you must be just yourself .

b) MS . Gd . Copied by Km .

Saying . Before trying to know the justice of God one must oneself become just .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

d) 2nd ed . Gavan Bola 88 .

Before trying to know the justice of Godl one must oneself become just .

a) Copied by Ng . from (?) . Sura . To whom the soul truly belongs, to Him in the end it returns . b) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - - . Khan as 'Sur' . c) 2nd ed . Gavan - To Whom the soul truly belongs, Bola 89 . to Him in the end it returns .

Notebooks 1921 :

Bola . In order to arrive-at realize the per fection of-bed man must lose his imper fect self in the perfection of God .

Copied by Gd . from (?) .

Saying . Bola . In order to realize the divine per fectiont man must lose his imperfec t sel f

Copied by Gd . - - - - - - - - - - - - - - - - - - - - - man must lose himself .

d) Copied by Kf . Copied by Mt . and classified by Inayat Khan as 'Sur' .

Sura . ------------------ - - - , man must lose his imperfec t self .

In order to realize the divine Per fection_ man must lose his imperfec t self .

2nd ed . Bola 90 .

Gayan

a) Copied by Ng . from (?) . Copied by Gd .

Saying . When the cry of the Disciple ha s reached a certain pitch, the Teache r comes to answer it . b)

49 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Ek . and

Chala .

classified by Inayat - - - - - - - - - - - Khan as 'Chal' .

c) 2nd ed . a an - When the cry of the disciple has Bola 91 . reached a certain pitch, the Teacher comes to answer it .

a) Notebooks 1922

Saying . The best way of living is to live a natural life .

b) Copied by Gd . from (?) . Copied by Km .

Saying . - - - - - - - - - - - -

c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gavan Bola 92 .

The best way of living is to live a natural life .

a) MS . Mf .

Saying . To justify self for wrong doing on the ground that another is guilty of the same fault is far from just .

b) MS . Zr . Copied by Km

Saying . To justify one' s self- - - - - - the grounds that - - - - - - - - - - etc . .

c) Copied by Ek . and classified by Inayat Khan as 'Bo l

Bola . To justify oneself for- - - - - the ground that - - - - - - - - - - etc .

d) MS . Gr .

Bola . Do not take the example of another as an excuse for your wrong doin s .

e) Copied by Mt . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

f) 1st ed . The Bowl of Saki (1921) under 18th August .

Do not take the example of anoth er as an excuse for your own wrong-doing .

2nd ed . Bola 93 .

a) Notebooks

Gavan

Do not take the example of another as an excuse for your wrong-doing .

Saying . People who are difficult to deal with, are difficult to themselves . b)

50 ORIGIN and elaborations ;

DIFFERENT VERSIONS :

b) Copied by Gd . from (?) . Saying . Copied by Km . - - - - - - - - - - - - - - - - - - , are difficult with themselves . c) Copied by Sh . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' . d) 2nd ed . Gavan Bola 94 . are Cf .

a) Notebooks 1921

People who are difficult to deal with_ difficult with themselves .

Gayan

- Bola 58 .

Saying . All the situations of life are tests to distinguish . between the real and false .

b) Copied by Gd . from (?) . Inayat Khan added 'Bola' over it .

Bola . - - - - - - - - - - - - - - - - - to bring out the real and the false .

c) Copied by Mt . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Bola 95 .

All situations of life are tests to bring out the'real and the false .

Gayan

a) Gita Sadhana (The Path of Attainment) Series II nr .1, summer 1922 . No original 'reporting' has been found in the archives to date ; only two copies in Gd .'s handwriting of a 'revised version' .

the true pursuer will never go half way . Either he gains, or he loses himself .

b) Copied by Gd . 'from G .' 1 )

The true - - - - - - - - - - - - etc .

Changed in Mc .'s handwriting . c) Again copied by Gd .

The true . seeker will never stop half way ; either - - - - - - - - himself entirely . - - - - - - - - - - - - - - - - - - - - - - - - - he finds , or - - etc .

d) No classification . e) 2nd ed . Gayan - The true seeker will never stop Bola 96 . half-way ; either he finds_ or he loses himself entirely . Note 1) : 'G .' here indicates "Gitas' .

51 ORIGIN

and elaborations :

a) Notebooks 1922

DIFFERENT VERSIONS :

Saying . It is feed-and sympathy more than food which satisfies the guest .

b) MS . Mf . Copied by Km .

Saying . It is sympathy rather than food which will satisfy your guest .

c) Copied by Ek . .and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

d) 2nd ed . Bola 97 .

It is sympathy rather than good food which will satisfy your guest .

Gavan

a) Notebooks :

Saying . Hereafter is the continuity of the same life in another sphere .

b) MSS . Mf . and Zr .

Saying . - - - - - - - - - - - -

c) Copied by Km .

Saying . The hereafter is the continuation of - - - - - - - - - - - - - -

d) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

e) 2nd ed . Gayan Bola 98 .

The hereafter is the continuation of the same life in another sphere .

a) Notebooks

Chala . The one who refuses to take risk s through life, might as well not live . Man who is not ready courageous enough to take risk threngheet-31fe, will no t accomplish anything .

Copied by Gd . from (7) . Second version a) .

No classification .

2nd ed . Bola 99 .

Gayan

Chala . The man who is not courageous enough to take risks , will accomplish nothin g in life .

The man who is not courageous enoug h to take risks_ will accomplish nothin g in life .

a) A sentence in Gatha not only man but even God is 'Saluk' (Moral Culture) displeased by self-assertion . Cont . a) 51

52 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a) Enkessar (Series III-10) Summer 1922, in Sk .'s shorthand . b) Copied by Gd . 'from Gathas' .

Not only - - - - - - - - - - - - -

c) No classification . d) 2nd ed . Gayan - Not only man but even God is Bola 100 . displeased by self-assertion .

a) Notebooks

Bola . (regard Those who live with God, they (consider His pleasure or displeasure at every move they make .

Bola . b) MS . Ng . Copied by Kf . Those who live in the presence of God_ regard His pleasure and displeasure at every move they make . c) Copied by Mt . Annotation in Mc .' s - - - - - - - - - - - handwriting : 'duplicated by 'do not fear God but regard carefully his pleasure and displeasure .'' 1 )

Sura . d) c) changed by Inayat Khan and classified Those - - - - - - - - - - - - - - God look to Him for guidance as 'Sur ' . at every ---- - - - - . e) Copied by Kf . Those who look to God for guidance, consult Him at every move they make . - Those who live in the Presence of God Gavan f) 2nd ed . Bola 101 (= version look to Him for guidanc e d)) . at every move they make . Note 1) : =

Gayan

- Bola 56 .

a) A sentence in the lecture 'Holiness ' (Religious Gatheka, 486-70), 8th July 1922, in Sk .'s shorthand .

The first step to self-realization is God-realization . It is not that by self-realization man realizes God .

b) Copied by Gd .

It is not by self-realization that man realizes Godl it is hy God-realization that man realizes self .

c) No classification . 52

53 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . Gayan - It is not by self-realization that man Bola 102 . realizes God ; it is by God-realization that man realizes self .

a) Notebooks 1922

Saying . If you wish to strike the spiritua l path first learn forgiveness .

MSS . Mf . and Zr . Copied by Km .

Saying . If you wish to follow the path o f saints first learn forgiveness .

Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - -

Add . in Mc .'s handwriting .

- - - - - - - follow in the path - etc .

2nd ed . Gavan Bola 103 .

If you wish to follow in the Path o f Saints first learn forgiveness .

a) Notebooks

Economy

b) MS . Fm .

words

makes

speech

powerful .

Bola .

Second part crossed out Spar e words to make speech powerful . and in Fm .'s handwriting added instead : - - - - - if you wish your words to be and copied by Km . powerful . c) Second version b) Bola . copied by Sh . and clas- - - - - - - - - - - - .sified by Inayat Kha n as 'Boll . Changed in Mc .'s hand- Be sparing of your words if you wish writing . them to be powerful . d) 2nd ed . Gayan - Be sparing of your words if you wish Bola 104 . them to be powerful .

a) Copied by Ng . from (?) .

Saying . As the flower is the forerunner of the fruit, so man's childhood is the promise of his life .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

c) 2nd ed . Gavan Bola 105 .

As the flower is the forerunner of the fruit, so man's childhood is the promise of his life .

54 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1922

Saving . The Gardener uses both roses in the flowerbed and thorns in making fences .

b) Copied by Gd . from (?) Copied by Km .

Saying . - - - - - - - - - botht roses - - - - - - - - - - - - •- making the fence .

c) Conied by Sh . and classified by Inavat Khan as 'Bol' . Corr . in Mc .'s handwriting .

Bola . - - - - - - - - - - - - -

d) 2nd ed . Gavan Bola 106 .

roses in the The gadener uses flower-bed and thorns in making th e hedge .

a) A sentence in the lecture 'Evening Class for mureeds', 1st August 1922, in unknown handwriting . Also Sangatha 1-68 .

The - - - etc . - - - - - - - the hedge .

Love which manifests as tolerance, as forgiveness, that love it is which heals even the wounds of the heart .

b) Copied by Gd . 'from S .' . 1 ) 'Even' was crossed out by Mc .

Love - - - - - etc . - - - - - - - heals the wounds - - - - - - .

c) No 'classification . d) 2nd ed . a an - Love which manifests as tolerance, as forgiveness , that love it is whic h Bola 107 . heals the wounds of the heart . Note 1) : 'S .' here indicates 'Sangathas' .

a) Notebooks

b) Copied by Gd . 'from n . &-A .'s' . 2 )

A suggestion in Mc .'s handwriting . c) a) copied by Ek . an d classified by Inayat Khan as 'Bol' .

Love's best expression is indifference . The greatest love in life is that which is covered under indifference . - - - - - - - - - - - - is often (?) that -------------Bola . - - - - - - - - - - - - -

The greatest love in life is often that d) Last version b) in the which is covered under indifference . 2nd ed . ' Gavan Bola 108 . Note 2) means : from Inayat Khan' s answers to questions . These have not been found as such in the archives to date .

55 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) A sentence in th e lec- Independence and indifference which ture 'Enkessar ' ( Moral are as two wings which enable the soul Culture, Selflessness ), to fly , 12th July 1922, in Sk .'s shorthand, originally intended to become Gatha, Saluk, Series III nr .10 . A further explanation of this saying was given in the lecture 'Does happiness depend upon the condition i n life . . .' ( Socia l independence and indifference Verily Gatheka nr .5), 20th August 1922 , in which are the two wings which enable this saying again was the soul to fly_ given in the last sentence ( MS . Miss Jones ), copied by Gd . b) Copied by Gd . 'from Independence and indifference which are as two wings which enable Gathas' ( see a )), from selflessfirst version a) . the soul to fly_ s rin ness . c) In b ) the first ' which' Independence and indifferenc e are as two wings which when and 'spring from self attached to a selfless heart , lessness ' were crossed out . Add . in Mc .' s enable the soul to fly handwriting after 'wings ' was not adopted . d) Copied by Ng . Also Sangita 11-7 .

Sura . Indifference and independence are as two wings which_ enable the soul to fly .

e) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

f) 2nd ed . Gavan Bola 109 .

Indifference and independence are the two wings which enable the soul to fly .

a) MS . Mf .

Saying . Do not offend a low person , it is like throwing a stone in the mud and getting splashes upon one .

Saying . b) MS . Zr . with open space after 'getting' . - - - - - - - - - - - - - - - - - etc . upon one's self . getting c) Copied by Km .

Saying . Cont . c) 55

56 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c )

Do - - - etc . - - - - - - - - - - getting splashes on oneself .

d) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changes in Mc .'s handwriting . e) 2nd ed . Gavan Bola 110 .

a) Notebooks 1922 :

To offend a low person_ - is like - - - etc . - - - getting splashed . To offend a low person is like throwing a stone in the mud and getting splashed .

Saying . The selfpushing man is better than the one who is pushed by another . Saying . The selfmade man is greater than the one who Is-depending depends on another to help make him .

b) MS . Gd . (or copied by Gd . from (?)) . First saying a) . Second saying a) .

Saying . - - - - - - - - - - - - - - - than the man who depends upon anothe r to make man .

c) Copied by Km . Second saying b) .

Saying . - - - - - - - - - - - etc . - - - - - - - make him .

d) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

e) 2nd ed . Gavan Bola 111 .

The self-made man is greater than the man who depends upon anothe r to make him .

a) Notebooks : Notebooks 1921 :

b) Copied by Ng . from (?) . First version a) copied by Km . Second version a) . c) Copied by Ek . and 56

- - - - - - - - - - - - - - than the man who wishes another to push him .

False politeness is like imitation jewelry . Saying . False kisses are like imitation flowers . Saying . Saying . - - - - - - - - - - - Chala . Cont . c)

57 ORIGIN and elaborations :

Cont . c) classified by Inayat Khan as 'Chal' : first version b) . Add . in Mc .'s handwriting who combined the two sayings .

DIFFERENT VERSIONS :

and false kisses are like imitation flowers .

d) 2nd ed . a an Bola 112 .

False politeness is like imitation jewelry_ and false kisses are like imitation flowers .

a) Notebooks 1921

Saying . The unsociable person is a burden to the society .

b) Copied by Gd . from (?) . Copied by Km .

Saying . - - - - - - - - - - - - - - - - to society .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . GIayan Bola 113 .

The unsociable person is a burden to society .

a) Copied by Ng . from (?) .

Bola . Divinity is human perfection and Divine limitation .

b) Copied by Ek . and classified by Inayat Khan as 'Bol' . Add . by Mc .

Bola . - - - - - - - - - - - -

c) 2nd ed . Gavan Bola 114 .

Divinity is human perfection and humanity is Divine limitation .

a) Notebooks 1921

- - - - - - - - - - - - - - and humanity is Divine limitation .

Saying . The wise show their admiration by respect .

b) Copied by Gd . from (?) . Inayat Khan added 'Saying' over it . Copied by Km .

Saying . - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - - -

d) 2nd ed .

The wise show their admiration by Cont . d) 57

Gavan

58 ORIGIN and' elaborations :

DIFFERENT VERSIONS :

Cont . d) Bola 115 .

respect .

a) Copied by Ng . from (?) .

Bola . Many admit the truth to themselves but few confess it to others . Bola . - - - - - - - - - - - -

b) Copied by Ek . and classified by Inayat Khan as 'Boll . c) 2nd ed . G cyan Bola 116 .

Many admit the truth to themselves) but few confess it to others .

a) Copied by Ng . from (?) . Bola . It is the twist of thought that is the Curl of the Beloved . b) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Boll . c) 2nd ed . • Gavan - It is the twist of thought that is the Bola 117 . curl of the Beloved .

a) Notebooks

Saying . Do not accept that which you cannot return, for the life balances itself on the reciprocity .

b) MS . Gd .

Saying . - - - - - - - - - - - - - - - - - return, for the balance of life is in reciprocity . c) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' .

d) 2nd ed . Gavan' - Do not accept that which you cannot Bola 118 . return, for the balance of life is in reciprocity .

a) Copied by Ng . from (?) . Saying . Copied by Km . Those whom their individuality fails, seek their refuge in Community . b) Copied by Ek . and Chala . classified by Inayat -----------------Khan as 'Chal' . seek refuge in community . 58

59 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

c) 2nd ed . Gayan - Those whom their individuality fails, Bola 119 . seek refuge in community .

a) Notebook 19th April / Saying . 12th May 1923 : Taking the path of inharmony is like entering the mouth of the dragon . Saying . b) MS . Fm . Copied by Km . - - - - - - - - - - - -

c) Copied by Sh . and Chala . classified by Inayat - - - - - - - - - - - - . Khan as 'Chal' . d) 2nd ed . Gayan - Taking the path of disharmony is like Bola 120 . entering the mouth of the dragon .

Notebooks 1922

Copied by Gd . from (7) .

Saying . The satan - - - - - - - - - garbsi to cover man's eyes from hi s

Copied by Km .

Saying . Satan - - - - - - - - - - etc .

Copied by Sh . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

Satan comes in most beautiful garb s to cover from the sight of man hi s highest ideal .

In Ng .'s handwriting . - - - - - - - - - - - - - - garbs_ to hide from man's eyes his - - etc .

2nd ed . Gayan Bola 121 .

a) MS . Sr . 1921

b) Copied by Gd .

Satan comes in most beautiful garb s to hide from man's eyes hi s highest ideal .

. Life is an opportunity ; it is a great pity that man realizes this when it is too late . Bola . - - - - - opportunity and it - - - pity when man - - - - - - - - - etc .

c) Copied by Mt . and Chala . classified by Inayat Life is an opportunity, (and - - Khan as ' Chal' . - - - - - - - - - - - - - - - - - - late ) . Changes in Ms .'s handwriting : the brackets Cont . c) 59

60 ORIGIN

and' elaborations :

DIFFERENT VERSIONS :

Cont . c) were crossed out Life is an opportunity, and it is a and 'when' was replaced great pity to have man realize by 'to have' . this when it is already too late . Add . Inayat Khan befor e 'too late' : 'already' . d) 2nd ed . a an - Life is an opportunity, and it is a Bola 122 . great pity if man realizes this when it is too late .

a) MS . Sr . 1921 .

Behind is one spirit and one life how cari we then be happy, if our neighbours are not .

b) Copied by Gd . Copied by Km .

Saying . Behind us all is one spirit and on e lifer how can we then be happy _ if our neighbour_ is not ?

c) -Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - - ?

Changed in Mc .'s handwriting . d) 1st ed . The Bowl of Saki (1921) under 15th December . 2nd ed . Gavan Bola 123 .

- - - - - - - - - - - - - - life ; how then can we be - - - - - - - is sad ? Behind us all is One pirit and On e Life ; how then can we be happy if our neigh bour is not also happy . Behind us all is one spirit and one life ; how then can we be happy if our neighbour is sad?

a) Last sentence in the lecture 'Concentration', (Gatha Takua Taharat Every day life Series II nr . 2), 28th July 1922, MS . Miss Jones .

The human heart is the home of the soul, and upon this home the comfort and peace of the soul depends .

b) Copied by Gd . 'from Gathas' .

The - - - etc . - - - soul depend .

Without crossing out the word 'peace', in Mc .'s handwriting the word 'power' was put over it .

The - - - etc . - - comfort and (power (peace of the soul depend .

c) No classification . 60

61 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . Gavan - The human heart is the home of the Bola 124 . soul, and upon this home the comfor t and power of the soul depend .

a) MSS . Mf . and Zr .

b) Copied by Km .

Saying . Resignation is no good except in cases where a thing is done and it can't be helped .

Saying . - - - - - - - - good except - - - - - - - - - - - - - - and can' t - -

c) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - - . Khan as 'Sur' . except Changes in Mc .'s hand- Resignation is of no value writing . after a deedis done and cannot be undone . d) 2nd ed . Gayan - Resignation is of no value except Bola 125 . after a deed is done and cannot be undone .

MS . Gr .

Saying . Love is like the Divine Mother's Arms ; and when you spread those Arms every soul falls into them .

Copied by Gr . and Inayat Khan added 'Tala' over it .

Tala . Love is the Divine Mother' s arms ; and when those arms are spread, every

Copied by Mt . and classified by Inayat Khan as 'Chal' .

Chala . Love is the - - - - - - - - - - - etc .

Add . by Inayat Khan .

- - - - - - - - - - - - - - - - - - - - - - - - - - are outspread , - - etc .

1st ed . The Bowl of (1921) under 9th Ski September .

Love is the divine mother's arms ; when those arms are spread , every soul falls into them .

2nd ed . Gayan Bola 126 .

Love is the Divine Mother' s arms ; and when those arms are outspread , every soul falls into them .

a) Notebooks 1921

- - etc .

For Magazines . The tragedy of the world is caused by Cont . a) 61

62 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

the lack of general evolution . Saying . The greatest tragedy of the world i s _ the lack of general evolution . Chala . - - - - - - - - - - - -

b) MS . Fm . and copied by Km .

c) Copied by Sh . and classified by Inayat Khan as 'Chal' . d) 2nd ed . Gavan Bola 127 .

a) Notebooks 1921 :

The greatest tragedy of the world is the lack of general evolution .

Saying . Every situation of life is a preparation for some purpose . Saying . There is nothing to be surprised at i n life, all conditions and situations ar e natural-and in a natural sequence pro cess working toward some purpose i n life .

MS . Gd . Second saying a) .

Saying . There is'nothing to be surprised at i n life; all situation s of life work toward some definite end .

Corr . of b) in Gd .'s handwriting .

Saying . There is nothing to be surprised all - - - - - - - - - - - etc -. Saying . There is nothing that is surprising ; - - - - - - - - - - - - - - - - etc .

Copied by Gd . and Inayat Khan added 'Saying' over it .

Copied in an unidentified handwriting from (?) . First saying a) .

Saying . - - - - - - - - - - - -

c) copied by Km .

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Saying . - - - - - - - - - - - - - - - - - - - ; all situations in life - - - etc . Chala . - - - - - - - - - - - - .

2nd ed . Gavan Bola 128 .

a) MS . Gd . 62

There is nothing that is accidental ; all situations in life work toward some definite end .

Saying . Forgiveness belongs to God, no mortal Cont . a )

63 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a) has the power to forgive anyone, except he is placed in a position where he is asked to forgive, which is his privilege . Crossed out by Mc . and added in her handwriting 'Changed by Murshid .' b) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - - . Khan as 'Chal' . Changed in Mc .'s hand- - - - - - - - - - - - - - - - - mortal writing . Then the whole can forgive , exsaying was crossed out cept when placed in that position j?y and add . in Mc .'s hand- bein asked to forgive ; then it becomes writing : 'see Notes' . his privilege . 1) c) 2nd ed . Gayan - Forgiveness belongs to God ; it becomes Bola 129 . the privilege of mortal man only when asked by another . 2 )

Notes : 1) These Notes have not been found in the archives to date . 2) From the available documents (a) and b)) it does not result if the version under c) is the one referred to under a) and b) .

a) Notebooks 1921

Saying .

b) Copied by Gd . from (?) .

Learn) a true life and you will know Live ) the truth . Saying . Bola . Learn to live a true - - - - - etc .

c) Copied by Kf .

- - - - - - - - - - - -

d) Copied by Mt . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

Written in Mc .'s handwriting under d) .

Before you can know the truth you must learn to live a true life .

e) Version b) published in 1st ed . The Bowl of Saki (1921) under 7th December .

Learn to live a true life and you will know the Truth .

2nd ed . Gayan Bola 130 .

a) A sentence in the lecture 'Will-Power', 4th December 1918, reported and revised by Dr . Gruner as published in

Before you can know the truth you must learn to live a true life .

The world itself becomes a scripture or book to the soul .

Cont . a) 63

64 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a)the book 'In an Eastern Rosegarden', 1st ed . 1920/1921 . b) Copied by Km . from (?) .

Saying . - - - - - - - - - - - - - scripture to the soul .

Changed in Gd . 's handLife itself - - - - - - - - - - writing . to the kindled soul . c) Copied by Ek . and clasSura . sified by Inayat Khan - - - - - --- - - - - as 'Sur' .

d) 2nd ed . Gayan - Life itself becomes a scripture Bola 131 . to the kindled soul .

a) Copied probably from MS . Ng . in an unidentified handwriting . Added 'Saying' over it in Ng .'s handwriting .

Saying . Every moment of life is a precious moment .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

c) Copied by Gd . from (?) . Copied by Km .

Saying . Nothing in the world is more valuable th an every moment of your life .

d) b) crossed out and replaced in Mc .'s handwriting by c) . .

Bola . - - - - - - - - - - - -

e) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

f) 2nd ed . Gayar. - Every moment of your life is more Bola 132 . valuable than anything else in the world . Cf . The Bowl of Saki (1921) , Every moment of our under 29th February life is an invaluable opportunity .

a) MS . Sr . Inayat Khan added 'Bola' over it .

Bola . The unbeliever is he who cannot believe himself .

b) Copied by Mt . an d classified by Inayat Khan as 'Sur' .

Sura . The unbeliever is he who cannot believe himself .

Changed by Inayat Khan and 'in' added in Mc .' s 64 handwriting .

He is an unbeliever who cannot believe in himself . c)

65 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

c) Copied by Kf . - - - - - - - - - - - d) 2nd ed . Gayan - He is an unbeliever who cannot believe Bola 133 . in himself .

a) Copied by Gd . 'from Love is a weapon that can break all Q . and A .'s' . 1) obstacles on one's path in life . b) No classification . c) 2nd ed . Gayan - Love is a weapon that can break all Bola 134 . obstacles on one's path in life . Note 1)

: means : Inayat Khan's answers to questions . These have not been found as such in the archives to date .

a) MS . Gr . Inayat Khan added 'Bola' over it .

Bola . Self-pity is the cause of all the grievances of life .

b) Copied by Mt . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Changed in Mc .'s handwriting . c) 1st ed . The Bowl of Sak i (1921 under 2nd September . 2nd ed . Gayan Bola 135 .

a) Notebooks

b) MS . Sk . Summer 1922 . Copied by Km . Add . in Mc .'s handwriting : '(included in another Bola)' . c) Copied by Sh . and classified by Inayat Khan as 'Boll : first version b) .

- - - - - - - - - - - - - - - the grief of life . Self-pity is the cause of all grievances .

life's

Self-pity is the cause of all the grief of life .

Bola . A gift of love is priceless . Bola . - - - - - - - - - - - -

What is given in love is beyond price . Bola . - - - - - - - - - - - -

Changed in handwriting of Mc . : second version b) . d)

66 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . Gayan Bola 136 .

What is given in love is beyond price .

Bola .

MS . Ng .

It is our perception of Time which i s mortal time ; Time is God, and God i s Eternal . 'is mortal time' wa s crossed out and replaced by Inayat Khan . b)

Copied by Km .

Copied by Ek . and classified by Inayat Khan as 'Bol' .

- - - - - - - - - - - - which passeth , time does not pass ; Time is - - - etc . Bola . . Bola - -. - - - - - - - - - - - - - - - - - - - -

. .

Changed in Mc .'s handwriting .

- - - - - - - - - - - - which passes , not time itself ; Time is - -etc .

2nd ed . Gayan Bola 137 .

It is our perception of time whic h passes, not time itself, for time i s God, and God is eternal .

Notebooks 1921

Copied by Gd . from (?) .

Bola . To learn to love one may love man, but in fact love is due to God alone .

Copied by Mt . and classified by Inayat Khan as 'Chal' . Corr . by Inayat Khan o f 'in fact' into 'i n truth ' . Then the whole saying was crossed out and changed by Inayat Khan .

Chala . - - - - - - - - - - - -

2nd ed . Gayan Bola 138 .

Man learns his, first lesson of love by loving a human being, but in realit y love is due to God alone .

a) Notebooks

Saying . You learn to love in loving man, but love is due to God alone .

Man learns his first lesson of love b y loving a human being , but in reality love is due to God alone .

Sura . When man closes his lips, God begins to speak . 1 )

b) 2nd ed . Gavan - When man closes his lips, it is then Bola 139 . that God speaks . 66

Note

67 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Note 1) : See for complete elaborations and different versions : Sura 34 .

a) The last sentence in the lecture 'Tassawuf' (Sangatha I-58), 1922, only found as a typed copy .

That person becomes the conqueror of life who learns to control his tongue .

b) Copied by Gd . 'from S .' . 2 )

- - - - becomes _ conqueror - - etc .

c) No classification . d) 2nd ed . Gavan Bola 140 .

Note 2) :

That person becomes conqueror o f life who learns to control his tongue . 'S .' here indicates 'Sangathas' .

See Chala 104 .

a) A sentence in the lecture 'Optimism and Pessimism' (Social Gatheka nr .3), 6th August 1922, in Sk .'s shorthand . Copied by Gd .

optimism comes from God and pessimism is born out of the heart of man .

b) No classification . c) 2nd ed . Gayan Bola 141 .

Optimism comes from God and pessimism is born of the human mind .

a) Two sentences in the lecture 'What the Mystic wants to attain', 11th June 1921, in M .lle Lefbbvre's handwriting (reporting of the simultaneous translation in French) and annotations in English made by Sr . Copied by Gd . and by Km . as 'Sayings' .

The mystic begins by wondering•at life . The life of the mystic is a phenomenon at every moment .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - Bola . - - - - - - - - - - - -

The two sayings combined by Mc . and

The mystic begins by marvelling at life and - life to him is a phenomenon a t Cont . b) 67

68 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) changed some of every moment . the words in her handwriting . c) 2nd ed . Gavan - The mystic begins by marvelling at Bola 142 . lifer and to him it is a phenomenon a t every moment .

Notebooks :

Saying . There is no need looking for a saint , sage, master or a prophet ; if you fin d one wise person through life, it wil l suffice your little purpose .

MS . Fm . Copied by Km .

Saying . You need not look for a Saint or a Master ; a wise man is sufficient t o guide your path

Copied by Gd . - - - - - - - - - - - - - - - - -

- - - - - - - - - - - - - - - - to guide you on your path . d)

Copied by Sh . and classified by Inayat Khan as ' Chal' ( version as under b )

Chala . ----------•------ - - - - - - - - - - - - - - - - to guide your pa th .

Add . in Mc . ' s handwriting .

- - - - - - - - - - - - - - - - a truly wise man is sufficient t o guide you on your path in life .

2nd ed . Gayan Bola 143 .

You need not look for a Saint or a Master : a Wise Man is sufficien t to guide you on your path . _

Notebooks 1922

Copied by Gd . from (?) . Copied by Km .

Saying . The man - - - - - - - - - - - - first fault is - - - - - .

Copied by Sh . and classified by Inayat Khan as 'Char' .

Chala . - - - - - - - - - - - lesson from hi s - - - - - - - - the wrong track .

Mc . suggested 'trail' instead of 'track' .

- - - - etc . - - - - - - - - trail .

2nd ed . Gayan Bola 144 .

The man who cannot lea rn his lesso n from his first fault i s certainly on the wrong track .

Saying . Man who cannot learn his lesson by hi s first experience fault in life, i s certainly on the wrong track .

69 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) A sentence of Sangita Tassawuf . 1-31, of which only a There is a pair of opposites in all type-written copy has things, and in each there exists the been found . spirit of the opposite . b) Copied by Gd . 'from There is - - - - - - - - - - - - S .I . 1 ) - - - - each thing there - - - - -etc . c) Copied by Ng . - - - - - - - - - - - - - - - - - - ; - in each thing - - - - - etc . d) No classification . e) 2nd ed . Gavan - There is a pair of opposites in all Bola 145 . things ; in each thing there exists the spirit of the opposite . Note 1) : 'S .' here indicates 'Sangitas' .

a) MS . Mf .

Saying . In Beauty is the secret of Dinivity .

Clean body reflects purity of the soul . It is the purity of soul which give s tendency to cleanliness . Cleanliness i s the secret of health . Clean body sig nifies clean mind . Purity of the sou l is reflected in the cleanliness o f body . It is the pure in spirit who kee p their body clean . MS . Zr .

b) Copied by Km . In this copy the seven sentences were split up by Gd . and each one of them was given a separate number in her handwriting .

Saying . In beauty is the secret of Divinity . Clean body reflects purity of the soul . It is the purity of soul which give s tendency to cleanliness . Cleanliness is the secret of health . Clean body signifies clean mind . Purity of the soul is reflected in th e cleanliness of body . It is the pure in spirit who keep thei r body clean . Saying . In beauty is the secret of Divinity . A clean body reflects purity of th e soul . It is the purity of soul whic h gives a tendency toward cleanliness . Cleanliness is the secret of health . A clean body signifies a clean mind . The purity of the soul is reflected i n the cleanliness of the body .It is .th e pure in spirit who keep their bod y clean .

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . In beauty is the secret of divinity .

d) Copied by Ek . and classified by Inayat Khan

Bola . A clean body reflects the purity o f Cont . d) 69

70 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . d) as 'Bol' . See b) . the soul . Add . inMc .'shandwrit - ----------------ing, thus combining the soul_ and is the secret of health . second and the fourth sentence . Bola . e) Copied by Ek . and classified by Inayat Khan It is the purity of soul which gives a as 'Boll . See b) . tendency toward cleanliness . Altered in Mc .'s hand- It is purity of the soul itself writing . which gives a tendency toward cleanliness of body and mind . f) Copied by Ek . and clas- Bola . sified by Inayat Khan Cleanliness is the secret of health . as 'Boll . See b) . Mc . crossed out the whole sentence and wrote over it : 'added to the second sentence' . Bola . g) Copied by Ek . and classified by Inayat Khan A clean body signifies a clean mind . as 'Boll . See b) . Mc . crossed out the whole sentence and wrote over it : 'added to the third sentence', from which it was also crossed out . It was not published Gavan ' . in the Bola . h) Copied by Ek . and classified by Inayat Khan The purity of the soul is reflected in as 'Boll . See b) . the cleanliness of the body . Mc . crossed out the, whole sentence and wrote over it : 'same as the second sentence' . Bola . i) Copied by Ek . and classified by Inayat Khan It is the pure in spirit who keep their as 'Boll . See b) . body clean . Mc . crossed out the whole sentence and wrote over it : 'same as the third sentence' . It was not pubGayan . lished in the j) A typed copy found with the Gayan documents . Here the seven sentences appear as one saying which was again split up by Gd . into seven separate sayings . 70

71 ORIGIN and elaborations :

DIFFERENT VERSIONS :

k) 2nd ed . a a - A clean body reflects the purity of the Bola 146 . See d) . soulL and is the secret of health . - It is the purity of the soul itself 2nd ed . Gavan Bola 147 . See e) . which gives the tendency towards cleanliness of body . Note : See also 2nd ed . Savings II . See

a) Notebooks 1921

Gayan

- Bola 241 .

Saying . A pure life and clear conscience are as wings attached to the soul .

Bola . b) MS . Sr . Inayat Khan added TEpure life and clear consciousness 'Bola' over it . are as two wingsi attached to the soul . c) Two words changed in b) A pure life and clear conscience are in an unidentified - - - - - - - - - - - - - - - - - handwriting, and copie d by Kf . without the heading 'Bola' . Sura . d) Copied by Mt . and classified by Inayat - - - - - - - - - - - Khan as 'Sur' .

e) After a remark by Mc . Sura . written under d) which A pure life and clear conscience are says : 'already included as two eyes for the soul . 'Indifference and independence are the two wings which enable the soul to fly'' (=Gayan Bola 109), the saying was changed by Inayat Khan . f) 1st ed . The Bowl of A pure life and a clean conscience are (1921) under 29th as two wings attached to the soul . Saki August . 2nd ed . Gayan Bola 148 .

- A pure life and a clean conscience are as bread and wine ~the soul .

a) Copied by Gd . from (?) . Bola . Inayat Khan added Righteousness comes from the essence 'Surah' over it, then of every soul . crossed it out and replaced it by 'Bola' . b) Copied by Kf . Righteousness cometh out of the essence of the soul . c) Copied by Mt .

Sura : Cont . c) 71

72 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) and classified Righteousness comes from th e essence by Inayat Khan as of every soul . 'Sur' . Changed by Inayat Khan 'from' into 'out of and crossed out again . Changed in Mc .'s hand- Righteousness cometh from the very writing . essence of the soul . d) 2nd ed . Gayan - Righteousness comes from the very Bola 149 . essence of the soul .

Notebooks 1921

Saying . The reserve gives a weight to th e personality . Saying . A serious and yet pleasant-spoken ma n is really honourable .

MS . Gd .,first saying a) .

Copied by Gd . 'Saying' added by Inayat Khan . Copied by Km .

Copied by Gd . from (?) . See second saying a) . Copied by Km .

Copied by Ek . and classified by Inayat Khan as 'Boll . Version as under c) . One word changed in Mc .'s handwriting .

Saying . Reserve gives _ weight to th e personality .

To be serious and yet pleasant spoke n - is the sign of the wise . Bola . Reserve gives weight to the personality . - - - gives dignity to - - - - - - .

f) Copied by Ek . and classified by Inayat Khan as 'Boll . Version as under d) . One word changed in Mc .'s handwriting .

Bola . To be serious - - - - - - - - - - -

Reserve gives dignity to the personal ity ; _ to be serious and yet graciou s is the way of the wise .

Both sayings, as under d) and e) combined by Mc . 2nd ed . Gavan Bola 150 .

Saying . The serious person is venerable, but if pleasant-spoken he is honourable . Saying . The reserve gives a way weight to th e personality .

- - - - - - - - - - - - - - - - - is the way of the wise .

73 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . from (?) .

Saying . When man's self does not belong to him what else can belong to him ?

b) Copied by Km .

Saying . When even our self does not belong to us, what else in the world can belong to us ?

c) Copied by Ek . and classified by Inayat Khan as 'Sur' . Changed in Mc .'s handwriting .

Sura . - - - - - - - - - - - - ?

d) 2nd ed . Gayan Bola 151 .

When even our self does not belong to us, what else in the world can we call our own ?

- - - - - - - - - - - - - - - - - - , - - - - - - - - - - can we call ours ?

a) A sentence in the lec- All things in life are materials for ture 'Sufism not Paci- wisdom to work with . fism' (Social Gatheka nr .1), 1922, not known by whom reported . b) Copied by Gd . ' from - - - - - - - - - - - Gathekas' .

c) No classification . d) 2nd ed . Gayan - All things in life are materials for wisdom to work with . Bola 152 .

Bola . Overlook the greatest fault of another ; but do not partake of it yourself'i n the smallest degree .

a) MS . Gr .

Inayat Khan wrote 'Tala' Tala . Overlook the greatest fault of another ; over it instead of but do not partake of it in 'Bola' and crossed out the smallest degree . one word . b) Copied by Mt . and classified by Inayat Khan as 'Chal' . Added 'of' after 'partake' in Mc . ' s handwriting .

Chala . - - - - - - - - - - - - - - another, but do not partake _ it - - - - - -

The Bowl of c) 1st ed . Saki (1921) under 19th August .

Overlook the greatest fault of another , but do not partake of it yourself i n the smallest degree .

2nd ed .

Gayan

- - - - - - - - - - - - - - - - - - - - - partake of it - - - - - - - -

Overlook the greatest fault of another , Cont . c) 73

74 ORIGIN and elaborations ;

DIFFERENT VERSIONS :

Cont . c) Bola 153.

but do not partake of it in the smallest degree .

a) MS . Gr . Copied by Kf .

Bola . There is no source of happiness other than the heart of man . Sura .

b) Copied by Mt . and classified by Inayat Khan as 'Sur' . c) 1st ed . The Bowl of S .ki (1921) under 5th September . 2nd ed . Gayan Bola 154 .

There is no source of happiness other than that in the heart of man . There is no source of happiness other than the heart of man .

a) Copied by Gd . from (7) . Saying . Copied by Km . When soberness comes after the intoxication of life one begins to wonder . b) Again copied by Gd . Not until sobriety comes - - - - - - - life does man begin to wonder . c) Copied by Ek . and Bola . - - - - - - - - - - - classified by Inayat Khan as 'Boll : version a) . Changed in Mc .'s handwriting . d) 2nd ed . ' Gayan Bola 155 .

Not until sobriety comes after the intoxication of lifer does man begin to wonder .

a) MS . Gr . Inayat Khan added 'Saying' over it . Copied by Km .

Saying . A life with a foolish companion is worse than death .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

c) 2nd ed . Gavan Bola 156 .

A life with a foolish companion is worse than death .

a) MS . Gr . 74

Not until sobe rn ess - - - - - - - - - life does one begin to wonder .

Tala . Cont . a)

75 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) Inayat Khan added 'Tala' over it .

The pain of life is a price paid for the quickening of the heart .

b) Copied by Mt . and classified by Inayat Khan as 'Boll .

Bola .

c) 1st ad . The Bowl of Saki (1921 under 15th August .

The pain of life is the price paid for the quickening of the heart .

2nd ed . Gayan Bola 157 .

a) Notebooks 1921 :

Saying . By the power of endurance things become precious and men become great .

b) Copied by Gd . from (?) . Copied by Km .

Saying . Endurance makes things precious and men great .

c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

nd ed d) 2 . Gayan - Endurance makes things precious Bola 158 . and men great . Cf . 'Endurance', 21st July 1922 (= Gatha Metaphysics - Tassawuf, 11-2) .

a) Copied by Ng . from (?) and copied by Gd . without a heading ..

Saying . The fulfilment of every activity is in its balance .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

c) 2nd ed . Gayan Bola 159 .

The fulfilment of every activity is in its balance .

a) Copied by Ng . from (?) .

MS . Ng .

Inayat Khan added 'Sura' over it . Copied by Km . b) Copied by Ek . : first version a) and classified by Inayat Khan as 'Boll .

Bola . The heart closed to man, means the heart closed to God . Sura . The heart of man is a Temple, when its door is closed to man it is also closed to God . Bola . The heart closed - - - - - - - - - c)

76 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) Copied by Ek . : .second version a) and classified by Inayat Khan as 'Chal' . Remark in Mc .'s handwriting under c) : 'added to Bolas' .

Chala . The heart of man - - - - - - - - - -

d) 2nd ed . G_ avan Bola 160 .

The heart of man is a temple; when its door is closed to man it is also closed to God .

a) Notebooks 1921

Saying . Faithfulness has a fragrance to it which is perceived in the atmosphere of the faithful .

b) MS . Gd . and copy in Gd .'s handwriting dated February 1921 . Copied by Km .

Saying . - - - - - - - - - fragranc e which - - - - - - - - - - - - etc .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' . One word changed in Mc .'s handwriting .

Sura . - - - - - - - - - - - -

d) 2nd ed . Gayan Bola 161 .

Faithfulness has a fragrance which is perceptible in the atmosphere of the faithful .

is perceptible in - - - - - - - - etc .

a) MS . Ng . Copied by Km .

Bola . Spirituality is the tuning of the heart ; neither by study nor by piety can one attain to it .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

The sequence of the words was changed, probably by Mc . c) 2nd ed . Gayan Bola 162 .

a) MS . Mf .

- - - - - - - - - - - - - - - - heart ; one can attain - it neither by studyl nor by piety . Spirituality is the tuning of the heart ; one can obtain it neither by study_ nor by piety .

Saying . Person's moral must be judged from his attitude rather than from his action .

Add, by Gd . 76

A person's moral - - - - - - - etc . Cont . b)

77 ORIGIN and elaborations : b) Copied by Km .

DIFFERENT VERSIONS :

Saying

c) MS . Zr .

Saying . The moral of a person must - - - - - - - - - - - - - his actions .

d) Added in Mc . 's handwriting on a sheet A person ' s morality must be judged from with some sayings his attitude ) rather - - - - - - copied by Gd . motive from Gathekas' . e) Copied by Ek . : secon d version a) in which A person's moral must - - - - - - - etc . 'moral' was crosse d out an d replaced by A person's morality must - - - - - etc . 'morality ' in Mc .' s

h an dwriting ,

classi-

Pied by Inayat Kh an as Boll .

Bola . - - - - - - - - - -

f) 2nd ed . Gayan A person ' s morality must be judged from Bola 163 . his attitude rather than from his actions .

a) A sentence in the lec- Right or wrong depends upon the attiture 'Sufism not Paci- tude and situation, not on the action . fism' (Social Gathek a nr . 1), 1922, not known by whom reported . b) Copied by Gd . 'from Right and wrong - - - - - - - - - - etc . Gathekas' . c) No classification . d) 2nd ed . Gayan - Right and wrong depend upon attiBola'164 . tude and situation, not upon the action .

No documents referring to this saying have been found in the archives to date . 2nd ed . Gayan - In the belief of every person there is Bola 165 . some good for him ; and to break that belief is like breaking his God .

a) Copied by Km . from Reason is a flower with a thousand (?) . petals, one covered by another . b) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - Khan as 'Boll . c)

. 77

78 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) 2nd ed . Gayan - Reason is a flower with a thousand Bola 166 . petals, one covered by another .

a) MS . Ng .

Sura . One who does not recognize God, sooner or later God will make him recognize Him .

Sura . b) Copied by Ek . and classified by Inayat - - - - - - - - - - - Khan as 'Sur' .

Changed in Mc .'s hand- - - - - - - - - - - - - - God now will writing . sooner or later be compelled to recognize Him . Gayan- - He who does not recognize God nowt will c) 2nd ed . sooner or later recogBola 167 . nize Him .

a) Notebooks 1921

Bola . Fighting against nature is rising abov e

nature . b) MS . Sk . The second sentence seems to be Inayat Khan's explanation of the first one . c)

Copied by Gd ., who consideredthesecondsen tence as an addition, not belonging to th e saying itself .

d) Copied by Gd . Underneath in Mc .'s handwriting was written the version c) . e)

Copied by Mt . and classified by Inayat Khan as 'Boll : version

Saying . Fighting against nature is rising abov e nature . It is a constant pain : the pleasureis in its outcome , Bola . ------------------ - - -

Bola . Struggling with nature is fightin g with God . Fighting ------------ Bola . - - - - - - - - - - - - -

c) . f)

Gavan 2nd ed . Bola 168 .

a) Notebooks :

b) MS . Fm . 78 - -

To fight against nature is to ris e above nature .

Saying . Free will and circumstances work hand in hand .

Saying . - - - - - -

- . Cont . b)

79 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) Added by Inayat Khan :

Success is achieved when

c) Copied by Km .

Saying . Success is achieved when f ree will ------- etc .

d) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

e) 2nd ed . Gavan' Bola 169 .

Success is achieved when free will and circumstances work hand in hand .

a) A sentence in Gatha Saluk (Moral Culture) Series 111-3 - The Manner of friendliness, 1922, in Sk .'s shorthand .

A sincere feeling of respect needs no words, even the silence can speak of one's respectful attitude .

b) Copied by Gd . 'from Gathas' .

- - - - - - - - - - - - - - - - - - - , even silence - - - - - etc .

c) No classification . d) 2nd ed . Gayan Bola 170 .

a) Notebooks

A sincere feeling of respect needs no words; even silence can speak of one's respectful attitude .

Bola . Simplicity of nature is the sign of the saints .

b) MS . Fm . Copied by Km .

Bola . - - - - - - - - - - - - - - - - of Saints .

c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . a an Bola 171 .

Simplicity of nature is the sign of saints .

a) MS . Km .

Saying . As soon as you knock at the gate of God, which is your heart, from there the answer comes .

b) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - - . Khan as 'Sur' . Changed in Mc .'s hand- The heart is the gate of God ;

as soon

Cont . b) 79

80 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) writing .

as - - - - - - - - - - - - - - - etc .

c) 2nd ed . Gayan Bola 172 .

The heart is the gate of God ; as soon as you knock upon it the answer comes .

a) MS . Gr . Copied by Km .

Saying . Every impression of a bad happening should be met with a combative attitude .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting . c) 2nd ed . Gavan Bola 173 .

- - - - - of an evil nature ? occurrence? should - - - - - - - - - - - - Every impression of an evil nature should be met'with a combative attitude .

a) Copied by Gd . from (?) and copied by Km .

Saying . There is no greater phenomenon than love itself .

b) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

c) 2nd ed . Gayan Bola 174 .

There is no greater phenomenon than love itself .

a) MSS . Mf . and Zr . Corr . in MS . Mf . by Gd . 'nerture' into 'virtue' . Copied by Km .

Saying . Those guilty of the same fault unite in making a nerture out or their common sin .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala .

c) 2nd ed . Gayan Bola 175 .

Those guilty of the same fault unite in making a virtue out of their common sin .

a) Notebooks 1921

making a virtue out o f

Saying . Life is full of blessings if we only knew how to have them . b)

81 ORIGIN and elaborations ;

DIFFERENT VERSIONS :

b) MS . Sd . Saying . Copied by Km . While life is full of blessings,_ T we only must know how to be blessed I?y it . c) Copied by Sh . and clasBola . sified by Inayat Khan - - - - - - - - - - - as 'Bol' .

Cancelled by Mc . with the annotation 'duplicated!' . d) Copied by Gd . from (?) . Bola . (= version a) and add . Life - - - - - - - - - - - - - - 'Bola' by Inayat Khan . - - - - - - - to receive them . e) . Copied by Mt . (= version d) . Life is full of blessings if we only knew how to receive them . Inayat Khan replaced - - - - - - - - - - - - if one only 'we' by 'one' . - - - - etc . Mc . added underneath : Life can be full of blessings when one 'duplicated' and then knows how to receive them . wrote the whole saying again . f) Copied by Kf . (= first Life is full of blessings if we only version e) . knew how to receive them . g) Again copied by Km . on Saying . another paper (= ver- While life is full of blessings, we sion b) . must only know how to be. blessed by it . This version was Life is pouring out blessing_ _ changed in Gd .'s hand- one must only learn how to receive it . writing into : h) Copied by Ek . and clasSura . sified by Inayat Khan While life is pouring out blessings as 'Sur' . (= version one must only learn how to receive it . g) . 'only' was crossed out, - - - - - - - --- - - - - - - - - probably by Mc . must learn - - - - - - - - - i) 2nd ed . Gavan - Life can be full of blessings when one Bola 176 . See third knows how to receive them . version e) .

a) MS . Ng . dated 1921 Copied by Km .

b) Copied by Ek . and classified by Inayat Khan as 'Sur' . Changed in Mc . 's hand-

Saying . Where the body goes there the shadow will go also . So is Truth followed by falsehood . Sura . - - - - - - - - - - - -

- - - - - - - - - - - - - - - shado w Cont . b) 81

82 ORIGIN and elaborations :

Cont . b)writing .

DIFFERENT VERSIONS :

goes also . So - - - - - - - - -

c) 2nd ed . Gavan - Where the body goes the shadow Bola 177 . goes also ; s o is truth followed by falsehood .

a) Notebooks 1922

Saying . The world is false, and its inhabitants revel in falsehood .

b) MS . Gd .

Sura . - - - - - - - - - - - -

c) Copied by mt . and classified by Inayat Khan as 'Sur-Tal' .

Sura - Tala . The fifein the world - - - - - - etc .

Changed by Inayat Khan and copied by Kf .

The life in the world is false, and its lovers revel in falsehood .

Then the first 'The' was crossed out .

Life in the --- - - - - - - - - etc .

d) 2nd ed . Gayan Bola 178 .

Life in the world is false, and its lovers revel in falsehood .

a) MSS . Mf . and Zr .

Saying . Nothing false will succeed and if it apparently succeeded it must only bring false benefit .

b) Copied by Km .

Saying . - - - - - - - - - - - - i - - - it succeeded apparently it can only bring a false benefit .

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Changed in Mc .'s handwriting . d) 2nd ed . Gayan Bola 179 .

- - - - - - - - - - - - - - - - it apparently succeeds , it - - - - etc . Nothing false will succeed, and if it apparently succeeds _ it can only bring a false benefit .

a) Copied by Gd . from (?) . Saying . Copied by Km . All that makes produces longing in the heart -leng-fer deprives man the heart of hfa its freedom . b) Copied by Sh . and Bola . classified by Inayat - - - - - - - - - - - - - - - - in th e 82

Cont . b)

83 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b)

hearts deprives - - - - - - - - - -

Khan as

'Boll .

Altered in Mc .'s handwriting . c) 2nd ed . Gavan Bola 180 .

a) A sentence in Gita Sadhana (The Path of Attainment) Series 11-3, 8th August 1922, in Sk .'s shorthand .

- - - - - - - - - - - - - - - - - heart, deprives - it of its freedom . All that produces longing in the heart_ deprives it of its freedom .

Possibility is the nature of God and impossibility is the art of man .

b) Copied by Gd . 'from G .' . 1 ) Changed in Mc .'s handwriting .

- - - - - - - - - - - - - - - - - - - - - - is the limitation of man .

C) No classification . nd d) 2 ed . Gayan - Possibility is the Nature of God,_ and Bola 181 . impossibility is the limitation of man . Note 1) : 'G .' here indicates 'Gitas' .

a) Notebooks 1922

Notebooks

Saying . It is the exaltation of the spirit which is productive of all beauty .

It is the exaltation of (the) spirit which is productive of beauty .

b) Copied by Gd . from (?) . first version a) . Copied by Km .

Saying .

c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Bola 182 .

It is the exaltation of the spirit which is productive of all beauty .

a) MS . Gr . Inayat Khan added 'Bola' over it . 'is more powerful than' was crossed out and replaced by Inayat Khan .

Bola . One virtue is more powerful than a thousand vices .

b) Copied by Mt . an d classified by Inayat Khan as 'Bola' .

Bola . ----- can stand -----

One virtue can take a stand against a thousand vices .

84 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

1st ed . "The Bowl of SSki" (1921) under 7th September . 2 n d ed . Gayan Bola 183 .

One virtue is more powerful than a thousand vices .

Notebooks

Wickedness that manifests from a cleve r person is like the poisonous plan t springing out of a cultivated fertile ground .

MS . Zr .

- - - - - - - - - - - - - from the intelligent person is like a poisonous fruit coming out of a fertile ground .

Copied by Ng . and Km .

- - - - - - - - - - - - - from an intelligent - - - - - - - - - fruit springing from a fertil e ground .

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - - - - - - - - - - - - - persona is - - - - - etc .

Changed in Mc .'s handwriting .

Wickedness manifesting from - - - etc . - - - - - - - - - - - fertil e soil .

2nd ed . Gayan Bola 184 .

Wickedness manifesting from a n intelligent person_ is like a poisonous fruit springing from a fertil e soil .

In Km .'s ed . Tala 7 .

Nirtan

One virtue can stand against a thousand vices .

Wickedness that manifests from a n intelligent person is like a poisonous fruit springing from a fertil e rg ound .

a) Two sentences in Gatha Failure does not matter in life . 'Takua Taharat' (Every day Life) Series IIL 3, The greatest pity in life is the stand 27th July 1922, in still . Sk .'s shorthand . b) Copied by Gd . 'From - - - - - - - - - - - Gathas' . - - - - - - - - - - - -

. .

Changed in Mc .'s hand- Failure in life does not matter . writing . The greatest misfortune _ is the standing still . c) No classification . d) 2nd ed . Gayan - Failure in life does not matter ; Bola 185 . the greatest misfortune is standing still . 84

85 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Mf . Copied by Km .

Saying . Consideration is born in the heart and is developed in the head .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola .

c) 2na ed . Gayan Bola 186 .

Consideration is born in the heart and developed in the head .

a) Copied by Gd . 'from Q . Indifference is the key to the whole and A .'s' . 1) secret of life . b) No classification . c) 2nd ed . Gayan - Indifference is the key to the whole Bola 187 . secret of life . Note 1) : means : from Inayat Khan's answers to questions . These have not been found as such in the archives to date .

a) Notebooks 1921

Saying . Life is distinguished by the pair of opposites .

b) MS . Sr . Copied by Km .

Saying . - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Corr . in Mc .'s handwriting .

- - - - - - - - - - - - the pairs o f

d) 2nd ed . Gavan Bola 188 .

a) Notebooks

Saying . There is nothing in this life's fair which we shall take and will not have to pay for .

b) MS . Zr .

Life is differentiated by the pairs of opposites .

Bola .

---etc . ---- to pay for it . c) Copied by Ng .

Bola . - - - - - - - - - - - - - - - - - - - - - - - and shall not sooner or later have to pay for _

d) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - - . Khan as 'Boll . Cont . d) 85

86 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) Changed in Mc .'s handwriting .

There is nothing we take in this bazaar of lifer that we shall not - - - - etc .

e) 2nd ed . Gavan Bola 189 .

There is nothing we take in this bazaar of life that we shall not sooner or later have to pay for .

a) Copied by Ng . from (?) . Saying . Copied by Km . A diamond must be cut before its light can shine out . b) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Boll .

c) 2nd ed . Gavan - A diamond must be cut before its light Bola 190 . can shine out .

a) MS . Ng . Add . by Inayat Khan : 'Bola' . Copied by Km .

Bola . Beyond goodness is True-ness , which is a Divine quality .

b) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

c) 2nd ed . Gayan Bola 191 .

Beyond goodness is t rueness , which is a divine quality .

a) Notebooks 1922

Saying . Guilty conscience robs the will of its power .

b) MSS . Mf . and Zr .

Saying . - - - - - - - - - - - -

c) Copied by Km .

Saying . A guilty - - - - - - - - - - - - - - .

d) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Gavan e) 2nd ed . Bola 192 .

A guilty conscience robs the will of its power .

a) MSS . Mf . and Zr . Saying . Copied by Km . The answer that uproots the question from its ground is the answer of the 86 Cont . a)

87 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a )

truly inspired one .

b) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

Changed in Mc .'s handwriting .

Only the answer - - - - - - - - - - - - - is truly inspired .

c) 2nd ed . Gayan Bola 193 .

The answer that uproots the question from its ground is truly inspired .

a) Notebooks

Saying . Joke tickles the intelligence and clears away the clouds of gloom from the heart .

b) MS . Sd . Copied by Km .

Saying . - - - - - - - - - - - - - - - - - - - - - - - - - - - - gloom which surround man's heart .

c) Copied by Sh . and Ek . and classified by Inayat Khan as 'Chal' . In Mc .'s handwriting 'which' was replaced by 'that' .

Chala . A joke - - - - - - - - - - - - - - - - - - - - - - - - gloom that surround----- .

d) 2nd ed . Gayan' Bola 194 .

A jest lightens the intelligence and clears away the clouds of gloom that surround man's heart .

a) A sentence in 'Mureeds Class' 14th August 1922, found in an unidentified handwriting. Also Sangatha 11-50 .

if we only knew what is behind one's free will, he would never call it free will, he would call it His will .

b) Copied by Gd . 'from S .I . 1 )

If ene man only - - - - - - - - - his free will, - - - - - - - - - w i l l " , he - - - - - - - - - -

Changed in Mc .'s handwriting .

- - - - - - - - etc . - - - - - - "my will', but _ Thy will "

c) No classification . d) 2nd ed . Gayan Bola 195 .

Note 1) :

If man only knew what is behin d his free will he would never call it "my will", but "Thy Will" . 'S .' here indicates 'Sangathas' .

88 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Fm . Copied by Km .

Saying . Service of God means we each work for all .

b) Copied by Sh . and classified by Inayat Khan as 'Chal' . 'The' added in Mc .'s handwriting .

Chala . The service - - - - - - - - - - -

c) 2nd ed . Gavan Bola 196 .

The service of God means work for all .

a) Notebooks 1921

that we each

Saying . His trust in others is of no value who has no trust in himself .

b) Copied by Gd . from (?) . Copied by Km .

Saying . - - - - - - - - - - - -

c) Copied by .Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

In Mc .'s handwriting changed the sequence of the words and added some words .

Who has no trust in himself.- his trust is of no value to himself or others .

d) Again the sequence of the words was changed . 2nd ed . Gayan Bola 197 .

His trust is of no valuer to himself or others,_ who has no trust in himself .

a) MSS . Mf . and Zr . Copied by Km .

Saying . If you wish to probe the depths of a man's character, test him with wine , wealth or woman .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala .

c) 2nd ed . ' Gayan . Bola 198 .

If you wish to probe the depths of a man's character test him with that which is his life's greatest need .

a) Notebooks 1921 : Also included in Sangatha 'Tassawuf', 1-67 .

Saying . The lack of personal magnetism it is which makes man look for the magnetic objects .

b) Copied by Gd . from (?) .

Saying . Cont . b)

89 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) Annotation by Inayat Khan : 'not sangatha' .

It is lack of personal magnetism _ that makes man look for _ magnetic objects .

c) Copied by Km .

Saying . It is the lack - - - - - - - - - - etc .

d) Copied by Ek . and classified by Inayat Than as 'Chal' .

Chala . - - - - - - - - - - - -

e) 2nd ed . Gayan Bola 199 .

It is the lack of personal magnetism that makes a man look for magnetism in others .

a) Notebooks 1921

Saying . Love develops into the harmony and in the harmony is born beauty .

b) Copied by Gd . from (?) . Inayat Than added 'Bola' over it .

Bola . - - - - - - into _ harmonyt and of _ harmony - - - - - - -

c) Copied by .Mt . and classified by Inayat Khan as 'Bola' .

Bola . - - - - - - - - - - - -

d) 1st ed . The Bowl of (1921) under 13th Saki December .

Love develops into harmony, and of harmony is bo rn beauty .

2nd ed . Gayan Bola 200 .

a) Notebooks 1922

Saying . Devotion is proved by sacrifice .

b) MS . Gd . Copied by Km.

Saying . - - - - - - - - - - - - -

c) Copied by Sh . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gavan Bola 201 .

Devotion is proved by sacrifice .

a) Notebooks 1921

: In nature it is the hand of man that designs God's proposed plan . In nature it is God Who by the hand of man designs and carries out His intended plans .

b) MS . Gr ., second

Tala . Cont . b) 89

90 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) version a) . Inayat Khan added 'Tala' over it . Only the sequence of the words was altered .

It is Godt Who1 by the hand of man designs and carries out h is intended plans in nature .

c) Copied by Mt . and classified by Inayat Khan as 'Bola' .

Bola . - - - - - - - - - - - - - - - man, designs - - - - - out H is intended plan in nature .

d) 1st ed . "The Bowl of Saki" (1921) under 12th August .

It is God_ who, by the hand of man, designs and carries out His intended plans in nature .

2nd ed . Gayan Bola 202 .

It is God who, by the hand of man, designs and carries out His intended plan in nature i

a) Copied by Ng . from (?) Copied by Km .

Saying . Fire can cook food or burn it ; so is the effect of pain upon the human heart .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting . c) 2nd ed . Gayan Bola 203 .

a) Copied by Gd . from (?) . Copied by Km .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' . Changed in Mc .'s handwriting . c) 2nd ed . Gayan Bola 204 .

a) Copied by Ng .

from

90 .

As fire can cook food or burn it ; so also does pain affect the human heart . As fire can cook food or burn itl so also does pain affect the human heart .

Saying . Every desire increases a power by which man can accomplish his main desire, which is the desire of every soul . Chala . - - - - - - - - - - - Every desire increases the power of man to accomplish - - - - - - - - - - - the purpose of every soul . Every desire increases the power of man to accomplish his main desire ; which is the purpose of every soul .

The Bola . The word which is not heard is lost .

ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Ek . an d classified by Inayat Khan as Bol' .

Bola .

c) 2nd ed . Gayan Bola 205 .

The word which is not heard is lost .

a) The last sentence in Gatha 'Saluk' (Moral Culture) Series 111-6The Manner of Friendliness, Summer 1922, in Sk .'s shorthand .

Consideration is the sign of the wise .

b) Copied by Gd . from a), dictated to her by Sk . from Sk .'s shorthand reporting .

Bola .

c) Copied by Ek . and classified by Inayat Khan as Bol' .

Bola .

d) 2nd ed . Gayan Bola 206 .

Consideration is the sign of the wise .

Notebooks

1921

Saying . Faith means a living trust . Saying . Faith in self must culminate int o faith in God .

Copied by Gd . from (?), first saying under a) .

Saying - Bol a Faith is a living trust .

Copied by Gd . from (?), second saying under a) .

Saying - Bola . Faith in oneself must - - - - - - etc .

This same version

Bola .

copied by Gd .

- - - - - - - - - culminate i n faith in God .

d) Copied by Kf . : saying under b) - - - - - - - - - e) Copied by Kf . : saying under c) second - - - - - - - - - version . f) Copied by Mt . and Sura . classified by Inayat - - - - - - - - - Khan as Sur' bot h sayings, versions Sura . d) and e) . - - - - - - - - - -

Add . to the last ver- Faith in oneself must culminate in sion in Mc .'s hand- faith in God, for f aith is a living writing the version as trust . under b), whereby the two different sayings f) 91

92 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . f) were made into one . g) 2nd ed . Gayan Bola 207 .

a) Notebooks 1921

Faith in oneself must culminate in faith in God, for faith is a living trust .

Saying . Man's attitude is manifest in the expression of his countenance .

b) Copied by Gd . from (?) Copied by Km . Copied by Gd . with a suggestion to put 'at' after 'manifest' instead of 'in' .

Saying . manifest at/in th e

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - manifest in the - - etc .

d) 2nd ed . Gayan Bola 208 .

Man's attitude is manifest in the expression of his countenance .

a) The last sentence in Gatha 'Takua Taharat' (Every-day Life) Series 11-4, 4th August 1922, in Sk .'s shorthand .

For happiness alone is natural and is attained by knowing and living naturally .

b) Copied by Gd . 'from Gathas' .

Happiness alone is natural and it is attained - - - - - - - - - - - --

c) No classification . d) 2nd ed . Gayan Bola 209 .

Happiness alone is naturals an d is attained by _ living naturally .

a) A sentence in Gatha 'Takua Taharat' (Everyday Life) Series 11-2 - Concentration, 28th July 1922, in Miss S .Jones's handwriting .

Memory must be one's obedient servant ; when it is a master then life becomes difficult .

b) Copied by Gd . 'from Gathas' . The first word changed in Mc .'s handwriting .

Mind must - - - - - - - - - - - etc .

c) No classification . 92

93 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

- The mind must be one's obedient serGayan d) 2nd ed . Bola 210 . vant_ when it is a master life becomes difficult .

Notebook 1923, 19th April - 12th May :

Saying . Every experience, good or bad, is a step forward in-ene-L s - evelntie n threugl -life through man's evolution in life .

Notebooks

Saying . Every desirable and undesirable experi ence is a forward step in one's evol ution .

MS . Ng . first saying under a) .

Saying . - - - - - - - - - - - --- - - - - forward in man's evolutio n

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

2nd ed . Cavan Bola 211 .

Every experience, good or bad, is a step forward in man's evolution . '

a) Copied by Ng . from (?) . Copied by Km .

Saying . It is no use saying 'I know the truth ' if you knew the Truth you would kee p silent .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - - - - - - - - - - - - - the truth you - - - - - . - - - - - saying _ you know the truth- _ If - - - - - - - - - - - - - - - - .

Suggested by Mc . : c) 2nd ed . Gavan Bola 212 .

It is no use saying you know the Truth ; if you knew the Truth you would kee p silent .

a) A sentence in the lecture 'The Privilege of Being Human' (Social Gatheka nr .16) 20th June 1921, in reportings by Gd . and Sr .

but the one who trusts another and does not trust himself, his trust is profitless .

b) Copied by Gd . and Km . c) No classification .

The one - - - - - - - - - - - - - -

d) 2nd ed .

The trust of the one who trusts another

Gavan

Cont . d) 93

94 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) Bola 213 .

and does not trust himself_ _ is profitless .

a) Copied by Ng . from (?) . Saying . Copied by Km . Human Suffering is the first call we have to answer . b) Copied by Ek . and Chala . classified by Inayat - - - - - --- - - - - - . Khan as 'Chal' . c) 2nd ed . Gayan - Human suffering is the first call we Bola 214 . have to answer .

a) MS . Mf . Add . in Gd .'s handwriting .

Saying . Sin is the for virtues fire . - - - - - fuel for virtue's fire .

MS . Zr .

Saying . Sin is the fuel for virtue's fire .

Copied by Km .

- - - - - - - - - - - -

Copied by Ek . and classified by Inayat

Bola . - - - - - - - - - - - -

Than as 'Boll . d)

2nd ed .

Gayan

Sin is the fuel for . virtue's fire .

Bola 215 . -

a) Notebooks 1922 :

Saying . The seeker after truth must first lear n to be true to himself . The first lesson in the path search o f truth mast-be is to be true to one' s self . Saying . In the search of truth the first lesso n one must learn is to be true to one' s self .

MSS . Mf . and Zr .

Saying . The first lesson that the seeker afte r truth must learn is to be true to one self .

Copied by Km .

Saying . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - to himself . d)

95 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - - . Khan as 'Boll . e) 2nd ed . Gayan - The first lesson that the seeker after Bola 216 . Truth must learn is to be true to himself . Cf . 'The Sufi message', 31st October 1921 (Religious Gatheka No .17) .

a) Notebooks : Also in Inayat Khan's handwriting at the back of an envelope .

Saying . Subtlety is the modesty of intelligence .

b) MSS . Mf . and Zr . Copied by Km .

Saying . Subtlety is the art of intelligence . - - - - - - - - - - of the intelligence .

Add . by Gd .

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - of _ intelligence .

d) 2nd ed . Gayan Bola 217 .

Subtlety is the art of intelligence .

a) Copied by Ng . from (?) . Sura . The Sunglass reflects the heart of the Sun, the contemplative heart reflects the Divine qualities . b) Copied by Ek . and

Sura .

classified by Inayat - - - - - - - - - - - Khan as 'Sur' .

Add . in Mc . 's hand- As the --------------writing . Sun_ So the - - - - - - - - - - etc . c) 2n(I ed . Gayan - As the sun-glass reflects the heart o f Bola 218 . the sun_, so the contemplative heart reflects the d ivine qualities . Cf . 1st ed .

a) Notebooks 1921

Gayan

: Sura 30 .

Saying . People build four walls around their ideas, lest their ideas may escape their imprisonment .

b) Copied by Gd . in Saying . February 1921, probably - - - - - - - - - - - - - - - - - from her own MS . lest their eyes may escape the prison bars . c) 95

96 ORIGIN and elaborations :

c) Copied by Km .

DIFFERENT VERSIONS :

Saying . - - - - - - - - - - - - - - - - - - - their mind may -- .------ .

Corr . Gd . - - - - - - - - - - - - - - - - --- - - - mind _ escape out of the Bola . d) Copied by Ek . and classified by Inayat - - - - - - - - - - - - . Khan as 'Bol' . e) 2nd ed . Gayan - People build four walls around their Bola 219 . ideas, lest their minds escape out of the prison bars .

a) Copied by Ek . from (?) Chala . and classified by It is easy to become a teacher, but Inayat Khan as 'Chal' . difficult to become a pupil . b) 2nd ed . Gayan - It is easy to become a teacher, but Bola 220 . difficult to become a pupil .

a) MS . Gr .

Bola . The soul is either raised or cast down by the power of its own thoughts, speech and action .

b) Copied by Kf . - - - - - - - - - - - - - - - - - by the effect of its own thought , speech and action . c) Copied by Mt . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - - - - - - - by the Power of - - - - - - - - - etc .

One word changed in Mc .'s handwriting .

- - - - - - - - - - - - - - - - - by the effect of - - - - - - - - etc .

d) 1st- ed . The Bowl of Saki (1921) under-bth September .

The soul is either raised or cast down by the power of its own thought, speech and action .

2nd ed . Gayan Bola 221 .

a) Notebooks 1921

b) MSS . Sr . and Gd . 96

The soul is either raised or cast down by the effect of its own thought, speech and action .

Saying . Love rises in emotion and in passion love falls . Saying . Cont . b)

97 ORIGIN and elaborations : DIFFERENT VERSIONS :

Cont . b) Copied by Km . Love rises in emotion and passion . Bola . c) Copied by Ek . and classified by Inayat - - - - - - - - - - - Khan as 'Bol' .

falls in

d) 2nd ed . Gayan - Love rises in emotion and falls in passion . Bola 222 .

Notebooks 1921

Saying . The poison can become nectar in some cases, so the evil .

Copied by Gd . from (?) .

Saying . Pagan . As poison becomes nectar in some cases, so in certain situations evi l becomes virtue .

Corr . by Inayat Khan .

Saying . Heathen . As poison acts as nectar - - - - - - - - - - - - - - - - - evi 1 proves t o be a virtue .

Copied by Gd . and Km .

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - - .

2nd ed . Gayan Bola 223 .

As poison acts as nectar in som e cases, so does evil .

a) Notebooks 1921

Saying . A journey from imperfection to perfection is the whole trend of life .

b) MS . Gd .

Saying . - - - - - - - - - - - - - - - - - - - - - - whole course of life .

Added 'Bola' and altered the sequence of the words by Inayat Khan .

Bola . The whole course of life is a journey from imperfection to perfection .

c) Copied by Mt . and classified by Inayat Khan as 'Bola' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Bola 224 .

The whole course of life is a journey from imperfection to perfection .

98 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) A sentence between quotation marks in the lecture 'Mind, Human and Divine', 24th October 1919, reported and revised by Dr .Gruner as in the book In an Eastern Rosegard en 1st ed . 1920/1921 .

'Every soul seeks after beauty ; and every virtue, righteousness, good action, is nothing but a glimpse of beauty . '

b) MS . Km .

Sayin g

_Every - - - - - - - beauty,_ and - - - - - righteousness or goo d action is nothing but an expression of bea7tty . _ c) A typewritten copy with sayings, found with the Gayan-documents .

Saying . - - - - - - - - - - - - - - - - - - - - - - - righteousness) or - - - - - - - - - - - but a glimps e of beauty .

d) Copied by Ek . and classified by Inayat Khan as 'Sur' .

The word 'nothing' was crossed out by Mc .

Sura .

- - - - - - - - - - beauty; an d - - - - - - righteousness or - - - - - - - - - - - but an expression of beauty . - - - - - - - etc . - - - - - - - - action is but an - - - etc .

nd ed . e) 2 Gayan - Every virtue is but an expression of Bola 225 . beauty . Note : The first part of this saying appears in the Gavan - Chala 19 and the second part, in a shortened form, in Bola 225 of the Gavan .

a) Notebooks 1922

Saying . Every soul has his own way in life, if you walk another's way you must borrow his eyes .

b) MS . Ek . Copied by Km .

Saying . - - - - - - - - - - - - - - - - if you wish to follow another person's way, you must borrow his eyes to see .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

Changed in Mc . s hand- - - - - - - - - - - - - - - - - - writing . - - - - - - - - follow another' s way, - - - - - - - - - - - - - - - d) 2nd ed . Gayan - Every soul has its own way in life ; Bola 226 . if you wish to follow another's way , you must borrow his eyes to see it . 98

Note : In the 1st ed . of the Gavan duplicated after Bola 226 .

, Bola 62 was

99 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) A sentence in 'Tassawuf', Sangatha 1-58, 1922, only found in type .

The one who lives in his feelings lives in Heaven, when he puts them into words he drops down on the earth .

b) Copied by Gd . 'from S .I . 1 )

- - - - - - - - - - - - - - - - - etc . - - - - drops down to earth .

Add . in Mc .'s handwriting .

- - - - - - - - in his finer feelings - - - - - - - - - - - - - - - - etc .

c) No classification . nd d) 2 ed . Gayan - The one who lives in his finer feelings Bola 227 . lives in heaven; when he puts them into words he drops down to earth . Note 1) : 'from S .' here means 'from Sangathas' .

a) Notebooks 1921 :

Saying . Man's personality reflects his thought and deed .

b) Copied by Gd . from (?) in February 1921 . Copied by Km .

Saying . - - - - - - - - - - - - his thoughts and deeds .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . ' Gayan Bola 228 .

Man's personality reflects his thoughts and deeds .

a) A sentence in the lecture 'What a Mystic wants to attain', 11th June 1921, of which a simultaneous translation in French was reported by M .lle Lefebvre in longhand .

En gdneral, 1'homme pense qu'il peut se fier A la raison, mais it ne sait pas ot it a appris A raisonner ; c.'est venu par le monde variable, par des proced€s variables toujours . . . . . . . . Mais quand l'homme est arriv€ A la croyance mystique, toutes ces vdritfis inddpendantes de la raison deviennent perceptibles pour lui .

Fragments and Notes o f this lecture were re- the reason is learnt from the ported in English by changeable world, knowledge comes Sr . from 1) Note 1) : The sentence remained unfinished . b) Copied by Gd . Copied by Km .

Saying . Reason is learn ed from the everchanging world, but the true knowledge comes from the essence of life .

c) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Bol' .

. d)

100 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

1st ed . "The Bowl of Saki" (1921) under 23rd November .

Reason is learned from the ever changing world; but true knowledg e comes from the essence of life .

2nd ed . " Gayan Bola 229 .

Reason is learned from the ever changing world; but wisdom comes from the essence of life .

Notebooks 1921 :

Saying . To find apt word s to express one's thought s is like making a good shot . Saying . The one who finds apt words to expres s his thoughts is indeed a good sports man .

Copied by Ng . from (?), first saying a) .

Saying . Finding apt words to express one' s thought is like shooting at a target .

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

2nd ed . Gayan Bola 230 .

Finding apt words to express one' s thought is like shooting at a target .

s) Copied by Gd ., A true life enables man to realize God . probably from a lecture . b) No classification . c) 2nd ed . 'Gayan - A true life enables man to realize God . Bola 231 .

100

A sentence in Gatha 'Takua Taharat' (Everyday Life) Series 11-4, 4th August 1922 , in Sk .'s shorthand .

The whole life is a chemical proces s and the knowledge of its chemistr y helps man to make life happy .

Copied by Gd . 'from Gathas' .

- - - - - - - - - - - -

No classification .

2nd ed . Gayan Bola 232 .

The whole of life is a chemical process ; and the knowledge of its chemis try helps man to make life happy .

101 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . Probably a sentence in the lecture 'What a Mystic wants to attain', 11th June 1921, of which fragmentary reportings by M .lle Lefebvre and Sr . were found in the archives .

Saying . The domain of the mystic is his self, over which he is king .

b) Copied by Km .

Saying . - - - - - - - - - - - - - - - - - - - - - - - is the king .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

Changed in Mc .'s handwriting . d) 2nd ed . Gayan Bola 233 .

- - - - - - - - - - - - - - - self ; over it he rules as king . The domain of the mystic is himself ; over it he rules as king .

a) A sentence in Gatha 'Takua Taharat' (Everyday Life) Series 11-4, 4th August 1922 , in Sk .'s shorthand .

The water which washes the heart is the continual running of the love stream .

b) Copied by Gd . 'from Gathas : . c) No classification . d) 2nd ed . Gayan Bola 234 .

a) Notebooks 1922

The water which washes the heart is the continual running of the lovestream .

Saying . If a person would become straight in life, a straight way would be opened before him to lead him toward the Goal .

b) MS . Mf .

Saying . If a person become straightfor ward certainly a straight way would be opened before him .

c) MS . Zr .

Saying . - - - - - - - etc . - - - - - - - - be opened before him which would lead him .

d) Copied by Km .

Saying . Cont . d) 101

102 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d )

If a person becomes straightforward certainly a straight way will be opened before him .

e) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola .

Changed in Mc .'s handwriting . f) 2nd ed . Gayan Bola 235 .

The moment a person becomes straight1orward himself , certainly a straight way also opens before him . The moment a person becomes straightforward a straight way opens before him .

a) MSS . Mf . and Zr . Saying . Copied by Km . No-one can be human and not make a mistake . Bola . b) Copied by Ek . and classified by Inayat - - - - - - - - - - - - . Khan as 'Boll . - No-one can be human and not make a c) 2nd ed . ' Gayan mistake . Bola 236 . Note : Cf . Gavan , Gamaka 10, second part .

a) Notebooks :

Saying . Humility of conscience dims the light of the countenance .

b) MSS . Mf . and Zr .

Saying . - - - - - - - - - - - - the radiance of the countenance .

In MS . Mf . changed in Gd .'s handwriting .

Saying . A humiliated conscience - - - - - etc .

c) Copied by Km .

Saying . - - - - - - - - - - - - -

d) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - - -

Gayan e) 2nd ed . Bola 237 .

A humiliated conscience dims the radiance of the countenance .

a) MSS . Mf . and Zr . Saying . The desire to develop one's personality Copied by Km . is the real purpose of human life . b) Copied by Gd . The development of one's - - - - - etc . 102 c)

10 3 ORIGIN

and elaborations :

c) Copied by Ek . and classified by Inayat Khan as 'Bol' . Changed in Mc .'s handwriting . d) 2nd ed . Gayan Bola 238 .-

a) Notebooks 1922

DIFFERENT VERSIONS :

Bola . The desire to develop one's - - - etc . The development of one's - - - - etc .

The development of one's personality is the real purpose of human life .

Saying . Man expresses his soul in every thing he does .

b) MSS . Mf . and Zr . Copied by Km .

Saying . - - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Bola 239 .

Man expresses his soul in everything he does .

a) MSS . Ng . and Zr .

Bola . When the heart breaks it . gives birth to the soul .

b) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

.Changed in Mc .'s handwriting . c) 2nd ed . Gayan Bola 240 .

a) MSS .

Out of the 2U of the broken hearts emerges the new- born soul . Out of the shell of the broken heart_ emerges the new-born soul .

Beauty is the secret of Divinity .

Mf . and Zr .

b) Copied by Km .

In beauty is the secret of divinity .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Bola 241 .

In beauty is the secret of divinity .

Note : See for complete elaborations and versions : 2nd ed . Gavan - Bolas 146 and 147 .

103

104 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 192 1

Saying . There is no better companion than solitude .

b) MSS . Sk . an d Gd . To the latter Inayat Khan added ' Bola' .

Bola . - - - - - - - - - - - -

c) Copied by Mt . an d classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Bola 242 .

There is no better companion than solitude .

a) Notebooks

Saying . Who knews feels the effect of his action upon himself knows the mystery of the law of action .

b) MS . Fm .

Saying .

Copied by Gd .

who realizes the effect of his deed upon himself commences his study in the law of action .

c) Copied by Km .

Saying . - - - - - - - - - - - Corr . by Inayat Khan . - - - - - - - - - - - - - - - - - - - commences to open his out look on life .

d) Copied by Sh . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' .,

e) 2nd ed . Gayan - He who realizes the effect of his deed Bola 243 . upon himself begins to open his outlook on life .

a) Notebooks 1921 :

Saying - Tala . Life is what it is, you cannot change it but you can change yourself .

b) MS . Gr . Copied by Gd .

Tala . - - - - - - - - - - - - - - - - - it ; but - - - - - - - - - - -

c) Copied by Mt . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 1st ed . The Bowl of Saki (19717 under-3th August .

Life is what it is, you cannot change it ; but you can always change yourself .

2nd ed . Gayan 104 Bola 244 .

Life is what it is, you cannot change it ; but you can change yourself .

105 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1921

Saying . To be alone by oneself is like being in company of a friend, which will eternally last .

b) MS . Sk . Crossed out, probably by Gd . c) Copied by Gd . Inayat Khan added 'Bola' over fit . Copied by Kf .

Bola . - - - - - - - - - - - - - - being with a friend whose company will last for ever .

d) Copied by Mt . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

e) 2nd ed . ' Gayan Bola 245 .

To be alone with one's self is like being with a friend whose company will last for ever .

a) Notebooks

Bola . The word is living but the silence is life .

b) Copied by Ng . from (?) .

Bola . Speech is a sign of living, but Silence is life itself .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Bola 246 .

Speech is the sign of living ; but silence is life itself .

a) Notebooks 1921

Saying . Who keeps no secrets has no depth i n his heart . Saying . The heart that cannot keep secret i s like a ves sel upside down .

b) Copied by Gd . from (?), first saying . second saying . c) Copied by Km . first saying b) . second saying b) .

Saying . - - - - - - - - - - - -

Saying . - - - - - - - - - keep a secret - etc . Saying . - - - - - - - - - - - - - depth to his heart . Saying . - - - - - - - - - - - d) 105

106 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) The first and the second saying, as under b), copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - Bola . - - - - - - - - - keep _ secret - etc .

The two sayings were found combined and changed in Mc .'s handwriting .

He w ho keeps no secrets has no depth _ his heart is like a vessel tu rn ed upside down .

e) The first saying b) was published in the 1st ed . The Bowl of Saki (192 irunder 14th December .

He who keeps no secrets has no depth in his heart .

f) 2nd ed . Gayan Bola 247 .

He who keeps no secret has no depth ; his heart is like a vessel turned upside down .

a) Notebooks 1921

Wisdom is attained in solitude .

b) Copied by Gd . from (?) . Inayat Khan added 'Bola' over it .

Bola . - - - - - - - - - - - -

c) Copied by Mt . and classified by Inayat Than as 'Boll .

Bola . - - - - - - - - - - - -

Add . in Mc .'s handwriting .

- - - - - - - - - in the solitude .

d) 1st ed . The Bowl of Saki (1921) under 8th December .

Wisdom is attained in _ solitude .

2nd ed . Gayan Bola 248 .

Wisdom is attained in the solitude .

a) Notebook 19th April / 12th May 1923 :

Sura . It is the tongue of flame which speaketh the truth not the tongue of flesh .

b) MS . Ng . Copied by Km .

Sura . - - - - - - - - - flame that speaketh the truth.- not - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Sur' . Changed in Mc .'s handwriting .

Sura .

- - - - - - - - - - - - - - - - - - - - - - - - - that speaks the - - - - - - - - - - - -

106

10 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . a an - It is the tongue of flame that Bola 249 . speaks the T ru th ; not the tongue o f flesh . Note : In 1st ed .

a) MS . Sr . 1921

Gayan

- Bola 250 and Sura 27 .

: There is no desire in the world, which has no answer . If this philosophy were wrong, the creation would not exist .

b) Copied by Gd . Every desire in life has its answer ; if it were not so the creation could not have gone on . - - - - - - - - - - - - - - - - - c) Copied by Km . - - - - - - - so, the creation would not -----d) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - - - - - - - - - - - - - - so, creation - - etc .

e) 2nd ed . Gayan Bola 250 .

Every desire in life has its answer ; if it were not so, creation would not have gone on .

a) MSS . Mf . and Zr .

Saying . To whom his life's purpose is clear he is already on the path .

b) Copied by Gd . He to whom _ life's purpose is clear is - - - - - - - - - . c) Copied by Km .

He to whom his life's - - - - - - etc .

d) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura .

e) 2na ed . Ga an Bola 251 .

He to whom life 's purpose is clear is already on the Path .

a) Copied by Gd ., probably from a lecture .

In the complete unfoldment of human nature is the fulfilment of life's purpose .

b) No classification . c) 2nd ed . Gayan Bola 252 .

In the complete unfoldment of human nature is the fulfilment of life's purpose .

107

108 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) Notebooks : What man makes God breaks, What God makes man breaks . b) MS . Fm .

Heathen saying . What man makes God breaks ; what God makes man breaks .

Corr . by Inayat Khan . man destroy s c) Copied by K m

Heathen saying . What man makest God breaks ; what God makest man destroys .

d) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - breaks_, what - -

Changed in Mc .'s handwriting .

- - - - - - - - - - - - - - - - - - - - , man mars .

e) 2nd ed . Gaan Bola 253 .

What God makes man mars; what man makes God breaks .

a) Notebooks 1922

: All things are good, but they are not good at all times and for every body .

b) Copied by Ek . from (?) .

c) Copied by Km .

Saying . - - - - - - - - - - - - - - - - - good for every person and at all times .

Saying . - - - - - - - - - - - -

Corr . by Inayat Khan . - - - - - - - - - - - - - - - - - - - - - - - - person nor right for all times . d) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' .

Corr . in Mc .'s hand- - - - - - - - good ; but all things are writing . - - - - - - - - - - - - right at all times . e) 2nd ed . Gayan - All things are good ; but all things are Bola 254 . not good for every persons nor right at all times . Note : Cf . 1st ed .

Vadan

- Tala 46 .

a) Copied by Ng . from (?) .

Bola . If in Truth we shall not build our hope, in what shall we build?

b) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - - ?

108

109 ORIGIN

and elaborations :

c) 2nd ed . Gayan Bola 255 .

DIFFERENT VERSIONS :

If in Truth we shall not build our hope, in what shall we build ?

a) A sentence in Gatha 'Takua Taharat' (Everyday Life), Series 11-3, 27th July 1922, in Sk .'s shorthand .

Life is progress and stopping from the progress is death .

b) Copied by Gd . 'from Gathas' .

- - - - - - - - - - - - - - - from progress - - - - .

c) No classification . d) 2nd ed . Gayan Bola 256 .

Life is progress, and ceasing to progress is death .

a) MS . Ng . Added 'Saying' to it by Inayat Khan .

Sa in . All which is precious we naturally hide . So the Truth is hidden in the heart of nature .

b) Copied by Km .

Saying . - - - - - - - - - - - - - - - - hidet so the - - - - - - - - - etc .

Corr . in Gd .'s handwriting .

- - - - - - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - - - - - - hide ; therefore - - - - - - - etc .

Changed in Mc .'s handwriting mainly the sequence of both parts of the sentence, with the annotation : 'cause and effect reversed' . d) 2nd ed . Gayan Bola 257 .

hide,

therefore the truth is - - etc .

The truth is hidden in the heart of nature ; therefore a ll that is precious we naturally hide .

Truth is hidden in the heart of nature ; therefore man naturally hides all that is precious .

a) MS . Fm .

Heathen saying . The false ego is a false God ; when the false God is destroyed, the true God comes .

b) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Altered in Mc .'s handwriting .

The - - - etc . - - - true God arrives . c)

109

110 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) 2nd ed . Gayan Bola 258 .

The false ego is a false god ; when the false god is destroyed, the true God arrives .

a) Notebooks 1921

Saying . The admirer of nature is the true worshipper of God .

b) MS . Gr .

Inayat Khan added 'Bola' over it .

Bola . The lover of - - - - - - - - - - etc .

c) Copied by Mt . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 1st ed . The Bowl of SAki (1921) under 13th August .

The lover of nature is the true worshipper of God .

2nd ed . Gayan Bola 259 .

a) A sentence in Gatha 'Saluk' (Moral Culture), Series 111-4, Summer 1922, in Sk .'s shorthand .

Man who worships God and disrespects man worships in vain . His piety is his mania .

b) Copied by Gd . 'from Gathas' .

- - - - - - - - - - - - - - - - - - - - - - - - - - - - vain., his - etc .

Changed in Mc .'s handwriting .

One who worships God and despises man - - - - - - - - - - - - - - - - -

c) No classification . d) 2nd ed . Gavan - One who worships God and despises Bola 260 . man worships in vain .

a) MSS . Mf . and Zr .

Saying . We give a way to our faults by being passive to them .

b) Copied by Km

Saying . We give way - - - - - - - - - - passive toward them .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

A Gavan - We give way to our faults by being d) 2- ed . 110 Bola 261 . passive toward them .

11 1 ORIGIN

and elaborations :

a) MS . Sr .

DIFFERENT VERSIONS :

Saying . If a person does not listen to us, it comes that we do not believe ourselves .

Corr . in Mc .'s hand- - - - - - - - - - - - - - - - - - writing . comes from this that we do not ourselves believe (what we say) . b) Copied by Km .

Saying . - - - - - - - - - - - - - - - - - - - - - - - - - - - we ourselves do not believe .

Corr . by Inayat Khan .

When a person - - - - - - - us, we must know that it comes from this.. that we

c) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - - . Khan as 'Chal' . Changed in Mc .'s hand- - - - - - - - - - - - - - - - - - know it is because _ we writing . d) 2nd ed . Gayan - When a person does not listen to u s Bola 262 . we must know it is because we ourselves do not believe .

a) Notebooks 1921 :

Saying . The common disease is considered a s normal health by the generality .

b) Copied by Gd . from (?), February 1921 .

Saying . - - - - - - - - - - - - .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting .

When a defect becomes common it i s consi-dered as the normal state by

- - etc . Gayan d) 2nd ed . Bola 263 .

When a defect becomes common it i s considered as the normal state b y the generality .

a) Notebooks : The love that can stand upon its own feet, does not depend for its life on reciprocity . b) MS . Fm . Copied by Km .

Bola . Love that depends not on reciprocity stands upon its own feet .

c) Copied by Gd . from (?) .

Saying . Love in its beginning can only live on Cont . c) 111

112 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c)

reciprocity; but when developed can stand on its own feet .

d) Copied by Sh . the two versions b) and c) a s separate sayings . Version b) classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

Altered in Mc .'s handwriting, and added he r annotation : 'combine d with Chala' (as unde r

Love that does not depend on - - etc .

c) . Version c) classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - - .

Changed in Mc .'s handwriting, and added her annotation : 'partly duplicated in Bolas ' (as under b) .

- - - - - beginning _ only lives on - - - - - - - - when fully developed i t stands on - - - - - - .

e) 2nd ed . Gayan Bola 264 .

a) Notebooks 1922

Love in its beginning lives only o n reciprocity ; but when fully develope d it stands on its own feet .

Saying . Magazine lecture . The modern civilization has had materialism for its throne and commercialism as its crown .

b) MS .'Mf . and MS . Zr .

Saying . present spirit of humanity has commercialism as its crown and materialism as its thrown .

Add . and corr . by Gd . The present - - - etc . - - - - - - in MS . Mf . - - as its throne . Copied by Km . c) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - - . Khan as 'Chal' . d) 2nd ed . Gayan - The present spirit of humanity has Bola 265 . commercialism as its crown and materialism as its throne .

a) MS . Ng . Saying . Copied by Km . Without humour life is empty . Chala . b) Copied by Ek . and classified by Inayat - - - - - - - - - - - - 112 Khan as 'Chal' . c)

11 3 ORIGIN

and elaborations :

- Without humour human life is empty .

Gayan 2nd ed . Bola 266 .

a) Notebooks 1921

DIFFERENT VERSIONS :

Saying . To see the whole is beyond the power of generality .

Bola . To see life as a whole is beyond the power of generality . b) Copied by Gd . from (?), February 1921 . Copied by Km .

Saying . To see the-werld life as a whole is beyond the power of the generality .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

d) Magazine 'Sufism' nr .2, September 1921 .

To see life as a whole is beyond the power of the generality .

2nd ed . Gayan Bola 267 .

a) Two sentences in the lecture 'Mind, Human and Divine', October 1919, reported and revised by Dr .Gruner as published in 'An Eastern Rosegarden' 1920/ 1921 .

Not one object or life can exist that has not one central point in which everything meets and joins together . And that meeting-ground is called 'divine-mind' .

b) MS . Km .

Saying . No object or life can exist that has not one central point in which everything meets and joins together, and that meeting ground is called the divine mind- .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting . d) 2nd ed . Gayan Bola 268 .

a) MS . Mf .

All aspects of life share in common in that one central point the divine mind . All aspects of life meet and share in common in that one central point which is the Divine Mind .

Saying . Patient endurance is the stronges t Cont . a) 113

114

ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

means defence .

b) MS . Zr .

Saying . - - - - - - - - - - - - - - - - of defence .

c) Copied by Km .

Saying . - - - - - - - - - - - Patient endurance is the strongest defence .

Changed by Gd . d) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

e) 2°d ed . Gayan Bola 269 .

Patient endurance is the strongest defence .

a) Notebooks

Saying . All that is good and worth while is difficult to attend 1) .

b) MS . Fm . Saying . Copied by Km . - - - - - - - - - - - - - - - - - - - - - - to attain . c) Copied by Sk . Al that is really worth while is difficult to attain . d) Copied by Sh . and

classified by Inayat Khan as 'Boll :

Bola .

- - - - - - - - - - - - .

version b) . e) 2nd ed . Gayan - All that is good and worth while is Bola 270 . difficult to obtain . Note 1) : = obsolete form if used as a trans .verb ; meaning : turn the energies to, to look after . (Oxford Dictionary) .

114

a) MS . Mf . Copied by Km .

Saying . The mneh more you make of your gifts, the less becomes the . value of some thing which is priceless .

b) MS . Zr .

Saying . The much you make - - - - - - - - etc .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . The more you make - - - - - - - - etc .

d) 2nd ed . Gayan Bola 271 .

The more you make of your gifts , the less becomes the value of something which is priceless .

11 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . 'from Q . Lack of understanding of human nature and A .'s' . 1) brings about all conflicts and disagreements . b) No classification . Gayan - - Lack of understanding of human nature c) 2nd ed . Bola 272 . brings about all conflicts and disagreements . Note 1) : means : from Inayat Khan's answers to questions . These have not been found as such in the archives to date .

a) MS . Gr . 'Never ' added afterwards in Gr .' s handwriting .

Saying . The more a man explores himself the more power he finds within himself which he could have never realized otherwise .

b) Copied by Km .

Saying . - - - - - - - - - - - - himself1 the - - - - - - - - - - - - - - - - - could not have realized otherwise .

c) Copied by Ek . and classified by Inayat Than as 'Sur' .

Sura . - - - - - - - - - - - -

Changed in Mc .'s handwriting .

d) 2nd ed . - Gayan Bola 273 .

a) Copied by Ng . from (?) . Added over it in Gd .'s handwriting firs t 'Chala', then 'Tala' ; both were crossed out, then again appeared 'Chala' .

- - - - - - - - - - - - - - - - - ---------- with- n which he could not otherwise have discovered . The more a man explores himself, the more power he finds within .

Saying . Chala . The Secret of life is Balance ; and th e absence of Balance is life's destruction .

Copied by Gd . The secret of life is balance, and the absence of balance - - - - - - - --etc . b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

c) 2nd ed . Gayan Bola 274 .

The secret of life is balance, and the absence of balance is life's destruction .

115

116

ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) A sentence in the lecture 'Religion' (Religious Gatheka nr . 7), undated, of which only a typed copy has been found in the archives to date .

All that is from God is for all souls .

b) Copied by Gd . 'from Gathekas' . c) No classification . d) 2nd ed . Gayan Bola 275 .

All that is from God is for all souls .

a) A sentence in the lecture 'The Privilege of being human' (Social Gatheka nr . 16), 20th June 1921, reported by Gd .

it is not the situation in life but it is man's attitude towards life that makes happy or unhappy .

b) MS . Sr .

It is man's attitude in lifer that makes one happy or unhappy .

c) Copied by Gd . Version a) .

Saying .

It is not the situation in lifer but it is man's attitude towards life that makes happy or unhappy .

d) Copied by Km .

Saying . - - - - - - - - - - - - - - - - - is the attitude - - - - - - - - etc .

e) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

Altered in Mc .'s handwriting . f) 2nd ed . Gayan Bola 276 .

a) Notebooks

It is not our situation in life, but our attitude towards life that makes us happy or unhappy . It is not our situation in life, but our attitude towards life that makes us happy or unhappy .

Bola . Gain by the loss of another is not in the end profitable .

b) MS . Sk . (shorthand) and copied by Km .

Bola . - - - - - - - - - - - - - - - not In the-end profitable in the end .

c) Copied by Sh . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

116

117 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . Gayan Bola 277 .

Gain by the loss of another is not profitable in the end .

a) Notebooks 1922 :

Saying . Talking wisdom is much easier than living it .

b) MS . Ek .

Saying . - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Bola 278 .

Speaking wisdom is much easier than living it .

a) Notebooks 1921

Charity is the expansion of the heart .

b) Copied by Gd . from (?) . Copied by Km .

Saying . - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Bola 279 .

Charity is the expansion of the heart .

a) A sentence in Gatha 'Nakshi Bandi' (Symbolqgy) Series 11-6, 2nd August 1922, in Sk .'s shorthand .

what is not straight is a puzzle . So the wisdom is a puzzle to the ordinary mind .

b) Copied by Gd . 'from Gathas' .

What is not straight is a puzzle ; so wisdom - - - - - - - - - - -etc .

Changed in Mc .'s handwriting .

All that is not - - - - - puzzle ; therefore wisdom - - - - - - - etc .

c) No classification . d) 2nd ed . Gayan Bola 280 .

All that is not plain is a puzzle ; therefore wisdom is a puzzle to the ordinary mind .

a) Copied by Ng . from (?) . Saying . The Spiritual Guide performs the role of Cupid in bringing the seeking souls closer to God . b) 117

118 ORIGIN 'and elaborations :

DIFFERENT VERSIONS :

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

c) 2nd ed . Chala I .

The spiritual guide performs the role of Cupid in bringing the seeking souls closer'to God .

Gayan

a) Copied by Gd . 'from The only Sufi teaching is to look at Gathekas' . 1) everything from two points of view , from one's own and from that of another . Changed in Mc .'s hand- Sufi's tendency is - - - - writing . - - - - - - - - - - - - - - - - , from his own and _ that of another . b) No classification . c) 2nd ed . Gayan - The Sufi's tendency is to look at Chala 2 . everything from two points of view, from his own and that of another . Note 1)

: Cf . Social Gatheka nr . 49 .

a) A sentence in the lecture 'The Mission of Sufism to the World' (Sobial Gatheka nr .6), Summer 1922, in Sk .'s shorthand .

The true religion to a Sufi is the sea of Truth and all different faiths are as its waves .

b) Copied by Gd . 'from Gathekas' . Suggested by Mc . to, replace 'its waves' by 'the tides ' . c) No classification . d) 2nd ed . Gayan Chala 3 .

The true religion to the Sufi, is the sea of Truths and all different faiths are as its waves .

a) A sentence in the lecture 'The Prophet' (Religious Gatheka nr .10), 19th August 1922, in Miss Jones's handwriting .

The bare truth not every man can see . If he can see, he needs no more teaching .

b) Copied by Gd . 'from Gathekas' .

The bare truth not every man can sees he-who if he can see it he needs no more teaching .

118

Cont . b)

119 ORIGIN

and elaborations :

Cont . b) Changed one word in Mc .'s handwriting .

DIFFERENT VERSIONS :

The pure truth - - - - - - - - - - etc .

c) No classification . d) 2nd ed . Chala 4 .

Gayan

a) Notebooks 1921

The pure Truth not every man can see ; if he can he needs no more teaching .

Saying . The Creator is lost in His own creation .

b) MS . Ng .

Saying . The Creator is lost in h is own C reation .

c) Copied by Km .

Saying . - - - - - - - - - - - -

Changed in Gd .'s handwriting .

The Creator is hidden in his own Creation .

d) Copied by Ek . and clas- Bola . - - - - - - - - - - - in H is own c resified by Inaya t Khan as 'Bol' . ation . A e) 2n ed . Gayan - The Creator is hidden in his own creChala 5 . ation . Note : With the other old documents referring to the 'sayings', is a typed copy under the heading 'Heathen Sayings', where also this saying appears .

a) Copied by Ng . from (?) . Added 'Bola' to it by Inayat Khan . Copied by Km . and Mt .

Bola . Natural Religion is the religion of Beauty .

b) Copied by Ek . and classified by Inayat Than as 'Bol' .

Bola . - - - - - - - - - - - -

c) 2nd ed . Chala 6 .

Natural r eligion is the religion of beauty .

Gayan

a) Notebooks 1922

Saying . It is the same light which on earth is fire, in the sky is the sun, and in heaven is God . The same light which is fire on earth and the sun in the sky, is God in heaven . b) 119

120 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) MS . Ek . Second version . Copied by Km .

Saying . - - - - - - - - - - - - on the earth and - - - - - - - - - - - - - - in Heaven .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala .

- - - - - - - - - - - - on earth - - - - - - - - - - - - - etc .

Crossed out 'the', probably by Mc . d) 2nd ed . Chala 7 .

Gavan

The same light which is fire on earth and the sun in the sky, is God in heaven .

a) Notebooks 1921 :

Saying . All surrender to beauty willingly and to power unwillingly .

b) Copied by Gd . from (?), to which .Inayat Khan added 'Saying ' Copied by Km .

Saying . - - - - - - - - - - - -

c) Copied by Ek . and clasBola . sified by Inayat Khan - - - - - - - - - - - as 'Boll .

d) 2nd ed . Gayan Chala 8 . to

- All surrender to beauty willingly and power unwillingly .

a) Copied by Gd . from (?) . Saying . Copied by Km . The creation is not only the nature of God but also His art . b) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Boll .

c) 2nd ed . Gayan - The creation is not only the N ature Chala 9 . of Godl but also his Art .

a) Notebooks

AMankara Saying . Vanity then-art is the impetus working behind-every-impulse hidden behind almost every impulse . Saying . Vanity brings out the highest best and worst in man .

b) Copied by Ng . from (?), Saying . first version . Vanity is the impetus hidden behind 120 Cont . b)

121 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b) Copied by Km . second version . Copied by Km . c) Copied by Ek . and both sayings classified by Inayat Khan as 'Bol' . The two sayings were combined by Mc . and in her handwriting a few words were added . d) 2nd ed . Gayan Chala 10 .

a) Notebooks 1921

every impulse . Saying . Vanity brings out the worst and best in man .

Bola . Bola . - - - - - - - - - - - - - - - - - - - - - - - - impulse, that brings out both the worst and the best in man . Vanity is the impetus hidden behind every impulse, that brings out both the worst and the best in man .

Saying . Time and space are but the divisions of the infinite .

b) MS . Gd .

Saying . - - - - - - - - - - - - - - - - - - -of the Infinite .

c) Copied by Km .

Saying- - - - - - - - - - - - the length and width of the Infinite .

d) Copied .by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - --- - - - - - -

Changed in Mc .'s handwriting . e) 2nd ed . Gayan Chala 11 .

- - - - - - - - - - - - - - - - -and breadth of ------- . Time and space are but the length and breadth of the infinite .

a) Copied by Ng . from (7) .

Saying . It is presumptive on the part of man when he demands in words an Explanation of God .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala .

One word changed in Mc .'s handwriting . c) 2nd ed . Gayan Chala 12 .

It is presumption on - - - - - - etc .

It is presumption on the part of man when he demands in words an e xplanation of God . 121

122 ORIGIN

and 'elaborations :

2nd ed . Gayan Chala 13 . is

- Truth is the evidence of God, and God the evidence of truth .

Note :

a) Notebooks 1921

b) Copied by Kf ..

DIFFERENT VERSIONS :

See Sura 29 .

Tala . Among a million believers in God there is scarcely one who makes God a reality .

from (?) .

c) Copied by Mt . and classified by Inayat Khan as 'Tall . 'maketh' changed into 'makes ' in Mc .'s handwriting .

Tala . - - - - - - - - - - - - - - - - - - - - - - - - - - who maketh God a reality . - - - - - - - - - - - - - - - - - - - - - - - - who makes God ---- .

d) lsted . The Bowl of Ski ( 1921 ) under 30th July .

Amo ng a million believers in God there is scarcely one who makes God a reality .

2nd ed . Gayan Chala 14 .

a) Notebooks 1922

Among a million believers in Godt there is scarcely one who makes God a reality .

The ideal is the flower of the creation and the realization of Truth is its fragrance .

b) Copied by Gd . from (?) . Copied by Km .

Saying . The God- ideal is - - - - of a creation ---------- of truth is-etc .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 15 .

The God-ideal is the flower of creationi and the realization of T ruth is its fragrance .

a) A sentence in Gatha 'Saluk' (Moral Culture) Series 111-4, Respect, Summer 1922, in Sk .'s shorthand .

A true worshipper of God sees His presence in all forms and in respecting others he respects God . .

b) Copied by Gd . 'from Gathas' .

- - - - - - - - - - - - - - His Person in - - - - - - - - - - - respecting man he - - - - - - -

c) No classification . 122

12 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . Gayan - A true worshipper of God sees His PerChala 16 . son in all forms, and in respectin g man he respects God .

a) Copied by Gd . from (?) and copied by Km.

Pagan Saying . The secret of the whole creation is the hidden desire of the Creator .

b) Copied by Ek . and classified by'Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

The sequence of the two parts of the sentence, changed by Mc . c) 2nd ed . Gayan Chala 17 .

The hidden desire of the Creator is the secret of the whole creation .

a) Notebooks :

Saying . Vanity is the sum total of every eetfen living activity in the world .

b) Copied by Ng . from (?) . Copied by Km .

Saying . - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - - of every activity ------- .

d) 2nd ed . Gayan Chala 18 .

Vanity is the sum total of every activity in the world .

a) A sentence between quotation marks in the lecture 'Mind, Human and Divine', 24th October 1919, reported and revised by Dr .Gruner as in the book gL East= Roseaarden , 1st ed . 1920/1921 .

'Every soul seeks after beauty ; and every virtue, righteousness, good action, is nothing but a glimpse of beauty . '

b) MS . Km .

Sayin g _Every - - - - - - - - beauty, and - - - - - - righteousness or goo d action is nothing but an expression of beauty . _

c) A typewritten copy with sayings, found with the Gayan- documents .

Saying . - - - - - - - - - - - - - - - - - - - - - - - - righteousnessi or - - - - - - - - - - but a glimps e of beauty . d) 123

124 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

d) Copied by Ek . and clasSura . sified by Inayat Khan - - - - - - - - - - - beauty_ and as 'Sur' . - - - - - - righteousness or - - - - - - - - but an expression of beauty . The word 'nothing' was - - - - - - - etc . - - - - - - - - crossed out by Mc . action is but an - - - - etc . e) 2nd ed . Gavan - Beauty is the object which every soul Chala 19 . pursues . Note : The first part of this saying appears in the Ga a - Chala 19 and the second part, in a shortened form, in Bola 225 of the G_ayan - .

a) A sentence in Gatha 'Saluk' (Moral Culture) Series 111-8, Heya, Summer 1922, in Sk .'s shorthand .

Modesty is the"life of the artist, the theme of the poet, and the soul of the musician .

b) Copied by Gd . 'from Gathas' .

- - - - - - - - - - - - - - - - - - - - - - - poet, _ the - - - .- etc .

c) No classification . d) 2nd ed . Gayan Chala 20 .

a) Notebooks 1921 :

Beauty is the life of the artist; the theme of the poet ; the soul of the musician .

Saying . A real good nature is gold with perfume . Saying . A charming personality is more precious than all wealth .

b) MS . Sr . first saying a) . Inayat Khan added 'Bola' over it .

Bola . - - - - - - - - - - - -

c) MS . Gd . second version a) .

- - - - - - - - - - is great riches .

Copied by Km .

- - - - - - - - - - is riches .

d) Copied by Mt . first saying a) . Changed by Inayat Khan combining the two sayings . Further changes in Mc .'s handwriting .

A really good nature - - - - - - - . A charming personality is gold with perfume . - - - - - - - is as precious as gold and as delicious a perfume .

124

125 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

e) Copied by Ek . and classified by Inayat Khan as 'Bol' : version Km . under c) . Changes and add . in Mc .'s handwriting which result in the last version d) .

Bola . A charming personality is riches .

A charming personality is as precious as gold and as delicious as perfume .

f) 2nd ed . Gavan Chala 21 .

A charming personality is as precious as gold and as delicious as perfume .

In Rm .'s ed . Bola 23 .

Nirtan

- A charming personality is great riches .

a) Notebooks 1921

Bola . A dancing soul expresses its rapture through all its expressions .

b) A typewritten copy from (?), found together with the other old documents .

Bola . - - - - - - - - - - - - its rhyth m through - - - - - - - - - - .

Copied by Ng . from (?) .

Bola . A dancing soul shows its gracefu l movements in all its activities .

Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

2nd ed . Gayan Chala 22 .

A dancing soul shows its gracefu l movements in all its activities .

a) Notebooks 1921

Saying . A beautiful personality is as a beautiful piece of art with life in it .

b) Copied by Gd . from (?) . Saying . Add . to it by Inayat A charming personality is as a magnifi Khan : 'Saying' . cent piece of art with life . c) Copied by Km .

Saying . - - - - - - - - - - - is a - - etc .

d) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Bol' . Add . in Mc .'s hand- - - - - - - - - - - is like a - - - - writing . - - - - - - - - - - - life added . - A charming personality is like a mage) 2nd ed . Gayan Chala 23 . nificent piece of art with life added . 125

126 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) A sentence in the lecture 'The liberal and the conservative point of view' (Socia l Gatheka nr . 9), 30th July 1922, found in Gd .'s, Kf .'s and Miss Jones's handwriting .

Life is the principal thing to consider and true life is the inner life, the realization of God .

b) Copied by Gd .

Life is the principal thing to consider, and true - - - - - - etc .

c) No classification . d) 2nd ed . Gayan Chala 24 .

Life is the principal thing to consider, and true life is the inner life, the realization of God .

a) In Inayat Khan's handwriting in one of Sr .'s copybooks of 1921 :

The soul of Christ is the life of the Universe .

b) Copied by Gr ., copied by Kf .

Bola . The life S oul of Christ is the life of the Universe .

c) Copied by Mt . and classified by Inayat Khan as 'Sur' .

Sura .

d) 1st ed . The Bowl of Saki (1921 )under 27th of August .

The Soul of Christ is the Light of the Universe ..

2nd ed . Gayan Chala 25 .

The soul of Christ is the life of the universe .

Note : The 1st ed . Gayan has as Chala 26 : 'The consciousness of the one Whole is the flesh of Christ, the breath of love is His blood .' See 2nd ed . Gayan - Sura 36 . Notebooks 1922

126

Saying . The Holy Mother was the stepping-stone for Jesus toward Christhood .

b) MS . Gd . Copied by K m

Saying . The Mother was the stepping-stone of Jesus toward Christhood .

c) Copied by Sh . and classified by Inayat Khan as 'Bol' .

Bola .

d) 2nd ed . Gayan Chala 26 .

The mother was the stepping-stone of Jesus to Christhood .

12 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) A sentence in the lecture 'The Prophet' (Religious Gatheka nr . 10), 19 Aug . 1922, in Miss Jones's handwriting .

The Prophet is an interpreter of the divine law in human tongue .

A sentence in the lecture 'The Message' (Religious Gatheka nr . 12), 16 July 1923, not known by whom reported .

For God speaks to the Prophet in His divine tongue, and the Prophet interprets it in his turn in the language of men .

b) Copied by Gd . 'from Gathekas', first sentence a), and second sentence a) .

God speaks - - - - - - - - - - - - - - - - - - - - - - - - interprets it _ in the -

The first sentence a) was crossed out by Mc . because she considered the two sentences as duplicate sayings . c) No classification . d) 2nd ed . Gayan Chala 27 .

God speaks to the prophet i n his divine tongue, and the prophet I-nFerprets it in the language of man .

Note : Also published in The Unity of Religious Ideals , Part IV, Chapter IV .

a) A sentence in the lecture 'Symbology' 9 May 1921, which has become Gatha III, 4, Nakshi Bandi, in Sk .'s shorthand .

The evidence of prophecy is the personality of the prophet .

b) Copied by Gd . 'from Gathas' .

- - - - - - - - - - - - - - - - - - - - - - the Prophet .

c) No classification . d) 2nd ed . Gayan Chala 28 .

The evidence of prophecy is the personality of the prophet .

a) MS . Fm .

Bola . Mahomet's sword was the charm of His personality .

b) A sentence in the lecture 'Symbology' 9 May 1921, which has become Gatha III, 4, Nakshi Bandi, in Sk's shorthand .

It is the charm of the personality of the prophet which helps him to conquer the world, not the sword .

Copied by Gd . 'from Gathas . b) 127

128 ORIGIN : and elaborations :

DIFFERENT VERSIONS :

Cont . b ) The sentence under b) was crossed out by Mc . with the annotation : 'Omit, duplicate' . c) Copied by Km . Bola . sentence under a) . Mohammed's sword - - - - - - - - - - d) Copied by Sh . and Bola . classified by Inayat - - - - - - - - - - - - - - - - - Khan as 'Bol' . of his personality . Changed in Mc .'s The true sword of Mohammed was - - handwriting . . Gayan - The true sword of-e)2nd Mohammed was the char m Chala 29 . of his personality .

a) A sentence in the lec- As the whole nature is made by God, ture 'Optimism and so the individual is made by himself . Pessimism' (Socia l Gatheka nr . 3), 6th Aug . 1922, in Sk .'s shorthand . Versions in Miss - - - - - - - - - - - - - --- - - - - Jones's and Kf .'s so the nature of the individual is made handwriting, by himself . b) Copied by Gd . - - - - - - - - - - - - - - - - - - - - - - - - of each individual - - etc . c) No classification . d) 2nd ed . Gayan - As the whole of Nature is made by God, Chala 30 . so the nature of each individual is made by himself .

a) Copied by Ng . from When the personality of an Artist is (?) . absorbed in his Art it becomes Art Copied by Km . itself . b) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - an a rtist is Khan as 'Boll . - - - - - - his a rt it - - - - - etc . c) 2nd ed . Gayan - When the personality of an artist i s Chala 31 . absorbed in his art, it becomes art itself .

a) Notebooks

Saying . Vanity is the mask over the object that draws every soul .

b) Copied by Ng . from Saying . (?) . Vanity is a mask over the hidden object Copied by Km . that attracts every soul . 128

129 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

Gayan d) 2nd ed . Chala 32 .

Vanity is a mask over the hidden object that attracts every soul .

a) Notebooks

Saying . Vanity is the crown of beauty and modesty its throne .

b) MSS . Mf . and Zr . Copied by Km .

Saying . - - - - - - - - - - - - - - - - modesty is its throne .

c) Copied by Ek . and classified by Inayat Khan as 'Bol . '

Bola . - - - - - - - - - - - beauty, an d

d) 2nd ed . Gayan Chala 33 .

Vanity is the crown of beauty_ an d modesty is its throne .

a) A sentence in Gatha without modesty beauty is dead, for in 'Saluk' (Moral Culture) the modesty is the spirit of beauty . Series 111-8, Heya, 1 ) Summer 1922, in Sk .'s shorthand . b) Copied 'by Gd . - - - - - - - - - - - - - - - , for _ modesty - - - - - - - - - c) No classification . d) 2nd ed . Gayan - Without modesty beauty is dead, for Chala 34 . modesty is the spirit of beauty . Note 1) : It is not clear if Sk .'s shorthand has 'in the' or 'the' .

a) A sentence in the lecture 'The Message' (Religious Gatheka nr .15), 24th August 1922, of which only an old typed copy has been found in the archives .

All beauty is veiled by nature, and the higher the beauty, the more it is covered .

b) Copied by Gd . 'from Gathekas' . c) No classification . d) 2nd ed . Gayan Chala 35 .

All beauty is veiled by nature , and the greater the beauty_ the more it Cont . d) 129

130 ORIGIN and elaborations :

Cont .

a) Notebooks 1922

covered .

: The beauty which the human modesty covers, the art discovers, yet gently respecting the human tendency and tenderly bringing on the surface the beauty which is hidden .

b) MS . Mf .

Added in Gd .' s handwriting 'it' between 'discovers' and 'gently' . MS . Zr .

c) Copied by Km .

d) Copied by Ek . and classified by Inayat Khan as 'Chal' . Altered in Mc .'s handwriting . e) 2nd ed . Gayan Chala 36 .

DIFFERENT VERSIONS :

Sayin g Beauty which modesty covers art discovers it - gently while respecting _ human tendency unveil beauty which human convention hide . Saying . Beauty which modesty covers, art discovers gentlyt while respecting human tendency it unveils beauty which human conventionality hides . Saying . The beauty which modesty covers art gently uncovers . While respecting the human tendency unveil the beauty which human conventions hide . Chala . - - - - - - - - - - - - - - - - - - - - uncovers ; while - - - - - etc . - - - - - - - etc . - - - - - - - human tendency it unveil s the - - etc . The beauty which modesty covers.- art gently uncovers ; while respecting the human tendency= it unveils the beauty which human conventions hide .

a) A sentence in Gatha 'Saluk' (Moral Culture) Series 111-9, Modesty, Summer 1922, in Sk .'s shorthand .

Modesty is the veil for the face of the great . For the most modest is God Himself . He is not seen by anyone except those intimate with Him .

b) Copied by Gd . 'from Gathas' .

- - - - - - - veil over the - - - --great, for - - - - - - - - - - - - HimselfL Who is _ seen by none except - - - - - - - - - - .

c) No classification . d) 2nd ed . Gayan Chala 37 . The sequence of words was changed in the second part of the 130 sentence .

Modesty is the veil over the face of the great, for God Himself is most modest, Who is seen by none except those intimate with Him .

131 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) Notebooks :

Saying . God lives in nature and is buried alive under the artificial forms which stand covering Him as His graves .

b) Copied by Gd . from (?), and copied by Km .

Saying . - - - - - - - - - - - -

In Km .'s copy the last word was crossed out and replaced by 'tombs' in Gd .'s handwriting . c) Copied by Ek . and classified by Inayat Khan as 'Chal' . The last three words were inserted after 'stand' by Mc . d) 2nd ed . Gayan Chala 38 .

a) Notebooks 1921

- - - - - - - etc . - - - - - - - - - - - - - - - - His tombs .

Chala . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - .- - - - - - - - - - - - - - stand as His tombs covering Him . God lives in Nature and is buried alive under the artificial forms which stand as His tomb, covering Him .

Saying . Nature is the very self of man , therefore he feels at one with nature .

b) Copied by Gd . from (?) . Inayat Khan added 'Bola' over it .

Bola . - - - - - - - - - - - -

c) Copied by Mt . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

Changed one word by Inayat Khan . d) 2nd ed . Gayan Chala 39 .

Nature is the very being of man, - etc . Nature is the very being of man , therefore he feels at one with nature .

a) Notebooks 1921 :

Saying . In the country you can see God's glory and in the city you can glorify His name .

b) MS . Gr . Inayat Khan added 'Tala' over it .

Tala . In the country you _ see the glory of God ; in the city you _ glorify His name .

c) Copied by Mt . and classified by Inayat Khan as 'Bola' .

Bola . - - - - - - - - - - - -

d) 1st ed . The Bowl of

In the country you see the glor y Cont . d) 131

132 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) Saki (1921) under 14th August .

of God ; in the city you glorify His name .

2nd ed . Gayan Chala 40 .

a) Notebooks

Saying . The true art does not take man away from nature, on the contrary brings him closer to it .

b) Copied by Gd . from (?), and copied by Km .

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - etc . - - - - - - - closer to nature .

One word changed in Mc .'s handwriting .

- - - - - etc . - - - - - - - - - - brings him closer to nature .

d) 2nd ed . Gayan Chala 41 .

True art does not take man away from nature ; on the contrary, it brings him closer to her .

a) Notebooks 1922 :

Saying . The good reputation is as tender as a glass .

b) Copied by Gd . from (?) .

Saying . ---------- as fragile as

c) Copied by Km .

Saying . A good - - - - - - - - - - - - etc .

d) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Add . in Mc .'s handwriting .

132

True art - - - - - - - - - - - - - - - - - - contraryi it brings man closer .

e) 2nd ed . Gayan Chala 42 .

a) Notebooks 1922

- - - - - - - - - - - - - - - - as a delicate glass . A good reputation is as fragile as a delicate glass .

Saying . The good reputation is a trust given to man from people, and it is the sacred duty of man to prove worthy to this trust . b)

133 OR IGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Gd . from (?) .

Saying . - - - - people, so he must maintain it as his sacred trust .

c) Copied by Km .

Saying . Good - - - - - - - - - - - - etc .

d) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala - -. - - - - - - - - -

Changed in Mc .'s handwriting . e) 2nd ed . Gayan Chala 43 .

a) Notebooks 1922

A good - - - - - - - - - - - given a man other people , so it becomes his sacred duty to maintain it . -

A good reputation is a trust given to man by other people, so it becomes his sacred duty to maintain it .

Saying . Take great care of your reputation, if you at all care for it .

b) Copied by Gd . from (?), and copied by Km .

Saying . Take good care - - - - - - - - - - - you care for it at all .

c) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - Either take good - - - - - - - - , or donotcare ----- .

Changed in Mc .'s handwriting . d) 2nd ed . Gayan Chala 44 .

Either take good care of your reputation, or do not care for it at all .

a) Notebooks 1922 Saying . Man who has no (character? (reputation hath no . feeling for the (reputation (character? of another b) MS . Gd .

and copied by Km .

c) Copied by Sh . and classified by Inayat Khan as 'Chat' .

Chala .

- - - - - - - -reputation of his own has no regard for - - - - - - - etc .

Changed in Mc .'s handwriting . d) 2nd ed . Gayan Chala 45 .

Saying . Man who has no reputation eharaeter has no feeling for the reputation character of another .

The man who has no reputation of his own has no regard for the reputation Cont . d) 133

134 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d )

of another .

a) Notebooks

Saying . Man without character is as a flower without perfume .

b) MS . Sd . Copied by Km .

Saying . - - - - - - - - - - - -

c) Again copied by Km .

Saying . Man without a character - - - - etc .

'a' was crossed out by Gd . d) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Man without character - - - - etc . Chala . - - - - - - - - - - - -

The whole saying was crossed out with an annotation in Mc .'s handwriting : 'duplicated - see Bolas' . e) Copied by Ek . and classified by Inayat Khan as 'Boll, with 'A' added in Mc .'s handwriting .

Bola . A man - - - - - - - - - - - - - etc .

f) 2nd ed . Gayan Chala 46 .

A man without a character is as a flower without perfume .

a) A sentence in Gather 'Saluk' (Moral Culture) Series 111-5, Gheirat, Summer 1922, in Sk .'s shorthand .

in the sense of honour there is a divine spark hidden .

b) Copied by Gd . 'from Gathas' .

In the sense - - - - - - - - - - etc .

c) No classification . d) 2nd ed . Gayan Chala 47 .

In the sense of honour there is a divine spark hidden .

a) Notebooks 1921 :

Saying . Love is a net in which hearts are caught as fishes .

b) Copied by Gd . from (?), and copied by Km .

Saying . - - - - - - - which caught like fishes .

134

(the)

hearts are

13 5 ORIGIN

and elaborations ;

c) Copied by Ek . and

DIFFERENT VERSIONS :

Bola .

hearts - -

classified by Inayat - - - - - - - which Khan as 'Boll . - - - - - - - .

d) 2nd ed . Gayan - Love is the net in which hearts are Chala 48 . caught like fish . Cf . Sangita 111-9, Khawas .

a) A sentence in the lecture 'What the Mystic wants to attain', 11th June 1921, reported by M .elle Lefebvre (in a simultaneous French translation) and annotations made in English by Sr .

While everyone in the world asks 'Why?' of his neighbour, the mystic asks this question of himself .

b) Copied by Gd . While every body _

c) Copied by Km .

ask s

- - - - - - - - - - - - - - - - etc . In Gd .'s handwriting 'the mystic' first was changed into 'a Sufi' and then again put back . d) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - - -

Gayan e) 2nd ed . Chala 49 .

While everybody asks 'Why' of his neighbour, the mystic asks this question of himself .

a) MS . Mf .

Saying . The person of wealth is often a gate keeper of his treasure house .

b) MS . Zr .

Saying . The possessor of - - - - - - - - etc .

c) Copied by Km .

Saying . The man of wealth is often the gate - - - - - - - - - - - - - - - - -

d)+ Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - Khan as 'Sur' .

Altered in Mc .'s - - - - - - - - - - often merely the handwriting . doorkeeper of - - - - - - . e) 2nd ed . Gayan - The man of wealth is often merely the Chala 50 . doorkeeper of his-treasure-house . 135

136 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks :

Saying . Every soul inherits from his parents not only his body, but his mind also .

b) MS . Fm . Copied by Km .

Saying . Every person inherits from his an ces tors not - - - - - - - - - - - - -

c) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

d) 2nd ed . • Gayan Chala 51 .

Every person inherits from his ancestors not only his body, but his min d also .

a) Notebooks

: The wretched look for some excuse to be miserable .

b) MS . Ng . Copied by Km .

Saying . - - look always for- - - - etc .

c) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' .

d) 2nd ed . - The wretched always look for some Gayan Chala 52 . excuse to be miserable .

a) Notebooks 1921

Saying . The man is pulled from four sides in life, by the ideal, nature, circumstances, and law .

Saying . b) MS . Ng . Copied by Km . Man is - - - - - - - - - - - - - - - , by nature, circumstances, law, and the ideal . c) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Bol' .

d) 2nd ed . Gayan - Man is pulled from four sides in Chala 53 . life ; - by nature, circumstances, law_ and the ideal .

a) Notebooks 1921

Saying . A child born on earth is heaven .

b) Copied by Gd . from (?) .

an exile from

Bola .

Inayat Khan added The child - - - - - - - - - - - - ' Bola' over it . Heaven .

136

13 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Bola . c) Copied by Mt . and classified by Inayat - - - - - - - - - - - - - - - - - Khan as 'Bol' . heaven . - The child born on earth is an exile Gayan d) 2nd ed . Chala 54 . from heaven .

a) Notebooks 1922

: Sangatha---Salak- Saying . Never make a joke with the fool, for if you threw at him a flower *Ike-word, he will throw at you a stone .

b) MS . Mf .

Saying . You must never make fun with a fool if you will throw a flower at him in fun he - - - - - - - - - - - -

c) MS . Zr .

Saying . - - - - - - - - - - - - - fool for if - - - - - - - - - - - - - - - - etc .

d) Copied by K m

Saying . - - - - - - - - - - - - - fool, if you throw a flower at hi . mhewiltroasneyu

e) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - - - - - - - - - - - - - - - - - - at him, he - etc .

Changed in Mc .'s handwriting .

You must never joke with - - - - - - - - - - - - - - - - - - - - - - - - - - - - throw back a stone .

f) 2nd ed . Gayan Chala 55 .

a) Notebooks 1922

You must never joke with a fool ; if you throw a flower at him_ he will throw back a stone .

Saying . No tie can bind if your heart is free . Saying . Ties do not bind you, you are free, if your heart is free . Ties do not bind you, if your heart is free, you are free .

b) MS . Ek . first version a) .

Saying . - - - - - - - - - - - -

c) Copied by Km . first version a) .

Saying . - - - - bind you if - - - - - - - -

d) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

e) 137

138 ORIGIN and elaborations :

DIFFERENT VERSIONS :

e) 2nd ed . Gayan Chala 56 .

No tie can bind you if your heart is free .

a) Copied by Ng . from (?) .

Saying . The Alchemy is in the stilling of the heart when mercury becomes silver .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed a few words and the sequence of the words in Mc .'s handwriting . c) 2nd ed . Gayan Chala 57 .

The stilling of the heart is the a lchemy, which turns mercury into silver .

The stilling of the heart is the true alchemy_ which turns mercury int o silver .

No documents referring to this saying have been found in the archives to date . 2nd ed . •Gayan Chala 58 .

138

In all directions of progress the ideal is the compass that shows the way .

a) A sentence in the lecture 'What the Mystic wants to attain', 11th June 1921, in Mlle Lefbbvre's handwriting (reporting of the simultaneous translation in French) and annotations in English made by Sr .

Les grandes personnalit€s sont rares, et encore plus rares, ceux qui peuvent les apprecier, les reconnaitre .

b) Copied by Gd . Copied by Km .

Saying . Great personalities are few in the world and fewer still are those who know them .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - - - - - - - world. and fewer still _ th ose who know them .

d) 2nd ed . Gayan Chala 59 .

Great personalities are few in the world, and fewer still those who know them .

Great personalities are few and still fewer are the knowers of these personalities .

13 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks

No person living on earth can come up to your ideal except a hero from a story of the past .

b) Copied by Gd . from (?) on the backside of a paper with sayings copied by Ek . which were classified by Inayat Khan as 'Boll .

- - - - - - - - - - - - - - - - - - - - ideal1 except a hero of some story ----- .

Changed in Mc .'s handwriting with the annotation : ' Added' (to Bolas) .

- - - - - - - - - - - - - - - - - - - - - - -, except some hero of a story of the past .

c) 2nd ed . Gayan Chala 60 .

a) Copied by Gd . from (?) on the backside of a paper with sayings copied by Ek . which were classified by Inayat Khan as 'Boll . Added one word-to the text and the annotation 'Added' (to Bolas), both in Mc .'s handwriting . b) 2nd ed . Gavan Chala 61 .

a) MS . Fm . Copied by Km .

No person living on earth can come up to your ideal, except some hero of a story of the past .

Yes The one whom you except to be your ideal will prove to be your ideal someday when he has gone past .

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - ideal only someday ---------- .

The one whom you expect to be your ideal will prove to be your ideal someday when he has gone past .

Bola . The true ego is born of the ashes of the false ego .

b) Copied by Ng . - - - - - - - born from the - - - etc . c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - born of the - - - - etc .

d) 2nd ed . Gayan Chala 62 .

The true ego is born of the ashes of the false .

a) MS . Mf .

Saying . If by accident you stepped in the mud, Cont . a) 139

140 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

it is not necessary therefore keep on the muddy path .

b) Copied by Km .

Saying . - - - - - - - - - - - - - - - - - - - not therefore necessary to keep on

c) MS . Zr .

Saying . - - - - - - - - - - - - - - - - - - - not necessary therefore to keep on the muddy part .

d) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - - - - - - - - not therefore necessary to - - - - muddy path .

Add . in Mc .'s handwriting .

- - - - - - - - stepped into the-- - - - - - - - - - - - - =- keep on walking in the muddy path .

e) 2nd ed . Gayan Chala 63 .

If by accident you step into the mud, it is not therefore necessary to keep on walking in the muddy path .

a) Notebooks 1921 :

Saying . Matter is a state of the spirit .

b) MS . Gd . February 1921 . Copied by Km .

Saying . - - - - - - - - - of - spirit .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola .

d) 2nd ed . Gayan Chala 64 .

Matter is a state of spirit .

a) Notebooks 1921

- - - - - - - - - - - -

Bola . A living word is life itself .

b) MS . Ng .

Bola . - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 65 .

A living word is life itself .

a) Notebook 1914 / 1915

The words that enlighten are more precious than jewels .

140

14 1 ORIGIN and elaborations : DIFFERENT VERSIONS :

b) MS . Gr . Inayat Khan added 'Bola' over it . Copied by Kf .

Bola . - - - - - - - enlighten the

c) Copied by Mt . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

d) 1st ed . The Bowl of Saki (1921) under 16th August .

Words that enlighten the soul are more precious than jewels .

2nd ed . Gavan Chala 66 .

The words that enlighten the soul are more precious than jewels .

Saying . Faith touches what reason fails to reach .

a) Notebooks :

soul - - -

MS . Zr .

Sura .

Faith reaches what the reason fails to touch . Copied by Ng . c)

- - - - - - - what

See Bola 72 under c) .

d) Copied by Ek . and classified by Inayat Than as 'Sur' . e)

reason - - etc .

2nd ed . Gayan Chala 67 .

Sura . - - - - - - - - - - - -

Faith reaches what reason fails t o touch .

a) Notebook 1914 / 1915

Saying . The whole world ' s treasure is too smal l a price for a word that lightens the soul .

b) MS . Gr . Inayat Than added 'Bola ' over it .

Bola . - - - - - - - - - - - - - - - - - - - - - - - - word that kindles th e soul .

c) Copied by Kf .

-T- - - - - - - - - - - - - - - - - - - - - for one word - - - - - - - etc .

d) Copied by Mt . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

e) 1st ed . The Bowl of Saki (1921) under 21st August .

The whole world's treasure is too smal l a price to p~X for a word th at kindle s the soul .

Cont . e) 141

142 ORIGIN and elaborations :

Cont . e) 2nd ed . Chala 68 .

Gayan

DIFFERENT VERSIONS :

The whole world's treasure is too small a price to pay for one word tha t kindles the soul .

Note : In 1st ed .

a) Notebooks

Gavan

- also Sura 28 .

Sympathy gives - the-eure-fer breaks the congestion of the heart .

b) MS . Fm . Copied by Km .

Bola . - - - - - - - - - - - -

c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 69 .

Sympathy breaks the congestion of the heart .

a) Notebooks

Bola . Genuine success is proved by its durability .

b) MS . Fm . Add, by Inayat Khan : 'Bola also' .

Saying . A real success - - - - - - - - etc .

Copied by Gd . and Km . c) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 70 .

A real success is proved by its durability .

a) Notebooks 1921

Saying . The action is the reaction of thought .

b) MS . Gd . Copied by Km .

An action is a reaction of thought .

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 71 .

An action is a reaction of thought .

a) A sentence in the lec c'est la naissance de cette conture 'What the Mystic viction qui est sup€rieure a toute wants to attain', 11th raison . Mais cette croyance nest pas June 1921 , in M .lle contre la raison ; quand on a l a 142 Lefebvre ' s handwriting croyance , la raison suit . Cont . a)

14 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) (reporting of the simultaneous translation in French) and annotaReason becomes from a master a slave . tions in English mad e by Sr . b) Copied by Gd . and Km .

Reason is the master of the unbeliever and the slave of the believer .

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Changed one word in Mc .'s handwriting . d) 2nd ed . Gayan Chala 72 .

- - - - - - - - - - - - - - - - - - and the servant of - - - - - . Reason is the master of the unbeliever and the servant of the believer .

a) Copied by Gd . from (?) and by Km .

When desire abides in a steady thought it ensures success .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Changed in Mc .'s handwriting . c) 2nd ed . 'Gayan Chala 73 .

a) Notebooks

When a desire becomes a steady thought its success is assured . -

When a desire becomes a steady thoughts its success is assured .

Saying . it is worth sacrificing any thing for liberty .

b) MS . Fm .

Bola . No sacrifice is ever too great which I oer o the cause orty .

Changed by Inayat Khan and copied by Km .

- - - - - - - - great, to be offered - - - - - - - - - - - - -

c) Copied by Sh . and classified by Inayat Khan as 'Boll .

Bola . ------------ great to be - - - - - - - - - - - - - - - -

One word changed in Mc .'s handwriting .

- - - - - - - - - - - - - - - - - offered in the cause - - - - - - .

d) 2nd ed . Gayan Chala 74 .

No sacrifice is ever too great to be offered in the cause of liberty .

a) MS . Mf . Sura . An old typewritten copy What use is your sense , 0 sensible one Cont . a) 143

144 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) has : ' come to mourn' .

if it came to mourn over the opportunity you have lost . Sura . Of what use - - - - - - - - - - etc .

MS . Zr . b) Copied by Sh . and classified by Inayat Khan as 'Sur' . Erroneously Mc . read 'cause' for ' came', and changed this to 'causes you' .

Sura . - - - - - - - - - - - - - - - - one-, if - - - etc . - - - you have lost ?

c) 2nd ed . Gayan Chala 75 .

Of what use is your sense, 0 sensible one, if it causes you to mourn over the opportunity you have lost ?

a) Notebooks 1921

- - - - - - - - - - - - - - - - - -if it causes you to mourn - - - - etc .

Saying . Bola . Stand through life as firm as a rock in the sea undisturbed amidst the ever rising waves .

b) Copied by Gd . from (?) .

Bola . - - - - - - - - - - - - - - - - - the seal undisturbed and unmoved j?y its ever rising waves .

c) Copied by Mt . and Chala . classified by Inayat - - - - - - life firm - - - - etc . Khan as 'Chal' . d) 2nd ed . Gayan - Stand through life firm as a rock in Chala 76 . the sea, undisturbed and unmoved by its ever-rising waves .

a) Notebooks

Saying . If you will fail yourself, everybody will fail you .

b) Copied by Ek . and Km . from (?) . c) Copied by Ek . and classified by Inayat Khan as 'Sur' . One word crossed out, probably by Mc . d) 2nd ed . Chala 77 .

Gayan .

Saying . - - - - - - - - - - - Sura . - - - - - - - - - - - If you fail - - - - - - - - etc .

If you fail yourself, everybody will fail you .

a) Copied by Gd .'from Q . Love climbs the mountain of life by 144 Cont . a)

14 5 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

and A .' s' . 1) climbing the steps . Changed in Mc .'s - - - - - - - - - - - - of life step handwriting . by step .

Cont . a )

b) No classification . c) 2nd ed . a an Chala 78 .

Note 1 ) :

a) Notebooks

Love climbs the mountain of life step by step . means : 'from Inayat Khan ' s an swers to questions ' . These have not been found as such in the archives to date .

Saying . Discovering of the error is uncovering of light .

b) MS . Ng .

Saying . The discovering of errors is the uncovering of the light .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - error- is - - etc .

d) 2nd ed . GayanChala 79 .

The discovering of error is the uncovering of the light .

a) Notebooks 1922

Saying . The Truth spoken sincerely, certainly must carve the heart .

b) Copied by Ek . from (?) .

Saying . The truth sincerely spoken must certainly calm the heart of the listener .

c) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 80 .

The truth-, sincerely spoken must certainly calm the heart of the listener .

a) MS . Ng .

Bola . The fruitless life is a useless life .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

c) 2nd ed . Gayan Chala 81 .

A fruitless life is a useless life .

145

146 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 192 1

Saying . Gold is that which proves to be real to the end of the test .

b) MS . Sr . Copied by Km .

Saying . - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 82 .

Gold is that which proves to be real to the end of the test .

a) Notebooks 192 1

Saying Heathen . To make God intelligible you will have to make Him .

b) MS . Sr . Copied by Km .

Heathen Saying . To make God intelligible, you have to make one a God .

Add . to Km .'s copy in Gd .'s handwriting . c) Copied by Gd . from a lecture (no title), Religious Gatheka No .2 in Sk .'s shorthand and Gd .'s longhand, with annotation in Mc .'s handwriting : 'omit, subject matter is already included' .

God of your own . To Goa intelligible_ man must first make his God .

d) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - intelligible you have to make a God of your own .

Changed in Mc .'s handwriting .

- - - - - - - - - - - - you must _ make - - - - - - - - -

e) 2nd ed . • Gavan Chala 83 .

To make God intelligible you must make a God of your own .

a) Notebooks 192 1

Saying . Truth alone can succeed falsehood and falsehood is the waste of time and loss of energy .

b) Copied, probably from MS . Ng .,in an unidentified handwriting, and added 'Saying' over it in Ng .'s handwriting . Copied by Km .

Saying . - - - - - - succeed, falsehood is a waste - - - - - - etc .

146

147 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - - - - - - - - - - - - - - - - anda loss --+ .

d) 1st ed . The Bowl of SAki (1921) under 23rd February .

Truth alone can succeed; falsehood is a waste of time and - loss of energy .

2nd ed . Gayan Chala 84 .

Truth alone can succeed ; falsehood is a waste of time and a loss of energy .

a) MSS . Mf . and Zr Copied by Km .

Saying . What begins with deception continues in it and ends in the same .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - deception, continues - - - - - - - - - - - - - --- - - - - - - - - - -, continues and - - - - - - - -

Crossed out two words by Mc . c) 2nd ed . Gayan Chala 85 .

What begins with deception_ continues and ends in deception .

a) MSS . Mf . and Zr . Saying . Copied by Km . The wise says in one word what .the foolish cannot explain in a thousand words . b) Copied by Ek . and

classified by Inayat Than as 'Boll .

Bola .

- - - - - - - - - - - -

c) 2nd ed . Gayan - The wise says in one word what the Chala 86 . foolish cannot explain in a thousand words .

a) Copied by Gd . from (?) .

Spiritual attainment is the true purpose of every soul .

b) Copied by Ek . and classified by Inayat Than as 'Chal' .

Chala . - - - - - - - - - - - the main purpose - - - - - -

One word changed in Mc .'s handwriting .

- - - - - - - - - - - the true purpose ------ .

c) 2nd ed . • Gayan Chala 87 .

Spiritual attainment is the true purpose of every soul .

147

148 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1922

Saying . The more people you can get on with the wiser man you are .

b) Copied by Gd . from (?) . Copied by Km .

Saying . - - - - - - - - - - - - - - - witht the wiser you prove to be .

c) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 88 .

The more people you can get on with, the wiser you prove to be .

a) Notebooks

Bola . Those who rise above complaints and conventionality find relief of life .

b) MS . Fm .

Saying . Do you see 1) relief in life ? Rise above complexity and conventionality .

Changed by Inayat Khan . c) Copied by Km . Add . after 'Saying' in Mc .'a handwriting :'(Chala)' . d) Copied by Sh . and classified by Inayat Khan as 'Chal' .

Do you wish for a relief in life? - - - - - - - - - - - - - - - - Saying . - - - - - for relief - - - - - etc . Saying . (Chala) . - - - - - - - - - - - Chala . - - - - - - - - - - - -

Changed the first word If you - - - - - - - - - - lif in Mc .'s handwriting . eRiseabove- - - - - Z.A e) 2ed . Gayan - If you wish for relief in lif e Chala 89 . rise above complexity and conventionality . Note 1 ) : This word may have been misunderstood from Inavat Khan ' s dictation for 'seek' .

a) Notebooks

It does not matter what you have lost, so long as your soul is not lost .

b) Copied by Gd . from (?) at the bottom of a paper with sayings copied by Ek . and classified by Inayat Khan a s 'Chal' .

Chala . - - - - - - - - - - - - - - - - - - - - - as you have not lost your soul .

148

14 9 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

c) 2nd ed . Gayan - It does not matter what you have lost, Chala 90 . so long as you have not lost your soul .

a) Notebooks 1921 :

Saying Bola . One single moment of truthful life is worth more than a thousand years of a life in falsehood .

b) Copied by Gd . from (?) .

Bola . - - - - - - - - etc . - - - - - - - life of falsehood .

c) MS . Sr . of June 1921, possibly a different saying from the one mentioned under a) and b) . Copied by Gd . and add . 'Bola' .

Bola . One moment of life in truth is greater than the life of athousand years in falsehood .

d) Copied by Mt . and classified by Inayat Khan as 'Chal' : version b) .

Chala . - - - - - - - - of a sincere life - - - - - - - - - - - - - - - - - etc .

e) 2nd ed . Gayan Chala 91 .

One single moment of a sincere life. is worth more than a thousand years of a life of falsehood .

a) Notebook 19th April / 12th May 1923 :

Saying . Burning words rise from a glowing heart .

b) MS . Ng .

Bola . - - - - - - - - - - - - a flaming heart .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 92 .

Burning words rise from a flaming heart .

a) Notebooks

b) MS . Sk . (in shorthand and transcription), Summer 1922 . Copied by Km . Another copy in Sk .'s handwriting has 'Chala'

Chala . His own attitude becomes an obstacle on the path of the pessimist . Saying . - - - - - - - - - - - -

Cont . b) 149

150 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) added by Inayat Khan . This was changed in Mc .'s handwriting into 'Bola' . c) Copied by Sh . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 93 .

His own attitude becomes an obstacle on the path of the pessimist .

a) MSS . Mf . and Zr .

Saying .. The shortage of patience starves virtue to death .

b) Copied by Km .

Saying . Scantiness of patience starves virtue to death .

c) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 94 .

Lack of patience . starves . virtue to death .

a) Notebooks :

Bola . Success gives a real appearance even to false things .

b) MS . Fm . Copied by Rm .

Saying . - - - - - - - - - - - -

c) Copied by Gd . - - - - - - - - - - - - - - - - - - to falsehood . d) Copied by Sh . and classified by Inayat Khan as 'Chall . Changed in Mc .'s handwriting .

Chala . - - - - - - - - - - - - - - - - - - to false things . Success gives an appearance of reality even to false things .

e) 2nd ed . Gayan • Chala 95 .

Success gives an appearance of reality even to false things .

a) Notebooks 1921

Saying . The seeming death is the real birth of the soul .

b) Copied by Gd . from (?) . Added 'Tala' by Inayat 150 Khan .

Saying . Tala .

15 1 ORIGIN and elaborations : DIFFERENT VERSIONS :

Bola . c) Copied by Mt . and classified by Inayat - - - - - - - - - - - Khan as 'Bola' .

d) 1st ed . The Bowl of The seeming death of the body is the (1921) under 9th real birth of the soul . Saki December . 2nd ed . Gayan - The seeming death is the real birth of Chala 96 . the soul .

a) Notebooks 1921

Saying . Worrying about the faults of others i s an extra worry in addition to the worr y that comes from one's own faults . Saying . - - - - - - - - - - - -

b) MS . Sr . c)

Copied by Km .

Saying . - - - - - - - - - - - -

Changed in Gd .' s handwriting .

- - - - - - - - - - - - - - - - - - an unnecessary worry in addition to th e worry that one has from one's own faults .

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting .

------------------ an unnecessary addition to th e worry we have over our own faults .

2nd ed . • Gayan - Chala 97 .

Worrying about the faults of others i s an unnecessary addition to the worr y we have over our own faults .

a) Notebooks :

Saying . If you are the master of yo ur own do main, you certainly are the King of th e World .

b) MS . Ek . Copied by Km :

Saying . - - - - - - - - - - - - - - - - - - the king of th e world . - - - - - - -

Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - - .

Changed in Mc .'s handwriting .

He who is the master of his own domain , is the ruler of life .

2nd ed . Gayan Chala 98 .

He who is the master of his own domain is the ruler of life . 151

152 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Note : 1st ed . Gay an - Chala 99 : 'There is no Teacher save Also published as Sura 41 . God ; we all learn from Him .' 2nd ed .

Gayan

- See Sura 35 .

a) Copied by Gd . from (?) . Bola . To repress desire is to suppress a divine impulse . b) No classification . c) 2nd ed . Gayan - To repress desire is to suppress a Chala 99 . divine impulse .

a) A sentence in the lec- The yes or no of a serious and silent ture 'Tassawuf' person has more weight and has a great(Sangatha 1-58), 1922, er influence than a hundred words of a only found in type . talkative person . b) Copied by Gd . 'from The Yes, or No, of - - - - - - - - S . ' 1) - - - - - - - - - - - and _ a greater - - - - - - - - - - - - - - etc . Changed in Mc .'s - - - - - - of a reserved handwriting . person - - - - - - - and _ greate r - - - - - - - - - - - - - - - - - etc . c) No classification . d) 2nd ed . Gayan Chala 100 .

Note 1) :

The yes or no of a reserved person has more weight and influence than a hundred words of a talkative person . 'S .' here indicates 'Sangathas' .

a) Copied by Gd . from (?) . Saying . Copied by Km . Truth that disturbs peace and harmony is worse than a lie . b) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - - Khan as 'Boll .

c) 2nd ed . Gayan A t ruth that disturbs peace and harmony Chala 101 . is worse than a lie .

a) Notebook 19th April / Saying . 12th May 1923 b) MS . Fm .

: No one can sustain inharmony in life though many ignorantly maintain it .

Saying .

152

Cont . b)

15 3 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b) Copied by Km . - - - - - - - - - - - - - - - - life ; though - - - - - - - - - - - - - c) Copied by Sh . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' ..

d) 2nd ed . Gayan - No one can sustain disharmony in lifer Chala 102 . though many ignorantly maintain it .

a) Notebooks 1921

Saying . It takes a thousand lies to prove one lie as truth and yet it will prove to be lie in the end .

Notebooks :

In order to support one lie one has t o make thousand lies .

MS . Sr . first version a) .

Saying . It takes a thousand lives to prove on e false statement true, and yet in th e end it must prove false .

Copied by Km .

Saying . ------ thousand lies to - - - - - - statement to be true, - - - etc .

Two words crossed out by Gd .

- - - - - - - - -------- - - - statement true, - - - etc .

Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - - .

Changed in Mc .'s handwriting .

- - - - - - - - - - - - - - - - - - - - - - - - - - true, but in spite o f it, the lie will prove false in th e end .

2nd ed . Gayan Chala 103 .

It takes a thousand lies to prove on e false statement true; but in spite o f it, the lie will prove false in th e end .

2nd ed . Gayan - That person becomes a conqueror of life Chala 104 . who learns to control his tongue, bot h as to what it should say and what it should not say . Note : See for elaborations and different versions of the first part of the sentence : Gayan - Bola 140 . No documents referring to the second part of the sentence have been found in the archives to date .

153

154 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) A sentence in the lecture 'Holiness' (Religious Gatheka nr .70), 8th July 1922, in Sk .'s shorthand .

When it is difficult for the wise to judge the action of the worst sinner, who with any sense in him would be ready to judge a holy man except a fool ?

b) Copied by Gd . 'from Gathekas' .

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - who but a foo l would be ready to judge a holy man ?

c) No classification . d) 2nd ed . Gavan Chala 105 .

When it is difficult for the wise to judge the action of the worst sinner, who but a fool would be ready to judge a holy man ?

No documents referring to Chala 106 have been found in the archives to date . 2nd ed . Gayan Chala 106 .

Preaching needs art ; it is not only speaking that is sufficient ; there are many who can speak the Truth as a smith would hammer on the anvil .

No documents referring to Chala 107 have been found in the archives to date . 2nd ed . Gayan - Initation is to take a step forward in Chala 107 . a direction which one does not know .

a) MS . Mf .

MS . Zr .

Saying . Means sufficient for need of every day simple life is a greater boon than the riches that add to life' s struggle .

Saying . - - - - - - - for the needs of everyday's - - - - - - - - - - - - - - etc . b) Copied by Km . Saying . Add . ''s' to 'every - - - - - - - - - the need of - - - day' by Gd . - - - life are a - - - - - - - - etc . c) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - - , 154 Khan as 'Sur' . Cont . c)

155 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Changed in Mc .'s handwriting .

- - - - - - - - the simple needs of every day is a - - - etc .

d) 2nd ed . Gayan Chala 108 .

Means sufficient for the simple needs of everyday life are a greater boon than the riches that add to life' s struggle .

a) A sentence in Gatha 'Nakshi Bandi' (Symbology) Series 11-4, Water, Summer 1922, in Sk .'s shorthand .

The first step in intuition is to understand symbolical meaning of different things and the next step is to express things symbolically .

b) Copied by Gd . 'from Gathas' .

- - - - - - - - - - - - - - - - - unstand the symbolical- - - - - - - - - - - ---- next is - - etc .

c) No classification . d) 2nd ed . Gayan Chala 109 .

a) Copied by Gd . 'from Gathekas' .

The first step in intuition is to understand the symbolical meaning of different things ; and the next is to express them symbolically .

It is not alone can it is the makes man

that a certain religio n inspire man to spirituality , tuning of the soul tha t spiritual .

b) No classification . c) 2nd ed . Gayan Chala 110 .

It is not a particular religion that can produce spirituality i n man ; s piri tuality depends upon th e tuning of the soul .

a) Copied by Ng . from (?) . Sura . For every unfoldment there is a certain time, so there comes a time for the unfoldment of the soul . Sura . The period of one's spiritual development depends upon the rhythm of one's life . b) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - - . Khan as 'Sur' . Sura . - - - - - - - - - - - Combined into on e saying by Mc . by addin g 'and',

Cont . b) 155

156 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) first Sura :

For every - - - - - - - - - - - - etc . - - - - - - - - - of the soul and the period of that development - - - - - - - - - - - - - - -

second Sura : c) 2nd ed . Gayan Chala 111 .

See Sura 25 and Sura 26 .

For every thing there is a time ; so there comes a time for the unfoldment of the soul ; but the period of that development depends upon the speed of the progress man makes through life .

a) MSS . Mf . and Zr . Saying . Copied by Km . In order to bring ourselves up to our own ideal first we must realize our own follies, next we must try to become better, believing that we can change . b) Copied by Ek . and

Sura .

classified by Inayat Khan as 'Sur' .

- --- - - - --- - - - -

Altered in Mc . ' s hand- - - - - - - - - - - - - - - - - - writing . - - ideal we must first realize - - - and next _ try - - etc . c) 2nd ed . Gayan Chala 112 .

In order to arrive at his _ ideal man must first realize his follies, and next, try to becom e setter, believing that he can change .

a) Copied by Ng . from

(?) .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Saying . All things in their beginnings must be guarded from the sweeping wind of destruction , as the small plants must be nurtured in a glass house . Chala . - - - - - - - - - - - -

One word changed in - - - - - - - - etc . - - - - - - - Mc .'s handwriting . - - , as the young plants - - - - etc . c) 2nd ed . Gayan All things in their beginning must b e Chala 111- guarded from the sweeping winds of destruction_ as the young p lant must first be nurtured in a glass house .

a) Notebooks 1921

Tala . When it is difficult even for a worldly person to live in this world, how much more difficult it must be for a heaven-

156

Cont . a)

15 7 ORIGIN and elaborations :

Cont .

DIFFERENT VERSIONS :

soul .

b) A typewritten copy Tala . If it is difficult for - - - - from (?), used for the preparation of the - - - - - in the world, - - - - - "Gayan" at an early - - - must it be - - - - to do so . stage . The last three words - - - - - - - - etc . - - - - - - - were crossed out by - - - for a heavenly soul . _ _ _

Inayat Khan or by Mc . c) Copied by Mt . This text was correctSura . ed by Inayat Khan, and When it is difficult even for the classified as 'Sur' . worldly people to live in the world, how much more difficult must it be for the Godly . Then in Mc .'s handwrit- - - - - - - - - - - - - - - - - - ing some words were worldly man to live in this world, changed . - - - - - - - - - - - - - - - for the Spiritual seal One .

d) Copied by Mt . When it is difficult even for the worldly _ to live in this world, how much more difficult must it be for th e Godly . When it is difficult even for the e) 2nd ed . Gayan Chala 114 . worldly man to live in this world, how much more difficult must it be for the spiritual one ?

a) Notebooks 1921

Bola . It is the ignorant believer who causes a revolt in an intelligent person ; turning him into an unbeliever, by thinking that God is a separate entity .

b) Copied by Gd . from (?) . Bola . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - person by his claim of belief , thereby turning him into an unbeliever . c) Copied by Mt . an d classified by Inayat Khan as 'Chal' .

- - - - - - - - - - - - - - who by hi s claim of belief causes a revolt in a n intelligent person, thereby - - - etc . Chala . The ignorant believer _ by hi s claim - - - - - - - - - - - - - - etc .

Corr . in Mc .'s handwriting . d) 2nd ed . Gayan Chala 115 .

The ignorant believer by his clai m of belief causes a revolt in a n intelligent person, thereby turning hi m into an unbeliever . 157

158 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Fm . Copied by Km .

Saying . A selfish person cannot imagine anyone being unselfish . Saying . The selfish always suspects the unselfish of falsehood .

b) Both sayings copied by Sh . and classified by Inayat Khan as 'Chal' . In Mc .'s handwriting the two Chalas were made into one, adding 'therefore' and suggesting to replace the beginning of the second part by 'he' . c) 2nd ed . Gayan Chala 116 .

a) MS . Ng .

Chala . Chala . - - - - - - - - - - - -

- - - - - - - - - - - - - - - - - - - - unselfish, therefore he always - - - - - - - - - - - - - - - - - -

A selfish person cannot imagine anyone being unselfish ; therefore he always suspects the unselfish one of falsehood .

Sura .

Truth is the light which illuminates the whole life . Sura . . In the light of Truth all things become clear, their true nature manifests to the view . Copied by Km . and in her copy of the second Sura the last but one word was crossed out . b) Copied by Ek . and classified by Inayat Khan as 'Sur' .

- - - - etc . - - - - - manifests to view . Sura . - - - - - - - - - - - Sura .

- - - - - - - - - - - Made into one Sura in Mc .'s handwriting by changing 'In the light of Truth' into 'In its light' . Add . one word .

- - - - - - - - - - - - - - - - - whole of life . In its ligh t all things - - - - - - - - - - etc .

nd ed . Ga an c) 2 . - Truth is the light which illuminates Chala 11 the whole of life ; in its light al l things become clear, their true nature manifests to view . Note 1) : As two separate Sayings in Suras 28 and 30 .

158

15 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) A sentence in Gatha 'Takua Taharat' (Everyday Life) Series 11-4, 4th August 1922, in Sk .'s shorthand .

As water is cleansing and purifying an object in the physical world, so love on the higher plane .

b) Copied by Gd . 'from Gathas' .

As water is the cleansing - - - - - - - - - - - - - - - - - - - love is in the higher plane .

Changed in Mc .'s handwriting .

- - - - - - - - - - - purifying _ element in - - - - - - - - - - - love performs the same service in the higher planes .

c) No classification . d) 2nd ed . Gayan Chala 118 .

As water is the cleansing and purifying element in the physical world, so love performs the same service in th e higher planes .

a) A sentence in Gatha It is very difficult to evolve oneself 'Takua Taharat' (Every- and at the same time to keep in tune day Life) Series 11-5, with the unevolved ones through life . 7th August 1922, in It is like being drawn from above and Sk .'s shorthand . at the same time being pulled from below . b) Copied by Gd . 'from Gathas' . Changed in Mc .'s handwriting .

- - - - - - - - etc . - - - - - - - like being drowned from - - - - etc . - - -- - - -- - - - - - - - - - - - - - - - - - - - time keep in tune with both the unevolve d . It is like being drawn from above and pulled from below .

c) No classification . d) 2nd ed . Gayan Chala 119 .

It is very difficult to evolve oneself and at the same time keep in tune with the unevolved . It is like being drawn from above and pulled from below .

a) Notebooks :

God's majesty is seen in nature, but His scantiness in the grandeur of human life .

b) Copied by Gd . from (?) . Copied by Km .

Saying . - - - - - - - - - - - - - - - , but scantiness - - - - - - - - - - _

c) Copied by Ek . and Chala . classified by Inayat - - Khan as 'Chal' .

Cont . c) 159

160 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) Changed in Mc .'s handwriting .

- - - - - - - - - - - - - - - - , but even the greatest grandeur - - - - - - reveals only his scantiness .

d) 2nd ed . Gayan Chala 120 .

God's majesty is seen in Nature, but even the greatest grandeur of human life reveals Him only in miniature .

a) MS . Sr . 1921 : Copied by Gd . and Km . Notebooks 1921

The way of the Sufi is to experience life and yet to keep above it . Saying . Live in the world but do not become of it .

b) Copied by Gd . from (?) (= second version a)) . Added 'Bola' by Inayat Khan . Copied by Km .

Saying . Bola . - - - - - - - - - - - become of the world .

c) The two sayings copied by Ek . and classified by Inayat Khan as 'Bol' . (= first saying a)) .

Bola . - - - - - - - - - - - -

Changed one word in Mc .'s handwriting .

- - - - - - - - - - - - - - - - - - - and yet to remain above it .

Second saying (as under b)) .

Bola . - - - - - - - - - - - -

Changed in Mc .'s handwriting with annotation : 'added to The Way of the Sufi . . .' .

to live in the world, but _ not let the world own him .

d) 2nd ed . Gaya n the two Bolas combined as Chala 121 .

The way of the Sufi is to experience life and yet to remain above it ; to live in the world and not le t the world own him .

a) Copied by Gd . 'from Q . Man as a human being is capable of lovand A .W . 1) ing one, but his soul as the light o f God is capable of loving not only the world, but even a thousand worlds, for the heart of man is larger than the whole universe . b) No classification . c) 2nd ed . Gayan Man as a human being is capable of lovChala 122 . ing one, but his soul as the light of God is capable of loving not only the world, but even a thousand worlds ; for the heart of man is larger than th e 160

Cont . c)

16 1 DIFFERENT VERSIONS :

ORIGIN and elaborations :

Cont .

whole

universe .

Note 1 ) : means : 'from Inayat Khan 's answers to questions' . These have not been found as such in the archives to date .

a) MS . Gd .

Sura . When man has to choose between his spiritual and material profit then he shows whether his treasure be on earth or in Heaven .

b) Copied by Kf . - - - - - - - - - - - - - - - - - - - - - and his material profits then - - - - - - treasure is on - - - - in heaven . Sura . c) Copied by Mt . and classified by Inayat - - - - - - - etc . - - - - - - - Khan as 'Sur' . - - - - - - his treasure be is on d) 2nd ed . Gayan - When man has to choose between hi s Chala 123 . spiritual and his material profit, then he shows whether his treasure is on earth or in Heaven .

a) A sentence , probably in a lecture, of which Sr . took down short fragments in his notebook of 1921 .

Life is opportunity, not only for what man desires, but also for what he desires unconsciously .

b) Copied by Gd .

Life is an opportunity_ not only to accomplish what one desires but even to fulfil what one's - soul yearns for .

c) Copied by Km .

- - - - - - opportunityt not only to accomplish one's desires , but - - etc .

d) Copied by Ek . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -, but to fulfil even the deepest yea rn ing of the soul .

Changed in Mc .'s handwriting . Gayan e) 2nd ed . Chala 124 .

a) Notebooks 1921

Life is an opportunity, not only of accomplishing one's desires, but of even the deepest yearning fulfilling o uii; l.

Saying . Cont . a) 161

162 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

Nobleness of character is an inborn quality as fragrance in the flower, it cannot be taught or learnt .

b) Copied by Gd . from (?) . 'Saying' added by Inayat Khan .

Saying . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - flowercannot be learnt or taught . Saying . Nobility in the character is an inborn quality in man, as fragrance in the flower , which cannot be learnt or taugh t

Copied by Km .

d) Copied by Ek . and classified by Inayat Khan as 'Boll . Altered in Mc .'s handwriting . e) 2nd ed . Gayan Chala 125 .

a) Notebooks 1922

Nobility of character is as inbo rn a qualityin man, as is the fragrance in the flower ; it cannot - - - - etc . Nobility of character is as inbor n a quality in man as is the fragrance in the flower ; it cannot be lea rn ed or taught .

Saying . Sangethe It takes but a moment to drop on earth from heavens, but a lifetime may not prebably be sufficient to rise from the earth to heaven .

b) MSS . Mf . and Zr .

Saying . - - - - - - - - - - - - drop down from heaven to the earth, but to rise from the earth to heaven even a life long time would be insufficient .

c) Copied by Ek . and classified by Inayat Khan as 'Boll . Crossed out by Gd .

Bola . - - - - - - - - - - - - - - - - from Heaven to earth, but for rising from earth to Heaven - - etc .

d) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting . e) 2nd ed . Gayan Chala 126 .

162

Bola . - - - - - - - - - - - -

- - - - - - - - - etc . - - - - - - - - - - - even may be insufficient . -

a long life time

It takes but a moment to drop down from heaven to earth ; but for rising from earth to heaven, even a long lifetime may be insufficient .

16 3 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

A sentence in Gatha 'Takua Taharat' (Everyday Life) Series 11-4, 4th August 1922, in Sk .'s shorthand .

True happiness is in love which is th e stream that springs from one's soul and man who will allow this stream to run continually in all conditions of life , in all situations, however difficult , will have happiness which truly belong s to him . . .

Copied by Gd . 'from Gathas' .

- - - - - - - etc . - - - - - soul an d the man who - etc . - - - - - - - - - will have a happiness - - - - - - - - - him .

c) No classification . d)

2nd ed . Gayan Chala 127 .

A sentence in Gatha 'Saluk' (Moral Culture) Series III-10 Enkessar, Summer 1922, in Sk .'s shorthand .

b) Copied by Gd . 'from Gathas' .

Changed in Mc .'s handwriting .

True happiness is in the love-stream that springs from one's soul1 an d the man who will allow this stream t o flow continually, in all conditions o f life, in all situations, however diffi cult, will have a happiness that truly belongs to him .

A good person proud of his goodnes s turns his pearls into pebbles . A ba d person full of remorse for his fault s may turn jewels of his pebbles . A person - - - - - - - - - - - - - - - - - - - - - pebbles ; a ba d person, full of remors e may make jewels - - - A good person - - - - - - - - - - - - - - - - - - - - - - - - - - ; an evi l person_ full of remorse may make jewel s of common stones .

c) No classification . d)

2nd ed . 2aLan . Chala 128 .

A good person proud of his goodnes s turns his pearls into pebbles ; an evi l person full of remorse may make jewel s of common stones .

a) MSS . Mf . and Zr . Saying . Copied by Km . One word of the truly inspired one answers a hundred questions and avoids a thousand unnecessary words of explanation . b) Copied by Ek . and Bola . classified by Inayat - - - - - - - - - - inspire d Khan as 'Bol' . answers - - - - - - - - - - - - - etc . c)

163

164 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) 2nd ed . Gayan - One word of the truly inspired answers Chala 129 . a hundred questions and avoids a thousand unnecessary words of explanation .

a) Notebooks 1922 :

b) MS .Zr . first version a) .

Tala . If you live in the vision of the past , dream on, do not open your eyes to th e present . If you live for in the eternal now, g o on, do not trouble the least for th e morrow . But if you live for the time to come , collect what you wish to be in stor e for the future . If you live in the past, dream on, d o not mind present . (if you live for the present do no t care for the future (if you live for the day do not worr y ( about the morrow but if you live for the future, presen t must not exist for you , abide in the vision of the future . Tala . If - - - - etc . - - - - - - present . If - - - - - - - --- - - - - - - - , do not trouble in the least about th e

tomorrow . But - - - - - - - - - - - - - come ,

create all you wish, to prepare for the future . c) MS . Mf .

Tala .

first version a) .

If you live in the vision of the pas t dream on, do not open your eyes to th e present if you five in the eternal . . . . . . . 1 ) about the tmorrowi but if you live for the time to come , do all you can to prepare for the future .

Note 1) : Here Mf .'s MS . shows an open space . d) Copied by Kin .

Tala . If - - - - etc . - - - - - - present . If - - - - - - - .eternal . . . . . . . . . . . . . . do not worry about the morrow . But - - - - - - - - - - - - - come

do all you can_ to - - - - - - - - e) d) copied by Sh . and classified by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - -

164

16 5 ORIGIN and elaborations : DIFFERENT VERSIONS :

f) 2nd ed . - Gayan - If you live in the vision of the past, Chala 130 . dream on, do not open your eyes to th e present . If you live in the eternal do not worry about the morrow . But if you live for the time to comet do all you can to prepare for the future .

a) A sentence in Gatha That shows that truth alone is not 'Nakshi Bandi' (Sym- sufficient, that truth must be made bology) Series 11-6, into wisdom . And what is wisdom? Wisdom 2nd August 1922, in is the twisted truth . Sk .'s shorthand . Truth alone is not sufficient , b) Copied by Gd . 'from truth must be made into wisdom . - -etc . Gathas' . One word added in Mc .'s handwriting .

Bare t ruth alone - - - - - - - - - etc .

c) No classification . d)

2nd ed . Gayan Chala 131 .

The bare truth alone is not sufficient , truth must be made into wisdom . And what is wisdom? Wisdom is the rob e of Truth .

a) MS . Mf .

Saying . Sangita I Suluk . If you walk through light and yet see k the path of darkness, it is like bein g pulled by the two poles of the pat h world, you are torn between the two , neither you can go one way nor the other .

MS . Zr .

Saying . Sangita I . If you wish to walk - - - - - - - etc . - - - - - - - - poles of the world . You are torn between them , neither - - - - - - - - - - - - - etc .

Copied by Km .

Saying . If you - walk - - - - - - - etc . - - - - - - - - - poles of the world, you are torn between them , you can go neither one way nor th e other .

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - - - - - - - - - - - darkness_ it - - - - - - - etc .

Changed in Mc .'s handwriting .

If you walk on the path of light an d yet seek the darkness,L - - - - - - - - - - - poles of the earth , - - - - - - between them and can go in neither direction . d) 165

166 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . Gayan - If you walk on the path of light and Chala 132 . yet seek the darkness, it is lik e being pulled by the two poles of the earthi you are torn between theme and can go in neither direction .

a) These could be two sen- See under b) . tences of the lecture 'What the Mystic wants to attain', 11th June 1921, of which only a reporting by M .lle Lef(lbvre of the simultaneous translation in French and some annotations in English by Sr . have been found to date . b) Copied by Gd . from (?) . Love is inexpressible in its fulness, but it is a power that speaks louder than words . There is nothing that man is too weak to do when love's power gushes forth from his heart . c) Both sayings copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - Sura .

- - - - - - - - - - - The two sayings were combined and changed in Mc .'s handwriting .

d) 2nd ed . .ayan G Chala 133 .

a) MS . Gr .

Love in its fulness is inexpressible power which speaks louder than words . There is - - - - - - - - - - - - do when it gushes - - - - - etc . Love in its fulness is an inexpressible power which speaks louder than words ; there is nothing that man is too weak to do when it gushes forth from his heart .

Tala . Joy and sorrow both are for each other ; if it were not for joy, sorrow would not be ; and if it were not for sorrow, joy would not be experienced .

b) Copied by Mt . and Chala . classified by Inayat Joy and sorrow are each for the Khan as 'Chal' . other . I f it - - - - - - - - - - - etc . Changed in Mc .'s - -{ - - - - - - - - - each part of the handwriting . other . If - - - - - - - - - - - - no t 166

Cont . b)

167

ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b )

exist ; and if it - - - - - - - - - etc .

c) 1st ed . "The Bowl of S&ki" (1921) under 1st September .

Joy and sorrow both are for each other . If it were not for joy, sorrow could not be, and if it were not for sorrow, joy could not be experienced .

2nd ed . Gran Chala 134 .

Joy and sorrow are each part of the other . If it were not for joy, sorrow would not exist ; and if it were not for sorrow, joy would not be experienced .

a) A sentence in the lecture 'The Dance of the Soul', 24th June 1921, in Sr .'s handwriting .

Man to-day asks what was my past, what will be my future and not what am I today, and what is the depth of my being .

b) Copied by Gd .

Sura . Man wonders about his past and future, if he only knew the depth of his own being he would wonder at the present .

c) Copied by Mt . and classified by Inayat Khan as 'Chal' .

Chala .

The second part of the sentence (after'future') was crossed out and replaced by Inayat Khan by another sentence . d) 2nd ed . Gayan Chala 135 .

- - - - - - - - - - - - - - - - - - - - - - - - - - future ; how wonderful would life become for Haim if he only realized the ete rnal now .

Man wonders about his past and future ; how wonderful would life become to him if he only realized the present .

a) MS . Sr . dated 1921, probably a sentence in a lecture . Copied by Km . and by Gd .

Every moment of life is an opportunity and the greatest opportunity is to know the value of opportunity .

b) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

c) 2nd ed . Gavan • Chala 136 .

Every moment of life is an opportunityt and the greatest opportunity is to know the value of opportunity .

a) Copied by Ng . from

(?) .

Bola . Cont . a) 167

168 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

It is the Spirit of discipleship which opens the vision .

b) Copied by Ng . from (?) .

Saying . The Spirit of Discipleship is most necessary in one's journey along the Spiritual Path .

c) a) copied by Ek .. and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - -

d) b) copied by Ek . and classified by Inayat Khan as '.Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting with the annotation : 'added to Bola It is the Spirit of Discipleship . . .' . e) The two sayings combined . 2nd ed . ' Gayan Chala 137 .

a) Notebooks 1921

its attainment is most - - - - - - - - - - - - spiritual Path .

It is the spirit of discipleship that opens the vision ; its attainment is most necessary in one's journey along the spiritual path .

: When it is so difficult to prove truth to be truth, how difficult must it be to prove a lie as truth .

b) MS . Sr .

Saying .

When it is so very difficult - - - - be true how much more difficult - - prove true which is false . c) Copied by Km .

Saying . - - - - - - - - - - - - - - - - - - be true, how - - - - - - - - - - - - - - true what is false !

d) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - -Khan as 'Chal' . e) 2nd ed . Gavan - When it is so very difficult to prove Chala 138 . Truth to be true, how much more difficult must it be to prove true what i s false !

a) Notebooks 1921

: Symbolism of ideas . Purgatory is the state which mind experiences between the birth of thought and its materialization .

b) MSS . Mf . and Zr . 168

Saying . Purgatory is a state - - - - - - etc . Cont . b)

16 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) Corr . in Gd .'s - - - - - - - - - - - - which the mind handwriting . - - - - - - - - - - birth of thoughts and - - - - - - - c) Copied by Km .

Saying . - - - - etc . - - - birth of thought and - - - - - - - -

d) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - - - Khan as 'Chal' .

e) 2nd ed . ' Gavan - - Purgatory is that state which mind Chala 139 . experiences between the birth ZT-thought and its materialization .

a) Notebooks 1922

Saying . It is your physical shadow reflected i n the heart of another which become s doubt .

b) MS . Ek .

Saying . It is the shadow of the darkness o f your heart, which falling into an othe r person's heart becomes a doubt in him .

c) Copied by Km .

Saying . - - - - - - - - - - - - - - - - - heart whicht falling on anothe r person's heart1 becomes-a doubt in him .

Changed by Inayat Khan .

It-le-the-shadow-of-Your-heart It is the darkness of your own hear t which, falling on the heart of another , becomes ---------- -- .

d) Copied by Ek . and classified by Inayat Khan as 'Chal' . Changed in Mc .'s handwriting .

Chala . - - - - - - - - - - - -

It is the darkness in our own hear t which, falling as a shadow on the hear t of another, becomes doubt in him .

2nd ed . Gayan Chala 140 .

- - - - - darkness in your - - - - - falling as a shadow on the heart - - - - - , becomes _ doubt in him .

a) Notebook 19th April / Saying . 12th May 1923 : The matured soul conceives the Truth and expresses it as wisdom . b) Copied by Ng . from (?) . Saying . Truth concealed hy the mature soul is expressed as wisdom . c) Copied by Ek . and Chala . classified by Inayat - - - - - - - - - .- - - . Khan as 'Chal' . Cent . c) 169

170 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) Changed in Mc .'s handwriting .

Truth conceived by - - - - - - - - etc .

d) 2nd ed . Gayan Chala 141 .

Truth conceived by the mature soul is expressed as wisdom .

a) Notebooks 1921

Sura . Spiritual attainment is tuning oneself to a high pitch .

b) Copied by Ng . from (?) .

Sura . - - - - - - - - - is attuning one's self to a higher pitch .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

nd ed d) 2 . Gayan Chala 142 .

- Spiritual attainment is attuning oneself to a higher pitch .

Note : In the 1st ed .

Gayan

: also Sura 25 .

a) A sentence in Gatha Selflessness is not only pleasing to 'Saluk' (Moral Culture) man but it is pleasing to God . Series III- 10, Enkessar, Summer 1922, in Sk .'s shorthand . b) Copied by Gd . 'from Gathas' .

Selflessness is pleasing not only to man but to God .

c) No classification . d) 2nd ed . Gayan Chala 143 .

a) Notebooks 1921

170

Selflessness is pleasing not only to man but to God .

Saying . it is much better to refuse than to accept anything unwillingly .

b) Copied by Gd . from (?) . Added 'Saying' by Inayat Khan . Copied by Km .

Saying . It is better - - - - - - - - etc .

c) Copied by Ek . and classified by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

d) 2nd ed . Gayan Chala 144 .

It is better to refuse than to accept anything unwillingly .

17 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Two sentences in Gatha The highest expression of love is re'Saluk' (Moral Culture) spect . Series 111-4, Respect , Summer 1922, in Sk .'s No love offering can be more precious shorthand . than a word or act of respect . b) Copied by Gd . 'from No love-offering - - - - - - - - Gathas' . The two - - - words an act of respect, for sayings combined in the highest expression of love is rereversed sequence . spect . c) No classification . d) 2nd ed . Cavan - No love-offering can be more precious Chala 145 . than a word or act of respect, for the highest expression of love is respect .

a) Notebooks 1921

Notebooks

Nobody in the world can prove to be your ideal unless you yourself made one .

You must find your ideal in yourself . If no-one comes up to your ideal, you must make one .

b) Second saying a) copied by Gd . from (?), added by her to a number of sayings copied by Ek . which were classified by Inayat Khan as 'Boll . She reversed the sequence of the two sentences .

Bola . Trio one comes up to your ideal_ you must make one . You must find your ideal in yourself .

c) Copied by Gd . from (?) (= first saying a)) . Added 'Saying' to it by Inayat Khan . Copied by Km .

Saying . No one in the world - - - - - - - etc .

d) Copied by Ek . and classified by Inayat Khan as 'Boll .

Bola . - - - - - - - - - - - -

Changed in Mc .'s hand- No ideal in the world will prove last writing . ing and true except the one you yourself make . e) Copied by Mt . Second saying a) combined with the second one under d) . f) 2nd ed . • Gayan Chala 146 .

You must find your own ideal in yourselfl no ideal in life will prove lasting and true except the one you yourself make . You must find your ideal in yourself ; no ideal in life will prove lasting and true except the one you yourself make . 171

172 ORIGIN and elaborations ;

DIFFERENT VERSIONS :

No documents referring to this saying have been found in the archives to date . 2nd ed . Gayan Chala 147 .

All that lives is spirit ; and all that dies is matter .

a) MS . Mf .

Saying . Unless you respected your own ideal others will not respect it .

MS . Zr . Copied by Km .

Saying . Unless you respect your - - - - - etc .

MSS . Mf . and Zr .

Saying . Believe in your own ideal first if you wish others to believe it . - - - - - - - - - - - - - - - - - - - - - - - - believe in it .

Add . in Gd .'s handwriting . Copied by Km . b) The two sayings copied by Ek . and classified by Inayat Than as 'Sur' . Both Suras combined in reversed sequence, one word being changed in Mc .'s handwriting . c) 2nd ed . Gayan Chala 148 .

Sura . - - - - - - - - - - - Sura . - - - - - - - - - - - -

Believe in - - - - etc . - - - - - it, unless you respect your _ ideal yourself others - - - - - - - - - - - -

Believe in your own ideal first if you wish others to believe in it ; unless you respect your ideal yourself others will not respect it .

a) Three sentences, probably in the lecture 'What the Mystic wants to attain', 11th June 1921 . Only a reporting by M .lle Lefebvre of the simultaneous translation into French and some annotations in English by Sr . have been found in the archives to date .

See under b) .

b) Copied by Gd . from (?) and copied by Km .

Man The man who will attain power, not knowing its proper use, will lose it in the end with a considerable loss .

172

Cont . b)

17 3 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b) Power most often costs more than it is worth . All that is held under power must some day revolt . c) The three sentences as Sura . under b) copied by Ek . - - - - - - - - - - - and classified by Sura . Inayat Khan as 'Sur' . - - - - - - - - - - - Sura . - - - - - - - - - - - -

. .

Subsequently combined Power - - - - etc . - - - - - worth and into one Sura and the man who - etc . - - - - - - - it in changed in Mc .'s handthe end for writing . The middle all that is held (under power) must sentence was put first some day revolt . and the omission of 'under power' in the last sentence was suggested . d) 2nd ed . Gayan - Power most often costs more than it is Chala 149 . worth; the man who attains power, not knowing its proper use, loses it in the end, for all that is held power will some day revolt .

Notebooks 1921

Copied by Gd . from (?) . Added 'Surah' by Inayat Khan . Copied by Kf .

Sura . Man proves himself - - - - - - - - - - - - - - - - - - - - - - - - - attaches in life to the smaller o r greater things .

Copied by Mt . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - -

2nd ed . Gavan Chala 150 .

Man proves himself to be great o r small according to the importance h e attaches in life to the greater o r smaller things .

a) Notebooks 1922

Saying . Man shows himself to be greater o r smaller according to the importance he . attaches to greater or smaller thing s in life .

Saying . Goodness and wickedness both exist i n human nature, only the difference i s when one is manifest to view the othe r is hidden like a lining inside th e Cont . a) 173

174 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a)

coat .

Saying .

MS . Ek .

- - - - - - - - - - - - - - - - - etc . - - - - manifest to you and the othe r is - - - - - - - - - - - - - - - . c)

Copied by Km .

Saying . - - - - - - - - - - - - - - - - - human nature, only _ when one is manifest to you th e other is hidden like the lining insid e the coat .

Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - - - - - - - - - - - - -, only when one is manifes t _ the other is - - - - - - - etc .

2nd ed . Gavan Chala 151 .

Goodness and wickedness both exist i n human nature at the same time ; only when one is manifest the other i s hidden , like the lining inside th e coat .

a) Copied by Ng . from (?) .

Saying . The physical body is a necessity for the fulfilment of the purpose of the soul .

b) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting with the annotation : 'see Bolas' .

- - - - - - - - - - - - - - - - - - - - - - - of the soul's purpose .

c) Copied by Ek . from (?) and classified by Inayat Khan as 'Boll .

Bola . Through matter the soul attains to its highest realization .

d) The sayings under b) and c) conbined in a reversed sequence .

Through matter the soul attains to its highest realization ; therefore the physical body is a necessity for the fulfilment of its purpose .

2nd ed . Gayan Chala 152 .

a) Notebook 19th April / Saying . 12th May 1923 : There can be no end to the reproaches in one's life, not only those friends near and dear to one and those who are distant, but even the members of one's own body will some day bring a reproach for not having given them full attention, and not having taken proper car e 174 of them . b)

17 5 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

b) Copied by Ng . from (?) . Saying . Copied by Km . who There is no end to reproaches i n omitted 'and' before one's life, not only those at a 'those near to one' . distance, and those nea r to one, but even the members o f one's body will some day reproach one, for not having received prope r care and full attention . c)

Copied by Ek . and classified by Inayat Khan as 'Tal' .

Tala . There is no end to reproache s _ , not only those at a distance or those near to one, bu t - - - - - - - - - - - - - reproach one_ for - - - - - - - - - - - - etc .

Gavan 2nd ed . Chala 153 .

There is no end to reproaches ; no t only those at a distance or those near to one, but even the members of one' s body will some day reproach one fo r not having received proper care an d full attention .

a) A sentence in Gatha 'Saluk' (Moral Culture) old series III-10, Enkessar, 12th July 1922, in Sk .'s shorthand and Gd .'s long hand .

There are many ideas that intoxicate man ; many feelings there are which ac t upon the soul as wine, but there is n o stronger wine than the wine of selflessness .

There are many ideas which intoxicate man ; but many feelings there-are-whfe h act upon the - - - - - - - - - - - - - - - wine than selfless -

Copied by Gd . 'from Gathas' .

ness . c)

No classification .

2nd ed . Galan Chala 154-

There are many ideas which intoxicat e man ; many feelings act upon the sou l as wine, but there is no stronger win e than selflessness .

a) Copied by Ng . from (?) . Saying . Absence of generosity means that the doors of the heart are closed . b) Copied by Ek . and classified by Inayat Khan as 'Chal' . Add, in Mc .'s handwriting with the annotation, signed M .C . : 'Murshid please note!' .

Chala . - - - - - - - - - - - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - ; nothing that is within can come out ; and nothing from without can enter in .

175

176 ORIGIN and elaborations : DIFFERENT VERSIONS :

c) 2nd ed . Gayan - The absence of generosity means that Chala 155 . the doors of the heart are closed ; nothing from within can come out, and nothing from without can enter in .

a) Copied by Gd . from M . Saying . Copied by Km . There is nothing on earth or in Heaven which is not in the reach of man ; when God is in his reach what else could be out of his reach ? b) Copied by Ek . and Sura . classified by Inayat - - - - etc . - - - - - - - man . When Khan as 'Sur' . God is in his reach, what - - - - etc . Changed in Mc .'s handwriting . which is not within the reach of man ; when God is within his reach, what else could be out of it ? c) 2nd ed . Gayan Chala 156 .

There is nothing on earth or in Heaven which is not within the reach of man . When God is within his reach, what can be beyond it ?

a) A sentence in Religious Gatheka nr .2, Summer 1922, in Sk .'s shorthand and also reported by Gd .

The seeking of every soul in this world is different, distinct and peculiar to himself and he can best attain to it by finding the object of his search in God .

b) Copied by Gd . 'from Gathekas' .

- - - - - - - - - - - - - - - - - - - - - - - , distinct, and peculiar to himself, and each can best attain it by finding the object of his search by £fnding-ft in God .

Changed in Mc .'s handwriting .

The search of - - - - - - - - - - ques t is distinct, and peculiar to itself, and - - - - - - - - - - etc .

c) No classification . d) 2nd ed . Gayan Chala 157 .

The seeking of every soul in this world is different, distinct and peculiar to himself, and each can best attai n the object of his search in God .

a) A sentence in Gatha Man's individuality is proved by his 'Nakshi Bandi' (Sym- wisdom and distinguished by comparison . bology) Series 11-6, The wisdom of God being perfect is un176 2nd August 1922, in intelligible to man . Cont . a)

177 ORIGIN and elaborations :

Cont . a)

DIFFERENT VERSIONS :

Sk .'s shorthand . - - - - - etc . - - - - - - comparison; the wisdom of Godi being perfectt i s

b) Copied by Gd . 'from Gathas' . c) No classification . Gayan d) 2nd ed . Chala 158 .

Man's individuality is proved by his wisdom and distinguished by comparison ; God, being perfect, is unintelligible to man .

a) A sentence in 'Tassawuf ', Sangatha 1-58, undated and only found in type .

Expression of sentiment is an outlet given to the energy of the heart, which if it had been conserved would have been a power in itself .

b) Copied by Gd . 'from S .I . 1 )

- etc . - - - - - - - - - whichi if it were conserved, would b e a Dower in itself .

Changed in Mc .'s handwriting .

The e xpression - - - - - - - - - outlet for the -------- , which if conserved woul d - - - - - - - - - - - - - - - - -

c) No classification . d) 2nd ed . Gayan Chala 159 .

Note 1) :

a) Notebooks 1921

The expression of sentiment is an outlet for the energy of the heart„ which if conserved would be a per in itself .

'S .' here indicates 'Sangathas' .

Saying . Passing through a life on earth is a necessity for the Spirit to arrive at its culmination .

b) Copied by Gd . from (?) Inayat Khan added 'Tala' over it and his annotation in the margin : 'Sangita II' .

Tala . Passing through an evolution on earth is necessary for the spirit in order that it should arrive at its culmination .

c) Copied by Mt . and classified by Inayat Than as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting . e) 2nd ed . Gayan Chala 160 .

It is necessary for the spirit to pass through an evolution on earths in order that it may arrive - - - - - - - - -

It is necessary for the spirit to pass through an evolution on earth in order that it may arrive at its culmination . 177

178 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . from (?) .

Saying . If a desire is not fulfilled that means (that) the person did not know how to desire .

Copied by Km ., also as two sayings, leaving out the brackets in the first one .

b) Copied by Ek . as two sayings and classified by Inayat Khan as 'Boll . The two Bolas combined, one word added and one word changed in Mc .'s handwriting . c) 2nd ed . Gayan Chala 161 .

Saying . Failure is caused by indistinctness of motive . Bola . Bola . - - - - - - - - - - - If a desire is not fulfilled , it means that the - - - - - - - - - --- _ - desire for failure is - - - - - - etc .

If a desire is not fulfilled it means that the person did not know-how to desire ; failure is caused by indistinctness of motive .

a) MS . Sk ., taken down in shorthand, Summer 1922 .

Bola . the-prepket-fs-n-net-e~ -6edr The charming personality of the prophet is a divine net in which God captures the souls drifting in the world .

b) 2nd ed . Gayan Chala 162 .

The personality of the prophet is the divine net in which God captures the souls drifting in the world .

a) MSS . Mf . and Zr .

Saying . A sarcastic remark can be more hurtful than a scorpion's sting .

b) MSS . Mf . and Zr . with 'a' added in Gd .'s handwriting . Copied by Km .

Saying . A clever person with a biting tongue is like a serpent with its poisonous teeth .

c) b) copied by Ek . and classified by Inayat Khan as 'Boll . Suggested by Mc . to change the last word into 'fang' .

Bola .

d) a) copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting, with her anno178 tation : 'added to Bola' .

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - = poisonous fang .

his sarcastic remark is more - - etc .

179 ORIGIN and elaborations :

DIFFERENT VERSIONS :

e) 2nd ed . Gavan - A clever nerson with a biting tongue is Chala 163 . like a serpent with its poisonous fang ., his sarcastic remark is more hurtful than a scorpion's sting .

a) Notebooks 1922 :

Saying . Let not your reputation go in the hand s of the monkeys, they will look at it , mock at it, laugh at it and in the en d will tear it to pieces .

b) Copied by Gd . from (?) .

Saying . - - - - - - reputation fall in - - - - - - monkeys; they will look at i t curiously , they will tea r it, mock a t it, laugh at it, and snatch it fro m each other's hands . In the end the y will tear it to pieces .

Copied by Km .

Saying . - - - - - - - - - - - fall into th e monkey's hands ; - - - - - - - - - etc . - - - - - - hands ; i n the end - - etc .

Copied by Sh . and classified by Inaya t Khan as 'Chal' .

Chala .

Crossed out 4 words by Mc .

--------- etc . - - - - - - - curiously, will - - mock at it, - - - - - - - - - - - - - - - each other ; in the end - - etc .

2nd ed . Gayan Chala 164 .

Let not your reputation fall into th e monkey's hands ; they will look at i t curiously, will mock at it, laugh a t it and snatch it from each other ; i n the end they will tear it to pieces .

a) Notebooks

b) MS . Sd .

Saying . Do not entrust the devil with your secrets, if you did, he who is meant to be your slave, will become your master .

Saying . - - -- - - - - - - - - - - - - - - - - , if you did so, then he who - etc .

c) Copied by Km .

Saying . - - - - - - - - - - - - - - - - - - - , if you do so then - - - - - - - - slave- will _ - - - - - - - - - ,

d) Copied by Ek . and Chala . classified by Inayat -----------------Khan as 'Chal' . - - , if you do - then - - - - - etc . e)

179

180 O RIGIN and elaborations :

DIFFERENT VERSIONS :

e) 2nd ed . Gavan - Do not entrust the devil with your seChala 165 . cret_ if you doL then he who is mean t to be your slave will become your master .

a) Copied by Gd . from (?) . Pagan Saying . Copied by Km . Selfconfidence is the true meaning of This saying appears in faith . a typewritten copy under the heading 'Heathen Savings' . A sentence in the lec- In faith is the secret of fulfilment ture 'Faith', 1918 - or non-fulfilment of every thought . 1920, reported and revised by Dr . Gruner as published in the book an Eastern Rosegarden , 1st ed . 1920/ 1921 . b)

MS .

Km .

S aying .

(Second saying under - - - - - - - - - - - a)) .

Added one word in Gd .'s - - - - - - - secret of the fulfilment handwriting . . c) The two sayings copied Sura . by Ek . and classified In faith - - - - - - - - - - - - - etc . by Inavat Khan as Sura . 'Sur' . Selfconfidence - - - - - - - - - - etc . Combined and changed in Selfconfidence - - - - - - - - - - Mc .'s handwriting, faith and in faith - - - - - - - - whereby the sequence of - - - - _ - - - - - every desire . the two Suras was reversed . d) 2nd ed . Gavan - Self-confidence is the true meaning of Chala 166 . faith, and in faith is the secret of the fulfilment or non-fulfilment o f every desire .

a) Notebooks

Saying . There is a limit to the precautions one takes in one's affairs and that limit is trust .

b) MS . Zr .

Saving . - - - - - - - - - - - - - - - - - - - - - - one's life's affairs and that limit is the trust in God . c) Copied by Ng . Sura . - - - - - - - - - - - - - - - - - 180

Cont . c)

18 1 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c )

takes in the affairs of one's life, and the horizon of the limit is one ' s trust in God .

d) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

There is a limit to the precaution one e) 2nd ed . Gavan Chala 167 . takes in the affairs of one's life ; and the horizon of that limit is one' s trust in God . Note : In the 1st ed .

a) MS . Sr .

Inayat Khan .added 'Tala' over it .

b) Copied by Mt . and classified by Inayat Khan as 'Chal' . Changed in Mc .'s handwriting : 'goodwill' and 'trust in God' were put in a reversed order and she suggested to use 'towards' instead of 'in'life .

Gayan

also Sura 29 .

Tala . With good will and trust in God with selfconfidence and a hopeful attitude in life a man will always win his battle, however difficult . Chala . - - - - - - - - - - - - - God, with - - - - - - - - - - - - - - - - - in life . man - - - - - - - - - etc . With trust in God and goodwill, selfconfidence - - - - - - - - - - ( towards life, - etc . - - - - - ( in

c) 1st ed . The Bowl of With goodwill and trust in God , SBki (1921) under 22nd selfconfidencet and a hopeful attitude December . towards life, a man can always win his battle, however difficult . 2nd ed . Cayan - With trust in Godi with good-will and Chala 168 . selfconfidence and a hopeful attitude toward life, man will always win his battle, however difficult . Note : In 1st ed .

a) Three sentences in Gatha 'Saluk' (Moral Culture) Series 111-8, Heva, Summer 1922, in Sk .'s shorthand .

Gayan

: 'towards life' .

Silence in mo desty speaks louder than cold words . The cracker cries aloud : " I am the light " and is finished in a moment . The diamond , shining in its light constantly never says a word about its beauty .

b) Copied by Gd . 'from 'Gathas' . First sentence :

Silence - - - - - - - - - - - - - bold words . Cont . b) 181

182 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) Second sentence :

The cracker - - - - - -• - - - - - light", and - - - - - - - - moment ; the diamond, - - - - - - - - - - constantlyt never - - - - - - - - - its li ght .

Third sentence :

Changed in Mc .'s handwriting'and combined into one saying .

- - - - - - - - - - - - - - - light", and is extinguished in a moment ; the diamond, shining _ _ constantly, - - - - - - - - - - - - -

c) No classification . d) 2nd ed . Gayan - Silence in modesty speaks louder than Chala 169 . bold words . The cracker cries aloud : "I am the light", and is extinguished in a moment ; the diamond, shining con-stantly, never says a word about its light .

a) A sentence in Gatha 'Saluk' (Moral Culture) Series 111-5, Gheirat, Summer 1922, in Sk .'s shorthand .

It is not by the humbleness of surroundings that the king is exalted . It is the sense of honour which is expressed by his surroundings . . . . make a king a true king .

b) Copied by Gd . 'from Gathas' .

- - - - - - - - - - - - - of his surroundings - - - - - - - - exalted ; it is the sense of honour expressed - - - - - - - - - that makes

Changed in Mc .'s handwriting .

- - - - - - the humility of those around him that - - - - - - - ; it is their sense of honour towards hi m that make him a king .

c) No classification . d) 2nd ed . Gayan - It is not by the servility of those Chala 170 . around him that the king is exalted ; i t is in the honour in which they hold him that his kingship exists .

a) Notebooks 1921

Saving . All things existing have their opposites save God, therefore God cannot be distinguished .

b) MS . Sr . Tala . Inayat Khan added - - - - - - - - - - - - - - - - - - 'Tala' over it . - - save God . It is therefore God cannot be made intelligible to the unbeliever . 182

18 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Chala . c) Copied by Mt . and classified by Inayat - - - - - - - - - - - - - - - - - oppo Khan as 'Chal' . site, save God . It is therefore that God - - - - - - - - - - - - - - - etc . Changed in Mc . ' s - - - - - - - - - - - - - - - - - handwriting . - - - - - - - . It is for this reason that - - - - - - - - - - - - - etc . d) 2nd ed . Gayan - All things existing have their oppoChala 171 . site, except God ; it is for this reason that God cannot be made intelligible .

a) Notebooks 1922

Saying . We each-create our God, but His form not life . Saying . We each picture God in the form we imagine, making many Gods out of the On e alone .

b) MS . Ek . First saying . Second saying .

c) Copied by Rm . First saying . Second saying .

Saying . - - - - - - - - - - - -

Saying . - - - - - - - - - - - - - - - - - imagine, thus making many Gods out of the one sin le Being . Saying . - - - - - - - - - - - - - - - - forms not His life . Saying . - - - - - - - - - - - - - - - - - - - , thus making Gods - - - etc .

Add . in Gd .'s - - - - - - - - - - - - - - - - - - handwriting . - - - - - making many Gods - - - - etc . d) The two sayings were Bola . copied by Ek . and - - - - - - - - - - - - . Bola . classified by Inayat Khan as ' Bol' . - - - - - - - - - - - - . Changed in Mc .'s hand- We each create our own God, but only writing ; she combined the form_ not His Li e , the two Bolas into one . thus we make many Gout of the one single Being . e) 2nd ed . Gayan - We each create our own God, but only Chala 172 . His form we imagine ,' not His life, thus making many Gods out of the One single Being .

a) Notebooks 1922 Saying . God alone exists, as many gods or one Cont . a) 183

184 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a)

God, for two means only twice one .

MS . Ek . Copied by Km .

Saying . - - - - - - - - - - many gods or as on e God, - - - - - - - - - - - - -

Copied by Ek . and classified by Inayat

Bola . - - - - - - - - - - - -

Khan as 'Boll . Mc . suggested to change the Bola .

God alone exists, whether thought of a s one God or as many Gods, for all numbers are simply an extension of one .

2nd ed . Gayan Chala 173 .

God alone exists, whether thought of a s one God or as many Gods, for all numbers are simply an extension of one .

A sentence in the lecture 'The Liberal and the Conservative Point of View .' (Social Gatheka nr .9), 30th July 1922, in Mis s Jones's handwriting .

When the human heart becomes conscious of God it turns into the sea, and i t spreads and extends the waves of it s love to the friend and foe ; spreadin g further it attains perfection .

Copied by Gd . 'from Gathekas' .

- - - - - etc . - - - - - - - - - spreads1 extends its wave s to friend and foe_ spreadin g Tu ether and further it attains perfec tion .

c) No classification . d)

2nd ed . Gayan Chala 174 .

When the human heart becomes consciou s of God it becomes like the sea ; it extends its waves t o friend and foe .

a) Copied by Gd . 'from True spirituality is not necessarily a Gathekas' . fixed faith or belief, true spirituality is the ennobling of the soul by rising above the barriers of material life . Changed in Mc .'s - - - - - - - - - - - - - - - - - handwriting . - - - - - - - belief, it is the - - - - - - - - - - - - - etc . b) No classification . c) 2nd ed . Gayan - True spirituality is not a Chala 175 . fixed faith or belief, it is the ennobling of the soul by rising above the barriers of material life . 184

185 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1921

Saying . Truth is purifying, truth is most lovable, truth is peace-giving , but what is the truth? Truth is what you cannot speak .

b) Copied by Gd . from (?), February 1921 .

Saying . - - - - - - - - - - - - - - - - - lovable, and truth - - - - - - - - - etc .

c) Copied by Km .

Saying . - - - - - - - - - etc . - - - - - - - truth? Truth is that which cannot be spoken .

d) Copied by Ek . and classified by Inayat Khan as 'Chal' .

Chala . - - - - - - - - - - - -

Changed in Mc .'s handwriting . e) 2nd ed . Gayan Chala 176 .

Truth is purifying, it is most lovable_ and _ peace-giving, but wha t is _ truth? Truth - - - - - - etc . Truth is purifying, it is most lovabl e and peace-giving ; but what is Truth ? Truth is that which cannot be spoken .

Cf . 1st ed . "The Bowl of Saki" (1921) unde r 6th January .

a) Copied by Gr . from (?) . Gamaka . Copied by Kf . I consider myself second to none since I have realized in myself the One Alone . b) Copied by Mt . and Gamaka . classified by Inayat - - - - - - - - - - - Khan as 'Gamak' .

- I consider myself second to none since c) 2nd ed . Gayan Gamaka 1 . I have realized in myself the On e alone .

a) Notebooks 1921

Sangatha . All things that may seem to you exalting my position are indeed lowering me in my eyes, the only thing that is exalting for me is the perfect vision of God .

b) MS . Gd . Gamaka . Copied by Kf . - - - - - - - - - - - - to be exalting my position they indeed lower me in my eyes; the only thing exalting for me is the forgetting of self entirely in the - - - - - - - - - - c) Copied by Mt . and

Gamaka . Cont . c) 185

186 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Pont . c) classified by Inayat Khan as 'Gamak' . d) 2nd ed . Gayan Gamaka 2 .

All things that may seem to be exalting my positions they indeed lower me in my eyes ; the only thing exalting for me is the forgetting of myself entirely in the perfect vision of God .

a) Copied by Gr . from (?) . Gamaka . There is nothing that I consider too good for me or too high to attain to ; on the other hand all possible attainments seem within my reach since I have attained to the vision of my Lord . b) Copied by Kf . - - - - - - - - - - - - - - - - - - -- for me, or ---------- ; on the contrary, all - - - - - - - etc . c) Copied by Mt . and Gamaka . classified by Inayat - - - - - - - - - - - - . Khan as 'Gamak' . d) 2nd ed . Gayan Gamaka 3 .

- There is nothing that I consider too good for me , or too high to attain to ; on the contrary, all possible attainments seem within my reach since I have attained to the vision of my Lord .

a) Notebook 1914/1915

Copied by Gr . from (?) .

Copied by Kf .

Confession . Magazine . There is nothing that I feel too hu miliated to do and there is no positio n however exalted than that can make me feel prouder than what already I am i n the pride of the Lord . Gamaka . There is nothing that I feel is too hu miliating for me to dot and there is n o positions however exalted . , tha t can make me prouder than I am already in the pride of ma Lord . - - - - - - - - - - - I feel too - ---------- doand- _ -etc .

e) 186

Copied by Mt . and classified by Inayat Than as 'Gamak' .

Gamaka . - - - - - - - - - - - -

2nd ed . Gayan Gamaka 4 .

There is nothing that I feel too hu miliating for me to do ; and there is n o

Cont . e)

18 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . e) position, however exalted, that can make me prouder than I am already in the pride of my Lord .

a) Copied by Gr . from (?) . Gamaka . Neither does love exalt me, nor hate distress depress me, for all these things are natural . Life for me is a dream that changes constantly and when I withdraw my real self from the false I become the knower of all things and yet stand removed . So I rise above all changes of life . b) Copied by Kf . Neither does Love exalt nor hat e depress me , for all things to m e seem natural . - - - - - - - - - - - - - - - - changeth continually and - ---------------- falser , I know all thingsl and yet stand remote ; so - - - - - - etc . c) Copied by Mt . and classified by Inayat Khan as 'Gamak ' .

Gamaka . - - - - - - - - exalt me nor - - - - - - - - - - - all these things are natural . Lifer for mei i s - - - - - changes continuallyt and - - - - - - - - - - - - - - - - -- - - , I become the knower of all things _ and . yet stand removed ; so - - - - - - etc .

Corr . by Inayat Khan .

- - - - - - - - exalt - nor - - - - - - - - - - - all things to me seem natural . - - - - - - - - - - - - - - - changeth - - - - - - - - - - - - - - - - - - - - - - - - - I know _ all things and yet stand remote ; - - - - - - - - etc .

d) 2nd ed . Gayan Gamaka 5 .

Neither does love exalt nor hat e depress me , for all things to me seem natural . Life for me is a dream that changeth continually, an d when I withdraw my real self from th e false , I know all things .- an d yet stand remote ; so I rise above al l changes of life .

a) Copied by Gr . from (?) . Gamaka . It makes no difference to me if I am so praised that I am raised from Earth to Heaven, or if I am so blamed that I am thrown from the greatest heights to the depths of the earth . b)

187

188 ORIGIN

and'elaborations :

b) Copied by Mt . and classified by Inayat Khan as 'Gamak' .

DIFFERENT VERSIONS :

Gamaka . - - - - - - - - - - - - ,

Inayat Khan added an- It - - - - - - - etc . - - - - - earth ; life to me is an ever moving sea in other sentence to it . which the waves of favour and disfavour constantly rise and fall . Copied by Kf . - - - - - - - - - - - c) 2nd ed . Gayan It makes no difference to me if I am so Gamaka 6 . praised that I am raised from earth to heaven, nor if I am so blamed that I am thrown from the greatest heights to the depths of the earth . Life to me is an ever-moving sea in which the waves of favour and disfavour constantly rise and fall .

a) Notebooks

Gamaka . A fall does not break nor discourage me, often-a-fall-enfereed it only raises me to a new life .

b) Copied by Ng . from (?) .

Gamaka . - - - - - - - - break me, or discourage me, it only raises me to a still higher sphere of life .

c) Copied by Km .

Gamaka . A fall down does - - - - - - - - - etc .

d) Copied by Kf . In Mc .'s handwriting 'A' was changed into 'To' .

- - - - - - - - - - - To fall - - - - - - - - - - - - - etc .

e) Copied by Ek . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

f) 2nd ed . Gavan Gamaka 7 .

To fall down does not break meor discourage me ; it only enables-me to rise to a still higher sphere of life .

a) MSS . Mf . and Zr . Copied by Kf .

Gamaka . I could not have enjoyed virtue's beauty if I had not known sin .

b) Copied by Mt . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

188

18 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

- I could not have enjoyed virtue's Gayan c) 2nd ed . Gamaka 8 . beauty if I had not known sin .

a) MS . Sr .

In an unidentified handwriting the last but one word : 'old', was changed into 'former' .

b) Copied by Mt . and classified by Inayat Khan as 'Gamak' . Changed by Inayat Khan .

Gamaka . Every loss in life I consider as the throwing off of an old garment in order to put on a new one, and the next one to me has always been better than the old one . Every - - - - - etc . - - - - - - th e former one . Gamaka .

Every - - - - - etc . - - - - - - - - - - - - new one ; and the new garment has always - - - - - - the old one .

c) Copied by Kf . - Every loss in life I consider as the Gayan d) 2nd ed . Gamaka 9 . throwing off of an old garment in order to put on a new one ; and the new garment has always been better than the old one .

a) Notebooks 1922

Gamaka . If I acted always might, then I cannot be a human being . Saying Gamaka . My faults have taught me more than my merits . Gamaka . I have learned more by my faults than (merits . by my (virtues .

b) MSS . Mf . and Zr ., Gamaka . the third and the first I have learned more by my faults than Gamaka under a) . by my merits, if I acted always aright_ then I could not be human . c) Copied by Kf . - - - - - - - - - - - - - - - - - my merits . If I always acted aright, - - - - - - - - - - - - Gamaka . d) Copied by Mt . and classified by Inayat - - - - - - - - - - - Khan as 'Gamak' .

. e)

189

190 ORIGIN and elaborations :

DIFFERENT VERSIONS :

e) 2nd ed . Gayan Gamaka 10 .

I have learned more by my faults than by my virtues . If I had always acted aright, I could not be human .

a) Notebooks 1921

Phy . An intuitive person often makes a mistake, not because he had no intuition, but because he did not listen to it .

Notebooks :

Gamaka . My intuition never fails me, but I fail whenever I do not listen to my intuition .

b) Copied by Ng . from (?) (second saying under a)) .

Gamaka . to it .

Copied by Kf . c) Copied by Ek . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

d) 2nd ed . Gayan Gamaka if .

My intuition never fails me, but I fail whenever I do not listen to it .

a) MS . Mf .

MS . Zr .

Saying . Patience is the lesson I had from the moment I stepped on the earth, ever since I have tried to practise it but more there is to be learnt . Gamaka .

- - - - - - - - - etc . - - - - - - - - - - - - - - - - - - - - - - - - but ever more -------- . b) Copied by Km . Saying . first version under a) . - - - - - - - - - etc . - - - - - - - Copied by Kf . ------------- it,_ but there is more --------- . c) b) copied by Ek . and Gamaka . classified by Inayat - - - - - - - - - - - Than as 'Gamak' .

d) 2nd ed . Gayan - Patience is the lesson I had given to Gamaka 12 . me from the moment I stepped on the earth ; ever since I have tried to practise it, but there is more to be learn t

a) 190

Notebooks

Gamaka . I would not blame anyone for his wrong Cont . a)

191 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) doing, but do not encourage him in that path . Gamaka . I do not accuse anyone of his fault, for I leave him free to choose his own way, as I wish myself-to be free . b) MS . Gd . Gamaka . first Gamaka under a) . I would do not blame - - - - - - - - - , but would-set neither do I encourage _ either in that direction . c) Copied by Kf . Under it was written in I do not blame anyone for his wron g Begum Inayat Khan's doing, but neither do I encourage hi m handwriting : in that direction . I blame no one for - - - - - - doing, _ neither - - - - - - - etc . d) Version b) copied by Ek . and classified by Inayat Khan as 'Gamak' . Probably in Inayat Khan's handwriting , 'him' was added afte r 'encourage' .

Gamaka . I do not blame anyone for his wron g doing, but neither do I encourage hi m in that direction .

e) 2nd ed . Gayan Gamaka 13 .

I blame no one for his wrongdoing, but neither do I encourage hi m in that direction .

a) MS . Gd .

Gamaka . In bringing happiness to others I feel the pleasure of God and for my inadvertence I feel myself blameworthy before God .

b) No classification . c) 2nd ed . Gayan - In bringing happiness to others I feel Gamaka 14 . the pleasure of Godl and for my negligence I feel myself blameworth y before Him .

a) MS . Gd .

Gamaka . Every soul stands before me as a world, and the light of my spirit falling upon it, brings clearly to my view all it contains .

b) No classification . c) 2nd ed . Gayan - Every soul stands before me as a world ; Gamaka 15 . and the light of my spirit falling upon Cont . c) 191

192 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

it brings clearly to _ view all i t contains .

Cont . c)

a) Notebook 1914/1915

b) Copied by Gr . from (?) .

Confession . Nothing seems to me either too bad o r too good, no one I consider a sain t nor any one to me is a sinner . Gamaka . Nothing seems to be either too good o r too bad, I know no distinction anymore between Saint and sinner, since I be hold the one single life manifested i n all .

c) Copied by Kf . - - - seems either - - - - - - - - - - - - no more distinction between saint and sinner since - etc . d)

Copied by Mt . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - - .

2nd ed . Gayan Gamaka 16 .

Nothing seems either too good or to o bad . I know no more distinction betwee n saint and sinners since I behold th e one single life manifested in all .

MS . Gd .

Gamaka .

My action toward every man I conside r as my action toward God, and the actio n of every person toward me I take as a n action of God . b)

No classification .

2nd ed . Gayan Gamaka 17 .

a) MSS . Mf . and Zr .

I consider my action toward every ma n as my action toward God ; and the action of every person toward me I take as a n action of God .

Gamaka . As long as I act upon my own intuition I succeed, but whenever I follow the advice of others I go astray .

b) Copied by Kf . So long as - - - - - - - - - - - - - - - - - - - - - - - - follow other's advice I go astray . Gamaka . c) Copied by Mt . and 192 classified by Inayat - - - - - - - - - - - - • Cont . c)

193 ORIGIN and elaborations :

Cont . c)

DIFFERENT VERSIONS :

Khan as 'Gamak' .

d) 2nd ed . Gayan Gamaka 18 .

a) MS . Fm .

So long as I act upon my own intuition I succeed ; but whenever I follow another ' s advice I go astray .

Gamaka . I work simply, not troubling about his results . My satisfaction is in accomplishing the work which is given to me to my best ability ; and I leave the effect to the cause .

Probably it was Inayat Khan who crossed out the word 'his' . Copied by Km . b) Copied by Sh . and classified by Inayat Khan as 'Gamak' .

- - - - - - - - - - - - - - about results . - - - - - - - - - - - etc .

Gamaka . - - - - - - - - - - - -

c) Copied by Kf . I work simply, not troubling abou t - - - - - - - - etc . - - - - - - - - - - - - - abilityL and I leave the effects to the C ause . d) 2nd ed . Gayan - I work simply, not troubling about Gamaka 19 . results . My satisfaction is in accomplishing the work which is given to me, to my best ability, and I leave the effects to the cause . Note : In the 1st ed .

Gavan

: - - - and I leave the effects to the Cause .

a) Copied by Gd . from (?) . These same words appear in the Play 'Una', June 1923 .

Life in the world is most interesting to me, but solitude away from this world is the longing of my soul .

b) Copied by Ek . and classified by Inayat Than as 'Gamak' .

Gamaka . - - - - - - - - - - - - - interestin g _, but the solitude is - never enough for me .

Altered in Mc .'s handwriting .

- - - - - - - - - - - - - interesting to me, but the solitude away from the world is never enough for me .

Ek . crossed out 'is never enough for me' from the copy in her own handwriting (first version b) and replaced it by the words 'is the

- - - - - - - - - - - - - - - - - - - but the solitude away from the world i9-never - enengh -fer-me is the longing of a soul . Cont . b) 193

194 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) longing of my soul . ' c) 2nd ed . Gayan Gamaka 20 .

Life in the world is most interesting to me , but solitude away from the world is the longing of my soul .

a) MS . Fm . Copied by Km . and copied by Kf .

Gamaka . I feel myself when I am by myself .

b) Copied by Sh . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

c) 2nd ed . Gayan Gamaka 21 .

I feel myself when I am by myself .

a) I-IS . Gd .

Gamaka . By respecting every person I meet I worship God . Gamaka . In loving every soul on earth I feel my devotion to God .

Mc . combined the two Gamakas . b) No classification . c) 2nd ed . Gayan - By respecting every person I meet I Gamaka 22 . worship God ; and in loving every soul on earth I feel my devotion for Him .

a) Notebooks

194

Gamaka . There is nothing else in life which pleases me more than pleasing others, but it is difficult to please everybody .

b) Copied by Ng . from (?) . Copied by Km . and copied by Kf .

Gamaka . - - - - nothing in life - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - please every one .

c) Copied by Ek . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

d) 2nd ed . Gayan Gamaka 23 .

There is nothing in life which pleases me more than pleasing others ;

Cont . d)

19 5 ORIGIN and elaborations :

Cont .

but

is difficult to please everyone .

Notebooks

MS . Sk . (in shorthand and her transcription of it) . Copied by Km . an d copied by Kf .

Gamaka . - - - - - - - - - - - -

Copied by Sh . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

2nd ed . Gayan Gamaka 24 .

I am ready to learn from those who come to teach me ; and willing to teach thos e who wish to learn .

a) Notebooks

DIFFERENT VERSIONS :

Gamaka . I am ready t o learn from those who com e to teach me, and willing to teach those who wish to learn .

Gamaka . I regard every failure as (a stepping (an incentive (stone toward a success .

b) Copied by Ng . from (?) . Gamaka . Copied by Km . I regard every obstacle as an incentive to a success . c) Copied by Ek . and Gamaka . classified by Inayat - - - - --- - - - - - - . Khan as 'Gamak' . Add . in Mc .'s - - - - - - - obstacle on EX Path as handwriting . - - - - - - . Copied by Kf . d) 2nd ed . Gayan - I regard every obstacle on my path as Gamaka 25 . an incentive to a success .

a) Notebooks 1922

Gamaka . I will have heaven or hell but not purgatory .

b) MS . Gd . Gamaka . Copied by Kf . I would have either Heaven or Hellt• but not Purgatory . c) Copied by Mt . and Gamaka . classified by Inayat - - - - - - - - - - - Khan as 'Gamak' .

d) 195

196 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . Gayan Gamaka 26 .

I would have either Heaven or Hell, but not Purgatory .

a) Notebooks :

Gamaka . I do not pretend attempt to teach, but show my fellow man what I see .

b) MS . Fm .

Gamaka . I do not intend to teach my fellowman; but to show him all I see .

c) Copied by Km . and by Ng .

Gamaka . - - - - - - - - - - - - - - fellow men, but to show them all I see .

d) Copied by Sh . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

e) 2nd ed . Gayan Gamaka 27 .

I do not intend to teach my fellow - men; but to show them all I see .

a) Notebooks 1922

b) MS . Zr . with an open space between 'not' and 'the depth' .

Gamaka . Hail to my fall from heaven to the earth, if I had not fallen I would have not probed the depths of life . Gamaka . Hail to my exile from the garden of Eden to the earth, if Y -had not fallen I would have not . . . . . . . the depth o f life .

c) MS . Mf .

Gamaka . - - - - - - - - - - - - - - - - - - - . - - - - - - - - - - - - - to probe not have had the opportunity the depth s life . Gd .'s corr . of c) . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - would not have had the opportunity to probe the depths of life .

d) Copied by Kf . - - - - - - - - - - - - - - - - to the earth . If I had not fallen I would not have had the opportunity of probing the depths of life . e) Copied by Mt . and Gamaka . classified by Inayat - - - - - - - - - - - Khan as 'Gamak' .

f) 2nd ed . Gayan - Hail to my exile from the Garden of Gamaka 28 . Eden to the earth! If I had not fallen 196

Cont . f)

19 7 ORIGIN and elaborations : DIFFERENT VERSIONS :

Cont .

I should not have had the opportunity of probing the depths of life .

a) MS . Gd .

Gamaka . At the moment when I will be leavin g this earth it is not the number o f followers which will make me proud, i t is the thought that I have delivere d His message to the- many some souls wil l console me, and it is that they-were i t helped them through their strif e through life will bring me satisfac tion .

b) Copied by Mt . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - when I shall be leavin g - - - - - - - - etc . - - - - - - - - - - - - - - - - - - - - - - delivere d His Message to some souls that wil l - - - - - - - - etc . - - - - - - - - - - - - - - - - - - thei r life that will - - - - - etc .

Inayat Khan's corr . of the last part of the sentence : Copied by Kf . c) 2nd ed . Gayan Gamaka 29 .

a) Notebooks 1921

- - - - - - - - - - - - - - - - - etc . - - - - - - - some souls that wil l console me , and the feeling that i t helped the m through life that will bring me satis faction . At the moment when I shall be leavin g this earth, it is not the number o f followers which will make me proud; i t is the thought that I have delivere d His message to some souls that wil l console me, and the feeling that i t helped them through life that wil l bring me satisfaction .

Sangatha Wasiat . I have not come to change humanity, I have come to help it on .

b) MS . Gd . Copied by Kf .

Gamaka . - - - - - - - - - - - -

c) Copied by Mt . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

d) 2nd ed . Gayan Gamaka 30 .

I have not come to change humanity ; I have come to help it on .

197

198 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks : It is not quite clear what Inayat Khan wrote down after 'flame' . It may well be : 'coming rises' .

Gamaka . If anyone throws it down, my heart does not break, it bursts and the flame coming rises from it, which becomes my torch .

b) Copied by Ng . from (?) . Copied by Km . and copied by Kf .

Gamaka . If anyone throws down_ my heart it does not break but it bursts, and the flame coming out . of it, becomes a torch on a path .

c) Copied by Ek . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

d) 2nd ed . Gayan Gamaka 31 .

If anyone strikes my heart, it doe s not break, but it bursts, and the flame coming out of it becomes a torch on my path .

a) MS . Ng . Copied by Km . Copied by Kf .

Gamaka . My deep sigh rises above as a cry of the earth, and an answer comes from within as a message .

b) Copied by Ek . and classified by Inayat Khan as 'Gamak' .

Gamaka . - - - - - - - - - - - -

c) 2nd ed . Gayan Gamaka 32 .

My deep sigh rises above as a cry of the earth, and an answer comes from within as a message .

a) Found in Gd .'s handwriting in an envelope together with other 'Gamakas' . The names of the cathegories were not copied together with the sayings when used for insertion in the different envelopes for classification . Probably for this reason Gd . crossed out the word 'Gamaka' over this saying . It is not certain whether Inayat Khan classified this saying or if it was added b y . to the Gamakas af198 Gd

6amak . I am a tide in the sea of life bearing toward the shore all who come within my unfoldment .

Cont . a)

199 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) terwards . b) 2nd ed . Gayan - I am a tide in the sea of life ., bearing Gamaka 33 . toward the shore all who come withi n my enfoldment .

a) The second couplet of Be Thou praised, 0 merciful, great and an old Indian song, supreme God! translated into English O : take us in Thine arms and raise us by Comte Francois de from dense earth . Breteuil 1), one of Use us for the purpose that Thy wisdom Inayat Khan's French chooset h mureeds, who was well- and draw us near Thee at our life's versed in languages . A every moment . typewritten copy of tw o songs was found in the archives of the Nekbath Foundation, with Sk .'s annotation : 'English translation by Comte de Breteuil of two old Indian songs' . Note 1) : Inayat Khan mentions the Comte de Breteuil in his Biography . ('Biography of Pir-oMurshid Inayat Khan' - East-West Publications Fonds, London and The Hague) . b) Notebooks : Be praised Thou Who art God, our Lord . All praise be to Thee God our Lord ever present . From dense earth raise us and in Thy arms take . Be praised, Thou the Almighty God ever present . c) In Sk .'s shorthand, Saum . found in her copy-book Praise be to Thee, most supreme God, dated 1924 . It seems to Omnipotent, Omnipresent, All-perbe a copy of an old vading, the Only Being . version, of which no Take us in Thy parental arms, raise us MS . was found . from the denseness of the earth . Thy beauty do we worship . To Thee do we give willing surrender . Most Merciful and Compassionate God, the idealized Lord of the whole humanity , Thee only do . we worship and to Thee alone do we aspire . All-powerful Creator, Sustainer, Judge and Forgiver of our shortcomings, Lord God of the North and of the South One word after 'South' . . . of the East and of the West, of is illegible in short- the worlds above and below and of hand, the seen and unseen beings , Cont . c) 199

200 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) Pour upon us Thy Love and Thy Light . Give sustenance to our bodies, hearts and souls , Use us for the purpose that Thy Wisdom chooseth and guide us on the path of Thine own goodness . Draw us closer to Thee every moment of our life , Till in us be reflected Thy Grace, Thy Glory, Thy Wisdom, Thy Joy and Thy Peace . Amen . d) Notebooks

O Praise be to Thee, most supreme God, Omnipotent, Omnipresent, All-pervading, the Only Being . Take us in Thy paternal arms, Raise us from the denseness of the earth . Thee only we worship , To Thee we give our willing surrender . Most Merciful and Compassionate God, T he idealized Lord of the whole humanity , Thee only _ we worship, and toward Thee alone we aspire . Open our hearts toward Thy beauty, Illuminate our souls with Divine Light, O Thou, the Perfection of Love, Harmony and beauty . All-powerful Creator, Judge and Forgiver of our shortcomings . Lord God of the East and of the West, Of the worlds above and below , And of the seen and the unseen beings, Pour on us Thy Love and Thy Light,

Guide us on the path of Thine own goodness . Draw us closer to Thee every moment of our life , Until in us be reflected Thy Grace, Thy Glory , Wisdom, Thy Joy and Thy Peace . Amen . e) MS . Gr .

Copied by Mf .

200

Nimaz .

Soum .

1 . Praise be to Thee, Most S upreme God, 2 . Omnipotent, Omnipresent, All-pervading, 3 . The Only Being . Cont . e)

20 1 ORIGIN

and elaborations :

Cont .

f) Copied by Gd .

g) Copied by Mt . and classified by Inayat Khan under ' Gayatri ' .

DIFFERENT VERSIONS :

4 . Take us in Thy Parental Arms , 5 . Raise us from the denseness of,the Earths 6 . Thy Beauty do we. worship , 7 . To Thee do we give _ willing surrender . 8 . Most Merciful and Compassionate God, 9 . The Idealized Lord of the whole Humanity , 10 . Thee only we worship, and toward Thee alone we aspire . 11 . Open our hearts toward Thy Beauty, 12 . Illuminate our souls with Divine Light , 13 . 0! Thou the Perfection of Love, Harmony and Beautyl 14 : All-powerful Creator, Judge and Forgiver of our shortcomning__ L 15 . Lord God of the East an d West, of the Worlds above and below, 16 . And of the S een and U nseen Beings , 17 . Pour on us Thy Love and Thy Light, 18 . Give sustenance to our bodies , hearts and souls , 19 . Use us for the purpose that Thy Wisdom chooseth , 20 . And guide us on the Path of Thine Own Goodness . 21 . Draw us closer to Thee every moment of our Life , 22 . Until in us be reflected Thy Grace, Thy Glory , 23 . Thy Wisdom, Thy Joy and Thy Peace . Amen . Nimaz . 1 . Praise - - - - - - - - - - - etc . 4 . - - - in Thy Paternal Arms . - - etc . 7 . To Thee _ we give willing surrendert - - - - - - - - - - - - etc . 15 . - - - East and of the West, and of the - - - - - - - - - - etc . Soum . 1 . Praise - - - - - - - - - - - etc . 4 . - - - in Thy Parental Arms, - - etc . 7 .. To Thee do we give - - - - - etc . 14 . - - - Creator, Sustainer , Judge

-------------- etc . 17 .

Pour upon us - - - - - - - - - etc .

h) A typewritten copy of Saum . ' Saum ' in Inayat Khan's 1 . Praise - - - - - - - - - - - etc . black leather ring 7 . And to Thee - - - - - - - - - etc . booklet, which he al10 . Thee only (do) we worship_ and toways carried with him wards Thee - - - - - . in his briefcase when 11 . - - - hearts towards Thy - - - etc . travelling . Cont . h) 201

202 ORIGIN and elaborations :

Cont . h) The sentences were numbered as unde r

DIFFERENT VERSIONS :

13 . O1 Thou - - - - - - - - - - - etc .

e) . i) 2nd ed . Gayan Gayatri : 'Sawn' .

Saum . Praise be 1) to Thee, Most Supreme God , Omnipotent, Omnipresent, All-pervading , The Only Being . Take us in Thy Parental Arms , Raise us from the denseness of the earth. Thy Beauty do we worship , To Thee do we give willing surrender , Most Merciful and Compassionate God , The Idealized Lord of the whole h umanity_ Thee only do we worship, and toward s Thee alone we aspire . Open our hearts toward Thy Beauty , Illuminate our souls with Divine Light , O Thou, the Perfection of Love, Har mony and Beauty! All-powerful Creator, Sustainer, Judg e and Forgiver of our shortcomings .Lord God of the East and of the West , of the worlds above and below , AnZ of the seen and unseen Beings , Pour upon us Thy Love and Thy Light , Give sustenance to our bodies, hearts , and souls , Use us for the purpose that Thy Wisdom chooseth , And guide us on the Path of Thine Ow n Goodness. Draw us closer to Thee every moment o f our life , Until in us be reflected Thy Grace, Th y Glory, Thy Wisdom, Thy Joy and Thy Peace . Amen .

Note 1) : 1st ed . a an

: ' Praise to Thee, - - - ' .

a) The second couplet of Most gracious Lord, Messiah, Master, an old Indian song, Inspirer and Saviour of humanity, translated into English Thy light is in all forms, Thy love in by Comte Francois de all : Breteuil . 2) In mother and father, in teacher and friend . Star that shineth in Thy heart! May i t shine in the hearts of Thy faithful devotees . May the Message reach far in the world, Illuminating the whole Humanity . Note 2) : See page 199 under a) 'Saum' . 202 b)

20 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) MS . Gr . Copied by Mf .

Salutations to the Teacher . Sallat . Most gracious Lord, Master, Messiah an d Saviour of Humanity, we greet Thee wit h all humility ; Thou art the first Caus e and the last Effect ; the Divine Ligh t and the Spirit of Guidance, Alpha an d Omega . Thy Light is in- all Forms, Thy Love in all Beings : in Mother in Fathe r in friend in Teacher . Allow us to recognize Thee in all Thy Holy Names an d Forms . As Rama, as Krishna, as Shiva , as Buddha ; let us know Thee as Abraham , as Solomon, as Zarathustra, as Moses , as Jesus, as Mohammed, and in many mor e Names and Forms known and unknown t o the world . we adore Thy Past, Thy Pres ence deeply enlightens our being, an d we look for Thy Blessing in the Future , Oh! Messenger, Christ, Nabi, the Rasu l of God . Thou Whose Heart constantl y reaches upwards, Thou comest on eart h with a message, as a Dove from above , when Dharma decays, and speakest th e word that is put into Thy Mouth as th e Light filleth the Crescent Moon . Le t the Star of the Divine Light, shining in Thy Heart, be reflected in th e hearts of Thy Devotees . May the Message of God reach far and wide, illuminatin g and making the whole Humanity as on e single Brotherhood in the Fatherhood o f God . Amen .

Added in Gr .'s own handwriting to the second sentence : c) Copied by Gd . and changed in her handwriting : in the second sentence :

in the sixth sentence : d) Copied by Mt . and classified by Inayat Khan under ' Gayatri ' .

e) A typewritten copy of

Thy Love in all Beings : in a lovjn g Mothers in a kind Father, in an innocent child , in a helpful friend and in an inspiring Teacher . Thy Light is in all forms, Thyme is in all Beings : in -a lovin g Mother and ------------ - in a helpful F riends, _ in an inspiring Teacher . Thou Whose Heart constantly reaches upward, Thou - - - - - - .etc . -------- etc . ------- Allow us to recognize Thee - - - - Forms, as Rama, as Shiva, as Krishna , - - - - - - - - - - - -- etc . Thou whose heart consciously reaches upward_, - - - - - - - - etc . when Darma decayeth , and - - - - - - put in_ Thy Mouth -etc . May the Star of the Divine Light - etc . - - - - - - - - - - - - - - - - - - - Cont . e) . 203

204 ORIGIN

and elaborations :

Cont . e) 'Salat' in Inayat Khan's black leather ring booklet, which he used to carry with him in his brief= case when travelling .

DIFFERENT VERSIONS :

- - - in a helpful friend, - - - - etc . - - - as Rama, as Krishna, as Shiva, Thou1 whose heart constantly reacheth upwards, Thou comest on earth (with a message) -- - - - - - - - - - when Dharma decays , - - - - - - - etc . and making the whole humanity ( as) one (single) brotherhood - - - - - - etc .

In another typewritte n copy of which was made a stencil, the words between brackets in the version under e ) were omitted ('with a Message', 'as' , 'single') . f) 2nd ed . Gavan Gayatri : 'Salat' .

204

Most gracious Lord, Master, Messiah an d Saviour of Humanity , We greet Thee with all humility . Thou art the First Cause and the Las t Effect1 the Divine Light and th e Spirit of Guidance, Alpha and Omega . Thy Light is in all forms, Thy Love _ in all beings; in a loving mothers in a kind father, in an innocen t child, in a helpful friend, in a n inspiring teacher . Allow us to recognize Thee in all Th y holy names and forms; as Rama, a s Krishna, as Shiva, as Buddha . Let us know Thee as Abraham, as Solo mon, as Zarathustra, as Moses, a s Jesus, as Mohammed, and in many othe r names and f orms, known and unknown t o the world . We adore Thy Past ; Thy Presence deeply enlightens our being, and we look fo r Thy blessing in the future, O Mess enger, Christ, Nabi, the Rasoul o f God ! Thou whose heart constantly reache s upward_ , Thou comest on earth with a message 1) as a dove from above whe n Dharma decays 2), and speakest th e Word that is put into Thy mouths a s the light filleth the crescent moon . May the Star of the Divine Light_ shining in Thy heart, be reflected i n the hearts of Thy devotees . May the Message of God reach far an d wide, illuminating and making th e whole Humanity _ one single B rotherhood in the Fatherhood of God . 3 ) Amen .

Notes)

20 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Notes : In the 1st ed .

Gayan

1) 'Thou comest on earth as a dove - - - - ' 2) - - when Dharma decayeth , - - - - - - 3) ' - - and making the whole Humanity one Brotherhood in - - - - - - - - - - - - 4) In an annotation to a copy of Inayat Khan's black ring book, Sk , explained that the :rules, versions etc . contained in it were not always the ones he finally approved .

The original version of 'Salat' was : - - - Thou comest on earth with a Messag e as a dove - - - - - - - (instead of 'Thou comest on earth as a dove') ; - - - Let (instead of 'May') the Star of the Divine Light -- , - - - the whole humanity as one sin gle brotherhood (instead of 'one brotherhood') . The modifications were made during Inayat Khan's lifetime, but one day, during a Collective Interview, a question was raised with regard to them . Inayat Khan then, according to Sk ., expressed firmly his wish that the original words should be reinstated since they were the ones that had come to him through inspiration .

205

205A ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1921

Prayer .

Besides a few illegible

0 Thou Who art the perfection of love , harmony and beauty, pray open the-ear s of our hearts that we may hear Th y voice that constantly cometh from with in . Disclose to us Thy divine ligh t which is hidden in our souls that w e may know and understand life better . Most merciful and compassionate .

words, it is not clear

Kindle in our hearts Thy perfect lov e

which words in this passage were crossed out by Inayat Khan .

that we may learn to love, to tolerat e . . ., give us Thy love an d tolerance . Teach us Thy goodness an d forgiveness . Send upon our restles s minds the peace of Thine own spiri t and pray unite us all in Thy divine Being above all the barriers of cast , colour, creed, race, nation or religion . Amen .

Notebooks 1921

Prayer to end the Services . O Thou who art the perfection of love, harmony and beauty, the Lord of the heaven and of the earth, open our hearts that we may hear Thy voice that constantly cometh from within . Disclose to us Thy divine Light which is hidden in our souls that we may know and understand life better . Most merciful and compassionate God, give us Thy great goodness, teach us Thy loving forgiveness, raise us above the distinctions and differences which divide men . Send on us the peace of Thy divine spirit and unite us all in Thy perfect being .

Amen .

205A

20 6 ORIGIN

and elaborations :

DIFFERENT VERSIONS

b) Written by Inayat Khan Prayer to end the s ervices . with . at the back of hi s letter to Gr . of 26 0 Thou who art the perfection of October 1921 . love harmony and beauty, the Lord of the heaven and of the earth, open our hearts that we may hear Thy voice that constantly commeth from within Disclose to us Thy Divine light which is hidden in our souls, that we may know and understand life better .

The lines were crossed out by Inayat Khan , and replaced with the _ following lines : Most merciful and compassionate Lord , give us Thy goodness, teach us Thy forgiveness, raise us above the distinetien-and differences and distinctions _ t send on us the peace of Thy Shaine own spirit and unite us all in Thy being Divine being .

See second version a) :

Most merciful and compassionate God, give us Thy great goodness , teach us Thy loving forgiveness , raise us above the distinctions and differences that which divide men.- send on open on us the peace of Thy own divine spirit,_ and unite us all in Thy own spirit; Bivine perfect being .

Amen .

c) MS . Gr . : Prayer First version b)

end

the Services with .

O Thou - - - - - - - - - - - - - - - - - - - - - - beauty ; the - - - - - - - - - - earth ; open - - - - - - - - - - - - - voices tha t c) 206

206A ORIGIN and elaborations :

Cont .

DIFFERENT VERSIONS :

c) - - - - - - - - - - - - - - - we - - - - - - - - - - - - - life better .

Amen .

The second part of version b) as a separate prayer : Most Merciful - - - - - - - - etc . - - - divide men ; send us

- - - - - - - - - - - - - Z - - etc . - - - and - - - - - - - - - Thy Perfect Being .

Amen . d) Copied by Mt .

and

Thou Who art the Perfection of Love ,

classified by Inayat Harmony and Beauty_ Khan under Gayatri . T he Lord of the Heaven and the earths open our hearts that we may hear Thy Voice, which constantly cometh from within . Disclose to us Thy Divine Light, which is hidden in our souls, that we may know and understand life better . Most Merciful and Compassionate God, give us Thy Great Goodness . Teach us Thy Loving Forgiveness . Raise us above the distinctions an d differences which divide men . Send us the Peace of Thy Divine Spirit . And unite us all in Thy Perfect Being . Amen . e) A typewritten version found with the other documents .

Prayer to end the Service of the Churc h of All .

Thou - - - - - - - - - - - - - - - - - - - - Beauty,_ Lord of Heaven and earth, - - - - - - - - - - - - - - - - - - - - Voice that constantly cometh from within , d isclose - - - - - - - - - - - - - etc . - - - - - - - - - - - - Goodness1 teach us Thy Loving Forgiveness ) raise us - - - - - - - - - - - - -

206A

207 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . e )

------------ meni send on us the Peace of Thy Perfect Being . Amen .

The last sentence was changed in Sk .'s handwriting . f) A typewritten copy was found in Inayat Khan's ring booklet (see e) on page 204 and Note 4), first sentence on page 205

send us the Peace of Thy Divine Spirit, and unite us all in Da Perfec t Being . Fateha . 1 ) - - - - - - - - - - - - - - - - - etc . - - - - - - - - - - - - - - - - Voice whic h constantly- - - - etc .

Note 1) : 'Fateha' is the name of the Opening Chapter of the Qur'an . g) 2nd ed .

Gavan

Gayatri : 'Khatum' .

Khatum . 1 ) 0 Thoul who art the Perfection of Love, Harmony and Beauty .

The Lord of Heaven and earth, open our hearts1 that we may hear Thy VoiceL which constantly cometh from within ; Disclose to us Thy Divine Light, which is hidden in our souls, that we may know and understand life better ; Most Merciful and Compassionate God, give us Thy great Goodness; Teach us Thy loving forgiveness, . Raise us above the distinctions an d differences which divide men ; Send us the peace of Thy Divine Spirit, And unite us all in Thy Perfect Being . Amen . Note 1) : 'KhAtm' was the final name given by Inayat Khan to this prayer . It is a Hindustani word and means : conclusion, seal, end . It should be Pronounced with a German 'ch' at the beginning and with a stress on the 'a' pronounced as in 'pArt', only a little shorter .

a) Notebooks 1921

: Save me, my Lord, from the earthly passions that blind mankind . Save me, my Lord, from the world's temptations of power, fame, and wealth, which keep man away from Thy glorious vision . Save me, my Lord, from all manner of injury that cometh from the bitterness of my adversaries and from the ignorance of my loving friends . Save me, my Lord, from the evil eye of Cont . a) 207

208 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

envy and jealousy which falleth upo n Thy bountiful gifts . Save me , my Lord , from falling into th e hands of the children of earth, the y will use me in their games, the y will play with me and break me i n the end as they destroy their toy . Save me, my Lord, from souls who ar e always occupied in causing hurt o r harm, and who take pleasure out o f the pain of another .

b) MS . Gr . Some of the sentences were put in another sequence .

Rasa . - - - - - - - - - - - - - - - - - passions and the attachments which

blind mankind . - - - - - - - - - - - - th e temptations - - - - - - - - - etc . - - - - - - - -, from the souls who are constantly occupied in hurting an d causing harm to their fellow-man , and who take pleasure in the pain o f another . - - - - - - -, from the influence o f the evil eye - - - - - - - - - etc . - - - - - - - - - - - - - - - - - - hands of the playful children o f earth, they might use me in th ei r games, they might play with me, an d then break me in the end as children destroy their t~oYs. . Save me, my Lord, from all manner o f injury that cometh - - - - - - etc .

c) Copied by Mt . an d classified by Inayat Khan under ' Gayatri ' .

d) 2nd ed . Gayan Gayatri : Dowa ' .

208

- - - - - - - - - - - - - - - - - etc . - - - - - - - - - - in hurting and harming _ their fellow-man , and - - - - - - - - - - - - - etc . -------, from th e _ evil eye - - - - - - - - - etc . - - - - - - - - - - - - - - - - - - - - - - - - - - - children o f earth, lest they might - - - - etc . Dowa . 1 ) Save me , my Lord , from th e earthl y passions and the attachments which blind mankind . Save me , my Lord , from the temptation s of power , fame, and wealth, which keep man away from Thy glorious vision . Save me , my Lord , from the souls wh o are constantly occupied in hurtin g and harming their fellow -man, and who take pleasure in the pain o f another . Cont . d)

20 9 ORIGIN and elaborations :

DIFFE RENT VERSIONS :

Cont . d) Save me, my Lord, from the evil eye of envy and jealousyi which falleth upon Thy bountiful gifts . Save me, my Lord, from falling into the hands of the playful children of earth, lest they might use me in their games ; they might play with me and then break me in the end, as children destroy their toys . Save me , my Lord, from all manner of injury that cometh from the bitterness of my adversaries and from the ignorance of my loving friends . Amen . Note 1) : Du'a or dowa is a Hindustani word, meaning 'Benediction', 'salutation', 'prayer' .

a) Notebooks 1921

b) MS . Gr .

Prayer . Beloved Lord, Almighty God, through the waves of the air, through the shooting currents of the sun, through the all-pervading life in space, purify and revivify me and I pray heal my body, heart and soul .

Prayer for morning . Purification Practice . - - - - - - - - - - - - - - - - - - the rays of the Sun, through the waves of the air, through the all-pervading life in the space, - - - - - - - etc .

c) Copied by Mt . and Healing Prayer . classified by Inayat or Prayer for Morning Purification . Khan under ' Gayatri ' . - - - - - - - - - - - - . Amen . 'or Prayer .for Morning Healing Prayer . Purification' and _ 'the' before 'Space' ---- ---------- etc . were crossed out . life in _ Space, - - - - - - - etc . d) 2nd ed . Gayan - Nayaz . 2 ) Gayatri : 'Nayaz' . Beloved Lord ; Almighty God! Through the rays of the Sun,Through the waves of the air,Through the All-pervading Life i n space,Purify and revivify mel ands I prayj Heal my body, heart and soul . Amen . Note 2) : In the 1st and the 2nd editions "Gayan" the name of this prayer erroneously appears as 'Nayar' instead of 'Nayaz' . 'Nayaz' is a Persian and a Hindustani word, Cont . Note 2) 209

210 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . Note 2) meaning 'petition', 'prayer' .

a) Notebook 19th April / Grace . 12th May 1923 : 0-Thou the sustainer of our bodies, hearts and souls, be Thou our life's subsistence, bless Thou all we receive of Thy bountiful gifts in grateful appreciation .and thankfulness . Amen . Grace . O : Thou the sustainer of our bodies, hearts and souls, be-Theo - ear-#ffe4s subs # stanee-and Bless all that we receive ef-thy -bgesr► t#fn#-g#fts in thankfulness . b) In Sk .'s shorthand and transcription, found in her copy-book, dated 1924 . If Inayat Khan dictated it to Sk . or if she copied it from a version of which no MS . was found, is uncertain .

0 Thou the Sustainer of our bodies hearts and souls, bless all we receive in thankfulness .

c) MS . Fm . Copied by Km .

Grace . 0_ Thou - - - - - - - - - bodiesi hearts and souls . Bless all that we -

d) Copied by Mt . and classified by Inayat Khan under ' Gayatri ' .

G r a c e. - said before meals . - - - - - - - - - - - - - - - - - etc . Bless all we -------- . Amen .

'said before meals' was crossed out . e) 2nd ed . Gavan Gayatri : 'Nazar' .

Note 1) :

a) Notebooks

Grace .

Nazar . 1 ) 0 Thoul the Sustainer of our bodies, hearts and soulst Bless all that we receive in thankfulness . Amen . 'Nazr', a Hindustani word, meaning 'vow', 'offering', 'prayer' .

: Thy ears are attached to my heart, Thine eyes are the sight of my soul, Who else can be closer to me than you , my Beloved, Thy light is at the back of my mind, Thy love is at the bottom of my heart ,

210

Cont . a)

21 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

Who else is so near to me as Thy self , My life is Thy breath, my Beloved , Myself is Thine Own Being . How can I . . . . . . . Thy might is the power behind my ac tion , Thine own peace alone is the repos e (in , (of my life

Thy movement is behind my impulse , Thy voice it is which speaketh my word , Thy image it is which I call my coun -

tenance , Covered under my material body Thy di vine soul abides , How can I consider Thee apart from me , my Beloved, even with all my limitations . Raga .

b) MS . Fm .

Thy light is in the magic lantern of m y mind ; thy love is rooted in the dept h of my heart . Thy ears are attached to my heart ; thine eyes are the light of my soul . Thy power works behind my action ; thy peace is alone the repose in m y life . Thy will works behind my every impulse ; thy voice speaketh my words . Thine own image is my countenance ; my body covereth Thy soul . My life is Thy very breath, my Beloved ; and myself is thine own being . Corr . by Inayat Khan :

Thy light hath illuminated the dark chamber of my mind ; - - - - - - - etc .

c) Copied by Km .

Raga . Thy light - - - - - - - - - - - - etc . Thy ears - - - - - - - - - - - - ; thine own eyes - - - - - - - - - Thy power worketh behind - - - - ; thy peace alone is my life's repose . Thy will is behind - - - - - - - thy voice is audible in the words I speak . Thine own image is my countenancer beloved ; my body is but a cover over Thy soul . My life - - - - - - - - - - - - etc .

d) Copied by Kf . and Sh . and classified by Inayat Khan as 'Rag' .

Raga . - - - - - - - - - - - -

e) 2nd ed . Raga 1 .

Thy Light hath illuminated the dar k chambers of my mind ; Thy love i s rooted in the depths of my heart ;

Gayan

Cont . e) 211

212 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . e) hive own eyes are the light of my soul ; Thy power worketh behind my action ; Thy peace alone is my life ' s repose ; Thy Will is behind my every impulse ; Thy voice is audible in the words I speak; Thine own image is my countenance . _ By body is but a cover over Thy soul ; my life is Thy very breath, my Beloveds and myself is T hine own Being . Note : =also the end of Act IV of the Play 'Una', June 1923 .

a) Copied by Gd . from (7) . Inayat Khan added 'Raga' to it .

Raga . Thou pourest wine into my empty cup wherever we meet, on hills and dales, on the top of the high mountains, in the thick forests, and in the barren deserts, on the shores of the roaring sea, and on the banks of the gentle river, and there arise in my heart the unearthly passion and the heavenly joy .

b) Copied by Mt . and classified by Inayat Khan as 'Rag' .

Via . - - - - - - - - - - - -

c) Copied by Kf . - - - - - - - - - - - - - - - - - etc . on the tops of - - - - - - - - - - - - - - forests_ and - - - - - - etc . sea and - - - - - - - - - - - - - - - - - there ariseth in my - - etc . d) 2nd ed . Raga 2 .

Gayan

Thou pourest wine into my empty cup wherever we meet, on hills and dales, on the tops of the high mountains, in the thick forests and in the barren deserts, on the shores of the roaring sea and on the banks of the gentle river, and there ariseth in my heart the unearthly passion and the heavenl y

joy .

a) Notebooks 1921 :

212

Raga . Thou hast won my heart a thousand times over again . Thou comest veiled under many and varied guises and in every guise Thou art unique . Who is not deluded by th e splendour Thou hast so skilfully produced on the face of the earth . Cont . a)

21 3 ORIGIN and elaborations :

Cont .

this

DIFFERENT VERSIONS :

beauty-fair Thou shinest, adorned in myriad garbs . Thine own is all the beauty and it is Thou Thyself who art attracted by it . Thou, on the stage of life, actest as friend, as foe, and Thou alone seest this play performed so wonderfully . I sought Thee so long, my Beloved, and now I have found Thee at last, 0 Winner of my heart, and in finding Thee I have lost myself .

b) Copied by Gr . from (?) . Raga . Thou - - - - - - - - - - - - - - - -

ove r Thou - - - - - - etc . - - - - - - -

Who - - - - - - etc . - - - - - - - the earth ? in this - - - - - - - - - - shinest _ adorned - - - - - - - - - - - - - - - - the Beauty and _ _ Thou shines t yet art Thyself not attracted by it . Thou in this stage of life_ actest as friend and _ foe, - - - - - - - - the Play - - - - - - - - - - - - - - - - - - - - - - - - - - - - ------------ last, Oh! Win ner of my Heart, and in finding Thee _ have lost myself . c) Copied by Kf . Copied by Mt . and classified by Inayat Khan as 'Rag' .

Raga . ----------------- etc . - - the beauty and Thou shinest yet ar t not Thyself attracted by it . Thou on this stage - - - - - - - - etc . the play performed - - - - - - - . _ _ _ _ _ etc .- - - - last, O Winne r of my Heart and in finding Thee I have lost myself .

d) 2nd ed . Raga 3 .

Thou hast won my heart a thousand time s over ; Thou comest veiled under many an d varied guises1 and in every guise Thou art unique . Who is not attracted by the splendour Thou hast so skilfully pro duced on the face of the earth? In thi s beauty fair Thou shinestl adorned i n myriad garbs . Thine own is all the beauty, and Thou shinest and yet ar t not Thyself attracted by it . Thou i n this stage of life actest as friend an d foe, and Thou alone seest the play per formed so wonderfully . I sought Thee s o long, my Beloved, and now I have foun d Thee at last, 0 Winner of my hearts and in finding Thee I have lost myself .

Gayan

213

214 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1922 :

Sitting on Thy lap I feel paradise un der my feet . Raga . Let me feel Thy arms around me, Be loved, while I am wandering away from home . Let my heart become Thy kite, risin g upward, its string in Thy hand . Let my virgin soul dance at Thy court , my Indra, the passion it hath is fo r Thee alone . O let me rest my head over Thy might y arm, sitting on Thy lap, I find th e Paradise under my feet .

b) MSS . Mf . and 2r .

Raga .

- - - - - - - - - - - - - - - - - etc . Let my heart become Thy lute . Hearin g Thy song my soul cometh to life . Let my virgin soul - - - - - - - etc . O let me lean my head on Thy breast , Thine arms enfolding me my feet touch Paradise . c) Copied by Kf . Let me feel Thine arms wound me , Beloved, - - - - - - - - - - - - etc .

214

d) Copied by Mt . and classified by Inayat Khan as 'Rag' .

Raga . - - - - - - - - - - - -

e) 2nd ed . Raga 4 .

Let me feel Thine arms around me, my Beloved, while I am wandering awa y from home . Let my heart become Th y lute . Hearing Thy song my soul comet h to life . Let my virgin soul dance a t Thy court, my Indra_ the passion i t hath is for Thee alone . 0 let we lea n my head on Thy breast, Thine arms enfolding mel my feet touc h Paradise .

Gayan

a) MS . Gd . Added 'Raga' by Inayat Khan .

Raga . Wherever I see I see Thy beloved Fac e covered under many different veils . The magic power of my everseeking eye s lifted the veil from Thy glowing Coun tenance, and Thy sweet smiles win my heart a thousand times over . The lustre of Thy piercing glance hath lighted my darkened soul, and lo, now I see the sun shine everywhere .

b) Copied by Kf . Copied by Mt . and classified by Inayat

Raga . - - - - - - - etc . - - - - - - - etc . - - - - - - - - - - hath lightened my Cont . b)

21 5 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b) Khan as 'Rag' . darkened soul , and lo! now - - - - etc . Gayan - Wherever I look , I see Thy beloved c) 2nd ed . Raga 5 . Face, covered under many differen t veils . The magic power of my everseeking eyes lifted the veil from Thy glowing Countenance, and Th y smile won my heart a thousand times over . The lustre of Thy piercing glance hath lighted my darkened soul, and lo! now I see the sunshine everywhere .

a) Notebooks 1921

b) MS . Gd .

Sura . On the sunny day of Love and in the dark night of affection what did You not teach me . You taught me what is wrong and what is right . You showed me the hideous face of the sin and the glowing beauty of virtue . You taught me to think after my thoughtless hours and You played with me, my Beloved Lord, hide and seek, You closed my eyes and opened them . Raga .

On the bright sunny day and in the darkness of night what didst Thou not teach me : Thou hast taught me what is meant by wrong and (wa s what is called right . Thou hast showed me the hideous face of life and Thou hast unveiled before me life's beauti ful countenance . Thou bast taught me wisdom out of utter darkness of ignorance . Thou hast taught me to think after my thoughtless hours and Thou playest with me, my Beloved Lord, mM Master , hide and seek . Thou didst close my eyes and Thou hast opened them . Raga . - - - - - - - - - day, and - - - - etc . what is meant - - - - - - - - - - etc . Thou after my thoughtless moments . playest with me, my Beloved Lord_ an d Master, hide and seek; Thou closes t my eyes and Thou dost open them .

Raga . c) Copied by Kf . In the bright sunny day; and - - - - - Copied by Mt . and classified by Inayat - - - - - - - - - - - - - - - - - etc . Khan as 'Rag' . - In the brightness of day and in the d) 2nd ed . • Gayan Raga 6 . darkness of night what didst Thou not Cont . d) 215

216 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d)

teach me! Thou hast taught me what i s meant by wrong and what is calle d right . Thou hast shown me the hideous face of life and Thou hast unveile d before me life's beautiful countenance . Thou hast taught me wisdom out of utte r darkness of ignorance . Thou has taugh t me to think after my thoughtless moments . Thou playest with me, my Be loved Lord and Master, hide and seek ! Thou closest mine eyes and Thou dos t open them .

a) Copied by Ng . from (?) .

Raga . When we are face to face Beloved, I d o not know whether to call Thee me, o r me Thee ! I see myself when Thou art not befor e me ; When I see Thee, my self is lost to m y view . I consider it a great fortune when Tho u art alone with me, but when I am not a t all there, I think it the greates t luck .

b) Copied by Km .

Raga . - - - - - - - - - - - -

Changed'in Gd .'s handwriting .

c) Copied by Ek . and classified by Inayat Khan as 'Rag' .

- - - - - - - etc . - - - - - - - etc . I consider it a good luck when - - - - - - - - - - - - - - - - - - - - no t there at all, - - - - - - greates t fortune . Raga . - - - - - - - - - - - -

d) Copied by Kf . Crossed out 'a' before 'good luck' . e) 2nd ed . Raga 7 .

Cavan

a) Notebooks 1922 216

- - - - - - - etc . - - - - - - - etc . I consider it _ good luck - - - - etc . When we are face to facet Beloved, I d o not know whether to call Thee me, or m e Thee! I see myself when Thou art no t before me ; when I see Thee _ myself i s lost to view . I consider it goo d fortune when Thou art alone with me , but when I am not there at all, I thin k it the greatest blessing .

Gayan . Thy whispering to the ears of m% h e ar t

n . at

21 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont .a) .

soul to ecstasy . The waves of joy that rise in my heart make a swing for Thy living word .My heart passionately awaiteth Thy word to . . . ., deaf to all that calleth from without . Thou, who art enshrined in my heart, speak some more, Thy voice exalteth my soul . If I had a thousand lives, I would give them all for Thy . one gentle whisper .

moveth

b) MS . Gd .

Gayan . Raga . Thy whisper to - - - - - - - - heart_ moveth - - - - - - - - - - - - - - joy which rise out of my heart form a net for Thy living word to swim . My Ert most patiently awaiteth Thy word deaf to every call that cometh from without . 0 Thou Who art enshrined in my heart, speak again to me, Thy voice exalteth my spirit . -

c) Copied by Kf . Rag a Copied by Mt . and - - - - - - - - - - - - - - - - - etc . classified by Inayat - - - deaf to all that cometh - Khan as 'Rag' . - - - - - - - - - - - - - - - etc . d) 2nd ed . Gayan - Thy whisper to the ears of my heart Raga 8 . moveth my soul to ecstasy . The waves of joy which rise out of my heart form a net in which Thy living Word may swing . My heart patiently awaiteth Thy Word, .deaf to all that cometh from without . 0 Thous who art enshrined in my heart, speak again to me : Thy voice exalteth my spirit .

a) Copied by Gr . from

(?) . Raga . When Thou art before me my Beloved I rise upon wings and my burden becomet h light ; but when my little self riset h before my eyes I drop to earth and al l its weight is upon me .

b) Copied by Mt . and classified by Inayat Khan as 'Rag' . Altered by Inayat Khan .

Raga . When - - - - - - - - mel my Beloveds I rise - - - - - - - - - - - - - - etc . - - - - - - - - - - - - - - - - - etc . - - - - eyes I drop to the earth an d all its weight falleth upon me .

c) Copied by Kf . - - - - - - - - - - - d) 2nd ed . Raga 9 .

Gavan

When Thou art before me, my Beloved, I rise upon wings.- and my burden becometh light ; but when my little self riset h Cont . d)217

218 ORIGIN and' elaborations :

DIFFERENT VERSIONS :

Cont . d)

before my eyes I drop to earths an d all its weight falleth upon me .

a) Notebooks 1922 :

Gayan . My soul is moved to dance by the char m of Thy Graceful movements, and m y heart beats with the rhythm of Thy gentle steps . The sweet impression o f Thy winning countenance, my worshippe d One, covereth all visible things fro m my sight . The echo of Thy word resoundeth in m y ears, and harmonizeth my soul with th e whole universe . My heart re-echos Thy melodious word a thousand times over and it bringeth m y soul in harmony with the whole uni -

verse . b) MS . Gd .

Raga .

- - - - - - - - - --- - - - - - - etc . - beats the rhythm of Thy dancing steps . The deep impression o f Thy sweet countenance, 0 Winner of mM► heart , covereth - - - - - - - - - etc . My heart repeateth a tnousand times th e melody Thou playest on th ute . I t sets my soul in harmony with the whole universe . c) Copied by Mt . and classified by Inayat Khan as 'Rag' . Altered by Inayat Khan :

Raga . - - - - - - - - - - - - , - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - , and my heart beateth the rhythm - - - - etc . melody Thou playest on Thy flute . - - - - - - - - - - - - - - - - - - etc .

d) Copied by Kf . - - - - - - - - - - - e) 2nd ed . Gayan - My soul is moved to dance by the charm Raga 10 . of Thy graceful movements, and my heart beateth the rhythm of Thy dancing steps . The deep impression of Thy sweet Countenance, 0 Winner of my heart, covereth all visible things from my sight . My heart repeateth a thousand times the melody Thou playest on Thy flute ; it setteth my soul in harmony with the whole universe .

218

21 9 ORIGIN

and elaborations :

Raga . I dare not think of raising my eyes t o look at Thy glorious vision . I quietly sit by the lake of my hear t and see in it Thy most lovely imag e reflected .

a) Notebooks

MS . Sd .

Raga .

I dare - - - - - - - - - - - - - - to behold Thy - - - - - - - I sit quietly by - - - - - - - hear t watching in it Thy lovely - - etc .

Copied by Km . Copied by Kf .

DIFFERENT VERSIONS :

Copied by Mt .

I dare - - - - - - raising mine eyes to

- - - - - - - - - - - - - - - - - etc . d)

Copied by Sh . and classified by Inayat Khan as 'Rag' .

Raga . - - - - - - - - - raising mM eyes t o - - - - - - - - - - - - - - - - - etc .

2nd ed . Raga 11 .

Gayan

I dare not think of raising mine eye s to behold Thy glorious Vision ; I si t quietly by the lake of my heart_, Imag e watching in it Thine reflected .

Notebooks

MS . Fm .

Raga . Thou gayest me Thine own love an d attractest me with the charm of Th y beauty . When I approach near Thee, m y Beloved, then Thou sayest : touch me not . Raga .

Copied by Km .

Thou givest me - - - - - - - an d Thou winnest my heart with the char m - - - - - - approach Thee fondly my Beloved, Thou sayest tome : 'Touch me not . "

Copied by Kf . Copied by Mt . and classified by Inaya t Khan as 'Rag' .

Raga . - - - - - - - - - - - -

2nd ed . Gayan Raga 12 .

Thou givest me Thine own Love and Tho u winnest my heart with the charm of Th y , Beauty . When I approach Thee my Beloved, Thou sayest to met 'Touc h me not . '

a) Notebooks

Raga . I cling to Thee with a child's faith bearing in my heart Thy most lovely Cont . a) 219

220 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

image . I have sought refuge under Th y bosom, Beloved , And I am safe, feeling .Thy arms aroun d me .

Raga . - - - - - - - - - - - - - - - - - - bearing Thy most lovely image in m y heart . I sought refuge under Th y

Copied by Ek . from (?), and classified by Inayat Khan as 'Rag' .

Bosom, Belove d and I am safe feeling Thy arms aroun d

me . c)

2 nd ed . Raga 13 .

Gayan

Notebooks 1922

b) MSS . Zr . and Mf . In Mf .'s MS . parts of the third and fourth sentence were mixed up, some words appear twice and other words were omitted . This apparently happened because of a difficulty to keep up with Inayat Khan' s dictation .

220

I cling to Thee with a child's faith s bearing Thy most lovely image in my heart . I sought refuge in Thy bosom , Beloved and I am safer feeling Thin e arms around me .

Raga . How shall I thank Thee, my King, for Thy bountiful gifts ? Every gift Thou givest, my generou s Lord, is invaluable . Out of the twinkling spark of my hear t a tongue of flame hath risen by Th y gentle blowing . Thou hast opened the deaf ears of my heart that I may listen even Th y softest whisper . Thou hast taught me Thine own tongu e and to read the characters writte n by Thy pen . Raga . - - - - - - - - - - - - - - - - - etc . Every gift Thou givest me, my - - etc . A tongue of flame arose out of the twinkling spark of my heart by Th y gentle blowing . Thou hast opened the ears - - - - - - - - may hear Thy - - etc . Thou - - - - - - - - - - - - - - - etc .

Gd . suggested to replace 'out of' after 'arose' in the thir d sentence by 'f rom' .

- - - - - - - - - - - - - - - - - etc . A tongue of flame arose from the - etc .

c) Copied by Mt . and classified by Inayat Khan as 'Rag' .

Raga . - - - - - - - - - - - - - - - - - etc . A tongue of flame arose out-ef-my-hear t from the twinkling - - - - - - etc . Thou _ Bost hear E softest whisper ; Cont . c)

221 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Thou hast taught - - - - - - - - - etc . d) Copied by Kf .

e) 2nd ed . Gavan - How shall I thank Thee, my King, for Raga 14 . Thy bountiful gifts? Every gift Thou givest we, my .generous Lord, is invaluable . A tongue of flame arose from th e spark in my heart by Thy gentle blowing . Thou dost hear my softest whisper ; Thou hast taught me Thine own tongue and to read the character written by Thy pen .

a) MS . Gd .

Raga . I called Thee ;- my-Beleved; my King, when I am conscious of my bubble-like self, but when I am conscious of Thee, my Beloved, I call Thee me .

b) Copied by Kf . c) Copied by Ek . and classified by Inayat Khan as 'Rag' .

Raga . - - - - - - - - - - - -

d) 2nd ed . Gayan - I call Thee my King_ when I am conRaga 15 . scious of my bubble-like self ; but when I am conscious of Thee, my Beloved, I call Thee me .

a) Notebooks 1922

b) MS . Gd .

Gayan . How shall I thank Thee for Thy (bountiful gifts (great favours O King of my soul ? What didst Thou not do for me? I was walking alone in the darkness of night, Thou didst come illuminate my path . Frozen with the coldness of wordly surroundings I sought refuge in Thee and Thou consoled me with Thy endless love . Disappointed with all earthly success , in my utter feebleness I sought Thy door and Thou comforte d me . Raga . - - - - - - - - - - - - for Thy mercy and compassion , 0 King of my soul, what didst Thou not do-for unto me . When I was walking alone through th e Cont . b) 221

222 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b)

wilderness, through the darkness of night, Thou didst comest with Thy lighted torch and didst illuminate my path . Frozen with the coldness of the world's hardness of heart I sought refuge in Thee and Thou didst console me with Thine end ceaseless love . I knocked at Thy gate at last , when I had no answer from anywhere in the world , and Thou didst answer readily Ey broken heart's call .

c) Copied by Mt . and classified by Inayat Khan as 'Rag' .

Raga . - - - r - - - - - - - - - - - - - - - - - - - - - - - - - of my soul : What didst Thou not unto me when - - - - - - - - - - - - - - - - - - - night . Thou camest with - - - - - - etc . Thine endless love . - - - - - - - etc . - - - - - - - - - - - - - - - - Tho u didst readily. answer my - - - - - etc .

d) Copied by Kf . - - - - - - - - - - - e) 2nd ed . Raga 16 .

Gayan

a) Notebooks 1922

b) MS . Gd .

222

How shall I thank Thee for Thy mercy and compassion , 0 King of my soul ? What didst Thou not unto me when I wa s walking alone through the wilde rn ess, through the darkness of night? Tho u camest with Thy lighted torch and dids t illuminate my path . Frozen with th e coldness of the world' s hardness of heart I sought refuge i n Thee1 and Thou didst console me wit h Thine endless love . I knocked at Th y gate at last when I had no answer fro m anywhere in the world, and Thou dids t readily answer the call of my broke n heart .

Gayan . I searched and searched and searched and I could not find Thee . I calle d Thee aloud from the minaret, with al l my might . I rang the temple-bell, I bathed in vain in Ganges, and I came disappointed from Mecca . I dwelt o n the earth and I roamed in Heaven i n search for Thee, my Beloved , but foun d Thee at last hidden in my own heart . Raga - - - - - - - - - - - - - searched, and - - - - - - - - - Thee anywhere . I called Thee aloud, standing on the Cont . b)

22 3 ORIGIN and elaborations : DIFFERENT VERSIONS :

Cont . b)

minaret . I rang the temple-bell with th e risin an d setting of the sun . I bathed in the Ganges in vain . I came back from Kaaba disappointed . I looked for Thee in the Heaven . I searched for Thee on the earth, my Beloved , ma Pearl, but a t last I have found Thee hidden in the shell of my heart .

c) Copied by Mt . and classified by Inayat Khan as ' Rag' .

Raga . - - - - - - - - - - - - searched, but I - - - - - - anywhere: I - - - - - minaret_ I rang - - - - - - - - - - - - - - - the sun ; I - - - - - - - - - - - vain ; I - - - - - - - - - - - - - disappointed ; I - - - - - - - in Heaven . - - - - - - - - - etc .

Inayat Khan changed 'in Heaven' into ' on the earth ' and 'on th e earth' into ' in heaven' .

- - - - - - - - - - - - - - - - - etc . - - - disappointed ; I looked for The e on the earth , I searched for Thee in heaven , my Beloved, - - - - - - - etc .

d) Copied by Kf .

- - - - - - - - - - - - - - - - - etc . - - - - - - - - - - - - - Thee in the heaven, my Beloved, - - - - - - - etc . e) 2nd ed . Raga 17 .

Gayan

a) Notebooks 1922

b) MS . Gd .

I searched , but I could not find Thee _ I called Thee aloud, standing on the minaret ; I rang the temple bell with the rising and setting of the sun ; I bathed in the Ganges in vain ; I came back from Kaaba disappointed ; I looke d for Thee on the earth ; I searched for Thee in the heaven, my Beloved , but at last I have found The e hidden as a pearl in the shell of my heart .

I would willingly die a thousand death s if by dying I could reach Thy mos t longed for presence . If a cup of poiso n Thy lovely hands would offer , I woul d prefer poison to the bowl of nectar . I would choose Thee alone my own, in pref erence to the whole world with all i t contains . I would willingly sacrific e all the pleasures that the earth ca n offer me to cherish in my longing hear t Thy sweet pain . I would willingly die a thousand dea th s Cont . b) 223

224 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b)

if by dying I could attain Thy mos t lofty Presence . - - - - - - - - - - - - lovely hand offered , I would prefer that poison to the bowl of nec tar . I value the dust under Thy feet , MX Precious One, most of all the treas ures the earth holds . If m1i head coul d touch the earth of T dwelling plac e I would proudly refuse Khusrou's crown . I would gladly sacrifice al l pleasures the earth can offe r me, if only I could retain Th y pain in my feeling heart .

c) Copied by Mt . and classified by Inayat Khan as 'Rag' .

Raga . - - - - - - - - - - - - - - - - - etc . - - Presence . If it were a cup - - etc .

Alterations by Inayat Khan .

- - - - - - - - - - - - - - - - - etc . - - - - - the dust under Thy Feet, - -

- - - - - - - - - - - - - - - - - etc . I would gladly sacrifice all pleasure s the earth can offer me, if I coul d only retain the agony-of pain I have in my feeling heart . d) Copied by Kf .

e) 2nd ed . Raga 18 .

Gayan

I would willingly die a thousand death s if by dying I could attain Thy mos t lofty Presence . If it were a cup o f poison Thy beloved Hand offered, I would prefer that poison to the bowl o f nectar . I value the dust under Th y Feet, my Precious One, most of all the treasures the earth holds . If my hea d could touch the earth of Thy dwellingplacet I would proudly refuse Khusrou' s crown . I would gladly sacrifice al l pleasures the earth can offer me, if• I could only retain the pain I have in my feeling heart .

Note : =also part of Act IV of the Play 'Una' , June 1923 .

a) Copied by Ng . from (7) . Raga . One moment 's life lived with Thee, is worth more than a life of long years, lived in Thy absence . Give me one more cup O!Sagi which I will value more than the whole life I have lived . My life-long sorrow I forget when Thou casteth one glance o'er me ; Time is no t 224

Cont . a)

22 5 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a)

to me, a glimpse of Thy glorious vision maketh me Eternal .

b) Copied by Km . and made into three separate Ragas by Gd . by givin g to each of the thre e sentences a separate registration number .

Raga . - - - - - - - - - - - -

Corr . in Gd .'s handwriting in the third one .

- - - - - - - - - - - - - - - - - - - - - - - glance upon me ; - - - - - to me, one glimpse - - - - - - - - etc .

c) Copied by Kf .

- - - - - - - - - - - - - - - - - - etc . casteth T glance upon me ; Time i s not for me, - - - - - - - - - - - - etc . d) Copied by Ek . an d classified by Inaya t Khan as 'Rag' . The first saying : The second saying : The third saying :

Raga . - - - - - - - - - - - Raga .

Raga . - - - - - - - - - - - - - - - - -

- casteth one glance upon me ; Time i s

not to me, - - - - - - - - - - - - etc . e) 2nd ed . Gayan - One moment's life lived with Thee is Raga 19 . worth more than a life of long years_ lived in Thine absence . 2nd ed . Gayan O : give me one more cup, O_ S8ki1 Raga 26 . which I will value more than the whole life I have lived . 2nd ed . Gayan - My life-long sorrow I forget when Thou Raga 20 . castest Thy glance upon me . Time is not for me_ one glimpse of .Thy glorious vision maketh me eternal .

a) Notebooks 1922

b) MSS . Mf . and Zr . Add . of 'Who' in Mf .'s MS . by Gd . c) Copied by Mt . and classified by Inayat Khan as 'Rag' .

Raga . It is Thou Who art my pride, when I realize my limited self, I feel humblest of all living beings . Raga . It is Thou Who art my pride, - - - etc . Raga . - - - - - - - - - - pride ; when I - - - - self_ I feel myself the humblest - - - - - - - -

d) Copied by Kf .

e) 225

226 ORIGIN and elaborations :

DIFFERENT VERSIONS :

e) 2nd ed . Gayan - It is Thou who art my pride ; when I Raga 21 . realize my limited self I feel mysel f the humblest of all living beings .

a) Notebooks

: Thou wert hidden as in a bud as a seed, o Thou, the root of my life and now Thou manifests to view with the blooming of my heart . O Thou, who art the very root of my life's plant, you were hidden so long in my budlike soul as a seed . And now Thou hast come out with the blooming of my heart, o fruit of my life . Raga . O Thou, the root of my life's plant, Thou wert hidden so long in my bud-lik e soul . But now Thou hast come out, o my life's fruit, with the blooming of my heart .

b) MS . Sd . ,

third version a) . Copied by Km . who added a comma after 'plant' .

Raga . Oi thou the root of my life's-plan t_ thou wept hidden so long in my budlik e soul but now thou hast come out 1 my life+s fruIt_ with the blooming of my heart .

c) Copied by Sh . and classified by Inayat Khan as 'Rag' .

Raga . - - - - - - - - - - - -

d) Copied by Mt . and classified by Inayat Khan as 'Rag' .

Raga . O Thouj the root of my life's plant, Thou wert hidden so long in my budlike soul, but now Thou hast come out O my life's fruit, with the blooming of my heart .

The last sentence corrected by Inayat Khan .

- - - - - - - - - - - - - - - - - etc . fruit, after the blossoming of my heart .

e) Copied by Kf .

O Thou, the seed of my life's plant, Thou wert hiTden so long in my bud-like soul, but now Thou hast come outt 0 my life's fruit, after the blossoming of my heart .

Cf . Notebooks

: As the seed of the rose is in its heart and it manifests to view with its bloom .

f) 2nd ed . Gayan Raga 22 .

226

I am a rose of Thy Garden, and Thou, the seed, the root, the origin, Thou art hidden through the darkness o f night .

22 7 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Raga . Let me grow in Thy garden silently as plant, that some day my fruits an d flowers may sing in their tongue th e legend of my past .

a) Notebooks :

Let me grow quietly in Thy Garden as a speechless plant that my fruits an d flowers might sing the legend of m y silent past . Raga . Let me grow quietly in Thy Garden as a speechless plant that my flowers an d fruits some day may sing the legend o f my silent past . b) MS . Sd . Copied by Km .

Raga . Let me grow quietly in Thy Garden as speechless plant, that some day my flowers and fruits might sing th e legend of my silent past .

c) Copied by Sh . and classified by Inayat Khan as 'Rag' .

Raga .

- - - - - - - - - - - -

d) Copied by Mt . and copied by Kf . Again classified by Inayat Khan as 'Rag' .

Raga . - - - - - - - - etc . - - - - - - - - - and fruits may sing the legend - - etc .

e) 2nd ed . Gavan Raga 23 .

Let me grow quietly in Thy garden as a speechless plant, that some day my flowers and fruits may sing the legen d of my silent past .

a) Notebook 29th April / 12th May 1923 :

Raga . Thy music causeth my soul to dance . In the cooing of the wind I hear*Th y trumpet, and through the gentle breez e cometh to my ears the music of Th y flute . The waves in the sea keep th e rhythm of my dancing steps . In the noise of the thunder I hear Th y drums and the lightning playeth to m e the music of cymbals . Through the whole nature I hear Th y misic played, my Beloved, and my soul , while dancing, speaketh of its joy i n song .

b) Copied by Ng . from (?) .

Raga . Thy music - - - - - - - - - dance.in the - - - - - - - - - - - - Th y flute ;

Cont . b) 227

228 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b)

the waves of the sea - - - - - - - - - - - - -- steps ,

through the whole - - - - - - - - - - - - - - - - Beloved, my soul while dancing speaketh its joy i n song . c)

Copied by Km . Added 'of' in the last sentence in Gd .'s handwriting,

Raga . - - - - - - - - - - - - - - - - etc . - - - dancing speaketh of its joy i n song .

Copied by Ek . and classified by Inayat Khan as 'Rag' .

Raga . - - - - - - - - - - - -

Copied by Kf .

2nd ed . Gayan Raga 24 .

Notebooks 1922 First version .

b) 228

- - - - - - - - - - - -

Thy music causeth my soul to dance; in the murmur of the wind I hear Th y flute ; the waves of the sea keep th e rhythm of my dancing steps. Through the whole of nature I hear Thy musi c played, my Beloved ; my soul whil e dancing speaketh of its joy in song .

Gayan . By the charm of Thy winning smiles my heart arose from its grave . My lif e and death are in Thy hands, my . . . . . . .

Second version .

Thy smiling eyes have brought my dea d heart to life and death is only m y play, my Beloved .

Third version .

Thy smiling eyes have brought my dea d heart to life again . My life and death depend upon the closing and disclosin g of Thy magic glance . Heaven and earth both are reflected in Thy sparkling eyes . Did the narcissus borrow its beaut y from Thy iris and did the reindeer bor row the modesty from Thee . My heart as a frozen sea melteth whe n Thou castest on me Thy fiery glance . I drink the wine that Thou pourest fro m Thy sparkling eyes and .I beg, Oh Saki , for some more . I beseech Thee, Saki, pour some mor e wine from the living spring of Thy eve r sparkling eyes .

MS . Gd . : First part of the

Raga . Thy smiling eyes have brought my dea d Cont . b)

22 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) third version a) .

heart to life again; Ey life - - - etc . of Thy magic glance .

The second part was entirely crossed out, probably by Inayat Khan

Heaven-and-earth-both-are-reflected-in Thy-sparkling- eyes -- My-heart-as-a frozen - sea-Meiteth -by-the -warmth -of-Thy fiery -glanee:-1-drink-the-wine-that eeimtk - from-'Phy-spark 'ifng - eyes---I beseeeh- TheeT - 6-6akf-- pear - acme-mere :

c) First part copied by Kf .

- - - - - - - - - - - -

d) Copied by Mt . and classified by Inayat Khan as 'Rag' .

Rag a

e) 2nd ed . Raga 25 .

Thy smile has brought my dead heart to life again ; my life and death depend upon the closing and disclosing of Thy magic glance .

Gayan

- - - - - - - - - - - -

Note : Raga 26 : see under Raga 19 .

a) Notebooks 1921

Sayings . Blessed is he who has found in his life his life's purpose . 1 ) Blessed is he who rests in the abode of his soul . Blessed is he who heareth the call from the minaret of his heart . Blessed is he who seeeth the star of his soul as the light that is seen from the sea .

b) MS . Gd . The four sayings as under a) were written down by her in one paragraph .

Sayings Suras . - - - - - - - - - - - - - - - - - etc . - - - - - - - - - - - the star of his soul as the light _ seen on the port from the sea .

Copied by Gd . from her own MS ., as one Sura .

- - - - - - - - - - - - - - - - - etc . - - - - - - - - - - - - - - - seen in the port from the sea .

c) Copied by Mt . as one Sura and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - found in _ life - - - - - - - - - - - - - - - - - etc .

Corr . by Inayat Khan in the second sentence :

Blessed is he who reste th in - - - etc .

d) Copied by Kf . as one Sura . e) 2nd ed .

Gavan

Blessed is he who has found in life Cont . e) . 229

2 30 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . e) Suras 1, 2, 3 his life's purpose . and 4 . Blessed is he who resteth in the abode of his soul . Blessed is he who heareth the call from the minaret of his heart . Blessed is he who seeth the star of his soul as the light that is seen in the port from the sea . Note 1) : Cf . Notebooks : Blessed is he who hath seen his life's purpose .

a) Notebooks

b) MS . Fm .

Sura . Blessed are the innocent who believe and trust simply . Blessed are the unselfish friends whose motto in life. is constancy . Sura . - - - - - - - - - - - -

c) Copied by Km ., who took the last word of the first part of the sentence in Fm .' s handwriting : 'simply' to be the heading of the second sentence . Thus appeared two separate Suras instead of one .

Sura . - - - - - - - - - - - - - - - - - and trust .

d) Only the first sentence as under c ) was copied by Ek . and classified by Inayat Khan a s 'Sur' .

Sura . - - - - - - - - - - - -

e) The second sentence was copied by Sh ., however without the word 'simply' as a heading, and was classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

d) 2nd ed . Gayan Suras 5 and 8 .

Blessed are the innocent who believe and trust .

Simply . Blessed - - - - - - - - - - - - - etc .

Blessed are the unselfish friends and they whose motto in life is constancy .

a) MS .

Zr .

230

Sura . Blessed are they who strive in the path of Truth patiently . Blessed are they who make willin g Cont . a)

23 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

sacrifices in kindness . Blessed are they who cover the holes o f others even from their own eyes . Blessed are they who fear that the y might hurt another by their though t or word or deed .

b) Copied by Ng . in-which a) appears as four separate Suras .

Sura . - - - - - - - who patiently strive i n the path of Truth and do not tire . Sura . - - - - - - - - - - - Sura . --------- cover the scars o f - - - - - - - - - - - - own sight . Sura . - - - - - - - - - fear lest they caus e another the slightest hurt, by thought,- word or deed .

c) Copied by Ek . as separate sayings but in the same sequence as unde r a) and b), and classi fied by Inayat Khan a s 'Sur' . Suggestions by Mc . of changing two words .

Sura . - - - - - - - - - - - - -

- - - - - - - - - - - - - - - - - - path ( cause ?) of Truth and do no t (tire) weary . Sura . - - - - --- - - - - - - Sura . - - - - - - - - - - - Sura . - - - - - - - - - - - - - - - - - - - - - - - - - - - - hurt- by thought, word or deed .

d) 2nd ed . Sura 6 .

Gayan

Blessed are they who patiently striv e in the cause of truth and do not weary .

Sura 11 .

Blessed are they who make willin g sacrifices in kindness .

Sura 9 .

Blessed are they who cover the scars o f others even from their own sight .

Sura 7 .

Blessed are they who fear lest the y cause another the slightest hurt b y thought, word or deed .

Note : Sura 8 : see under Sura 5 .

231

232 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1921

Sura . Blessed are the proud in God, for they shall inherit the Kingdom of Heaven .

Notebooks

Sura . Blessed are the proud in God for they shall inherit the heaven .

b) Copied by Ng . from (?), first version a) .

Sura . - - - - - - - - - - - -

c) Copied by Ek . and classified by Inayat Khan as 'Sur.' , first version a) .

Sura . - - - - - - - - - - - -

d) 2nd ed . Sura 10 .

Blessed are the proud in God, for they shall inherit the kingdom of Heaven .

G ayan

Note : Sura 11 : see under Sura 6 .

a) Notebooks 1921 :

Sura . Verily the heart that reflecteth the divine light is illuminated . Verily the heart that is respondent to the divine word is liberated . Verily the heart that receiveth th e divine peace is blessed . Continued : Sura . Verily the heart that repeateth the sacred Name is exalted . Continued : Sura . Verily the heart that cherisheth the love of God will be crowned with the divine glory on the last day .

b) Copied by Gd . from (?) Sura . as one Sura : Verily the heart that cherisheth the fifth sentence a) love of God will be crowned with glory on the last day . Veril y fourth sentence a) the heart that repeateth constantly the sacred Name is exalted . Verily the first sentence a) heart that reflecteth the Divine Ligh t is illuminated . 1) Verily the heart second sentence a) that is respondent to the Divine Word is liberated . Verily the heart tha t third sentence a) receiveth the Divine Peace is blessed . Note 1) : Another copy by Gd . has : 'For Church of All . The heart that reflects the divine light is illuminated . ' c) Copied by Mt . as one Sura . Sura, in the sequence Verily the heart that cherisheth the as under b ) and classi- love of God will be crowned with glory 232

Cont . c)

23 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) fied by Inayat on the last day . Verily the heart that Khan as 'Sur ' . repeateth constantly the Sacred Name is exalted . Verily the heart that reflecteth the divine Light is illuminated . Verily the heart that is respondent to the divine word is liberated . Verily the heart that receiveth the divine peace is blessed . Mc . changed ' respondent ' in the fourth sentenc e to 'responsive', the n again put back 're spondent' . d) Copied by Kf . Mc . changed 'respondent' in the fourth

sentence to ' responsive ' .

2nd ed . Sura 12 .

Gayan

Verily the heart that cherisheth th e love of God will be crowned with glory on the last day . Verily the heart that repeateth constantly the sacred Name is exalted . Verily the heart that reflecteth the divine Light is illuminated . Verily the heart that is respondent t o the divine Word is liberated . Verily the heart that receiveth th e divine Peace is blessed . Verily1 the heart that cherisheth the love of God will be crowned with glor y on the last day .

Sura 13 .

Verily,_ the heart that repeateth constantly the Sacred Name is exalted .

Sura 14 .

Verily, the heart that reflecteth th e divine Light is illuminated .

Sura 15 .

Verilyt the heart that is respondent to the divine Word is liberated .

Sura 16 .

Verily1 the heart that receiveth th e divine Peace is blessed .

The last sentence of the lecture 'Religion', undated, but probably given in 1922 . (Religious Gatheka Nr .7 ) Only a typewritten copy of this lecture ha s been found to date , with corr . in Gd .' s handwriting .

Verily blessing is for every soul, fo r every soul, whatever be his faith o r belief, belongs to God .

Copied by Gd . 'from Gathekas' .

- - - - - - - - - - - -

c) No classification . d) 233

234 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . Sura 17 .

Verily, blessing is for every soul ; for every soul, whatever be his faith or belief, belongs to God .

Gayan

a) Notebooks 1921 : Only the first sentence of a saying, consisting of five sentences .

Saying . Enviable is he who loveth and asketh for no return .

b) MS . Sr .

Saying . - - - - - - - - - - - -

One word crossed out, probably by Gd .

- - - - - - - - - - - - - - asketh no return .

Copied by Km . c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

d) 1st _d . The Bowl of Saki (1921) under 5th December .

Enviable is he who loveth and asketh no return .

2nd ed . Sura 18 .

Gayan

a) Notebooks 1922

Verily, to be envied is he who loveth and asketh no return .

Saying . What every soul seeks for is the Truth . Saying . It is truth what every soul is seeking .

b) MS . Mf .

Corr . by Gd .

- - - truth that every - - - - - - -

c) Copied by Km .

Saying .

Add . in Gd .'s handwriting .

Verily it is

d) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

e) 2nd ed . Sura 19 .

Verily,_ it is Truth that every soul is seeking .

Gavan

a) The last sentence in the lecture 'Optimism and Pessimism', (Social Gatheka Nr .3) 6th August 1922, in Sk .'s 234

Verily, hopeful is the one who in the end will succeed .

Cont . a)

23 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) shorthand . Copied by Miss R .Jones . b) The lecture was copied by Kf . who put the last sentence differently .

Verily, the one who is hopeful in life, he will succeed .

c) Copied by Gd . 'from Gathekas' .

- - - - - - - - - - - - - - - - - life_ will succeed .

Changed by Mc .

- - - - - - - - - - - hopeful will succeed in life .

d) No classification . e). 2nd ed . Sura 20 .

Gayan

a) Notebooks 1921

b) MS . Sr .

See version a) . Inayat Khan added the heading 'Sura' over each of the two sayings . c) Copied by Kf . First saying b) . d) Copied by Mt . an d classified by Inayat Khan as 'Sur' .

Verily, the one who is hopeful will succeed in life .

Saying . Life is one continual battle and he alone who has conquered himself will get victory over it . Sura . Verily he is victorious who has conquered himself . Sura . Life is one continual battler and he who conquers himself will alon e get victory over it .

- - - - - - - - - - - Sura .

Sura . Life is one continual battle, and he who conquer himself will alone get the victory over it . be-vfeterfene Altered by Inayat Khan, - - - - - - - - - - - - - - , and he second Sura . who will conquer himself will alone gain victory over it . e) Copied by Kf . Second saying d) . f) In Mc .'s handwriting on Mt .'s copies (d) : 'combined with another' . The words of the two sayings were arranged in a somewhat different sequence or omitted .

Verily ,life is one continual battle, and he alone is victorious who has conquered himself .

g) 235

2 36 ORIGIN and elaborations :

DIFFERENT VERSIONS :

g) 1st ed . The Bowl of Saki (1921) unde r 17 March (= first version b)) .

Verily he is victorious who has conquered himself .

2nd ed . Gayan Sura 21 .

a) MS . Gd .

Verily, life is one continual battle and he alone is victorious who has conquered himself .

Sura . Verily all that leads to happiness is good .

b) Copied by Ek . Sura . and classified by - - - - - - - - - Inayat Khan as 'Sur' . c) 2nd ed . Gayan - Verily,_ all that leads Sura 22 . good .

to happiness is

a) A sentence in the lec- Verily he is pious who considers human ture 'Moral Culture', feeling . Khatir', 6 July 1922 . In a MS . in Gd .'s hwr . (Gd .h .), this sentence has been marked by her and ' (Surah) ' added after it . b)

MS . Gd .

Sura .

Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - -

2nd ed . Gayan Sura 23 .

Verily, the man who considers huma n feelingsis spiritual .

Notebooks 1921

MS . Gd .

Copied by Gd . own MS .

Copied by Mt . and classified_by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - -

2nd ed . Gayan Sura 24 and Tala 17

Verily, the man who holds the world i s greater than the world ; he whom th e world holds is smaller .

236

Saying . Man who holds the world is vaster tha n the world, and whom the world holds i s small . Sura . - - - - - - - - - - - - is greater than - - world, he whom - - - - - - - - - is smaller .

from her

Sura . The man - - - - - - - - - - - - - - etc .

23 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Sura . - - - - - - - - - - - Sura .

- - - - - - - - - - - Combined into one saying by Mc . by adding 'and' , first Sura : second Sura : c) 2nd ed . Gavan Sura 25 . See also second part of Chala 111 . Sura 26 . See also first part of Chala 111 .

For every - - - - - - - - - - - - etc . unfoldment of the soul and the period of that development - - etc . The period of one's spiritual development depends upon the rhythm of one's life . For every unfoldment there is a certain time, so there comes a time for the unfoldment of the soul .

Note : In the 1st ed . Gavan ' : Sura 25 = Sura 31 ; Sura 26 = Sura 32 and Chala 1ll'= Chala 94 . Sura 25 = Chala 142 in the 2nd ed . Gavan Sura 26 = Bola 85 ; Sura 27 = Bola 250 ; Sura 28 .= Chala 68 ; Sura 29 = Chala 13 ; Sura 30 = Bola 218 .

a) MS . Ng . Added : 'Saying' by Inayat Khan in the margin, crossed out by Gd .

Sura . All things which one seeks in God such as light, life, strength, joy and peace ; these all can be found in Truth .

b) Copied by Km .

Sura .

with an add, by Inayat Khan .

- - - - - - - - - - - - - - - - - etc . - - - - - - - - - - - - - - - - Truths verily God is Truth .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' . Altered in Mc .'s handwriting .

Sura . - - - - - - - - - - - -

d) 2nd ed . Gavan Sura 27 . See a) .

All things which one seeks in God such as light, life, strength, joy an d

Verily God is Truths and in Truth can be found light, life, - - - - - - -- -f o un d in - Truth . - - - - - - - - - - - found

Cont . d) 237

238 ORIGIN

Cont .

and elaborations :

DIFFERENT VERSIONS :

peace ; these all can be found in Truth ,

a) MS . Ng . Sura . Copied by Km . Truth is the light which illuminates the whole life . b) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - - . Khan as 'Sur' . Add . inMc .'shand- -----------------writing . - - whole of life . c) 2nd ed . Gavan - Truth is the light which illuminates Sura 28 . the whole life . Note : Also the first part of'Chala 117 .

a) MS . Ng . Sura . Copied by Km . Truth is the evidence of God, and God is the evidence of Truth . b) Copied by Ek . and Sura . classified by Inayat - - - - - - - - - - - Khan as 'Sur' .

c) 2nd ed . Gayan - Truth is the evidence of God ; Sura 29 . is the evidence of Truth .

and God

Note : Also Chala 13 .

a) MS . Ng .

Sura . In the light of Truth all things become clear, their true nature manifests to the view .

b) Copied by Km .

Sura . - - - - - - - - - - - -

'the' was crossed out, probably by Inayat Khan .

238

- - - - - - etc . - - - - - - - - - to view .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' . Mc . combined this Sura with Sura 28 and some alterations were made in her handwriting : See Chala 117 .

Sura . - - - - - - - - - - - -

d) 2nd ed . Gayan Sura 30 .

In the light of Truth all things become cleai, their frue nature manifests to the view .

In its light _ all things - etc .

2 39 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Sura . There is as much likeness between falsehood and Truth as there is between the person and his shadow, the difference being that while the former has lif e the latter has none .

a) MS . Ng .

Added : 'Saying' by Inayat Khan in the margin, crossed out by Gd . b) Copied by Km .

Sura . - - - - - - - - - - - - - - - - - - - - - and truth - - - - - - - - - - etc . - - - - - - - - - - - - - - - - life, the - - - - - - - - - - - - - - - - - - - - - - - - etc . - - - - - - - - - - - - - - difference is that - - - - - - - - - - - - - etc .

One word changed in Gd .'s handwriting . c) Copied by Ek . and classified_by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - -

d) 2nd ed . Sura 31 .

There is as much likeness between falsehood and truth as there is between the person and his shadow, the difference being that while the former has life_ the latter has none .

Gavan

a) Notebooks 1921

Saying . When you rise above the earth, the earth is at your feet, but when you fall . below the earth, the . . . . . 1) is over your head .

b) MS . Gd . and copied by Gd . with other sayings when man rises above the earth the under the heading - - - at his feet, but when he falls ' Suras ' . beneath the earth, the earth is ove r his head . c) Copied by Mt . and Tala . classified_by Inayat - - - - - - - - - - - Khan as 'Tall .

d) 2nd ed . Gayan Verily, when man rises above the earth, Sura 32 . the earth is at his feet, but when he falls beneath the earth, the earth is over his head . Note 1) : Illegible .

a) Three sentences in the The soul has no birth, no death, n o lecture 'Metaphysics beginning and no end . Sin cannot touc h The soul in itself it, nor can virtue exalt it ; neithe r alone', 16th May 1918, can wisdom open it nor ignorance darken in Nuria Best's handit . It has been always, and always wil l writing (Gita Metabe . The soul is the very being of ma n Cont . a) 239

240 ORIGIN

Cont .

and elaborations :

a) physics 1-8) .

DIFFERENT VERSIONS :

and all else is its cover, like a globe on the light .

b) No classification . c) 2nd ed . Gavan Sura 33 . death,

Verily, the soul has no birth, no no beginnings _ no end ; sin cannot touch it, nor can virtue exalt it ; it has always been , ways it will bel

and al-

and =11 else is its cover_ like a glob e over the light .

a) Notebooks

Sura . When man closes his lips, God begins to speak .

b) MS . Ng .

Sura .

c) Copied by Km .

Sura . - - - - - - - - - - - -

Changed in Gd .'s handwriting .

When man closeth his lips, that God speaketh .

d) Copied by Ek . and classified by Inayat Khan as 'Sur' . nd ed . e) 2 Sura 34 .

Gavan

then it is

Sura . - - - - - - - - - - - -

When man closes his lips_ God begins to speak .

Note : See also Bola 139 .

MS . Ng .

Sura . There is no Teacher save God ; we al l learn from Him .

Copied by Km .

Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - no teacher - - Gods we - etc . Sura . - - - - - - - - - - - - - - - - - - - - - from him .

2nd ed . Gayan Sura 35 .

There is no Teacher save God ; we al l learn from Him .

Note : Cf .

a) MS . Ng .

Tb g Bowl Qf SAki

(1921) under 22nd March .

Sura . The Consciousness of the One whole is 240 Cont . a)

24 1 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a) the flesh of Christ, and the breath of love is His blood . b) Copied by Km .

Sura . The c onsciousness of the one whole - - - - - - Christ, the breath - etc .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' .

Sura . - - - - - - - - - - - -

d) 1st ed . Gayan Chala 26 and Sura 42 . 2nd ed . Gayan Sura 36 .

The Consciousness of the One Whole is the flesh of Christ, and the breath of love is His blood .

a) Copied by Ng . from (?) . Sura . The soul in its journey onwards strikes a plane where it exclaims "I am the Truth" . b) No classification . c) 2nd ed . Gayan - The soul in its journey onwards strikes Sura 37 . a plane where it exclaims " I am the Truth" .

a) Copied by Ng . from (?) .

Sura . It is preferable to all wealth we earn in life, and all friends we have attracted through life ; if our Conscience says at the moment when we are passing from earth "Thou art true" .

b) No classification . c) 2nd ed . Gayan - It is preferable to all wealth we earn Sura 38 . in life, and all friends we have attracted through lifer if our conscience says at the moment when we are passing from earth "Thou art true" .

a) Copied by Ng . from (?) . Sura . Spiritual attainment is to become conscious of the Perfect One, who is formed in one's heart . b) No classification . c) 2nd ed . Cavan - Spiritual attainment is to become Sura 39 . conscious of the Perfect'One, who is _ . Cont . c) 241

242 ORIGIN

and elaborations :

Cont .

formed

DIFFERENT VERSIONS :

the

heart .

a) Copied by Ng . from (?) . Sura . Self will is the strength of the Spirit : but when the false ego expresses self will, a soul instead of rising , falls . The Spirit becomes entitled to have self will when the soul is evolved . ' Blessed are the poor in Spirit' . b) No classification . c) 2nd ed . Gayan - Self-will is the strength of the Sura 40 . Spirit ; but when the false ego expresses self -will, a soul1 instead of rising, falls . The Spirit becomes entitled to have self-will when the soul is evolved . 'Blessed are the poor in spirit . '

Notebooks

Silence, tell me your . . . . . . . I am the barrier between two heart s severed against one another , as a lock on the lips of the angere d excitable . as a shield for the wise among fools . as a veil on the face of the unlettered among the well-versed .

242

MS . Fm .

Tala . Silence serves : as a lock on the lips of th e excitable ; as a barrier between two heart s severed one against the other , as a shield for the wise amidst fools, as a veil over the face of the unlettered before the well-versed folks .

Corr . by Inayat Khan . Copied by Km .

-------- etc . - ------ severed _ against one another , - - - - - - - - - ----- etc .

Copied by Sh . and classified by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - -

Mc .'s suggestion to change 'against' into 'from' .

- - - - - - - - etc . - - - - - - - severed from one another , - - - - - - - - - - - - - - - - - etc .

2nd ed . Tala 1 .

Silence serves as a lock on the lip s of the excitable ; as a barrier betwee n two hearts severed from one another ;

Gavan

Cont . d)

24 3 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . d) as a shield for the wise amidst fools ; as a veil over the face of the unlettered before the well-versed .

a) Copied by Gd . from (?) . Saying . Copied by Km . The one who walks regardless of success, success pursues after him . The one who pursues success in life, success runs before him . Saying . There are some masters of success and some slaves of success . Inayat Khan's corr . of - - - - - - - - - - - - - - - - - the second saying . some are its slaves .

b) Copied by Km ., Saying . the second saying after - - - - - - - - - - - corr . Again altered by Inayat S ome are masters of success and Khan . some slaves . c) The first saying a) Sura . copied by Sh . and - - - - - - - - - - - - . classified by Inaya t Khan as 'Sur' . Changed in Mc .'s - - - - - - walks through life regardhandwriting . less of success, him success pursues The one who pursues succes s him it eludes . d) The second saying as Sura . under b) after the Some are masters of success and some alteration, copied by slaves . Sh . and classified by Inayat Khan as 'Sur' . Mc . added one word . - - - - - - - - - - - - - - - some its slaves . Mc .'s annotation referring to both Suras (c) and d)) : 'combined' . e) 2nd ed . Gayan - Some are masters of success and some Tala 2 . its slaves ; the one who walks through life regardless of success, him it pursues; he who pursues success, him it eludes .

a) Copied by Ng . from (?) . Tala . Love from above is forgiveness . From below is Devotion . From within is Kindness and from without is affection . b)

243

244 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Ek . and classified_by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

2nd ed . Tala 3 .

Gayan

Love from above is forgiveness ; f rom below devotion .

a) Notebooks 1922

One who returns more good for les s good, is a good man . One whp returns less good for more goo d is selfish . One who tries to be even in returnin g good is practical , but one who returns good for evil don e to him, is no doubt a saint .

Notebooks 1922

The one who returns more evil for les s evil is cruel . The one who tries to become even i n returning evil is wicked . The one who returns less evil for mor e evil is ordinary . But the one who returns evil for good done to him is indeed a demon .

b) MS . Mf . Copied by Km . who . used capital letters as in the version under a) .

MS . Zr . (See a)) .

244

Tala . one who returns more good for les s good is a good man one who return s less good for more good is selfish one who tries to be even in th e exchange of good is a practical person but the one who returns good for evi l is a sain t one who returns less evil for more gee d evil is ordinary_ _ one who tries to be even in returning evil is wicke d one who returns more evil for les s evil is cruel but the one who return s evil for good - - for hi m there is no name . Tala . Onewho returns more good for les s good done to him is a good man , one who returns less good for more good done to him is selfish, one who tries to be even in the exchange of good is a practical person but he who returns good for evi l is a sain t one who returns less evil for more evil done to him is ordinaryt one who tries to be even in return ing evil is wicke d one who returns more evil for les s evil is wfeked cruel Cont . b)

24 5 ORIGIN

and elaborations :

DIFFERENT VERSIONS : but to the one who returns evil fo r for him there is n o good

Cont . b)

name . c) Copied by Sh . (Version b) as copied by Km .) and classified by _ Inayat Khan as 'Tall .

evil for goods for him - - - etc . - - - - - - - - - - etc . - - - - - - - - - - - - is wicked ; - - - - - - - - - - - - - - - - evil is a devil ; But - - - - etc .

Altered by Mc .

d) 2nd ed . Tala 4 .

Tala . - - - - - - - - - - etc . - - - - - But the one who return s

One who returns more good for les s good, is a good man ; one who return s less good for more good, is selfish ; one who tries to be even in the ex change of goods is a practical person ; but the one who returns good for evi l is a saint .

Gayan -

One who returns less evil for more evils is ordinary ; one who tries to b e even in returning evils is wicked ; on e who returns more evil for less evi l is a devil ; but the one who return s evil for good, for him there is no name .

Tala 5 .

a) Notebooks 1922

Tala . He who guards himself against bein g fooled by another is clever . He who does not allow another to foo l him is wise . He who is fooled by another is foolish , but he who knows and yet, .without showing he knows, allows another t o fool him is a saint . Saying . The one who is fooled by another i s simpleton and the one . . . . . . .

b) MS . Gd .

Tala . - - - - - - etc . - - - - - clever ; he who - - etc . - - - - - wise; he who is fooled by another is a simpleton , but he who knowingly allows himsel f to be fooled shows the character o f the saint .

Tala . c) Copied by Mt . and classified by Inayat Khan as - - - - - - - - - 'Tall . d) 2nd ed . Tala

Gayan - He who guards himself against being 6 fooled by another is clever ; he who does not allow another to fool him is wise ; he who is fooled by another is a simpleton; but he who knowingly allows himself to be fooled, shows the character of the saint . 245

246 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gr . from (?) . Sura . If you wish people to obey you, yo u must learn to obey yourself . If you wish people to believe you, yo u must learn to believe yourself . If you wish people to respect you, yo u must learn to respect yourself . If you wish people to trust you, yo u must learn to trust yourself . b) Copied by Gd . in abbreviated form . - - - - - - - - - - - - - - - - - In the last three Is """°Is Is •"•••"" •••,•"' " I~~~~ '• believe •"•"•'••"" lines Gd . used quota'" "°"' •'•^'•'•'•••"°^11 ^1' respect '•"°°"•"' ' to Is 1, is ii .. Is II it Is is " ' I .. .. .. .. .. .. .. . . t ion marks) . trust ., .. . . ., .. . . .. . c) Copied by Mt . and Tala . classified_by Inayat - - - - - - - - - _ - _ , Khan as 'Tal' . d)

2 nd ed . Tala 7 .

Notebooks 1921

Copied by Gd . from (?) .

Copied by Mt . and classified_by Inayat Khan as 'Tal' .

If you wish people to obey you, yo u must learn to obey yourself . If yo u wish people to believe you, you mus t learn to believe yourself . If you wis h people to respect you, you must lear n to respect yourself . If you wish peopl e to trust you, you must learn to trus t yourself .

Sayings . Tala . Man proves to be .genuine by hi s sincerity . Man proves to be noble by his charit y of heart . Man proves to be wise by his tolerance , and man proves to be great by hi s endurance through the constantl y jarring influences of life . Tala . - - - - - - - - - - - - - - - - - sincerityt - - - - ----- by_charit y of heart, - - - - - - - - - - - - - tolerance ,

_ man - - - - - - - - - - - - - etc . Tala . - - - - - - - - - - - - - - - - - - - - - - - - - - - - by his charit y

- - - - - - - - - - - - - - - - - etc . - - - - through the continually jarring influences of life . d)

246

2nd ed . Tala 8 .

Gayan

Man proves to be genuine by hi s sincerity_ _ to be noble by his charit y Cont . d)

24 7 ORIGIN

Cont .

DIFFERENT VERSIONS :

and elaborations :

a) Notebooks 1922

heart ; to be wise by his tolerance ; to be great by his endurance throughout the continually jarring influences of life .

b) MS . Mf .

Tala . He is brave who . courageously experi ences all things . He is coward who is afraid to take ste p in a new direction . He is foolish who swims with the tide s of his pleasant experiences . He is wise who experiences all things , yet keeps on the road that leads t o his destination . Tala . He is brave who courageously experi ences all things_ he is coward who i s afraid to take step in a new direction , he is foolish who swims with tide s fancy and pleasure h e is wis e of who experiences all things_ yet keep s on that the path that backs 1) him t o his destination .

Note 1) : May have been wrongly understood fo r 'brings' . 'a' added by Gd . in the second sentence .

he is a coward - - - - - - - - - - etc .

One word changed by Gd . in the fourth sentence .

keeps on the path that leads him - etc .

MS . Zr . (See a)) .

Tala . He is brave who courageously experi ences al l He is coward who is afraid to take ste p in a new direction . He is foolish who swims with the tide s of fancy and pleasure . And he is wise who experiences al l things_ yet keeps on the path that leads him to his destination .

c) Copied by Km . (= MS . Mf . under b)) with some add . and 'leads' instead of 'backs' .

Saying . He is brave who courageously experi ences all things, he is a coward who i s afraid to take n step in a new direction, he is foolish who swims with th e tides of fancy and pleasures he is wis e who experiences all things yet keeps o n the path that leads him to his destina tion .

d) Copied by Sh . and classified by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - e)

247

248 ORIGIN

andelaborations :

DIFFERENT VERSIONS :

e) 2nd ed . Gayan - He is brave who courageously experiTala 9 . ences all things ; he is a coward who i s afraid to take a step in a new direction ; he is foolish who swims with the tides of fancy and pleasure ; he is wise who experiences all things, yet keeps on the path that leads him to his destination .

a) MSS . Mf . and Zr .

Saying . The warder of the prison is in a worse position than the prisoner himself . Gd .'s corr . : While the body of the prisoner is in ' captivity ' . captive the mind of the warder is in prison . Copied by Km . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - himself ; while - - - - - - - - - - - - - = etc . b) Copied by Ek . and Tala . classified by Inayat - - - - - - - - - - - Khan as 'Tal' . c) 2nd ed . Tala 10 .

Gayan

('body' and 'mind' printed in italics) .

a) Notebooks 1921

The warder of the prison is in a worse position than the prisoner himself ; while the body of the prisoner is in captivity the mind of the warder is in prison .

Saying . All you take in this world, you must pay a price, for some things you must pay in advance, for some things you should pay on delivery, and or some later, when you will receive the bill . Life is a fair trade, all adjusts itself therein in its own time .

b) MS . Ng . , the two sayings combined in a reversed order . Copied by Km . c) Copied by Ek . and classified by Inayat Khan as 'Tal' . Add . in Mc .'s handwriting .

Saying . Life is a fair trade, all adjusts itself in time, for all you take from it, you must pay the price sooner or later , for some things you may pay - - - - some yo u - - , when the bill is presented . Tala . Life is a fair trade : all adjusts itself in time . For all - - - - - etc . - - - - - - - later . For some - - etc . Life is a fair trader wherein al l

- - - - - - - - - - - - - - - - - etc .

248

24 9 ORIGIN and elaborations :

2nd ed . Tala 11 .

Gayan

a) Notebooks

DIFFERENT VERSIONS :

Life is a fair trade_ wherein al l adjusts itself in time . For all you . take from it, you must pay the pric e sooner or later . For some things yo u may pay in advance; for some yo u should pay on delivery, and for som e later on, when the bil•l is presented .

Tala . Master is he who masters self . Teacher is he who teaches self . Ruler is he who rules self . .Governor is he who governs self .

MS . Gd .

Tala . - - - - - - - - - - - himself , teacher - - - - - - - - himself , governor - - - - - - - - - himsel f and r uler who rules himself .

Add . by Inayat Khan in the last sentence .

- - - - - - - - - - - - - - - etc . and rules is he who - - - - - - .

Copied by Km . c)

Copied by Sh . and classifiedbyInayat Khan as 'Tall .

Tala . ----------- -

2nd ed . Tala 12 .

Master is he who masters himself , Teacher is he who teaches himself ; Governor is he who governs himself, and Ruler is he who rules himself .

Gayan

a) Notebooks 1922

b) MSS . Mf . and Zr . In the first sentence Gd . crossed out 'the' before 'vice ' in MS . Mf . Zr . omitted 'the' before 'vice ' wherever it occurs in the saying .

Tala . He who is frightened by the vice, i s subject to it . He who is addicted to the vice, is it s captive . He who acquaints himself with the vice , is its pupil, he learns his lesson fro m it, but he who passeth over the vic e and riseth above it, is its master, h e is the one who has -eengnered - the-atee is ruler of life . Tala . He who is frightened of the vice_ i s subject . . . the vice . - - - - - - - - - - - - - - - etc . is the pupil of the vice ,,he learn s his lesson from it , but he who passeth through vic e and riseth above it, is _ master and conqueror . c)

249

250

ORIGIN and' elaborations :

DIFFERENT VERSIONS :

Copied by Km .

Copied by Sh . and classified_by Inayat Khan as 'Tal' .

Saying . He who is frightened of vice is subjec t to vices he who is addicted to vice i s its captives he who acquaints himsel f with vice is the pupil of vice, h e learns his lesson from it, but he wh o passes through vice and riseth above it_ is master and conqueror . Tala . - - - - - - - _ - - _ _

2nd ed . Gayan Tala 13 .

Notebooks

MS . Zr .

Copied by Ng .

Copied by Ek . and classified by Inayat Khan as 'Tal' . Mc . crossed out the heading 'Four signs of the simpleton' and suggested to change one word .

He who is afraid of vice is subject t o vice; he who is addicted to vice i s its captive ; he who acquaints himsel f with vice is the pupil of vice ; he who learns his lesson from vice , who passes through it and rises above it, is master and conqueror .

Tala . He is a fool who eats more than he ca n assimilate . He is a fool who collects more loa d than he can bear . He is a fool who cuts the same branc h of the tree on which he sits . He is a fool who spreads thorns in hi s own path . Tala . Four signs of the simpleton . Simpleton eats more - - - - - - - Simpleton collects - - - - - - - - - - - can carry . Simpleton cuts - - - - - - - - - - - - - - - he may be sitting ; Simpleton spreads - - - - - - - Tala . - - - - - - - - - - - The simpleton - - - - - - - - - - ; collects .a greater load than he can bear ; cuts the branch of th e tree upon which he is sitting ; spreads -------- Tala . - - - - - - - - - - - _ .

The simpleton - - - - - - - - collects - - - - - - - - - - - bear ; carry ? cuts - - - - - - - - - - - - - - etc .

25 1 ORIGIN

DIFFERENT VERSIONS :

and elaborations :

- The simpleton eats more than he can Gayan e) 2nd ed . assimilate ; collects a greater load Tala 14 . than he can carry, cuts-the branch of the tree upon which he is sitting, and spreads thorns in his own path .

a) Notebooks

b) MS . Fm .

Tala . . The one'who says I cannot tolerate shows his Ignorance smallness . The one who says I cannot endure shows his weakness . The one who says I cannot associate shows his limitation . The one who says I cannot forgive shows his imperfection . Tala .

Copied by Km .

- - says : I cannot tolerates etc . - - - - - - - _ - - - - endure, - etc . - - - - - - - z - - - - associate ., etc . - - - - - - - _ - - - - forgiver - etc .

Tala . c) Copied by Sh . and classified_by Inayat - - - - - - - - - - - Khan as 'Tal' . - He who says, "I cannot tolerate," d) 2nd ed . Gayan Tala 15 . shows his smallness ; he who says, °I cannot endure," shows his weakness ; he who .sayst "I cannot associate," shows his limitation ; he who says, "I cannot forgive," shows his imperfection .

a) Notebooks 1921 :

Saying . Who has failed himself, has failed all, who has conquered himself, has won all .

b) Copied probably from MS . Ng . in unidentified handwriting . Add . 'Tala' in Ng .'s handwriting .

Tala . He who- - - - - - - - - - - - - - all ; he who- - - - - - - - - - - - - - -

c) Copied by Mt . and classified_by Inayat Khan as 'Tal' .

Tala . - - - failed to overcome himself_ has failed in all.- he - - - - - - - - - - - - - - - - - himself_ has won all .

Mc . crossed out 'to overcome' and Gd . crossed out 'in' .

- - - failed himself has failed all, - - - - - - - - - - etc .

d) 1st ed . The Bowl of S&ki (1921) under 25th February .

He who has failed himself, has failed all ; he who has conquered himself has won all . Cont . d) 251

252 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) 2nd ed . Gayan - He who has failed himself has failed Tala 16 . all_ he who has conquered himself has conquered all .

2nd ed . Gayan - The man who holds the world is greater Tala 17 . than the world ; he whom the worl d holds is smaller . Note : See for complete elaborations and different versions : Sura 24 .

a) MS . Gr . Inayat Khan added 'Sura' over it .

Saying . Sura . Happy is he who does good to others , and miserable is he who expects goo d from others .

b) Copied by Mt . and classified by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - -

c) 1st ed . The Bowl of Saki (1921 under 6th September .

Happy is he who does good to others ; miserable is he who expects goo d ?rom others .

2nd ed . Tala 18 .

252

Gayan

Happy is he who does good to others , and miserable is he who expects goo d from others .

Notebooks 1921 :

Saying . Love progressive is like the swee t water of the running river, but un progressive love is like the sal t water of the sea .

MS . Sr . Inayat Khan added 'Talc' over it .

Copied by Mt . and classified by Inayat Khan as 'Tal' .

Saying . Tala . Love th at is progressive - - - - - - - - - - - - - - - - - - , but love that doth not progress is - - - etc . Tala . - - - - - - - - - - - - - - - - - etc . that does not - - - - - - - - - - etc .

2nd ed . Tala 19 .

Gayan

Love that is progressive is like th e sweet water of the running river, bu t love that does not progress is like th e salt water of the sea .

253 ORIGIN

and elaborations :

a) Notebooks

DIFFERENT VERSIONS :

Saying . There are two kinds among the seekers of God, one makes Him and the other mars .

b) Copied by Ng . from (?) . Inayat Khan added : ' Hea th en Sa in ' in the margin .

Saying . - - - - - - - - - - --- - - - - - - God, those who make Him and those who mar Him .

c) Copied by Km .

Heathen Sayin g

d) Copied by Ek . and classified by Inayat Khan as 'Sur' . One corr . in Mc .'s handwriting .

Sura . - - - - - - - - - - - -

e) 2nd ed . Gayan Tala 20 .

There are two kinds of seekers after God ; those who make Him and those who mar Him .

- - - - - - - - - - - - - - seekers after God, - - - - - - - - - - - etc .

a) Copied by Ng . from (?) . Inayat Khan added ' Sura ' in the margin .

Saying . Every thought speech and action which is natural sound and living is a virtue ; and that which lacks the same is sin .

b) Copied by Km .

Sura . - - - - - - - - - - - - - - - - virtue ; that - - - - - - - - - - . .

c) Copied by Ek . and classified by Inayat Khan as 'Sur' . Altered in Mc .'s handwriting .

d) 2nd ed . Tala 21 .

Gayan

a) Notebooks 1921

b) MS . Gd .

Sura .

- - - - - - - - - - - - - - - - - etc . that which lacks these qualities is sin . Every thought, speech and action that is natural, sound and loving, is virtue ; that which lacks these qualities is sin .

Saying . It is wicked to pick holes in people it is clever to see through the subtle way s it is foolish to be taken in by the peopl e it is wise to see all things and overlook them . Tala . Cont . b) 253

254 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) Inayat Khan first - - - - - - - - - - - - - - - people ; added 'Saying', crossed it - - - - - - - - through subtle it out and added 'Tala' . ways ; it - - - - - - - - - - - by others ; it - - - - - - - - things .- to understand all things, and yet to turn your eyes from all that should be overlooked . c) Copied by Mt . and Tala . classified_by Inayat - - - - - - - - - - - Khan as 'Tall .

Changed in Mc .'s It is wron to find fault with people ; handwriting . - - - - - - - - - - - - - - - - - - - - - - - to be deceived by others ; - - - - - - - - - - - - - - - - - - etc . eyes away from . all - - - - - - - - d) 1st ed . The Bowl of It is wise to see all things , (1921) under and yet to turn our Saki 20th March, only part eyes from all that should be overlooked . of the last sentence . Only the second part of It is foolish to be deceived by others ; the Tala appears in the it is wise to see all things, to understand all things, and yet to turn the 2nd ed . Gavan - eyes from all that should be overlooked . Tala 22 .

Notebooks 1921

Saying . Man creates his death, if not so, was born to live .

....

Copied by Gd . from (?) . Copied by Km .

Saying . - - - - - - - - - - , if not -, th e soul was born to live .

Copied by Ek . and classified by Inayat Khan first as 'Boll , then as 'Tal' . Changed in Mc .'s handwriting .

Tala . Man causes his - - - - - - - - - -etc .

2nd ed . Gayan Tala 23 .

It is man who causes his own death ; his soul is meant to live for ever .

a) MS . Fm .

Inayat Khan first added 'Bola' over it, then changed it into 'Tala' .

It is man who causes his own death. his soul is meant to live forever .

Tala . Life is a captivit y Death is the relief from it .

Copied by Km . b) Copied by Sh . and classified_by Inayat 254 Khan as 'Tall .

Tala . - - - - - - - - - - - -

25 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Life is captivity, from whic h death is the release .

2nd ed . Gayan Tala 24 .

a) MS . Gd .

Sura . Belief in God is the fuel, love o f God is the glow and the realizatio n of God is the flame of divine light .

Copied by Ek . and class-

Tala .

ified by Inayat Khan as

- - - - - - - - - - .

'Tal' . c)

2nd ed . Gayan Tala 25 .

Belief in God is the fuel, love o f God is the glows and the realization of God is the flame of divine light .

a) The last sentence of the First birth is the birth of man, .. lecture 'The Soul's Man- the next birth is the birth of God . ifestation', 28 Aug . 1923 , in Sk .'s shorthand reporting . b) Copied by Gd . and by Km.

Saying . The - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

c) Copied by Sh . and classTala . ified by Inayat Kh an as - - - - - - - - - 'Tal' .

d) 2nd ed . Gayan - The first birth is the birth of man ; Tala 26 . the second birth is the birth of God .

a) Notebooks 1921

Saying . What Brahma creates in a year, Vishn u enjoys for a day, and Shiva destroy s it in a moment .

Copied by Gd . from (?), dated February 1921 .

Saying . - - - - - - - - - in _ years , - - - - - in a day, - - - - - - - - etc .

Copied by Ek . and classified by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - -

2nd ed . Gayan Tala 27 .

What Brahma creates in years, Vishn u enjoys in a day, and Shiva destroy s

in a moment . a)

Notebooks

Copied by Ng . from (?) .

Saying . Success leads to success and failur e follows a failure . Tala . - - - - - - - - success-, and - - follows failure . c) 255

256 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) Copied by Ek . and classified_by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

d) 2nd ed . Tala 28 .

Success leads to success , and failure follows failure .

Gayan

a) Notebooks 1921

Saying . It is simple to tie a knot of attachment , but it is difficult when you wish to unravel it .

b) Copied by Km . from (?) .

Saying . It is easy to - - - - - - - - - - etc .

c) Copied by Ek . and classified_by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

d) 2nd ed . Tala 29 .

It is easy to tie a knot of attachment, but it is difficult when you wish to unravel it .

Gayan

a) MS . Gr . Copied by Km .

Good praises good - Bad fights bad .

b) Copied by Ek . and classified_by Inayat Khan as 'Tall .

Tala . - - - - - - - - - _ - - - - - - -

c) 2nd ed . Gayan Tala 30 .

Good praises good ;

a) Notebooks 1921

but evil fights evil .

Saying W .a .P . 1 )

The difference between war and peace is that war is using sword against another and peace is using sword toward (one's sel f (oneself b) Copied by Gd . from (?) . Copied by Km .

Saying . The explanation of war - - - - - - that the sword used against another is war, and th e sword used against oneself is peace .

c) Copied by Ek . and classified_by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - -

Mc .'s remark over it : 'change this (do not use the other) ' 256 See under d) and e) .

Note 1)

25 7 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Note 1) : means 'War and Peace' . a) Notebooks 1921 : Peace and war both mean fight . b) MS . Sk . Summer 1922 . - - - - - - - - - - - - , a) Notebooks 1921

Tala . Fight against the enemy means war . Fight against oneself means peace . - - - - - - - - - - - b) MS . Sk . Summer 1922 . c) Copied by Gd . and by Km .

Fighting with another means wa r and fighting with oneself me an s peace .

d) Copied by Sh . and classified by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - -

Mc . crossed it out and wrote over it : 'duplicated' . See under c) of the Saying W .a .P . e) 2nd ed . Gayan Tala 31 .

a) Notebooks 1921

Fighting with another makes wari but struggling with one's self bring s peace .

Saying . Snakes breed under a throne and scorpions multiply under a crown .

b) Copied by Gd . from (?) . Copied by Km .

Saying . - - - - - - under the throne - - - - - - - - - - - under the crown .

c) Copied by Sh . and classified_by Inayat Khan as 'Tal' .

Tala .

d) 2nd ed . Tala 32 .

Snakes breed under the throne and scorpions multiply under the crown .

Gayan

a) Notebooks 1921

- - - - - - - - - - - -

Saying . If you are subtle and intelligent i t is natural, but if you are simple an d wise you are a mystery .

MS . Gr .

Tala . - - - - - - - - intelligent.. tha t is natural, - - - - - - - - - - - etc .

Copied by Mt . and classified by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - - - - - - - is naturali but - - - - - - - - - etc .

2nd ed . Gayan Tala 33 .

If you are subtle and intelligent, tha t is natural ; but if you are simple an d Cont . d) 257

258 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d )

wise.. that is a mystery .

a) Notebooks

Forget the past, manage the present and prepare the future .

b) MS . Mf . Copied by Km .

Saying . We must

c) Copied by Ek . and classified by Inayat Khan as 'Tall .

Tala .

d) 2nd ed . Tala 34 .

Gayan

We must forget the past,' control the present.. and prepare. the future .

a) Notebooks

forget - - - - - - - - - - etc .

- - - - - - - - - - - -

Saying . Mountains may be broken through, oceans may be crossed, a way may be made through the air, but you cannot do anything with the person who is hardened in his character, fixed in his outlook on life and set in his ideas .

b) MS . Fm .

Tala . Mountains can be broken through, the ocean can be - - - - - - - - - - - - - - the air ; but you cannot 'find a way to work with a person - - - - --- - - - - - - character, deepset in his ideas and 'fixed in his outlook oflife .

Inayat Khan changed the last but one word into - - - - - - - - - - - - - - - outlook 'on' . on life . Copied by Km .

Tala . - - - - - - - - - - - -

c) Copied by Sh . and classified byInayat Khan as 'Tal' .

Tala . - - - - - - - - - - - - .

d) 2nd ed . Gayan - Mountains can be broken through, the Tala 35 . ocean can be crossed, a way may be made through the air ; but you cannot find a way to work with a person who is hardened in character, deep-set in his ideas and fixed in his outlook on life .

a) Notebooks : What the science dare not declare, art expresses , What the speechless art cannot supply 258. Cont . a)

25 9 ORIGIN

Cont .

and elaborations :

DIFFERENT VERSIONS :

suggest, poetry erie . -&Iaud speaks out , What the poetry cannot put into words, music gives out .

b) MS . Fm . Copied by Km .

Tala . What

science can suggest ;

can not declare, art

what art suggests silently , poetry speaks out ; but what - poetry fails to explain in words, is expressed by music . c) Copied by Sh . and Tala . classified by Inayat - - - - - - - - - - - - . Khan as 'Tal' . One word changed by Mc . - - - - etc . - - - - , poetry speaks aloud ; but - - - - - - - - - - - - - - - etc . d) 2nd ed . Gayan - What science cannot declare, art can Tala 36 . suggest ; what art suggests silently, poetry speaks aloud ; but what poetry fails to explain in words, music can express .

a) Notebooks :

Tala . He who does not lose the opportunit y Iffe - effered-hin of doing some good i n life, is good , he who seizes upon it as it comes, i s better , but he who looks to do some goo d best . Tala . He who does not lose the opportunity o f doing good, is good , he who seizes upon it as it is open, i s better still , but he who always looks out for an opportunity of doing some good is th e best person .

b) MS . Fm .

Second version .

c) Copied by Km .

Tala .

- - - - - - - - - - - - - - - - - - doing some good in life is good, and he who seizes upon such an opportunit y is better still ; but h e who always looks out for an opportunit y to bring some good is - best amon g men . Tala . - - - - - - --- - - - - - - - - - - - - - - - good - is good, - etc .

Inayat Khan added three - - - - - - - - - - - - - - - - - etc . Cont . c) 259

260 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) words to the second sentence .

who seizes upon such an opportunity when it occurs is better still ; - etc .

d) Copied by Sh . and classified_by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

e) 2nd ed . Gayan Tala 37 .

He who does not miss the opportunity of doing some good is good; and he who seizes upon such an opportunity when it occursi is better still ; but he who always looks out for an opportunity for doin goods is blessed among men .

a) Notebooks 1922 :

The speaker whp appeals to the human intellect, will knock at the door of the human brain . The speaker who appeals to the human emotions, will enter into the hearts of men, but the speaker who penetrates the depths of his audience, will abide in their souls for ever .

b) MS . Gd .

Tala . The-preeeker He who appeals - - - - ---------- at the 9 ate of the human brain he is a speaker ; the-preeeher he who appeals - - - - - - - - - - - - - - - - - - - - - men, he is a preacher ; but tke- preneker he who penetrates the spirit of his hearers _ is the Prophet who will abide in their soui for ever aha -ever .

c) Copied by Kf . and classified by Inayat Khan as 'Tal' .

Tala .

d) 2nd ed . Gayan Tala 38 .

He who appeals to the human intellect_ will knock at the gate of the human brain; he is a speaker. He who appeals to the human emotions will enter into the hearts of men; he is a preacher . But he who penetrates the spirit of his hearers is a prophets who will abide in their souls for eve r

a) .Notebooks 1921

Saying . Passion is the smoke and emotion is glow from love's fire and consideration is the flame that illuminates the path .

b) Copied, probably from Tala . MS . Ng . in an unident- - - - - - - - - - - - - - - - is the 260 Cont . b)

261 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) ified handwriting . Add . 'Tala' in Ng .'s handwriting .

selflessness glow of love's fire ; is - - - - - - - - - -•- - - - - - - .

c) Copied by Mt . and classified by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - - -

d) 1st ed . The Bowl of (1921 under Saki 26th August .

Passion is the smoke and emotion is the glow of love's fire .' Unselfishness is the flame that illumines the path .

Gayan 2nd ed . Tala 39 .

Passion is the smoker and emotion is the glow of love's fire ; selflessness is the flame that illuminates the path .

a) MS . Gr .

Tala . He who has spent has used ; he who has collected has lost ; but he who has given has saved his treasure for ever .

b) Copied by Mt . and classified_by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

c) 1st ed . The Bowl of Saki ( 1921 under 31st August .

He who has spent has used ; he who has collected has lost ; but he who has given has saved his treasure for ever .

2nd ed . Gayan Tala 40 .

He who has spent has used ; he who has collected has lostt but he who has given has saved his treasure for ever .

a) Copied by Ng . from (?) .

Tala . He who knows not the truth is a child ; he who is seeking truth is a youth ; but he who has found truth is an ol d soul .

b) Copied by Ek . and classified by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

c) 2nd ed . • Gavan Tala 41 .

He who knows not the Truth is a child ; he who is seeking Truth is a youth ; but he who has found T ruth is an old soul .

a) Notebooks :

Saying . Tala . What you have got in life be contented with it, what you-have not got in life

Cont . a) 261

262 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

be thankful that th at much the les s worry, what you need in life try t o get it and make the best of th e mo ment .

MS . Mf .

Tala .

Be contented with what you possess in life , be thankful for what does no t belong to you, for it is so much car e the less but try to obta in what yo u need in life and make the best o f eve ry moment of your Tife . Tala . Be contented with what you possess i n life . Be thankful for what does no t belong to you for it is so much care the less but try to obtain what yo u need and make the best o f life's eve moment .

MS . Zr . (See a )) .

Copied by Km .

Saying .

- - - - - - - - - - - - - - - - - etc . - - - - - - - - - - is so muc h less caret - - etc . - - - best o f every moment of your life . d)

Copied by Sh . and classified by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

2nd ed . Gavan Tala 42 .

Be contented with what you possess i n life ; be thankful for what does no t belong to you, for it is so much les s care ; but try to obtain what you need.. and make the best of every moment o f your life .

a) Notebooks

Saying . Rocks can be broken and polished, har d metals can be melted and moulded, but the mind of the foolish can never b e changed .

MS . Fm .

Tala . The rock can be cut and polished, hard metal can - - - - - - - mo ulded ; bu t the - - - - - foolish is mo st difficul t to work with .

Inayat Khan added : ' person' .

- - - - - - - - - - - - - - - - - etc . - - - - - - foolish person is - - - etc .

Copied by Km .

262

Copied by Sh . and classified by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - - , ~

2nd ed . - Gayan

The rock can be cut and polished ; har d

Cont . d)

26 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) Tala 43 . metal can be melted and moulded ; but the mind of the foolish person is most difficult to work with .

a) MS . Fm . Copied by Km .

Tala . From the body of love comes reciprocity ; from the heart of love comes beneficence ; but from the soul of love is born renunciation .

b) Copied by Sh . and classified by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - -

c) 2nd ed . Gayan Tala 44 .

From the body of love comes reciprocity ; from the heart of love comes benecicence ; but from the soul of love is born renunciation .

Notebooks

Make your heart as soft as wax t o sympathize with others, but as hard a s a rock to bear the hard knocks whic h come from outside .

Copied by Ng . from (?) .

Tala . - - - - - - - - - - - - - - - - - - - - - - - - - others, but make it a s as hard - - - - - - - knocks 'of th e world .

Copied by Ek . and classified by Inayat Khan as 'Tal' .

Tala . - - - - - - - - - - - -

2nd ed . Gavan Tala 45 .

Make your heart as soft as wax for sympathize with others ; but make i t blows hard as rock to bear the that fall upon it irom without .

Notebooks 1921 :

Sangatha . The path of freedom does not lead t o the goal of freedom, it is the path of . discipline which leads to the goal o f liberty .

Copied by Gd . from (?) .

Sa in . - - - - - freedom leads to the goal o f

captivity . It is - - - - - - - - etc .

Copied by Km .

Saying . - - - - - - - - - - - - - - - - - captivity ; it is - - -- - - - - etc . c)

263

264 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) Copied by Ek . and classified-by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

d) Sangatha 1-15 .

It is not the path of freedom which makes you free ; it is the path of discipline which leads to the goal of liberty .

e) 2nd ed . Gayan Tala 46 .

The path of freedom leads to the goal of captivity ; it is the path of discipline which leads to the goal o f liberty .

(see c)) .

a) Notebooks 1921

Saying . Present is the reflection of the past, and future is the re-echo of the present .

b) Copied by Gd . from (?), dated February 1921 . Copied by Km .

Saying . The present ------------ , and the future - - - - - - - - - etc .

c) Copied by Ek . and classified-by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - -

d) 2nd ed . Gayan Tala 47 .

The present is the reflection of the past, and the future is the re-echo of the present .

Notebooks 1921

MS . Ng .

Saying . - - - - - - - - - strength,. and etc.

Copied by Km .

Saying . - - - - - - - - - - - - - - - - - - - brings _ greater - - - - -

Copied by Ek . and classified by Inayat Khan as 'Tall .

This .

2nd ed . Tala 48 .

Strength increases strength, and weakness brings greater weakness .

Gayan

Strength increases strength and weak ness brings a greater weakness .

- - - - - - - - - - - -

a) Notebooks 1921 Tala . The translation is a reincarnation and interpretation is transmigration of an idea . 264b

) Copied by Ng . from

(?) . Tala

Cont . b)

26 5 ORIGIN and elaborations :

Cont .

DIFFERENT VERSIONS :

Translation is the reincarnation) and interpretation is the transmigration of the idea . '

Tala . c) Copied by Ek . and classified by Inayat - - - - - - - - - - - Khan as 'Tall .

- Translation is the reincarnation, and d) 2nd ed . Gayan Tala 49 . interpretation is the transmigration of the idea .

a) Notebooks 1921

Saying . His worry is in vain who thinks why others are not what they ought to be, but the one who asks why he is not what he ought to be is wise .

b) Copied by Gd . from (?) . Inayat Khan added 'Saying' over it . Copied by Km .

Saying . He worries in vain who thinks, Why are not others what they ought to be? but he who worries that he is - - - - - - - - - - - - - - is right .

c) Copied by Ek . and classified by Inayat Khan as 'Tal' . Changed in Mc .'s handwriting .

Tala . - - - - - - - - - - - -

d) 2nd ed . Gayan Tala 50 .

He conce rn s himself in vain who thinks, "Why are not others what they ought to be?" But he who conce rn s himself that he is not what he ought to bet is righ t

a) Notebooks 1922

: One who fights his nature against his ideal is the saint . One who dominates his ideal under his realization of truth is the master . One who makes an ideal is a prophet . One who gives ideal to others is the Messenger .

b) MS . Gd .

He concerns himself in vain - - - etc .

Tala . ----------- against for his ideal is a saint ; one who deminatee- rises - ebeve subjects his ideal tinder to his realization of truth is the master .

c) Copied by Mt . and Tala . classified by Inayat - - - - - - - - - - - Khan as 'Tall . d) 2nd ed .

Gavan

- He who fights his nature for his ideal Cont . d) 265

266 ORIGIN and elaborations :

Cont . d) Tala 51 .

DIFFERENT VERSIONS :

saint ; he who subjects his ideal to his realization of T ruth is the Master .

a) Copied by Ek . from (?) Tala . and classified by_ To an angelic soul love means glorifiInayat Khan as 'Tall . cation, to a djinn soul love means admiration, to a human soul love means affection, to an animal soul love means passion . b) 2nd ed . Gavan - To an angelic soul love means glorifiTala 52 . cation ; to a djinn soul love means admiration ; to a human soul love means affection ; to an animal soul love means passion .

a) MS . Gr . Inayat Khan added 'Sura' over it .

Sura . He is living whose sympathy is awake ; and he is dead whose heart is asleep .

b) Copied by Mt . an d classified_by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - - - - - awake j and - - - - - - - - - - - - - - - - .

c) 1st ed . The Bowl of Saki (1921 un- er 22n7 August .

He is living whose sympathy is awakeL and he is dead whose heart is asleep .

2nd ed . Gayan Tala 53 .

He is living whose sympathy is awake, and he is dead whose heart is asleep .

a) Notebooks 1921

Sayings . Phy . 1) Tala . What you create blindly your intelli gence destroys and what your wisdom creates is destroyed by your ignorance .

MS . Ng .

Tala . - - - - - - - - - - - -

Copied by Mt . and classified by Inayat Khan as 'Tall .

Tala . - - - - - - - - - - - - .

2nd ed . Tala 54 .

What you create blindly your intelli gence destroys1 and what your reaso n creates is destroyed by your ignorance .

Gayan

Note 1 ) :

266

'Phy .' could mean 'Philosophy' .

26 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

MS . Sr . Inayat Khan added 'Sura' over it .

Saying . Sura . Man is his own example, if he be fals e all is false to him and if he is righ t all is right to him .

Copied by Mt . and classified by Inayat Khan, first as 'Sur' which was crossed out, then as 'Tal' .

Tala . - - - - - - - exampleL if he be false .. - - - - - - - himt - - - - he be true , all is true to him .

2nd ed . Gayan Tala 55 .

Man is his own example ; if he be false , all is false to him, and if he be true , all is true to him .

Notebooks 1921

Tana . Sundew, what is it that every insec t that kisses you dies instantly? I lov e him so that I eat him up . Alternative version : Sundew, what is it that every insec t that comes to you, dies? My vanity feeds on the sacrifice of my love . Sundew, where did you learn this moral ? A voice said to me, I am the love an d I am the life and whoever cometh to me by one embrace I turn him into Amy ow n life .

Copied by pg . from (?) . First version of the first part .

Tana . Sundew, why is it - - - - - - - - - -------------- ? "I like him so much that I eat hi m

The second part .

- - - - - - - - - - - - this philosophy? "Once upon a time a voice said to me , ' l am - - - - - - - - - - - - - - - - - - life.- and - - - - - - - to me I embrace him and turn him into my ow n

being' . The whole of b) copied by Km . c) Copied by Ek . and classified by Inayat Khan as 'Tan or Verna' .

Tana . - - - - - - - - - - - -

The first part of it - - - - - - - - - - - - - - - insect altered in Mc .'s dies instantly when it kisses you? handwriting . d) 2nd ed . Gavan - "Sun-dew, why is it that every insect Tana 1 . 3ies instantly when it kisses you? " "I like him so much that I devour him ." Cont . d) 267

268 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . d) "Sun-dew, where did you learn this philosophy?" "Once upon a time a voice said to me, 'I am the love and I am the life, and whosoever cometh to me I embrace him and turn him into my own being' . "

a) Notebooks :

Tana . Celandines, what do you signify? We are the lights of the earth .

b) Copied by Ng . from (?) . Tana . Celandines ! What - - - - - - - - - etc . c) Copied by Km .

Tana . "We are the ' light of the earth ."

d) Copied by Ek . and Tana . classified by Inayat - - - - - - - .- - - - Khan as 'Tan or Verna' . Changed in Mc .'s hand- Celandines . What is your meaning ? writing with the follow- " I 'am the light of the earth ." ing suggestion to alte r 'Celandines' : 'Notes : should this be Columbine? ' 'for variety? ' e) 2nd ed . Gayan Tana 2 . "1

"Celandine, what is your meaning?" am a little light of the earth . "

a) Notebooks :

Rosebud, what were you doing at night? "i was praying to heaven with closed hands to open my heart" .

b) MS . Sd . Copied by Km .

Tana . Rosebud, what were you doing all night? _I was praying to Heavens - - - - etc ._ .

c) Copied by Gd . Before the second sentence the wort} 'answer' was written in the margin . The sequence of the words of the answer was changed by Mc .

Tana . Rosebud, - - - - - - - - - - - - - I was praying to the Heavenst with closed handst to open my heart .

d) Copied by Sh . and classified by Inayat Khan as 'Tan or Verna' . The answer was changed Mc .'s handwriting 268 in

With closed hands I was praying to the Heavens, to open my heart . Tana . Rosebud, - - - - - - - - - - - - - I was praying to heavens w ith closed hands to open my heart . With folded hands I was praying to Heaven to open my heart . Cont . d)

26 9 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . d) and she added : 'Note : 'hands must not modify Heaven' . - 'Rosebud, what didst thou do all e) 2nd ed . Gayan night? " Tana 3 . 'With folded hands I was praying to heaven to open my heart ."

Notebooks

Waterlily, what do you represent by your white garland? The purity of th e heart of this lake .

MS . Sd . Before the second sentence the word 'answer' was writte n in the margin . Copied by Km .

Tana . - - - - - - - - - - - - - - - - - - - white garb ? The purity - - - - etc .

Copied by Gd ., also with 'answer' in the margin before th e second sentence .

Tana . - - - - - - - - - - - -

Copied by Sh . and classified by Inayat Khan as 'Tan or Verna' .

Tana . - - - - - - - - - - - -

Mc . crossed out 'answer' - - - - - - - - - - - - - - - - - etc . The purity at the heart - - - - - - . in the margin and changed one word . e)

2nd ed . Tana 4 .

Gayan

"Water-lily, what do you represent b y your white garb? " The purity at the heart of this lake . "

a) Notebooks : Tulip, why have you opened your lips? "To tell you what I have learnt in silence" . Tulip, what did you learn in silence? To become an empty cup . Tulip, have you broken your vow of silence ? What did your silence teach you? To make oneself an empty cup . Tulip, what did your night's vigil teach you ? Tana . b) MS . Sd . (only a part of a)) . Tulip_ why have you opened your lips? Before the answers the To tell you what I have learnt in word 'answer' was silence . added . What did you learn? Cont . b) 269

270 . ORIGIN and elaborations :

Cont . b) Copied by Km .

DIFFERENT VERSIONS :

make of oneself an empty cup .

c) Copied by Gd ., also Tana . the words 'answer' in Tulip, why - - - - - - - - - - - - etc . the margin . d) Copied by Sh . and classified by Inayat Khan as 'Tan or Verna' .

Tana . - - - - - - - - - - - -

Mc . crossed out 'answer' in the margin . e) 2nd ed . Gayan - "Tulip, why have you opened your Tana 5 . lips? * To tell you what I have learned in the silence . " mat did you learn? " TTo make of myself an empty cup . "

a) MS . Fm .

Tana . Orchid : What do your petals represent? Graceful movements of dance . What does your dance express ? The beauty of the earth paying homage to heaven .

'beauty of the' was crossed out , probably by Xnayat Khan .

- - - - - - - - - - - - - - - - - etc . The _ earth paying - etc .

Copied by Km . b) Copied by Gd .

Tana . - - - - etc . - - - - - - to Heaven .

c) Copied by Sh . and classified by Inayat Khan as 'Tan or Verna' .

Tana . - - - - - - - - - - - -

One word added by Mc . to the first answer .

- - - - - - - - - - - - - - - - - - ? Graceful movements of the dance . - etc .

d) 2nd ed . Gayan - "Orchid.- what do your petals represent ?" Tana 6 . =Graceful movements of the dance . " rWhat does your dance express?' TThe earth paying homage to heaven . "

a) Notebooks

1 . Daisy, why do you keep so close to the earth ? We keep close to the earth, because it is the abode of every mortal being . Little daisies, why do you stand s o low ?

Notebooks

1921

270

Tana . 2 . Little daisies, what gospel do yo u Cont . a)

27 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

read in the churchyard ? Blessed are the humble, for-they shal l inherit the Kingdom of the earth .

Notebooks

Tana . Little daisies, what do you preach i n the churchyard ? Blessed are the humble for they shal l inherit the earth .

Notebooks 1921

Tana . 3 . Little daisies, what are you doin g here in the churchyard ? We worship God by bowing at the fee t of His creatures . Tana . 4 . Little daisies, what is your dail y duty ? To console the hearts who are trodde n

over . Tana . Little insignificant daisies, why ar e you here ? To consolidate with our smile thos e who are trodden over in life .

Notebooks :

Notebooks 1921

Tana .

5 . Little daisies, what are you here for ? To represent heaven on earth . Notebooks :

b) Copied by Ng . from (?) = first and second version a) 1 . Copied by Km . = first and second version a) 2 . Copied by Km .

Tana . Little daisies, what do you represent ? We represent heaven on earth . Tana . Little Daisies! Why do you keep s o close Co the earth ? 'Because earth is the home of al l mortal beings . " Little D aisies ! _What gospel do yo u read ? "Blessed are the meek for they shal l inherit the earth . 'r

= first version a) 5 . Copied by Km .

Little Daisies! What are you here for ? "To represent Heaven on earth . "

= first version a) 4 . Copied by Km .

Little Daisies ! What is your dail y duty ? "To console the hearts which are trodden upori . "

= version a) 3 . Copied by Km .

Little Daisies! what are you doing her e in the Churchyard? "We worship God by bowing at the fee t of His creatures . "

Tana . c) Copied by Ek . and 1 . Little d aisies! - - - - - - - - - etc . classified by Inayat Khan as 'Tan or Verna' . Cont . c) 271

272 ORIGIN and elaborations :

Cont . c)

DIFFERENT VERSIONS :

Little daisies! - - - - - - - - - - etc .

5 . Little daisies! - - - - - - - - - - ? - - - - - h eaven - - - - . 4 . Little daisies! - - - - - - - - - - etc . 3 . Little daisies! - - - - - - - - - - - - - - - the churchyard? - - - - --=* ----------- etc . 2 . - - - - - - What gospel do you preach ? 5. - - - - - - - - - - - - - - - - - - ? "To reflect heaven on earth . "

Changed in Mc .'s handwriting, and added after 'reflect' : '(for variety)?' . d) 2nd ed . Tana 7 .

Gayan

- - - - - - - - - - - - - - - - - - ? "To console the hearts that are - etc . " 'Little daisies . why do you keep s o close to' earth? " "Because earth is the home of al l mortal beings . " "Little daisiesi what gospel do yo u preach? " "Blessed are the meek, for they shal l inherit the earth . " "Little daisies1 for what are yo u

Were? "

"To reflect heaven on earth . " "Little daisies,-' what is your dail y

duty? " "To console the hearts that are trodde n upon . I OLittle ' daisiesl what are you doin g Were in the churchyard? " "We worship God by bowing at the fee t of His creatures . "

a) Copied by Ng . from (?) . Tana . Cactus! Why are you fringed with Copied by Km . thorns ? "I am the tongue of the malicious man ." Cactus! Why is your stem so thorny ? "I am the hand of the evil-doer ." Cactus! Why have you thorns on your leaf ? "I am the heart of the wicked, who take pleasure in hurting others .. " b) Copied by Ek . and Tana . classified by Inayat -------- etc . - ------ ' Khan as 'Tan or Vernal . - - - - - - - - etc . - - - - - - - - - - - - - - - - - - - on your leafs ? - - - - - - - - - - - - - - - - - etc . c) 2nd ed . Gayan - "Cactusi why are you fringed with Tana 8 . thorns? ' 272 Cont . c)

27 3 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) 'i am the tongue of the malicious man ." "Cactusl why is your stem so thorny?! IrI am the hand of the evil-doer .' "Cactus,_ why have you thorns on your Teaf also ? " dam the heart of the wicked, who take pleasure in hurting others . "

a) Notebooks : Beautiful gorses, what are you? We are little lanterns on your path . But where do you get your prickly thorns ? Flowers from the-heaves above and thorns from the-earth below . b) Copied by Ng .-from (?) .

Tana . 'Beautiful Gorse : What are you here for?' • We - - - - - - - - - - - - - path .* W_But - - - - - - - - - - thorn s from ?• "Flowers from abovei _ thorns from below . "

c) Copied by Ek . and classified by Inayat Khan as 'Tan or Verna' .

Tana . - - - - - - - - - - - - .

Corr . of the second "But from where do you get your-prickly thorns ?• question by Mc . d) 2nd ed . Gayan - 'Beautiful gorse bushes, what are yo u Tana 9 . here for? ' we are little lanterns on your path .' But from where do you get your prickly thorns?w "Flowers from above, thorns fro m below . '

a) MS . Fm . Copied by Km .

Tana . Roseplant, what are you? Friend or foe? I am both . I have my flowers and thorns .

b) Copied by Gd . One word changed by Mc .

Tana . Rosebush , - - - - - - - - - - - - etc .

c) Copied by Sh . and classified by Inayat Khan as 'Tan or Verna' . = version a) .

Tana . - - - - - - - - - - - -

Changed by Mc . with the following note : (Note : have taken liberty of slight change . M .C .) .

Rose bush , what are your friend or foe? I am both1 I have thorns as well a s !ers . d) 273

274 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . ' Gavan Tana 10 .

"Rose - bush, what are you, friend or foe? " "I am both,' for my flowers are the caress of a friend, and a thorns the sting of a foe . !

Notebooks

Wheat-grains, why do you grow so close together ? Unity is our strength, therefor e (you seek your subsistence in us . (all creatures seek their subsistenc e in us . Tana . Wheat - grains, why do you grow so clos e together ? Unity is our strength, that is why yo u seek in us your life's subsistence .

MS . Sd .

Tana .

Second version a) .

- - - - - - - - - - - - - - together ? Answer :Unity - - - - - - - - - - etc .

Copied by Km . c)

Copied by Gd . Grains of wheat , why do you grow close together? - - - - - - - - - - - - - - - - - - - - - - - - - life's sustenance .

Copied by Sh . and classified by Inayat Khan as 'Tan or Verna' . = version b) .

Tana . - - - - - - - - - - - -

'Answer' crossed out by Mc . and one word changed by her .

- - - - - - - - - - - - - - - - - - ? Unity - - - - - - - - - - - - - - - - - - life's sustenance .

2nd ed . Gayan Tana 11 .

'Wheat-grains, why do you grow so clos e together? " 'Unity is our strength ; that is wh y you seek in us your lire sustenance . "

a) Notebooks :

Tana . What do your outstretched hands signify? I -144t-my raise hands heavenward when I pray, then pass the blessing on to the earth .

b) Copied by Ng . from (?) . Tana . •Palm~ tree! what - - - - - - - - - ?" wI raise - - - - - etc . - - - - c) Copied by Ek . and Tana . 274 classified by Inayat - - - - - - - - - - - - • Cont . c)

27 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Khan as 'Tan or Verna' .

Add, in Mc .'s hand- I raise M hands - - - - - - - - etc . writing to the answer . d) 2nd ed . Gavari - "Palm tree, what do your outstretched Tana 12 . hands signify? ' "I raise my hands heavenward when I pray, and then I pass the blessing on to the earth . '

a) Notebooks

Fir-trees, what are you ? We are the souls of the sages who preferred vigil in the solitude to the busy life of the world . Fir-trees, what are you? We are hands from heaven, stretched out to bless the earth continually . Fir-trees, what are you made for ? We are the temples made for those who worship God in nature . Fir-trees, what are you doing in this forest? We are the souls on the cross, patiently awaiting the hour of .our liberation .

b) Copied by Ng . from (?) . Tana . 1 . ''Fir trees! - - - - - - ? WWe are the phantoms of the sages - - - - - - - - - - - solitude of the forest to the life in the world . " 2 . 'Fir-trees! what do your branches signify ?" 'Hands stretched out from H eaven to bless the eart h 3 . "Fir trees ' - - - - - - - - - - ?" TWe are temples erected for the worshippers of God in nature . ' 4 . 'Fir trees! tell me your life's secret?" WWe are the shadows of the souls - - - - - - - - - - - - their liberation ." c) Copied by Ek . and Tana . classified by Inayat - - - - - - - - - - - Khan as 'Tan or Verna' .

Changed in Mc .'s 1 . "We are the phantoms of sages - - handwriting . - - - - - in the forest solitude to life in the world . " 3 . "Fir trees! for what are you made ?" 4 . •We are shadows of souls - etc . d) 275

276 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

d) 2nd ed . Gayan : Pine treest what are you? " Tana 13 . "We are the phantoms of sages who preferred vigil in the forest solitude to life in the world . " " Pine trees1 what do your branches signify? " "Hands stretched out from h eaven to bless the earth . " " Pine trees.- for what are you made?' 'We are temples erected for the worshippers of God in Nature . " " Pine treed tell me your life's secret . " "We are the shadow§ of souls on the cross, awaiting patiently the hour of their liberation . "

a) Notebook 19th April / 12th May 1923 :

b) Copied by Ng . from (?) .

c) Copied by Ek . and classified by Inayat Khan as 'Tan or Verna' .

Tana . - - - - - - - - - - - -

d) 2nd ed . Gavan Tana 14 .

"Dry wood.- why do they burn you?" TSecause I no longer can bear fruit . 0

a) Notebooks

Tana . Thunderstorm, what gives - yea arouses your passion? The beauty of the earth .

b) MS . Gd . Copied by Km .

Tana . Thunderstorm, what gives you this emotion ? My love for the sublime earth .

c) Copied by Sh . and classified by Inayat Khan as 'Tan or Verna' .

Tana . - - - - - - - - - - - -

One word changed in Mc .'s handwriting . d) 2nd ed . Tana 15 .

276

Tana . Dry wood, why do they burn you? (For I no longer can bear fruit . (For I bear no more fruit . Tana . Dry wood! - - - - - - - - - - ? Because I no longer can bear fruit .

Gavan

- - - - - - - - - - - - - - - - - - ? My passion for - - - - - - - . "Thunderstorm, what gives you this emotion?" 'My passion for the earth . "

27 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebook 19th April / 12th May 1923 :

Tana . Full moon, where will you be going fro m here ? In a retreat . Why do you take a retreat after you r fulness ? To make myself an empty cup in order t o rise again .

b) Copied by Ng . from (?) .

Tana .

*Full moon! - - - - - - - - - - Ir -------- --- after fulness? "

°- - - - - - - - - - - - - - - - - to be filled again . ' c) Copied by Ek . and classified by Inayat Khan as 'Tan or Verna' . Changed in Mc .'s Handwriting

Tana . - - - - - - - - - - - - - - - ?" 'In to a retreat . " •- - - - - - - - - - - - - - - - etc . "- - - - - - - - - - - - - - - going t o from here?l r

Mc .'s note :"empty cup' • - - - - - - - - - - - - " is used in another 0- - - - - - - - - - - - - - - - - ?M Verna .' - - - - - - - empty vessel in - etc . d) 2nd ed . Tana 16 .

Gayan

- "Full moons where will you be goin g - from here?" "Into a retreat . " "Why do you take a retreat after fulness?" "TO make myself an empty vessel in order to be filled again . "

a) Copied by Ng . from (?) . Tana . Church Bell, what do you call out? Copied by Km . "Every head that resounds like me, it spreads abroad the Message of God ." Church Bell, what do you repeat ? "The sacred name of God which resounds through my whole being . " Church Bell, what makes you move? "The word of God . " Tana . b) Copied by Mc . on a paper with sayings - - - - - - - - - - - - . copied by Ek . whic h were classified by Inayat Khan as 'Tan or Verna' .

Changed in Mc .'s own handwriting : ------------- like me, first answer, spreads - - - - - - - - - - - - - - - - - - - - - God.. which vibrates Cont . b) 277

278 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b) second answer .

through - - - - - - - -

c) 2nd ed . Tana 17 .

Gavan

'Church-bell, what do you repeat?" WThe sacred Name of God, which resounds through my whole being . " *Church-bell, what do you proclaim ?" I proclaim that every head which resounds like mine, spreads abroad the Message of God,O_"Church-bell, what makes you move? " The Word of God . "

a) Notebooks

. 11

1 . Incense, what do you teach at the church ? He who endureth .pain for the cause of others, must rise from the mortal world to the spheres of immortality . 2 . Incense what were you whispering at the church service ? Worship God with a burning heart, not with vain words . 3 . Incense, what does your scent signify? My scent is the evidence of my selfsacrifice . 4 . Incense, tell me the secret of your nature ? When my heart endures the test of fire, its hidden virtue becomes manifest . 5 . Incense, what were you whispering during the holy mass ? No services will be accepted at the court of God unless they are offered with a burning heart . 6 . It is my deep sigh which by rising to heaven spreads its scent all around . My deep sigh it is which rises to heaven while I patiently endure pain ., and .... It is my deep sigh which rises up to heaven . Incense, tell me the secret of your being? It is the deep sigh which comes out of me and spreads its scent all around while rising to heaven . It is the deep sigh I heave during my I am the .feeling heart of the lover whose sigh rises upwards, making on its way the whole atmosphere scented .

278

7 . No prayer can reach God unless it arose from a glowing heart . 8)

27 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

8 . Tana . Incense, tell me the secret of your self? I am the feeling heart of the lover whose deep sigh rises upwards spreading its perfume all around . 9 . Incense , tell me what moral is veiled in your nature ? When my heart endures the test of fire my hidden quality becomes manifest . b) 2nd ed . Gayan Tana 18 . From a) 2, 5 and 7 .

From a) 1 .

From a) 3 .

From a) 4 and 9.

From a) 6 and 8.

a) Notebooks :

"Incense, what were you whispering a t The church service? " "No prayer can reach God unless i t arises from a glowing heart . " I~ ncense, what did you preach at th e church? " "He who endureth pain in the cause o f others must rise from the morta l world to the spheres of immortality . ° "Incense, what does your perfume signify? " "My perfume is the evidence of my self sacrifice . " "Incense, tell me what moral is veile d in your nature? " 'When my heart endures the test o f firer my hidden quality become s manifest . ' "Incense, tell me the secret of your being." "I am the heart of the love r of God, whose deep sigh rises upward s spreading its perfume all around . "

1 . Tana . Money, what do you like the most ? . Changing about hands . 2 . Tana . Coin, what are you? I am the seal of hearts . A heart onc e sealed by me, will love no one but me . 3 . Tana . Money, which is your dwelling-place ? The heart of my worshipper . 4 . Tana . Money, when you leave, what becomes o f your lover ? I leave behind a mark on my lover' s heart which always-lives in the form o f a wound . Cont . a) 279

280 ORIGIN and 'elaborations :

Cont . a)

DIFFERENT VERSIONS :

5 . Tana . Money, where do you accumulate ? Where I am warmly welcomed . 6 . Tana . Money, where do you stay ? Where I am worshipped . 7 . Tana . Money, whom do you seek ? Who seeks after me . 8 . Tana . Money, whom do you worship ? Who is risen above me I become as dus t at feet .

b) Copied by Ng . from (?) , copied by Km . From a) 2 . From a) 4 .

From a) 1 .

Tana . "Coin, what do . you signify ? " W - - - - - etc .= - - - - - - - - - ". When - - - etc . - - - - - - ? " .. - - - - - - - - - - - - - - - - - - - - - alwayb remains as a wound . " of - - - - - - - - - - - - ? " !Changing hands . "

From a) 3 .

"Money, where is --------- ? " rIn the- heart - - - - - - -

From a) 5 .

"---------------? "

From a) 6 .

"---------- r -- - ------- -

F r o m a) 7 .

'Money, who do - - - THe who seeks me . "

Corr . by Mc .

'Money, whom do - - - ? • " Him who seeks me . "

From a) 8 .

'Money, who do you worship? ! WHe who has risen above me I becom e his slave, and live as dust at hi s

Corr . by Mc .

'Money, whom do - - - - - ? • • Him who has risen - - - - - - - - - - - - - - and lie as - - - - - - - - , "

Teet . "

c) Copied by Ek . and classified by Inayat Khan as 'Tan or Verna' . Changed in Mc .'s handwriting : answer 4 ,

2 80

Tana . - - - - - - - - - - - - , - - - remains always as - - - - -

question 1,

- - - - - - - - .- like _ most ?

answer 6,

Where I am adored .

question 7,

Money, whom do you seek ?

answer 7,

Him who seeks me .

question 8 ,

Money, whom do you obey ?

Cont . c)

28 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) answer 8 .

Him who - - - - - - - - - - - - - - - slave and lie as - - - - - - -

d) 2nd ed . ' Gayan Tana 19 .

° Money , what do you signify? ' u1 am the seal of hearts ; a heart once sealed by me_ will love no one but me . " "When you leave, what becomes of you r lover? " "I leave behind a mark on my lover' s heart which remains always as a wound . " "Money, what do you like most? " O Changing hands . " ° Where is your dwelling-place? " "In the heart of my worshipper . " ° Where do you accumulate? " 'Where I-am warmly welcomed . " " Where do you stay? " 'Where I -am adored . " 'Money, whom do you seek? " 'Him who seeks me . " "Money, whom do you obey? " "Him who has risen above mei I becom e his slave and lie as dust at his feet . "

a) Notebooks 1921

Tana . Devil, where do you look for a loca tion ? In a crooked brain, in a gossipin g mouth, in a swift hand, and in the inquisitive ears . In a biting sharp tongue in a sensual vieieus bod y in a bitter hear t in a darkened soul . How do you express yourself ? In winking eye s in sneering smile s in cutting words in false tears .

b) Copied by Ng . from (?) . Tana . Mc . suggested to use "Devil ! where do you find your loca'Abode' instead of tion? " 'location' . 'In doubting eyes , in a sharp tongue , in gossiping mouth, in inquisitive ears , in 'idle hands , in restless feet , in a vicious body, in a crooked mind , in a bitter heart, and in a darkened soul . " "Devil! how do you express yourself?" _I king eyest in sneering smilesl Cont . b) 281

282 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b )

in cutting words and in false tears ."

c) Copied by Ek . and classified by Inayat Khan as 'Tan or Verna' .

Tana .

Mc . added 'a' to the first answer . d) 2nd ed . Tana 20 .

Gayan

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - , in a gossiping mouth, .- - - - - - etc . "DevilL where do you find your location? " In doubting eyes, in a sharp tongue, in a gossiping mouth, in inquisitive ears , in idle hands, in restless feet, in a vicious body, in a crooked mind, in a bitter heart- and in a darkened soul . " "Devil .- how do you express yourself?" .In winking eyes, in sneering smiles, in cutting words and in false tears . "

a) Notebooks

: There is one thing which has no answer and that is - Why ? Why, - I have no answer for thee . Why, - Thy self art the cover over the answer . Why, - Thou art an appetite which in the morning is fed ; in the eve asks for food . Tana . Match-stick , what did you say when I struck thee? Why ?

b) MS . Fm .

Tana .

Copied by Km .

282

1 . Why 2 . Why

: I have no an swer for you . : th e proper answer for you is : Why ? 3 . Why : you are yourself the cover over the answer you ask . 4 . Why : what a pity you are blind . 5 . Why : what are you? I am the cry of the hungry mind . 6 . Why : what do you signify ? I am the knocker upon the closed door to which I am attached . 7 . Why : what do you represent ? The owl who cannot see during the day . 8 . Why : what is your complaint ? I am the irritation of the human brain . 9 . Why : what is your life's condition? I am shut un in a dark room . 10 . Why : how long will your captivity Cont . b)

28 3 DIFFERENT VERSIONS :

ORIGIN and elaborations :

Cont .

last ? All night long . 11 . Why : what are you so eagerly waiting for? The daybreak . 12 . Match-stick . What did you say when I struck you ? Why?

Inayat Khan change d the last word of 3 . - - - - - - - - - - - - - - - - - over into 'want ', and the answer you want . the last three word s I am the irritation of mind . _ of 8 . into 'mind ' . Sentences 1 . - 6 . copied by Gd ., of which the answer to question 6 . was left incomplete with the remark in Gd .'s handwriting : (why? has probably been revised by Murshid) . c) Copied by Mt . and classified by Inayat Khan as 'Tan or Verna' .

Tana . - - - - - - - - - - - - -

I am the knocker upon the closed doo r

The second part of answer 6 . was crossed out by Mt .

d) 2nd ed . Gayan 5 . "Why, - what are you? " Tana 21 . 71 am the cry of the hungry mind . " 6 . "WhyL - what do you signify? " " I am the knocker on a closed door . " The sentences 1 ., 2 ., 4 ., and 12 . were not published in the Gavan

"Why, - what do you represent? " ' The owl which cannot see during th e day . "

'Why, - what is your complaint? " The irritation of mind . "

9 . "Why, - what is your life condition? " ' I am shut up in a dark room . " 10 . "Why1 - how long will your captivit y last? " "All night long . " (In each question the word 'Why' 11 . "Why, - what are you so eagerly waitin g was printed in for? " italics) . "The daybreak . " 3 . "Why," - you are yourself the cove r over the answer you want .

283

284 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

No documents referring to this saying have been found in the archives to date . 1st ed . Vadan - Alapa . Alapa 1 . Is love pleasure, is love merriment? No, love is longing constantly, love is persevering unweariedly ; love is hoping patiently ; love is willing surrender ; love is regarding constantly the pleasure and displeasure of the beloved, for love is resignation to the will of the possessor of one's heart ; it is love that teaches man : Thou, not I .

No documents referring to this saying have been found in th e archives to date . 1st ed . Vadar, - Love that ends , is the shadow of love ; Alapa 2 . true love is without beginning or end .

a) Notebooks autumn 1924

: When He gives a blow He may give you a blow even by the hand of your most loving friend and when He caresses He may caress you by the hand, of your bitterest enemy .

b) 1st ed . Vadan - When He gives you a blow, He may give Alapa 3 . a blow even by the hand of you r most loving friend ; and when He caresses you, He may caress you by the hand of your bitterest enemy .

284

28 5 ORIGIN

and elaborations :

a) Notebooks :

DIFFERENT VERSIONS :

Alapa . Make-ef-eeerege-thy- Sward Let courage be thy sword and patience be thine shield .

b) Copied by Sk . probably Alapa . from her own MS . - - - - - - - - - - - - - - - - - - - - - - - - - - patience be thy shields my soldier . c) 1st ed . Vadan - Let courage be thy sword and patience Alapa 4 . be thy shield, my soldier .

a) Notebooks

Wide space, the womb of my heart, conceive my thought, I pray, and give birth to my desire .

b) Copied by Sk . probably from her own MS .

Alapa . - - - - - - - - - - - -

Wide space, the womb of my heart, conceive my thought, I pray, and give birth to my desire .

1st ed . Alapa 5 .

Vadan

a) Notebooks : in the form of a poem .

Every soul' s seeking I am, Every heart listens to my call, Everybody is working for me , My friend and my foe, one and all .

b) Copied by Gd . from a missing documen t

Alapa . Every soul's seeking I am, every heart listens to my call, every persen'one is working for me, ma friend and my foe, one and all .

c) A stencilled H .Q . copy of a number of sayings published afterward in Vada n (see Preface page xi)

Alapa . Every soul' s - - - - - - , Every heart - - - - - - - - - , Every one hath mM impulse , My friends my foe, one and all .

d) 1st ed . Alapa 6 .

Every soul ' s longing am I ; every heart hears y call; everyone feels impulse, My friend as well as My foe .

Vadan

no longer in the form of a poem .

a) Notebooks :

Alapa . My thoughts I have sown on the soil of your minds My word I have put in your mouth My work is given in your han d My love radiates in your hear t Cont . a) 285

286 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

My light has illuminated your whole being .

b) Copied by Gd . from

Alapa . - - - - - - - - - - - - - - - - - your mind , My love has penetrated your hearty My word - - - - - - mouth .My light - - - - - - - - - - - - beingt My work I have given in your hand .

a missing document

1st ed . Vadan Alapa 7 .

a) Notebooks

My thoughts I have sown on the soi l of your mind; My love has penetrated your heart ; My word I have put into your mouth ; My light has illuminated your whol e being; My work I have given into your hand .

Alapa . We have made all forms in order to complete the image of man .

b) Copied by Gr . from Alapa . a missing document To finish the image of man We have made all forms . c) A stencilled H .Q . copy and 1st ed . " Vadan " - We have made all forms in order to Alapa 8 . complete the image of man .

No documents referring to this saying have been found in the archives to date . 1st . ed . ' Vadan - One day I met the Lord face to face, Alapa 9 . and, bending my knees, I prayed : "Tell me, 0 King of Compassion, is it Thou who punishest the sinner and givest rewards to the virtuous one? " "No," said He, smiling, "the sinner attracts his punishment ; the virtuous earns his reward . "

a) Notebooks

: No claim, however big, can be equal to what you are, my mysterious self, yet you cannot prove less worthy of the smallest profession you may make .

286

28 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Alankara . b) The stencilled copy of is too great No claim_ however high sayings with corr . by for you _ my mysterious self, Inayat Khan and in and yet you ~ not prove worthy Gd .'s or Km .'s handof the most humble profession you may writing . (see Preface, make . page xi under 'The stencilled copy . . .' and 'A typewritten copy . . .') Brought back to version a) in Km .'s handwriting (= dictated by Inayat Khan), and copied by Gd . on another stencilled copy . c) 1st ed . Vadan Alankara 1 .

No claim however big, can be equal to what you are, my mysterious self , and yet you cannot prove the least worthy of the smallest profession you may make . No claim, however great, can be equal to you , my mysterious selfi and yet it may bo you would not prov e worthy of the smallest profession you made .

Cf . Found in 'A stencilled H .Q . copy' (see Preface, page xi) :+Vadan, Alankara . 'Myself, thou art greater than any claim I can make ; therefore I claim no more . '

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . Unveil Thy face, 0 Lord, that I may behold Thy vision . b) MS . Km . 1) - - - - - - - , Beloved , - - - - - - - - Thy glorious vision . Vadan - Unveil Thy face, Beloved, that I may c) 1st ed . Alankara 2 . behold Thy glorious vision . Note 1) : See Preface page X 6

No documents referring to this saying have been found in the archives to date . - Expand my heart, Lord, to the width of 1st ed . Vadan Alankara 3 . the sky, that the whole cosmos be reflected in my soul .

a) Notebooks : Wherever Thou shalt cast Thy glance, Beloved, a new sun will rise there . b) MS . Km . Wherever Thy loving glance falleth, Cont . b) 287

288 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) Inayat Khan dic- a new sun riseth (there) . tated this saying a s an add, to the 'Nature Meditations' and for publication in ' Vada n C)

1st ed . Vadan Alankara 4 .

Wherever Thou shalt cast Thy glance, Beloved , a new sun will rise there .

a) MS . Sr ., dated Summer Nature Meditation . Air . School 1921 . Lift my soul, air, and carry it to Hi s Divine Spheres . b)

1st ed . Vadan Alankara 5 .

Lift my soul, 0 gentle breeze, an d carry it to the 'abode of the -Beloved .

No documents referrin g to this saying hav e been found in th e archives to date . 1st ed . Vadan Alankara 6 .

Let my heart reflect Thy light, 0 Lord, as in a pool of water the sun i s reflected .

No documents referrin g to this saying have been found in th e archives to date . 1st ed . Vadan Alankara 7 .

When I see Thy glorious vision, I am moved to ecstasy, Beloved : waves ris e in my heart, and my heart turns int o the sea .

MS . Sr ., dated Summer School 1921 .

Nature Meditation . Flowers . In the form of flowers I behold Th y image .

MS . Km .

The blooming of the rosebud gives me the impression of Thy beloved face .

1st ed . Vadan Alankara 8 .

0 rosebuds ny blooming gives me th e impression of My Beloved's countenance .

a) MS . Sr ., dated Summer Nature Meditation . Storm . 288 Cont . a)

28 9 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a) School 1921 . Thy invasion as through the storm, arouses my deepest passion for Thee . b) MS . Km .

- - - - - t Beloved, through - - - - - - - - - - - - - passions -

c) 1st ed . Vadan - Thy invasion, Beloved, through the Alankara 9 . storm, arouses my deepest passions .

a) MS . Sr ., dated Summer Nature Meditation . On the silence and School 1921 . stillness in nature. 0 nature sublime, speak to me through silence, for I am awaiting in silence, like you, the call of God . b) MS . Km . I hear Lord Thy speechless call in the sublimity of nature . c) 1st ed . Vadan - I heart Lord, Thy speechless call in Alankara 10 . the sublimity of nature .

a) MS . Sr ., dated Summer Nature Meditation . On light and School 1921 . shadow . Light is Thy face, and shade is Thy bosom . b) MS . Km .

-------------

bosomL Lord .

c) 1st ed . Vadan - Light is Thy face, and shade is Th y Alankara -Ir.bosom, Beloved .

a) Notebooks 1923 :

Alankara . Love, I don't know whether to call thee my enemy or friend . Thou raisest me to the highest heaven and thou throwest me'deep into the infernal regions . Thou leadest me astray and it's thou alone who guidest me'on the right path . From thee, o love, all virtues I draw and thou art the source of all my sins . Love, thou art a curse and bliss at the same time .

b) A stencilled H .Q . copy . Alankara . Love, I do not know whether to call thou mine enemy or ma friend . - - - - - - - - - - - - - - - Heaven .and - - - - - - - - - - - - - - - etc . From thee, - - - - - - - - - I learn and - - - - - - - - - - - - - - my

Cont . b) 289

290 ORIGIN

and elaborations :

Cont . b)

DIFFERENT VERSIONS :

infirmities . Love, - - - - - - - - - and a bliss -

1st ed . Vadan - Love, I do not know whether to call Alankara 112 . thee my enemy or my friend . Thou raisest me to the highest Heaven, and Thou throwest me deep into the infernal region . Thou leadest me astrayt and it is thou alone who guidest me on the right path . From thee, 0 Love, all virtues I learnt and thou art the source of all m y infirmities . Love, thou art a curse and a bliss at the same time .

a) MS . Sr ., dated Summer Nature Meditation . On roses .

School 1921 . Empower my heart that I may pull myself together like the heart of the rose controlling its butt+es petals . b) MS . Km. 0 my hearts pull thyself together as the rose controls its petals . C)

1st ed . • Vadan Alankara 13 .

- _ My heart, gather thyself together as the rose holds its petals .

a) MS . Km . Inayat Khan dictated this saying as an add . to the 'Nature Meditations' and for publication in Vada n

Nature Meditation . Sun . Beloved, the casting of Thy glance causeth the sun to rise an d (with the turning of Thy glance, the (when Thy head is turne d sun sets .

b) 1st ed . Vadan Alankara 14 .

Thy favourable glance causeth the sun to rise in ms heart, Beloved ; and with the turning of Thy glance, the sun sets.

a) MS . Sr ., dated Summer Nature Meditation . Air . School 1921 . The air brings Thy message and turns me into ecstasy . b) 1st ed . Vadan Alankara .15 .

290

0 intoxicating air coming from her dwelling place, thou movest ms soul t o ecstasy .

29 1 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) MS . Mt . I have loved in life and I have been loved . I have drunk the bowl of poison fro m the hands of Love as nectar, and have been raised above life's joy and sorrow . My heart aflame in love set afire every heart that came in touch with it . My heart hath been rent and joined again, My heart hath been broken and again made whole , My heart hath been wounded and healed again, A thousand deaths my heart hath died , and thanks be to Love, it liveth yet . I went through Hell and saw there love's raging fire, and I entered Heaven illumined with the light of love . I wept in love and made all weep with me, I mourned in love and pierced the hearts of men , And when my fiery glance fell on the rocks, the rocks burst forth as volcanoes . The whole world sank in the flood caused by my one tear , With my deep sigh the earth trembled, and when I cried aloud the name of my beloved I shook the throne of God in Heaven .

I bowed my head low in humility, and on my knees I begged of love , "Disclose to me, I pray thee, 0 love, thy secret . " She took me gently by my arms and lifted me above the earth, and spoke softly in my ear , "My dear one, thou thyself art love, art lover, and thyself art the beloved whom thou hast adored . " - I b) 1st ed . ' Vadan Alankara 16 .

have loved in life and I have been loved . I have drunk the bowl of poison from the hands of Love as nectar, and have been raised above life's joy and sorrow . My hearts aflame in love, set afire every heart that came in touch with it . My heart hath been rent and joined again; My heart hath been broken and agai n made whole ; Cont . b) 291

29 2 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b) My heart hath been wounded and healed again A thousand deaths my heart hath died , and thanks be to Love, it liveth yet . I went through Hell and saw there love's raging fire, and I entered Heaven illumined with the light of love . I wept in love and made all weep with me ; I mourned in love and pierced the hearts of men ; And when my fiery glance fell on the rocks, the rocks burst forth as volcanoes ; The whole world sank in the flood caused by my one tear ; With my deep sigh the earth trembled, and when I cried aloud the name of my beloveds I shook the throne of God in Heaven . I bowed my head low in humility, and on my knees I begged of Love : "Disclose to me, I pray thee, 0 Love, thy secret . " She took me gently by my arms and lifted me above the earth, and spoke softly in my ear : "My dear one, thou thyself art love, art lover, and thyself art the beloved whom thou hast adored . " Note : See also the Play 'Una', Act . III .

No documents referring to this saying have been found in the archives to date . 1st ed . Vadan - Let the Heavens be reflected in the Alankara 17 . earth, Lord, that the earth may turn into Heaven .

a) MS . Sr ., dated Summer Nature Meditation . General One . School 1921 . Let Thy Word become my life's expression . b) 1st ed . Vadan - Let Thy Wordt God, become my life's Alankara lam' expression .

292a

) MS . Sr ., dated Summer Nature Meditation .

General

One Cont . a)

29 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) School 1921 . Talk through me my Lord, the ears of my heart are listening . Speak from within to me, my Lord, the ears of Thy servant are listening .

b) MS . Km .

C) 1st ed . Vadan - Speak to me from within, my Lordi the Alankara 19 . ears of Thy servant are listening .

a) MS . Sr ., dated Summer Nature Meditation . Sage or godly man . School 1921 . My holy pilgrimage is the sacre d dwelling of the sage . b) MS . Km . - - - - - - - - - - - - - - - - - - - - - of Thy worshipper .

c) 1st ed . Vadan - My holy pilgrimage, God., is to the Alankara 20 . sacred dwelling of Thy worshipper .

a) MS . Sr ., dated Summer Nature Meditation . Sage or godly man . School 1921 . It is Thou who comest on earth to save humanity in the form of the sage . b) MS . Km .

Thou

comesti Lord, on earth to save man in the guise of the godly .

- Thou comest on earth, Lord, to sav e c) 1st ed . - Vadan man., in the guise of the godly . Alankara 21 .

a) MS . Sr ., dated Summer Nature Meditation . On the Prophet . School 1921 . Teach me, o Lord, through the words o f Thy Messenger .

Call me, o Lord, j~y the words of Thy Messenger .

b) MS . Km .

c) 1st ed . Vadan Alankara 22 .

Speak to me, mZ Lord, through the words of Thy Messenger .

No documents referring to this saying have been found in the archives to date . 1st ed . Vadan Alankara 23 .

My heart is no longer mine , since Thou hast made it Thy dwelling- place, my Lord .

293

294 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer Nature Meditations . On God . School 1921 . Thou knowest all my needs and Tho u shalt grant them . 0 knower of my heart, fulfil my desires . b) MS . Km .

First saying a) . The second saying a) was crossed out by Km . c) 1st ed . Vadan Alankara 24 .

a) Notebooks 1923

b) 1st ed . Vadan Alankara 25 .

Thou wilt grant my wishes, 0 Knower of my heart .

O love, I would be a slave at thy mercy rather than a king free of thee . -

O Love, I would give up throne and crown to become a slave at Thy mercy .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On God . Let me forget myself in Thy consciousness .

b) 1st ed . 'Vadan Alankar a

Let me forget myselfl Lord, that I may become conscious of Thy Bein .

No documents referring to this saying have been found in the archives to date . 1st ed . Vadan Alankara 27 .

Nature softly whispers Thy Word to my ears .

a) MS . Sr ., dated Summer Nature Meditations . On God . School 1921 . In Thy nature I feel Thy presence . O Creator, who art hidden under Thy wonderful creation . Vadan b) 1st ed . Alankara 28 .

I see Thine own creation .

Image , Lord, in

Thy

a) MS . Sr ., dated Summer Nature Meditation . Mountains . School 1921 . Let Thy might be my might to lift the mountains of life's responsibility . 294 b)

29 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

- It is with Thy might alone that I can b) 1st ed . Vadan Alankara 29 . lift uP life's responsibilities .

a) MS . Sr ., dated Summer Nature Meditation . Human nature (beings) . School 1921 . ► -kenvenly-gather my In man I see, beloved Lord, Thine own image . b) MS . Km .

1st ed .

Vadan

the image . . . man, I see, my beloved Lord, Thine own countenance .

- In the image of man, _ my belove d

Alankara 30 . Lord, I see Thine own countenance .

MS . Sr .,

dated Summer

Nature Meditation . Human natur e

(beings) . I stand at Thy gate when I am in the presence of man .

School 1921 .

In the form of man I see the archway t o Thy dwelling-place .

1st ed . Vadan Alankara 31 .

MS . Sr ., dated Summer School 1921 .

Nature Meditation . Human nature (beings) . I find Thy shrine at the heart of man .

1st ed . Vadan Alankara 32 .

The heart of man is Thy sacred shrine .

MS . Sr ., dated Summer School 1921 .

Nature Meditation . Human natur e (woman) . Thy divine mercy is reflected throug h the heart of the mother .

1st ed . Vadan Alankara 33 .

Thy divine compassion radiates in fulness through the heart of the mother .

Human nature a) MS . Sr ., dated Summer Nature Meditation . School 1921 . ( woman) . I recognize Thy divine grace in the tenderness of woman's heart . b) 1st ed . ' Vadan Alankara 34 .

Through the loving heart of woman manifests Thy divine grace .

295

296 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . Speak God to me through Thy nature . b) 1st ed . ' Vadan Alankara 35 .

Nature sings to me Thy song .

a) MS . Sr . , dated Summer Nature Meditation . Human nature (man) . School 1921 . My soul's ideal is manifest to me i n the form of man . b) 1st ed . Vadan Alankara 36 .

0 beloved ideal of my souli pray show thyself to me inhuman guise .

a) MS . Sr ., dated Summer Nature Meditation . Human nature . School 1921 . In the arms of man I experience Th y divine embrace . b) 1st ed . ' Vadan - Let me feel Thy embrace .- Beloved, on Alankara 37 . all planes of existence .

No documents referring to this saying have been found in the archives to date . 1st ed . • Vadan - My feeling heart is drawn to Thee, Alankara 38 . Lord, when Thou comest in the form of man .

a) MS . Sr ., dated Summer Nature Meditation . Human nature School 1921 . (Children) . I see Thy divine purity in th e innocent face of the child . b) 1st ed . Vadan Alankara 39 .

is Thy divine purity that is mani feet in the innocent express ion of the child .

a) MS . Sr ., dated Summer Nature Meditation . School 1921 . Whenever I nod to anyone, I bow before Thy throne . b) MS . Km . Before whoever I bow , I bend before Thy throne . c) 1st ed . ' Vadan 296

Before whomsoever I bow, I bend before Cont . c)

29 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Alankara 40 . Thy throne .

a) MS . Sr ., dated Summer Nature Meditation . School 1921 . In showing my sympathy. to anyone I express my love to Thee, my Beloved . b) MS . Km .

my sympathizing with every one I offer - - - - - - - - - - - - -

c) 1st ed . 'Vadan - In sympathising with everyone,t I Alankara 41 . offer my love to Thee, my Beloved .

a) MS . Sr ., dated Summer Nature Meditation . Human nature School 1921 . (Children) . Teach me innocence o Lord through the child, an angel on earth . b) MS . Km .

- - - - - - - - - - Lord of the child, who is an - - - - - - -

1st ed . Vadan - Teach mel 0 Lordi the innocence of the Alankara 42 . child, an angel on earth .

a) MS . Sr ., dated Summer Nature Meditation . On God . School . 1921 . I stand as a bridge between Thee an d Thy 'nature . b) 1st ed . Vadan - Nature is a bridge to cross to Thy Alankara Tomwcweellliag-place .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . Trees . My heart stands in waiting and hope as the trees stand still through the darkness of night .

b) 1st ed . Vadan Alankara 44 .

My hearts as a tree in the forest, stands patiently waiting .

No documents referring to this saying have been found in the archives to date . 1st ed . -Vadan- - Wide horizon, thou makest my heart wide Alankara 45 . as thyself . 297

298 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . For all what gives seed and fruit . Thou art the life and Thou art life's sustenance .

b) 1st ed . Vadan Alankara 46 .

Thou art ma life and Thou art sustenance, God .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On roses . My lips are closed, with prayer in them, as the rosebud .

b) MS . Km .

My'lips hold the prayer in them as a rosebud holds fragrance 'in its heart .

c) 1st ed . Vadan Alankara 47 .

My lips hold the prayer in them as the rosebud holds fragrance in its heart .

No documents referring to this Alankara have been found in th e archives to date . 1st ed . . Vadan - Riding on the horse of hope , Alankara 48 . Holding in my hand the rein of courage, Clad in the armour of patience , And the helmet of endurance on my head, I started on my journey to the Land of Love .

A lance of stern faith in my hand And the sword of firm conviction buckled on , With the knapsack of sincerity And the shield of earnestness, I advanced on the path of Love . My ears closed to the disturbing noise of the world , My eyes turned from all that was calling me on the way , My heart beating the rhythm of my everrising aspiration , And my blazing soul guiding me on the path , I made my way through the space .

298

I went through the thick forests of perpetual desire , I crossed the running rivers of longing . I passed through the deserts of silent suffering , I climbed the steep hills of continual strife . Cont . Alankara 48)

29 9 ORIGIN

DIFFERENT VERSIONS :

and elaborations :

Cont . Alankara 48) Feeling ever some presence in the air, I asked : "Are you'there, my Love?" And a voice came to my ears, saying : "No, still further am I . "

No documents referring to this saying have been found in the archives to date . 1st ed . -Vadan - Sublime nature, thy reflection produces Alankara 7-9 . in my heart God's glorious vision .

a) MS . Sr ., dated Summer Nature Meditation . Earth . School 1921 . I bend towards the Mother Earth in delight of the Father in Heaven . b) 1st ed . Vadan - I bend toward thee, O mother earths in Alankara 50 . veneration of the Father in Heaven .

a) MS . Sr ., dated Summer Nature Meditation . Flowers . School 1921 . Flowers are Thy dancing rhythm . b) •1st ed . Vadan Alankara 51 .

- Flowers are the footprints of Thy dancing steps .

a) MS . Sr ., dated Summer Nature Meditation . Mountains .

School 1921 . I look up to Thee with raised head and hands stretched in worship as the mountains . b) MS . Km . - - - - - - - - - - - - - - - - - - arms folded in worship like the mountains . C)

1st ed . Vadan Alankara 52 .

- I look up to Thee with raised head and palms joined in worship.. like the rocky mountains .

a) MS . Sr ., dated Summer Nature Meditation . Space . School 1921 . Let me greet you in the space O : formless and colourless God . b) MS . Km .

Let

me find you - - - - - - - - formless God . C)

299

300 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Space ., God .

1st ed . Vadan Alankara 53.

a) Notebooks

I find in thee the formless

When I am absorbed in Thy glorious vision, Beloved, even my tear drops turn into stars .

b) 1st ed . Vadan Alankara 54 .

When I am absorbed in Thy glorious vision, Beloved, even my tear-drops turn into stars .

a) MS . Sr ., dated Summer Nature Meditation . Sky with stars . School 1921 . Open a way through Thy heavens, that I may arrive at Thy dwelling place . b) 1st ed . • Vadan - Let me not be detained in the Heavens, Alankara 55 . Lords for I long'impatiently to come to Thy dwelling-place .

a) MS . Sr ., dated Summer Nature Meditation . Sky with stars . School 1921 . Let,my soul reflect Thy light, tha t every glance I cast may become a comet . b) 1st ed . Vadan Since my soul has caught Thy light, my Alankara 56 . glance has become a comet .

a) MS . Sr ., dated Summer Nature Meditation . On roses . School 1921 . The divine spark in me is as a dro p from Thy ocean, let me preserve it as the rose preserves the dewdrop . b) MS . Km .

1st ed . Vadan Alankara 57 .

My divine spark in mM heart is as a pearl in the shell ; allow met Lord, to treasure it as the rose preserves the ewe drop . - Thy divine spark in my heart is as the dewdrop in the rose ; let me treasure it, Lord, as the shell preserves the pear l .

a) MS . Sr ., dated Summer Nature Meditation . Sun . School 1921 . Let the sun of Thy Glory shine in my heart . b) MS . Km . 300

Let Thy sun heart .

shine

my C)

30 1 ORIGIN and elaborations :

Vadan c) 1st ed . Alankara 58 .

DIFFERENT VERSIONS :

- Let Thy shun shine in my heart .

a) MS . Sr ., dated Summer Nature Meditation . Sun . School 1921 . Let me unite with Thee at the sunset . b) MS . Km .

I bend ma head low At Thy feet as the setting sun in lovin surrende r .

c) 1st ed . Vadan Like the setting sun, I bend my head Alankara 59 . low at Thy feett in loving surrender .

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . Lift God the curtain, which divides Thee from me . b) 1st ed . Vadan - Lift the barrier, Lord , Alankara -Thee from me .

that divides

a) MS . Sr ., dated Summer Nature Meditation . Children . School 1921 . Guide me aright my Lord, I am as a child in Thy divine path . b) MS . Km .

Thou wilt guide me aright my Lord, since I am --a child on Thy divine path .

c) 1st ed . Vadan Alankara 61 .

- Thou wilt guide me arightt _ Lordl 1 am a child on life's path .

On roses . a) MS . Sr ., dated Summer Nature Meditation . School 1921 . In the rose I see Thy delightfu l countenance . b) 1st ed . Vadan Alankara 62 .

- In the blooming rose I see the charm of Thy lovely countenance .

a) MS . Sr ., dated Summer Nature Meditation . Mountains . School 1921 . Let me stand by truth in all calamities as the mountain stands unshaken through storms . b) MS . Km .

Let

1st ed . Vadan Alankara 63 .

ma faith be as firm as the mountains stand unshaken through the wind .

- Let my faith be as firm as mountainst Lord, standing unshaken through Cont . c) 301

302 ORIGIN and elaborations :

DIFFERENT VERSIONS :

wind and storm .

Cont, c)

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . Space . I behold through the space Thy limitless presence .

b) 1st ed . Vadan ' Alankara 64 .

Immensity of spaces thou showest to me the majesty of His presence .

a) Notebooks

Since Thy joyful smile has created a new sun in my heart I see the sun shine everywhere .

b) MS . Km . Inayat Khan dictated this saying as an add . to the 'Nature Meditations' and for publication in Vada n

Since Thy smile - - - - - - - - - - - - - - heart, I see - - - etc .

c) 1st ed . Vadan Alankara 65 .

Since Thy joyful smile has produced a new light in my heart, I see the sun shine everywhere .

a) MS . Sr ., dated Summer

Nature Meditation . Moon .

Let my soul advance towards Thee, a s the rising moon progresses toward s fulness .

School 1921 .

b) MS . Km .

Let my imperfect soul advance towards 1hy perfect Being, as the crescen t rises to fulness .

c) 1st ed . Vadan Alankara 66 .

Let my imperfect self advance towards Thy perfect Being, Lord, as th e crescent rises to fulness .

No documents referring to Alankaras 67, 68 and 69 have been found in the archives to date . - Silent voice, in the stillness of 1st ed . Vadan Alankara 67 . night I hear thy whisper . - The gently-blowing wind kindles the 1st ed . Vadan Alankara 68 . fire of my heart .

302

Alankara

69)

30 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

- When I see in Thy hand an unsheathed 1st ed . Vadan Alankara 69 . sword, Beloved, blood gushes out of m y heart as the rising spring .

a) MS . Sr ., dated Summer Nature Meditation . Rain . School 1921 . Send the shower of Thy mercy and compassion on humanity . b) MS . Km . Send on humanity the shower of Thy mercy and compassion . C)

1st ed . Vadan - Send on humanity,_ Lord, the shower of Alankara 70 . Thy mercy and compassion .

a) MS . Sr ., dated Summer Nature Meditation . Snow . School 1921 . Let my heart melt in Thy light as the snow before the sun . b) MS . Km .

heart melts in Thy light1 Be loved, as snow in the sun .

- My heart melts in Thy light ., Beloved, 1st ed . Vadan Alankara 71 . as snow in the sun .

a) MS . Sr ., dated Summer Nature Meditation . Wind . School 1921 . Every leaf becomes Thy finger when Thou fillest the flute with Thy breath . b) MS . Km .

When

Thou playest 'Thy flute in the weeds wilderness, Beloved, every leaf becomes Thy finger, ever 'stem becomes Thy reed .

c) 1st ed . adan - Every stem becomes Thy reed, every leaf Alankara 72 . becomes Thy finger, Beloved, when Thou playest . Thy flute in the wilderness .

a) MS . Sr ., dated Summer Nature Meditation . Storm . School 1921 . My soul is still pointing to Thee though my life is going through a storm . b) MS . Km .

My soul as a compass keeps pointing to Thee, while my life is passing through

c) lsr ed . Vadan - My souls like a compass., keeps pointing Alankara 73 . to Thee_ while my life is passin g through the storm . 303

304 ORIGIN and elaborations :

DIFFERENT VERSIONS :

No documents referring to this saying have been found in the archives to date . 1st ed . yada Alankara 74 .

Providence, allow me to hold long life's glorious moments, .I pray, for the time that is once past will never return .

a) MS . Sr ., dated Summer Nature Meditation . On the silence and School 1921 . stillness in nature . Thou art patiently awaiting the moment to manifest through the silence of sublime nature . b) MS . Km . Thou art teaching me patience, sublime nature1 j~y Thy patient waiting . C)

1st ed . - Vadan - Thou teachest me patience, sublime Alankara 75 . Nature, by Thy patient waiting .

a) MS . Sr ., dated Summer Nature Meditation . On light and shadow . School 1921 . In the light I see Thy beauty, in shade I find Thy mystery . b) MS . Km .

1st ed . -Vadan Alankara 76 .

the

light Thy beauty Beloved,. I behold- through the 'darkness Thy mysters revealed to Mt heart .

- In the light I behold Thy beauty, Beloved ; through the darkness Thy mystery is revealed to my heart .

a) MS . Sr ., dated Summer Nature Meditation . Sage or godly man . School 1921 . Let Thy servant o Lord, be my Master . b) 1st ed . Vadan Alankara 77 .

- Let Thy servantt O Lord, be my Master .

a) MS . Sr ., dated Summer Nature Meditation . On the silence and School 1921 . stillness in nature . Though the ever moving life is m y nature, thou art my very being, o stillness . b) 1st ed . Vadan - Though the ever-moving life is my Alankara 78 . nature, thou art my very being, 0 stillness . 304

30 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On light and

b) MS . Km . One word in Km .'s handwriting is not quite clear but it could well be 'most' .

The light is Thy divine radiance, BeTed , and - - - - - - - - - - - - - - - - - - - - Thy most beautiful self .

The light is Thy divine radiance, Beloved, and shade is the shadow of Th y beautiful self .

1st ed . Vadan Alankara 79 .

shadow . All light is Thy radiance, and shade is the shadow of Thy beauty .

a) MS . Sr ., dated Summer Nature Meditation . Wind . School 1921• . My soul blows towards Thee as the wind . b) MS . Km . C)

My life Speeds towards Thee as the blowing -o? th wind .

1st ed . •' Vadan - My life speeds towards Thee as the Alankara 80 . blowing of the wind .

a) MS . Sr ., dated Summer Nature Meditation . Snow . School 1921 . Let Thy knowledge cover my heart as the'snow covers the ground . b) MS . Rm .

Let

Thy 'di'yine knowledge ----------= - the mountain .

1st ed . Vadan Let Thy divine knowledge spread over Alankara 81 . my heart as the snow covers the mountain .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . Flowers . The sweet fragrance of the flowers brings to me the Message of Thy sweetness .

b) 1st ed . Vadan - It is Thy sweetness Beloved, which I Alankara 82 . en o in the sweet fragrance of th e

rose .

No documents referring to this saying have been found in the archives to date . lsted .

Vadan

- My heart has become an ocean, Beloved , Cont . Alankara 83) 305

306 ORIGIN and elaborations :

DIFFE RENT VERSIONS :

Alankara 83 . since Thou hast poured Thy love into it .

a) MS . Sr ., dated Summer Nature Meditation . Trees . School 1921 . i see Thy hand blessing me . b) MS . Km .

Tree, you are blessing me with your outstretched hand .

1st ed . Vadan - Tree, you bless me your Alankara 84 . outstretched hands .

a) MS . Sr ., dated Summer Nature Meditation . Space . School 1921 . Earth into earth, water into water, let my soul immerse into Thee through the space . b) 1st ed . Vadan - Earth is attracted to earthi water is Alankara 85 . drawn to water_ my soul y earns to be in -Thy bosom, Beloved, in the wide space .

No documents referring to this saying have been found in the archives to date . 1st ed . Vadan Alankara 86 .

306

I hear Thy whisper, Beloved, in the morning breeze .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . Water . Open my heart that Thy stream may rise up as the spring .

b) 1st ed . Vadan Alankara 87 .

Di my heart Beloved, and Thou wilt ITn-,d in its {depth the SFR-n-g-Ej MX love .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On the Prophet . My soul is Thy spirit 0 Rasul, now I exist no more .

b) MS . Km .

- - - - - - - spirit _ Master, now - -

My soul is Thy spirit.. Master, now that I exist no more .

1st ed . 'Vadan Alankara 98 .

30 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . It is Thou whom I see in all the names and forms . b) MS . Km .

c) 1st ed . Vadan Alankara 89 .

Thous Beloved, whom I see in all names and forms .

- It is Thee , Beloved, whom I see in all names and forms .

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . Thou art closer to me than myself . b) 1st ed . Vadan Alankara 90 .

- Thou art closer to me than my self .

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . Let Thy might strengthen me, Thy light inspire me, and let Thy love move my soul to the ultimate joy . b) MS . Km . - - - - - - - - - - - - - - - - - - inspire me, Lord, and _ Thy love - - - - - - - - - - - - - C)

1st ed . dan - Let Thy might strengthen me, Thy light Alankara 91 . inspire me, Lord, and Thy love move my soul to the ultimate joy .

Water . a) MS . Sr ., dated Summer Nature Meditation . School 1921 . My life is running towards Thee my ocean, as the river runs to the sea . - - - - - - - - - - - - - Thee .- 2 di vine ocean , - - - - - - - - - - -

b) MS . Km .

1st ed . - Va d an - My Alankara 92 . vine

life is running towards Thee, 0 diocean , as the river flows to the

sea .

a) MS . Sr ., dated Summer Nature Meditation . Flowers . School 1921 . In the colour of flowers I see th e colour of Thy countenance . b) MS . Km .

the petals of the flower_ I see the rose cheeks of the Beloved .

c) 1st ed . 31 Madan Rose, i n thy petals I see the rosy Alankara 93 . cheeks of my Beloved . 307

30 8 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . Make me conscious of Thee, that I may lose the consciousness of my being . b) MS . Km. Make me in Thy vision lose my self Lord . c) 1st ed . 'Vadan Alankara 94 .

Make me lose myself, Lord.. in Thy vision .

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . Let every movement of life whisper Th y name to my ears . b) MS . Km . Let every moment of life whisper Thy name to my ears . C) . 1st ed . Vadan Alankara 95 .

a) MS . Sr ., dated Summer

School 1921 .

Let every moment of life whisper Thy Name to my ears .

Nature Meditation . Wind .

Thou blowest my heart's fire by fannin g it with the fluttering leaves .

b) MS . KmC)

1st ed .

Thou blowest the fire of my heart .. Beloved, by fanning - - - - - - etc . Vadan

Alahkara 96 .

Thou blowest the fire of my heart , Beloved, by fanning it with th e

fluttering leaves .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On light an d shadow . Light is Thine eye and shade is it s pupil .

b) MS . Km .

Light is Thine eyej Beloved, and shade is its pupil .

18t ed . Vadan Alankara 97 .

Light is Thine eye,-Beloved, and shad e is its pupil .

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . God be Thou before me when I am awake and with me when I am asleep . b) MS . Km . Be Thou before me Lord when - - - - andwith in me ------c) 1 st ed. Vadan - Be Thou before mel Lords when I am Alankara 98 . awakes and within me when I am asleep . 308

30 9 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer Nature Meditation . Old age . School 1921 . In my veneration for the aged I worship Thee, o Lord . b) MS . Km . - - - - - - - - - - - - - - - - - - - Thee, o God .

Vadan c) 1st ed . Alankara 99 .

- In my veneration for the aged I worship Thee, 0 God .

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . I drink the wine of Thy presence and lose myself in its intoxication . b) MS . Km . - - - - - - - - - - Th y divine presence - - - - - - - - - - - - - - - c) 1st ed . Vadan - I drink the wine of Thy divine presence Alankara 100 . and lose myself in its intoxication .

a) MS . Sr ., dated Summer School 1921 .

b) MS . Km . c) 1st ed . Vadan Alankara 101 .

Nature Meditation . For the beauty of spring . Let my spirit reflect, o Beloved, the beauty of Thy colour and form . Let mys oul reflect, - - - - - - - etc . Let my soul reflect, _ Beloved, the beauty of Thy colour and form.

a) MS . Sr ., dated Summer Nature Meditation . On roses . School 1921 . Let my heart bloom in Thy love as the rose . Vadan - Let my heart bloom in Thy love as the b) 1st ed . Alankara 102 . rose .

a) MS . Sr ., dated Summer Nature Meditation . Space . School 1921 .• As invisible as the space and as inconceivable as time is Thy being, o Lord ! b) MS . Km .

- as spaces _ as - - - - - - - - timer is - - - - - etc .

- As invisible as space, as inVadan c) 1st ed . Alankara 103 . conceivable as time, is Thy Being, Lord .

309

310 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer Nature Meditation . Ocean . School 1921 . Teach me Lord to walk over life's sea . b) MS . Km . - - - - - - - to tread upon the sea of life . C)

1st ed . Vadan - Teach mel Lord, to tread upon the sea Alankara 104 . of life .

a) MS . Sr ., dated Summer Nature Meditation . Wind . School 1921 . Let me receive Thy Message as the branches which swing in ecstasy . The following words or : were added to this sentence in Sr .'s hand- Even the branches swing in ecstasy writing : when they receive Thy Message . 'This one is to pray b y thought, but not for this kind of meditations' . 1 ) b) 1st ed . Vadan - Even the branches swing in ecstasy Alankara 105, when they receive Thy Message . Note 1) : = Nature Meditations .

a) MS . Sr ., dated Summer Nature Meditation . On the silence and School 1921 . stillness in nature . 0 sublime nature, in thy stillness let my heart .rest . b) MS . Km . Let my heart find rest, sublime nature, in thy stillness . C)

1st ed . Vadan - Sublime nature, let my heart find Alankara 106 . rest in thy stillness .

a) MS . Sr ., dated Summer School 1921 .

b) MS . Km .

Nature Meditation . On light and shadow . In the light Thou art manifest, in the shade Thou art hidden . -

manifest , God, in

c) 1st ed . Vadan - In the light Thou art manifest, Godi in Alankara 107 . the shade Thou art hidden .

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . One more cup, my Beloved,_ that I may 310 Cont . a)

31 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont .

lose

entirely

myself .

Give me one more cup, - Beloved, - - -

b) MS . Km . C) 1st ed . Vadan Alankara 108 .

may

One more cup, Beloved, that I entirely lose myself .

a) MS . Sr ., dated Summer Nature Meditation . For the beauty of spring . School 1921 . I see the Beloved's beauty in all colours and forms . b) MS . Km . - - - - - - - - - - - - - - - - - - - - and in all forms . c) 1st ed . Vadan - I see the Beloved's beauty in all Alankara 109 . colours and in all forms .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . Flowers . The flowers tell me how beautiful Thou art . Flowers speak to me of Thy loveliness .

b) MS . Km . the first Nature Meditation under a) .

Even these flowers tell - - - - - - -

Flowers speak to me of Thy loveliness, . and tell me how beautiful Thou art .

1st ed . Vadan Alankara 110 .

a) MS . Sr ., dated Summer Nature Meditation . Space . School 1921 . Fill my heart with Thy beauty as Thou fillest with Thy creation the empty space . b) MS . Km .

- - - - - Thy divine beauty as Thou fillest space with the splendour of Thy wonderful creation .

c) 1st ed . Vadan - Fill my heart with Thy divine beauty as Alankara 111 . Thou fillest space with the splendour of Thy wonderful creation .

a) MS . Sr ., dated Summer Nature Meditation . On light and shadow . School 1921 . Light represents Thy heavens and shade Thy earth . b)

311

312 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) MS . Km.

Heaven has Thy light and the earth Thy shade .

1st ed . Vadan Alankara 112 .

Heaven has Thy light and the earth Thy shade .

No documents referring to .this saying have been found in the archives to date . 1st ed . Vadan Gentle breeze , thy touch to me is the Alankara 113 . caress of the Beloved .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . Sun . Raise my soul towards Thee with the rise of the sun .

b) MS . Km .

Let me rise towards Thee with the rising of the sun .

1st ed . Vadan Alankara 114 .

Notebooks :

The sun sets The moon wane s The'spring passe * The year ends . I asked Life :' tell me , how long will you continue ? I, said life, I will live for ever .

MS . Ng .

Alankara . The sun sets.. the moon wanesi the spring passes 'the year endsI a s ked o f life " tell me how lon g will you continue to be? v _I" said life, "I tl!llve for ever" .

The stencilled copy of sayings with corr . by Inayat Than and in Rm .'s and Gd .' s handwriting .

Alankara . ----------- -

1st ed . ' Vadan Alankara 115 .

The sun sets, the moon wanes, th e spring passes, the year ends . I asked of life : "Tell met how lon g will you continue to be? " "I ? " said L ife, "I shall live for

Let me rise towards Thee with the rising of the sun .

ever ." 312

31 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer Nature Meditation . Air . School 1921 . Air, carry the Message of my feeling heart, far and beyondBlowing wind , carry m,X messages I Pray , to the dwelling- place of the Divine Beloved .

b) 1st ed . Vadan Alankara 116.

Gamaka . Let us see who will endure to the end , the perseverance of my adversary or m y patience .

Notebooks

MS . Gd .

Alankara . Bet-we- see We shall see who will endure to the end,Ehe peraeveranee-of-My adversary or I . with persevering my long cherished patience .

The stencilled copy of sayings with corr . by Inayat Khan and i n Km .'s and Gd .'s handwriting . 'My' was already added in type .

We - - - - - - - - - - - - - - - end , persevering - - - - - - - - - etc .

1st ed . Vadan Alankara 117 .

We shall see who will endure to th e end, my persevering adversary or I _ with my longcherished patience .

No documents referring to this saying have been found in the archives to date . 1st ed . Vadan - The waves of the sea, even as I, rise Alankara 118 . with outstretched hands to reach Thee, Lord, and fall at Thy feet in ecstasy .

a) MS . Sr ., dated Summer Nature Meditation . On the silence and stillness in nature . School 1921 . O nature sublime pregnant of divine spirit, manifest as a prayer, which rises from my heart . b) MS . Km .

c) 1st ed .

Vadan

Alankara 119 .

- - - - - - - - - - - - spirit, thou sayest the prayer, that

nature sublime, pregnant with divine

spirit,

thou speakest the prayer_ tha t Cont . c) 313

314 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c)

riseth from my heart .

a) MS . Sr ., dated Summer Nature Meditation . Moon . School 1921 . Let my heart reflect Thy light as the moon reflects the sun . b) MS . Km . Lord, let my heart reflect Thy divine light as the moon reflects the light of the sun . c) 1st ed . Vadan - Let my heart reflect Thy divine light, Alankara 120. Lord, as the moon reflects the light of the sun .

a) Notebooks

Haoniness, certainly thou didst pla y with me hide-and-seek since I have bee n in thy pursuit . I saw in the world th y shadow cast, and in Paradise I saw th y reflection . In pleasure I saw a vei l over thy beautiful face, in pain I sa w the dust lying humbly under thy feet . Alankara . - - - - - - - - - - - - - - - - - - - - - me hide and seeks since - - - etc . - - - cast, and - - - - - - - - - - re flec tiont in pleasure - - - - - - - - - - - -beautiful countenance, in pai n - - - - -lying under thy feet .

b) MS . Gd .

314

1st ed . Vadan Alankara 121 .

Happiness, certainly thou didst pla y hide-and-seek with mel since I have been in thy pursuit .- I saw in the worl d thy shadow cast, and in Paradise I sa w thy reflection in pleasure I saw a veil over thy beautiful countenance, i n pain I saw the dust lying beneath th y feet .

a) Notebooks :

Alankara . My intuition hast thou ever deceive d me? No, never ; it is my reason which s o often deludeth, for it cometh from th e earth , (for thou art rooted in the absolut e Truth . (while thine origin is in the eterna l truth .

b) Copied by Gd . from (?) .

Alankara . My intuition, hast - - - - - - - - - - -? No, never . It is - - - - - - - - - - - deludeth me, for - - - - - - Cont . b)

315 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b )

earth. Thou art rooted in _ absolute t ruth .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s and Gd .'s handwriting, altered by Inayat Khan .

- - - - - - - - - - - - - - - - - etc .- - - - - - - - - - - - - cometh from without . Thou art rooted within EX heart .

d) 1st ed . Vadan Alankara 122 .

My intuition, hast thou ever deceived me? No, never . It is my reason which so often deludeth me, for it cometh from without ; thou art rooted within my heart .

a) MS . Sr ., dated Summer

Nature Meditation . On God .

School 1921 .

Let me be drowned in Thy divine ocean as a pearl in wine .

b) MS . Km .

Let me be melted in - - - - - - - etc .

c) 1st ed . ' Vadan - Let me be melted in Thy divine ocean Alankara 123 . as a pearl in wine .

a) Copied by Al . from (?) . Alankara . In the form of a poem . Alone in the sea, alone on land, (Her copy was dated 5th in the crowd, in solitude, alone I February, 1925) . stand . Vadan - Alone on the sea, alone on land . b) 1st ed . Alankara 124 . In the crowd and in solitude, alone I stand .

a) Copied by Al . from (?) . Alankara . (Her copy was dated 5th My considered self, seek not pleasure February, 1925) . by the pain of another, life by the death of another, gain by the loss of another, and honour by the humiliation of another . b) 1st ed . Vadan Alankara 125 .

My considerate self, seek not pleasure through the pain of another, life through the death of another, gain through the loss of another, nor honour through the humiliation of another .

315

316 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer Nature Meditation . Water . School 1921 . Let my life become the spring of Thy infinite life, running eternally for ever and ever . b) MS . Km . Let my heart become the spring of Thine infinite life,' rising for ever and ever . C)

1st ed . Vadan - Let my heart become the spring of Thine Alankara infinite life, rising for ever and ever .

MS . Sr ., dated Summer School 1921 .

Nature Meditation . On flowers . I'see Thy mystery hidden under th e petals of the flowers .

Ms . Km .

- - - - - - - - - hidden ., Beloved , under - - - - the 'flower .

1st ed . Vadan Alankara 127 .

Copied by Al . from (?) . (Her copy was dated 5th February, 1925) .

Alankara . My heart! hold closely that oil whic h keeps the light burning .

1st ed . Vadan• Alankara 128.

My hearts hold closely the oil which keeps the light burnin g .

Copied by Al . from (?) . (Her copy was dated 5th February, 1925) .

Alankara . Pain! my life's comrade, if all wen t and left me, you would still be there .

1st ed . Vadan Alankara 129 .

Pain.. my life-long comrade, if all wen t and left me, you would still be there .

I see Thy mystery hidden, Beloved , under the petals of the flower .

a) MS . Km . Nature Meditation . Sun . Inayat Khan dictated the (onin g this saying as an add . With (blinking and the closing of to the 'Nature Medita- Thine eyes, Beloved, the sun rises and tions' and for publi- sets in my heart . cation in -Vadan' . b) 1st ed . Vadan - With the opening and closing of Alankara 130 . Thine eyes, Beloved, the sun rises and sets in my heart . 316

31 7 ORIGIN and elaborations :

a) Notebooks

DIFFERENT VERSIONS :

: My self how nice it is to feel that if no one in the world understood me (still you will understand . (still you will be there .

b) Copied by Al . from ( ? ) . Myself! how - - - - - - - - - - - (He r copy was dated 5th - - - - - - - - - - - - - - - me . February, 1925) . still you will understand . C) 1st ed . • Vadan - My self! How wonderful it is to feel Alankara 131 . that if no one in the world understood me, still you would understand .

a) MS . Sr ., dated Summer Nature Meditation . Air . School 1921 . The air moves my heart to tears in Thy love . b) 1st ed . Vadan Alankara 132 .

heart is moved to tears moving , O entle air .

thX swift

MS . Gd .

Alapa . Those who are given liberty to ac t freely by Him are nailed on the earth , and those who are free to act as they choose on the earth will beeesee naile d in the heavens .

The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s and Gd .'s handwriting .

Alankara . ------------------ - - - by Himi are - - - - - - - - etc . - - - - - - - earth will be naile d in the Heavens .

1st ed . Vadan Alankara 133 .

Those who are given liberty by Him t o act freely, are nailed on the earth i and those who are free to act as the y choose on the earths will be naile d in the Heavens .

a) Notebooks b) MS . Gd .

: My sense of shame, did I not suffer in feeding thy vanity ? Alankara . My sense of shame, did I not stand defending uphold thine honour, st anding assaulted the onslaught from every side ?

c) 1st ed . 'Vadan - My sense of shame, did I not uphold Alankara 134 . thine honour, standing assaulted by the onslaught from every side? 317

318 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer Nature Meditation . Flowers . School 1921 . Out of flowers comes a fragrance, which moves'my heart to ecstasy . Perfume of flowers brings to me a fragrance, which - - - - - - -- - - -- -•

b) MS . Km .

1st ed . Vadan Alankara 135 .

The blowing rose brings to me perfume, Beloved, which moves my hear t to ecstasy .

a) MS . Sr ., dated Summer Nature Meditation . Ocean . School 1921 . Let me not be drowned in the sea of mortal life . b) MS . Km .

Raise me, Lord, let me not be drowned in the sea of mortality .

c) 1st ed . Vadan - Raise me, Lord ; let me not be drowned Alankara 136 . in the sea of mortality .

a) MS . Sr ., dated Summer Nature Meditation . On the silence and School 1921 . stillness in nature . Speak God in silence, this moment my heart is in tune with the stillness of Thy nature . b) MS . Km .

318

Speak Lord in the stillness of the nature, my hearthath opened its ears to hear Thy call .

1st ed . Vadan - Speaks Lords in the stillness of Alankara 137 . nature ; my heart's ears are open o t hear Thy call .

a) MS . Gd .

Alankara . My endurance, thou hast masked crushed me, until I became thy clay kneaded to make a body for the Divine Spirit .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s and Gd .'s handwriting . The corr . already appear in type .

Alankara .

c) 1st ed . Vadan Alankara 138 .

My endurance, thou hast crushed me until I became thy clay_ kneaded to make a body for the Divine Spirit to dwell in .

me until - - - - - - clay .. needed to

319 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On the silence and stillness in nature . O nature sublime, through thy silence I hear Thy cry .

b) MS . Km .

0 nature sublime, in thy - - - - etc .

C) 1st ed . Vadan Alankara 139 .

O nature sublime, in thy silence I hear thy mo urnful cry .

No documents referrin g to Alanka ras 140, 141 , 142, 143, 144 and 14 5 have been found in th e archives to date . 1st ed . Vadan Alankara 140 .

Ever-moving sea of life, am I not bu t a wave rising in thy heart ?

1st ed . Vadan Alankara 141 .

Thanks to the winner of my heart, ther e is nothing of me left any more .

1st ed . Vadan Alankara 142 .

My thoughtful self , Bear all and do nothing , Hear all and say nothing , Give all and take nothing , Serve all and be nothing .

1st ed . Vadan Alankara 143 .

While I was roaming through the forest , a thorn pricked my bare foot and cried : "Ah, you have crushed me ." I fel t sorry and I asked its forgiveness . A wasp flying in the air stung my ar m and cried : "Ah, you have caught me in your sleeve ." I felt sorry and I aske d its forgiveness . My foot slipped and I'fell in a pool o f muddy water . The water cried : "Ah, yo u have disturbed me ." I felt sorry and I asked its forgiveness . I absently happened to touch a burnin g fire, and the fire cried : "Ah, you have extinguished me ." I felt sorry and I asked its forgiveness . I asked my gentle self : "Have you re ceived any harm?" "Be thankful," sai d she, "that it was not worse . "

1st ed . Vadan Alankara 144 .

I will soar higher than the highes t Heaven , I will dive deeper than the depths o f the ocean , I will reach further than the wide horizon, Cont .) 319

320 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont .)

within my innermost being . You know me but little, 0 everchanging life , I will live in that sphere where death cannot reach .

will

enter

I will raise my head, high before you will turn your back to me , I will close my lips before you will close the doors of your heart , I will dry my tears before you will not respond to my sigh , I will fly to the Heavens, 0 world of illusion, before you will throw me down on the earth . 1st ed . Vadan - Golden Rules . Alankara 145 . My conscientious self : Keep to your principles in prosperity as well as in adversity . Be firm in faith through life's tests and trials . Guard the secret of friends as your most sacred trust . Observe constancy in love . Break not your word of honour whatever may befall . Meet the world with smiles in all conditions of life . When you possess something, think of the one who does not possess it . Uphold your honour at any cost . Hold your ideal high in all circumstances . Do not neglect those who depend upon you .

a) Notebooks :

Saying . Challenge notsome ore who is not your equal .

b) MS . Gd .

Bola . - - - - - - - - - - - -

c) 1st ed . Vadan - Silver Rules . Alankara 146 . My conscientious self : Consider duty as sacred as religion . Use tact on all occasions . Place people rightly in your estimation . Be no more to anyone than you are expected to be . Have regard for the feelings of every soul . 320

Cont . c)

32 1 ORIGIN

and elaborations :

Cont . C)

DIFFERENT. VERSIONS :

See a) and b) . Do not challenge 'anyone who is not your equal . Do not make a show of your generosity . Do not ask a favour of those who will not grant it you . Meet your shortcomings with a sword of self respect . Let nct your spirit be humbled in adversity .

No documents referring to Alankaras 147 and 148 have been found in the archives to date . 1st ed . Vadan Alankara 147 .

Copper Rules . My conscientious self : Consider your responsibility sacred . Be polite to all . Do nothing which will make your conscience feel guilty . Extend your help willingly to those in need . Do not look sown upon the one who looks up to you . Judge not another by your own law . Bear no malice against your worst enemy . Influence no one to do wrong . Be prejudiced against no one . Prove trustworthy in all your dealings .

1st ed . Vadan Alankara 148 .

Iron Rules . My conscientious self : Make no false claims . Speak not against others in their absence . Do not take advantage of a person's ignorance . Do not boast of your good deeds . Do not claim that which belongs to another . Do not reproach others, making them firm in their faults . Do not spare yourself in the work which you must accomplish . Render your services faithfully to all who require them . Seek not profit by putting someone in straits . Harm no one for your own benefit . 321

322 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by .Mt . from (?) .

Verily the domain of every soul is in his sphere .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Inayat Khan and in Km .'s handwriting . The word 'own' already was added in type before corr .

Sura . - - - - - - - - - - - - - - - - - - his own sphere .

1st ed . Sura 1 .

:Vadan

a) Notebooks :

Verily.L the domain of every soul is in his own sphere .

Gamaka . Verily, in whose heart my star is reflected, is blessed .

b) The stencilled copy of Sura . sayings with corr . by Verily_ in - - - - - - - -star shineth Inayat Khan and in _ is blessed . Km .'s handwriting . 'Shineth' instead of 'is reflected' appears in type before corr . Add . in Km .'s handwrit- Verily he in - - - - - - - - - - - etc . ing . C)

1st ed . Vadan - Verily he in whose heart my star Sura 2 . shineth is blessed .

a) Notebooks

Chala . Man who lives religion through every strife in the world . . . . . . . Sura . Verily the man who lives his religion through in the midst of the life in the world, is really pious .

b) Copied by Mt . from (?) . Second version a) . Verily - - - - - - - - - - - - - - - - - - - in the - - - - - - - - - - - world_ is nious . c) The stencilled copy of Sura . sayings with corr . by - - - - - - - who liveth religion Inayat Khan and in through his life - - - - - - etc . Km .'s handwriting . All the changes already arpear in type before corr . d) 1st ed . 322 Sura 3 .

Vadan

- Verily, the man who liveth religion through his life in the world is pious .

ORIGIN and elaborations : a) Notebooks

DIFFERENT VERSIONS :

323

Sura . Verily every action sets in movement each atom of the universe .

b) The last sentence in the Verilyt every action sets to movement lecture 'Metaphysics', every atom of the universe . 4 July 1923, 1) reported by Sk . in shorthand . c) Copied by Gd . from (?) .

d) A stencilled H .Q . copy .

Sura . Verily _ every atom sets in movement each atom of the universe . Sura . - - - - - - - - - - - - - in motion each - - - - - - - - - - - - - - - .

e) 1st ed . Vadan - Verily, every atom sets in motio n Sura 4 . each atom of the universe . Note 1) : First published in 1924 in the book The Soul, Whence and Whither? - Manifestation, Chapter V .

a) Notebooks

Sura . Verily in man is reflected all that is on earth and in heaven .

b) The last sentence of the Verily,_ in man all is reflected, all lecture 'The Soul's Mani- that is on the earth and in H eaven . festation', 4 Sept . 1923 , 1) reported by Sk . in shorthand . c) Copied by Gd . probably from b) . Verily _

Sura . in man is reflected all that is en-earth-end in Heaven and on earth .

d) 1st ed . Vadan - Verily, in man is reflected all that Sura 5 . is in Heaven and on earth . Note 1) : First published in 1924 in the book The Soul, Whence and Whither? - Part II, Chapter IV .

a) Copied by Gd . from a lecture, with the annotation : 'Sayings to be read to Pir-o-Murshid' .

Sura . Verily the power of the word can move mountains .

b) 1st ed .

Verily, the power of the word can move

Vadan -

Sura 6 .

mountains .

a) Copied by Gd . from a lecture, with the annotation : 'Sayings to be read to Pir-o-Murshid' .

Sura . Verily the one who knows the influenc e of time knows the secret of life .

b) 1st ed . Sura 7 .

Verilyt the one who knows the influence of time knows the secret of life .

Vadan -

323

324 ORIGIN and elaborations :

DIFFERENT VERSIONS ;

a) Notebooks

Verily man is his own mind .

b) Copied by Gd . from (?) .

Sura . - - - - - - - - - - - -

Verilyt man is his own mind .

1st ed . Vadan Sura S .

a) In Gd .'s type and written 'Bola' over it in her handwriting .

Bola . Verily spirit hath all the power there is .

b) 1st ed . Sura 9 .

Vadan

Verily,_ spirit has all the power there is .

a) Notebooks

When He gives He generously gives, even through the hand of your worst enemy, and when He is determined to take, He takes away even by the hand of your best friend .

b) Copied by Sk ., probably from her own MS .

Sura . When He gives His bountiful gifts , He may give by the hands of - - - - - and wen He takes' all you possess , He takes it away - - - - - - - - - - etc .

c) A typewritten copy of sayings . (= Gd .'s bookpreparation of the Vadan ) .

Sura . . - - - - - - - - - - - -

d) 1st ed . 'Vadan Sura 10 .

When He gives His bountiful gifts, He may give by the hand of your worst enemy, and when He takes all you . possess, He' may take it away even by the hand of your best friend .

a) Notebooks :

Death takes away the weariness of life and the soul begins life anew .

b) MS . Ng . Inayat Khan added 'Sura' over it .

' Sura . - - - - - - - - - - - -

c) Annotation in Sk .'s handwriting : 'Suras of Burial . (in Wadan .) ' d) 1st ed . Vadan Sura 11 .

324

Death takes away the weariness of lifer and the soul begins life anew .

32 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebook s

Death is a sleep here from which one wakes up in the hereafter .

b) MS . Ng .

Sura . Death is a sleep, from which one awakes in the hereafter .

Inayat Khan added ' Sura ' over it . c) See annotation under c) of Sura 11 . d) 1st ed . Vadan Sura 12 .

Death is a sleep from which''the soul awakes in the hereafter .

a) Notebook s

Death is the crucifixion after which follows the resurrection .

b) MS . Ng .

Sura . Death is _ crucifixions after - etc .

Inayat Khan added ' Sura ' over it . c) See annotation under c) of Sura 11 . d) 1st ed . ' Vadan Sura 13 .

Death 'is the crucifixion after which follows the resurrection .

Death is the night after which the day begins .

a) Notebooks

After the night of death is passed, the day of life begins . b) MS . Ng . First version a) . Second version a) . Inayat Khan added 'Sura' over it .

Sura . - - - - - - - - - - - - which _ day begins . Sura . - - - - - - - - - - - - - - passed_ the day is begun .

c) See annotation under c) of Sura 11 . d) 1st ed . Sura 14 .

Vadan

Death is the night after which the day begins .

a) Notebook s

Life never dies, it is death which is dead . It is death which dies, not life .

b) MS . Ng . The second sentence . Inayat Khan added 'Sura' over it .

Sura . It is the Death which dies _ not the Life .

c) See annotation under c) of Sura 11 .

d) 325

326 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 1st ed . Vadan Sura 15 .

is - death which diest no t Tife .

a) Notebooks

: The everlasting life is hidden in the heart of death .

b) MS . Ng . Sura . Inayat Khan added - - - - - - - - - - - - - - - - - - 'Sura' over it . - - - of Death . c) See annotation under c) of Sura 11 . d) 1st ed . Vadan - The life everlasting is hidden in the Sura 16 . heart of death .

a) Notebooks :

Thou makest my-life me fuller every hear-e£-the-day at each moment of my life . Thou stretchest me wider tha n the two poles of the earth and Thou diggest my heart deeper than the bottom of the earth . Thou makest me fuller every day, m y Beloved, Thou diggest in my hear t deeper than the bottom of the eart h and Thou raisest my soul higher tha n seven heavens . Thou makest me more empty every day an d yet fuller . Thou makest me lengthier than the tw o poles of the earth . Thou stretchest my two arms across th e land and sea, giving in my enfoldmen t the East and the West . Thou hast changed my flesh into earth . Thou hast turned my blood into water . Thou kneadest my clay, Beloved, to mak e a new universe .

326

Raga . 1 . Beloved, Thou makest me fuller every day . 2 . Thou diggest my heart deeper than th e bottom of the earth . 3 . Thou raisest my soul higher than th e seventh heaven, making me more empt y every day and yet fuller . 4 . Thou makest me larger than the ends o f the world . 5 . Thou stretchest my two arms across th e land and sea, giving in my enfoldmen t the East and the West . 6 . Thou changest my flesh into fertil e soil . Cont . a)

32 7 ORIGIN and elaborations :

Cont . a)

DIFFERENT VERSIONS :

7 . Thou tu rn est my blood into streams of water . 8 . Thou kneadest my clay, I know , to make a new universe .

Raga . b) Copied by Gd . from (?) . Only in the fifth - - - - - - - - - - - - - - - - - etc . sentence oneword 5 . Thou stretchest my both arms - - etc . differs from versio n a) . c) A stencilled H .Q . Raga . copy . 1. - - - - - - - - - - - 2. - - - - - - - - - - - - . 3 . - - - - - - - - - - - - - - - - the highest Heaven , - - - - - - - - - etc . 4. - - - - - - - - - - - - - - - - - the world ; 5 . Thou stretchest my two arms across the land and the sea,giving into my - etc . 6. - - - - - - - - - - - - - - - - soil ; 7. - - - - - - - - - - - - - - - - water ; 8. - - - - - - - - - - - - . d) A typewritten copy Raga . containing sayings 1 . - - - - - - - - - - - - . with corr . by Inayat 2 . Thou diggest 'into my - - - - - - the Khan and in Km .'s depths of th e earth . handwriting , with 3 . - 8 . - - - - - - - - - - - - - - etc . 'bottom' changed into 'depths ' by Inayat Khan and 'into' as well as ' Raga' added in Km .' s handwriting . e) 1st ed . Vadan Beloved , Thou makest me fuller every Raga 1 . day . Thou Biggest into my heart deeper than the depths of the earth . Thou raisest my soul higher than the highest Heaven , making me more empty every day and yet fuller . Thou makest nee wider than the ends of the world ; Thou stretchest my two arms across the land and the sea, giving into my enfoldment the East and the West . Thou changest my flesh into fertile soil ; Thou tu rn est my blood into streams of water ; Thou kneadest my clay, I know, to make a new universe .

327

328 ORIGIN and elaborations :

a) Notebooks :

DIFFERENT VERSIONS :

Raga . The swinging branches of the pine trees , The swift wings of the flying birds, The waves of the running stream, remind me of Thy waving hand, Beloved, when I left home on my journey . The cooing of the wind, the roaring sea, the crashings of the thunder bolts bring Thy longed for message to me . The smiling of the early dawn The singing of the birds in the morn The dewdrops on the face of the roses, show me Thy happy tears welcoming me home . Raga . In the swinging of the branches in the wood In the wings of the flying bird s and in the gentle waves of the running stream I see Thy waving hand, Beloved, bidding me farewell .

In the cooing of the blowing wind In the roaring of the restless se a and in the crashing of the thunderbolts (be#r► g- ~1sY-~e~sged- des-n:eea eqe-to- eye-fr► ( sir-gees etQ -hears: with Inayat Khan's (I hear Thy cry, Beloved, longing for annotation : !not ( word for me . yet done' . The singing of the birds at daw n The sweet smiles of the rising sun The dewdrops on the face of the rose In the promise of the early daw n In the crowing of the cock in the morn In the smiles of the dewdrops on ' the ros e I see Thy happy tears, Beloved, awaiting my home-coming . Raga . In swinging of the branches In flying of the bird s and in running of the water, Beloved, I see Thy waving hand bidding me 'farewell . In cooing of the wind In roaring of the se a and in crashing of the thunder, Beloved, I hear Thee cry longing for-me-desperately .

328

In promise of the dawn In the crowing of the coc k In the smiling of the dewdrops on the Cont . a)

32 9 ORIGIN and elaborations :

Cont .

rose,

DIFFERENT VERSIONS :

Beloved ,

I see Thy happy tears, awaiting my home-coming . Raga . In swinging of the branches, in flying of the birds and in running of the water, Beloved, I see Thy waving hand bidding me good-bye . In cooing of the wind, in roaring of the sea, and in crashing of the thunder, Beloved, I see Thee weep and I hear Thy cry . In the .promise of the dawn, in the breaking of the morn, in the smiles of the rose, Beloved, I feel Thy joy at my home coming . b) Copied by Gd . from (?) . Raga . In 'the swinging - - - - - - , in the flying - - - - - in the running - etc . In the cooing - - - , in the roaring - - - - - - in the crashing - - - etc . - - - - - - - - - - - - - - - - - etc . - - - - Beloved, I 'see Thy - - - etc . C)

1st ed . Vadan - In the swinging of the branches, in the Raga 2 . flying of the birds, and in the runnin g of the water, Beloved, I see Thy waving H arndl,bidding me Good-bye . In the cooing of the wind, in the roaring of the sea, and in the crashing of the thunder, Beloved, I see Thee weep and I hear Thy cry . In the promise of the dawn, in the breaking of the morn, in the smiles of the rose, Beloved, I see Thy joy at my home-coming .

Notebooks

Let

Thy wish become my desire, Let Thy will become my deed . Let Thy word become my speech, my Beloved , and let Thy love become my creed .

b) Copied by Sk ., probably Raga from her own its . - - - - - - - - - - - - - - - - - etc . - - - - - - - - - - - - - - - , my Beloved, - - - - - - - - - - - - - - - - . c) A typewritten copy of Raga . sayings (= Gd .'s book- - - - - - - - - - - - preparation of the Cont . c) 329

3 30 ORIGIN and elaborations :

Cont . c) Vadan ) has the version as under b), beside which the following verses were written in Gd .'s handwriting :

DIFFERENT VERSIONS :

Let my plant bring forth Thy flowers, Let my fruits bear Thy seed , Let my heart become Thy lute, Beloved, And my body Thy flute of reed .

d) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting : as under c) with one word changed in Km .'s handwriting .

Raga . - - - - - - - - - - - - - - - - - etc . - - - fruits produce Thy seed ,

e) 1st ed . Raga 3 .

Let Thy wish become my desire , Let Thy will become my deed s Let Thy word become my speech, Beloved , And _ Thy love become my creed .

Vad an -

- - - - - - - - - - - - - - - - - etc .

Let my plant bring forth Thy flowers , Let my fruits produce Thy seed , Let my heart become Thy lute, Beloved , And my body Thy flute of reed .

a) MS . Gd .

Raga . 1 . When I close my eyes in the solitude I see Thy glorious vision in my heart ; on opening my eyes amidst the crowd I see Thee acting on the stage of thi s

earth . 2 . Always I am in Thy be .eved dazzling Presence, my Beloved , 3 . Thou takest me to Heaven and bringes t me on earth in the twinkling of an eye . b) The stencilled copy of Raga . sayings with corr . by 1 . ------------------ Inayat Khan and in - - - - - - - - - - - - - my heartt an d Km .'s handwriting . opening - - - - - - - - - - - etc . 2. -- - - - - - - - - - - - - - - - - The add, were made - - - - - - Beloved ; in Km . ' s handwrit- 3 . - - - - - - - - - - - - and Thou ing . brirkgest -------------- . C)

330

1st ed . Raga 4 .

Vadan

When I close my eyes in the solitudes I see Thy glorious vision in my heart; and.. opening my eyes amidst the crowds I see Thee acting on the stage of th e earth . Always I am in Thy dazzling presence , my Beloved ; Thou takest me to Heavens and Tho u bringest me on earth in the twinklin g of an eye .

331 ORIGIN and elaborations :

DIFFERENT VERSIONS :

No documents referring to this Saying have been found in the archives to date . 1st ed . Raga 5 .

Vadan

Let me not fall low after having raised me high ; let me not become narrow after having made me broad . Let me not become small after having once made me great ; throw me not down, Beloved, after once Thou hast lifted me up .

a) MS . Gd . I looked and looked and looked to find someone to whom I could give my trust, but I saw no one until I found Thee , 0 Thou Who art hidden in my heart, holding in Thy hand the record of my life's secret . b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

The repeated words 'and looked' were crossed out, probably by Inayat Khan .

I looked and looked to find ----- etc . - - - - - - - - - -

1st ed . Raga 6 .

I looked and looked to find someone to whom I might give my trust; but I found no onet until I saw Thee at last In my heart, holding in Thy hand the record of my life's secret .

Vadan

a) MS . Gd .

Raga . As I put forward-myself myself forward into the world so I show my limitation, my King, but as I withdraw myself from the world so I enter into thine-own Thy kingdom .

b) 1st ed . Vadan - As I put myself forward into the Raga 7 . world.. so I show my limitation , my King_ but as I withdraw myself from the world. . so I enter into Thy Kingdom .

a) MS . Gd ., dated October 3ema Raga . 1 . i look to Thee, 0 Lord, 15th, 1917 . Cont . a) 331

332 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a) When the noose of death seems unavoidable and nigh . 2 . I look to Thee, 0 Lord , When with heavy heart I see my beloved ones depart . 3 . I look to Thee, 0 Lord , When limit and change in the worldly love I see . 4 . I look to Thee, 0 Lord , When all that I call mine is snatched -away from my hand . 5 . 1 look to Thee, 0 Lord , When my boon companions of joy turn their back on my sorrow . 6 . I look to Thee, 0 Lord, . When my hands are full with an important worldly strife . 7 . I look to Thee, 0 Lord , When my the higher self calls me to Heaven and my lower self drags me to Hell . 8 . I look to Thee, 0 Lord , When I try to do right and it turns to wrongs . 9 . I look to Thee, 0 Lord , When all in life seems as naught to me and a seeking I feel for something beyond . b) The stencilled copy 1 . - 4 .- - - - - - - - - - - - - --of sayings with corr . 5 . -------- etc . -------by Inayat Khan and in - - - back in my sorrow . Rm .'s handwriting . 6 . ------ _ ---- , - - - - - - - - full with All changes in the _ worldly strife . verses 5 . - 9 . 7 . --------already appear in When the higher self raises me up _ type before corr . and my lower self weighs me down. 8 . --------etc . - ------- to wrong . 9. - - - - - - - - - - - A few alterations 1 ., 2 . - - - - - - - - - - - - . in Km . ' s handwrit- 3 . - - - - - - - - - - - , ing . when change and limit in - - - - etc . 5. - - - - - - - - - - - , when my boon companions turn 9 . - - - - - - - - etc . - - - - - - - - and I feel a yearning for - - - - etc . c) 1st ed . Vadan - I look to Thee, 0 Lord, when th e Raga 8 . noose of death seems unavoidable and nigh . 332

Cont . c)

33 3 ORIGIN

Cont .

and elaborations :

look

DIFFERENT VERSIONS :

to Thee, 0 Lord, when with heavy heart I see my belove d ones depart . I look to Thee, 0 Lord, when change and limit in the worldly lov e I see . I look to Thee, 0 Lord, when all that I call mine is snatched away from my hand . I look to Thee, 0 Lord, when my boon companions turn their back in my sorrow . I look to Thee, 0 Lord, when my hands are full with worldly strife . I look to Thee, 0 Lord, when the higher self raises me up and the lower self weighs me down . I look to Thee, 0 Lord, when I try to do right and it turns to wrong . I look to Thee., 0 Lord, when all in life seems as naught to me and I feel a yearning for something beyond .

a) Notebooks : The spring which riseth out of Thy heart, thou poureth upon me, and (I feel exaltation o f (my spirit feel s (being washed off under Th y divine (melted away by shower . b) MS . Gd .

'Raga . The spring that riseth out of thy heart, thou pourest upon me, IM Belove and E-fee3 my spirit'feeleth the exaltation of being me ted away under Thy divine shower .

c) The stencilled copy of Raga . sayings with corr . by ------------- of Thy Inayat Khan and in heart, Thou pourest - - - - - - - etc . Km .'s handwriting . - - - - - - being melted under The alterations of the - - - - - - - - . 't' in 'Thy' and 'Thou' and the omission of 'away' already appear in type before corr . Inayat Khan changed - - - - - - - - - - - - - - - - - etc . 'melted' into - - - - - of being desolved under 'desolved' . (The right Thy - - - - - - . spelling would be : 'dissolved' .) - The spring that riseth out of m y d) 1st ed . Vadan Raga 9 . heart_ Thou pourest upon me, my Beloved, Cont . d) 333

334 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . d) and my spirit feeleth the exaltation of being dissolved under Th y divine shower . Note : See under a) Notebooks, where Inayat Than wrote 'T1 ' heart .

a) Notebooks

: When I saw Thee sitting on the clouds with a crown of gold , I threw myself con the ground in prostration and called Thee my Lord . When next I saw Thy blessing hands . . . When I saw Thee riding upon the clouds, a ring of gold on Thy head, 1-.prostrated myself on the ground and called Thee my Lord . When I saw Thee coming to me with Thy hands stretched in blessing , bending my head before Thee in all humility, I knelt and I called Thee my Master . When Thou didst (take me in Thy caress(hol d ing arms, lifting me up, and raised me from the ground I called Thee my Beloved . And finally when Thou didst embrace me, Thy lips kissing my lips, my beloved Lord and Master, I called Thee lay self . -1 . When .Thou didst sit upon Thy throne with a crown on Thy head I prostrated and I called Thee my Lord . 2 . When Thou didst stretch out Thy hands and blessed me I knelt and called Thee my Master . 3 . When Thou didst raise me from the ground and held me in Thy arms I drew closer and called Thee my Beloved . 4 . But when Thy caressing hands held my head next to Thy breast and Thou didst kiss me, I smiled and called Thee myself .

b) The stencilled copy of Raga . sayings with corr . 1 . - - - - - - - - - - - - - - - - - by Inayat Khan and - - - crown on Thy heads I did rosin-Rm .'s handwriting . trate myself upon the ground, an d All changes already called Thee my Lord . appear in type before 2 . _ - - - - - - - - - - - - - - - - hands corr . in blessing over mel I - - - - - etc . 3. - - - - - - - - - - - - - - - - groundl holding me with Thine arms, I drew closer to Thee and - - - - - . 4. - - - - - - - - - - - - - - - - - - - - - - - - Thy glowing heart and 334

Cont . b)

33 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b)

- - - - - I smiled and call Thee My self .

In Km .'s handwriting 'call' was changed into 'called' (verse 4) . C)

1st ed . • Vadan Raga 10 .

a) MS . Gd .

4 . - - - - - - - - - - - - -- - - - - etc . - - - - - I smiled and called Thee My self .

When Thou didst sit upon Thy throne s with a crown upon Thy head, I did pros trate myself upon the ground_ an d called Thee my Lord . When Thou didst stretch out Thy hand s in blessing over me, I knelt and calle d Thee my' Master . When Thou didst raise me from th e ground, holding me with Thine arms, I drew closer to Thee and called Thee m y Beloved . But when Thy caressing hands held my head next to Thy glowing heart and Tho u didst kiss me, I smiled and called The e myself .

Raga . What I may not see, let me not see . What I may not hear, let me not hear . What I may not know I ask not to know . Beloved, I am contented with both Th y welds speech and Thy silence . Let him not see me who may should no t

see me . Let him not hear me who will not hea r

me . Let him not know me who need not kno w

me . Beloved, veil me and unveil me as Th y wisdom chooseth . b) 1st ed . = Vadan - What I may not see, let me not see ; Raga 11 . What I may not hear, let me not hear ; What I may not knows I ask not to know . Beloved, I am contented with both Thy speech and Thy silence . Let him not see me who should not see me ; Let him not hear me who will not hear me ; Let him not know me who need not know me . Beloved, veil and unveil me as Thy wisdom chooseth . 335

336 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer School 1921 .

Nature Meditations . Flowers . I see Thy skill, o perfect Artist, in the making of flowers . Who made the flowers so beautiful, coloured them and gave them fragrance, it is Thee, my Lord .

b) MS . Km . 1) First Nature meditation .

How incomparable is Thy skill_ o artist_ in _ making _ flowers .

1st ed . Vadan - By Thy skilful hands Thou hast made Raga 12 . these flowers ; by the power of Th y magic glance Thou hast coloured them so beautifully : Thou hast breathed on flowers, giving them life and radiance, and with a kiss Thou hast made them fragrant . Note 1) : Besides the different version dictated by Inayat Khan to Km ., there is also the annotation in Km .'s handwriting with these two Nature Meditations ( see a )) : ' Make a Raga' .

No documents referring to this Raga have been found in the archives to date . lot ed . Vadan - Let my insight be deeper than the Raga 13. ocean ; let my mind be more fertile than the land ; let my heart be wider than the horizon, Beloved ; and let my soul soar higher than Paradise .

a) MS . Sr ., dated Summer Nature Meditations . School 1921 . 1 . Every form I see is Thine own form, my Lord . 2 . Every sound I hear is Thine own voice . 3 . In the fragrance I smell the perfume of Thy Spirit . 4 . In every word spoken to me, I hear Thy voice, my Lord . 5 . All that touches me is Thine own touch . 6 . In every thing I taste I experience the syrup of Thy delicious Spirit . 7 . In every place I recognize Thee my Lord . 8 . Every word that touches my ears is Thy message . 9 . Every thing that touches me thrills me 336

Cont . a)

33 7 ORIGIN and elaborations :

Cont .

b) MS . Km .

with

DIFFERENT VERSIONS :

the joy of Thy kiss . 10 . Wherever I roam I need 1) Thee, wherever I reach I find Thee, my Lord . 11 . Wherever I look I see Thy glorying face, whatever I touch, I touch Thy beloved hand . 12 . Whomever I see, I see Thee in his soul . 13 . From whomever I take anything, I take it from Thee . 14 . Whomever I give something, I give it humbly to Thee . 15 . Whoever cometh to me, to me it is Thy call . 16 . To whomever I call, I call at Thy own gate . Raga .

( 1 . - - - - - - - - .- - - - - - - - - Lord (2 . and every - - - - - - - - - - - - 3 . In the perfume of flowers I perceive the fragrance of Thy Spirit . 4. - - - - - - - - - - - 5. - - - - - - - - - - - 6 . - - - - - - - I taste I enjoy the savour of ---------- . 7 . - - - - - - I feel Thy presence my Lord . 8 . In every word that falls on my ears I iaear Thy message . 9. - - - - - - - - - - - - . 10 . ------- I need 1) ----- etc . 11 . - - - - - - - - - - - - glorying vision , whatever - - - - - - - - etc . 12 . - - - - - - - - - - - 13 . Whoever iv es me anything, - etc . 14 . To whomever I give , I humbly offer it to Thee . 15 . - - - - - - - - me, it is - etc . 16 . On whomever I call, I call on Thee Note 1) : 'need' may have been wrongly understood for 'meet' . c) 1st ed . Vadan - Every form I .see is Thine own form, my Raga 14 . Lords And every sound I hear is Thine own voice ; In the perfume of flowers I perceive the fragrance of Thy Rpiritl. In every word spoken to me_ I hear Thy voice, my Lord . All that toucheth me is Thine own touch In everything I taste I enjoy the savour of Thy delicious spirit . In every place I feel Thy presences Beloved ; In every word th at 'falleth on my ears I hear Thy message . Cont . c) 337

338 ORIGIN and elaborations :

Cont .

Every

DIFFERENT VERSIONS :

thing that toucheth met thrilleth me with the joy of Thy kiss ; Wherever I roatnl I meet Thee ; wherever I reacht I find Thee, my Lord_ Wherever I look.. I see Thy glorious vision; whatever I touch, I touch Thy beloved hand . Whomsoever I see, I see Thee in his soul; Whoever au t giveth to me, I take it from Thee . To whomsoever I give, I humbly offer it to Thee t Lor ; Whoever cometh to me, it is Thou who comest ; On whomsoever I call, I call on Thee .

a) Notebooks :

Turn me not aside Beloved .

No further documents referring to this Raga have been found in the archives to date . b) 1st ed . Vadan - Turn me not aside, Beloved, once Thou Raga 15 . hest granted me Thy favour . Starve me not of a kiss, after Thou hast enfolded me . Grieve me not, Beloved, since Thou hast made me smile ; turn not away Thine eyes, once Thou hast poured the wine of Thy magic glance'into the cup of my heart .

No documents referring to Ragas 16, 17, 18, 19, 20 and 21 have been found in the archives to date .

338

1st ed . Vadan Raga 16 .

Enter unhesitatingly, Beloved, for in this abode there is naught but my longing for Thee .

1st ed . Vadan Raga 17 .

Do I call Thee my soul? But Thou art my spirit . Can I call Thee my life? But Thou livest for ever . May I call Thee my Beloved? But Thou art Love itself . Then what must I call Thee? I must call Thee myself .

1st ed . Vadan Raga 18 .

Why did I not recognise Thee when first I opened my eyes on the earth?

Cont .)

33 9 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Why did I not respond to Thee when I heard Thy enchanting voice ? Why did I not feel Thy gentle hand whe n Thou didst caress my face ? Why did I not cling to Thee, Beloved , when Thou lovingly didst kiss my lips ? When I began to look for Thee, in th e twinkling of an eye Thou didst disap pear . When I started in Thy pursuit, Tho u didst move away from me still farther . When I called Thee aloud in my distress , Thou didst not hear my soul's bitte r cry . Cross-legged I sat in silence ; then alone I heard Thy call .

Cont .)

1st ed . Vadan Raga 19 .

Why have I two eyes if not to behold Thy glorious vision ? Why have I two ears if not to hear Th y gentle whisper ? Why have I the sense of smell if not t o breathe the essence of Thy spirit ? Why have I two lips, Beloved, if not t o kiss Thy beautiful countenance ? Why have I two hands if not to work i n Thy divine cause ? Why have I two legs if not to walk i n Thy spiritual path ? Why have I a voice, if not to sing Th y celestial song ? Why have I a heart, Beloved, if not t o make it Thy sacred dwelling ?

Vadan 1st ed . Raga 20 .

Did I not leave the unseen world in Th y pursuit ? Have I not come to this world of limi tations in search of Thee ? Have I not followed Thy footprints o n this earth ? Have I not looked for Thy light in th e Heavens ? But where did I find Thee, Beloved, a t last ? Hiding in my heart .

1st ed . Vadan Raga 21 .

Every step in Thy path draws me neare r to Thee, every breath in Thy though t exhilarates my spirit, every glimpse o f Thy smile is inspiring to my soul , every tear in Thy love, Beloved, exalt s my being .

a) Notebooks

Tana . Little dandelions, what are you here for?

Cont . a) 339

340 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

To reflect on the earth the stars o f the heaven . Tana . Little dandelions, what are you doin g

here ? We are the reflection on earth of the stars in heaven . b) MS-. Ng .

Tana . Little dandelions! what are you doin g

here ? We reflect on the earth the stars in the Heavens . c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The differences alread y Appear in type .

Tana . "------- , --- ----- ? " A - - - - on earth - - - - - - - heavens . "

d) 1st ed . Tana 1 .

"Little dandelions, what are you doin g here? " "We reflect on earth the stars in th e Heavens . "

a) Notebooks

Vadan

Tana . Little pool of water, why is your water dirty muddy ? Because I am se - narrew narrow-minded and my heart has no depth . Tana . - - - - - - - - - - ' - - - - - - - - so muddy ? Because of tM narrow mind and depthless heart .

'of water' was crossed out and Mc . changed one word .

Little pool why - - - - - etc . Because - - - - - - - - - and shallow heart .

b) MS . Ng .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting . 'depthless' already had been put back in type as also the other add .

Tana . "Little pool.. why - - - - - - - - ? " w - - - - - - - - - - - - and depth-less heart : "

d) 1st ed . ` Vadan - "Little pool why is your water so Tana 2 . muddy? " "Because of my narrow mind and depthless heart . "

340

34 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Tana . Coal, what makes you so black ? I am the evil of ages accumulated i n the heart of the earth .

Notebooks :

What is your destiny ? I must pass through a trial by fire . Tana . Coal, what does your blackness signify ? I am the evil eelleeted accumulated i n the heart of the earth and I am boun d to go-through pass the trial of th e fire . b)

MS . Ng . First Tana a) .

Tana . Coal! what - - - - - - - - - ? Because I am the evil of the ages - - - - - - - - - - - - ? - - - - - - - - - - - -

'Because' crossed out by Mc .

- - - - - - - - - - - - - - - ? I am the evil - - - - - - etc .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The add . already appear in type .

Tana . "Coals what - - - - - - - - ? " "I am - - - etc . - - - - - - earth . " AWhat - - - - - - - ?w AI must - - - - - - - - - - - - - - -

"Coal, what makes you so black? " "i am the evil of the ages accumulate d in the heart of the earth . " "What is your penalty? " "I must pass through a trial by fire . " "What becomes of 'You in the end? " ern into a~ianion . "

1st ed . Tana 3 .

Vadan

a) Notebooks :

Tana . Earth to the rain : Why did you come back after once you deserted me . Th e heaven would not have me before I ha d reconciled with you .

b) Copied by Gd . from (?) .

Tana . Vadan . Earth to the clouds : "Why - - - - - - - - - - - - - deserted me ? " "The heavens would - - - - - - - - - ,had reconciled myself with you . "

c) The stencilled copy of Tana . sayings with corr . by - - - - - - - - - - - - - - - - - - - Inayat Khan and in - - - - - - you had deserted me? " Km .'s handwriting . - - - - - - - - - - - - - - - etc . 'had' was already adde d in type before corr . Cont . c) 341

342 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) Altered by ----------------- etc . Inayat Khan . - - - - would not have us before w e had reconciled ourselves with you." d) 1st ed . Vadan - Earth, to the clouds : "Why did you Tana 4 . come back after once you had deserted me? " "The heavens would not have us before we had reconciled ourselves with you . "

a) Notebooks

Tana . Beautiful rosebud, what do you hold between your hand ? My secret .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . All changes already appear in type .

Tana . "Little rosebud , - - - - - - - - - - - - - your hands ? " "The secret of a beauty . _

c) 1st ed . Tana S .

"Little rosebud, what do you hold between your hands? " "The secret of my beauty . "

Vadan

a) Notebooks :

Tana . Sunflower , what are you? I am the eye of the seeker .

b) Copied by Gd . from (?) .

Tana . • - - - - - - - - - - ? a

A - - - - - - - - - seeker whose search is 'after •light . " c) The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting .

Tana . - - - - - - - - - - - -

d) 1st ed . Tana 6 .

Vadan

"Sunflower , what a re you? " "I am the eye of the seeker who searches for the light . "

a) Notebooks

Tana . 1 . Death, whom do you attract? Those who are attracted to me . 2 . Death, whom do you love ? Those who long for me .

342

3 . Death, to whom do you attend? Those who call on'me . Cont .. a)

34 3 ORIGIN

DIFFERENT VERSIONS :

and elaborations :

Cont .

4 . Death, whom do you scare ? Those who are not familiar with me . 5 . Death, with whom are you severe ? I am severe with the one who does not readily respond to my call . 6 . Death, where is your abode? In the mind of the illusion . 7 . Death, what are you? I am a shadow . Whose shadow ? The shadow of life . Death, of what are you born? Of ignorance . Death, do you ever die? Yes, I die with the dead . 8 . Death, whom do you caress ? The one who lies peacefully in my arms . 9 . Death, whom do you serve ? I serve the Godly, I humbly carry his baggage, (when he returns to the goal . (when his soul soars up t o God .

b) MS . Gd . The second question under a) 7 . was omitted and the two first answers combined .

Tale .' Wadan . (1st poetry) . 7 .' v-- - - - - - - -? " AI am the shadow of life . " TDeath, what are you born of? " iTr am born of ignorance . " 6 "- _ _ _ _ _ _ _ _ _ - ' 'ab'ode Ys i n the - - - - 7.

"Death, do you ever die? " WYes, f-dfe-wfth-the-dend when pierce d y the arrow of the seer's lance . "

Wadan . .(2nd poetry) . Tala . 1 . v'= - - - - - - - you attract? dra w near to you . " I attfaet-theee 'draw him 'closer who i s attracted to me . " 2.

"- --- - - - - - - - ? " vI love him who longs for me . "

"-------------? " vi readil attend to him who calls o n

me . _

5 . was crossed out entirely by Gd . and repeated after 8 .

"- - - - - - - - - - - ? " ' 1 frighten the 'one who is not - ' _

" - - - - - - - - - you fe Ifar se vere? " "I am hard on him who does - - - - ---------- call . "

Tala . (3rd poetry) . "- - - - - - - - - - - ? " "- - - - - - lies peaeefelly trustfully Cont . b) 343

344 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b)

in my arms . " 5.

"- - - - - - - - - - - - - - ? " vI am hard on him who does - - - - - - - - - - - - - call' . " 9 . "_ _ _ _ _ _ _ _ - _ _ ?• A - - - - - the godly,•when he return s some I carry his baggage . " c) The stencilled copy of sayings with corr . 7 . Tana . VBWath , what are you? " by Inayat Khan and in "am "I a shadow of life . " " Km- 's handwriting . Death, what are you born of? Ist ands add . "I am born of ignorance . " 'Tana' over it, instead of the 6 . "Death, where is your abode? " heading 'Tala' "My abode is in the mind of the illu under b) . sion . " 7.

"Death, do you ever die? " "Yes, when pierced by the arrow of th e seer's glance . "

1 . "Death, whom do you draw near to you? " "I draw him closer who is attracted t o

me . "

2 . "Death, whom do you love? " "I love him who longs for me ." 3 . "Death, whom do you attend? " "T readily attend to him who calls on me . " 4 . "Death, whom do you scare? a 'I frighten the one who is not familiar with me . " 8 . "Death, whom do you caress? " "The one who lies trustfully in my arms . " 5 . "Death, with whom are you severe? " "I am hard on him who does not readily respond to my call . " 9 . 'Death, whom do you serve? " "I serve the godly= when he returns home I carry his baggage . " Corr . by Gd . in 6 . "________________ _ - - - - - - - - - mind of illusion . ' d) 1st ed . Vadan Tana 7 . "I

- "Death, what are you? " am the shadow of . life ." "Death, of what are you born?" "I am born of ignorance . " "Death, where is your abode? " "My abode is in the mind of illusion . " "Death, do you ever die? " "Yes, when pierced by the arrow o f

344

Cont . d)

34 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d)

the seer's glance . " "Death, whom do you draw near to you? " "I draw him closer who is attracte d to me . "

"Death, whom do you love? " "I love him who longs for me . " "Death, whom do you attend? " "I readily attend'- him who call s on me . "

"Death, whom do you frighten ? " "I frighten the one who is not familiar with me . " "Death, whom do you caress? " "The one who lies trustfully in my

arms . " "Death, with whom are you severe? " "I am 'seyere With him who does no t readily respond to my call . " "Death, whom do you serve? " "I serve the godlyi and when h e returns home I carry his baggage . "

a) Notebooks Autumn 1924

Tana . Boat - I take you in my bosom on th e

water . Wagon - I carry you on my back on th e

land . b) Copied by Sk ., probably from her own MS .

Tana . Boat_ "I take you in my bosom on th e

water . " Wagon : "I carry you on my back on th e land . " C)

1st ed . Tana 8 .

Vadan

a) Notebooks Autumn 1924 :

Notebooks

Boat : "I take you in my bosom on th e water . " Wagon : "I carry you on my back on the land . "

T an a . Rose flower why are your lips drooping down . I am thinking over my glorious past . Roseflower , why do you open your mouth? To tell you of my glorious past . Roseflower, what are you saying with your lips open ? I am speaking of my glorious past .

b) Copied by Sk ., probably Tana . from her own MS . " Roseflowert why - - - - - - - - - - First Tana a) . down? " "I am - - - - - - - - - - - - past . " c) 345

346 ORIGIN

and elaborations :

c) 1st ed . Vadan Tana 9 .

DIFFERENT VERSIONS :

- "Roseflower, why are your lips drooping ?" "I am thinking over my glorious past ."

Note : See also Sayings II : Part Two,nrs . 358 and 359 .

a) Notebooks

Why do you rise , waves , with the coming of the wind?

b) Copied by Sk ., probably from her own MS .

Tala . Why do you rise waves, - - - - - etc . To receive the Message it brings .

c) Again copied by Sk . and 'Tala' changed into 'Tana', not known by whom . The saying was found under the heading 'Tana' in a typewritten copy with Gd .'s bookpreparation of the Vadan .

TaIa Tana . "Why do you riser wave , - - - - - V. 'To receive the Message it brings . "

d) 1st ed . Vadan Tana 10 .

"Why do you rise, wave, with the coming of the wind? " "To receive the message it brings . "

a) Notebooks 1923 :

Moth to the flame :

b) A stencilled H .Q . copy .

Tana . Moths to the F lame . What have you done ? IWave given you my life , what have you done for me ? Flame : I allowed you to kiss me . Tana . Moth : - -

Flame :

c) The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting . All changes already appear in type, to which in Km .'s handwriting the quotation marks were add . d) 1st ed . Vadan Tana 11 .

346

I have given you my life , what have you done for me ? I allowed you to kiss me .

" I gave you my life . " Flame :

"I allowed you to . kiss me . "

Moth : "I gave you my life . " Flame : "I allowed you to kiss me . "

34 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Notebooks 1923 :

Tana . Sea, why is your colour green ? It is the heaven reflected in pure white heart .

A stencilled H .Q . copy .

Tana . - - - - - - - - - - - - - - - ? It is heaven reflected in ma pur e white heart .

The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting,

Tana . Sea : Why is'your colour blue ? It is Heaven reflected in m y white heart .

Alterations add . in Km .'s handwriting .

"Sea' why is your colour blue? " It is Heaven reflected in m y white heart . "

1st ed . Vadan Tana 12 .

"Sea, why is your colour blue? " "It is Heaven reflected in m y white heart . "

a) Notebooks 1923

Vadan . Tana . Tell me of your moral principle?

Those who pass over me I lay my self before them and those who come unto me I open to them my heart . Notebooks 1923, written down while travelling on a ship of the 'White Star' Line . b) A stencilled H .Q . copy, first version a) .

Tana . . Sea, tell me your moral principle . Those - - - - - - - - - - - - - self bare before - - - - - - - - - - - etc . Tana . Tell - - - - - - - - principle? Those - - - - - - - met I lay - - - -

- - - theme and - - - - - - - - - - met Iopen -------- . c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'Earth' was already add, in type before corr .

Tana . "Earth, tell me of - - principle ." "Those - - - - - - me_ I lay - - - - - - - them and - - - - - - - - - - meI open - - - - - heart . "

Vadan d) 1st ed . Tana 13 .

"Earth, tell me _ your moral principle . " "I lay myself before those who pass over met and those who come unto met to them I open my heart ."

documents

referring

Cont :) 347

348 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont .) to Tana 14 have been found in th e archives to date . 1st ed . Vadan Tana 14 .

"Night, why do you cry so mournfully? " "1 cry over the loving souls whom lif e has thrown apart, and those whom des tiny will separate one day . " "Night, why are you so dark? " "Light has left me . " "Night, what makes you so beautiful? " "The coming of the moon, which ha s brought me wisdom's message . "

Notebooks 1923 :

Tana . Wind what makes the sea respond to yo u so wholeheartedly ? I have touched its (her) deepest na -

ture . Wind what have you done to thrill th e whole being of, the sea to passion ? Nothing only a kiss . Notebooks 1923 :

Wind, what makes the sea respond to yo u so wholeheartedly ? I have touched its deepest nature .

b) A stencilled H .Q . copy . First Tana a) both parts .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . First Tana a) both parts . The two add, and the changed word already appear in type . d)

1st ed . Vadan Tana 15 .

Wind, what spell did you cast upon th e sea to move its whole being to passion ? Nothing, only a kiss . Tana . Wiridi what - - - - - - - - - - - - etc . I have touched her deepest nature . Windt what - - - - - - - - - - - - etc . Nothirigt only a kiss . Tana . "Wind, what makes the sea respond t o you so wholeheartedly,? _ '"In her I have touched her deepes t chord . " "Wind, ------------ etc . WNothing, only a kiss . "

"Wind, what makes the sea respond t o you so wholeheartedly? " "In her I have touched her deepes t chord . " "Wind, what have you done to thrill th e whole being of the sea to passion? " "Nothing, only given a kiss . "

348

349 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1923

"So" gives rise to an argument, "why" continues it, and it ends in "no" .

b) A stencilled H .Q . copy .

Tana . So " gives rise to an argument_ "Why .?" continues it . And it ends in "No" .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Tana . "So ." _ gives - - - - argumentt "Why?" _ continues iti and - - - - - - - .

d) 1st ed . ' Vadan Tana 16 .

"So " - gives rise to an argument : "Why?" - continues it ; and it ends i n

"No" .

a) Notebooks 1923

: What sense is there, o moth, in burning yourself by trying to kiss the light? My joy in it is greater than my sacrifice .

b) The stencilled copy of Tana . sayings with corr . by at sense is there 0 moth, in burnInayat Khan and in ing yourself by trying to kiss the light? " Km .'s handwriting . _My joy in it is greater than my sacrifice ." C)

1st ed . Vadan - "What sense is therel 0 moth, in burnTana 17 . ing yourself in trying to kiss the light?" "My joy in it is greater than my sacrifice . "

a) Notes in Inayat la . Waves what makes the wind come and go Khan's handwriting, from you ? 1923 : It comes to wake us to rise and leaves us to solve the problem among ourselves . 2a . Rising waves what Impulse motive is behind your impulse ? Reaching upwards . 3a . Moving waves the wind has left you and you are still in commotion ! We are still repeating the word it has taught us and it moves our being to ecstasy . 4a . Waves why do you all get excited and calmed all together ? Because behind our impulses there is one mind working . b) Notebooks 1923 :

4b . Tana . Waves, why do you all get excited at the same time? Cont . b) 349

350 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b)

Though we are many, but impulses of on e mind . 3b . Tana . Sea, the wind has left, but you ar e still in motion . I am repeating the word it has taught , it moves me still to an ecstasy . lb . Tana . Sea, why does the wind come and go ? It comes to wake us to rise and goes to leave us to solve the problem ourselves . 2b . Tana . Rising waves, what motive is behin d your impulse ? Reaching high upwards .

c) A stencilled H .Q . copy, Tana . in which these la . Waved what - - - - - - - - - - - etc . sentences mak e 2a . Rising wavesL what - - - - - - - - etc . one Tana . 3a . Moving wavest the - - - - - - - - etc . taught ust and - - - - - - - - - - etc . 4a . - - - - - - - - - - - - - - - - - calmed together ? Because behind our impulse there - etc . d) The stencilled cop y of sayings with ' corr . by Inayat Khan and in Km .'s handwriting . Here the same sentences are made into four different Tanas .

la .

Tana . "Waves,, why does _ wind come and the n go from you?7"It comes to wake us an d leaves ------- - ------ ourselves . "

3a ° Tan a . "Moving waves, the - - - - - - - - - - - - - - - - - - - - - commotion . " "We - - - - - - - - - - - - - - - - taught us ; it moves our whole 'bein g to ecstasy . " 4a . Tana . _' Waves .. why - - - - - - - - - - - an d become calm together? " 'R-Because behiT our individual action there is one impulse working . " 2a . Tana . =sing waves, - - etc . - - - - - ? " Beaching upwards . _

e) Copied by Ek . and classified by Inayat Khan as 'Tan or Verna' . See la . under d) .

Tana . The Waves . (addressing the Wind . ) We rise to o forward to welcome thee and we rea dy respond to calt, then thou goest and we are left alone by ourselves ! The Wind .

350

Cont . e)

35 1 DIFFERENT VERSIONS :

ORIGIN and elaborations :

Cont .

I come from 'above with Wisdom's subtle message, and go 'to leave you alone to solve the riddle hy yourselves .

Alterations in Mc .'s The waves_ handwriting . - - - - - - - - -- - - - - - - thee, wind and we - - - - - - - - - - call ; then - - - - - - - - - - - - - alone ag ain . The Wind : I come - - - - - - - - - - - - - - - --------- leave you to solve the - - - - - - - - - - "Waves, why does the wind come and then f) 1st ed . Vadan Tana 18 . go from you? " See versions under d) . "It comes to wake us1 and leaves us to solve the problem among ourselves ." "Moving waves, the wind has left you and you are still in commotion . " "We are still repeating the word it has taught us ; it moves our whole being to ecstasy . " "Waves, why do you all become excited and then all calm together? " "Because behind our individual action there is one impulse working ." "Rising waves, what motive is behind your impulse? " '"The desire to reach upwards . "

a) notes in Inayat Khan's Tana . Sea what is it that makes you so chahandwriting, 1923 : otic . No sooner the air brings-te-me whisper s to my ears wis dom's message, an enormous struggle begins within my self . b)

A stencilled H .Q . copy .

Tana . Seat what - - - - - - - - - - - - No sooner does the air whisper to my ears wisdom's message--than an - - - - - - - - - - - - - - - - - - - -

The stencilled copy of sayings with corr . by

"Sea, - - - - - - - - - - - - - - ? " " "No - - - - - etc . - - - - - - -

Inayat Khan and i n

Km .'s handwriting . The word 'than' had been omitted but wa s reinserted by Gd . d)

1st ed . Vadan -

"Sea, what is it that makes you so cha Cont . d) 351

352 ORIGIN

and elaborations :

Cont . d)

Tana 19 .

a) Notebooks

DIFFERENT VERSIONS :

otic? " "No sooner does the air whisper t o my ears the message of wisdom, than an enormous trouble begins within myself . "

b) MS . Ng .

Tana . Storm, you invaded us so suddenly with out our knowledge . I sent my ultimatum by the hands of th e wind before I started gunfire . Tana . Storm, why are the clouds being scat tered ? I have given order for demobilization . Tana . when-yen-depart-Stern Storm, why do yo u send the rain after you have gone ? After-the-arm19tfee-49-s1gned To mak e peace terms with the earth . Tana . Storm! you invade us - suddenly with -

out any warning .

I send my ultimatum by the hand of th e wind before starting gunfire . Storm! why are the clouds being scat tered now ? I have given orders for demobilisation .

Mc . suggested a change in the first answer and added quotation marks . A typewritten copy o f this version, without Mc .'s suggestion to add one word and to change another, has 'Tana' written over it in G d .'s handwriting . c) Copied by Gr .

352

Storm! why do you send the rain afte r you have gone ? To make peace with the earth . Tana . Storm! - - - - - - - - - - - - - - etc . "I send my ultimatum on by the w ings o f the wind before starting gunfire . Storm : why are - - - - - - - - - - etc . " I have given orders for demobilis ation . " Storm! why do - - - - - - - - - - etc . "To make peace with the earth . " Tana . "Storm! you invade us suddenly withou t our knowledge! " "I send my ultimatum by the hand of th e wind, before starting gun-fire . " "Storm! why - - - - - - - - - - etc . " r' I have - - - - - - - - - - - - - -"Storm! why - - - - - - - - - - etc . " . Cont . c)

35 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c )

" To make - - - - - - - - - - - -

Tana . "Storm, you invade us suddenly withou t any wa rn ing! " " I send - - - - - - - - - - - - - - wind before - - - - - - - - - " " Storm, - - - - - - - - - - - - - etc . "Storm, - - - - - - - - - - - - - etc .

The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

e) 1st ed . Tana 20 .

Vadan

" Storm, you invade us suddenly withou t any wa rn ing! " "I send my ultimatum by the hand of the wind, before starting gunfire . " "Storm, why are the clouds being scat tered now? " "I have given orders for demobilisation . " "Storm, why do you send the rain afte r you have gone? " "To make peace with the earth . "

No documents referring to Tanas 21, 22 and 23 have been found in the archives to date . 1st ed . Tana 21 .

Vadan

Man : "Devil, will you be my friend? " Devil : " I am at your disposal . "

1st ed . Tana 22 .

Vadan

Waves : "Do we not lay ourselves i n complete surrender before you for yo u to pass over us? Then listen to our request : throw into the water thos e you carry in your bosom . " Boat :'No , I am not like you who drown beneath your feet those who see k refuge in your arms . The ones whom I hold in my heart, either I sink wit h them or I carry them safely to thei r destination . "

1st ed . Tana 23 .

Vadan

"Earthly riches, explain to me you r character . " "I fly from the hand that holds me, I escape from the one who pursues me, I fall into his purse who collects me , I live with him who spares me, I leave the one who does not look after me, I keep away from him who has me not . Th e one who does not possess me is poo r indeed, but the one who possesses me is poorer still ." 353

354 ORIGIN and elaborations :

DIFFERENT VERSIONS :

No documents referring to Gamakas 1 and 2 have been found in the archives to date . 1st ed . Vadan - I would rather have a lasting pain than Gamaka 1 . a pleasure that passes .away . 1st ed . Vadan - My mind never changes, but I change my Gamaka 2 . mind whenever I wish .

a) A stencilled H .Q . copy, and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Gamaka . My soul often has the feeling of being stretched, held fast by the heavens and pulled continually by the earth .

b) 1st ed . ' Vadan Gamaka 3 .

My soul often has the feeling of being stretched, held fast by the heavens and pulled continually by the earth .

a) Notebooks

Gamaka . My errors do not lull me to sleep, they waken- me-er:3y-te- e-gretiter-eensefensnese-of-ilfe they only open my eyes to a deeper insight into life . b) The stencilled copy of Gamaka . sayings with corr . by -------------- sleep, but Inayat Khan and in they open - - - - - - - - - - - Km .'s handwriting . All - deeper vision of life . changes already appear in type before corr . C)

1st ed . Vadan - My errors do not lull me to sleep, but Gamaka 4 . they open my eyes to a deeper vision of life .

a) Notebooks :

354

Gamaka . My work in the inner plane is more important than all whet-f-have-te-de I do in the outer plane .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . All changes already appear in type before corr .

Gamaka . My smallest work - - - - - is worth more than - - - - - - - - - - - - - - - - - - outer world .

My smallest work in the inner plane is worth more than all I do in the oute r world .

1st ed . Vadan Gamaka 5 .

35 5 ORIGIN

and elaborations : DIFFERENT VERSIONS :

a) Notebooks

Gamaka .

No sooner my heart is struck, a switch is turned and light is on . Gamaka . Every thing in life that strikes against my heart acts like turning a switch (that puts the light pn . (by which the light is turned on . b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . First version a) . One word changed and one word added in Km .'s handwriting .

Gamaka . No sooner is my heart struck, a switch is turned and the light is on .

c) 1st ed . Vadan Gamaka 6 .

No sooner is my heart struck than a switch is turned and the light appears .

a) Notebooks

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . All changes already appear in type before corr .

- - - - - - - - - - - struck, than a - - - - - - - - - light appears .

Gamaka . All I can manage in life, I take it as my responsibility , but what I cannot manage, I consider God responsible for it . Gamaka . All that I - - - - - - , I take as my responsibility, but all that I cannot manage , i leave to God .

c) Copied by Mt . Only the first part of the sentence .

All that I can manage in life_ I take as my responsibility .

Vadan d) 1st ed . Gamaka 7 . (= version b)) .

All that I can manage in life, I take as my responsibility, but all that I cannot manage , I leave to God .

a) Notebooks : When I try to do some good to others, I thiftk-It-19 -never-eaengh, never think it is enough, but when another does me the slightest good, I feel it is more than sufficient . Gamaka . b) The stencilled copy of sayings with corr . by - - - - - - - - - - - - to the others Inayat Khan and in I - - - - - enough ; but when I receive Km .'s handwriting . the slightest good from others , I fee l Cont . b) 355

356 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) All changes already appear in type before corr . C)

1st ed . Vadan Gamaka 8 .

When I try to do some good to the others .- I never think it is enough ; but when I receive the slightest good from others, I feel it is more than sufficient .

a) Notebooks :

When my eyes are open to the outer world, I see myself as a drop in the ocean, but when my eyes are closed and I .look within myself, the whole universe becomes like a drop in the ocean of my heart .

b) Copied by Ng . from (?) .

- - - - - - are opened to - - - - - world I - - - - - - - - - - - - - ocean .' But - - - - - - - - - - - etc .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . All changes already appear in type before corr .

Gamaka . When I open my eyes to - - - - - - I feel myself - - - - - - the sea ; tut We n I close my eyes an d look within , I see the whole Universe as a bubble raised in th e

d) 1st ed . Vadan Gamaka 9 .

when I open my eyes to the outer world, I feel myself as a drop in the sea ; but when I close my eyes and look within, I see the whole universe as a bubble raised in the ocean of my heart .

a) Notebooks :

How did I get above narrowness ? The edges of my own walls began to hurt me and I was obliged to rise above them .

b) Copied by Gd ., probably Gamaka . from her own MS . - - - - - - - - - - - - - - - ? When- the The edges - - - - - - - hurt my elbows . c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The change already appears in type before corr .

Gamaka . ----I rise above----? ------------- etc .

356

357

ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 1st ed . - Vadan Gamaka 10 .

How did I rise above narrowness ? The edges of my own walls began to hurt my elbows .

a) An advice given by Rahmat Khan to his young son Inayat . (See The Biography of Pir-2 4urshid Inavat Khan 'Childhood' - East-West Publ ., London and The Hague 1979) .

Rather starve and die a death in pride than live a life of humiliation .

b) Notebooks

Bio . Abba . Rather die a death of pride than live a life of humiliation .

c) Copied by Gd ., probably from her own MS . The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in Gd .'s handwriting .

Gamaka . I would die proud rather than live a long life - - - - - - - - - - - .

d) 1st ed . Vadan - I would die proud rather than live a Gamaka 11 . long life of humiliation .

a) Notebooks :

All that has passed I attribute to fate, but all that is to be done, I make myself responsible for it .

b) Copied by Gd ., probably from her own MS .

Gamaka . All that has-passed is done and cannot be helped I attff#hu a leave it to fate, but - - - - - - - - - - - - - , I feel myself - - - - - - - - - -

c) The stencilled copy of Gamaka . sayings with corr . by Inayat Khan and in - - - - - - - - - - - leave to Km .'s handwriting . faith, but - - - - - - - - - - - etc . Inayat Khan corrected 'faith' into 'fate' and - - - - - - - - - - - - - - - - - - in Km .'s handwriting - - - - - I attribute to fate, but I feel myself responsible for _ all 'leave' again became that is to be done . 'attribute' and the sequence of the words in the second Part of the sentence was changed . d) 1st ed . adan Gamaka 12 .

All that is done and cannot be helped I leave to fate ; but I feel mysel f Cont . d) 357

358 ORIGIN

358

and elaborations :

DIFFERENT VERSIONS :

Cont . d)

responsible for all that is to be done .

a) Notebooks

The Scriptures have called Him the Creator, the Masons have termed Him the Architect, but I know Him as the Actor .

b) MS . Gd . in which she crossed out the words 'termed' and 'Great' .

Wadan . Gamaka . The scriptures - - - - - - - - - - - - - the masons have tested named Him the 6rent Architect, but - - etc .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . Add . in Km .'s handwriting .

Gamaka . - - - - - - - - - - - - - - - - - - - - - the Masons - - etc . - - Actor .

d) 1st ed . Vadan Gamaka 13 .

The scriptures have called Him the Creator, the Masons have called Him the Architect, but I know Him as the Actor on this stage of life .

- - - - - - - etc . - - - - - - - as the Actor_ on this stage of life .

a) Notebooks

I respect those of great names, but (see k e nameless . ( love th

b) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . One word add . in Km .'s handwriting .

Gamaka . I respect all those - - - - - , but seek continually the Nameless .

c) 1st ed . Vadan Gamaka 14 .

I respect all those of great names , but seek continually the Nameless.

- - - - - - - - - - - - - - - - - seek continually after the Nameless .

a) Notebooks

I am resigned to the past, attentive to the present and hopeful to the future .

b) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'for' already was added in Gd .'s copy .

- - - - - - - - - - - - - - - - - - - - - - - - - - - hopeful for the future .

c) 1st ed . Vadan Gamaka 15 .

I am resigned to the past, attentive to the present and hopeful for th e Cont . c)

359 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c)

future .

a) Copied by Gd . from (?) Gamaka . and the stencilled copy I accept no refusal from the heavens . of sayings with corr . by Inayat Khan and in Km .'s handwriting . b) 1st ed . Vad'an Gamaka 16 .

- I accept no refusal from the heavens .

a) MS . Gd . and the stencilled copy of sayings with corr . by Inayat Khan and i n Km .'s handwriting .

Gamaka . Christ - His image in the church, Hi s spirit in my soul .

b) 1st ed . Vadan Gamaka 17 .

Christ - His image in the church, Hi s spirit in my soul .

a) Notebooks : I have not come to teach you what you know not, I have come to deepen in you that wisdom which is already your own . Gamaka . b) The stencilled copy of sayings with corr . by - - - - - - - - - - - - Inayat Khan and i n Km .'s handwriting . The last words were - - - - - - - - - - - - - - - - - etc . altered in Km .'s - - - - - - which is yours already . handwriting . - I have not come to teach what you c) 1st ed . Vadan know not ; I have come to deepen in you Gamaka 18 . that wisdom which is yours already .

a) MS . Gd . and Gamaka . a stencilled H .Q . copy . Who has lost me Me is lost ; and who has found me Me has found himself . b) Copied by Gd .

Gamaka . Who has lost me is lost . Who has found me has found life eternal .

c) A typewritten copy Gamaka . containing sayings with - - - - - - - - - - - - corr . by Inayat Khan and in Km .'s handwriting, which is a dupliCont . c) 359

360 ORIGIN and elaborations :

Cont . c)-cate of the copy used by Gd . for her bookpreparation of the "Vadan" . Inayat Khan add . 'He' twice . d) 1st ed . Vadan Gamaka 19 .

DIFFERENT VERSIONS :

He who - - - - - - - lost ; He who - - -

He who has lost me, is lost ; he who has found me, has found life eternal .

a) Notebooks :

My presence excites in you that feeling which must always be kept alive .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type before corr .

Gamaka . My presence stimulates in your heart that - - - - - - - - - - - - -

c) 1st ed . Vadan Gamaka 20 .

My presence stimulates in your heart that feeling which must always be kep t alive .

a) Notebooks

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . All changes already appear in type before corr . . Altered in Km .'s handwriting .

C) 1st ed . Vadan Gamaka 21 .

Be not disappointed if I spoke to you something you already knew, but know that it never too many times repeats . Gamaka . if I tell You things which are already known to you . Know that they can never be repeated too many times .

- - - - - - - - - - - - - you about things - - - - - - - - - you . Realize - - - - - - - - - - - - - - - - etc . -

Be not disappointed if I tell you about things which are already known to you . Realise that they can never be repeated too many times .

a) Notebooks : There is nothing too good or too bad for me since I am continually conscious of that reality which is hidden and yet covers all things . b) MS . Gd . and Gamaka . the stencilled copy of - - - - - - - - - - - - - - - - . - - sayings with corr . by - - met since I am con360

Cont . b)

36 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) Inayat Khan and scious of - - - - - - - - - - .- - - - in Km .'s handwriting . covers all things . The changes already appear in type . C) 1st ed . - Vadan - There is nothing too good or too bad Gamaka 22 . for me, since I am conscious of that reality which is hidden and yet covers all .

a) MS . Gd . and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Gamaka . I am that what I am ; by trying to b e something I make that self limited wh o in reality is all things .

Inayat Khan crossed out two words .

I am what I am ; - - - - - - - etc . - - - - - is al l

b) Another typescript of the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Gamaka . I am not which I amt by trying to be something I only make myself limite d which in reality is each condition , everything and all beings .

The whole Gamaka wa s crossed out by Km . C)

1st ed . Vadan Gamaka 23 . (= version a) after Inaya t Khan's corr . )

I am what I am ; by trying to b e somethings I make that self limite d who in reality is all .

a) Notebooks : I do not give you, my mureeds, my ideas, but my personal knowledge . b) Copied by Sk ., probably Gamaka . from her own MS . - - - - - - - you_ my ideas; what I give you is my - - etc . c) The stencilled copy of Gamaka . sayings with corr . by - - - - - - - - - - - - . Inayat Khan and i n Km .'s handwriting . d) 1st ed . Vadan - I do not give you my ideas ; what I Gamaka 24 . give you is my personal knowledge .

a) Notebooks

: My heart has a key to the hearts of men .

b) Copied by Sk ., probably

Gamaka . Cont . b) 361

362 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b)from her own MS .

My heart is the key - -

c) The stencilled copy o f sayings with corr . by Inayat Khan and in Km .'s handwriting .

Gamaka . - - - - - - - - - - - -

d) 1st ed . Vadan Gamaka 25 .

My heart is the key to the hearts of men .

a) Notebooks

- - - - - etc .

: No one I need remove to give place to another, my heart is large enough to accommodate each and all .

b) Copied by Sk ., probably from her own MS .

Gamaka . None I need remove to place another in ma heart . My heart - - etc .

c) A typewritten copy Gamaka . containing sayings with - - - - - - - - - - - - - - - - - - corr . by Inayat Khan - - - - - my heart; my heart - - etc . and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation . Altered in Km .'s handwriting .

need

remove no one to - - etc .

d) 1st ed . Vadan - I need remove no one to place another Gamaka 26 . in my heart ; my heart is large enough to accommodate each and all .

a) Notebooks

: I learn from my mureeds more than they learn from me .

b) Copied by Sk ., probably Gamaka . from her own MS . and - - - - - - - - - - - a typewritten copy containing sayings with corr . by-Inayat Kha n and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation .

c) 1st ed . Vadan - I learn from my mureeds more than they Gamaka 27 . learn from me .

a) Notebooks

: Neither do I defend the wrongdoer nor do I condemn him .

362

36 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Sk ., probably Gamaka . from her own MS . - - - - - - - - - - - - - - - - - L - c) A typewritten copy Gamaka . containing sayings with - - - - - - - - - - - - - - - - - - - corr . by Inayat Khan - - - - - - - - - - . and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation . Altered in Km .'s handwriting .

I n either defend - - - - - - - etc .

d) 1st ed . Vadan - I neither defend the wrongdoer nor do Gamaka 28 . I condemn him .

Notebooks :

I try to do right which seems right a t the moment, but it is possible that a t another moment the same thing woul d seem to me wrong . Therefore I do no t attempt to prove my doing right to th e one who does not see the right of it .

Copied by Sk ., probably from her own MS .

Gamaka . - - - - - - - - - - - - - - right to me at the moment , another moment the sa w

may seem - - - - - - - - - - - - - - - - - - - - - my right - etc . c)

A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a dupli cate of the copy use d by Gd . for her book preparation .

Gamaka . - - - - - - - right, which - - - - - - - - moment; at another - - - etc .

Two words changed in Km .'s handwriting .

- - - - - - - - - etc . - - - - - - not attempt to impose my right upon th e

one - - - - - - - - - - - - - - - - . d)

1st ed . Vadan Gamaka 29 .

a) Notebooks

I try to do the righ t_ which seems right to me at the moment ; at anothe r moment the same may seem to me wrong . Therefore I do not attempt to impos e my right upon the one who does not se e the right of it .

Gamaka . Nothing new I say unto you when I preach, I only bring to your memory Cont . a) 363

364 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

something that may not be forgotten .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . All changes already appear in type before corr .

Gamaka . - - - - - - say when I speak ; I only renew the memory of things which may not - - - - - - - - - - - - - .

c) 1st ed . Vadan Gamaka 30 .

Nothing new I say when I speak ; I only renew the memory of things which may not be forgotten .

a) Copied by Al . from (?) . Her copy is dated 5th February 1925 .

Gamaka . I keep on playing my melody while everyone sings a song .

b) A typewritten copy Gamaka . containing sayings with - - - - - - - - - - - - corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation . Altered by Inayat Khan .

c) lst ed . Vadan Gamaka 31 .

I play my - - - - - - - - - - - sings his own song . I play my melody while everyone sings his own song .

a) Copied by Al . from M . Her copy is dated 5th February 1925 .

Gamaka . My friends lull me to sleep, but my enemies wake me up .

b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km . 's handwr.iting, which is a duplicate of the copy used by Gd . for her bookpreparation .

Gamaka . - - - - - - - - - - - - -

Altered by Inayat Khan .

c) lst ed . Vadan Gamaka 32 .

a) Copied by Al . from (?), (her copy is dated 5th 364

- - - - - - - - - - - - - - - - enemies keep me 'awake . My friends lull me to sleep, but my enemies keep me awake .

Gamaka . Praise fans the glow of my heart , Cont . a)

365 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) February 1925) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation .

and blame turns it into a blaze .

b) 1st ed . Vadan Gamaka 33 .

Praise fans the glow of my heart, and blame turns it into a blaze .

a) Copied by Gd . from M .

Gamaka . What has happened has happened . What I am going through I shall rise above . And what will come, I shall meet with courage .

b) A stencilled H .Q . copy, Gamaka . and a typewritten copy - - - - - - - - - - - happened ; what containing sayings with - - - - - - - - - - - - - - - above_ and - - - - - - - - I will meet - etc . corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation . c) 1st ed . Vadan - What has happened has happened ; what I Gamaka 34 . am going through,_ I shall rise above ; and what will come, I will meet with courage .

a) Notebooks 1924 :

Notebooks : (probably before 1924)

Tala . When I When I When I When I

work I make something , speak I preach something , reflect I discern something , repose I gain earn something .

Tala . While I am working I learn something , While I am thinking I discern some thing , While I am speaking I teach something , While I am silent I reach something .

b) Copied by Gd . from M . Second version a) .

Pa a . - - while while while

Gamaka . - - - - - - - - - - something , - - - - - - - - - - something , - - - - - - - - - - something , - - - - - - - - - - something .

c) A stencilled H .Q . copy, and a typewritten copy,

Gamaka . - - - - - - - - - - - - - somethings Cont . c) 365

366 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation .

- - - - - - - - - - - - - something_ - - - - - - - - - - - - - something_ - - - - - - - - - - - - - - - - -

d) 1st ed . Vadan Gamaka 35 .

While I am working, I lea rn something ; while I am thinking , I discern something ; while I am speaking, I teach something ; while I am silent, I reach something .

a) Notebooks : Gamaka . (probably before 1924) Art is dear to my heart, but nature is near to my soul . Notebooks 1924

: Art is near to my heart, but nature is dear to my soul .

b) Copied by Gd . from (?), Gamaka . first version a) . Art is dear to my heart, but nature is near to my soul . c) A stencilled H .Q . copy Gamaka . and a typewritten copy - - - - - - - - - - - containing sayings, with corr . by Inayat Khali and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation . d) 1st ed . Vadan Gamaka 36 .

Art is dear to my heart, but nature is near to my soul .

No documents referring to Gamakas 37 and 38 have been found in the archives to date . 1st ed . Vadan Gamaka 37 .

If I were not as I am, I would not have been what I am .

1st ed . Vadan Gamaka 38 .

When I open my eyes and look at the wide world I become great ; when I close my eyes and look within, I become greater still .

a) Notebooks

: Do not carry your virtue so far that it

366

Cont . a)

367 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

may become a sin . Virtue carried too far may become a sin .

Notebook s b) Copied by Gd . from M . Second version a) .

Bola . A virtue - - - - - - - - - - - - etc .

c) Copied by Al . Her copy is dated 5th February 1925 .

Bola . - - - - - - - - - - - may turn into a sin .

d) A stencilled H .Q . copy and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vadan .

Bola . - - - - - - - - - - - may become a sin .

e) 1st ed . Bola 1 .

a) Notebooks

Vadan

A virtue carried too far may become a sin .

At the very end of the valley of sin you will find virtue .

b) Copied by Gd . from (?), and a stencilled H .Q . copy .

Bola . At the end - - - - - - - - si n do not be surprised if you 'found virtue standing .

c) A typewritten copy of sayings ( with Gd .'s bookpreparation of the "Vadan") .

Bola . - - - - - - - - - - - -

A corr . in Km .'s h an dwriting .

d) 1st ed . Bola 2 .

a) Notebooks

Vadan

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - -you find virtue

At the end of the valley of sin l do not be surprised if you find virtue standing .

Bola . Souls unite in the meeting of a glance . In the meeting of glance there is a meeting union of souls .

b) Copied by Gd . from M . First version a) .

Bola . - - unite at the - - - - - - - - - -

c) A typewritten copy of of sayings (with Gd .'s bookpreparation of the "Vadan") .

Bola . - - - - - - - - - - - - - of _ glance .

Add . in Km .'s handwriting .

- - - - - - - - - - - - - of a glance . d) 367

368 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 1st ed . Bola 3 .

Souls unite at the meeting of a glance .

Vadan

a) Notebooks

Success spoils people and failure ruins them . Success spoils people, failure ruins them .

b) Copied by Gd . from (?) . Second version a) .

Bola . Success spoils people, failure ruins them .

Bola . - - - - - - - - - - - -

A typewritten copy of sayings (with Gd .'s . bookpreparation of the Vadan ) .

d) 1st ed . Bola 4 .

Vadan

a) Notebooks

b) Copied by Gd . from (?) .

Success spoils people, failure ruins them .

Bola . Things are as you look at them . Bola . - - - - - - - - - - - -

c) A typewritten copy of sayings (with Gd .'s bookpreparation of-the Vadan ) .

Bola . - - - - - - - - - - - -

d) 1st ed . Bola 5 .

Things are as you look at them .

Vadan

a) Notebooks :

b) Copied by Gd . from (?) and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vada{) ) . c) 1st ed . Bola 6 .

Vadan

a) Notebooks

Bola .• One who is never alone does not know the joy of being alone . Bola . - - - - - - - - - - - -

One who is never alone does not know the joy of being alone .

Bola . The heart which is not struck by the sweet smiles of an infant is still sleeping .

368

Cont . a)

369

ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) Notebooks

Tala . (won The one whose heart is not (struck by

the smiling look of a babe has not yet risen from his grave . b) Copied by Gd . from (?), (first version a)) and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vadan -) .

Bola . - - - - - - - etc .- - - - - - - - still asleep .

c) 1st ed . • Vadan Bola 7 .

The heart which is not struck by the sweet smiles of an infant is still asleep .

a) Notebooks

: Conception is one thing and conviction is another thing, the former is a belief, but the .latter it is what is meant by Faith .

Notebooks 1924

Vadan . There is a conception and there is a conviction . it-to the conception which is belief, but and conviction is faith . Bola . Conception is belief, but conviction is faith .

b) Copied by Gd . from (?), Bola . (third version a)) and eeneeptfen - seem Belief is a concepa typewritten copy of tion, but faith means is conviction . sayings (with Gd .' s

bookpreparation of the Vadan ) . C) 1st ed . Vadan~ - Belief is a conception, but faith is conviction . Bola 8 .

In two Notebooks, one undated, the other of 1924 :

Bola . To love is a sin and not to love is a crime .

Copied by Gd . from (?) and a typewritten copy of sayings (with Gd .' s bookpreparation of . th e Vad an ) .

Bola . - - - - - - sin,, and - - - - - - etc .

1st ed . Bola 9 .

Vadan

To love is a sin, and not to love is a crime .

369

3 70 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks

Bola . When facts fall dead, truth comes to life .

b) Copied by Gd . from (?) and a typewritten copy of sayings (with Gd .'s bookpreparation of the .Madan ) .

Bola . - - - - - - - - dead

c) 1st ed . Vadan Bola 10 .

When facts fall dead, truth comes to life .

a) Notebooks

Bola . Nothing matters really, though everything matters .

Notebooks 1924 :

Nothing matters really mtseh though everything matters .

b) Copied by Gd . from (?), (first version a)) and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vadan ) . C)

1st ed . Vadan Bola 11 .

truth - - - etc .

Bola . - - - - - - - - - - - -

Nothing matters really, though everything matters .

a) In two Notebooks, one undated, the other of 1924 :

Bola . Neither fight nor embrace evil, simply rise above it .

b) Copied by Gd . from (?) and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vadan ) .

Bola . ------------- evil ; simply

Neither fight evil nor embrace simply rise above it .

1st ed . Bola 12 .

Vadan

a) Notebooks 1924

b) Copied by Gd . from (?) and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vadan ) .

it -

bola . The pursuit after Truth is more interesting than its attainment . Bola . - - - - - - - - - truth - - - - - etc .

370

37 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

- The pursuit after truth is more inter1st ed . Vadan Bola 13 . esting than its attainment .

Notebooks

A stencilled H .Q . copy and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vadan ) .

Bola . When one has risen above human love_ divine love springs forth .

1st ed . Vadan Bola 14 .

when one has risen above human loveL divine love springs forth .

Notebooks

Smash your ideals against the rock o f truth .

A stencilled H .Q . copy and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vadan ) .

Bola . Shatter your ideals upon - - - - - T ruth .

1st ed . Vadan Bola 15 .

Shatter your ideals upon the rock o f Truth .

Notebooks :

Let your virtues dissolve in the sea o f purity .

A typewritten copy of sayings (with Gd . ' s bookpreparation of the Vadan ) .

Bola . - - - - - - - - - - - -

Add . by Inayat Khan .

- - - - - - - - dissolve into the - - -

1st ed . Bola 16 .

Let your virtues dissolve in_ the se a of purity .

a) Notebooks

When human love has ceased, divine lov e springs out .

Vadan

: Make your doctrines a fuel to the fire of the intelligence .

Bola . b) A stencilled H .Q . copy and a typewritten copy - - - - - doctrines fuel for the fire higher intelligence . of sayings (with Gd .'s bookpreparation of th e Vadan ) . c)

371

372 ORIGIN and elaborations :

1st ed . - Vadan Bola 17 .

DIFFERENT VERSIONS :

Make your doctrines fuel for the higher intelligence .

a) Copied by Al . from M . Bola . Her copy is dated 5th You need not trust when you do not February 1925 . know, as long as you don't distrust him . b) A typewritten copy Bola . containing sayings with - - - - - - trust whom you - - - etc . corr . by Inayat Khan and in Rm .'s handwriting and Gd .'s bookpreparation of th e Vadan (typewritten) . Alterations in Km .'s handwriting . c) 1st ed . Vadan Bola 18 .

a) Notebooks 1923

372

- - - - - - trust the one whom - - know, so long - - - - - - etc . You need not trust the one whom you do not know, so long as you do not distrust him .

It is easy to be just but difficult to be wise .

b) A stencilled H .Q . copy and the stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwritin g

Bola . - - - - - - - - just.. but - - - - etc .

c) 1st ed . Vadan Bola 19 .

It is easy to be just, but difficult to be wise .

a) Notebooks 1923 and separate note s

Bola . If you will not rise above the things of this world, they will rise above you .

b) A stencilled H .Q . copy and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - -

If .you will not rise above the things of this world, they will rise above you .

1st ed . Vadan Bola 20 .

.373 ORIGIN

and elaborations :

a) Notebooks 1923

Even the wisest man in this world must sometimes wander away from wisdom .

b) A stencilled H .Q . copy and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type . c) 1st ed . Vadan Bola 21 .

DIFFERENT VERSIONS :

Bola . -------sometimes stray

man must from wisdom .

Even the wisest man must sometimes stray from wisdom .

a) A stencilled H .Q . copy Bola . and the stencilled Too much enthusiasm pushes the object copy of sayings with of attainment further off . corr . by Inayat Khan and in Rm .'s handwriting . Vadan - Too much enthusiasm pushes the object b) 1st ed . Bola 22 . of attainment farther off .

a) A stencilled H .Q . copy Bola . and the stencilled Anxiety paralyses activity . copy of sayings wit h corr . by Inayat Khan and in Km .'s handwriting . - Anxiety paralyses activity .

b) 1st ed . Vadan Bola 23 .

a) A stencilled H .Q . copy Bola . and the stencilled worry consumes the spirit of action . copy of sayings wit h corr . by Inayat Khan and in Km .'s handwriting . - Worry consumes the spirit of action .

b) 1st ed . Vadan Bola 24 .

a) Notebooks 1923

b) A stencilled H .Q . copy .

Even with God one can find fault, but where is the fault? In the one who finds it . Bola . - - - - - - - - - - - - - fault . But Cont . E) 373

374 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b )

- - - - - - fault? The fault is i n the person wh o

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The omission of three words already appears in type before corr .

Bola . - - - - - - - - - - - - - fault , but - - - - - - fault? In the person - - - - . -

d) 1st ed . Bola 25 .

Even with God one can find fault . But where is the fault? In the person who finds it .

Vadan

a) Notebooks 1923 :

Bola . The load of responsibility weighs upon one much more than the strain of work .

b) A stencilled H .Q . copy and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Bola . - - - - - - - - - - - - - - - - - upon a soul more - - - - - - - - - -

c) 1st ed . Bola 26 .

The load of responsibility weighs upon a soul more than the strain of Work .

Vadan

a) Notes in Inayat Khan's handwriting, 1923 :

Notebooks 1923

Chala . B4 vfne- perfeetlen- ft- 4:9- which God's perfection forgives and H19 limitation &t-le-that judges eur-eetlens . God through His limitations judges you and forgives you out of His perfection .

b) A stencilled H .Q . copy . First version a) .

Chala . God's perfection forgives and limitation judges .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km-'s handwriting . The first word was already omitted in type .

Bola .

d) 1st ed . Vadan Bola 27 .

Perfection forgives .- and limitation judges .

• a) Notebooks 374

Perfection - - - - - - - - etc .

A home is made and a house is built . b)

375 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Gd ., probably from her own MS . and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Wadan . Bola . - - - - - - - - - - - - -

c) 1st ed . Bola 28 .

A home is made and a house is built .

Vadan

Don't let your heart offer anyone such food that will increase his appetite and decrease your fund of supply :

b) Copied by Gd ., probably from her own MS .

Bola . - - - - - - - - - - - - - - - - - - food which will increase - - - - etc .

c) A typewritten copy of sayings (with Gd .'s bookpreparation of the "Vadan") .

Bola .

d) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alteration of the first two words already appears in type .

Bola . Do not let - - - - - - - - - - - etc .

e) 1st ed . Bola 29 .

Vadan

Do not let your heart offer anyon e such food as will increase his appetite and decrease your fund of supply .

a) Notebooks

food as will increase - - - - - - etc .

Saying . Let a snake be your friend rather than an enemy .

b) Copied by Gd ., probably from her own MS .

Bola . Make the snake _ your - - - - - than your enemy .

c) The stencilled copy of Bola . sayings with corr . by - - - - - - - - - - - Inayat Than and i n Km .'s handwriting .

- Make the snake your friend rather than d) 1st ed . Vadan Bola 30 . your enemy .

a) Notebooks

: The equality of man exists in the truth but not in fact . b)

375

376 ORIGIN and elaborations :

DIFFERENT. VERSIONS :

b) Copied by Gd ., probably from her own MS .

Bola . All men are equal in _ truth, not in fact .

c) The stencilled copy of Bola . sayings with corr . by - - - - - - - - - - - Inayat Khan and in Km.'s handwriting . d) lst ed . Vadan Bola 31 .

All men are equal in truth, not in fact .

a) Notebooks :

God has one thing against him and that is his name . 1 )

b) Copied by Gd ., probably from her own MS .

Bola . Heathen saying . ------------is His Name .

The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . What does limit God? His name .

Altered in Km .'s handwriting .

What limits God? - - - - - - -

d) 1st ed. Bola 32 .

Vadan

Himi

that

What limits God? His name .

Note 1) . : See Sayings II : Part Two,nr . 68A .

a) Notebooks

b) Copied by Gd ., probably from her own MS . C) The stencilled copy of sayings with corr . by Inayat Khan and in Km-'s handwriting . 'you can' had already been replaced by 'to' in . type . d) 1st ed . Bola 33 .

a) Notebooks

Vadan

Life is too small a price you can offer to someone who you really love . Bola - - - - - - - - - - - - - - - - - - someone whom you - - - - - - . Bola . - - - - - - - - - - price to offer - - - - - - - - - - - - -

Life is too small a price to offer to someone whom you really love .

: True learning is unlearning all one has learned .

b) .Copied by Gd ., probably Bola . from her own MS . The real learning - - - - - all that one has learned . 376

377 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - - -

d) 1st ed . Vadan Bola 34 .

The real learning is unlearning all that one has learned .

a) Copied by Gd ., probably from a lecture . Also a typewritten copy of sayings with Gd .'s bookpreparation of the Vadda .

Bola . When judging man God borrows from man his own sense of justice .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Bola . To judge man - - - - - - - - - - - his . sense - - - - -

To judge man, God borrows from man his sense of justice .

1st ed . Bola 35 .

Vadan

a) Copied by Gd ., probably from a lecture . Also a typewritten copy of sayings with Gd .'s bookpreparation of th e Vadan .

Bola . To investigate the wrongdoing of someone is like digging deep into the mud .

b) The stencilled copy' of sayings with corr . by Inayat Khan and in Rm .'s handwriting .

Bola . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - the mind .

Changed in Km .'s h an dwriting .

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - the mud .

1st ed . Bola 36 .

To investigate the wrong-doing of someone is like digging deep into the mud .

a) Notebooks

A deep felt need is a prayer in itself .

b) MS . Gd . Also a typewritten copy of sayings (= Gd .'s bookpreparation of the dan') .

Bola . Gnm&en . A deepfelt need - - - - - - - - - - -

c) The stencilled copy of sayings with corr . by

Bola . P rayer is a deepfelt need of the soul . Cont . c) 377

378 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Inayat Khan and in Km .'s handwriting, in which the changes already appear in type . d) 1st ed . Bola 37 .

Vadan

a) Notebooks

Man sees the right side of his own mind and wrong side of the other's mind .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting, in which the alterations already appear in type .

Bola . - - - - - - - - - - - - - - - - - - - and the wrong side of another's .

Man sees the right side of his own mind and the wrong side of another's .

1st ed . Bola 38 .

Vadan

a) Notebooks

Prayer is a deep-felt need of the soul .

What does enable man to earn a good name? Shame .

b) The stencilled copy of Bola . sayings with corr . by What Inayat Khan and in Km .'s handwriting, in which the alteration already appears in type . c) 1st ed . Bola 39 .

a) Notebooks

Vadan

enables man - - - - - - - et a

What. enables man to ea rn a good name? Shame .

Put your theories into practice before you expound them .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting, already altered in type .

Bola . - - - - - - - - - in_ practice - - -

c) 1st ed . Vadan Bola 40 .

Put your theories in practice before you expound them .

a) Copied by Gd . from (?) . Bola . First believe in the God Who is allexclusive, and then realise the God 378

Cont . a)

379 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a )

Who is all-inclusive .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'the' already was added in type .

Bola . - - - - - - in the God - - - - - - - - exclusive and - - - - - - - - etc .

1st ed . Bola 41 .

Vadan

First believe in the God who is allexclusive and then realise the God who is all-inclusive .

As pleasure is the shadow of happiness so fact is the shadow of Truth .

b) MS . Gd . and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . Add . in Km .'s handwriting .

Bola . Vadan . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - truth .

a) Notebooks

1st ed . Bola 42 .

a) Notebooks

Vadan

- - - - - - - - - - - - - - happinessi so - - - - - - - - - - - - - - . As pleasure is the shadow of happiness, so fact is the shadow of truth .

: Fact is to be observed in action and Truth in realization .

Vadan . Bola . b) MS . Gd . and the stencilled copy - - - - - - - - - - - - - action, and t ruth - - - - - - - . of sayings with corr . by Inayat Khan and in Km .'s handwriting . - Fact is to be observed in action_ and c) 1st ed . Vadan Bola 43 . truth in realisation .

a) Notebooks : In everything man says and in everything man does he continually denies reality . b) MS . Gd .

Vadan . Bola . In everything - - - - - - - - everything he does man continually denies reality .

Gd .'s corr . in her own erd#nast y Usually in everything man MS . he says and in-everything-he does man continually denies reality . c) The stencilled copy of Bola . Cont . c) 379

380 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) sayings with corr . by Inayat Khan and in Km .'s handwriting, and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vadan ) .

Usually in everything he says and does man denies reality .

Inayat Khan altered the sequence of two words .

Usually in everything man says and does he denies reality .

d) 1st ed . Vadan Bola 44 .

Usually, in everything man says and does, he denies reality .

a) Notebooks

Fact is a cover over truth .

b) MS . Gd . and a typewritten copy of sayings (with Gd .'s bookpreparation of the Vadan ) .

Vadan . Bola . - - - - - - - - - - - -

c) The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting .

Bola . - - - - - - - - - - - -

One word changed in Km .'s handwriting . d) 1st ed . Bola 45 .

Vadan

a) Notebooks

- - - - a covering over - - - . Fact is a covering over truth .

Fact or no fact, Truth proves and disproves all .

b) MS . Gd . and the stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting .

Vadan . Bola . - - - - - - - , truth - - - - - - etc .

c) ist ed . Vadan Bola 46 .

Fact or no fact, truth proves and disproves all .

a) Notebooks

Jealousy is refuse of heart .

b) MS . Gd . and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - is the refuse of the heart .

380 c) 1st ed . - Vadan

Jealousy is the refuse of the h8$nt : c)

38 1 ORIGIN

Cont .

and elaborations :

DIFFERENT VERSIONS :

c) Bola 47 .

Pity the wicked one for his evildoing for he cannot do any better .

b) MS . Gd . and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - - his 111evildoing, for he can do no better .

Pity the wicked one for his evil doing, for he'can do no better .

a) Notebooks

1st ed . Bola 48 .

Vadan

a) MS . Sr ., dated Summer Nature Meditation . Human Nature School 1921 . (Woman) . Woman, my stepping-stone in the ascent towards Thy shrine . b) 1st ed . Vadan - - Woman is a stepping-stone Bola 49 . sacred Altar .

a) Notebooks 1923

: If there is any place where one can meet with God, it is this earth plane .

b) The stencilled copy of sayings with corr . by Inayat Khan and i n Km .'s handwriting . C)

to God's

Bola . - - - - - - - - - - - -

1st ed . ' Vadan - If there is any place where one can Bola 50 . meet with God, it is this earth-plane .

a) Notebooks 1923 :

Righteousness is nothing but the natural outcome of right thinking .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'the' already was replaced by 'a' in type .

Bola . - - - - - - - - - - - - but a natural - - - - - - - - - - - -

c) 1st ed . Vadan Bola 51 .

Righteousness is nothing but a natural outcome of right thinking .

a) Notebooks 1923

: Every action that defeats its ow n Cont . a) 381

382 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

object is wrong .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - -

c) 1st ed . Vadan Bala 52 .

Every action that defeats its own object is wrong .

a) Notebooks 1923 :

No creature in the . . . . . . . attracts and repels as man .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Bola . - .- - - - - - the world is as attractive and as repellent as man .

c) 1st ed . • Vadan Bola 53 .

No creature in the world is as attractive and as repellent as man .

a) MS . Gd .

Simplicity is the living beauty .

b) Add . in Km .'s handwriting to the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - -

C) 1st ed . Bola 54 .

Simplicity is the living beauty .

Vadan

a) Copied by Al . from (?) . Her copy is dated 5th February 1925 . ,

Bola . If you don't want to understand, you will not understand .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting . The alterations already appear in type .

Bola . If you do not want to understand_ yo u

1st ed . Bola 55 .

Vadan

Cf . 1st ed . April .

382

If you do not want to understand) you will not understand . "The Bowl of Saki" (1921) under 13th 'He who wants to understand, will understand . '

383 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks

When a soul will not take to the idea of unity, unity will some day take him .

b) Copied by Gd . from M .

Bola . The man who will not take in the idea of unity, the unity will take him in some day .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - -

Changed in Km .'s handwriting .

d) 1st ed . Vadan Bola 56 .

- - - - - - - - - - - - - - - - - - - unity, will be taken in j!y unity some day . -

The man who will not take in the idea of unity, will be taken in by unity some day .

Notebooks

There is no use arguing if you hav e done wrong or I have done wrong, fo r all that needs be done is to right the wrong .

MS . Gd .

Wadan . ehain Bola . - - - - - - - - - - - - - - - - - ------------- wrong= all that need be - - - - - - - - etc .

The stencilled copy of sayings with corr . by Inayat Khan, in Km .'s and in Gd .'s handwriting .

Bola . you - - - - - - - - - - arguing " - - - - - - - - - - - - - wrong" ; all that - - - - - - - - - - - - etc .

Changed in Km . 's handwriting .

- - - - - - - - - - - - " Have yo u done wrong or have I done wrong?" ;

- - - - - - - - - - - - - - - - - etc . d)

1st ed . Vadan Bola 57 .

a) Notebooks b) MS . Gd .

There is no use arguing : "Have you done wrong or have I done wrong?" ; all that need be done is to right the wrong .

: Life offers an opportunity either to pick up pearls or pebbles . Bola . Wadan . Life offers opportunity - - - - - - - - pearls and throw away pebbles or to pick ER pebbles and throw away pearls .

c) The stencilled copy of Bola . sayings with corr . by - - - - - - - - - - - -

. Cont . c) 383

384 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Inayat Khan and in Km .'s handwriting . d) 1st ed . Vadan Bola 58 .

Life offers opportunity either t o pick up pearls and throw away pebbles,_ or to pick up pebbles and throw away pearls .

a) Notebooks :

The mystic retains something of his childhood all through life .

b) MS . Gd .

Bola . - - - - - - - - - - - - - - of .childhood - - - - - - - -

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km-'s handwriting .

Bola . - - - - - - - - - - - -

Add . in Km .' s handwriting . d) 1st ed . Vadan Bola 59 .

a) Notebooks

- - - - - - - - - - - - - - - - - - - - - - - - through his life . The mystic retains something of childhood all through his life .

The realization of truth is the greatest luxury .

b) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola .. Vadan . - - - - - - - - - - - -

c) 1st ed . • Vadan Bola 60 .

The realisation of truth is the greatest luxury .

a) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . Fact is the illusion of truth .

b) 1st ed . Vadan Bola 61 .

Fact is the illusion of truth .

a) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting and 384

Bola . Woman is woman whether in the East or in the West . Cont . a)

38 5 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a) a typewritten copy of sayings with Gd .'s bookpreparation of the Vadan . b) 1st ed . Vadan - Woman is woman whether in the East or Bola 62 . in the West .

a) MS . Gr . and the stencilled copy of sayings with corr . by Inayat Khan and in Km.'s handwriting .

Wadan . Bola . Shadow is the shadow of shadow, not of light ; the Ego is Light itself and so it has no shadow .

b) 1st ed . Vadan Bola 63 .

Shadow is the shadow of shadow, not of light ; the Ego is light itself and so it has no shadow .

a) MS . Gr .

and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . b) 1st ed . Vadan Bola 64 .

Wadan . Bola . The false ego is the shadow of the body seen in the sky, not the reflection of the soul .

The false ego is the shadow of the body seen in the sky, not the reflection of the Soul .

a) MS . Gr .

Bola . Heart talks to heart ; soul speaks to soul .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - heart, soul - - - - etc .

st ed c) 1 . Vadan- - Heart talks to heart, soul speaks to Bola 65 . soul . Note : Also added to the dictated version of the lecture 'Toward Manifestation' of 22nd August 1923 in Sk .'s shorthand, published in the boo k The Soul , Whence and Whither , last words of Ciapter V . (1924) .

a) Answer to a question Truth cannot be acquired . after the lecture 'The Truth is that which is discovered . Manifested Soul', 27th Cont . a) 385

386 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) August 1923, in Sk .'s shorthand, published in T Sou Whence and Whithe r b) Copied by Ng .

That cannot be truth which is acquired . The Truth is that which is discovered .

c) Copied by Gr . and the stencilled copy of sayings with corr . by Inayat Khan and in Km-'s handwriting . 'but' already wa s added in type .

Bola . Truth is not acquired ; but is discovered .

d) 1st ed . Vadan Bola 66 .

Truth is not acquired but discovered .

a) MS . Gd . an d the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Vadan . Bola . Nature regards no conventionality .

b) 1st ed . Bola 67 .

Nature regards no conventionality .

Vadan

a) Notebooks :

You can never be too wise, but you can be too clever .

b) MS . Gd . and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Gsmaka . Bola . You cannot be - - - - - - - - - - - -

c) 1st ed . Bola 68 .

You cannot be too wise, but you can be too clever .

a) Notebooks

Vadan

: Bitter is bitter while it is in the mouth, once it is swallowed then it is done with .

b) MS . Gd . Bola . and the stencilled copy A bitter taste lasts only as long as of sayings with corr . it is in the mouth . by Inayat Khan and in Km .'s handwriting . c) 1st ed . Vadan Bola 69 . it 386

- A bitter taste lasts only as long as is in the mouth .

38 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . from (?) .

Bola . Carry as much load as you may be able to carry easily .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - -

Alterations in Km .'s handwriting . C) 1st ed . Vadan Bola 70 .

- - - as heavy a load as you are able to - - - - - - . Carry as heavy a load as you are able to carry easily .

a) Notebook s

If your heart is large all will be accommodated in it .

b) MS . Ng . and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - large enough there is nothing it will not accommodate .

1st ed . Vad an Bola 71 .

If your heart is large enoughl there is nothing it will not accommodate .

a) Notebook s

By calling him by his name you will raise*Satan from his grave .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - - -

c) 1st ed . Vadan Bola 72 .

By calling him by his name you will raise Satan from his grave .

a) Notebook s

We cannot appreciate another's kindness and our own goodness at the same time .

b) Copied by Gd . from (?) and a typewritten copy of sayings (= Gd .'s bookpreparation of the Vadan ) .

Bola . - - - - - - - - - - - -

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . All changes already appear in type before corr .

Bola . - - - - - - - - - - - - - - - kindness if we think of what good we have done to the other .

Cont . c) 387

388 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Alteration in Km .'s handwriting .

- - - - - - - - - - - - - - - - - - - - - - - - of all the good - - - etc .

d) 1st ed . Bola 73 .

We cannot appreciate another's kindness if we think of all the good we have done to the other .

Vadan

a) Notebooks :

There is no greater teacher for the evildoer than evil itself .

b) MS . Gr . An annotation between brackets in Gd .'s handwriting says : 'Sent in October 1923' .

Wadan . - - - - - - - - - - - -

c) Copied by Gd . and the stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting .

Bola . - - - - - - - - - - - -

d) 1st ed . Bola 74 .

Vadan

There is no greater teacher for the evil-doer than evil itself .

a) Notebooks

Devotion without wisdom .is like salt water .

b) MS . Gr . An annotation between brackets in Gd .'s handwriting says : 'Sent in October 1923' . The last four words were crossed out by Gd .

Wadan . - - - - - - - - - - - - - - - - - water, you cannot drink it .

c) Copied by Gd . and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola .

- - - - - - - - - - - - - - - - - water .

- - - - - - - - - - - -

d) 1st ed . Vadan - Devotion without wisdom is like salt Bola 75 . water .

a) Notebooks 1923

Message . The great teachers have been the examples for souls bound to perfection .

Notes in Inayat Khan' s Message . handwriting, 1923 . What were the great personalities who's light has shone upon millions o f 388 people? Cont . a)

389 ORIGIN

and elaborations :

Cont . a)

DIFFERENT VERSIONS :

Examples

for humanity .

b) Copied by Gd . from (?) . Message . Second version a) . - - - - - - - - - - - - - - - - - whose - - - - - - - - - - - - - - - - - etc . In Gd .'s handwriting added : 'Saying' . c) A typewritten copy of sayings (= Gd .'s bookpreparation of the Vadan ) .

Bola . - - - - - - - - - - - -

d) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The omission of two words already appears in type .

Bola . - - - - - - - - - personalities± whose - - - - - - - - - - - - - - - - -etc . Examples .

e) 1st ed . Bola 76 .

What were the great personalities_ whose light has shone upon millions of people ? Examples .

Vadan

a) Notebooks 1921

b) Copied by Gd . from (?) under the heading 'MS . Message ' and a typewritten copy, found with Gd .'s bookpreparation of 'The Unity of Religious Ideals' . c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type before corr .

Sangatha Message . Claim of Christhood . The claim of Christhood was even too great for Jesus who was therefore crucified by the intolerant world . The Messenger . The claim -Christhood of seemed too great for Jesus . ' It was therefore that he was crucified by the intolerant world . Bola . - - - - - - - - - - - - - - - - - - - - - - - - Jesust therefore it wa s that he was crucified - - - - - - etc .

Altered in Km . ' s hand- - - - - - - - - - - - - - - - - - - - writing . - - for Jesus in the eyes of men, therefore he was crucified - - -

d) 1st ed . Vadan - The claim of Christhood seemed too Bola 77 . great for Jesus in the eyes of men ; therefore He was crucified by the intolerant world .

389

390 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . from (?) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . Thought and feeling often take opposite directions .

b) 1st ed . Vadan Bola 78 .

Thought and feeling often take opposite directions .

a) Copied by Gd . from (?) .

Do not enjoy life more than life allows you to enjoy it . If not your joy will turn into sorrow .

b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already appear i n type .

Bola .

c) 1st ed . Vadan Bola 79 .

Do not enjoy life more than life allows you to enjoy it ; if not, your joy will turn into sorrow .

it ;

if nott your - etc .

a) Notebooks

: Hierarchy is Sufi's way, equality is his expression and unity is his realization .

b) MS . Gd .

The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

is the Sufi's way, but equality of all men is his rea}fratfet truth . Bola . - - - - - - - - - - - - .

Alteration in Km .'s - - - - - - - - - - way_ but - - etc . handwriting . c) 1st ed . Vadan - Hierarchy is the Sufi's way ; but Bola 80 . equality of all men is his truth .

a) Notebooks

b) MS . Gd .

: I have risen above sin, but not above the reproaches of (my witnesses . (those who witness . Bola . Man may rise above sins , but - - - - - - - - of the onlookers .

390

391 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Bola . - - - - - - - - - - - - - - - - - - - - - - - - - - of those who witness .

d) 1st ed . Bola 81 .

Man rises above sins , but not above the reproaches of those who witness .

a) Notebooks

Vadan

The clever can tell a lie, but the wise avoid it .

The clever man knows how to tell a lie, the wise man knows how to avoid it . b) MS . Gd . Second version a) .

Bola . - - - - - - - knows better how - - - - - - - - - - knows best how - - - .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - - -

- - - - - - - knows best how - - - etc .

Changed in Km .'s handwriting . d) 1st ed . Bola 82 .

Vadan

The clever man knows best how to tell a lie, the wise man knows best how to avoid it .

Nature Meditation . Human Nature a) MS . Sr ., dated Summer School 1921 . ( Woman) . I gently approach woman lest I may disturb Thy womanly tenderness . Approach woman gently, lest you jar upon her tender feelings .

b) 1st ed . Vadan Bola 83 .

a) Notebooks

God

b) MS . Gd . and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

is God and man is man, yet God is man and man is God . Bola . .- - - - - - - - - - - -

c) 1st ed . Vadan - God is God and man is man , yet God is Bola 84 . man and man is God .

391

39 2 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Wadan . Bola . Peacemaking is much more difficult than warmaking .

b) 1st ed . Bola 85 .

Peace- making is much more difficult than war-making .

is the dead who cause death-the bloodshed . The living preserve lives .

Vadan

a) Notebooks :

b) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and i n Km .'s handwriting . The changes already appear in type .

Bola . - - - - - - - - - cause bloodshed death , the living preserve life .

c) 1st ed . Vadai It is the dead who cause death, the Bola 86 . living preserve life .

a) Notebooks

Truth cannot be lived, but can be realized . You cannot live the truth, but can realize it .

b) Copied by Gd . from (?) . Second version a) .

Bola . Vadan . - - - - - - - - - - - - , but you can

c) The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting .

Bola . - - - - - - - - - - - -

Altered in Km .'s handwriting . d) 1st ed . Vadan Bola 87 .

a) Notebooks

- - - - - live _ truth, _ you ca n -

b) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . Th e 392 alterations already

You cannot live truth, you can realise it .

Wrong is wrong from the beginning to the end, right is right from first to the last . Bola . - - - - - - - - - - - - - - - - - - - - end, and right is right from the first to Cont . b)

393 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) appear in type . c) 1st ed . * Vadan Bola 88 .

Wrong is wrong from the beginning to the end, and right is right from the first to the last .

The success of the wicked comes from a greater evil and the succ . . . . .

a) Notebook s

Evil brings success to the wicked and virtue brings success to the righteous . b) Copied by Gd . from (?), (second version a) ) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

------------- wicked, and virtue wins victory for the - - - - .

Altered in Km .'s handwriting . c) 1st ed . Vadan Bola 89 .

Bola . - - - - - - - - - - - -

Evil brings success to the wicked, and virtue wins victory for the righteous .

a) Notebooks

Faults and merits both serve as steps to who wish to . go up or down .

b) Copied by Gd . from (? )

Bola . - - - - - - - - - - - - - - - - - - to both those who _,go up and those who go down .

c) Tne stencilled copy . of sayings with corr . by Inayat Khan and in Rm .'s handwriting .

Bola .

Altered in Km .'s handwriting .

d) 1st ed . Vadan Bola 90 .

to those - - - - - - - - - - etc . - - - - - - - - - - - - - - - - - - to those who go up as well as to thos e

Faults and merits both serve as steps to those who go up as well as to those who go down .

a) Notebook s

It is more difficult to tame man than to tame a lion .

b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, and Gd .'s book-

Bola . - - - - - - - - - - - - - - - - than a lion .

Cont . b) 393

39 4 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) preparation of the "Vadan" . Two words already were omitted in type . c) 1st ed . Bola 91 .

394

Vadan

It is more difficult to tame man than a lion .

a) Copied by Gd . from (?) .

Bola . Reason not with those who are incapable to understand your reason .

b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, of which Gd . used a duplicate for her bookpreparation of the Vadan . The alterations already appear in type .

Bola . - - - - - - - - - - - - - - - incapable of understanding your reason .

C) 1st ed . Vadan Bola 92 .

Reason not with those who are incapable of understanding your reason .

a) Copied by Gd . from (?) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, of which Gd . used a duplicate for her bookpreparation of the Vadan .

Bola . Politeness in words and politeness in deeds are two different things .

b) 1st ed . Vadan Bola 93 .

Politeness in words and politeness in deeds are two different things .

a) Copied by Gd . from (?) and a typewritten copy containing sayings with corr .; by Inayat Khan and in Km .'s handwriting, of which Gd . used a duplicate for her bookpreparation of the Vadan .

Bola . No one may claim perfection, though everyone may strive after it .

b) 1st ed . Bola 94 .

No one may claim perfection, though everyone may strive after it .

Vadan

39 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . .from (?) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting . Gd . used a duplicate of it for her bookpreparation of the Vadan .

Bola . You need not do something to-day because you did it yesterday .

b) 1st ed . Bola 95 .

You need not do something to-day because you did it yesterday .

Vadan

a) MS . Gd .

What-must-be Avarice Cupidity must be renounced, not joy .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - - - - - - -

c) 1st ed . Vadan Bola 96 .

Cupidity must be renounced, not joy .

a) M3 . Gd . with an annotation in Gd .'s handwriting : 'Copied and sent April '24' .

The fire of Hell does not burn (consume?) the sinners, it only cleanses them from their sin .

b) A typewritten copy of sayings with Gd .'s bookpreparation of the Va a .

Bola . - - - - - - - - does not consume the sinners, - - - - - - - - etc .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type before corr .

Bola . - - - - - - - - does not burn the sinner but it only burns his sins .

Changed in Km .'s handwriting .

d) 1st ed . Vadan Bola 97 .

The burning fire of Hell does not consume the sinner, _ it only consumes his sins . The burning fire of hell does not consume the sinner; it only consume s his sins .

395

396 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Gd .

Wisdom is the way in which one expresses life (according ?) as one has understood it .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . All changes already appear in type .

Bola . - - - - - - - - - which to express life as -------- - - - - it oneself .

c) 1st ed . Vadan Bola 98 .

Wisdom is the way in which to express life as one has understood it oneself .

a) MS . Gd . Man learns to follow the will of God by practising selfdenial . b) The stencilled copy of sayings with corr . by Inayat Khan and i n Km .'s handwriting .

Bola . - - - - - - - - - - - - .

c) 1st ed . Vadan - Man learns to follow the Will of God Bola 99 . by practising self-denial .

a) Notebooks

Bola . If you are free net-*feb*e -to-errez infallible, you are not superhuman, you are inhuman .

b) Copied by Gd . from (?) .

Bola . Man who is infallible is not superhuman but inhuman .

c) A typewritten copy of sayings with Gd .'s bookpreparation of the : dan . . d) The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting . The changes already appear in type before corr .

Bola . The man who - - - - - - - - - .- etc .

Add . in Rm .'s handwriting .

Bola . Man who is infallible cannot b e superhuman _ he imay be inhuman .

Superhuman ; he - - - - - - - - T . -

e) 1st ed . Vadan Bola 100 .

a) Notebooks

Bola . Evil doings apart, even evil intentions bring about disastrous results .

Man who is infallible cannot be superhuman ; he may be inhuman .

396

397 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Gd . from (?) .

Bola . Evildoings - - - - - - - - - - - - etc .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . - - - - - - apart, evil - - - etc .

Inayat Than re-inserted 'even' before 'evil' and some alterations were made in Km .'s handwriting . d) 1st ed . an Bola 101 .

a) Notebooks

b) Copied by Gd . from (?) .

c) The stencilled copy of sayings with corr . by Inayat Than and in Km .'s handwriting . Altered in Km .'s handwriting . d) 1st ed . ' Vadan Bola 102 .

a) Notebooks

Apart from evil doings, even evil intentions - - - - - - - - .

Evil doings apart , evil intentions bring about disastrous results .

The knowledge of plurality is the beginning of life, the consciousness of the unity is the end . - - - - - - - - plurality begins life, but in the consciousness o f unity is life's culmination . Bola . - - - - - - - etc . - - - - - - - - of Unity is Life' s - - - - - --------------- lifer - - etc . - - is life 's culmination . The knowledge of plurality begins life ; but in the consciousness of unity i s life's culmination .

Faith rises beyond the limit of man's comprehension .

b) The stencilled copy of sayings with corr . by Inayat Khan and i n Km. 's handwriting . The changes already appear in type .

Bola . Faith reaches beyond - - - - of human comprehension .

Faith reaches beyond the limit of human comprehension .

1st ed . Vadan Bola 103 .

Bola . a) MS . Gd . 4he-ept4sst4e-perser~- 3enda- n~~-nffnfrs and a typewritten copy of sayings (= Gd .'s of It is the optimist who takes the bookpreparation of the initiative in life, the pessimis t Cont . a) 397

398 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) Vadan ) .

afterwards follows him .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type before corr .

Bola . - - - the optimistic who - - - - - initiative . The pessimist follows him .

Alterations in Km .'s handwriting .

- - - the optimist who - - - - - - initiative_ the pessimist- - - - etc .

c) 1st ed . Vadan Bola 104 .

a) Notebooks 1923

It is the optimist who takes the initiative: the pessimist follows him .

Chala . Morality is a flower which springs out of the plant of individuality .

b) A stencilled H .Q . copy . - - - - - - - - - - - c) The stencilled copy of sayings with corr . by Inayat Khan and in Km-'s handwriting .

Bola . - - - - - - - - - - - -

d) 1st ed . Vadan Bola 105 .

Morality is a flower which springs out of the plant of individuality .

a) Notebooks 1923 :

Vadan . Bola . True piety is sincerity .

b) A stencilled H .Q . copy Bola . and the stencilled copy - - - - - - - - - - - of sayings with corr . by Inayat Khan and in Km .'s handwriting . C)

1st ed . Vadan Bola 106 .

a) Notebooks 1923

b) The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting . Altered in Km .'s and Gd .'s handwriting .

True piety is sincerity .

Bola . Principles are to guide our life, not to restrict it . Bola . - - - - - - - - - - - -

- - - - - - - - - guide one's life ,

398

39 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) 1st ed . Vadan - Principles are to guide one's life, not Bola 107 . to restrict it .

a) Notebooks 1923 :

Love that is free from attachment is the love of sages .

b) A stencilled H .Q . copy and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The add . and the alteration already appear in type .

Bola . - - - - - - - - - - - - - - - - - - - - - - - - - Sages .

c) 1st ed . Vadan Bola 108 .

Love that is free from attachment is the love of sages .

a) Notebooks 1923

The right attitude in life is to keep a balance between kindness an d justice .

b) A stencilled H .Q . copy and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The add . and change in the sequence of two words already appear in type . C)

Vadan 1st ed . Bola 109 .

Bola . - - - - - - - - - - - - - - - - - - - - - - - - between justice and kindness .

The right attitude in life is to keep a balance between justice and kindness .

Sage or Godly man . a) MS . Sr ., dated Summer Nature Meditation . The presence of the Godly man for me School 1921 . is the holy river . The presence of the holy is the b) MS . Km . ( See Preface page VIII ) . sacred river . - The presence of the Holy One is the C) 1st ed . Vadan Bola 110 . sacred river .

No documents referring to the Bolas 111 - 117 have been found in the archives to date . 1st ed . Vadan - It is better not to do than to do Bola 111 . things badly . Cont .) 399

400 ORIGIN and elaborations :

DIFFERENT VERSIONS :

1st ed . Vadan Bola 112 .

To analyse love is to destroy love .

1st ed . Vadan Bola 113 .

Subtle ideas are best expressed simply .

1st ed . Vadan Bola 114 .

Every body reincarnates, not every soul .

1st ed .

Vadan

If you say : "I cannot," you will not ; if you will, you can .

1st ed . Vadan Bola 116 .

Love that endureth not, is heart's illusion .

1st ed . Vadan Bola 117 .

When optimism is exhausted, pessimism springs up .

Bola 115 .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . ( Woman) . In woman's virtueI recognise Thy divine purity .

b) 1st ed . Vadan - Indeed a virtuous woman shows Bola 118 . tivia purity .

No documents referring to Bolas 119 - 121. have been found in the archives to date . 1st ed . Vadan Bola 119 .

Coming into the presence of the godly, is like entering into the gate of God .

1st ed . Vadan Bola 120 .

In the union of two loving hearts is the Unity of God .

1st ed . Vadan Bola 121 .

The sin of the virtuous is a virtue, the virtue of the sinner is a sin .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On Light and Shadow . The shade adds to the light as zero adds to the figure (number) .

b) 1st ed . Vadan Bola 122 .--'-'

The shade adds to the light, as zero adds to the figure .

a) MS . Sr ., dated Summer Nature Meditation . Sage or Godly man . School 1921 . Let me enter to Thy dwelling throug h the heart of Thy Holy one . 400 Cont . a)

401 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) 'To' was crossed out, probably by Sd .

- - - - enter _ Thy - - - - - - - etc .

b) MS . Km .

The heart of the Holy is the gate to God's shrine .

1st ed . Vadan Bola 123 .

The heart of the Holy One is the gate to God's shrine .

No documents referring to Bola 124 have been found in the archives to date . 1st ed . Vadan Bola 124 .

Love has its own law .

a) MS . Zr .

Saying . Beauty is finished in simplicity .

b) Copied by Gd . and the stencilled copy of sayings with corr . by Inayat Than and in Km .'s handwriting .

Bola . - - - - - - - - - - - - -

Beauty is finished in simplicity .

1st ed . Vadan Bola 125 .

a) Part of a sentence in the lecture 'The Purpose of Life', 28th July 1924, in Sk .'s shorthand, published in the boo k The Purpose _ of Life in 19 2'x.

it is in the spirit of duty that there is the soul of religion .

b) Copied by Gd . and a typewritten copy containing sayings with corr . by Inayat Than and in Km . ' s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan • .

Bola .

c) 1st ed . Vadan Bola 126 .

In the spirit of duty there is the soul of religion .

In --------- duty there ----------- .

401

402 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) A sentence in the lecture 'The Soul's Manifestation' of 6th September 1923, in Sk .'s shorthand, published in The Soul , Whence an d Whither (1924) .

What is rooted out in the quest of Truth is the ignorance .

b) Copied by Gd .with the annotation : (written down by me from 'The Soul, Whence and Whither' to be shown to Murshid) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan

Bola . - - - - - - - - - - - - - - - - - - - - is _ ignorance .

c) 1st ed . Vadan Bola 127 .

What is rooted out in the quest of Truths is ignorance .

a) A sentence in the Balance is the keynote of spiritual lecture 'The Soul's attainment . Manifestation' of 6th September 1923, in Sk .'s shorthand, published in The Soul , Whence and Whither ' (1924) . b) Copied by Ng .

- - - - - - - - - - - -

c) Copied by Gd . with the Bola . - - - - - - - - - - - annotation : (written down by me from 'The Soul, Whence and Whither' to be shown to Murshid) and a typewritten copy containing sayings with corr . by Inayat Khan and in Rm .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the _ Vadan . d) 1st ed . Vadan Bola 128 .

402

Balance is the keynote of spiritual attainment .

40 3 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Beauty is not a power but e- eenquerer of-power its possessor .

a) Notebook s Notebooks 192 4

Beauty is not power but its possessor .

b) Copied by Gd . from (?) . and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . 'its' was altered by Gd . into 'the . . . . of it' .

Bola . - - - - - - - power, but its the possessor of it .

c) 1st ed . Vadan Bola 129 .

Beauty is not power_ but the possessor of it .

rise in love .

a) Notebook s

Do not fall in love, but

b) Copied by Gd . from (?) and two words omitted ; a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - - ris e

c) 1st ed . Vadan Bola 130 .

Do not fall in love_ but rise .

a) Notebook s Notebooks Autumn 1924

That which gives vanity to one can cause shame to another . :

Tala . What may give vanity to one, may give shame to another .

b) Copied by Sk ., probably from her own MS . and a typewritten copy containing sayings with corr . by Inayat Khan and in Km . 's handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . What may give vanity to one, may give shame to another .

403

404 ORIGIN and elaborations :

DIFFERENT VERSIONS :

What may give vanity to one, may give shame to another .

1st ed . Vadan Bola 131 .

a) Notebooks

Great people have great-many great faults, but their greatness is the greatest fault .

b) Copied by Sk ., probably from her own MS . , and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the • Vadan .

Bola- - - - etc . - - - - - - - is their greatest - - - .

c) 1st ed . Vadan Bola 132 .

Great people have great faults, but their greatness is their greatest faul t

a) Notebooks :

Nothing that your mind can ever conceive of, does not exist .

b) Copied by Sk ., probably from her own MS .

Bola- - - - - - - - - - - - can conceive --------- _

c) A typewritten copy Bola . containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vada n 'of' crossed out, probably by Inayat Than .

- - - - - - - - - - - - - - - conceive _, does - - - - .

d) 1st ed . Vadan Bola 133 .--~

Nothing that your mind can conctive, does not exist .

a) Notebooks

Life has taught me more than all the teaching in the world put together .

b) Copied by Sk ., probably from her own MS . If Sk . reported this saying in shorthand, 'things' may easily have been read fo r 404 'teachings' .

Bola . Life teaches one more than all the things in the world put together .

Cont . b)

405 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . One word corrected in Km .'s handwriting and the last two words crossed out by Inayat Khan .

Bola . - - - - - - - - - - - - -

Vadan c) 1st ed . Bola 134 .

Life teaches one more than all the teachings in the world .

- - - - - - - - - - - - - - - - - the teachings in the worl d

Chala . Experience gained as late as the last hour of life is still a gain .

b) Copied by Sk ., probably from her own MS .

Bola . An experience - - - - - - - - - - - =- of one's li fei is - - - - .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - --- - -

d) 1st ed . Vadan Bola 135 .

An experience gained as late as the last hour of one's life, is still a gain .

a) Notebooks

Bola . Nothing is lost as long as hope is not lost .

b) Copied by Sk ., probably from her own MS .

Bola . - - - - - - - - - - - - as your hop e

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the

Bola . - - - - - - - - - - - - -

a) Notebooks

Cont . c) 405

406 ORIGIN

and elaborations :

Cont . c)

DIFFERENT VERSIONS :

Vadan .

d) 1st ed . Vad an - Nothing is lost as long as your hope Bola 136 . is not lost .

Notebooks

All will help you if your courage wil l help you .

Copied by Sk ., probably from her own MS .

Bola . - - - - - - - - - if yourself will - -

A typewritten copy Bola . containing sayings with - - - - - - - - - if you will hel p corr . by Inayat Khan and yourself . in Km .'s handwriting , which is a duplicate o f the copy used by Gd . fo r her bookpreparation o f the Vadan . 'yourself' already appears at the end o f the sentence in type .

1st ed . Vadan Bola 137 .

All will help you if you will help yourself .

a) Notebooks

: Surprise is nothing but an expression of ignoran ce . b) Copied by Sk ., probably Bola . from her own MS . - - - - - - - - - - - - - - - - - - of one ' s ignorance . c) A typewritten copy Bola . containing sayings with - - - - - - - - - - - corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . d) 1st ed . Vadan Bola 138 .

Astonishment is nothing but an expression of one's ignorance .

a) Notebooks Let-a-1-1-that-15e Leave it all unsaid which by saying creates inharmony . b) Copied by Sk ., probably Bola . from her own MS . Leave that all - - - - - - - - - - etc . c) A typewritten copy Bola . 406 Cont . c)

40 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Leave all that unsaid which by bein Cont . c) containing sayings with corr . by said creates inharmony . Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . d) 1st ed . Vadan Bola 139 .

Leave all that unsaid whichl by being said, creates inharmony .

a) Copied by Sk ., probably from her own MS . and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . Many say they tell the truth, but few there are who know the truth .

b) 1st ed . Vadan Bola 140 .

Many say they tell the truth, but few there are who know the truth .

a) Notebooks

Mystic does not possess knowledge, he is the knowledge .

b) Copied by Gd . from (? )

Bola . - - - - - - - - - - - - knowledge, for he is knowledge .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy-used by Gd . for her bookpreparation of the Vadan . 'The' already appears in type .

Bola . The mystic - - - - - - - - - - - - ---

Added by Inayat Khan .

- - - - - - - - - - - - - - - - - - - - - - is knowledge himself .

d) 1st ed . Vadan Bola 141 .

The mystic does not possess knowledge, for he is knowledge himself .

407

408 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks

Mystic does not observe law, he is a law to himself .

b) Copied by Gd . from (?) .

Bola . - - - - - observe any law, he is the law himself .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . Inayat Khan altered the sequence of the words in .the second part of the sentence .

Bola . The mystic - - - - - - - - - - - - etc .

- - - - - - - - - - - - - - - -, he himself is the law .

d) 1st ed . Vadan Bola 142 .--"

The mystic does not observe the law ; he himself is the law .

a) Notebooks

Great gift and no . virtue is like a flower without fragrance .

b) Copied by Gd . from (?) . C) A typewritten copy containing sayings with corr . by Inayat Khan and in Rm .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . Add . in Km .'s handwriting .

Bola . - - - - - - - - - - - - Bola . - - - - - - - - - - - -

A great - - - - - - - - - - - - - etc .

d) 1st ed . Vadan Bola 143 .

A great gift and no virtue is like a flower without fragrance .

a) Notebooks

Pleasures cost more than they are worth .

b) Copied by Gd . from (?) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used 408

Bola . - - - - - - - - - - - -

Cont . b)

409 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) by Gd . for her bookpreparation of the Vadan . c) 1st ed . Vadan Bola 144 .

a) Notebooks

Pleasures cost more than they are worth .

Patient endurance crowns goodness with beauty .

b) Copied by Gd . from (?) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - -

c) 1st ed . Vadan Bola 145 .

Patient endurance crowns goodness with beauty .

a) Notebooks

A bad nature is the worst immorality .

Bola . - - - - - - - - - - - -

c) 1st ed . Vadan Bola 146 .

A bad nature is the worst immorality .

a) Notebooks

: One who is understood is . under the one who understands him .

b) Copied by Gd . from (?) .

Bola . - - - - - - - - - - - -

c) A stencilled H .Q . copy . Bola . - - - - - - - - - - - - - - - - - - who understand s d) A typewritten copy . Bola . containing sayings with - - - - - - - - - - - - - - - - - - corr . by Inayat Khan who understands him . Cont . d) 409

410 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . The add . already appears in type . Alteration in Km .'s handwriting . e) 1st ed . Vadan Bola 147 .

- - - - - - - - - - - is beneath the one - - - - - - -

One who is understood,_ is beneath the one who understands him .

a) Notebooks

: Passion is but another form of Love . b) Copied by Gd . from (?) . Bola . - - - - - - - - - - - - - - - -love . c) A typewritten copy Bola . containing sayings - - - - - - - - - - - with corr . by Inayat Khan and in Km.'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . d) 1st ed . Vadan Bola 148 . .

a) Notebooks

Passion is but another form of love .

Recognize a mystic not from what he does, but from what he is .

Bola . - - - - - - - - - - - -

c) 1st ed . Vadan Bola 149 .

Recognise a mystic-, not from what he does, but from what he is ,

a) Notebooks

b) Copied by Gd . from

Shameless is lifeless . (?) .

Bola . - - - - - - - - - - - -

A typewritten copy Bola .

containing sayings with 410

- - - - - - - - - - - - Cont . c)

41 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) corr . by Inayat Khan and in Km .'s handwriting, w;. ch is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan ' . Altered in Km .'s handwriting . d) 1st ed . Vadan Bola 150 .

To be shameless is to be lifeless . Shameless is lifeless .

By rising above relativity, one touches reality . 1 )

b) Copied by Gd . from (?) .

Bola . By rising above facts we touch reality .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - -

Vadan d) 1st ed . Bola 151 .

By rising above facts, we touch reality .

a) Notebooks

Note 1) . See Sayings II : Part Two, nr . 279 .

a) Copied by Gd . from (?) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . It is our words that hide reality .

Vadan b) 1st ed . Bola 152 .

It is our words that hide reality .

a) Copied by Gd . from (?) . Bola . Outward things matter little, it is inward realization which counts . b) A typewritten copy Bola . Cont . b) 411

412 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan Inayat Khan changed the last word . c) 1st ed . Vadan Bola 153 .

- - - - - - - - - - - - - - - - - - - - - - - - - - - - which is necessary . Outward things matter little ; it is inward realisation which is necessary .

Bola . Every failure follows upon a weakness somewhere .

b) 1st ed . Vadan Bola 154 .

Every failure follows upon a weakness somewhere .

Bola . He who cannot help himself cannot help others .

b) 1st ed . Vadan Bola 155 .

He who cannot help himself,_ cannot help others .

a) Copied by Gd . from (?) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her book412

Bola . The wrong use of every good thing is bad, the right use of every bad thing is good .

Cont . a)

41 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) preparation of the Vadan . Vadan b) 1st ed . Bola 156 .

- The wrong use of every good thing is bad : the right use of every bad thing is good .

a) Copied by Gd . from

M .

Hate brings hate to us, and love love .

b) A stencilled H .Q . copy and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . The alterations already appear in type .

Bola . - - - - - - - - - - us_ and love brings love .

Altered by Inayat Khan .

Hatred brings hatred - _ _ love-etc .

c) 1st ed . • Vadan Bola 157 .

Hatred brings hatred; love brings love .

Vadan . Bola . If you begin from the end, you will finally arrive at the beginning .

b) 1st ed . Vadan Bola 158 .

If you begin from the end, you will finally arrive at the beginning .

Do not let your remedy become your malady .

b) Copied by Gd . from (?) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the

Bola . Se-net-let Beware lest your remedy become your malady .

a) Notebooks

Cont . b) 413

414 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) Vada n The changes already appear in type . c) 1st ed . Vadan Bola 159 .

Beware lest your remedy become your malady .

a) The first sentence in the lecture 'Cosmic Language' of 8 Aug . 1924, in Sk .'s shorthand .

Will is not a power but it is all the power there is .

b) Copied by Gd .

Bola .

c) A typewritten copy conBola . taining sayings with corr . by Inayat Khan, and But all the power there is . in Km .'s handwriting - a duplicate of the copy used by Gd . for her book preparation of the Vadan . d) 1st ed . Vad an Bola 160 .

Will is not a power, but all the power there is .

a) Copied by Gd . from (?) with the annotation : '(written down by me, to be shown to Murshid) '

Bola . What is God? God is what is wanting to complete oneself .

and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting a duplicate of the copy used by Gd . for her book preparation of the Vadan . b) 1st ed . Vadan Bola 161 .

What is God? God is what is wanting to complete oneself .

a) A sentence in the lecture 'Cosmic Language', 15 Aug . 1924, reported by Sk .

It is natural that heavenly reason does not agree with the earthly reason .

b) Copied by Gd . Bola . with the annotation : - - - - - - - - - '(written down by me , to be shown to Murshid)' . 414

415 ORIGIN

and elaborations :

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . tor her bookpreparation of the Vadan .

DIFFERENT VERS IONS :

Bola . - - - - - - - - - - - - - - - - - - - - - - - - with - earthly reason .

'the' was already omitted in type . d) 1st ed . Vadan Bola 162 .

It is natural that heavenly reason does not agree with earthly reason .

a) Two sentences in the lecture 'Cosmic Language', 15th August 1924, reported by Sk .

Therefore the reasoning is a ladder . By this ladder one can rise, and through this ladder one can fall .

b) Copied by Gd . with the annotation : 'written down by me, to be shown to Murshid' .

Bola .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . 'can' already appears in type .

_ Reasoning is a ladder ; hy - - - - - - - - - - rise an d - - - - - - - - - - one may fall . Bola . - - - - - - - etc . - - - - - - - - - - - - - - - - - one can fall .

Altered by Inayat Khan . - - - etc . - - - - can rises and from this ladder one may fall . d) 1st ed . Vadan - Reasoning is a ladder ; Bola 163 . by this ladder one can rise, and from this ladder one may fall .

a) A sentence in the lecture 'Cosmic Language', 15th August 1924, reported by Sk .

Reason is a great factor and has every possibility in it of every curse and of every blessing .

b) Copied by Gd . with the annotation : 'written down by me , to be shown to Murshid' .

Bola . - - - - - - - - - - - -

c) A typewritten copy con- Bola . Cont . c) 415

416 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c)-taining sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the ° Vadan " . 'every ' changed into 'all' in Km .'s handwriting and 'blessing' into ' bliss' by Inayat Khan . d) 1st ed . Vadan Bola 164 .

a) Notebooks

- - - - - - - - - - - - - - - - has all possibility - - - - - - - - - - - - - every bliss .

Reason is a great factor and has all possibility in it of every curse and of every bliss .

Who dares is greater than who fears .

b) Copied by Sk ., probably from her own MS . and the "stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Bola . Daring is preferred to fearing .

c) 1st ed . ' Vadan Bola 165 .

Daring is preferred to fearing .

a) Notebooks Autumn 1924

Notebooks :

416

Bola . A sparkling soul flashes out through the eyes . A sparkling soul flashes out through the eyes of the person .

b) Copied by Sk ., probably from her own MS . First version a ) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km. 's handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - -

c) 1st ed . Vadan Bola 166 .

A sparkling soul flashes out through the eyes .

41 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks Autumn 192 4

Tala . A great person is great with all his merits and faults . A great man is great with his merits and faults .

Notebook s b) Copied by Sk ., probably from her own MS . (first version a)) .

Bola . A great person is great with his merits and faults .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a dupli= cate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - -

Altered in Km .'s handwriting . Altered by Inayat Khan . d) 1st ed . Vadan Bola 167 .

a) Notebooks Autumn 192 4 Notebooks

- - - - - - - - - - - - - - his faults as well as with his merits . - - - - - - - - - - - - faults and merits . A great person is great with his faults and merits .

Bola . Be complete here and perfect there . You can be complete here and perfect there .

b) Copied by Sk ., probably from her own MS . (first version a) ) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - -

c) 1st ed . Vadan Bola 168 .

Be complete here and perfect there .

a) Notebooks Autumn 192 4

Notebooks

ehe3e Bola . A wrong direction taken may lead to quite the opposite end . Chala . One wrong direction taken may lead you Cont . a) 417

418 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

to quite the opposite end of the place you wanted to reach .

b) Copied by Sk ., probably from her own MS . (first version a)), and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - -

c) 1st ed . Vadan Bola 169 .

A wrong direction may lead to quite the opposite end .

a) Copied by Al . from (?) (her copy is dated 5th February 1925), and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which Is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . Devotion gives all, asks nothing .

b) 1st ed . Vadan Bola 170 .

Devotion gives all, asks nothing .

a) Copied by Al . from (?) Bola . (her copy is dated Love knows no limits . 5th February 1925), and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the 'Va dan . b) 1st ed . Vadan Bola 171 .

Love knows no limits .

a) Copied by Al . from (?) Bola . (her copy is dated Love keeps back nothing . 418 Cont . a)

41 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) 5th February 1925) , and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the ' Vadan . b) 1st ed . Vadan Bola 172 .

- Love keeps back nothing .

a) Copied by Al . from (?) Bola . (her copy is dated If you do not see God in man you will 5th February 1925), not see Him anywhere . and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . b) 1st ed . ' Vadan - If you do not see God in man, you will Bola 173 . not see Him anywhere .

a) Copied by Al . from .(?) Bola . (her copy is dated You will not be too sure of anything in 5th February 1925) . the world of illusion . b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . The changes already appear in type .

Bola . You can never be - - - - - - - - - - in this world - - - - - - .

'too' crossed out by Inayat Khan .

- - - - - - - be sure - - - - etc .

c) 1st ed . Vadan Bola 174 .

You can never be sure of anything in this world of illusion .

419

420 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Al . from (?) Bola . (5th February 1925), If you can no longer love, it proves and a typewritten copy that you never did love . containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . b) 1st ed . Vadan Bola 175 .

If you can no longer love, it proves that you never did love .

a) Copied by Al . from (?) Bola . (5th February 1925), The way you choose is the way for you . and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . b) 1st ed . Vadan Bola 176 .

The way you choose is the way for you .

a) Copied by Al . from (?) (her copy is dated 5th February 1925) .

Bola . Pain is life and death at the same time .

b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the • Vadan .

Bola . - - - - - - - - - - - -

One word changed by Inayat Khan . c) 1st ed . Vadan Bola 177 .

a) Notebooks Autumn 1924

Feeling is - -- - - - - - - - - - - etc .

Feeling is life and death at the same time .

: Chala . Eyes are the two windows through which soul looks out .

420

42 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Sk ., probably from her own MS .

Bola . - - - - - - - - - - - - - - - - - which the soul ----- .

c) A typewritten copy con- Bola . taining sayings with The yes are - two - - - - - - - etc . corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . The add . and omission already appear in type . d) 1st ed . Vadan Bola 178 .

The eyes are two windows through which the soul looks .out .

a) Copied by Gd . from a lecture, with the annotation : ' written down by me, to be shown to Murshid .' , and a typewritten copy containing sayings with corr . by Inayat Khan and in Rm .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . The benefit of the word Almighty is in its realisation .

b) 1st ed . Vadan Bola 179 .

The benefit of the word Almighty is in its realisation .

a) MS . Sr ., dated Summer Nature Meditation . Children . School 1921 . The air of heaven child brings to m e when it comes on earth . Vadan An infant brings with it the air of b) 1st ed . Bola 180 . Heaven on earth .

a) Copied by Gd . from a Bola . lecture, with the anno- What is made for man, man may hold it, tation : 'written down he must not be held by it . by me, to be shown to Murshid .' . b) A typewritten copy con- Bola . taining sayings with - - - - - - - - - - - - - Cont . b) 421

422 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b) corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

One word crossed out in Km .'s handwriting .

- - - - - - - - - - - - - - - - hold he - - - - - - - - - - - _

lsted . Vad an Bola 181 .

What is made for man, man may hold ; he must not be held by it .

a) Copied by Gd . from a lecture, with the annotation : 'Sayings to be read to Pir-o-Murshid .', and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . The bringers of joy have always been the children of sorrow .

b) 1st ed . Vadan Bola 182 .

The bringers of joy have always been the children of sorrow .

a) Notebooks

: One enemy can harm more than the good that a hundred friends can do . b) Copied by Gd . from (?) . Bola . - - - - - can do more har m (than a hundred friends can do good . (than the good that can be done by a hundred friends . C) A typewritten copy conBola . taining sayings with - - - - - - - - - - - harm than the corr . by Inayat Khan good that can be done by a hundre d and in Km .'s handwritfriends . ing, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . d) 1st ed . Vadan Bola 183 .

422

One enemy can do more harm than the good that can be done by a hundre d friends .

42 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1923 :

The virtue of duty is in the pleasure of doing it . Duty done unwillingly is worse than slavery .

b) Copied by Gd . from (?), who also added 'Bola' to the second sentence, making two sayings out of one .

Bola . The virtue . - - - - - - - - - - - - - -doing it . Bola . Duty - - - - - - - - - - - - slavery .

c) A typewritten copy containing sayipgs with corr . by Inayat Khan and in Km .'s handwriting ; two separate Bolas . This copy is a duplicate of the one, used by Gd . for her bookpreparation of the Vadan .

Bola .

d) 1st ed . Vadan Bola 184 .

The virtue of duty is in the pleasure of doing it .

Bola 185 .

a) Notebooks 1923

Bola . - - - - - - - - - - - -

Duty done unwillingly is worse than slavery .

Who else would, but the noble soul, bear all and say nothing .

Bola . Who else but a noble soulwouldbear ------- .

Who else but a noble soul would bear all and say nothing ?

1st ed . Vadan Bola 186 .

By going through sorrow . we get above sorrow .

b) Copied by Gd . from (?) .

Bola . - - - - - - - - - - - - - - - -above it .

a) Notebooks Autumn 1924

c) A typewritten copy con- Bola . taining sayings with - - - - - - - - - - - -

. Cont . c) 423

424 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . One word changed by Inayat Khan . d) 1st ed . Vadda Bola 187 .

- - - - - - - - - - - - - we rise above it . By going through sorrow we rise above it .

a) Copied by Al . from (?) . Her copy is date d 5th February 1925 .

Bola . The fool fights wherever he meets wisdom .

b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - -

Altered by Inayat Than .

- - - - fights wisdom wherever he meets it .

1st ed . Vadan Bola 188 .

The fool fights wisdom wherever he mee ts it .

a) A typewritten copy with Bola . 'Bola' over it in Gd .'s By disliking our dislikes we begin to handwriting an d like all things . a typewritten copy containing sayings with corr . by Inayat Than and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . b) 1st ed . Vadan Bola 189 .

a) Notebooks

By disliking our dislikest we begin to like all things .

Sympathy robs man of himself . b) Copied by Gd . from (?) Bola . 424 with ' Bola ' add . in her - - - - - - - - - - - - . Cont . b)

42 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) handwriting, and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . c) 1st ed . ' Vadan Bola 190 .

a) Notebooks

Sympathy robs man of himself .

Man who lacks keen observation becomes critical .

b) Copied by Sk ., probably from her own MS .

Bola . It is the one who - - - - - observation who becomes - - -

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .' s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola .

d) 1st ed . ' Vadan Bola 191 .

It is the one who lacks keen observation who becomes critical .

a) Notebooks

Critical tendency comes from the ( dissatisfaction of mind . (agitation

b) Copied by Sk ., probably from her own MS .

Bola . - - - - - - - - - - - - - - - - agitation of mind .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan The add . and omission already appear in type .

Bola . The critical - - - - - -from agitation - - - - .

d) 1st ed .

The critical tendency comes fro m

Vadan

Cont . d) 425

426 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) Bola 192 .

agitation of mind .

a) Notebooks :

Pursuit after the impossible is the best game there is .

b) Copied by Sk ., probably from her own MS . and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - -

Pursuit after the impossible is the best game there is .

1st ed . dan Bola 193 .

a) Notebooks :

The best way to love is to serve .

b) Copied by Sk ., probably Bola . - - - - - - - - - - - from her own MS . and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . C) 1st ed . Vadan Bola 194 .

a) Notebooks Autumn 1924 b) Copied by Gd .

The best way to love is to serve .

from (?) .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . 426

Some by satisfy reputatfen their vanity at the cost of their lives . Bola . Some living satisfy their vanity others by dying . Bola . Some by living - - - - - - - - - etc .

Cont . c)

42 7 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) The sequence of the words was changed in Km .'s handwriting .

Some satisfy their vanity by livings others by dying .

d) 1st ed . Vadan Bola 195 .

Some satisfy their vanity by living, others by dying .

a) Copied by Gd . from (7) and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vada n

Bola . Fishers of men have their net of sympathy .

st ed b) 1 . Vadan - Fishers of men have their net of Bola 196 . sympathy . Note : Cf .

Gayan

- Chala 48 .

a) Part of an answer to a question after the lecture 'As pleasure and happiness are two different things . . .', 31st October 1925, found typewritten with annotations in Sk .'s handwriting .

Sensation is a shadow of exaltation .

b) 1st ed . Vadan Bola 197 .

Sensation is a shadow of exaltation .

No documents referring to Bolas 198 - 200 have been found in the archives to date . 1st ed . Vadan Bola 198 .

The world' s end comes with the breaking of the heart .

1st ed . Va dan Bola 199 .

Renounce the world before the world renounces you .

1st ed . Vadan Bola 200 .

The wicked world does not allow man's fine feelings to be cherished .

427

428 ORIGIN

and elaborations :

a) Notebooks 1923 :

DIFFERENT VERSIONS :

Chala . When a loving heart manifests jealousy it is like sweet milk turning sour .

b) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - Inayat Khan and in Km .'s handwriting . Inayat Khan wrote 'Bola' Bola . over it . - - - - - - - - - - - c) 1st ed . Vadan Bola 201 .

When a loving heart manifests jealousy1 it is like sweet milk turn ing sour .

No documents referring to Bolas 202 - 207 have been found in th e archives to date . 1st ed . Vadan Bola 202 .

Love creates beauty by her own hands, to worship .

1st ed . Vadan Bola 203 .

Wisdom is . the cream of intelligence .

1st ed . Vadan Bola 204 .

All learning becomes pale once divine knowledge begins to shine .

1st ed . Vadan Bola 205 .

A life of superficiality is lived as not lived . .

1st ed . Vadan Bola 206 .

The spirit of man is the egg in which God is formed .

1st ed . Vadan Bola 207 .

The human heart is the womb from which the Lord is born .

a) Notebooks Autumn 1924

: Tala . There is one individual hidden behind many individualities ., there . is one person shining through all personalities .

b) Copied by Sk ., probably Tala . from her own MS . - - - - - - - - - - - - - - - - - - many individuals , there - - - - - etc . c) 1st ed . Vadan - There is One Individual hidden behind Tala 1 . many individuals; there is One Person shining through all personalities .

428

42 9 ORIGIN and elaborations :

a) Notebooks

DIFFERENT VERSIONS :

: The loveless is lifeless, the loving is living .

Tala . b) Copied by Sk ., probably from her own MS . Loveless c) Copied by Gd .

lifeless,

loving

Bola . Loveless is lifeless .

d) The stencilled copy of Bola . sayings with corr . by - - - - - - - - - - - Inayat Khan and i n Km .'s handwriting . The whole saying was crossed out by Km .

Tala . e) Gd .'s bookpreparation Vadan . Loveless is lifelesst loving is living . of the f) 1st ed . Tala 2 .

Vadan

- Loveless is lifeless ; loving is living .

Notebooks

How one breathes the air of heaven an d the other (experiences the fire of hell , (goes through tortur e yet both walking on the same earth .

Copied by Sk ., probably from her own MS .

Tala . One - - - - - - - - - - heaven, _ another goes through the fire of hell , yet both walk on - - - - - - -1 both live under the same sun .

Gd .'s bookpreparation of the Vadan .

`Talc . -------------- Heaven , - - - - - - - - - - - - - - - - -Hell ,

- - - - - - - - - - - - - - - - - etc . d)

1st ed . ' Vadan Tala 3 .

a) Notebooks

One breathes the air of Heaven , another goes through the fire of Hell ; yet both walk on the same earth , both live under the same sun .

: There are some who walk, there are some who creep, there are some who run, and there are others who fly, and yet they are all human beings .

b) Copied by Sk ., probably from her own MS . - -

Tala . - - -

Gd .'s bookpreparation of the Vadan. ' has the all men same version c) 1st ed .

Vadan

-walk,

some

creep,some some run fly, and ye tand are said to be alike .

- There are some who walk, some wh o Cont . c) 429

4 30 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Tala 4 .

creep, some who run, and some who fly_ and yet all men are said to be alike .

a) Copied by Sk ., probably from her own MS .

Tala . It is unjust to be rich when others are poor, and it is fatal to be poor when others are rich .

Gd .'s bookpreparation of the Vadan has the same version . b) 1st ed . Tala 5 .

Vadan

It is unjust to be rich when others are poor, and it is fatal to be poor when others are rich .

a) Notebooks : Humility in love is the humility of the master, humility in surrender is the humility of the slave . b) Copied by Sk ., probably Tala . from her own MS . - - - - - - - - - - - - - - - - - - Gd .'s bookpreparation master, and humility - - - - - - etc . of the Vadan has th e same version . C) 1st ed . Vadan - Humility in love is the humility of the Tala 6 . master, and humility in surrender is the humility of the slave .

Notebooks

A large person will stretch your min d to the breadth of his own heart and a small person will narrow it to the siz e of his own outlook .

Copied by Sk ., probably from her own MS .

Tala . - - - - - - - - - - - - - - - - - - - -the breath of - - - - - - - - - etc .

Gd .'s bookpreparation of the Vadan

Tala . - - - - - - - - - - - - - - - - - - to the breadth of his own - - - - etc .

1st ed . Tala 7 .

A great person will stretch your min d to the breadth of his own heart, and a small person will narrow it to the siz e of his own outlook .

a) Notebooks

Vadan

: There is a right side to every wrong and there is a wrong side to every right . 30 b)

43 1 O RIGIN

and elaborations :

DIFFERENT VERSIONS :

Tala . b) Copied by Sk ., probably from her own MS . - - - - - - - - - - - and Gd .'s bookpreparatio n of the Vadan

- There is a right side to every wrongs c) 1st ed . Vadan Tala 8 . and - a wrong side to every right .

a) Copied by Gd . from a lecture with the annotation : 'written down by me, to be shown to Murshid' . Also Gd .'s bookpreparation of the Vadan

Be3e Tala . The mind is its question and it is itself its answer .

b) 1st ed . Tala 9 .

The mind is its question , and it is itself its answer .

Vadan -

a) Copied by Gd . from a lecture, with the annotation : 'written down by me, to be shown to Murshid' . Also Gd .'s bookpreparation of the Vadan

Tala . All the lack that we find in life is the lack of will, and all the blessing that comes to us, it comes by the power of will .

b) 1st ed . Vadan ' Tala 10 .

All the lack that we find in life is the lack of will, and all the blessing . that comes to us_ - comes by the power of will .

No documents referring to Tala 11 have been found in the archives to date . 1st ed . Tala 11 .

Vadan

The fearing well-doer is worse than a fearless sinner .

a) Copied by Gd . from a lecture, with the annotation : 'to be read to Pir-o-Murshid' .

Tala . Belief is a thing, but faith is a itvfng being .

b) Gd .'s bookpreparation of the Vadan .

Tala . If belief is a thing_ faith is a living being . c) 431

432 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

1st ed . Vadan - If belief is a thing, faith is a Tala 12 . living being .

a) Notebooks

Tala . Thoughts have words, feelings have a voice . words have form, voice has a soul .

b) Copied by Gd . from (?) .

Tala . - - - - - - - - - - - - - - - have voice .- words have forms , voice has soul .

c) A stencilled H .Q . copy . Tala . - - - - - - - - - - - d) A typewritten copy of Tala . sayings with Gd . 's - - - - - - - - - - - - - - - have a bookpreparation of the voice - - - - - - - - - - - - - - etc . 'Vadan e) 1st ed . Vadan - Thoughts have words, feelings have _ Tala 13 . voice, words have forms, . voice has soul .

a) Copied by Gd . from M .

Tala . There are the hearts the longer the y are together, the more attached the y become, and there are hearts the longer they are together the furthermor e apart they grow . Tala . There are some whom destiny brings closer the further their hearts are thrown, and there are others whom, th e further destiny throws the closer thei r hearts come together .

4 32

b) Gd .'s bookpreparation of the Vadan . (second version a)) .

Tala . There are some, the closer destin y brings them the further their heart s are thrown apart ; and there are other s the further destiny throws the m apart the closer their hearts com e together .

c) 1st ed . Vaaan Tala 14 .

There are some, the closer destin y brings together, the further are their hearts thrown apart .. and there are others,_ the further destiny throw s apart, the closer are their heart s brought together .

43 3 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . from (?) . Tala . Tone is the life of life, time is the death of death . Tala . Tone continues, time expires . Tala . Tone lives on time ; time assimilates tone . b) Gd .'s bookpreparation Tala . - - - - - - - - - - - - . of the Vadan . (first and second Tala . Tala a)) . - - - - - - - - - - - - . C)

1st ed . Vadan Sound is the life of life ; Tala 15 . death of death . See first Tala b) .

time is the

Cf . Vadan - Tala 41 .

No documents referring to Talas 16 - 20 have been found in the archives to date . 1st ed . Vadan Tala 16 .

The one who is lost on the path of love is lost for ever ; the one who has .won the battlefield of love has won for all eternity .

1st ed . Vadan Tala 17 .

There is no greater source of pride than a clear conscience ; and there is no greater meant of humiliation than a guilty conscience .

1st ed . Vad an Tala 18 .

Sacrifice and renunciation are two things ; sacrifice is made by love, renunciation is caused by indifference .

1st ed . Vadan Tala 19 .

To live means to hope, and to hope means to live .

Vadan 1st ed . Tala 20 .

It takes years to make an ideal, and it takes but a moment to break it .

a) Notebooks

: To love is one thing and to own is another thing .

b) 1st ed . Vadan - To love is one thing and to own is Tala 21 . another thing .

433

434 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

No documents referring to Tala 22 have been found in the archives to date . 1st ed . Vadan - The wealth-seeker hath no regard for Tala 22 . father or brother ; the-pleasure-seeke r considereth no honour nor respect ; the sorrowful hath no comfort nor sleep ; the hungry distinguisheth not between ripe and unripe .

a) Notebooks 1923

Life around us appears passing, when in fact we are passing .

b) A stencilled H .Q . copy .

Chala . - - - - - - - - - - - -passing when in fact we are passing away through it .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The add . and omission already appear in type .

Chala . - - - - - - - appears to be passing - - - - - - - passing through it .

The whole saying was crossed out , probably by Inayat Khan himself . d) 1st ed . Tala 23 .

Vadan

a) Notebooks 1923

b) . 1st ed . Vadan Tala 24 .

Do I pass through life? No, it is life that passeth by me .

By loving someone you melt your own heart in the fire of love, by possess ing someone you make your heart cold . . . -

By loving one melts one' s own heart by possessing) one loads the heart o f another .

No documents referring to Talas 25 and 26 have been found in th e archives to date . 1st ed . Vadan - Possession is self-assertion ; loving is Tala 25 . self-abnegation . The possessor must lose, sooner or later, the one he possesses ; the lover gains in the end, if not the beloved, love itself . 434

43 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

- The one who covers his grief under a 1st ed . Vadan Tala 26 . smile is sincere ; the one who covers his laughter under grief is a hypocrite .

a) A sentence in the Play Love that depends on being answered by 'The Bogey-Man', at the the beloved is lame, it does not stand end of Act I, 1925 . on its own feet . Love that tries t o possess the beloved is without arms, it can never hold . Love that does not regard the pleasure and displeasure of the beloved is blind . Love that is demanding and self-asserting is dead . - Love that depends on being answered by b) 1st ed . Vadan Tala 27 . the beloved is .lame ; it does not stan d on its own feet . Love that tries to possess the beloved, is without arms ; it can never hold . Love that does not regard the pleasure and displeasure of the beloved is blind . Love that is exacting and self-assertive , is dead .

No documents referring to Tala 28 have been found in the archives to date . 1st ed . Vadan - The secret of woman's charm is her modesty ; the mystery of man's power Tala 28 . is his pride .

The loving souls are blind to the faults of those they lov e

a) Notebooks : Notebooks Autumn 1924 b) Copied by Sk ., probably from her own MS .

and Gd .'s bookpreparation of the Vada n c) 1st ed . Tala 29 .

Vadan

and the loveless hater is blind to the merits of all those he hates . Tala . The lover is blind - - - - - - - - - of the one he loves, and - - - - - - - - -of the one he hates . The lover is blind to the fault s of the one he loves, and the hater is blind to the merits of the one he hates .

a) Copied by Gd . from (?) Tala . and her bookpreparation Wisdom existed before the wise ; life Cont . a) 435

436 ORIGIN and elaborations :

Cont . a) of the

Vadan

DIFFERENT VERSIONS :

. existed before the living ; love existed before the lover ; . . . . . . . ? . . . . . . . .

b) 1st ed . Vad an - Wisdom existed before the wise ; life Tala 30 . existed before the living ; love existed before the lover .

a) Copied by Gd . from

M .

Tala . Desert can be changed into sown ; the land can be changed into the sea ; even Hell can be changed into Heaven ; but the mind that is once fixed cannot be changed .

b) A typewritten copy of Tila . .sayings .(= Gd .'s book- The desert - - - - - - - - - - - etc . preparation of th e Vadan ' ) . c) Again copied by Gd .

Bola . You can change the desert into the sown, but you cannot change the mind that is fixed .

d) 1st ed . Tala 31 .

Vadan

- The desert can be changed into fertile soil ; the land 'can be changed into the sea ; even Hell can be changed into Heaven, Su a mincthat is once fixedt cannot be changed .

a) Copied by Gd . from (?) Tala . and her bookpreparation Words are valuable, but silence is of the Vadan . precious . b) 1st ed . Vadan Tala 32 .

4 36

Words are valuable, but silence is precious .

a) Copied by Al . from (?) (her copy is dated 5th February 1925), and a typewritten copy of sayings (= Gd .'s bookpreparation of the Vadan ) .

Tala . That which fools can say rudely, the clever cover under a veil ; and the wise say the same without saying it .

b) 1st ed . Vadan Tala 33 .

That which fools can say rudely, the clever cover under a veil ; and the wise say the same without saying it .

437 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Al . from (?) (her copy is dated 5th February 1925), and a typewritten copy of sayings (= Gd .'s bookpreparation of the Vadan ') .

Tala . The day you will feel you don't know, you will begin to know .

b) 1st ed . Vadan Tala 34 .

The day you feel you do not know, you will begin to know .

a) Copied by Al . from (?) (her copy is dated 5th February 1925), and a typewritten copy of sayings (= Gd .'s bookpreparation of the Vadan ) . b) 1st ed . Tala 35 .

Vadan

Tala . What is once given is given ; what is once done is done ; what is once lost is lost ; what is once won is won .

What is once given is given ; what is once done is done ; what is once lost is lost ; what is once won is won .

a) Notebooks Autumn 1924 : Nothing can bind one to the other except oneis own sympathy and nothing can free one from the other but the cutting of that sympathetic thread . b) Copied by Al . from (?) (her copy is dated 5th February 1925), and a typewritten copy of sayings (= Gd .'s bookpreparation of the Vadan ) .

Tala . - - - - - - - - - - -to another except the thread of sympathy and nothing can separate one from an other except the cutting of that thread .

c) 1st ed . Vadan Tala 36 .

Nothing can bind one to another except the thread of sympathy, and nothing can separate one from another except the cutting of that thread .

Man is equally inclined to fall in a situation as he is to free himself .

Notebooks Autumn 1924

: Tala . As eagerly inclined man is to free himself from a situation, so readily inclined he is to fall into it .

a) Notebooks

b) Copied by Sk ., probably Tala . from her own MS . - - - - - - - - - - - - - - - - - - (second version a)), - - -from _ situation, so willingly inCont . b) 437

438 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) and a typewritten clined he is to fall into it readily . copy of sayings (= Gd .' s bookpreparation of the ' Vadan ) . C)

1st ed . Vadan - As eagerly as man is inclined to free Tala 37 . himself from a situation, so is he willingly inclined to fall into i t

a) Copied by Gd . from (?) Tala . and her bookpreparation Nothing is as old as the truth and of the Vadan . nothing is as new as the truth . b) 1st ed . Vadan - Nothing is as old as the Truth and Tala 38 . nothing is as new as the Truth .

a) Copied by Gd . from (?) Tala . and her bookpreparation Make of them big things, if you wish to of the Vadan . do small things ; and make of them small things, if you wish to do big things . b) 1st ed . Vadan - Make of them big things, if you wish to Tala 39 . do small things ; and make of them small things, if you wish to do big things .

a) Copied by Gd . from (?) Tala . and her bookpreparation We speak when we understand the language of the Vadan . of one another, and we keep silent when we feel one another's heart . b) 1st ed . Vadan - We speak when we understand the language Tala 40 . of one another, and we keep silent when our hearts speak .

a) Copied by Gd . from (?) Tala . and her bookpreparation Tone is the voice of life ; time is . the of the • Vadan . word of death . b) 1st ed . Vadan Tala 41 . word

Sound is the voice of life ; time is the of death .

Cf . Vadan - Tala 15 .

a) MS . Gd .

Tala .

438

There are many sins, small and great, but to recognize the sin is the Greatest Cont . a)

439 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

sin .

b) A typewritten copy of sayings (= Gd .'s bookpreparation of the Vadan ) .

Tala . - - - - - - - - - - - --- - and great; but to recognise _ sin - - - - - etc .

c) 1st ed . Vadan Tala 42 .

There are many sins, small and great ; but to recognise sin is the greatest sin .

a) MS . Gd .

Tala . . To step .forward is going forward in the path of friendship and to step backwards is going backwards .

b) A typewritten copy of sayings (= Gd .'s bookpreparation of th e Vadan ).

Tala . - - - - - - - - - - - - - - - - - - path of friendship, and - - - -backward is going backward- .

Vadan c) 1st ed . Tala 43 .

To step forward is going forward in the path of friendship, and to step back ward is going backward .

a) MS . Gd .

Tala . He who answers back gets . . . . . . . even with the one who insults him, but he who takes it silently stands above every insult .

b) . The stencilled copy of Tala . sayings with corr . by He who retorts, pays bac k Inayat Khan and in the one - - - - - - him; but he Km .'s handwriting . who takes _ silently - - - - - - etc . The changes already appear in type . c) 1st ed . Vadan - He who retorts- pays the one who Tala 44 . insults himl but he who takes silently stands above every insult .

a) Notebooks

Chala'. There are two times in life when man fails, in the time of prosperity and in the time of adversity .

Tala . b) Copied by Gd . from (?), and a typewritten copy - - - - - - - - - - - - - - when there of sayings (= Gd .'s awaits man' the danger of falling , bookpreparation of the the - - - - - - - - - - - - -and _ Vadan ) . the - - - - - - - - . c)

439

440 ORIGIN and'elaborations :

DIFFERENT VERSIONS :

C) A stencilled copy with corr . by Inayat Khan and in Km .'s handwriting . One word omitted already in type .

Tala . - - - - - - - - - - - - - - - when man awaits the - - - - - - - - - etc .

d) 1st ed . adan Tala 45 .

There are two different times in life when the danger of falling awaits man : the time of prosperity and the time of adversity .

a) Notebooks :

There is nothing which is wrong, wrong 4s-envy-lhet-whfeh-fe-net-~n-4ts-pinee things seem to-be wrong when not in . their proper place .

b) Copied by Gd . from (?) and a typewritten copy of sayings (= Gd .'s bookpreparation of the Vadan •) .

All things become wrong when they are not in their right time or when they are not in their right place .

Tala . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - or Proper place .

The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting . The changes already appear in type .

d) 1st ed . Tala 46 .

440

Vadan

All things become wrong when they are not in their right time or when they 'are not in their proper place .

a) Notebooks 1923 :

In order to arrive at the spiritual attainment two gulfs must be crossed, the sea of attachment and the ocean of detachment .

b) A stencilled H .Q . copy and the stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting . 'the' was already omitted in type .

Bola- - - - - - - - - -at _ spiritua l

In order to arrive at spiritual attainment two gulfs must be crossed, the sea of attachment and the ocean of detachment .

1st ed . Vadan Tala 47 .

- - - - - - - - - - - - - - - - - etc .

44 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1923 : There is nothing more simple or anything more subtle than Truth . b) A stencilled H .Q . copy .

Bola . - - - - -nothing simpler or more subtle than truth .

Tala . c) The stencilled copy of sayings with corr . by - - - - -nothing more subtle or simple Inayat Khan and in, than T ruth . Km .'s handwriting . The alterations already appear in type . - There is nothing more subtle or simpler d) 1st ed . Vadan than Truth . Tala 48 .

a) Notebooks 1923

Food is the nourishment for the bod y Imagination is a refreshment to the heart min d Love is the subsistence of the hear t Truth is the 'sustenance of the soul .

b) A stencilled H .Q . copy and the stencilled copy of sayings with corr . by Inayat Khan and in Km . ' s handwriting . The changes already appear in type .

Tala . - - - - - - nourishment of the body thought is - - - - - - - - - - -mind, love - - - -subsistence` for the hearts Truth - - - - - - - - - - - - - -

Food is the nourishment of the body thought is a refreshment to the mind ; love is the subsistence for the heart ; truth is the sustenance of the soul .

1st ed . Vadan Tala 49 .

a) Notebooks 1923 :

Tala . The length of one's heart man shows b y his tolerance The width of one's heart man shows b y his endurance The height of one's heart man shows b y his power of understandin g The depth of one's heart man shows b y the capacity of assimilating all . 1 . The height of man's heart is as high as his idea l 2 . The depth of man's heart is as dee p as his understandin g 3 . The length of man's heart is as lon g as the far reach of his perceptio n 4 . The breadth of man's heart is as broa d as his sympath y Cont . a) 441

442 ORIGIN and elaborations :

Cont- . a)

DIFFERENT VERSIONS :

b) Copied by Mt . from (?) . Second version under a) . c)

A stencilled H .Q . copy . Second version under a) .

The stencilled copy of sayings with corr . by Inayat Khan and in Km . 's handwriting . The changes already appear in type .

1st ed . Tala 50 .

Notebooks 1923

A stencilled H .Q . copy .

The stencilled copy of sayings with corr . by

Vadan

Inayat Khan and in

442

1st ed . Tala 51 .

Vadan

Tala . 1 . Man's ideal shows the height of hi s hear t 2 . man's understanding shows the depth o f his hearts 3 . man's perception shows the length o f his hearts 4 . his sympathies show t he breadth of hi s hearts 5 . the - - - - - - - - - - - - - - - seen by all --------- . 1. 2. 3. 4. 5.

Tala . - - - - - - - - - - _ - _ - _ - _ _ _ - - - - - - - - - - - - - - - - - - - -P - - - - - - - - - - - - - - - - - - - -, man's sympathy shows the - - - - - - - ; but the fourth dimension of - - - - - - - - - - - contains within itself . Man's ideal shows the height of hi s heart ; man's understanding shows the depth o f his heart ; man's perception shows the length o f his heart ; man's sympathy shows the breadth of hi s heart; but the fourth dimension of man's hear t is seen by all that it contains withi n itself .

Wisdom is different and justice i s different, for justice is expressed i n fairness, but wisdom is worked ou t through tact .

Km .'s handwriting . d)

The circumference of man's heart i s seen from all that it contains . 1 .Man's ideal shows the height of hi s heart .

Chala . - - - - - different from justice while justice - - - -- - fairness, _ wisdom is shown by tact . Tala . - - - - - - - - - - - - -justice, whil e

- - - - - - - - - - - - - - - - - - etc .

Wisdom is different from justice : while justice is expressed in fairness , wisdom is shown by tact .

44 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Gd . from (?) Tala . and the stencilled copy It is two sorts of persons who show of sayings with corr . childlike simplicity in their lives ; by Inayat Khan and in the silly one, who shows childish Km .'s handwriting . traits, and the wise one, who show s innocence . b) 1st ed . Tala 52 .

Vadan

There are two sorts of persons who show child-like simplicity in their lives : the foolish one, who shows childish traits, and the wise one, who show s the innocence of a child .

a) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

TalaThere are some who make the dead alive and there are others who make the living dead .

b) 1st ed . Vadan Tala 53 .

There are some who make the dead alive, and there are or-hers who make the living dead .

a) Notebooks Two persons are silent on the question of religion, the foolish and the most wise . b) MS . Gd .

ehnin : Tala . - - - - - - - - - - - - - - - - - - - - - - - -, the most foolish - - etc .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwritin g and a typewritten copy of sayings with Gd .'s bookpreparation .

Tala . - - - - - - - - - - - - -

d) 1st ed . Tala 54 .

Two persons are silent on the question of religion, the most foolish and the most wise .

Vadan

a) Copied by Gd . from a lecture, with the annotation : 'Sayings to be read to Pir-oMurshid' , and Gd .'s bookpreparation of the Vadan .

Tala . Whet- ie-beyend- law?-ReveAnd-what-ia-lave ?- GedAbove law is love and above love is God .

443

444 ORIGIN and elaborations :

b) 1st ed . Vadan Tala 55 .

DIFFERENT VERSIONS :

- Above law is love , and above love is the Beloved .

a) Copied by Al . from (?) (her copy is dated 5th February 1925), and Gd .' s bookpreparation of the Vadan .

Tala . The Power of the word is indeed great , but the power of Silence is greate r still .

b) 1st ed . Tala 56 .

The power of the word is indeed great , but the power of s ilence is stil l greater .

Vadan

a) Copied by Al . from (?) (her copy is dated 5th February 1925), and Gd .'s bookpreparation of the ' Varia n

Tala . He who speaks much and says little is foolish . He who speaks little and says much is wise .

b) lst ed . Vadan Tala 57 . --'

He whc speaks much and says little is foolish; he who speaks little and says much is wise .

a) Copied by Al . from ( .?) . Her copy is date d 5th February 1925 .

Tala . In the drop , sea is as small as the drop, in the sea a drop is as large as the sea .

b). Gd .'s bookpreparation of the Vadan .

Tala . In the drop_ the sea - - -. - - - - - drop_ - - - - - - - - - - - - - - etc .

c) 1st ed . Vadan Tala 58 .

In the drop, the sea is as small as the drop ; in the seat a drop is as large as the sea .

a) Copied by Gd . from (?) and her bookpreparation of the Vadan

Tala . If it is true it is as true as false, if it is false, it is as false as true .

b) 1st ed . Vadan Tala 59 .

If it is true, it is as true as false ; if it is false, it is as false as true .

No documents referring to Tala 60 have been found in the archives to date . 444

Cont .)

44 5 ORIGIN

and elaborations :

Cont .) 1st ed . Tala 60 .

DIFFERENT VERSIONS :

Vadan - He stands above the situation who controls it ; he falls beneath the situation who becomes involved in it .

a) Copied by Al . from (?) . Tala . Her copy is dated One who looks at life with horror is in 5th February 1925 . the underworld . One who takes life seri ously to heart is in the world . The one who smiles at life with a happy'smile , is above the world . b) Gd .'s bookpreparation of the Vadan .

1st ed . Vadan Tala 61 .

a) Notebooks

Tala . One who looks at life with horror is i n the underworld ; one - - - - - - - - - - - - - - - - - - - - - -world ; the one - - - - - - - - - - - - - - - - smile _ is - - - - - - - . One who looks at life with horror is i n the underworld ; one who takes life seri ously to heart is in the world ; the on e who smiles at life with a happy smil e is above the world .

It is foolishly selfish who is selfish and it is wisely selfish who is selfless .

b) A sentence in the lecture 'The Soul's Manifestation', 6th September 1923, reported by Sk . and published in the book The Soul , Whence and Whither ?-, 1924 .

It is the foolishly ---------and the wisely selfish proves to be selfless .

c) Copied by Gd . with the annotation : 'Written down by me from The Soul , Whence and Whither ? to be shown to Murshid' .

Tala . - - - - - - - - - - - -

Alteration of the last word by Gd . in her own copy .

- - - - - - - - - etc . - - - - - - - be unselfish .

d) Gd .'s bookpreparation of the ' Vadan .

Tala .

e) Again copied by Gd . and a stencilled H .Q . copy .

Chala . He is foolishly - - - - - selfish1 and he is wisely selfish who appears unselfish . f)

445

446 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

f) In the typewritten copy Chala . containing sayings with - - - - - - - - - - - - . corr . by Inayat Khan and in Km .'s handwriting, where this saying appears as a 'Chala', it was crossed out entirely by Km . In a duplicate, with Gd .'s bookpreparation of the Vadan , it was not crossed out . g) 1st ed . 1adan - It is the foolishly selfish who is Tala 62 . selfish ; the wisely selfish proves to be unselfish .

a) Copied by Gd . from (?) Tala . and her bookprepara- Before one is sharp and the other is tion of the Vadan . blunt, Before one is hot and the other is cold, Before one doubts and the other suspects, Before one gives up his confidence and the other his trust, It is time that they had left on e another . Before one closes his. eyes and th e other his ears, Before one turns his head and the other his back , Before one talks and the other talks back, Before one is in wrath and the other i n rage, It is time that they had left on e another . b) 1st ed . Vad an Tala 63 .

Before one becomes sharp and the other blunt, Before one is hot and the other cold, Before one doubts and the other suspects , Before one gives up his confidence and the other his trust . It is time that they _ left on e another . Before one closes his eyes and the other his ears , Before one turns his head and the other his back, Before one talks and the other disputes ,

446

Cont . b)

447 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b )

Before one is in wrath and the other in rage, It is time that they _ left one another .

a) Notebooks :

Friendship, relationship, familiarity, intimacy, all have a limit, if you go across beyond that limit, you certainly break law .

b) Copied by Sk ., probably from her own MS .

Tala . - - - - - - - - - - - - - - - - - - - - - - - - - have their limitations, if you go past beyond the limit you certainly violate the forbidden soil .

It is not known who crossed out part of the word 'limitations' and changed it into 'limits' . c) Gd .'s typewritten bookpreparation of the Vadan .

Tala . - - - - - - - - - - - - - - - - - - - - - - - - - - - -their limits ; if you go beyond the - - - - etc .

Add . in Gd .'s handwriting .

- - - - - - - - - etc . - - - - - - - - - - -go past, beyond - - - - - - etc .

d) 1st ed . Vadan Tala 64 .

Friendship, relationship, familiarity, intimacy, all have their limits ; if you go past the limit you certainly violate the forbidden soil .

a) Notebooks Autumn 1924

: There are those who enjoy taking and there are . . . .1) who enjoy giving .

b) Copied by Gd . from (?) Tala . and her bookpreparation There are those who enjoy taking and of the Vadan . there are those who enjoy giving . c) 1st ed . Vadan - There are those who enjoy taking, and Tala 65 . there are those who enjoy giving . Note 1) : One word illegible .

a) Notebooks 1923 :

you can say without saying, you better not say . If you can do without doing , you must not do .

b) Copied by Gd . from (?) . T ala . - - - - - -say something without - - -, you had better not say . - - - - - -do something without doing_ you had better not do . c)

447

448 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) Gd .'s bookpreparation of the Vadan .

Tala . - - - - - - - - - - - - without saying_ you had better not say_ if - - - - etc .

d) 1st ed . Tala 66 .

If you can say something without sayings you had better not say ; if you can do something without doings you-had better not do .

Vadan

No documents referring to Tala 67 have been found in the archives to date . 1st ed . Vadan Tala 67 .

448

Many live to die, and many the to live .

a) Copied by Gd . from (?) .

Bola . Even the faults of the meritorious souls become merits, and even the merits of the faulty ones turn into faults .

b) A typewritten copy of sayings with Gd .'s bookpreparation of th e Vadan an d the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already appear in type .

Bola . - - - - - - - - - - - - - - - - - soul become - - - - - - -eve n merits - - - - - - - - - - - - - etc .

Crossed out 'Bola' and altered one word in Km .'s handwriting . Inayat Khan added 'Tala' over it .

Tala . - - - - - - - - - etc . - - - - - - - - - - - - - faulty one turn - - etc .

c) 1st ed . Tala 68 .

Vadan

a) Notebooks

There are mostly found to be two classes of people in the world , those who are blinded by faith or those who are blind to faith .

b) Copied by Gd . from (?) .

Bola . There are two kinds of people , those - - - -

Even the faults of the meritorious soul become merits, and even merits of the faulty one turn into faults .

Cont . b)

44 9 ORIGIN and elaborations :

Cont ."b)

DIFFERENT VERSIONS :

by faith and those to faith .

blind

c) A typewritten copy of Bola . sayings with Gd .'s There are two kinds of people bookpreparation of the those who are blinded by faith-, Vadan and the sten- and those who are blind to faith . cille copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . ' Bola' was crossed out Tala . by Km . andlnayatKhan - - - - - - - - - - - - . added 'Tala' to it . d) 1st ed . Vadan - There are two kinds of people Tala 69 . those who are blinded by faith, and those who are blind to faith .

a) Notebooks

One cannot be real and live in the world of falsehood , and one cannot be false and exist in the world of reality .

b) MS . Ng .

Chala .

'Chala' was crossed out and 'Talc' added over it Tala . in Gd .'s handwriting . - - - - - - - - - - - C)

The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - Inayat Khan and in Km .' s handwriting . 'Chala' already appears in type .

. .

' Chala' was crossed out Tala . by Km . and Inayat Khan - - - - - - - - - - - - . added 'Tala' to it . d) 1st ed . Tala 70 .

Vadan

a) Notebooks

Love

One cannot be real and live in the world of falsehood , and one cannot be false and exist in the world of reality .

all, trust none, forgive all, forget none, respect all, worship ) none . submit to)

b) MS . Ng .

Chala . - - - - - - - - - - - - - - - - - - - - respect all, worship none ; Cont . b) 449

450 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . b) that is the manner of th e wise . 'Chala' was crossed ou t and 'Tala' added over Tala . it in Gd .'s handwriting . - - - - - - - - - - - c) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - Inayat Khan and in Km .' s handwriting . 'Chala' already appears in type . 'Chala' was crossed out Tala . by Km. and Inayat Khan - - - - - - - - - - - - added 'Tala' to it .

d) 1st ed . - Vadan - Love all, trust none ; Tala 71 . forgive all, forget none ; respect all, worship none ; that is the manner of the wise .

No documents referring to Talas 72 - 81 have been found in th e archives to date . 1st ed . Vad an Tala 72 .

The rose bringeth forth fragrance , colour, and beautiful structure ; so th e soul, with its unfoldment, shows per sonality, atmosphere, and refined manner.

1st ed . ' Vadan Tala 73 .

The sun, air, water, space, and fertil e soil are necessary for the rose t o bloom ; intelligence, inspiration, love, a wid e outlook, and guidance are required fo r the soul to unfold .

1st ed . Tala 74 .

Vadan

Art without beauty, poetry without in spiration, music without feeling , science without reason, philosophy with out logic, religion without devotion , mysticism without ecstasy are like a lake without water .

1st ed . Vadan Tala 75 .

A joke without wit, a speech withou t meaning, tears without romance, learning without wisdom, position withou t honour, a heart without love, a hea d without thought are like the spac e without the air .

1st ed . Tala 76 .

A man without manly courage, a woma n without womanly grace, a child withou t a child's simplicity, an infant withou t an infant's innocence, a lover withou t

450

Cont . Tala 76)

Vadan

451 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . Tala 76) willing sacrifice, a worshipper without the ideal of God, a giver without great modesty are like a king without a kingdom . 1st ed . Vadan - Criticism, indifference, pessimism are Tala 77 . the three things which close the door of the heart . 1st ed . Vadan - Love is the object in the life of both Tala 78 . devil and saint . The one demands it, the other gives it . 1st ed . Tala 79 .

Vadan

God created man in His own Image, an d man made God in his own likeness .

1st ed . • Vadan Tala 80 .

What pleasure is there in a useles s action ? What interest is there in a senseles s speech ? What joy is there in a depthles s thought ? What happiness is there in a loveles s feeling ?

1st ed . Tala 81 .

The image of Christ is in the Church , the book of Christ is with the clergy , the love of Christ is in the heart o f His worshipper, but the Light of Chris t shines through the Illuminated Souls .

Vadan

No documents referring to the prayers 'Pir', 'Nabi', and 'Rassoul' have .been found in-the archives to date . These prayers are part of the 'Confraternity of the Message', first given by Inayat Khan at Suresnes on 13th . September 1926 . 1st ed . Vadan Gayatri : 'Pir' .

Inspirer of my mind, consoler of my heart, healer of my spirit , Thy presence lifteth me from earth to Heaven : Thy words flow as the sacred river : Thy thought riseth as a divine spring : Thy tender feelings waken sympathy in my heart . Beloved Teacher, thy very being is forgiveness . The clouds of doubt and fear are scattered by thy piercing glance ; Cont .) 451

452 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont .)

All ignorance vanishes in thy illumi nating presence ; A new hope is born in my heart b y breathing thy peaceful atmosphere . 0 inspiring Guide through life' s puzzling ways , In thee I feel abundance of blessing .

1st ed . Vadan Gayatri : ' Nabi ' .

A torch in the darkness, a staff durin g my weakness , A rock in the weariness of life , Thou, my Master, makest earth a Paradise . Thy thought giveth me unearthly joy , Thy light illuminateth my life's path , Thy words inspire me with divin e wisdom . I follow in thy footsteps, which lea d me to the eternal goal . Comforter of the broken-hearted , Support of those in need , Friend of the lovers of Truth , Blessed Master, thou art the Prophet o f God .

1st ed . Vadan Gayatri : ' Rassoul ' .

Warner of coming dangers , Wakener of the world from sleep , Deliverer of the Message of God , Thou art our Saviour . The Sun at the dawn of creation , The Light of the whole universe , The Fulfilment of God's Purpose , Thou the Life Eternal, we seek refug e in thy loving enfoldment . Spirit of Guidance, Source of al l beauty and Creator of harmony , Love, Lover, and Beloved Lord , Thou art our Divine ideal .

a) Notebooks 3

Saying . God and Devil are the two extreme poles of the ego , one representing perfection, the other limitation .

b) MS . Gd . and a typewritten copy of sayings with Gd .'s bookpreparation of the Vadan .

Wadan . Chala . God and devil - - - - - - - - - - - - - - - - ego . One represents perfection ,

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . Add . by Inayat Khan . 452

Chala . - - - - - - - - - - - God and the devil - - - - - - - - etc . d)

45 3 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

- God and the devil are the two extreme d) 1st ed . Vadan Chala 1 . poles of the ego .'One represents perfection, the other limitation .

a) Notebooks

Chala . The moment man realizes when to speak and when to keep silence , he takes his first step) in the path of begins his journey ) wisdom .

b) MS . Gd .

Wadan . - - - - - - - - - - - - - - - - - - - - - - - - - - - -silence he takes his first step in - - - - - - - - - - - - .

c) A typewritten copy of sayings with Gd .'s bookpreparation of the Vadan .

Chala .

- - - - - - - - - - - -

d) The stencilled copy of Chala . - - - - - - - - - - - sayings with corr . by Inayat Khan and in Km .'s handwriting . Added two commas by Km . e) A typewritten copy of 'Unpublished Sayings, preserved by Ng . '

- - - - - - - - - - - - - - - speaks and - - - - --- -silencer he - - etc . The moment one realizes - - - speak_ and - - - - - - -silence one begins one's journey on the path of Wisdom .

f) 1st ed . Vad aai Chala 2 .

a) Notebooks :

Chala . Living in the world without an insight into its hidden laws, is like living in a country not knowing its language .

b) MS . Gd .

The moment man realises when to speaks and when to keep silencer he t ake s his first step in the path of wisdom .

Wadan . ---------- without insight -------- laws is like not knowing the language of the country where one lives .

c) A typewritten copy of Chala . sayings with Gd .'s - - - - - - - - - - - bookpreparation of the Vadan .

d) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - - - - - - - Inayat Khan and in into the hidden laws of nature is - Cont . d) 453

454 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) Km .'s handwriting . - - - - - - - - - - - - - country The changes already in which one was born . appear in type . e) 1st ed . Vadan - Living in the world without insight Chala 3 . into the hidden laws of nature, is like not knowing the language of the country in which one was born .

a) Notebooks b) MS . Gd .

Wadan . Continual search pursuit after the - - - chronic disease of human kind .

c) A typewritten copy of sayings with Gd .'s bookpreparation of the Vadan

Chala . - - - - - - - - - - - -

d) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already appear in type .

Chala . A continual - - - - - - - - - - - - - - - - - - - - - - of man .

e) 1st ed . Vadan Chala 4 .

A continual pursuit after the impossible is the chronic disease of man .

a) Notebooks

454

unknown Continual search for the impossible is the chronic human nature .

The pursuit after that which is beyond one's reach is the oil which feeds the flame of hope .

b) MS . Gd .

Wadan . Search _ P ursuit - - - - - - - - etc .

c) A typewritten copy of sayings with Gd .'s bookpreparation of the Vadan .

Chala . - - - - - - - - - - - -

d) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'Seeking' already appears in type .

Chala . Seeking after - - - - - - - - - - - - - - reach.- is - - - - - - - - - etc .

e) 1st ed . Chala 5 .

Seeking after that which is beyond one's reach is the oil which feeds the flame of hope .

Vadan

45 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Notebooks

The surface of the human intelligenc e is the intellect, when it is turne d inside out, it becomes is the source o f every revelation, impression, intuitio n or inspiration .

MS . Gd .

Wadan . - - - - - - - - - - - - - - - - - - - - -the intellect ; when - - - - - - - - - - out it becomes the - - - - - - - - - - - - - - - - - - - - - intuition and inspiration .

A typewritten copy of sayings with Gd . 's bookpreparation of the Vadan .

Chala . - - - - - - - - - - - -

The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Chala . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -turne d outside in, it becomes the source o f all revelation-

1st ed . Vadan Chala 6 .

The surface of the human intelligenc e is the intellect ; when it is turne d outside in, it becomes the source o f all revelation .

Copied by Gd . from (?) .

Nothing is impossible, all is possible , impossibility is only a boundary whic h stands around the human mind .

Added in Gd .'s own handwriting .

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - boundary of illusion which - - - - - - - - etc .

b) A typewritten copy of sayings with Gd .'s bookpreparation of the Vadan .

Chala . - - - - - - - - - - - - - - - possible. Impossibility - - - - - - - - - - etc .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . One word already changed in type .

Chala . - - - - - - - - - - - - - - - possible ; impossibility - - - - - - - - - of limitation which - - - - - - - etc .

d) 1st ed . Chala 7 .

Nothing is impossible : . all is possible ; impossibility is only a boundary of limitation which stands around th e human mind .

Vadan

a) Notebooks : Facts turn pale before truth as candles before the sun . b) 455

456 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Gd . from (?) .

Facts lose their colour in the face of the truth.- as stars become pale before the sun .

c) A typewritten copy of sayings with Gd .'s bookpreparation of the Vadan .

Chala . - - - - - - - - - - - -

d) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . One word crossed out by Km .

Chala . the Truth , as stars pale before the sun . - - - - - - - - - - - - - - - - - -of Truth, - - - - - - - - - - - - etc .

e) 1st ed . Chala 8 .

Facts lose their colour in the face of Truth, as stars pale before the sun .

Vadan

a) MS . Gd .

It is not difficult at all to please the saint , he can be most easily pleased ; the difficulty is in pleasing the other, who is the opposite of the saint .

b) A typewritten copy of sayings with Gd .'s bookpreparation of the Vadan an d the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already appear in type .

Chala . - - - - - - - - - - - - - - - - - - - - - - - -he can most easily be pleased - - - - - - - - - - - - - etc .

c) 1st ed . Vadan Chala 9 .

It is not difficult at all to please the saint : he can most easily be pleased ; the difficulty is in pleasing the other, who is the opposite of the saint .

a) Notebooks 1923 :

It is most essential to distinguish between want and need .

b) A stencilled H .Q . copy

Chala . So few in this world discriminate properly between their want s and their needs .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already 456 appear in type .

Chala . So few - - - - - - - - - - - - - - - - - - - - - - - -their want an d need . d)

457 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

d) 1st ed . Vadan - So few in this world discriminate Chala 10 . properly between their want and thei r need .

a) A stencilled H .Q . copy . Bola . One responsible soul is worth much more than a thousand workers . b) The stencilled copy of Chala . sayings with corr . by A responsible person is worth more Inayat Khan and in than a thousand men who work . Km .'s handwriting . Corr . by Inayat Khan . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - who labour . C)

1st ed . Vadan - A responsible person is worth more Chala 11 . than a thousand men who labour .

Notebooks 1923

It is true that the light of wisdom must continually be kept alight .

b) A stencilled H .Q . copy .

Chala . - - - - - - - - - - - - - - - - - - - - - - - - -alights but i t is'difficult always to act wisely .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . One word already changed in type .

Chala . - - - - - - - - - - - - - - - - - - - - - - -_- - - - - - - - -alight ; but - - - - - - - - - - - -act rightly .

It is true that the light of wisdom must continually be kept alight ; but i t is difficult always to act rightly .

1st ed . Vadan Chala 12 .

a) Notes in Inayat Khan's Chala . handwriting, 1923 . Either you must pass from all things that interest you in this life on the earth or else they will pass you as the nature of this unstable life is moving . Notebooks 1923

: Either you must pass from all things that interest you in this life on earth or else they will pass you . Either you must pass from things that interest you in this life on earth or they will pass you, for the very nature of this life on earth is unstable . b)

457

458 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

b) A stencilled H .Q . copy . First version a) . - - - - - - - - - - - - - - - - - - - ------------- life upon earth, or - - - - - - - - - -your as - - - - - - - - - - - - - - - - - - - c) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - - - - - - - - - Inayat Khan and in - - - - - - - - - - - - - lif e Km .'s handwriting . , or - - - - - - - - - - - - etc . Two words were altere d in Km .'s handwriting . - - - - - - - - - - etc . - - - - - - - - - - - - else they will pass you, for the - - - - - - - - - - -life i s changing . d) 1st ed . Vadan - Either you must pass from all things Chala 13 . that interest you in this life, or els e they will pass you ; for the nature of this unstable life is changing .

a) Notebooks 1923

Vadan . Chala . Through every good or bad condition the soul makes its way toward the Goal .

b) A stencilled H .Q . copy . Chala . - - - - - - - - - - - - - - - - - - - ------------- the goal . c) The stencilled copy of Chala . sayings with corr . by - - - - every condition agreeable or Inayat Khan and in disagreeable the soul - - - - - - etc . Km .'s handwriting . The changes already appear in type . d) 1st ed . Vadan - Through every condition) agreeable or Chala 14 . disagreeable, the soul makes its way toward the goal .

No documents referring to Chalas 15 and 16 have been found in the archives to date .

458

1st ed . Vadan Chala 15 .

The lover who leans upon the beloved's response , his love is like the flame that needs oil to live ; but the lover who stands on his own feet, is like the lantern of the sun that burns without oil .

1st ed . Vadan Chala 16 .

A simple statement often takes away the charm of something which may be left unsaid .

45 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notes in Inayat Khan's Chala . handwriting, probably If people do not come up to your mark from 1923 : do not become anoid, be happy to know that your mark is has - gene -up is high . b) A stencilled H .Q . copy . - - - - - - - - - - - - - - - - - - - - - - - - - annoyed ; be - - - - etc . c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Chala . - - - - - - - - - - - - - - - - -marks do - - - - - -annoyed; but rejoice, knowing that - - - - - - - - - - -

d) 1st ed . Vadan Chala 17 .

If people do not come up to your mark, do not become annoyed, but rejoice, knowing that your mark is high .

a) Notebooks

The sense of decency is instinctive and it is the life one lives which either shapes it or deforms it .

b) Copied by Gd . from (?) . 'decorum' was added afterwards in Gd .'s handwriting .

Wadan .

c) A typewritten copy of sayings with Gd .'s bookpreparation of the Vadan .

Bela Chala . The sense of . decorum is instinctive; and it is the life one leads which - - - - - - - - - - - - -

d) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Chala . The sense of discretion is instinctive and - - - - - life one lives that eitter - - - - - - - - - - - -

A comma added an d ' it' crossed out by Km .

- - - - - - - - - - - - - -instinctive, - - - - - - - - - - - - - - - - - - - shapes _ or deforms it .

e) 1st ed . Vadan Chala 18 .

(decorum The sense of (decency is - - - - - etc .

The sense of discretion is instinctive, and it is the life one lives that either shapes or deforms it .

a) Copied by Gd . from (?) . Chala . There is no gain without a sacrifice, and if there be any, sacrifice must follow . b) A typewritten copy of Chala . sayings with Gd .'s - - - - - - - - - - - -

- sacrifice, Cont . b) 459

460 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) bookpreparation of the ' Vadan .

and - - - - - - - - - - - - - - - - etc .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'and' was already omitted in type .

Chala . - - - - - - - - - - - - - sacrifice ; if - - - - - - - - - - - - - - etc .

d) 1st ed . Vadan Chala 19 .

There is no gain without sacrifice ; if there be any, sacrifice must follow .

a) Copied by Gd . from M .

Chala . Are you looking for an ideal man? Such a man has not been created, but if you still wish to see him then you will have to create one of your own imagination .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Chala . - - - - - - - - - - - -ideal soul ? Such a person has never been born ; but if you still seek after himi then - - etc .

c) 1st ed . Vadan Chala 20 .

Are you looking for an ideal soul? Such a person has never been born . But if you still seek after him, then you will have to create one of your own imagination .

a) Notebooks

460

The more you learn the more you will discover that there is nothing to be learned .

b) Copied by Gd . from (?) .

Chala . When yo u have lea rn t all there is to be learnt then you will realise tha t - - - - - - - - - - - - - - - - be learnt .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already appear in type .

Chala . - - - - -have lea rned all - - - - - be learned, then - - - - - - - - - - there was nothing to be lea rn ed .

d) 1st ed . Vadan Chala 21 .

When you have lea rn ed all there is to be learned , then you will realise that there was nothing to be learned .

461

ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebook s

The moment you feel that you will no longer remain in the prison, the prisonbars will set open instantly by themselves .

b) Copied by Gd . from (?) .

Chala . - - - - - - - - - etc . - - - - - - - - -will break open - - - - - - etc .

c) A typewritten copy of sayings with Gd .'s bookpreparation of the Vadan .

Chala . - - - - - - etc . - - - - - - the prisonbars will break instantly - etc .

d) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Chala . The mothent a prisoner feels that he will - - - - - - - - - - - - - - prison bars must break instantly of themselves .

e) 1st ed . 'Vadan Chala 22 .

The moment a prisoner feels that he will no longer remain in the prison, the prison bars must break instantly,, of themselves .

a) Notebook s

Saying . Contentment raises man above the strife of worthless things and beyond the smallness of human nature .

b) Copied by Gd . from (?) .

Chala . - - - - - - etc . - - - - - - - the limitations of human nature .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alteration already appears in type .

Chala . - - - - - - etc . - - - - - - - the limitation of - - - - - - - .

d) 1st ed . Vadan Chala 23 .

Contentment raises man above the strife of worthless things and beyond the limitation of human nature .

a) Notebook s

There is selsom too little said and too much done, but often on the contrary .

b) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already appear in type .

Chala . It is seldom that too little is said and too much shone, but often - the contrary .

461

462 ORIGIN and elaborations :

DIFFERENT VERSIONS :

It is seldom that too little is said and too much is done, but often the contrary .

1st ed . Vadan Chala 24 .

a) Notebooks

Motive power is a creative and constructive and yet it is motive that limits the power which is limitless .

b) Copied by Gd . from (?) and the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already appear in Gd .'s copy .

Chala . The motive power is - creative and constructiveL yet - - - - - - - - - - - - power1 which - - - - - -

c) 1st ed . Vadan Chala 25 .

The motive power is creative and constructive, yet it is motive that limits the power_ which is limitless .

a) Notebooks 1923 :

W .1) Chala . All pain is significant of change . All that changes for better or for worse must give a certain pain, because change is at once birth and death . b) A stencilled H .Q . copy . Chala . - - - - - - - - - - - - - - - - - - - - -changes .- for - - - or worse, must cause a certain amount of pain, for change -------C) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - - - -change ; Inayat Khan and in all that changes_ for better or worse_ Km .'s handwriting . must - - - - - - - - - - - - - - etc . d) 1st ed . Vadan - All pain is significant of change ; Chala 26 . all that changes for better or worse must cause a certain amount of pain, for change is at once birth and death . Note 1) : 'W' probably stands for 'Wadan' .

a) Notebooks 1923 :

W .2) Chala . All conventionality that has limited the life of man and removed it far from nature and its law, comes from sex distinction .

b) A stencilled H .Q . copy . Chala . - - - - - - - - - - - 462

46 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) The stencilled copy of Chala .

sayings with corr . by - - - - - - - - - - - - - - - - - - - Inayat Khan and in - - - - - - - - and has removed it far Km .'s handwriting . from nature comes - - etc . The changes already appear in type . Added two commas by Km . - - - - - - - - - - - - - - - - - - - - - - - - maul and - - - - - - - - - - - - -nature, comes - - - - - - - - d) ist ed . Vadan - All conventionality that has limited and has removed it far Chala 27 . the life of man from nature, comes from sex distinction, Note 2) : See note under Chala 26 .

a) Notebooks 1923 :

W .3) Chala . Man was sent into the world of artificiality where he must meet every kind of convention in which alone lies the tragedy of life .

b) A stencilled H .Q . copy . Chala . - - - - - - - - - - - - - - - - - - - - - - - - -he may meet every convention, in - - - - - - - - - etc . c) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - the artificial world Inayat Khan and in that he may meet every conventionality, Rm .'s handwriting . in which lies all traged y yThealtrionsed appear in type . Altered one word by Gd . - - - - - - - - - - - - - - - - - - that he might meet - - - - - - - - etc . - Man was sent into the artificial worl d d) 1st ed . Vadan Chala 28 . that he might meet every conventionality, in which lies all tragedy of life . Note 3) : See note under Chala 26 .

a) Notebooks 1923

Chala . The one who lacks imagination and is of little faith is unable to tread the spiritual path .

b) The stencilled copy of Chala . sayings with corr . by _ One who - - - - - - - - - - - etc . Inayat Khan and i n Km .'s handwriting . 'The' was already omitted in type . Added two commas by Km . - - - - - - - - - imaginations and - - - - - - faith , is - - - - - - - etc . c) 463

464 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) 1st ed . Vadan Chala 29 .

One who lacks imagination, and is of little faith, is unable to tread the spiritual path .

a) Notebooks 1923 :

Faith and imagination are wings and reason and logic are legs of the bird that flies in the spiritual spheres .

b) A stencilled H .Q . copy .

- - - - - - - - - - - - - wingsi an d - - - - - - - - - - - - - the body that - - - - - - - - - - - - - - - . Chala . ------------- wing s of the bird that - - - - - - - - - - - .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km.'s handwriting . The omissions and one word changed already appear in type . d) 1st ed . Vadan Chala 30 .

Faith and imagination are wings of the bird that flies in the spiritual spheres .

a) Copied by Gd . from (?) .

Chala . If the owl of Sophia was as wise as she it would not have sat in her presence so spellbound .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already appear in type .

Chala . - - - - - - Sophia had been as wise as she.. it - - - - - - - - - - - - etc .

If the owl of Sophia had been as wise as she, it would not have sat in her presence so spellbound .

1st ed . Vadan Chala 31 .

a) Notebooks :

If kindness is not balanced with firmness , it may become a weakness .

b) Copied by Gd . from (?) .

Chala . Kindness which is - - - - - - firmness_ _ may prove to be a weakness .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Rm .'s handwriting . 'a' was already omitted in type .

Chala .

464

-prove to be - weakness .

46 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 1st ed . Vadan - Kindness which is not balanced with Chala 32 . firmness may prove to be weakness .

People are not only ready to profit b y your wisdom, power or greatness, but also they are eager to take the advan tage of your ignorance, weakness an d poverty .

b) MS . Gd . and the stencilled copy of sayings with corr . by Inayat Xhan and in Km .'s handwriting . The changes already appear in MS . Gd .

Chala . - - - - - - - - - - - - - - - - - - - - - - - -, power and greatness, bu t they are also eager to take _ advan tage of - - - - - - - - - - - - -an d inability .

Notebooks

1st ed . Vadan Chala 33 .

a) MS . Gd .

People are not only ready to profit b y your wisdom, power, and greatness, bu t they are also eager to take advantag e of your ignorance, weakness) an d inability .

Chala . To be able to trust others aside, i f you can have learned to trust yoursel f you have accomplished a great thing .

The stencilled copy of sayings with corr . by Inayat Than and i n Km .'s handwriting . 'Being' already appears in type .

Chala . Being able - - - - - - - - - - - - etc .

Inayat Khan changed 'a - - - - - - - - - - others apart , if . great thing' into 'some- - - - - - - - - - - - - - - -yourself .. think' and in Km .'s you have accomplished some thing . handwriting one wor d was altered and a comm a added . c)

1st ed . Vadan Chala 34 .

Being able to trust others apart, i f you have learned to trust yourself, yo u have accomplished something .

a) MS . Gd . Chala . and the stencilled copy Every person has a place in life and no of sayings with corr . one can hold a place long that is not by Inayat Than and in his own . Rm .'s handwriting . b)

465

466 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

b) 1st ed . Vadan - Every person has a place in lifer and Chala 35 . no one can hold a place long that is not his own .

a) MS . Gd .

Chala . By trying to look at things not only from one's own point of view, but also from the point of view of another one loses nothing, but on the contrary widens the horizon of his view .

b) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - Inayat Khan and i n Km .'s handwriting .

Inayat Khan changed two - - - - - - -look upon life not - - etc . words ; one word was al- - - - - - - - - - - - of another, one tered in Km .'s handwrit- - - - - - - - - - - - - - - - - - - ing and a comma added . - - - - - - - - - -of one's view . C)

1st ed . Vadan - By trying to look upon life not only Chala 36 . from one's own point of view but also from the point of view of another, one loses nothing, but on the contrary widens the horizon of one's view .

a) Notebooks

It gives strength to control an impulse and it gives relief to express it . It gives relief to express an impulse and it gives strength to control it .

b) MS . Ng .

Second version a) .

In Gd .'s handwriting was added 'Bola' over it and 'Chala' was crossed out .

Bola . - - - - - - - - - - - -

The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'Chala' already appears in type .

Chala . - - - - - - - - - - - -

d) 1st ed . Vadan Chala 37 .

a) Notebooks 466

Chala . To express an impulse _ gives relief, but to control it _ gives strength .

To express an impulse gives relief, but to control it gives strength .

Perfection is attained by five achieveCont . a)

467 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

ments : life , light, power , happiness and peace .

Chal a . b) MS . Ng . over which in - - - - - - - - - - - - Gd .'s handwriting was add . 'Chala' , and a stencilled copy of sayings with corr . by Inayat Khan and i n Km .'s handwriting . C)

1st ed . Vadan Chala 38 .

a) Notebooks

Perfection is attained by five achievements : life, light, power, happiness,_ and peace .

: By creating happiness in life we fulfil our life's purpose . Bola .

b) MS . Ng .

one ful -

In Gd .'s handwriting was - - - - - - happiness _ fils one's life' s added 'Bola' over it . c) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - Inayat Khan and i n Km .'s handwriting . 'Chala' already appears in type .

Km . added one comma . - - - - - - happinessi one - - - - etc . d) 1st ed . ' Vadan - By creating happiness, one fulfils Chala 39 . one's life's purpose .

a) Notebooks

If the dogs bark, the elephant does not take notice of them, if it did, when will it arrive at the destination .

b) MS . Ng .

Chala . If- dogs bark_ at the elephant he does not take any notice s he goes on his way ; so do the Wise when attacked the ignorant .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Chala . - - - - - - - - - - - -

Alterations made by Inayat Khan .

Two commas added by Km . d) 1st ed . Vadan Chala 40 .

- - - - - - - - - - - - -elephants it takes no notice, and goes on its way ; so-do the wise, when - - - - etc . If dogs bark at the elephant, it takes no notice- and goes on its way ; so do the wise_ when attacked by the ignorant . 467

468 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks

There are many wrong paths, but there is one right way that leads to the desired goal .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The add . and omission already appear in type .

Chala .

There are many wrong paths , but there is one right way that leads to the goal .

1st ed . Vadan Chala 41 .

a) MS . Sk . in shorthand and longhand .

Wadan . Chala . You will find reasons if you want to be pessimistic or optimistic to support your view .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The alterations already appear in type .

Chala . - - - - - - - reasons , whether you - - - - - - - - -optimistic to - - etc .

c) 1st ed . Vadan Chala 42 .

You will find reasons, whether you want to be pessimistic or optimistic, to support your view .

Notebooks

b) MS . Gd .

Chala . The seer distinguishes between the real and the unreal until he arrives at a point where all to him becomes reality . Chala . - - - - - - - - - - - -

c) The stencilled copy of sayings with corr . by Inayat Than and in Km-'s handwriting . One word added by Inayat Khan . d) 1st ed . Vadan Chala 43 .

468

- - - - - - - - - - - - - - - -the goal .

Chala . - - - - - - - - - - - - - - - - - - - - - - - unreali until - - - - - - - etc . - - - - - - - - - - - etc . - - - - - - ---------- becomes th e reality . The seer distinguishes between the real and the unreal, until he arrives at a point where all to him becomes th e reality .

46 9 ORIGIN and elaborations :

Notebooks

DIFFERENT VERSIONS :

Sangatha . Then alone you may freely express your impulse, when you do not concern yourself with the consequences .

Chala . b) MS . Ng . over which was added 'Chala' in Gd . ' s When you - - - - - - - - - - - - - - handwriting, consequences, then alone - - - - - - and the stencilled copy - - - - - - - - - impulse . of sayings with corr . by Inayat Than and in Km .'s handwriting . C)

- When you do not concern yourself with Vadan 1st ed . Chala 44 . the consequences, then alone you may freely express your impulse .

Notebooks

One cannot be wise and foolish at th e same time, for the light and darknes s do not come together.

MS . Gd . Only the first part of the saying . (found with the " Gayan " documents) .

Sa in . You cannot - - - - - - - - - - - - - - -time.

c) MS . Ng . ' Chala' was added in Gd .'s handwriting . (see version a)) .

Chala . One cannot - - - - - - - - - - - - -timer for _ light and darknes s cannot come together .

The stencilled copy of sayings with corr . by Inayat Than and i n Km .'s handwriting .

Chala . ----------- -

One word altered in Km .'s handwriting .

- - - - - - - - - - etc . - - - - - - cannot be together .

On another copy the same word again was altered in Rm .' s handwriting .

- - - - - - - - - - etc . - - - - - - cannot dwell together .

1st ed . ' Vadan Chala 45 .

One cannot be wise and foolish at th e same time, for light and darknes s cannot dwell together .

Notebooks

Copied by Gd . from (?) .

Great souls do not seek to attain to occult power, but occult power b y itself comes to them . Chala . Vadan . - - - - - - - - - -seek after th e occult power s , but occult powers b y Cont . b) 469

4 70 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b )

themselves come to them .

c) Copied by Ng . Illuminated souls - - - - - after occult powers ; but - - - - - - - etc . d) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . = version under b) . 'the' already was added in type . Inayat Khan changed the first word . Km . crossed out 'the' twice . e) 1st ed . Vadan Chala 46 .

Chala . Great souls - - - - - - - - - - - - - - - -powers, but the occult - - - etc .

Illuminated souls - - - - - after occult powers, but occult - - etc .

Illuminated souls do not seek after occult powers, but occult powers, by themselves, come to them .

Notebooks . :

It is not the earth's heart in whic h to confide, for it brings forth al l that is given to it in simple trust . I t is the soul of the heaven which i s trustworthy, for it assimilates all i n its own being .

MS . Gd .

Chala .

- - - - - - - - - - - - - - - - - etc . - - - - - - - - - - - - - - - - - - . It is the heaven's soul of _ heaven - etc .

Altered in Gd .'s own handwriting .

It is not the earth's heart of earth in which - - - - - - - - - - - -- - etc .

The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Chala . - - - - - - - - - - - - - - - - - etc . - - - - - - - - - - - - - - -trust; i t is the soul of H eaven - - - - - - etc .

Add . by Inayat Khan .

It is not the heart of the earth - etc .

1st ed . Vadan Chala 47 .

It is not the heart of earth i n which to confide, for it brings fort h all that is given to it in simple trust ; it is the soul of Heaven which is trust worthy, for it assimilates all in it s own being .

a) MS . Gd .

Chala . "Why?" is an animal with myriad tails, every bite you give it, it drops one tail and raises another curved tail .

470

Cont . a)

47 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

Its hunger is never satisfied as lon g as its mouth is open .

Add . and omission in Gd .'s handwriting .

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - on e of its curved tails and raises anothe r tail . Its - - - - - - - - etc .

b) The stencilled copy of sayings with corr . by Inayat Khan and i n Rm .'s handwriting .

Chala . - - - - - - - - - - with a myriad - etc .

Inayat Khan changed 'myriad' into 'thousand' . In Km .'s handwriting one word added, one word crossed out an d one word altered .

- - - - - - - - - - with a thousand tails . At every - - - - - - - - - etc . - - - - - - - - - - - - - - - -anothe r . Its - - - - - satisfied so lon g as - - - - - - - - - -

Vadan c) 1st ed . Chala 48 .

"Why?" is an animal with a thousan d tails . At every bite you give it, i t drops one of its curved tails an d raises another . Its hunger is neve r satisfied so long as its mouth is open .

a) Notebooks : Life is the seeking of everyone . When life is sought in the death then man becomes immortal . b) Copied by Gd . from M .

Chala . Vadan . - - - - - - - - - - - -everyone . The one who seexs life through death becomes immortal .

c) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - - Inayat Khan and i n Km .'s handwriting . In Km .'s handwriting - - - - - - longing of every soul . The 'seeking' was changed one - - - - - - - - - - - - - - - etc . into 'longing' an d Inayat Khan replaced 'one' by 'soul' . d) 1st ed . Vad an - Life is the longing of every soul ; the Chala 49 . one who seeks life through death becomes immortal .

a) Notebooks

: Those whom you have lost here, will be found in the other place .

b) Copied by Gd . from (?) .

Chala .

Vadan . Cont . b) 471

472 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b )

Those you - - - - - here_ you will find them in - - - - - - .

The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Chala .

'whom' was reinserted by Inayat Khan, 'the' replaced by 'some' in Km-'s handwriting and one comma added by her .

Those whom you - - - - - here., you - - - - - - in some other place .

d) 1st ed . ' Vadan Chala 50 .

a) Notebooks

b) Copied by Gd .

from (? )

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . Inayat Khan crossed out one word . d) 1st ed . Vadan Chala 51 .

Notebooks

find in - - - - - - - .- - - - - - -

Those whom you have lost here, you will find in some other place .

In the friendship of the worldly and in their hostility, in both there is pain . Chala . Vadan . - - - -friendship as well as in the hostility of the worldly _ there is pain . Chala . - - - - - - - - - - - -

In _ friendship - - - - - - - - etc . In the friendship, as well as in the hostility of the worldly, there is pain .

Yesterday I was not sufficiently wise , to-day I understand and to-morrow I will do better . in this way man think s on all through life . Wadan . Chala . ,T~ - - - - - - not wis e enough , to-day I understand) and to morrow - - better " i so man thinks an d life goes on .

A stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'and' already wa s omitted in type .

Chala . - - - - - - - - - -- - - - - - - - - - - - - - - - -I understand, tomorrow - - better" ; - - - - - etc .

1st ed . Vadan Chala 52 .

"Yesterday I was not wise enough, to day I understand, . to-morrow I will do

b) MS . Gd .

472

Cont . d)

473 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

better" ; so man thinks-, and life goes on .

Cont . d )

Prophets are the painters of the ideal which is beyond human comprehension .

b) Copied by Gd . from (?) .

Chala . Prophet is the painter of - - - - - - - - - - -beyond man's comprehension .

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'The' already wa s add . in type .

Chala . The prophet - - - - - - - - - - - etc .

One word altered in Km .'s handwriting .

- - - - - - - - - - - - -of that ideal - - - - - - - - - - - - - - - - - .

a) Notebooks

d) 1st ed . Vadan Chala 53 .

The prophet is the painter of that ideal which is beyond man's comprehension .

a) Notebooks

What

does .it matter if the Krishna was Christ or Mohammed was Moses , one thing is true, that there was, there is, and there always will be a servant knower of God a lover . . . man and a server of the humanity .

b) Copied by Gd . from (?) .

Chala . - - - - - - - - - - if Krishna - - -_ - - - - - - - - - -Moses ; one - - -true that - - - - - - - - - - - - therewill always be a knower of Godi a lover of souls, _ a server of humanity .

c) The stencilled copy of Chala . sayings with corr . by -------------------Inayat Khan and in Christi or - - - - - - Moses ? One - etc . Km .'s handwriting . Inayat Khan changed one - - - - - - - - - - - - - - - - - - - word and in Km .'s hand- Christ, or Ebraham was - - - - - - etc . writing the sequence of there always will be - - - - - - - etc . two words was changed . d) 1st ed . Vadan - What does it matter if .Krishna was Chala 54 . Christ, or Brahma was Abraham ? One thing is true, that there was, there is, and there always will be a knower of God , a lover of souls, a server of humanity .

473

474 ORIGIN and 'elaborations :

DIFFERENT VERSIONS :

a) Notebook s

Man who tries to prove his belief superior to the faith of another knows not religion .

b) MS . Gd .

Chala . - - - - - - - - - - - -another does not know the meaning of religion .

c) A stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . 'The' already was added in type .

Chala . The man - - - - - - - - - - - - - - - - - - - - - - - - - -another ,_ does - - - - - - - - - - - - - - - - -

d) .1st ed . Vadan Chala 55 .

The man who tries to prove his belief superior to the faith of another, does not know the meaning of religion .

a) Notebooks

When a person argues upon a problem, it does not mean that he knows it, most often he does not . He argues because he wants to complete his knowledge by the argument .

b) Copied by Gd . from (?) .

Chala . - - - - - - - - - - - problem it does not always mean - - - -it . Most often one argues - - - - - - - - - - - - - knowledge without admitting his limitation . Chala . - - - - - - - - - - - -

c) The stencilled copy of sayings with corr . by Inayat Khan and in Km-'s handwriting . In Km .'s handwriting two words were altered and a comma added . Inayat Khan changed the last word .

d) 1st ed . Vadan Chala 56 .

- - - - - - - argues over a problem , it - - - - - - - - - - - - - - - - Most often he argues - - - - - - - - - - etc . - - - - - his ignorance .

When a person argues on a problem, it does not always mean that he knows it . Most often he argues because he wants to complete his knowledge without admitting his ignorance .

a) Notebooks : The light illuminates the path of those who are standing at a distance from it, those who are near are dazzled by it . b) Copied by Gd . from (?) . Chala . 474

-Cont . b)

47 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont .

are distant from it ; those who are near it are - - - - - - - - - - -

c) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - - Inayat Khan and i n Km .'s handwriting . One word crossed out and - - - - - - - - etc . - - - - - - - - a comma added in Km . 's near are - - - - - - - - - handwriting . d) 1st ed . Vadan Chala 57 .

The light illuminates the path of those who are distant from it ; those who are near are dazzled by it .

a) Notebooks 1923 :

There can be no comparison between art and nature, for art is as limited as man and nature is as perfect as God .

b) A typewritten copy of sayings with Gd .'s bookpreparation of th e an d Vadan the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Chala . - - - - - - - - - etc . - - - - - - - man but nature - - - - - - - - - -

One comma added by Km .

- - - - - - - - - etc . - - - - - - - mant but - - - - - - - - - - - - -

1st ed . . Vadan Chala 58 .

There can be no comparison between art and nat e ; for art is as limited as man, but nature is as perfect as God .

a) Notebooks 1923 :

Self- effacing does not in any way lessen you, it only makes you limitless .

b) A typewritten copy under Chala . the heading " Vadan Manu- - - - - - - - - - - - - - - - - - lesscript" with Gd .'s book- sen _, it - - - - - - - - - - - - -preparation of th e Vadan an d the stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . One word altered in - - - - - - - - - - - - - - - - - lessen, it only makes one limitless . Km .'s handwriting . C)

Self- effacement does not in any way 1st ed . Vadan lessen: it only makes one limitless . Chala 59 . 475

476 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Parts of two sentences in the lecture 'The Purpose of Life', 28th July 1924, in Sk .'s shorthand, published in the book The Purpose of Life , 1927 .

Duty is not necessarily the purpose of life , but still in duty one finds a road which leads to the final purpose of life .

b) Copied by Gd . with the annotation : 'to be read to Pir-o-Murshid' .

Chala . - - - - - - - - - - - - - - - - - - life, but - - - - - - - - - - road that leads one to the purpose - -

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of th e Va dan .

Chala . - - - - - - - - - - - -

Inayat Khan crossed out one word and changed one word . d) 1st ed . Vadan Chala 60 .

a) Two sentences in the lecture 'The Soul's Manifestation' of 6th September 1923, in Sk .'s shorthand, published i n The Soul, Whence an d Whither? , in 1 9 b) Copied by Gd . with the annotation : 'written down by me from The Soul . Whence and Whither? , to be shown to Murshid' .

C) A typewritten copy containing sayings with corr . by Inayat Khan and in Rm .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . 476

- - - - - - - - - - - - - - - - - - - life, still - - - - - - - road which leads - - - - - - - - - - - - Duty is not necessarily the purpose of life; stills in duty one finds a road which leads one to the purpose of life .

No sooner the God-ideal is brought to life, the worshipper of God turns into Truth . Then Truth no longer is his seeking, then the Truth becomes his being and in the light of that absolute Truth he finds all knowledge . Chala . No sooner is the God-ideal brought to life than the - - - - - - - - - - etc . Then - - - - - - - - - - - seeking ; then Truth - - - - - - being, and - - - -- - - - - - - - - - - - - etc . Chala . - - - - - - - - - - - - - - - - - etc . Then Truth is no longer his - - - - etc .

Cont . c)

47 7 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) One word crossed - - - - - - - - - - - - - - - - - etc . out by Inayat Khan . - - - - - - - - longer his seeking ; Truth - - - - - - - - - - - - etc . d) 1st ed . Vadan - No sooner is the God-ideal brought to Chala 61 . life than the worshipper of God turn s into Truth . Then Truth is no longer his seeking ; Truth becomes his being_ and in the light of that absolute Truth he finds all knowledge .

a) Notebooks

Chala . It is not the Lord who was crucified, ft-is-enly- ifs the limitation .

Notebooks 1924 : The Lord was not crucified . What was crucified, net-the -Master;-his limitation only his limitation . b) Copied by Gd . from (?) . Chala . First version a) . It was not - - - - - - - - crucified, his limitation . c) A typewritten copy con- Chala . taining sayings with - - - - - - - - - - corr . by Inayat Tha n and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . Add . in Km .' s handwriting . it was

- - - - - - - - - - - - - -crucified, His limitation .

- It was not the Lord who was crucified, Vadan d) 1st ed . Chala 62 . it was His limitation .

a) Notebooks 1924

: If an idol made of rock can turn into God, then why not a man become divine if people you considered him so . If an idol of rock can turn into God by the devotion of its worshippers, why then must a man personality not become divinity if people thought of-him so .

Notebooks

Chala . If an idol made of rock is made God by its worshippers, why then a personality would not become divinity for th e devotees .

b) Copied by Gd . from (?) Chala . (third version a)), - - - - - - - - - - - - - - - - - - - Cont . b) 477

478 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) and a typewritten - - - - - - - - - - - then should a copy containing sayings personality not - - - - - - - - - - ? with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vada n c) 1st ed . Vadan Chala 63 .

a) Notebooks

If an idol made of rock is made God by its worshippers, why then should a personality not become D ivinity for th e devotees ?

Notebooks Autumn 1924

One who makes fun of another seldom knows that there is something laughable in him also . :

b) Copied by Sk ., probably from her own MS . Second version a) .

Chala . The one who makes fun of another seldom knows that there is something laughable in him also . Wadan . Chala . - - - - - - - - - - - -

c) A typewritten copy conChala . taining sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . One word added in Km .'s - - - - - - - - - - etc . - - - - - - - handwriting . in himself also . d) 1st ed . dan Chala 64 .

a) Notebooks

The one who makes fun of another, seldom knows that there is something laughable in himself also .

: Every person has his own reason, therefore it is not always easy to interpret one's reason to another person . b) Copied by Sk ., probably Wadan . from her own MS . Chala . Every man has - - - - - - - - -, therefore two persons can not always understand one another . c) A typewritten copy con- Chala . taining sayings with - - - - - - - - - - - corr . by Inayat Khan an d in Km .'s handwriting, 478 Conc . c)

4 79 ORIGIN and elaborations :

Cont . c) which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . Altered in Km .'s handwriting .

DIFFERENT VERSIONS :

- - - - - - - - - - - - - - reason ; therefore - - - - - - - - - - - - - - understand each other .

d) 1st ed . adan Chala 65 .

Every man has his own reason ; therefore two persons cannot always understand each other .

a) Notebooks :

There is one thing to be said against the kindhearted, that they never are kind enough .

b) Copied by Sk ., probably from her own MS . and a typewritten copy of sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of th e Vadan . 'Can be ' already appears in Sk .' s handwriting .

Wadan . Chala . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -never can be kind enough .

There is one thing to be said against the kindhearted, that they never can be kind enough .

1st ed . aV dat . Chala 66 .

a) Notebooks

Whether a small person loves you or hates you, he will) must ) pull you down to his own level .

b) Copied by Sk ., probably from her own MS .

Wadan . Chala . you, in every case he will pul l

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Yip .

Chala . - - - - - - - - - - - - - - - - - - - - - you, in either case - - - - etc .

Cont . c) 479

480 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . c) 'either' already appears in type . d) 1st ed . Vadan Chala 67 .

Whether a small person loves you or hates you, in either case he will pull you down to his own level .

a) Notebooks

To go into a matter that matters little, is like raising dust from the ground .

b) Copied by Sk ., probably from her own MS .

Wadan . Chala . - - - - - - - - - - - - - - - - -littleis - - - - - - - - - - - - - - - -

c) A typewritten copy conChala . taining sayings with - - - - - - - - - - - corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the dan . Altered two words by To delve into a matter which matters Inayat Khan . - - - - - - - - - - - - - - - - - d) 1st ed . Vadar. Chala 68 .

To delve into a matter which matters little, is like raising dust from the ground .

a) A sentence in the lecFor it is belief which in its perfection ture 'Healing', 8th becomes faith . September 1924, reporte d by Sk .

480

b) Copied by Gd ., with the annotation : 'written down by me . To be shown to Pir-o-Murshid' .

BetaT 6angatha-f- TeaeawafChala . It - - - - - - - - - - - - - - etc .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a dupli cate of the copy use d by Gd . for her book preparation of th e zda .

Chala . - - - - - - - - - - - - - - - - - etc . It is that faith which is the myster y of life, the secret of salvation .

The second part of this Chala, which is anothe r sentence in the lecture mentioned under a), wa s crossed out, probabl y by Gd . who added it to

- - - - - - - - - - - - - - - - - etc .

Cont . c)

48 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) another sentence in the same lecture, in order to make a separate saying of it (Chala 81) . d) 1st ed . Vadan - It is belief which in its perfection Chala 69 . becomes faith .

a) Copied by Al . from (?) (her copy is dated 5th February 1925), and a typewritten copy of sayings with Gd .'s bookpreparation of the Vadan .

Chala . Even a plain talk gets tangled when told to the person who has in his head a knot .

b) A typewritten copy containing sayings with corr . by Inayat Khan and in Rm .'s handwriting . One word changed by Inayat Khan and in Km .'s handwriting the sequence of the last part of the sentence was reversed .

Chala . - - - - - - - - - - - -

c) 1st ed . Vadan Chala 70 .

Even a plain thought gets - - - - - - - - - - - - - - - - - -has a knot in his head .

Even a plain thought gets tangled when told to a person who has a knot in his head .

a) Copied by Al . from (?) . Her copy is dated 5th February 1925 .

Chala . When a thoughtful person risks falling at each step he takes in the path of life, what about the thoughtless person?

b) A typewritten copy containing sayings with corr . by Inayat Khan . and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . 'a already appears in type .

Chala . - - - - - - - - - etc . - - - - - - - - - - what about a thoughtless person ?

c) 1st ed . Vadan - When a thoughtful person risks falling Chala 71 . at each step he takes in the path o f life, what about a thoughtless person ? 481

482 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Copied by Al . from (?) Chala . (her copy is dated 5th Despair not if your friend has taken February 1925), advantage of you, but be contented and a typewritten copy knowing that it was not your enemy . containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan b) 1st ed . Vadan - Despair not if your friend has taken Chala 72 . advantage of you, but be contented) knowing that it was not your enemy .

a) Copied by Al . from (?) Chala . (her copy is dated 5th There are habits which can best be February 1925), prevented before one has formed them . and a typewritten copy Once you have taken to a habit, then containing sayings with it is difficult to give it up . corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her booknreparation of the Yin . b) 1st ed . Vadan - There are .habits which can best be Chala 73 . prevented before one has formed them . Once you have taken to a habit, then it is difficult to give it up .

a) Copied by Al . from (?) . Her copy is dated 5th February 1925 . b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . 'from' already appears in type .

Chala . Rules of the world are different to the law of the path that mystics tread . Chala . - - - - - - - - - - - -different from the - - - - - - - - - - - - - - -

c) 1st ed . Vada - Rules of the world are different from Chala 74 . the law of the path that the mystics tread . 482

48 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1923 Who leeks fights for justice in the affairs of this world will may fight for ever, he will never find it, for justice is only- te-be manifest only in the sum total of life . b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting .

Chala . Who fight s - - - - - - - - world may fight for ever, for he - - - - - - - - it, justice - - - - - - - - - - - - - etc .

Inayat Khan added one word and Km ., besides reversing the sequence of two words, added two punctuation marks .

He who fights - - - - - - - - - - - - - - - - - - world, may - - - - - - - - - - - - - - - - - find it_ justice is only manifest in - - - - - - - etc .

1st ed . Vadan Chala 75 .

He who fights for justice in the affairs of this world, may fight for ever, for he will never find it ; justice is only manifest in the sum total of life .

a) Notebooks 1923 : When you stand on this earth and look at life there is all injustice and chaos everywhere, but when you rise up and look below, it is all perfect and everything in its place . Then why do you work to change conditions? It is human in me that is working through my advancement toward the divine perfection . b) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - etc . - - - - - - - Inayat Khan and in - - - everywhere ; but when you rise Km .'s handwriting . above and look below it is all just The changes already and perfect and everything appears to be appear in type . in its proper place .

Vadan - When you stand on this earth and look c) 1st ed . Chala 76 . at life, there is all injustice an d chaos everywhere ; but when you rise above and look below, it is all just and perfect, and everything appears to be in its proper place .

a) Notebooks 1923

: When one arrives at God-knowledge from self-knowledge he makes God as small as his little self, but when one comes t o Cont . a) 483

484 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) self-knowledge through God-knowledge the self expands to the largeness o f God . b) The stencilled copy of Chala . sayings with corr . by - - - - - - - - - - - - - - - - - - - Inayat Khan and in self-knowledge, he - - - - - - - - - - Km .'s handwriting . - - - - - - self; but - - - - - - - - The alterations already - - - - - - - -through the knowledge of appear in type . Gods he becomes as large as God . In Km . 's handwriting - - - - - - - - - etc . - - - - - - - one word was altered . - - - - - - - - , but when he comes - - - - - - - - - - - - - - - - - - etc . C)

1st ed . Vadan - When one arrives at God-knowledge from Chala 77 . self-knowledge, he makes God as small as his little self ; but when he comes to self-knowledge through the knowledge of God, he becomes as large as God .

a) Copied by Gd . from (?) Chala . and the stencilled copy The supreme law is that all is just and of sayings with corr . all is right, but is this law to b e by Inayat Khan and in proclaimed? No, it is to be understood . Km .'s handwriting . , b) 1st ed . Vadan - The supreme law is that all is just and Chala 78 . all is right . But is this law to be proclaimed? No, it is to be understood .

a) MS . Gd .

Chala . Attribute is not important, what-is Important it is the :possessor of the attribute who is important .

b) A typewritten copy con- Chala . taining sayings with - - - - - - - - -important ; it - - etc . corr . by Inayat Kha n and'in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . One word added in Km .'s The a ttribute - - - - - - - - - - etc . handwriting . c) 1st ed . Vadan - The attribute is not important ; it is Chala 79 . the possessor of the attribute who is important .

484

485 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) A sentence in Inayat Khan's answer to a question after the lecture 'Poetry' of 18th December 1922, in Sk .'s shorthand .

If anyone with some authority can find out a source of happiness he can only find it out in pain .

b) Copied by Gd . with her annotation : 'after lecture on Poetry, Paris, Dec . 18 , 19201 . 1 )

Chala . If some one can find outl with authorityi the true source of happinessi he can only find it _ in pain .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Chala . - - - - - - - - - - - -, with any authority, - - - - - - - - - - - - etc .

Two alterations made by Inayat Khan .

- - - - - can discover with - - etc . he can find it only in pain .

d) 1st ed . Vadan - If someone can discover1 with any Chala 80 . authority , the true source of happiness, he can find it only in pain . Note 1 ) : The year should rightly be : 1922 .

a) Two sentences in the lecture 'Health', 8th September 1924 , reported by Sk .

Faith is the culmination of belief . It is that faith which is the mystery of life and secret of salvation .

b) Copied by Gd ., with, the annotation : 'written down by me . To be shown to Pir-o- Murshid' .

- - - - - - - - - - etc . - - - - - - of lifer the secret of salvation .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Chala . - - - - - - - - - - - -

d) 1st ed . Vadan Chala 81 .

Faith is the culmination of belief . It is that faith which is the mystery of life, the secret of salvation .

a) Two sentences in the It is not evidence which give on s

. ne) 485

486 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) lecture 'Health', 8 Sept . 1924, reported by Sk .

belief . Belief which stands above evidence is that belief which in the end will culminate into faith .

b) Copied by Gd . with the annotation :('written down by me . To be shown to Pir-o-Murshid) .

- - - - - - - - - - - - - - gives _ belief . - - - - - - - - - - above evidences is - - - - - - - - - - - - - - - - - - - - in faith .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting - a duplicate of the copy used by Gd . for her book preparation of the Vadan .

Chala .

d) 1st ed . Vadan Chala 82 .

It is not evidence which gives belief . Belief which stands above evidences is that belief whichl in the ends will culminate in faith .

a) Three sentences in the lecture 'Health', 8 Sept . 1924, reported by Sk .

Belief therefore is the food of the believer . It is the sustenance of his faith . It is on the belief that he lives, not on food and water .

b) Copied by Gd . with the Belief is the food of the annotation : ('written believer, it is the sustenance of his down by me . To be shown faith . It is on belief h e to Pir-o-Murshid') . lives, not on food and water . c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km . 's handwriting - a duplicate of the copy used by Gd . for her book preparation of the Vadan .

Chala . - - - - - - - - - - etc . - - - faith ; it is on - - - - - - - etc .

d) 1st ed . Vadan Chala 83 .

Belief is the food of the believer ; it is the sustenance of his faith ; it is on belief he lives, not on food and water .

a) Inayat Khan's answer to By learning to think one develop s the 4th question after dignity in nature . The more thoughtthe lecture 'The Art of ful one becomes, naturally the more Personality', 6 Sept . dignified one becomes . Becaus e 1923, in Sk .'s shorthand . dignity springs from thoughtfulness . 486

487 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Bola . b) Copied by Gd . with the annotation : (' written - - - - - - - - - - - - - - - - down by me , to be shown - - - - - - - - - The more one , the more to Murshid ') . thinks dignified one becomes, because dignity springs out of thoughtfulness . Chala . c) Then Gd . copied the same saying an d added over it : - - - - - - - - - Be 1 a-+1923+-8rs } -( already - given} Also a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s h an dwriting - a duplicate of the copy used by Gd . for her book preparation of the Vadan .

d) 1st ed . Vadan - By learning to thinks one develops Chala 84 . dignity in nature; the more one thinks, the more dignified one becomes , because dignity springs out of thoughtfulness .

a) Copied by Gd . from a lec- Chala . ture, with the annota- Reason belongs to earth and Heaven tion : ('written down by both, its depth heavenly, its surface me, to be shown to earthly . And that which fills the gap Murshid') . in form of reason, between Heaven an d earth, is that middle part of it that unites it . And therefore reason can be most confusing and reason can be most enlightening . b) A typewritten copy con- Chala . taining sayings with - - - - - - - - -- etc . - - - - - earthly,_ and that - - - - - - - gap corr . by Inayat Khan in the form of reason, - - - - - etc . and in Km .'s handwriting, which is a duplicate of the copy use d by Gd . for her book

preparation of the Vadan . Inayat Khan crossed out 'And' at the beginning of the last sentence . Two alterations and one word added in Km .' s handwriting . c) 1st ed . Vadan Chala 85 .

Reason belongs both to earth an d Heaven, its depth is heavenly, - - etc . --------- =part of it which unites it . _ T herefore - - - - - etc .

Reason belongs both to earth an d Heaven . Its depth is heavenly, it s surface earthly; and that which fill s the gap in the form of reason, betwee n Heaven and earth, is that middle par t of it which unites it . Therefore reason can be most confusing and reason ca n be most enlightening . 487

488 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) A sentence in the lec- Why does man seek for happiness is not ture 'The Purpose of because the happiness is his sustenance, Life', 14th July 1924, but because happiness is his own self . in Sk .'s shorthand, and Therefore in seeking for happiness man published in the book is seeking for himself . 'The Purpose of Life' in 1927 . b) Copied by Gd . with the Chala . annotation : 'written Why man seeks for - - - - - - - - - - down by me to be shown because _ happiness - - - - - - - - to Murshid' . --------------- ownbein ; t herefore - - - - --- - - - - - - etc . c) A typewritten copy con- Chala . taining sayings with - - - - - - - - - - - corr . by Inayat Kha n and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vada n The first word was altered by Inayat Khan .

The reason man - - - - - - - - - - etc .

d) lst ed . Vadan - The reason yhy man seeks for happiness Chala 86 . is not because happiness is his sustenance, but because happiness is his own being ; thereforet in seeking for happinesst man is seeking for himself .

a) A sentence in the lecture 'The Purpose of Life', 28th July 1924, in Sk .'s shorthand, and published in the book The Purpose of Life , in 1927 .

For religion is not in performing a ceremony or a ritual, religion, the true religion, is the feeling or'the sense of duty .

b) Copied by Gd . with the annotation : 'to be read to Pir-o-Murshid' .

Chala . Religion - - - - - - - - - - - - - - - - ritual, th e true religion_ is - - - - - - - - etc .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Rm .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Chala . Religion - - - - - - - - - - - - - - - - - - - - - ritual ; the true religion is the feelings or the sense of duty .

Inayat Khan crossed out '-the' .

- - - - - - - - - - - - - - - - - - - - - - - - - - ritual ; true - - etc .

488

48 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) 1st ed . Vadan Chala 87 .

Religion is not in performing a ceremony or a ritual ; true religion is the feeling, or the sense, of duty .

No documents referring to Chala 88 have been found in the archives to date . 1st ed . Vadan Chala 88 .

Woman , whom destiny has made to be man's superior, by trying to become his equal, falls beneath his estimation .

a) Notebooks :

What virtue is that, 0 righteous man, which does not give any happiness .

b) Copied by Gd . from (?) .

Chala .

c) A stencilled H .Q . copy and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . The alterations already appear in type .

Chala . - - - - - - - - - - - - - - - - - which .gives no _ happiness ?

d) 1st ed . Vadan Chala 89 .

What virtue is that, 0 righteous man, which gives no happiness ?

a) Notebooks :

you

have lost something, it means that either you have risen above it or fallen below it .

b) Copied by Gd .

from

(?) .

Chala . - - - - - - - - - - - -

Chala . - - - - - - - - something _ it - - - - that you have either risen - - - - etc .

Cont . c) 489

490 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) appear in type . d) 1st ed . Vad an - If you have lost somethings it means Chala 90 . that you have either risen above it or fallen below it .

a) Notebooks

: Man expects of another to place him on a position which is higher than himself, but he himself takes seat which is equal to him .

b) Copied by Gd . from (?) .

Chala . Man expects another - - - - - - -on a higher position but the place which is equal to him he takes himself .

c) A stencilled H .Q . copy Chala . and a typewritten copy - - - - - - - - - - - - - - - - him in containing sayings with a higher position Abut the place to corr . by Inayat Khan which he is equal he take s and in Km .'s handwrit- himself . ing, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan , The alterations already appear in type . d) 1st ed . Vadan - Man expects another to place him in Chala 91 . a higher positions but the place to which he is equals he takes himself .

a) Notebooks

490

The dead can give nothing living, nor can the living give anything dead .

b) Copied by Gd . from (?), a stencilled H .Q . copy and a typewritten copy containing sayings with corr . by Inayat Than and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Chala . - - - - - - - - - - - -

c) 1st ed . yadan Chala 92 .

The dead can give nothing living, nor can the living give anything dead .

491 ORIGIN and elaborations :

a) Notebooks

DIFFERENT VERSIONS :

: It is better that your enemy stands in front of your house than under your roof .

b) Copied by Gd . from (?) .

Chala . - - - - - - - - - - - - - - -stands before your houses, rather than lies under your roof .

c) A stencilled H .Q . copy Chala . and a typewritten copy - - - - - - - - - - - - - - - - - - - containing sayings with - - - - - - house rather than that he corr . by Inayat Khan should live under - - - - - - . and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of th e V dan . The changes already appear in type . d) 1st ed . Vadan - It is better that your enemy stands Chala 93 . before your house rather than that he should live under your roof .

a) Notebooks : White forces, dark forces, all will surrender you through your evolution as you will become powerful, only they each will . . . . . their own work whether it will be beneficial or disadvantageous . b) MS . Gd .

Chala . White forces, or dark - - - - - - - - surrender to you, with the waxing of the moon of your life . But with in the wanin mo on they will show their influence .

c) A stencilled H .Q . copy Chala . and a typewritten copy White forces_ or - - - - - - - - - etc . containing sayings with - - - - - - - - -life_ b ut - - - - etc . corr . by Inayat Kha n and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vada . d) 1st ed . Vadan - White forces or dark forces, all will Chala 94 . surrender to you_ with the waxing of the moon of your life ; but in the waning moon they will show their influence . 491

492 ORIGIN and elaborations :

a) Notebooks 1924

DIFFERENT VERSIONS :

: It matters little if you are on the top of the mountain or at the foot of it, what matters is if you ereohappy) being there .

Notebooks :

Chala . It matters little if you are on the top or at the foot of the mountain, if you are happy there .

b) Copied by Gd . from (?) . Second version a) .

492

Vadan . Chala . - - - - - - - - - - - - - - - - the .top of the mountain or at the foot of it , if you are happy where you are . CC It matters little whether you - - - etc .

It matters little whether you are on the top of the mountain or at the foot of it, if you are happy where you are .

a) Notebooks :

Chala . If you feel your thoughts, that will become your being .

b) Copied by Gd . from (?), a stencilled H .Q . copy and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the .Vada . . The changes already appear in type .

Vadan . CCha la . - - - - - - - -thoughts, your thoughts will ------ .

If you feel your thoughts, your thoughts will become your being .

1st ed . Vad am Chala 96 .

493 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks 1924 :

One who is not moved to take steps to) dance by the cute movements of an innocent babe . . One whose soul does not dance, move d by . . . . . . The soul who is not moved to dance, watching the cute steps of an innocent babe, lives still in his grave . Chala . The one who is not moved to dance by the cute movements of an innocent babe, has not yet risen from his grave .

Notebooks :

b) Copied by Gd . from (?), last version a) . A stencilled H .Q . copy and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . One word already was omitted in type .

Chala . - - - - - - - - - - - - - - - - - the movements - - - - - - - -babe_ has - - - - - - - - - - - - - .

c) 1st ed . Vadan Chala 97 .

The one who is not moved to dance by the movements of an innocent babel has not yet risen from his grave .

a) Notebooks 1924

One cannot praise God unless one thinks of Him as an ideal .

Chala . One cannot praise God unless one-made of Him an ideal personality .

Notebooks :

b) Copied by Gd . from (?) (first version a)) , a stencilled H .Q . copy and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan ' . The changes already appear in type .

Chala . - - - - - - - - - - - - - - -one makes of Him T an ideal .

Vadan c) 1st ed . Chala 98 .

One cannot praise God unless one makes of Him an ideal . 493

494 ORIGIN

and elaborations :

a) Notebooks 1924

DIFFERENT VERSIONS :

: Watching with delight happy smiles of an innocent babe is a great love making . To behold with interest the cute expressions of an innocent child is a wonderful love making . To watch with smiles a child's cute words and actions is the most wonderful love making .

Notebooks :

Chala . Watching with interest the cunning ways of a cute little child is a wonderful love making .

b) Copied by Gd . from (?) (fourth version a)) , a stencilled H .Q . copy and a typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . The changes already appear in type .

Chala . - - - - - - - interest the canning winning ways of a little - - etc .

c) 1st ed . Vadan Chala 99 .

Watching with interest the winning ways of a little child , is a wonderful love - making .

a) Notebooks

b) Copied by Gd . from (?) . Inayat Khan crossed out 'Sura' and replaced it by 'Chala' . A stencilled H .Q . copy .

Every thing and being is placed in its own place in life and each is busy carrying out that work which has to be done in the whole scheme of nature . S ra - Chala . - - - - - - - - - - - -

c) A typewritten copy conChala . - - - - - - - - - - - taining sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . Added one word in Km .'s - - - - - - and every being - - - - etc . handwriting . d) 1st ed . Vadan 494 Chala 100 .

Every thing and every being is placed in its own place in lifer and each i s Cont . d)

49 5 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) busy carrying out that work which ha s to be done in the whole scheme of nature .

a) Notebooks :

A religious ritual for a spiritual person is nothing else but a recreation .

Chala . - - - - - - ritual , for - - - - - -person, is but - - - - - -

c) 1st ed . Vadan Chala 101 .

A religious ritual, for a spiritual person, is but a recreation .

No documents referring to Chalas 102 and 103 have been found in the archives to date . - To find appropriate words to express an 1st ed . Vadan Chala 102 . idea is more complicated than painting a picture . - Destiny can take your best friend as an Vadan 1st ed . Chala 103 . instrument to cause you harm, and your worst enemy to do you good .

`a) Notebooks 1924 Notebooks

: Power is best utilized when used for good . Chala . Power is utilized to its best advantage when used for good .

b) Copied by Gd . from (?) . Chala . Second version a) . - - - - - - - - - - c) A stencilled H .Q . copy . Chala . - - - - - - - - - - - - - - - - - - - when it is use d d) A typewritten copy con- Chala . taining sayings with - - - - - - - - - - - - • corr . by Inayat Than

Cont . d) 495

496 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan Two words added by - - - - - - - - - - - - - - - - - - - Inayat .Khan . - - - - - - - - for a good purpose . e) 1st ed . Vadan Chala 104 .

Power is utilised to its best advantage when it is used for a good purpose .

a) Copied by Gd . from a Chala . lecture with the anno- If one lacks understanding one is poor tation : 'Sayings to be with all that one possesses of the read to Pir-o-Murshid' . goods of this world, and it is understanding which gives a man riches . b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Chala . - - - - - - - - - - - - -

Altered by Inayat Khan .

- - - - - - - - - - - --- - - - - - with all the good of the world one possesses, it is - - - - - - - - - - which is the true riches .

1st ed . Vadan Chala 105 .

If one lacks understanding, one is poor with all the goods of the world one possesses; it is understanding whic h is the true riches .

a) Copied by Al . from (?) . Chala . Her-copy is dated 5th Man who complains about everything, has February 1925 . a complaint in his head somewhere . b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . The changes already appear in type . InayatKhanreversed 496

Chala . The man who - - - - - - everything certainly has - - - - - - - - - -

------------------Cont . b)

49 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) the sequence of - - - - - - - a complaint somewhere in . the last words . his head . - The man who complains about everything) c) 1st ed . Vadan Chala 106 . certainly has a complaint somewhere i n his head .

a) The first sentences of one exaltation I have called sensation, Inayat Khan's answer to the other i have called exaltation . the first question Sensation gives pleasure, exaltation after the lecture 'As gives happiness . pleasure and happiness are two different things . . .', 31st October 1925, in Sk .'s typescript with annotations in her handwriting . Although the version under a) seems to be the origin of Chala 107 in the Vadan , it is not quite certain . - Sensation and exaltation are two things ; b) 1st ed . Vadan Chala 107 . pleasure comes from sensation, happiness from exaltation .

a) Notebooks : No sooner you begin to see the bad side cnature ) you automaticall y of man's haracter)' put a cover over the good side of his nature . Tala . b) Copied by Sk ., . probably from her own MS . - - - - - - - - - - - - - - - - - - - -man's character , you automatically throw a cover - - - - - - - - - - etc . c) A typewritten copy of Tala . sayings (= Gd .'s book- No sooner do you - - - - - - - - - - - preparation of the of a man's character_ than you - - etc . Vadan ) . - No sooner do you begin to see the bad d) 1st ed . Vadan Chala 108 . side of man's character than yo u automatically throw a cover over the good side of his nature .

a) Copied by Gd . with the Man, however great, must not claim annotation : 'MS . perfection, for the limitation of his Message ' . Found with external being limits him in the eye s Cont . a) 497

498 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

Cont . a) Gd .'s bookpreparation of 'The Unity of Religious Ideals' Part VI .

of men .

b) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . The changes already appear in type .

Bola . - - - - - - - - - - - etc . - - - - - - - - - - -being is the only thing that the blind world sees .

Changed by Inayat Khan .

c) 1st ed . Vadan Chala 109 .

a) Notebooks

Chala . Man, however great, must not claim perfection ; for the blind world can only see the limitation of his external being . Man, however great, must not claim perfection ; for the blind world can only see the limitation of his external being .

There are some souls whom you must make your friends, if not, they will become your enemies .

b) MS . Ng .

Bola . - - -whom if you do not make your friends_ will become your enemies .

Corr . in Gd .'s handwriting . c) The stencilled copy of sayings with corr . by Inayat Khan and in Km .'s handwriting . Inayat Khan changed ' Bola ' into ' Chala' .

- - - - - - - souls who if you do not make them your friends - - - - - - etc . Bola . -friends, will - - - etc . Chala . - - - - - - - - - - - -

Gd . corr . 'Bola' under b) in 'Chala' . d) 1st ed . Vadan Chala 110 .

There are some souls who, if you do not make them your friends, will become your enemies .

a) Notebooks 1923 : One who wishes to become a master must first pass his examination as a servant . b) Copied by Gd . from (?), Bola . and her bookpreparation The one who wants to become a Maste r of the Vadan . - - - pass through an examination - etc . 498

499 ORIGIN

and elaborations :

c) The stencilled copy of sayings with corr . by Inayat Than and in Km .'s handwriting . 'like' already appears in type . Inayat Than changed 'Bola' into 'Chala' . d) 1st ed .

Vadan

Bola . - - - - - - - - - - - - - - - - - - - - - - - - - examination like a servant .

Chala . - - - - - - - - - - - The one who wants to become a Master must first pass through an examinatio n as a servant .

Chala 111 .

a) Notebooks 1923

DIFFERENT VERSIONS :

Chala . God cannot be good and perfect at the same time for goodness limits Him Who is all inclusive .

b) The stencilled copy of Bola . sayings with corr . by - - - - - - - - - - - - --- - - - - - Inayat Khan and in - - -time ; it takes good and bad both Km .'s handwriting and to make perfection . a typewritten copy under the heading 'Vadan Manuscript', with Gd .'s bookpreparation of the Vadan . Instead of 'Bola', Inayat Khan added 'Chala' .

Chala . - - - - - - - - - - - - .

c) 1st ed . Vadan - God cannot be good and perfect at the Chala 112 . same time ; it takes good and bad both to make perfection .

a) Copied by Al . from (?) . Her copy is dated 5th February 1925 .

Bola . Fools are not entitled to know the mystery which the wise are supposed to possess .

b) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - -

Instead of 'Bola' Inayat Khan added 'Chala' over it .

Chala . - - - - - - - - - - - -

499

500 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) 1st ed . Vadan - Fools are not entitled to know the mysChala 113 . tery which the wise are supposed t o possess .

Notebooks 1924

One who knows truth can be a wors e guide than the one who did not know i t if he only knew truth not the psychol ogy of human nature . The knower of the Light cannot be a spiritual guide if he did not know th e psychology of human nature . By knowing truth alone one cannot be a teacher, in order to be a teacher on e must have the knowledge of human nature .

Notebooks

Chala . The knowledge of truth is not enough , in order to impart it to the others ,

one must know the psychology of huma n nature . b)

Copied by Gd . from (?) . Fourth version a) .

c) A typewritten copy containing sayings with corr . by Inayat Kha n and in Rm .'s handwriting, which is a dupli cate of the copy use d by Gd . for her bookpreparation of th e dan .

Bola . The knowledge - - - - - - - - enough _ in - - - - -impart it to _ others; one must - - - - - - - - - - - - etc . Bola . - - - - - - - - - - - - .

Inayat Khan changed 'Bola' into 'Chala' .

Chala . - - - - - - - - - - - -

1st ed . Vadan Chala 114 .

The knowledge of Truth does not suffice for imparting it to others ; one must know the psychology of huma n

nature .

a) A sentence in the lecture 'The Purpose of Life', 25th August 1924, in Sk .'s shorthand, published in the book 'The Purpose of Life' in 1927 .

The purpose of life is fulfilled in rising to the greatest heights and in diving to the deepest depths of life ,

b) Copied by Gd .

Bola . - - - - - - - - - - - -

500

50 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - - -

Inayat Khan changed 'Bola' into 'Chala' .

Chala . - - - - - - - - - - - - -

d) 1st ed . Vadan Chala 115 .

a) Copied by Gd . from (?) .

The purpose of life is fulfilled in rising to the greatest heights and in diving*to the deepest depths of life .

Peace will not come to a lover ' s heart so long as he will not become love itself .

b) A typewritten copy con-' Bola . - - - - - - - - - - - - taining sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan . Chala . Inayat Khan changed 'Bola' into 'Chala' . c) 1st ed .

Vadan

Chala 116 .

Peace will not come to a lover's heart so long as he will not become love itself .

a) A sentence in the lecture The Purpose of Life , 21st July 1924, in Sk .'s shorthand, published in the boo k The Purpose of Life in 1927 .

Therefore all things pertaining to spiritual progress in life depend upon peace .

b) Copied by Gd .

Bola .

c) A typewritten copy containing sayings with corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vadan .

Bola . - - - - - - - - - - - - -

All things - - - - - - - etc .

Cont . c) 501

50 2 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Km . crossed out Chala . 'Bola' and Inayat Khan - - - - - - - - - - - - . added 'Chala' . d) 1st ed . Vadan - All things pertaining to-spiritual Chala 117 . progress in life depend upon peace .

a) A sentence in the lec- But the most beautiful form of the love ture 'The Purpose of of God is His compassion, His divine Life', 28th July 1924, forgiveness . in Sk .'s shorthand, published in the book The Purpose of LIfe in 1927 . b) Copied by Gd .

Bola . The most beautiful form of the love of God is His compassion, His divine forgiveness . c) A typewritten copy con- Bola . taining sayings with - - - - - - - - - - - corr . by Inayat Khan and in Km .'s handwriting, which is a duplicate of the copy used by Gd . for her bookpreparation of the Vada. . Inayat Khan changed Chala . 'Bola' into 'Chala' - - - - - - - - - - - - - - - -the Love and in Km .'s handwrit- - - - - - His Compassion, His Divine ing four small letters F orgiveness . were replaced by capitals . d) 1st ed . Vadan - The most beautiful form of the Lov e Chala 118 . of God is His c ompassion, His divine forgiveness .

a) MS . Sr ., dated Summer Nature Meditation . On light and shadow . School 1921 . Thou changest Thy place, but not Thyself, 0 light . b) Km .'s ed . Nirtan - 1) Thou changest thy place, but not thyAlankara 1 . self, 0 light . Note 1) : From Sk .'s letter to Km ., dated 14th June 1969 : 'I remember your indignation on seeing this first edition . Thereupon you decided to have the "Nirtan" printed and published yourself and you sent a copy of this "Nirtan" to many mureeds' . At the backside of the front page of Km .'s publication of the "Nirtan" are printed the 502 Cont . Note)

50 3 DIFFERENT VERSIONS :

ORIGIN and elaborations :

Cont .

Note)

words : (Original and complete copy) .

General one . a) MS . Sr ., dated Summer ' Nature Meditation . School 1921 . Unfold Thy secret through the natur e and reveal Thy mystery through my heart . b) MS . Km .

- - - - - through _ nature Lord, and - - - - - - - - - - - - - - .

Nirtan - Unfold Thy secret through nature , c) Km .'s ed . Alankara 2 . and reveal Thy mystery through my heart .

MS .Sr ., dated Summer School 1921 .

Nature Meditation . Sage or Godly man . Let me become Thy body, Thou become m y spirit, 0 Holy one !

MS . Km .

Thou art my spirit, Holy One .

Nirtan Km .'s ed . Alankara 3 .

MS . Sr ., dated Summer School 1921 .

Nature Meditation . General one . Let the sun of Thy divine spirit ris e from my heart, that morn may break ou t of the darkness of life .

Km .'s ed . Nirtan Alankara 4 .

Let the sun of Thy divine spirit ris e from my heart, that morning may brea k out of the darkness of life .

MS . Sr ., dated Summer School 1921 .

One word added in Km .'s - - - - penetrate through the - - etc . handwriting ; it is no t clear if Inayat Kha n dictated this add . to Km .

Km .'s ed . Nirtan Alankara 5 .

I am Thy body ,

Thou art my spirit, I am Thy body, .my Holy One .

Nature Meditation . Clouds . I shall penetrate the black heart o f the clouds to reach thee, my Lord .

I shall penetrate through the blac k heart of the clouds to reach Thee , my Lord .

a) MS . Sr ., dated Summer Nature Meditation . Ocean . School 1921 . My life is a wave of the ocean of Thy eternal life . b) 503

504 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Rm .'s ed . Nirtan - My life is a wave of the ocean of Thy Alankara 6 . eternal life .

MS . Sr ., dated Summer School 1921 .

Nature Meditation . On God . Let my life become Thy Soul .

MS . Km .

- - my soul - - - -Thy life .

Km .'s ed . irtan Alankara 7 .

Let my soul become Thy life .

MS . Sr ., dated Summer School 1921 .

Nature Meditation . Darkness of night . Through the darkness of night my sou l seeks for Thee .

Km .'s ed . ' Nirtan Alankara 8 .

Through the darkness of night my sou l seeks for Thee .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On the Prophet . Warn me Lord through Thy Prophet, befor e I step into error .

Waken mel Lordt through .Thy Warner , while I am asleep in the arms of error .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On the Prophet . Divinity I see in Thy spirit of Risalat . (Rasoulhood )

It is Thy spirit of Risalat which i s Divinity .

Rm .'s ed . 'Nirtan Alankara 9 .

Km .'s ed . 'Nirtan Alankara 10 .

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . On the Prophet . Thine own ideal I see in the perfectio n of Rasoul .

Thine own desire I see fulfilled, God , in the perfection of Rassoul .

Km .'s ed . Nirtan Alankara 11 .

a) MS . Sr ., dated Summer Nature Meditation . Storm . School 1921 . I hold ear to the depth of Thy blessing when the storm breaks through life's sea . 504

50 5 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

b) Km .'s ed . irtan - I hold ear to the depth of Thy blessing Alankara 12 . when the storm breaks through life's

sea .

a) MS . Sr ., dated Summer Nature Meditation . On the Prophet . Let me recognise Thy Visage in the School 1921 . image of Thy Awatar . - - - - - - - - -Thy Divine Visage - - - - -Thy Message Bearer .

MS . Km .

Nirtan Km .'s ed . Alankara 13 .

Let me recognise Thy divine Visage i n the image of Thy Message-Bearer .

MS . Sr ., dated Summer School 19 21 .

Nature Meditation . On the Prophet . My heart is no more mine, it is Thin e own, my spiritual guide .

Km .'s ed . Nirtan Alankara 14 .

My heart is no more mine, it is Thin e own, my spiritual Guide .

MS . Sr ., dated Summer School 19 21 .

Nature Meditation . . On the Prophet . Heal my soul through the inspirin g glance of Thy Messiah .

Km .'s ed . - Nirtan Alankara 15 .

Heal my soul the' all-sufficient power that cometh from the glance o f Thy Messiah .

Notebooks 1926

Nirtan Km .'s ed . Alankara 16 .

Nirtan . 0, your rising waves of favou r and your raging flames of wrat h on the rose they are like dewdrop s on the flame just like the moth . -

0! your rising waves of favour , And your raging flames of wrath t On the rose they are like dewdrops , On the flame just like the moth .

a) MS . Sr ., dated Summer Nature Meditation . On the Prophet . School 1921 . I see Thy spirit, o Rasoul, under th e veil of my spiritual guide . b) Km .'s ed . Nirtan Alankara 17 .

- My spiritual Guide, Thou bearest in Thyself the spirit of Rassoul . 505

506 ORIGIN and' elaborations :

DIFFERENT VERSIONS :

a) MS . Sr ., dated Summer School 1921 .

Nature Meditation . Clouds . The dark clouds brought romance between Thee, my beloved, and me .

b) Km .'s ed . Nirtan Alankara 18 .

The dark clouds brought romance between Thee, my Beloved , and me .

a) MS . Sr ., dated Summer Nature Meditation . Sage or Godly man . School 1921 . Let my heart reflect the Spirit of the Holy Ones . b) In Km .'s handwriting - - - - - - - - - - - - etc . - - - - - 'Ones' was changed into Holy One . 'One' ; it is not clear if this was dictated to her by Inayat Khan . c) Km .'s ed . Nirtan - Let my heart reflect the s pirit of the Alankara 19 . Holy Ones .

a) MS . Sr ., dated Summer Nature Meditation . On God . School 1921 . Let my self turn into Your .Being . b) MS . Km . - - - - - - - - -into Thy Being . c)

Km .'s ed . Nirtan Alankara 20 .

Copied by Ng . from (?) .

Alankara . My vanity! it amuses me to see the e dance at the sight of my limitation .

Km .'s ed . Nirtan Alankara 21 .

My vanity! It amuses me to see the e dance at the sight of my limitation .

Notebooks

Alankara . The rapture of my heart shows the mar k of thy lips .

Copied by Ng . from (?) .

Alankara . - - - - - - - - - - - - - - - - - - of Thy kiss .

c) Km .'s ed . Nirtan Alankara 22 .

Let myself turn into Thy Being .

The rapture of my heart shows the mar k of Thy kiss .

a) MS . Sr ., dated Summer Nature Meditation . Moon . 506

Cont . a)

50 7 DIFFERENT VERSIONS :

ORIGIN and elaborations :

Cont . a) School 1921 . Let Thy perfection be mine and my imperfection be lost as the darkness in the full moon . b) MS . Km .

- - - - - - - - - - - - - - - - - - -be cleared away as the mist in the sun .

- Let Thy perfection be mine, and my c) Km .'s ed . Nirtan Alankara 23 . imperfection be cleared away as the mist in the sun .

Copied by Ng . from (?) .

Km .'s ed . 'Nirtan Alankara 24 .

Notebooks :

Alankara . Heaven : I cry and shed tears when cloud s gather round my heart, and when th e light of my soul is covered from my sight .

Copied by Ng . from (?) .

The Ste : I cry - - - - - - - - - - - gather around my - - - - - - - - - etc .

Nirtan Km .'s ed . Alankara 25 7

I cry and shed tears whe n clouds gather round my heart, and whe n the light of my soul is covered from m y sight .

Notebooks

Copied by Ng . from (?) .

Alankara . My heart! at times one moment is as a year, and at times one year is a momen t to thee . My heart! At times one moment is as a year, and at times one year is as a moment to thee .

Alankara . The soul : Mother's arms receive me whe n I come to the earth and Father's arm s lift me up at the moment when I return .

Alankara . Mother's arms - - - - - - - - - - - - earths Father's arm s - - - - - - - - - - - - -when I depar t from here .

Km .'s ed . Nirtan Alankara 26 .

Mother's arms receive me when I come to the earth ; Father's arms lift me u p at the moment when I depart from here .

507

508 ORIGIN and elaborations :

a) Notebooks

DIFFERENT VERSIONS :

: Head of love is on its palm face of love is veile d feet of love are ever chained hands of love are nailed Eyes of love are never dry love speaks only through tears ears of love are so keen tha t it voice from the distance hears . Voice of love is silent, an d yet far reaches its cr y Love hath no question nor answer love's expression is sig h Face of love is mysterious love hath mind of a chil d Love's heart is full of tenderness Love's expression is mil d Ideal alone is love's deity constant yearning its lif e Love is not concerned with life or death Love stands firm through all strife Beauty is love's only objec t its inspirer, its al l Love is all power in itself angels attend love's call Path of love is thorny, which leads in the end to bliss . Hope is the staff that love holdeth Goal of love is kiss . Love hath its head on its own palm face of love is veiled . Love's hands are tied with iron chains, feet of love are nailed . Eyes of love are never dry, love speaks only through tears . Ears of love are so keen, that it voice from the distance hears . Voice of love is silent, ye t far reaching is love's cry . Love hath no question nor answer, love is expressed in deep sigh . Ways of love are mysterious, though love hath mind of a child . Love's heart is full of tenderness, and love's expression is mild . Ideal alone is love's deity Constant yearning its lif e Love is not concerned with life or death, Love stands firm through all strife . Beauty is love's only object , its inspirer, its all . Love is all power that there is, angels attend love's call . Love is itself its own medicine Love all its own wounds heals . No one can ever imagine , pain that lover's heart feels .

508

Cont . a)

50 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

Path of the love is thorny, whic h leads in the end to bliss , Hope is the staff that love holds i n hand , love's one desire is a kiss .

b) Copied by Gd . from (?) . Second version a) .

Wadan . Alapa . glhe-ideal- niene - is-levels -de+ty -

In this copy no attention was given to the punctuation .

Love) hath - - - - - - - - - - - - - Ishq ) Face of th e e ishq) is veile d Love's hands are bound with - - - - - Feet of loveishq) are nailed . Eyes - - - - - - - - - - - - - - - - Love - - - - - - - - - - - - - - - - Ears - - - - - - - - - - - - - - - - It - - - - - - - - - - - - - - - - - -

'Heart's breath' was added later on, in Gd .'s handwriting .

Voice - - - - - - - - - - - - - - - - Far - - - - - - - - - - - - - - - - - Love - - - - - - - - - - - - - - - - Love's expressed - - - - - - - - - - Ways - - - - - - - - - - - - - - - - Love hath the mind - - - - - - - - - Heart's breath Love's heart . ) ) is - - - - - - - - - And - - - - - - - - - - - - - - - - - Ideal - - - - - - - - - - - - - - - - Constant - - - - - - - - - - - - - - Love 's not - - - - - - - - - - - - - Love - - - - - - - - - - - - - - - - Beauty - - - - - - - - - - - - - - - Its - - - - - - - - - - - - - - - - -

Love - - - - - - - - - - - - - - - - Angels - - - - - - - - - - - - - - - Love - - - - - - - - - - - - - - - - Love - - - - - - - - - - - - - - - - No one - - - - - - - - - - - - - - - Pain - - - - - - - - - - - - - - - - Path of _ love - - - - - - - - - - Leads- ------------- Hope is the staff love - - - - - Love's one desire's a kiss . c) MS . Km ., not found in the archives, but from a correspondenc e between Kismet Stam and Sakina Furnde in June 1969, it results that 'Heart' was dictated by Inayat Khan to Km .

d) A stencilled H .Q .'s Vadan . Alapa . Heart . copy in stanzas of Heart hath its head on its own palms four lines each, which is most likely the Face of the heart is veiled . Cont . d) 509

510 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . d) version of Km .'s Heart 's hands are bound with iron MS .(c) . chains, Underlining of the words Feet of the heart are nailed . in this version was done Eyes of the heart are never dry, after comparison wit h Heart speaks only through tears . version b) : the word 'love' was changed into Ears of the heart are so keen- that '(the) heart' and the It voice from the distance hears . last line of the Voice of the heart is silent, yet seventh couplet was Far-reaching is heart 's cry . changed . Heart hath no question nor answer s Heart 's expressed in deep sigh . Ways of the heart are mysterious, though Heart hate the mind of a child . Heart's breath is full of tenderness .And heart 's expression is mild . Ideal alone is heart 's deity, Constant yearning its life . Heart 's not concerned with life o r deaths Heart stands firm through all strife . Beauty is heart 's only object , Its inspirer, its all . Heart is all power that there isL Angels attend heart 's call . Heart is itself its own medicines Heart all its own wounds heals . No one can ever imagineThe pain that the loving heart feels . Path of the heart is thorny, which Leads in the end to bliss . Hope is the staff heart holds in hand, Heart 's one desire's a kiss . e) Km .'s ed .

Nirtan

Poem 'Heart'

Heart .

. Heart hath its head on its own palm, Face of the heart is. veiled ; Heart's hands are bound with iron chains, Feet of the heart are nailed . Eyes of the heart are never dry, Heart speaks only through tears . Ears of the heart are so keen That _ voice from the distance i t hears . Voice of the heart is silent , Yet far-reaching is heart's cry . Heart hath no question nor answer, Heart is expressed in deep sigh . Ways of the heart are mysterious, Though heart hath the mind of a child . Heart's breath is full of tenderness, And heart's expression is mild .

5.10

Cont . e)

511 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . e)

Ideal alone is heart's deity , Constant yearning its life . Heart's not concerned with life o r death , Heart stands firm through all strife . Beauty is heart's only object , Its inspirer, its all . Heart is all power that there is , Angels attend heart's call . Heart is itself its own medicine , Heart all its own wounds heals . No one can ever imagin e The pain that the loving heart feels . Path of the heart is thorny , Which leads in the end to bliss . Hope is the staff heart holds in hand , Heart's one desire is a kiss .

a) Notebooks 1923

Face of the Truth is ope n Eyes of the Truth are brigh t Lips of the Truth are ever close d Head of the Truth is uprigh t Words of the Truth are touchin g Voice of the Truth is deep Law of the Truth is simple All that you sow, you reap . Soul of the Truth is flamin g Heart of the Truth is warm Mind of the Truth is afng-le clear and firm through the rain or stor m Life of the Truth is eterna l immortal is its pas t Power of Truth will endure Truth holds good to the last . Breath Chest of the Truth stands forwar d Gaze of the Truth is straigh t Truth hath no fear nor hath doub t Truth hath patience to wai t Facts are all Its shadows an d Truth stands above all sin Hew great in life be the battl e Truth at-last in the end will wi n Image of the Truth is Chris t Sacred word its ro d Sign of Truth is the cross and soul of the Truth is God .

b) Copied by Gd . from (?) and a stencilled H .Q . copy, in which 'truth' was written with a small 't' .

Truth . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - L - - - - - - - - - - - - - - - - - - 1. - - - - - - - - - Truth's upright . Cont . b) 511

512 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) The sequence of some of the verses differs from the sequence in the Notebook version .

Chest of the Truth - - - - - - - - J- - - - - - - - - - - - - - - - - - - - - - - fear nor doubt .. an d Truth hath - - - - - - - - - Words of the Truth - - - - - - - Voice - - - - - - - - - - - - - Law of - - - - - - - - - - - - - - jAll that you sow you reap . Soul - - - - - - - - - - - - - - Heart - - - - - - - - - - - - - - t Mind - - - - - - - - - clear an d Firm through - - - - - - - - - - Facts are all its shadows . Truth stands - - - - - Great be the battle in life , Truth in the end shall win . -,- - - - - - - - - - - - - - - jWisdom's message its rode Sig n of the Truth is the cross. Sign . an d Soul of - - - - - - - - - - Life of the Truth - - - - - - - - jImmortal - - - - - - - - - - - - - - - - - - - - - - - - - - - i - - - - - - - - - - - - - - - - Vadan . Alapa . Truth . Face of truth 's open , Eyes of truth are bright , Lips of _ truth are closed , Head of truths upright s Truth's chest stands forward , Gaze of truth is straight, _ Truth hath fear nor doub t Truth doeth patiently wait, Truth's words are touching , Voice of truth is deept Truth 's law is simple , All you sow you reap_ Soul of truth's flaming , Heart of truth is warm , Truth's mind is clear an d Firm through rain or storm . Facts are but truth's shadows , Truth stands above si n Great be the battle in life , Truth in the end shall win . Image of truth is Christ , Wisdom's message its rod . Sign of _ truth's Cross, an d Soul of G o d . Life of truth's eternal , Immortal is its past . Power of truth will endure , Truth holds good to the last .

After the first four verses follow the first four lines of the third part a) .

Then follows the fifth line a .s .o . of the third part a) up to the end and finally the last four lines of second part a) .

c) A stencilled H .Q . copy of a later date . In Sk .'s handwriting this . version was altered entirely as compared to the earlier stencilled H .Q . copy . See under b) .

d) Km .'s ed . Nirtan - Truth . Poem : 'Truth' . Face of truth is open, Eyes of truth are bright , 512 Cont . d)

51 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont .

truth are ever closed, Head of truth is upright . Breast of truth stands forward, Gaze of truth is straight , Truth hath neither fear nor doubts Truth hath patience to wait . Words of truth are touching, Voice of truth is deep , Law 'of truth is simple, All you sow you reap. Soul of truth is flaming, Heart of truth is warm, Mind of truth is clea r And firm through rain or storm . Facts are but its shadows, Truth stands above all sin ; Great be the battle in life, Truth in the end shall win . Image of truth is Christ, Wisdom's message its rod ; Sign of truth . is Cross And soul of truth is God . Life of truth is eternal, Immortal is its past, Power of truth will endure, Truth holds good to the last .

Lips

a) Copied by Ng . from (?) . Sura . There is no reason that man must know God because he is born on earth ; it is only the birth of his soul that makes him entitled to that knowledge . b) Copied by Ek . and classified by Inayat Khan as 'Sur', originally meant for publication in the Gavan . Changes made in Mc .'s handwriting .

c) Km .'s ed . Sura 1 .

Nirtan

Sura . - - - - - - - - - - - -

- - - - - - - - - - - -man should know - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -that gives him - that knowledge . There is no reason that man should know God because he is born on earth ; it is only the birth of his soul that makes him entitled to that knowledge .

Sura . a) MS . Ng . Inayat Khan added Life is reality Death is its shadow but 'Sura' over it . as the shadow is seen and yet nonexistent so is Death . b)

513

514 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Km .'s ed . Nirtan - Life is realityt death is its shadow ; Sura 2 . but as the shadow is seen and yet nonexistenti so is death .

MS . Ng . Inayat Khan added 'Sura' over it .

Km .'s ed . Sura 3 .

MS . Ng . Inayat Khan added 'Sura' over it .

Km .'s ed . Sura 4 .

MS . Ng . Inayat Khan added 'Sura' over it ..

Km .'s ed . Sura 5 .

Nirtan

virtan

Nirtan

Sura . Death opens a door between life her e and hereafter . -

Death opens a door between life her e and hereafter .

Sura . Death is a silent voyage to the Port o f Eternity . -

Death is a silent voyage to the Port o f Eternity .

Sura . Death is no more death to those who hav e once experienced its sting . -

a) MS . Ng . Inayat Khan added 'Sura' over it .

Death is no more death to those who hav e once experienced its sting .

Sura . Death is but the turning of a page o f life .

Km .'s ed . Sura 6 .

MS . Ng .

Sura .

Inayat Khan added 'Sura' over it .

To the eyes of others it is Death bu t to those who die it is Life .

Km .'s ed . Sura 7 .

Nirtan

a) Notebooks 1926

Death is but the turning of a page o f life .

To the eyes of others it is d eaths but to those who die it is life .

: Glorious sun, are you setting? Yes, to rise again .

b) Km .'s ed . Nirtan - "Glorious sun, are you setting? " 514 Cont . b)

515 ORIGIN

and elaborations :

Cont . b)

" Yes, to rise again . "

Tana 1 .

a) Notebooks 1926

b) Km .'s ed . Tana 2 .

b) Km .'s ed . Tana 3 .

" Sublime nature, my ears did not hear music . " "Your heart has heard it, your soul has danced to it . "

: Trees to the clouds : "With raised hands we pay you our homage . " Clouds in tears : "I grant your request ."

Nirtan - Trees to the clouds : "With raised hands we pay you our homage . " Clouds : " In tears we grant your request . "

a) Notebooks 1926

b) Km .'s ed . Tana 4 .

: Sublime nature, my ears did not hear your music . Your heart has heard it, your soul has danced to it .

N it a your

a) Notebooks 1926

DIFFERENT VERSIONS :

: Nature, where do you borrow your sublimity? From your loving spirit .

Nirtan - " Nature, where do you borrow your sub-limity? " "From your loving spirit . "

a) Notebooks 1926

: Rain, why do you not come in the desert? I keep away from where I am not welcome .

b) Km .'s ed . Nirtan Tana 5 .

- "Rain, why do yo1 not come in the desert? " "I keep away from where I am not welcome . "

a) Notebooks : When once passing through the mountains, I saw rocks, some sitting on their knees, some bending, some standing . I asked : 0 hard-hearted monsters, what secret is there in your charm ? They answered in a silent voice : Because we do not assert ourselves . Nirtan - When once passing through the mountains, b) Km .'s ed . Tana 6 . I saw rocks, some sitting on their Cont . b) 515

516 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b)

some bending, some standing . I asked : "0 hard-hearted monsters, what secret is 1) there in your charm? " They answered in a silent voice : "That we do not assert ourselves ."

knees,

Note 1) : Erroneously printed 'it' .

a) Notebooks 1926

b) Rm .'s ed . Tana 7 .

Nirtan

a) Notebooks 1914/1915

Tana . Rocky mountains, what are you ? We are the tombs of the world's past . - "Rocky mountains, what are you?" " We are the tombs of the world' s past . "

: Tana . Crystal what are you . I am a shadow of Christ' s heart . What quality do you possess . Nethfng- 1 n-partfee1er : I am empty of y self so that by gazing one sees in me his heart reflected .

b) . Rm .'s ed . Nirtan " Crystals what are you? " Tana 8 . "I am the shadow of Christ's H eart . " " What quality do you possess? " "I am empty of self, so that by gazing, one sees in me His Heart reflected . "

a) Notebooks 1926

: Glorious nature, wonderful picture, where shall I keep you ? In the frame of your heart .

b) Rm .'s ed . Nirtan' - "Glorious nature, wonderful picture, Tana 9 . where shall I keep you? " "In the frame of your heart . "

a) Notebooks 1926

: Desert to the clouds : You are passing over us, why not be our guest ? I have no longer trust in the hardhearted .

b) Rm .'s ed . Nirtan - Desert to the rain -clouds : "You are Tana 10 . passing over us, why not be our guest?" "We have no longer trust in the hardhearted . " 516

51 7 ORIGIN

and elaborations :

a) Notebooks 1923 : One or two lines' space was left open before Inayat Khan wrote down this sentence, which seems to be only the second part of a Saying .

DIFFERENT VERSIONS :

We-are-the I am the tongue of the ill-spoken man .

No documents referring to the first part, as published in the Nirtan , have been found in the archives to date . b) Km . ' s ed . Tana 11 .

Nirtan

a) Notebooks 1926

"Burning wick, !±y have you to So through this penance? " I am the tongue of the gossiping one . "

Tana . Wilderness, why does your cry touch m e so deeply ? Because it rises from the bottom of m y heart . Wilderness, what is in you that is s o overwhelming . The expansion of my heart .

b) Km .'s ed . Tana 12 .

Nirtan

"Wilderness, why does your cry touch m e so deeply? " "Because it rises from the bottom o f my heart . "

Km .'s ed . Tana 13 .

Nirtan

"Wilderness, what is in you that is s o overwhelming? " "The expansion of my heart . "

a) Notebooks 1926

b) Km .'s ed . Tana 14 .

: Good bye, nature's vision, shall I ever see you again ? Yes, whenever you will'open the album of your heart .

Nirtan - "Good-bye, nature's vision, shall I ever see you again? " "Yes, whenever you will open the album of your heart . "

a) Notebooks : Why was I born, Lord, if not to find Thee? Why do I die, God, if not to come to Thee? b) 517

518 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Km .'s ed . 'Nirtan - Why was I born, God , if not to find Gamaka 1 . Thee . Why do I die, God, if not to come to Thee_

a) Notebooks 1926

Nirtan . When the unreality of life pushes against my heart, its door opens to the reality .

b) Km .'s ed . - Nirtan - When the unreality of life pushes Gamaka 2 . against my heart, its door opens to the reality .

a) Notebooks

Gamaka . The past to me is now dream, the present to me is the children's play, and future to me is what I will make . The past was my dream, the present is my play, the future will be my plan .

b) Copied by Ng . from (?) . Gamaka . Second version a) . - - - - - - - - - - - - - - - - - - - - - - And the future will be my plan . c) Km .'s ed . Nirtan - The past was my dream, the present is my Gamaka 3 . play, and the future will be my plan .

a) For elaborations and different versions see 1st ed . "Nirtan" after Gamaka 30 : poem 4 : 'Before you judge my actions . . . . .' . b) Km .'s ed . Nirtan - I reach Thee before my feet can reach Gamaka 4 . Thy dwelling place, and I see Thee before mine eyes can reach Thy spheres .

a) Notebooks

: I am the one who is perfected by bed heavens, limited by the earth and expected by humanity who knows me not .

b) Copied by Ng . from (?) . I was perfected by the Heaven , but am Copied by Km . and by Kf . limited by the earth . c) Copied by Ek . and Gamaka . classified by Inayat - - - - - - - - - - - - . 518 Cont . c)

51 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . c) Khan as 'Gamak', originally meant for publication in the Gayan . d) Km .'s ed . Nirtan Gamaka 5 . limited

I was perfected by _ Heaven, but am by the earth .

a) Notebooks

Gamaka . Can anyone break me ? No, by doing so, he may as well prepare to break God, neither can I be broken nor God, but the one who wishes to break, alone will be broken .

b) Copied by Ng . from (?), Gamaka . and copied by Km . and - - - - - - - - - - ? by Kf . No!, by doing so_ he - - - - - - - - - - - - - -God . Neither - - - - - - - - - - - - - - - - -who would wish to break me, he is broken . Gamaka . c) Copied by Ek . and clas sified by Inayat Khan Can anyone break me ? as 'Gamak', originally No!_ by doing so he - - - - - - - - etc . meant for publicatio n in the Gavan . Nirtan - Can anyone break me ? d) Km .'s ed . No . doing sot he may as well prepare Gamaka 6 . to break God . Neither can I be broken, nor God ; but the one who would wish to break me, he is broken .

a) Copied by Ng . from (?) . Gamaka . I draw all my strength from my humility . b) Km .'s ed . Gamaka 7 .

Nirtan

a) Copied by Ng . from

- I draw all my strength from my humility .

M .

Gamaka . A tongue of flame rises from every wound of my heart illuminating my path through life and guiding my way to the goal .

b) Km .'s ed . Nirtan - A tongue of flame rises from every Gamaka 8 . wound of my heartt illuminating my path through life and guiding my way to the goal .

519

520 ORIGIN

and elaborations :

a) Notebooks 1923

DIFFERENT VERSIONS :

Gamaka . The rapidity of my walk imagination cannot follow .

b) Copied by Ng . from (?) . Gamaka . - - - - - - - - - -walk the imagination c) Km .'s ed . Nirtan - The rapidity of my walk the imagination Gamaka 9 . cannot follow .

a) Notebooks

Gamaka . People ask me questions which I cannot put in words, it gives me discomfort when they cannot hear the voice of my silence .

b) Copied by Ng . from (?) . Gamaka . People often ask - - - - - - - -cannot very well answer in words ; and it makes me sad to think they are unable to hear the - - - - - - - - - - - - c) Km .'s ed . Nirtan - People often ask me questions which I Gamaka 10 . cannot very well answer in : .words ; and it makes me sad to think they are unable to hear the voice of my silence .

a) Notebooks

Nirtan . By every hurt or harm that one causes me, one only makes me know him better .

b) Km .'s ed . Nirtan - By every hurt or harm one cause s Gamaka 11 . me, one only makes me knos, him better .

a) Notebooks :

Gamaka . I came as I was made to come , I live as life allows me to live, but I will be what I wish to be .

b) Km .'s ed . Nirtan I came as I was made to come , Gamaka 12 . I'live as life allows me to live, but I will be what I wish to be .

a) Copied by Ng . from (?) . Gamaka . Copied by Km . With every pinprick a drop of blood comes out of my heart, and that drop becomes the wine of Sacrament . 520

521

ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Copied by Kf . - - - - - - - - - - - - - - - - blood oozes out - - - - - - - - - - - - - ---------- of a sacrament . c) Copied by Ek . and classified by Inayat Khan as 'Gamak ', originally meant for publication in the .'ayan .

Gamaka . - - - - - - - - - - - -

d) Km .'s ed . Gamaka 13 .

With every pinprick a drop of blood comes out of my heart, and that drop becomes the Wine of _ Sacrament .

rta

a) Copied by Ng . from (?) . Gamaka . I have not come to teach those who consider themselves Teachers ; I have come to learn . from the teachers and to teach my pupils . b) Km .'s .ed . Nirtan - I have not come to teach those who Gamaka 14 . consider themselves teachers ; I hav e come to learn from the teachers and to teach my pupils .

a) Notebooks

Gamaka . When my heart is dfstafbed perturbed it upsets the whole universe .

b) Copied by Ng . from (?) .

Gamaka . - - - - - - - - - - - -

c) Km .'s ed . Nirtan - When my heart is perturbed it upsets Gamaka 15 . the whole universe . Note 1) : In the Notebooks this Gamaka was writte n down after the 16th and 17th Gamaka published in the "Nirtan" .

a) Notebooks

Gamaka . When my heart is asleep both the worlds slumber .

b) Copied by Ng . from (?) .

Gamaka . - - - - - - - - -asleep then both _ worlds fall into a deep slumber .

c) Km .'s ed . Gamaka 16 .

When my heart is asleep1, then bot h worlds fall into a deep slumber .

Nirtan

521

522 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks : 1 )

The whole creation wakens with the wakening of my heart .

b) Copied by Ng . from (?)

Gamaka . - - - - - creation wakes up with th e

c) Km .'s ed . Nirtan The whole creation wakes up with the Gamaka 17 . wakening of my heart . Note 1) : From the Notebooks it is not clear if th is Gamaka was intended to form part of Gamaka 16 . Ng . copied them as two separate sayings .

a) Notebooks :

When my heart breaks

( it scatters around (pearls become

(pearls . (scattered around . b) Copied by Ng . from

(?) .

Gamaka . When th e shel l of m y ---- - -----J _ pearls become scattered around .

c) Km .'s ed . Nirtan Gamaka 18 ;

- When the shell of my heart breaks, pearls become scattered around .

a) Copied by Ng . from (?) . Gamaka . My heart attains self-sufficiency by eating its own flesh and drinking its own blood . b) Rm .'s ed . Nirtan - My heart attains self-sufficiency by Gamaka 19 . eating its own flesh and drinking its own blood .

a) Notebooks

Alankara . I tremble at the sight of the task that hath been given me to-de and I feel out of breath when I weigh my ideal with my limitation .

b) Copied by Ng . from M . Copied by Km .

Gamaka . - - - - given to me, and I feel confounded when - ---my I deal - - - limitation s .

c) Copied by Ek . and clasGamaka . sified by Inayat Khan - - - - - - - - - - - as 'Gamak', originall y meant for publication in the Gayan 522

523 ORIGIN and elaborations :

DIFFERENT VERSIONS :

d) Km .'s ed . Nirtan - I tremble at the sight of the task that Gamaka 20 . hath been given to me, and I fee l confounded when I weigh my i deal with my limitations .

a) Notebooks 1923 :

Gamaka . Worldly success to me is like a doll's wedding .

b) Copied by Ng . from (?) .

Gamaka . What the world calls success-, is to me like - - - - - - -

c) Km .'s ed . Nirtan - What the world calls success , is to me Gamaka 21 . like a doll' s wedding .

a) Notebooks

Gamaka . I am the wine of the holy sacrament, m y mere presence is intoxicating, thos e who will keep sober after drinking my cup will be illuminated, but those wh o will not assimilate it will expos e themselves to the ridicule of the world .

b) Copied by Ng . from (?) .

Gamaka . --------- the Holy Sacrament . My very being is intoxication , those wh o will drink of my cup and yet keep sobe r will certainly be - - - - - - - - - - - - - - - - - - - - - -will be beside themselves, and be exposed to - - -etc .

c) Km .'s ed . Nirtan Gamaka 22 .

I am the Wine of the Holy Sacrament, my very Being is intoxication; those who will drink of my Cup and yet keep sobe r will certainly be illuminated ; bu t those who will not assimilate it . L wil l be beside themselves and be exposed t o the ridicule of the world .

a) Copied by Ng . from (?) . Gamaka . My heart drinks its own tears and puts them out as pearls . b) Km-'s ed . Nirtan - My heart drinks its own tears and puts Gamaka 23 . them out as pearls .

a) Copied by Ng . from

(?) .

Gamaka . I prefer failure to success gained by Cont . a) 523

524 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a )

falsehood .

b) Km .'s ed . Gamaka 24 .

rta

I prefer failure to success gained by falsehood .

No documents referring to Gamaka 25 have been found in the archives to date . Km .'s ed . Nirtan_ Gamaka 25 .

I am what I am, you make me what you will make me , but I become what I wish to become .

a) Copied by Ng . from (?) . The true exaltation comes to me from the insults I have to endure in life rather than from the respectful attitude of my mureeds . b) Km .'s ed . Nirtan - The true exaltation comes to me from Gamaka 26 . the insults I have to endure in life rather than from the respectful attitude of my mureeds .

a) .MS . .Fm .

Gamaka . Many underestimate the . greatness of the Cause seeing the limitation through which I have to work my way out .

b) Copied by Km . and copied by Kf .

Gamaka . - - - - - - - - - - - - - - - - --- - - - - - -the limitations - - - etc .

c) Copied by Sh . and classified by Inayat Khan as 'Gamak', originally meant for publication in the Gayan .

Gamaka . - - - - - - - - - - - - - - - - - -the cause - - - - - - - - - - - - - - etc .

d) Km .'s ed . Gamaka 27 .

Many underestimate the greatness of the Cause seeing the limitationthrough which I have to work my way-out .

a) Notebooks :

Nirtan

Message . The Message is a call to those whose hour has come to awake and a lullaby to those who are still meant to sleep .

b) MS . Ng . ------------------524 Cont . b)

52 5 ORIGIN

and elaborations :

Cont .

DIFFERENT VERSIONS :

c) Copied by Ng .

- - awake- _ it is a lullaby to - - - - - - - - - - - - - - . Message . - - - - - - - - - - - - - - - - - - - - - - - - -to awake ; and it is - - etc .

d) Km .'s ed . Hirtan - The Message is a call to those whos e Gamaka 28 . hour has come to awakes and it is a lullaby to those who are still meant to sleep .

a) Notebooks :

Message . How can a man claim to be a worl d teacher and be sane at the same time .

Message . - - - - - - - - - - - - -

MS . Zr .

c) MS . Ng . Teacher and at the same time sane ? The Teaching must prove him a Teacher , not the claim . d)

Copied by Ng .

Message . - - - - - - - - - - - - - - - - - -

- - - - - - - - - - - - - - - - sane ; his teachings must - - - - - - - - - , not his claim . e)

Km .'s ed . Nirtan Gamaka 29 .

How can a man claim to be a Teache r and at the same time be sane ; hi s teaching must prove.. him a Teacher , not his claim .

a) MS . Ng .

Message . The Essence of To-day's Message is Balance .

b) Copied by Gd . and originally meant for publication in the Vadan .

The Message . The essence of to-day's message is balance .

In Gd .'s handwriting was written 'Bola' under it . c)

Nirtan Km . Is ed . Gamaka 30 .

The essence of to-day's Message is balance .

a) In Inayat Khan's hand- You are my life it is in you that I writing on a loose liv e sheet of paper . From you I borrow life and you do I give Cont . a) 525

526 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a) 0 you my soul and spirit you I adore I live in you so do I live ever more You are in me and I in you do we live still you are my King and my sins you forgive You are the present and the future and pas t I lost my self but I have found you at last . b) Km .'s ed . Nirtan - You are my lifer it is in you that I Poem : 'You are my live r life' . From you I borrow life and you do I give ; OL my soul and spirit, you I adore .I live in you, so do I live ever more . You are in me and in you do I live .Still you are my King and my sins you forgive . You are the present and _ future and past; I lost myself1 but I have found you at last .

a) In Inayat Khan's hand- Why oh my feeling heart writing on a loose you live and you di e sheet of paper . what makes my feeling heart December 1926 . now to laugh and tothen ) ) cry Death is my life that's-true indeed I live when I di e Pain is my pleasure, when I laugh then I cry . b) Km .'s ed . irta - Why, O my feeling heart Poem : 'Why, 0 my Do you live and die ? feeling heart' . What makes my feeling heart To laugh and to cry ? Death is my life indeed ; I live when I die . Pain is my pleasure ; when I laugh, then I cry .

a) In Inayat Khan's hand- Some did think say that I knew nothing writing on a loose some still thine held that I knew all sheet of paper . some tried-te-avetd-my-presenee di d turn their back to me and some quickly answered my cal l some on hearing my words exclaimed nothing he said that was ne w some said I have always thought this this is my own point of view . some asked what mystery he revealed 526 Cont . a)

52 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . a)

what wonder did he perform some answered we ask no wonde r as long as his heart is warm . some said he's a man as we ar e what difference in him you se e some answered it is not to kno w what is needed is to be .

Nirtan b) Km .'s ed . Poem : 'Some did say that I knew nothing' .

Some did say that I knew nothing , Some still held that I knew all . Some did turn their back to me and Some quickly answered my call . Some on hearing my words exclaimed : "Nothing he said that was new . " Some said : "I have always thought this L This is my own point of view . " Some asked : "What mystery he revealed l What wonder did he perform? " Some answered : "We ask no wonde r So long as his heart is warm . " Some said : "He's a man as we are ,

'know' and 'be' printed in italics .

a) In Inayat Khan's handwriting on loose sheets of paper .

What difference in him do you see ? " Some answered : "It is not to know_

What is needed is to be . "

Before you judge my action s e- I pray me you will forgive Before death 1-knee - eenquered my hear t has die d Help-one-E-Eerd -to-3tve Will you help m y soul to liv e Before my eyes are covere d You will let me see Thy your fac e Before my feet are tire d I will may reach your dwelling place . Before the-wer301-has am I forsake n by the world so hard and col d i-hepe -pea-w13+- net-forget-m e Before I leave this mantl e You will take me in your fol d Before my task work is ove r you will help me on my Kin g before the blast of trumpe t Your song you will let me sin g Before you judge my action s Lord I pray, me ; you will forgiv e Before my heart has die d You will help my soul to live Before my eyes are covere d Will you let me see your face Before my feet are tire d May I reach your dwelling plac e Cont . a) 527

528 ORIGIN and elaborations :

Cont .

Before

DIFFERENT VERSIONS :

am forsaken Before the earth By the world so hard has proven to b e and cold poor with treasBefore I leave-this ured gol d throw my mantle Will you take me in your fold ? Before my work is over You I pray will-right the wron g You will help me on, my King on lffe4a the path help me alon g Before the-piny-ef trumpet you allow your musi c iFear-aeng-Mf~~-yees-Set-one-s fn g Will you let me sing my song . Before they will come forward with their thousand tales untold . Before you judge my action s Lord, I pray, you will forgive before my heart has broken Will you help my soul to live? Before my eyes are covered Will you let me see your face? Before my feet are tire d May I reach your . dwelling place? Before they-viii-eese- erward I wake from slumber With-their-+heaaend-te ee-note-ld You will watch me, Lord, I hold Before I throw my mantl e Will you take me in your fold? Before my work is over By-year-grnee-yeti+3} Ye!lT-f-preyT-w1i4 You, my Lord will right the wrong Before you play your musi c

Will you let me sing my song? Before there comes the world's end You, ~-pray-y-hnad-Mf~~-ke~d my hand , I pray, will hol d Before the-eterm-4n I drown in life's se a fen-my-arm You my hand will-surely-held You will surely save me Lord, I hold Before I elimb-lffels-steep-hill reach the summi t O my hand Lord will you hold Before I pass through darkness You'll guide me right I hold . b) Rm .'s ed . Nirtan Poem : ' Before you

528

Before you judge my actions, Lord, I pray, you will forgive .

Cont . b)

52 9 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) judge my Before my heart has broken, actions' . Will you help my soul to live ? See third version a) . Before my eyes are covered Will you let me see your face? Before my feet are tired , May I reach your dwelling-place? Before I wake from slumbers You will watch me, Lord, I hold . Before I throw my mantle s Will you take ne in your fold? Before my work is overt You, my Lord, will right the wrong_ Before you play your music, Will ybu let me sing my song ?

No documents referring to Bola 1 have been found in the archives to date . Km .'s ed . Bola 1 .

Nirtan

- The saints are forgiveness itself .

a) Notebooks : In the influence that controls .a situation, the hand of God is seen . b) Km .'s ed . Nirtan - In the influence that controls a Bola 2 . situation, the Hand of God is seen .

a) Notebooks : The more one can bear, the more one is given to bear . b) Km .'s ed . Bola 3 .

Nirtan given

a) Notebooks :

b) Km .'s ed . Bola 4 .

Nirtan . If one wants to know life , one can know it best by one's own life .

Nirtan

a) Notebooks 1926

The more one can bear, the more one is to bear .

If one wants to know life, know it by one's own life .

one can best

Nirtan . No beloved has ever known the depth of the lover's heart . b)

529

530 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Km .'s ed . Bola 5 .

No beloved has ever known the depth of the lover's heart .

Nirtan

Notebooks 1926

Km .'s ed . Bola 6 .

Nirtan

Nirtan . Sometimes success is a defeat an d defeat is a success . -

Sometimes success is a defeat an d defeat is a success .

No docume nts referrin g to Bola 7 have bee n found in the archive s to date . Km .'s ed . Bola 7 .

Nirtan

Notebooks 1926

The greater the responsibility th e greater the person .

One gives happiness in order to buy pleasure . Pleasure costs happiness . Man unconsciously pays happiness i n order to buy pleasure .

Km .'s ed . Bola 8 .

Nirtan

a) Notebooks 1926

b) Km .'s ed . Bola 9 .

Man unconsciously pays happiness in order to buy pleasure .

: Life is interesting (with friends and (with both friends (enemies both . (and foes .

Nirtan

- Life is interesting with friends and enemies both .

a) A third version of the saying of which the particulars were given under Bola 28 in the a n . No documents referring to this version, however, have been found in the archives to date . 530

53 1 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Km .'s ed . Nirtan - A sharp tongue can cut one deeper than a knife . Bola 10 .

No documents referring to Bolas 11 and 12 have been found in the archives to date . - Sin is a sin, whether thought, said, Nirtan Km .'s ed . Bola 11 . or done . Km .'s ed . Nirtan - There are many dead sins, but t o Bola 12 . separate two loving hearts is a living sin .

a) Notebooks :

Saying . All difficult things are made easy by willingness .

b) MS . Ng .

Saying . Every difficulty can be made easy by the power of a willing spirit .

c) Km .'s ed . Bola 13 .

Nirtan - Every difficulty can be made easy by the power of a willing spirit .

No documents referring to Bola 14 have been found in the archives to date . Km .'s ed . Bola 14 .

Nirtan

- Man sees in another his own fault .

a) Notebook 19th April / Saying . 12th May 1923 : Give not nor claim love by force, for love is an affair of mutual willingness . Saying . b) MS . Fm . Copied by Km . - - - - - - - - - - - - . Chala . c) Copied by Sh . and classified by Inayat Khan - - - - - --- - - - - as 'Chal', originally meant for publication in the Gavan . Nirtan - Give not nor claim love by force, for d) Km .'s ed . Bola 15 . love is an affair of mutual willingness .

531

532 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) Notebooks

Bola . Silence is an unadmitting consent and uncommitting refusal .

b) MS . Fin .

Saying . - - - - - - - - - - - - - - - - - and an uncommitting

c) Copied by Km . Saying . (Chala) InMc .'shandwriting - - - - - - - - - - - 'Chala' was added between brackets . d) Copied by Sh . and clasChala . sified by Inayat Khan - - - - - - - - - - - as 'Chal', originally meant for publication in the Gavan . e) Km .'s ed . Bola 16 .

Nirtan - Silence is an unadmitting consent and an uncommitting refusal .

a) Notebooks 1926

: Walking on the turning wheel of the earth, living under the ever rotating sun, man expects a peaceful life .

b) Rm .'s ed . Nirtan - Walking on the turning wheel of the Bola 17 . earth, living under the ever-rotating sun, man expects a peaceful life .

a) Notebooks 1921 :

Sangatha . Saying . To disown the heart is the greatest initiation .

b) Copied by Gd . from (7) . To

ver the - - - - - - - - - etc .

c) Rm .'s ed . Nirtan - To discover the heart is the greatest Bola 18 . initiation .

a) Notebooks 1926

: A consent after refusing is worse than a refusal .

b) Rm .'s ed . Nirtan - A consent after refusing is worse than Bola 19 . a refusal .

532

a) Notebooks

1926

: Man's jealousy is woman 's vanity .

b) Rm .'s ed . Bola 20 .

Nirtan

Man's jealousy . is . woman's vanity .

53 3 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Saying . One's own self is the best accuser o f one's faults th an anyone else in th e world .

Notebooks 1921

MS . Ng .

Saying . One's own Self has the right to accuse one's Self for one 's faults , rathe r than anyone else .

Inayat Khan added 'Bola' over it .

Bola . - - - - - - - - - - - -

Copied by Gd . On s own self - - - - - - - - - - oneself for - - - - - - - - - - - - etc .

Km .'s ed . Bola 21 .

Nirtan

a) Notebooks 1921

One's own self has the right to accus e oneself of one 's faults- rather than anyone else .

Saying . Truth is born of falsehood, as light cometh from darkness .

Heathen . b) Copied by Gd . from (?) . Saying . Truth - - - - - -falsehood as - - -

c) Rm .'s ed . Bola 22 .

Nirtan

a) Notebooks 1921

- Truth is born of falsehood as light cometh from darkness .

Saying . A charming personality is more precious than all wealth . Saying . A real good nature is gold with perfume .

b) - e) : See for elaborations and different Gayan versions : Chala 21 . f) Km .'s ed . - Nirtan Bola 23 .

a) MS . Gd .

- A charming personality is great riches .

Sangatha . The mystic perfects himself by making himself empty of himself .

Saying . In Gd .' s own handwriting Sasgethn'Sangatha' afterwards - - - - - - - - - - - was crossed out an d 'Saying' added . b) 533

534 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Km .'s ed . Bola 24 .

The mystic perfects himself by making himself empty of himself .

a) Notebooks

Nirtan

Saying . Suffering enables man to distinguish joy . Saying . The sorrow enables man to experience Joy .

b) MS . Fm .

Inayat Khan replaced 'Saying' by 'Bola' and crossed out the first word .

Bola . Sorrow - - - - - - - - - - - - etc .

c) Copied by Gd . Copied by Km .

Bola . Sorrow - - - - - - - - - - - - -

d) Copied by Sh . and classified by Inayat Khan as 'Bol', originally meant for publication in the Gavan . Mc ., however , crossed out the whole saying with her annotation : 'see chalas' .

Bola . - - - - - - - - - - - -

e) Km .'s ed . Bola 25 .

Sorrow enables man to experience joy .

Nirtan

No documents referring to Bola 26 have been found in the archives to date . Rm .'s ed . Bola 26 .

Nirtan

a) MS . Gd .

In Gd .'s own handwriting afterwards 'Sangatha' was crossed out and 'Saying' added . b) Km .'s ed . Bola 27 .

534

Nirtan

The punishment of the God of Compassion is a reward too .

Sangatha . The Creator by means of the human heart experiences life within and without . 6nngatha Saying . - - - - - - - - - - - -

The Creators by means of the human heart, experiences life within an d without .

535 ORIGIN

and elaborations :

DIFFERENT VERSIONS :

a) MS . Zr .

Saying . Tear of joy are more precious than pearls .

b) Copied by Ng . and copied by Km .

Saying . Tears of - - - - - - - - - - - - - etc .

c) Copied by Ek . and classified by Inayat Khan as 'Boll, originally meant for publication in the Gayan .

Bola . - - - - - - - - - - - -

d) Km .'s ed . rtan Bola 28 .

Tears of joy are more precious than pearls .

a) Copied by Ng . from (?), and copied by Km .

Sura . If you avoid wrongdoing, it will avoid you .

b) Copied by Ek . and classified by Inayat Khan as 'Sur', originally meant for publication in the ' Gav.an ' . Altered in Mc .'s handwriting .

S ura . - - - - - - - - - - - - -

c) Km .'s ed . Bola 29 .

Nirtan

- - - - - - -wrong , wrong will - If you avoid wrong doing , it will avoid you .

a) Notebooks :

Saying . The true artist expresses his soul in his art .

b) MS . Ng . Copied by Km .

Saying . A real Artist - - - - - - - - - - etc .

c) Copied by Ek . and classified by Inayat Khan as 'Bo]', originally meant for publication in the Gavan .

Bola .

d) Km .'s ed . Bola 30 .

A real a rtist expresses his soul in his art .

Nirtan

a) MS . Ng . Copied by Km .

Saying . Simplicity is not always interesting .

b) Copied by Ek . and classified by Inayat Khan as 'Chal', originally meant for publication

Chala . - - - - - - - - - - - - Cont . b) 535

5 36 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Cont . b) in the Gayan . c) Km .'s ed . Bola 31 .

Ni rtan

a) Notebooks 1921

- Simplicity is not always interesting .

Bola . Saying . Divinity is the exaltation of the soul of humanity .

b) Copied by Gd . from (?) . Bola . - - - - - - - - - - - - - - - the human soul . Inayat Khan crossed out 'Bola' and added ' Sangita III ' in the margin . c) Km .'s ed . irta - Divinity is the exaltation of the human Bola 32 . soul .

Notebooks :

It is not the action which is sin, i t is the attitude of mind which makes it .

MS . Ng .

Saying . -- - -----. ------ is a sin i t is - - - - - - - - - - - - - - - it so .

Km .'s ed . Bola 33 .

Nirtan

Note : Cf .

It is no the action which is a sint i t is the attitude of mind which makes i t SO . Gayan - Bola 24 .

a) Notebooks

: Silence speaks louder than words .

b) ft .'s ed . Bola 34 .

Nirtan

a) Notebooks

b) MS . Ng .

- Silence speaks louder than words .

Saying . Reality unfolds with the breaking of the heart .

Saying . - - - - - - - - - - - -

c) Km .'s ed . Nirtan - Reality unfolds with the breaking of Bola 35 . the heart .

a) . MS . Ng .

Saying . Christ is God reduced and man enlarged . 536 b)

53 7 ORIGIN and elaborations :

b) Km .'s ed . Bola 36 .

Nirtan

DIFFERENT VERSIONS :

- Christ is God reduced and man enlarged .

a) Notebook 19th April / To be in nature 12th May 1923 : is being in . . . . . . . The vision of the nature the presence of God . b) MS . Ng .

Saying . The vision of nature is the - etc .

c) Km .'s ed . Bola 37 .

Nirtan

a) Notebooks

b) MS . Ng .

- The vision of nature is the P resence Of God . '

Saying . In the heart of sorrow there is a seed of joy .

Saying . - - - - - - - - - - - -

c) Km .'s ed . Nirtan - In-the heart of sorrow there is a seed Bola 38 . of joy .

No documents referring to Bola 39 have been found in the archives to date . Rm .'s ed . Nirtan - The one who troubles much about the Bola 39 . cause, is far removed from the cause .

a) A sentence in the lecture 'Architecture', 6th August 1926, in Sk .'s shorthand, published in the book Yesterday, to-day and to-morrow in 1935 .

The house is built with matter but made with spirit .

b) Km .'s ed . Bola 40 .

A house is , built with matters but made wi th spirit .

Nirtan

a) See elaborations and versions of Bola 28 in the Gayan and Bola 10 in the Nirtan . b)

537

538 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Km .'s ed . Bola 41 .

A sharp tongue is a poisoned sword .

Nirtan

a) Notebooks 1914/1915

b) Km .'s ed . Bola 42 .

a) Notebooks

Nirtan

: -

Righteousness gives strength and falseness weakens .the mind . Righteousness gives strengths and falseness weakens the mind .

No one would do evil if he knew he was doing it .

b) MS . Fm . Copied by Km .

Saying . - - - - - - -do wrong if he knew the wrong of it .

c) Copied by Sh . and classified by Inayat Khan as 'Bol ', originally meant for publication in the Ga a~r._ . Alterations in Mc .'s handwriting .

Bola . - - - - - - - - - - - -

- - - - - - - - - - - - - - knew it to be wrong _ _

Underneath Mc . added : 'If you avoid wrong, wrong will avoid you' see Nirtan , Bola 29 . This seems to be meant as a suggestion to make one Saying out of the two . d) Km .'s ed . Bola 43 .

Nirtan

No one would do wrong if he knew - the wrong of it .

a) Notebooks 1914/1915 Love in giving and taking is commercialised . It in its pure essence when love is for its own joy . b) Km .'s ed . r'Iirtan - Love in giving and taking is commerBola 44 . cialised . It is in its pure essence when love is for its own joy .

a) The first sentence in The spirit of feeling is lost when a the lecture 'Tassawuf' sentiment is expressed in words . (Sangatha 1,58), 1922 . It is not known who reported this lecture . 538

539 ORIGIN and elaborations :

Nirtan

b) Km .'s ed . Bola 45 .

DIFFERENT VERSIONS :

The spirit of feeling is lost when a sentiment is expressed in words .

No documents referring to Bola 46 have been found in the archives to date . Km .'s ed . Bola 46 .

Nirtaa

a) Notebooks 1914/1915 b) Km .'s ed . Bola 47 .

a) Notebooks

Nirtan

No earth, no water, no fire, no air can ever disunite two hearts that have become one .

Retire from the mundane things of life as much as life would permit you . Retire from the mundane things of life as much as life would permit you .

Bola . Avoid all nonsense .

b) MS . Fm . Copied by Gd . Copied by Km .

Bola . - - - - - - - - - - - - -

c) Copied by Sh . and classified by Inayat Khan as 'Bol' .

Bola . - - - - - - - - - - - - -

The saying was crossed out, probably by Mc . Originally it was meant to be published in the Gayan . d) Km .'s ed . Bola 48 .

Nirtan

Avoid all nonsense .

a) A sentence in the lecture 'Education', 11th August 1926, in Sk .'s shorthand, published in the boo k Education in 1934 .

Accomplishment is more valuable than what is accomplished .

b) Km .'s ed . Bola 49 .

Accomplishment is more valuable than what is accomplished .

Nirtan

539

540 ORIGIN and elaborations :

DIFFERENT VERSIONS :

a) MS . Ng . Inayat Khan added 'Sura' over it .

Sura . Life is Time ; and Death is its division .

b) Rm .'s ed . Bola 50 .

a) Notebooks

Nirtan

Life is time and death is its division .

Saying . We need not tolerate the inharmony, but we must overcome it .

b) MS . Fm .

Saying . - - - - - - tolerate inharmony_ but we can act indifferent to it .

One word altered by Inayat Khan . Copied by Km .

we may ac t

c) Copied by Gd . - - - - - - - - --- - - -inharmonyt but we can act --------- d) Copied by Sh . and classified by .Inayat Khan as 'Chal', originally meant for publication in the Gayan .

Chala . - - - - - - - - - - - - -inharmony ; but we may act --------- .

e) Rm .'s ed . Bola 51 .

We need not tolerate inharmonyt but we can act indifferent to it .

Nirtan

a) MS . Ng .

Saying . It is the separation which is separated, not we .

b) Copied by Ek . and classified by Inayat Khan as 'Chal', originally meant for publication in the Gayan .

Chala . - - - - - - - - - - - -

c) Km .'s ed . Bola 52 .

It is the separation which is separated, not we .

Nirtan

a) Copied by Ng . from (?) . Saying . Copied by Km . One who gives love will receive a thousandfold in return . b) Copied by Ek . and clasBola . sified by Inayat Khan - - - - - - - - - _ _ _ as 'Boll, originally meant for publication in the Gayan . 540 c)

54 1 ORIGIN and elaborations ; DIFFERENT VERSIONS ;

C) Km .'s ed . Bola 53 .

Nirtan He who gives love will receive a thousandfold in return .

a) MS . Fm . Bola . Copied by Gd . Evil is like shadow . Copied by Km . Bola . b) Copied by Sh . and classified by Inayat Khan - - - - - - - - - - - - . as 'Bol', originall y meant for publication in the Gayan . Add . by Mc . - - - - like a shadow . c) Km .'s ed . Bola 54 .

Nirtan

- Evil is like _ shadow .

Note : Cf .

Gayan

- Bola 85 .

a) The first sentence in Nature is born, character is built, and the lecture 'Psychol- personality is developed . ogy', 9th August 1926, in Sk .'s shorthand . b) Km .'s ed . Bola 55 .

Nirtan - Nature is born, character is built, and personality is developed .

a) A sentence in the lecture 'Mysticism', 2nd August 1926, in Sk .'s shorthand . b) Km .'s ed . Bola 56 .

Nirtan

Time and space therefore are the hands and the feet of the mystic . Through the space he climbs and through . the time he accomolishe,s . are the hands Time and space and feet of the mysticl_ through space he climbsi and through _ tim e he accomplishes .

a) See elaborations and versions of Bnla 131 in the Vadan . b) Km .'s ed . Nirtan Bola 57 .

a) A sentence in the lecture 'The Freedom of

The same thing that may bring pride to one, may cause shame to another .

Man seeks freedom, and pursues captivity . Cont . a) 541

542 ORIGIN and elaborations ;

DIFFERENT VERSION S ;

Cont . a) the Soul', 24th January 1924, in Km .'s shorthand . b) Km .'s ed . Bola 58 .

Nirtan

Man seeks freedom, and pursues ity .

captiv-

No documents referring to the Bolas 59 and 60 have been found in the archives to date . Km .'s ed . Bola 59 .

Nirtan

The one who seeks the spiritual path, is sought after by the spirit .

Km .'s ed . Bola 60 .

Nirtan

To life there is no death, and to death there is no life .

a) A sentence in the lec- Perfection is to be found in looking ture 'Music', answer to for one, in pursuing one, in finding a question, 3rd Septem- one, in realizing one . ber 1926, in Sk .'s shorthand . b) Km .'s ed . Nirtan - Perfection is to be found in lookin g Bola 61 . for one, in pursuing one, in finding one, in realising one .

a) Notebooks 1926 Befool not, o night, the morn will break, Beware, o darkness , the sun will shine, Be not vain, o mist, it will once be clear, Forget not, my sorrow , once joy will arise . b) Km .'s ed . Nirtan - Befool not, 0 night, the morn will Tala 1 . break ; beware, 0 darkness , the sun will shine ; be not vain, 0 mist, it will once be clear ; my sorrow, forget not, once joy will arise .

a) Notebooks :

542

A labour done without wages, a service without thanks . A merit without appreciation, a love Cont . a)

54 3 ORIGIN and elaborations : DIFFERENT VERSIONS :

Cont . a) without answer, have a different value to them . b) Km .'s ed . Nirtan - A labour done without wages, Tala 2 . a service without thanks , a merit without appreciation, a love without answer have a different value

No documents referrin g to Tala 3 have been found in the archive s to date . Km .'s ed . Tala 3 .

a) Notebooks

Nirtan

b) Km .'s ed . Tala 4 .

It is a weakness to withdraw fro m struggle ; it is foolishness to g o through it .

Nirtan . If you are annoyed by any disagreeabl e experience, it is a loss, but if you have learned by it, it is a gain . Nirtan

If you are annoyed by any disagreeabl e experience, it is a loss ; but if you have learnt by it, it is a gain .

No docume nts referrin g to Tala 5 have bee n found in the archive s to date . Km .'s ed . Tala 5 .

a) Notebooks

b) Km .'s ed . Tala 6 .

Nirtan

What feeling it is to ask forgivenes s of those who must ask forgiveness o f you, and to thank those who must than k you .

It does not matter how hard you labour, it is what you accomplish that counts . Nirtan

a) See elaborations and versions of Bola 184 in the Gayan .

It does not matter how hard you labour! it is what you accomplish that counts .

543

544 ORIGIN and elaborations :

DIFFERENT VERSIONS :

b) Km .'s ed . Nirtan - Wickedness that manifests from an Tala 7 . intelligent person is like a poisonou s fruit springing from a fertile ground .

No documents referring toTala 8 have been found in the archives to date . Km .'s ed . Nirtan - The life of love is more than innumerTala 8 . able lives, and the death of love is worse than a thousand deaths ..

a) Notebooks 1921 : The birds, creatures with wings, will never have a lasting attachment with the animals, so it is even with men . The farer of the Heaven can never keep attached to the dweller of the earth . b) MS . Gr . Saying . 'Saying' was added to As the birds _ it in Gd .'s handwrit- will - - - - - - - - attachment to ing . animals so - - - - - - - - men ; Vie Wayfarer of the Heavens can never keep constantly attached - - - - - of earth . Copied by Gd . c) Rm .'s ed . Nirtan - As the birds will never have a lasting Tala 9 . attachment to animals, so it is even with man ; the Wayfarer of the Heavens can never keep constantly attached to the dweller of the earth .

No documents referring to Tala 10 have been found in the archives to date . Rm .'s ed . Tala 10 .

Nirtan - Knowledge ends in no knowledge, learning ends in unlearning .

a) Notebooks 1926

544

Tala . An energetic woman is to dance with, a witty woman is good to talk with, a woman of heart Is to love , Cont . a)

54 5 ORIGIN and elaborations :

Cont . a)

and

DIFFERENT VERSIONS :

woman of ideal is to worship .

Nirtan - An energetic woman is to be danced with; b) Km .'s ed . Tala 11 . a witty woman is good to talk with; a woman of heart is to be loved ; and a woman of ideal is to be worshipped .

a) Notebooks 1926

Tala . Sweeter than honey are the results of one's toil , more fragant than flowers are the words of praise , more delicious than fruit is an obedient child , more precious than a pearl is a congenial mate .

b) Km .'s ed . Nirtan - Sweeter than honey are the results of Tala 12 . one's toil ; more fragrant than flowers are the words of praise; more delicious than fruit is an obedient child ; more precious than a pearl is a congenial mate .

No documents referring to Tala 13 have been found in the archives to date . Km .'s ed . Tala 13 .

Nirtan ugly

Notebooks 1921

MS . Gr . Gd . added 'Saying' over it .

Copied by Gd .

- A beautiful sin is a virtue, and an virtue is a sin .

Phy . 1 ) Impulse's intoxicating action is absorb ing, but it is the result of every dee d that brings man to realization . Saying . Impulse is intoxicating; action i s absorbing_ but - - - - - - - - - - etc . - - - - - - - - - - - - - - - - - - - absorbing ; but - - - - - - - - - - etc .

Km .'s ed . Tala 14 .

Nirtan

Impulse is intoxicating ; action i s absorbing ; but it is the result of ever y deed that leads man to realisation . Note 1) 545

546 ORIGIN and elaborations :

DIFFERENT VERSIONS :

Note 1) : 'Phy' could mean 'Philosophy' .

a) Notebooks

: By pessimism you miss the chance of gaining . By optimism you take the chance of losing .

b) Km .'s ed . Nirtan Tala 15 .

- An optimist takes the chance of losing ; a pessimist loses the chance of gaining .

a) MS . Fm . Copied by Km .

b) Copied by Ng . Copied by Gd .

c) Copied by Sh . and classified by Inayat Khan as 'Sur', originally meant for publication in the Gaya n Mc . first crossed out 'the' before 'others' and then the whole saying, with the annotation : 'Change to :'

Saying . When you care for the opinion of the others, you are below them ; when you do not care, you are above them . - - - - - - - - - - --- - - - of others_ you -----------Z-- - care_ you - - - - - - - . Sura . - - - - - - - - - - - - - - - of the others - - - - - - - - - - - - - - etc .

The secret of our dependence or independence in life lies in our regard or disregard of the opinion of others .

d) Km .'s ed . Ni rtan - When you care for the opinion of others , Tala 16 . you are below them ; when you do no t See version b) . caret you are above them .

No documents referring to the Talas 17 and 18 have been found in the archives to date . Rm .'s ed . Tala 17 .

Nirtan - It is the lover's heart that touches the depths of life ; it is the godly soul that soars to the highest heavens ; it is the seer's eye that penetrates through the wall of matter ; and it is the knower's spirit that assimilates all the knowledge .

Km .'s ed . Nirtan - We experience death by playing life , 546 Tala 18 . and we experience life by playing death .

54 7 ORIGIN and elaborations :

DIFFERENT VERSIONS :

No documents referring to Chala 1 have been found in the archives to date . Nirtan - If man of principle makes a breach of Km .'s ed . Chala 1 . law, it is to pursue a high ideal .

a) Notebooks

: Raise not dust lest it may enter your eyes which is meant to be lying under your feet .

Notebooks Autumn 1924 Chala . Raise not dust from the ground, it will enter in your eyes . Sprinkle some water on it that it may settle down and lie under your feet . b) Km .'s ed . Chala 2 .

Nirtan - Raise not dust from the ground ; it will enter into your eyes . Sprinkle some water on it that it may settle down and lie under your feet .

No documents referring to the Chalas 3 and 4 have been found in the archives to date . Rm .'s ed . irtan - A wrongdoer who is sorry for his wrongChala 3 . doings profits more than the one who never does wrong . Km .'s ed . Chala 4 .

Virtan - It does not need courage to be bold and blunt, sharp and rude ; one has only to be shameless .

a) Copied by Ng . from (?) . Saying . Pick not flowers, for it will detain you in your progress on the path, and as you go they will only fade away . Look at them therefore and admire their beauty and as you proceed in your .journey they will greet you with smiles all along the way . Chala . b) Copied by Ek . and classified by Inayat Khan - - - - - - - - - - - . as 'Chal', originall y meant for publication in the Gavan . Do not stop to pick _ flowers, - etc . Mc . first changed the Cont . b) 547

548 ORIGIN and elaborations : DIFFERENT VERSIONS :

Cont . b) first words and -------------- fade crossed out four words ; - - - - - - - - - - - - - - - - - - then she crossed out the - - - - - - - proceed _ whole saying, as she _ they will - - - - - - - - - etc . apparently did not agre e to its contents . She added the following note : 'omit (Murshid!)' . c) Km .'s ed . Chala 5 .

Wirtan

See first part b) .

548

Pick not flowers, for it will detain you in your progress on the oath, and as you got they will only fade away . Look at them therefore and admire their beauty and as you Proceed in your .journeyt they will greet you with smiles all along the way .

54 9 EXPLANATION OF FOREIGN WORDS . S . Gayan

-singer, singing, a song, a chant .

S . Vadan

-playing on musical instruments ; musical symphony .

S . Nirtan

-dance .

S . Alapa

-dialogue, prelude to a song, modulation of th e voice in singing . God speaking to man, the principal theme of th e Message . (Gayan ) extemporisation, a divine word in the form o f advice . (Vadan )

S . Alankara

-ornament, decoration . a fanciful expression of an idea . (Gayan ) ornamentation . A fanciful expression of an idea . (Vadan and Nirtan )

H . B61a

-speech, tune . a kindled word . (Gayan ) the words of a song . A great idea in a few burning words . (Vadan and Nirtan ) -agitation, motion, tune . an illuminated word . (Gayan ) theme . A definite statement . (Vadan and Nirtan )

S . Chala S . GAmaka

-convincing, showing ; sound of the kettle-drum , a violent clash in music, a deep tone, sound of a musical instrument . the feeling of a poet's heart, keyed to variou s notes . (Gayan ) what comes from the heart of the poet, resisting the attempt to keep it back, keyed to variou s notes . (Vadan and Nirtan )

S . Gayatri

-a sacred verse from the Rig Veda recited as a prayer , the name of a Vedic metre, a triplet of thre e divisions of eight syllables each . prayers . (Gayan ) sacred chants . (Vadan )

S . Raga

-a mode in music, song ; love, affection, desire . the human soul-calling-upon the beloved God . (Gayan ) modulation, the outpouring of the soul . (Vadan )

S . Sura

-degree, step ; air, tune . God speaking through the kindled soul . (Gayan ) a note . God sneaking through the kindled soul . (Vadan and Nirtan )

Note I) Inayat Khan's explanation is given where Gayan, Vadan or/and Nirtan are mentioned between brackets . Note The origin of a word is indicated by S . - Sanskrit, A . - Arabic, P . - Persian and H . - Hindi .

549

550 S . Tala -clapping of hands, rhythm, musical time or measure . the rhythmic expression of an idea . (Gayan ) rhythm . A rhythm formed by comparison . (Vadan and Nirtan) S . Tana -tension, musical tone, key-note . the soul speaking with Nature . (Gayan ) trill . The soul speaking with Nature . (Vadan and Nirtan) A . Saum -fasting . A . Salt -prayer, blessing, benediction, service, the first duty of a Moslim . A . Khatm -conclusion, end . A . Du'a_ -benediction, blessing, prayer . P . Nayaz -petition, prayer . A . Naz(a)r -vow, gift, offering . P . Pir -holy man, saint, spiritual guide . A . Nab! -a prophet, the degree next below Rassul . A . Rassul -a Messenger, the highest degree of the spiritual (Rasoul hierarchy, the Prophet . Rassoul) A . Rissalat -prophethood . (Risalat ) A . Murshid -guide, spiritual teacher, head of a religious Order . A . Mureed -follower, disciple of a Murshid . A . Tassdwwuf -to become a Sufi, theology of the Sufis, mysticism . S . Gather -verse, song, metre .l ) S . Gita -a song, tune, hymn . (Githa ) S . Gatheka -chanter/chanting of sacred poems . (Gathaka ) S . Sangatha -meeting-place, centre, confluence . S . Sangata -coming together, meeting, friendship, intimacy . S . Sangita -a song sung by many voices . 1) . A name of a part of Inayat Khan's teachings . Notes

: Long vowels are indicated by a short line over them . The following dictionaries were consulted : M . Monnier-Williams Sanskrit-English ; Al Faraid Arabic-English ; J .F . Platt's Hindustani-English dictionary (for Persian and Hindi words) ; Rubab M .C . Monna's"Short Dictionary of Foreign Words in Hazrat 'Inayat Kh an's Teachings', 1982, East-West Publications, 27-29 Maddin e Street, London WC2 B5 LX, Great Britain /

P .O . Box 85617, 2508 CH The Hague, Holland .

550

I N D E X G = Gayan ; V = Vadan ; N = Nirtan .

Abba - Gamaka 11 V Abide, to - Bola 9 ; Chalas 73 , 130 ; Raga 1 ; Tala 38 G Ability - Gamaka 19 G Abode - Sura 2 ; Tana 7 G Alankara 5 ; Raga 16 ; Tana 7 V Above - Chalas 119, 121 ; Gamaka 32 ; Gayatri Saum, Salat, Khatm ; Tala 3 ; Tana 9 G Alankara 16 ; Tana 18 ; Gamakas 10, 34 ; Bolas 14, 20, 81, 187 ; Talas 44, 55,'60, 61 ; Chala s 23, 76, 82, 90 V Poem "Truth" (after Alankaras) ; Tala 17 N

Abraham - Gayatri Salat G Chala 54 V Absence - Bola 274 ; Chala 155 ; Raga 19 G Alankara 148 V Absent(ly) - Alankara 143 V Absolute - Alankara 122 ; Chal a 61 V Absorb, to - Chala 31 G Alankara 54 V N Tala 14

Abundance - Gayatri "Pir" V Accept, to - Bola 118 ; Chal a 144 ; Tana 18 G Gamaka 16 V Accident - Chala 63 G Accidental - Bola 128 G Accommodate, to - Gamaka 26 ; Bola 71 V Accommodation - Bola 34 G Accomplish, to - Bolas 99, 204 ;

Chala 124 ; Gamaka 19 G Alankara 148 ; Chala 34 V N Bolas 49, 56 ; Tala 6 Accomplishment - Bola 49 N Account - Bola 66 G Accumulate, to - Tana 19 G Tana 3 V Accusation - Bolas 39, 86 G Accuse, to - Bolas 39, 86 ; Gamaka 13 G Bola 21 N Accuser - Bola 21 N Achieve, to - Bola 169 G Achievement(s) - Chala 38 V Acquaint, to - Tala 13 G Acquire, to - Bola 66 V Across - Raga 1 ; Tala 64 V Act Chala 145 G Act, to - Alankara 1 ; Bola 223 ;

Chala 154 ; Gamakas 10, 18 ; Raga 3 G Alankara 133 ; Raga 4 ; Gamak a 6; Chala 12 Bola 51

V N

55 1

Action(s) (see also Deed(s)) Bolas 24, 74, 163, 164, 221, 225, 243 ; Chalas 19, 71, 105 ; Gamaka 17 ; Raga 1 ; Tala 21 Alankara 133 ; Sura 4 ; Tana 18 ; Bolas 24, 43, 52 ; Tala 80 ; Chala 9 9 V Poem 4 (after Gamakas) ; Bola 33 ; Tala 1 4 N Activity - Bola 159 ; Chalas 18, 22 G Bola 2 3 V Actor - Gamaka 13 V Add, to - Chala 108 G Bola 12 2 V Addict to - Tala 13 Addition - Chala 97 Address, to - Tana 18 Adjust, to - Tala 11 Admiration - Bola 115 ; Tala 53 Admire, to - Chala 5

Admirer - Bola 25 9 Admit, to - Bolas 38, 116 Chala 5 6 Adore, to - Gayatri Salat ; Tana 1 9 Alankara 1 6 Poem 1 (after Gamakas) Adorn, to - Raga 3 Advance - Tala 1 1 Advance, to - Alankaras 48, 66 Advancement - Bola 7 5 Chala 7 6 Advantage - Alankara 148 ; Chalas 33, 72, 104 Adversary (see also Enemy, Fo e and Opponent) - Alapa 9 ; Gayatri Dow a Alankara 11 7 Adversity - Alankaras 145, .146 ; Tala 4 5 Advice - Gamaka 18 Affair(s) - Chala 167 Chala 75 ; Bola 1 5 Affect, to - Bola 203 Affection - Raga 6 ; Talas3, 52 Afire - Alankara 1 6 Aflame - Alankara 16 Afraid - Talas 9, 13 Again - Raga 8 ; Tana 16 Tana 1 8 Tanas 1, 1 4

Against - Talas 31, 51 Alankaras 147, 148 ; Bolas 15, 32 ; Chala 6 6 Gamaka 2 Age(s) - Alankara 99 ; Tana 3 Aged - Alankara 9 9 Agitation - Bola 192 Agree, to - Bola 162

G G V G G N G G V G V N G G V G V V

G V V G G V G G V V G G V N G V N V V V V

551

552 Agreeable - Bola 1 G Chala 14 V Air - Gayatri Nayaz ; Tala 35 G Alankaras 5, 15, 48, 116, 132, 143 ; Tana 19 ; Bola 180 ; Tala s 3, 73, 75 V Bola 46 N Album - Tana 14 N Alchemy - Chala 57 G Alight - Chala 12 V Alike - Tala 4 V Alive - Chala 38 G Gamaka 20 ;Tala 53 V All - Bolas 196, 275 ; Chala 149 ; Gamakas 16, 33 ; Ragas 3, 8, 18 ; Sura 33 ; Talas 11, 16, 22, 55 ; Tanas 3, 21 G Alankaras 142, 146, 147, 148 ; Suras 5, 9 ; Ragas 8, 14 ; Tana 18 ; Gamakas7, 23, 26 ; Bolas 34, 71, 73, 80, 134, 137, 160, 164, 170, 186, 189, 204 ; Talas 1, 4, 46, 71 ; Gayatri "Rassul" ;

Chalas 7, 21, 26, 43, 47, 61, 78, 105 V Poems "Heart" and "Truth " (after Alankaras) ; Poem 3 (after Gamakas) ; Tala 17 N All-exclusive - Bola 41 V All-inclusive - Bola 41 ; Chala 112 V All-pervading - Gayatri Saum, Nayaz G

All-powerful - Gayatri Saum G All-sufficient - Alankara 15 N Allow, to - Tala 6 G Alankaras 57, 74 ; Tana 11 ; Bolas 79, 200 V Gamaka 12 ; Poem 4 (after Gamakas) N Almighty - Gayatri Saum, Nayaz G Bola 179 V Alone (see also Solitude) - Bolas 83, 209, 245 ; Chala 173 ; Gayatri Saum ; Ragas4, 7, 16 , 18 ; Sura 21 G Alankaras29, 124 ; Raga 18 , Tana 18 ; Bola 6 ; Chalas 28 , 44, 114 V Poem "Heart" (after Alankaras) ; Gamaka 6 N Along - Chala 5 N Aloud - Chala 169 ; Raga 17 ; Tala 36 G Alankara 16 ; Raga 18 V Alpha - Gayatri Salat G Already - Gamakas18, 21 V Altar - Bola 49 V Always - Gamaka 10 ; Sura 33 ; Tala 37 ; Tana 19 G Raga 4 ; Gamaka 20 ; Bola 182 ; Chalas 12 ; 56, 65 V Poem 3 (after Gamakas) ; Bol a 552

Amen - Gayatri Saum, Salat , Khatm, Dowa, Nayaz, Nazar G Amidst - Tala 1 G V Raga 4 Among - Talas 1, 37 G Tana 18 V Amount - Chala 26 V Amuse, to - Alankara 21 N Analyse, to - Bola 112 V Ancestors (see also Parents) Chala 51 G Anew - Sura 11 V V Angel(s) - Alankara 42 Poem "Heart" (after Alankaras) N Angelic - Tala 52 G G Animal - Tala 52 Chala 48 V Tala 9 N V Annoy, to - Chala 17 Tala 4 N Answer(s) - Alapa 6 ; Bolas 62, 172, 193, 250 ; Gamaka 32 ; Raga 16 ; Tanas 3, 4 G Talas9, 44 V Poem "Heart" (after Alankaras) ; Tala 2 N Answer, to - Bolas 91, 214 ;

Chala 129 ; Raga 16 ; Tanas 3 , 21 G Tala 27 V Tana 6 ; Gamaka 10 ; Poem 3 (after Gamakas) N Anvil - Chala 106 G Anxiety - Alankara 13 G Bola 23 V Anyone - Chala 116 ; Gamakas 13 , 31 G Alankaras 40, 41, 146 ; Bola 29 ; Chala 80 V Gamaka 6 ; Bola 21 N Anywhere - Ragas 16, 17 G Bola 173 V Apart - Bola 65 ; Raga 1 G Tana 14 ; Bola 101 ; Tala 14 ;

Chala 34 V Apparent(ly) - Bolas 85, 179 G Appeal, to - Tala 38 G Appear, to - Gamaka 6 ; Talas23 , 62 ; Chala 76 V Appearance - Chala 95 G Appetite - Tana 21 G Bola 29 V Appreciate, to - Bola 73 V Appreciation - Gayatri Nazar G Tala 2 N Approach, to - Bola 73 ; Raga 12 G Bola 83 V Appropriate - Chala 103 V Apsara(s) - Alankara 14 G Apt - Bola 230 G Architect - Gamaka 13 V Archway - Alankara 31 V Argue, to - Bola 57 ; Chala 56 V

55 3 Argument - Bola 17 Tana 16 ; Chala 56 Aright (see also Right) Gamaka 10 Alankara 6 1 Arise (see also Rise) - Ragas 2, 14, 25 ; Tana 1 8 Tana 1 Arm(s) (also in the sense of "weapon") - Alapa 9 ; Bola 126 ; Gayatri Saum ; Ragas 4, 13 Alankaras 16, 37, 52, 143 ; Ragas 1, 10 ; Tanas 7, 22 ; Tala 2 7 Alankaras 9, 26 Armour - Alankara 4 8 Around, Round - Bola 219 ; Chala 170 ; Ragas 4, 13 ; Tana 18 Tala 23 ; Chala 7 Alankara 25 ; Gamaka 18 Arouse, to - Tana 15 Alankara 9

G V G V G N

V N V G V N G V

Arrive, to - Bola 258 ; Chalas 112, 16 0 G Alankara 55 ; Bola 158 ; Tala 47 ; Chalas 40, 43, 76 V Arrow - Tana 7 V Art - Alapa 5 ; Bolas 67, 217 ; Chalas 9, 23, 31, 36, 41, 106 ; Tala 3 6 G Gamaka 36 ; Tala 74 ; Chala 58 V Bola 30 N Artificial - Chala 38 G Chala 2 8 V Artificiality - Chala 28 V Artist - Chalas 20, 31 G Raga 1 2 V Bola 30 N Ascent - Bola 49 V Ashes - Chala 6 2 G Aside - Raga 15 ; Chala 34 V Ask, to - Bola 129 ; Chalas 49, 135 ; Sura 18 ; Tala 50 ; Tana 21 G Alankaras 48, 115, 143, 146 ; Raga 11 ; Bola 17 0 V Tana 6 ; Gamaka 10 ; Poem 3 (after Gamakas) ; Tala 5 N Asleep - Tala 5 3 G Alankara 98 ; Bola 7 V Alankara 9 ; Gamaka 16 N Aspect(s) - Bola 268 G Aspiration - Alankara 48 V Aspire, to - Gayatri Saum G Assault, to - Alankara 134 V Assert, to - Tana 6 N Assimilate, to - Tala 1 4 G Tala 50 ; Chala 47 V Gamaka 22 ; Tala 17 N Associate, to - Tala 15 G Assure, to - Chala 73 G Astonishment - Bola 138 V Astray - Gamaka 1 8 G Alankara 12 V

Atmosphere - Bola 161 ; Tana 18 Tala 72 ; Gayatri "Pir" Atom ( s) - Sura 4 Attach, to - Bolas 109, 148 ; Chala 150 ; Raga 1 ; Tana 21 Tala 14 ; Chala 40 Tala 9

G V V G V N

Attachment ( s) - Gayatri Dowa ; Tala 29 G Bola 108 ; Tala 47 V Tala 9 N Attain , to - Bolas 162, 209, 248 , 270 ; Chalas 149, 152 , 157, 174 ; Gamaka 3 ; Raga 18 G Chalas 38, 46 V Gamaka 19 N Attainment ( s) - Chalas 87, 137 , 142 ; Gamaka 3 ; Sura 39 G Bolas 13, 22 , 128 ; Tala 47 V Attempt , to - Gamakas 27, 29 G Attend , to - Bola 270 G Tana 7 V Poem "Heart " ( after Alankaras) N Attention - Chala 153 G Attentive - Gamaka 15 V Attitude - Bolas 163, 170, 173 , 208, 276 ; Chalas 93, 168 G Bola 109 V Gamaka 26 ; Bola 33 N Attract , to (see also Draw, to) Chala 32 ; Ragas 3, 12 ; Sura 38 G Alapa 9 ; Alankara 85 ; Tana 7 V Attractive - Bola 53 V Attribute - Chala 79 V Attribute , to - Gamaka 12 V Attune, to ( see also Tune, to) Bola 74 ; Chala 142 G Audible - Raga 1 G Audience - Tala 38 G Aught - Raga 14 V Authority - Chala 80 V Automatically - Chala 108 V Avoid, to - Chala 129 G Bola 82 V Bolas 29, 48 N Await, to - Raga 8 ; T ana 13 G Alankaras 10, 75 ; Raga 2 ; Tala 45 V Awake - Tala 53 G Alankara 98 ; Sura 12 ; Gamak a 32 V N Gamaka 28 Awatar - Alankara 13 N Away - Gamaka 20 ; Raga 4 ; Tal a

Suras 10, 11 ; Ragas 9, 15, 18 ; Tana 23 ; Gamaka 1 ; Bola 58 ; Tala 23 ; Chala 16 V Alankara 23 ; Tana 5 ; Chala 5 N

553

554 Babe (see also Child) - Bola 7 ; Chalas 97,99 V Back(wards) - Ragas 1, 17 G Alankara 144 ; Raga 8 ; Tanas 4, 8 ; Bola 172 ; Talas 43,63 V N Poem 3 (after Gamakas) Bad(ly) (see also Evil ) (see also Worse, Worst) - Alapa 8 ; Bolas 173,211 ; Chala 128 ; Gamaka 16 G Gamaka 22 ; Bolas 111, 146, 156 ; V Chalas 14, 108, 112 Baggage - Tana 7 V Balance - Bolas 118, 159, 274 G Bolas 109, 128 V Gamaka 30 N Balance, to - Bola 118 G Chala 32 V Bank (s) - Raga 2 G Bar(s) (see also Prison) - Bol a

219 G Chala 22 V G Bare - Chalas 4, 131 Alankara 143 ; Tana 13 V Bark, to - Chala 40 V Barren Raga 1 G Barrier(s) - Chala 175 ; Gayatr i Khatm ; Tala 1 G Alankara 60 V Bathe, to - Raga 17 G Battle - Chala 168 ; Sura 21 G

Poem "Truth" (after Alankaras) N Battlefield - Tala 16 V Bayonet - Bola 28 G Bazar (see also Fair) - Bola 189 . G Be, to - Alankaras 129, 142, 146 , 147 ; Gamakas 23, 37 ; Bolas 5, 6, 141, 142, 149, 168 ; Chalas 45, 54, 76, 88, 95 V Tana 10 ; Gamakas 12, 25 ; Poe m 3 (after Gamakas) ; Bolas 37 , 43 N Bear, to (born) - Bolas 186, 200, 240 ; Chalas 54, 62 ; Gamaka 33 ; Raga 13 ; Talas 14, 23, 44, 45 ; Tana 14 G Alankaras 142, 147 ; Raga 3 ; Tana 7 ; Bolas 186, 207 ; Gayatri "Pir" ; Chalas 3, 20 V Alankara 17 ; Sura 1 ; Gamaka 1 ; Bolas 3, 22, 55 N Beat, to - Raga 10 G Alankara 48 V Beautiful(ly) - Bola 121 ; Chal a 23 ; Raga 6 ; Tana 9 G Alankaras 79, 110, 121 ; Ragas 12, 19 ; Tanas 5, 14 ; Tala 72 ; Chala 118 V Tala 13 N

Beauty - Alapa 2 ; Bolas 182, 200, 225, 241 ; Chalas 6, 8, 19, 20, 33, 34, 35, 36 ; Gamaka 8 ; Gayatri Saum, Khatm ; Ragas 3 , 6, 11, 25 ; Tanas 6, 15 G 554

(cont . Beauty) Alankaras 76, 79, 101, 109, 111 ; Tana 5 ; Bolas 54, 125, 129, 145, 202 ; Tala 74 ; Gayatri "Rassul" V Poem "Heart" (after Alankaras) ; Chala 5 N

Beauty-fair - Raga 3 G Because - Bola 95 ; Chalas 26, 56, 84, 86 V N Sura 1 ; Tan as 6, 12 Become, to - Bolas 88, 223, 235 ; Chalas 57, 112, 121, 135, 140, 165, 174 ; Gamakas 5, 31 ; Ragas 4, 9 ; Suras 30, 39, 40 ; Tala 5 ; Tangs 5, 18, 19 G Alankaras 18, 25, 26, 56, 72, 83, 126, 138 ; Ragas 3, 5 ; Tanas 3, 18 ; Gamakas 9, 38 ; Bolas 1, 159, 191 ; Talas 14, 60, 63, 68 ; Chalas 6, 17, 32, 43, 49, 61, 63, 69, 77, 84, 88, 94, 96 , 110, 111, 116 V Alankara 3 ; Gamakas 13, 25 ; Bola 46 L. Befall, to - Alankara 145 V Befool, to - Tala 1 N Before - Gayatri Nazar ; Ragas 6 ,

7, 9 ; Talas 1, 2 G Alankaras 40, 71, 98, 144 ; Raga 10 ; Tanas 4, 13, 20, 22 ; Bolas 40, 199 ; Talas 30, 63 ; Chalas 8, 73, 93 V Alankara 9 ; Gamaka 4 ; Poem 4 L (after Gamakas) Beg, to - Raga 25 C Alankara 16 V Begin, to - Bolas 139, 142, 243 ; Chala 85 ; Sura 34 r Suras 11, 14 ; Raga 18 ; Tana 19 ; Gamaka 10 ; Bolas 102, 158, 204 ; Tala 34 ; Chalas 2, 10 8

Beginning - Bola 264 ; Chala 113 ; Sura 33 r V Alapa 2 ; Bolas88, 102, 158 Behind - Bolas 123, 195 ; Chal a 10 ; Raga 1 G Tana 18 ; Tala 1 V r Behold, to - Gamaka 16 ; Raga 11

Alankaras 2, 8, 64, 76 ; Raga 19 ; Chala 99 V Being(s) - Bola 138 ; Chalas 39, 122, 135, 172 ; Gamaka 10 ; Gayatri Saum, Salat, Khatm ; Ragas 1, 21 ; Sura 33 ; Tanas 1, 7, 17 r Alapa 7 ; Alankaras 26, 30, 31, 32, 66, 78, 94, 103, 144 ; Raga 21 ; Tanas 15, 18 ; Gamaka 23 ; Talas 4, 12 ; Gayatri "Pir" ; Chalas•47, 61, 86, 96, 100 , 109 Ar Alankara 20 ; Gamaka 2 2

55 5 Belief - Bolas 72, 165 ; Chalas 115, 175 ; Sura 17 ; Tala 25 G Bola 8 ; Tala 12 ; Chalas 55, 69, 81, 82, 83 V Believe, to - Bolas 133, 262 ; Chalas 112, 148 ; Sura 5 ; Tal a 7 G Bola 41 V Believer - Chalas 13, 72, 115 G

Chala 83 V Belong, to - Bolas 89, 129, 151 ; Chala 127 ; Sura 17 ; Tala 42 G V Alankara 148 ; Chala 85 Beloved - Bola 117 ; Gayatri Nayaz ; Ragas 1, 3, 4, 5, 6, 7, 9, 11, 13, 15, 17, 18, 24, 25 G Alapa 1 ; Alankaras 2, 4, 5, 7, 8, 9, 11, 14, 16, 30, 36, 37, 41, 54, 69, 71, 72, 76, 79, 82, 83, 85, 86, 87, 89, 93, 96, 97, 101, 108, 109, 113, 116, 127, 130, 135 ; Ragas 1, 2, 3, 4, 5, 8, 9, 10, 11, 13, 14, 15, 16, 17, 18, 19, 20, 21 ; Talas 25, 27, 55 ; Gayatri "Pir" ,

"Rassul" ; Chala 16 V Alankara 18 ; Bola 5 N Below - Chala 118 ; Gayatri Saum ; Sura 32 ; Tala 3 ; Tana 9 G Chalas 76, 90 V Tala 16 N Bend, to - Alapa 9 ; Alankara s 40, 50, 59 ; Raga 10 V Tana 6 N Beneath - Alankara 121 ; Tana s 22, 60 ; Chala 88 V Beneficence - Tala 44 G Beneficial - Chala 94 V Benefit - Bola 179 G Alankara 148 ; Bola 179 Beseech, to - Raga 25 Beside - Gamaka 22 Best see Good .

V G N

Better see Good . Between - Chala 139 ; Gamaka 16 ; Sura 31 ; Tala 31 G Alankara 43 ; Bola 109 ; Tala 22 ; Chalas 10, 43, 58, 85 V Alankara 18 ; Sura 3 N Beware, to - Bola 159 V Tala 1 N Beyond - Bolas 136, 267 ;

Chala 156 G Alankara 116 ; Raga 8 ; Bola 103 ; Tala 64 ; Chalas 5, 23, 53 V Bid, to - Raga 2 V Big - Alankara 1 ; Tala 39 V Bill - Tala 11 G Bind, to - Chala 56 G Tana 3 ; Bola 76 ; Tala 36 V Poem "Heart" (after Alankaras) N V Bird(s) - Raga 2 ; Chala 30 Tala 9 N

Birth - Bola 240 ; Chalas 96 , 139 ; Sura ; Tala 26 Alapa .5 ; Chala 26 Sura 1 .

G V N

Bite - Chala 48 Bite, to - Chala 163 ; Tana 20 Bitter - Bola 49 ; Tana 20 Alapa 3 ; Raga 18 ; Bola 69 Bitterness - Bola 49 ; Gayatr i Dowa Black - Tana 3

V G G V

Alankara 5 Blackness - Tana 3

N V

G V

Blame (see also Praise) - Gamak a 33 Blame, to - Bola 80 ; Gamakas 6 , 13 G Blameworthy - Gamaka 14 G Blast - Poem 4 (after Gamakas) N Blaze .- Gamaka 33 V Blazing - Alankara 48 V Bless, to - Bola 176 ; Gayatri Nazar ; Suras 1, 2, 3, 4, 5, 6 , 7, 8, 9, 10, 11, 16, 40 ; Tana s 7, 13 G Alankara 84 ; Sura 2 ; Raga 10 ; Gayatri "Nabs"

Blessing(s) - Bola 176 ; Gayatr i Salat ; Raga 7 ; Sura 17 ; Tan a 12 Raga 10 ; Bola 164 ; Tala 10 ; Gayatri "Pir" Alankara 12 Blind(ly) - Tala 54 ; Tana 21 Talas 27, 29, 69 ; Chala 109 Blond, to - Gayatri Dowa Tala 69 Blink, to - Alankara 130 Bliss - Alankara 13 Alankara 12 ; Bola 164 Poem "Heart" (after Alankaras) Block, to - Bolas 27, 75 Blood - Sura 36 Alankara 69 ; Raga 1 Gamakas 13, 19 Bloodshed - Bola 86 Bloom - Raga 22 Bloom, to - Raga 22 Alankaras 62, 102 ; Tala 73 Blooming - Alankara 8 Blossom, to - Bola 77 ; Raga 22 Blow(s) - Tala 45 Alapa 3 ; Alankaras 68, 80 Blow, to - Alankaras 96, 135 ; Raga 2

G V N G V G V V G V N G G V N V G G V V G G V V

Blowing - Raga 14 Alankaras 80, 116

G V

Blue - Tana 12 Blunt - Tala 63

V V

Chala 4 Boast, to - Alankara 148

N V

Boat - Alankara 18

Tanas 8, 22

V 555

556

Body(ies) - Bolas 3, 146, 147, 177 ; Chalas 51, 96, 152, 153 ; Gayatri Saum, Nayaz, Nazar ; Raga 1 ; Talas 10, 44 ; Tana 20 G Alankara 138 ; Raga 3 ; Bolas 64, 114 ; Tala 49 V N Alankara 3 Bold - Chala 169 G Chala 4 N Book - Tala 81 V Boon - Chala 108 G Raga 8 V Born see Bear, to Borrow, to - Bola 226 ; Raga 25 G Bola 35 V Tana 4 ; Poem 1 (after Gamakas) N Bosom - Raga 1 .3 G Alankaras 11, 85 ; Tanas 8, 22 V Bottom - Raga 1 G Raga 1 V Tana 12 N Boundary - Chala 7 V Bountiful - Gayatri Dowa, Nazar ;

Ragas 14, 16 G Sura 10 V Bow, to - Tana 7 G Alankaras 16, 40 V Bowl - Raga 18 G Alankara 16 V Brahma - Tala 27 G Chala 54 V Brain - Tala 38 ; Tanas 20, 21 G Branch(es) - Tala 14 ; Tana 13 G Alankara 105 ; Raga 2 V Brave - Tala 9 G Breach - Chala 1 N Bread - Bola 148 G Breadth - Chala 11 G Talas 7, 50 V Break, to - Bolas 134, 165, 240, 253 ; Chala 69 ; Gamakas 7, 31 ; Gayatri Dowa ; Raga 16 ; Talas 35, 43 ; Tana 5 G Alankaras 16, 145 ; Raga 2 ; Talas 20, 64 ; Gayatri "Nabs" ; Chala 22 V Alankaras 4, 12 ; Gamakas 6, 18 ; Poem 4 (after Gamakas) ; Tala 1 N Breaking - Bola 52 G Bola 198 V N Bola 35 Breast - Raga 4 G Raga 10 V Poem "Truth" (after Alankaras) N Breath - Raga 1 ; Sura 36 G Alankara 72 ; Raga 21 V Poem "Heart" (after Alankaras) ; Gamaka 20 N Breathe, to - Ragas 12, 19 ; Tala 3 ; Gayatri "Pir" V Breed, to - Tala 32 G G Breeze - Raga 24 Alankaras 5, 86, 113 V 556

Bridge - Alankara 43 Bright - Raga 6 Poem "Truth" (after Alankaras) Brightness - Raga 6 Bring, to - (about, forth, out) Chalas 1, 10 ; Gamakas 14, 15, 29 ; Raga 25 ; Talas 31, 37, 48 Alankaras 15, 82, 135 ; Ragas 2, 3, 4 ; Tanas 10, 14 ; Gamaka 30 ; Bolas 89, 101, 157, 180 ; Talas 14, 72 ; Chalas 47, 61 Alankara 18 ; Bola 57 ; Tala 14 Bringer(s) - Bola 18 2 Broad - Raga 5 ; Tala 50 Brother - Tala 22 Brotherhood - Gayatri Salat Bubble - Raga 1 5 Gamaka 9 Buckle, to - Alankara 48 Bud - Bola 77 ; . Raga 22 Buddha - Gayatri Salat Build, to - Bolas 219, 25 5 Bolas 40, 5 5 Burden - Bola 113 ; Raga 9 Burn, to - Bola 203 ; Chala 92 ; Tanas 14, 1 8 Alankaras 128, 143 ; Tana 17 ; Bola 97 ; Chala 1 5 Tana 1 1 Burst, to - Gamaka 31 Alankara 1 6 Bury, to - Chala 38 Bush(es) - Tana 9 Busy - Tana 1 3 Chala 10 0 Buy, to - Bola 8 Cactus - Tana 8 G Calamities - Alankara 63 V Call - Bola 214 ; Ragas 8, 16 ; Sura 3 G Alapa 6 ; Alankaras 10, 137 ; Ragas 14, 18 ; Tanas 7, 18 V Poem "Heart" (after Alankaras) ; Gamaka 28 ; Poem 3 (after Gamakas) N Call, to - Bolas 151, 195, 268 ; Ragas 1, 6, 7, 8, 15, 17 ; Tana 17 G Alankaras 12, 22, 48 ; Ragas 8, 10, 14, 17, 18 ; Tana 7 ; Gamaka 13 ; Bola 72 V Gamaka 21 N Calm - Tana 18 V Calm, to - Chala 80 G Tana 18 V Candle (s) - Chala 8 V Capable - Chala 122 G Capacity - Tala 50 V Captive - Tala 13 G Captivity - Talas 10, 24, 46 ; Tana 21 G Bola 58 N

Capture, to - Chala 16 2 Care - Chalas 44, 153 ; Tala 42 Care, to - Chala 13 0 Tala 16 Carefully - Bola 56 Caress - Tana 1 0 Alankara 11 3 Caress, to - Alapa 3 ; Ragas 10, 18 ; Tana 7 Carry (out), to - Bola 202 ; Tala 14 Alankaras 5, 116 ; Tanas 7, 8, 22 ; Bolas 1, 70 ; Chala 100 Carve, to - Chala 8 0 Case - Chala 67 Cast - Gayatri Khat m Cast (down), to - Bola 221 ; Ragas 20, 2 5 Alankaras 4, 56, 121 Casting, Alankara 14 Catch, to - Chala 4 8 Alankaras 56, 14 3 Cause - Bola 135 ; Chala 74 Gamaka 19 ; Gayatri Salat ; Sura 6 ; Tana 1 8 Raga 1 9 Gamaka 27 ; Bola 39 Cause, to - Bola 127 ; Chalas 115, 161 ; Gayatri Dowa ; Raga 24 ; Sura 7 ; Tala 2 3 Alankaras 14, 16 ; Bolas 86, 131 ; Tala 18 ; Chalas 26, 103 Gamaka 11 ; Bola 5 7 Cease, to (see also Stop, to) Bola 25 6 Bola 14 Ceaseless - Raga 16 Celandine(s) - Tana 2 Celebrate, to - Bola 59 Celestial - Raga 19 Central - Bola 268 Ceremony - Chala 8 7 Chain(s) - Poem "Heart" (after Alankaras ) Chain, to - Poem "Heart" (after Alankaras Challenge, to - Alankara 146 Chambers - Raga 1 Chance - Tala 1 5 Change(s) - Gamaka 5 ; Tala 43 Raga 8 ; Chala 2 6 Change, to - Bolas 49, 244 ; Chala 112 ; Gamakas 5, 30 ; Tana 1 9 Raga 1 ; Gamaka 2 ; Tala 31 ; Chalas 13, 26, 76 Alankara 1 Chaos - Chala 76 Chaotic - Tana 19 Character(s) - Bolas 29, 198 ; Chalas 45, 46, 125 ; Raga 14 ; Talas 6, 3 5 Tana 23 ; Chala 108 Bola 55

55 ; G Charity - Bola 279 ; Tala 8 G Charm - Chala 29 ; Ragas 10, 12, G 25 G N Alankara 62 ; Tala 28 ; Chala 16 V N G Tana 6 G Charming - Chalas 21, 23, 162 G V Bola 2 2 N Cheek(s) - Alankara 93 V V Chemical - Bola 232 G Chemistry - Bola 23 2 G G Cherish, to - Raga 18 ; Sura 12 G Alankara 117 ; Bola 20 0 V V Chest - Poem "Truth" (after G Alankaras ) N V Child(ren) (see also Babe) G Chala 54 ; Gayatri Salat, Dowa ; Raga 13 ; Tala 4 1 G G Alankaras 39, 42, 61 ; Bolas V 180, 182 ; Talas 52, 76 ; Chala V 99 . V G Poem "Heart" (after Alankaras) ; V Gamaka 3 ; Tala 1 2 N Childhood - Bola 105 G Bola 5 9 V G Childish - Tala 52 V V Childlike - Tala 5 2 V N Choose, to - Chala 123 ; Gamaka 13 ; Gayatri Saum ; Raga 18 G Alankara 133 ; Raga 11 ; Bola G 176 V Chord - Tana 1 5 V V Christ (see also Jesus) - Chala N 25 ; Gayatri Salat ; Sura 36 G Gamaka 17 ; Tala 81 ; Chala 5 4 V G Poem "Truth" (after Alankaras) ; V Tana 8 ; Bola 3 6 N G Christhood - Chala 26 G G Bola 7 7 V G Chronic - Chala 4 V V Church - Gayatri Khatm G G Gamaka 17 ; Tala 81 V V Church-bell - Tana 1 7 G N

Church of all - Sura 14 ; Tanas 17, 1 8

G G G V

Church service - Tana 18 N Churchyard - Tana 7 V Circumference - Tala 5 0 G Circumstances - Bola 169 ; Chala N 53 G Alankara 145 V City - Chala 40 Civilization - Bola 26 5 Claim - Chala 11 5 G Alankaras 1, 148 ; Bola 77 Gamaka 2 9 V Claim, to - Alankaras 1, 148 ; N Bola 94 ; Chala 10 9 V Gamaka 29 ; Bola 1 5 V Class(es) (see also Sort(s)) Tala 6 9 Clay - Alankara 138' ; Raga 1 G Clean - Bolas 146, 14 8 V

Tala

G V G G G V N V N V V G V

N Cleanliness - Bolas 146, 147

G 5S/

55 8 Cleanse, to - Chala 118 G Bola 97 V Clear(ly) - Bolas 148, 251 ; Chala 117 ; Gamaka 15 ; Sura 30 G Tala 17 V Poem "Truth" (after Alankaras) ; Tala 1 N Clear, to - Bolas 27, 194 G Alankara 23 N Clergy - Tala 81 V Clever - Bola 184 ; Chala 163 ;

Talas 6, 22 G Bolas 68, 82 ; Tala 33 V Climb, to - Chala 78 G Alankara 48 V Bola 56 N Cling, to - Ragas 13, 18 G Close(ly) - Bola 12 ; Chalas 1 , 41 ; Gayatri Saum ; Raga 1 ; Tanas 7, 11 G Alankaras 90, 128 ; Raga 10 ; Tana 7 ; Tala 14 V Close, to - Alankara 21 ; Bolas 139, 160 ; Chala 155 ; Ragas 6, 25 ; Sura 34 ; Tanas 3, 21 G Alankaras 47, 48, 130, 144 ; Raga 4 ; Gamakas 9, 38 ; Tala s

63, 77 V Poem "Truth" (after Alankaras) N Clothe, to (clad) - Alankara 48 V Cloud(s) - Bola 194 G Raga 10 ; Tanas 4, 20 ; Gayatri "Pir" V Alankaras 5, 18, 25 ; Tanas 3 , 10 N Coal Tana 3 V Coat - Chala 151 G Cock Raga 2 V Coin Tana 19 G Cold - Talas 24, 63 V

Poem 4 (after Gamakas) N Coldness - Raga 16 G Collect, to - Chala 130 ; Tala s 14, 40 G Tana 23 V Colour - Gayatri Khatm G Alankaras 93, 101, 109 ; Tan a 12 ; Tala 72 ; Chala 8 V Colour, to - Raga 12 V Colourless - Alankara 53 V Combattive - Bola 173 G Come., to - Bolas 149, 184 ; Chalas 60, 97, 111, 130, 146, 155 ; Gamakas 24, 30, 31, 32, 33 ; Gayatri Salat, Khatm, Dowa ; Ragas 3, 4, 8, 16, 17, 22, 24 ; Sura 26 ; Talas 37, 44, 45 ; Tanas 1, 18 G Alankaras 15, 16, 21, 38, 55, 122, 135 ; Ragas 10, 14, 20 ; Tanas 10, 13, 18 ; Gamakas 18, 34 ; Bolas 10, 89, 119, 180 ,

558

192, 198 ; Talas 10, 14 ; Gayatri "Rassul", Chalas 17, 27, 45 , 46, 77, 116 V

(cont . Come, to) Alankaras 15, 26 ; Tana 5 ; Gamakas 1, 12, 13, 14, 26, 28 ; Poem 4 (afte r

Gamakas) ; Bola 22 Comet - Alankara 56 Comfort - Bola 124 Tala 2 2 Comfort, to - Raga 16 Comforter - Gayatri "Nabi" Coming - Tana 1 4 Commence, to (see also Begin, tc Bola 24 3 Commercialism - Bola 265 Commercialize, to - Bola 44 Common - Bola 263 ; Chala 128 Commotion - Tana 18 Community - Bola 119 Companion(s) - Bolas 156, 242 Raga 8

Company - Bola 245 Comparison - Chala 158 Chala 5 8 Compass - Chala 58 Alankara 73 Compassion - Raga 1 6 Alapa 9 ; Alankaras 33, 70 ; Chala 11 8 Bola 2 6 Compassionate - Gayatri Saum, Khatm Compell, to - Bola 167 Complain, to - Chala 106 Complaint - Chala 89 ; Tana 21 Chala 10 6 Complete - Bola 252 Tana 22 ; Bola 16 8 Complete, to - Alapa 8 ; Bola 16] Chala 5 6 Complexity - Chala 89 Complicate, to - Chala 102 Comprehension - Bola 103 ; Chala 53 Comrade - Alankara 129 Conceive, to - Bola 82 ; Chala 14 1 Alapa 5 ; Bola 133 Conception - Bola 8 Concern, to - Tala 51 Chala 4 4

Poem "Heart" (after Alankaras) Condemn, to - Gamaka 28 Condition(s) (see also State) Bolas 6, 24, 128 ; Chala 127 ; Tana 2 1

Alankara 145 ; Gamaka 23 ; Tala 63 ; Chalas 14, 7 6 Bola 3 3 Confess, to - Bola 116 Confide - Chala 47 Confidence - Tala 63 Conflict'(s) - Bola 272 Confound, to - Gamaka 20 Confuse, to - Chala 85 Congenial - Tala 12

Congestion - Chala 69 G Conquer, to - Chala 29 ; Sura 21 ; Tala 16 G Conqueror - Bola 140 ; Chala 104 ; Tala 13 G

Conquest - Bola 31 G Conscience - Bolas 5, 148, 192, 237 ; Sura 38 G V Alankara 147 ; Tala 17 Conscientious - Bola 56 G Alankaras 145, 146, 147, 148 V Conscious(ly) - Bola 56 ; Chal a 174 ; Gayatri Salat ; Raga 15 ; Sura 39 G V Alankaras 26, 94 ; Gamaka 22 Consciousness - Bola 148 ; Sura

36 G Alankaras 26, 94 ; Bola 102 V Consent - Bolas 16, 19 N Consequence(s) - Chala 44 V Conserve, to - Bola 4 ; Chala 159 G Consider, to (see also Regard , to) - Bolas 101, 263 ; Chala 24 ; Gamakas 1, 3, 9, 17 ; Ragas 1 , 7; Sura 23 G Alankaras 125, 146, 147 ; Gamaka 7 ; Tala 22 ; Chala 63 V Gamaka 14 N Considerable - Chala 149 G Considerate - Alankara 19 G Alankara 125 V Consideration - Bolas 9, 186 ,

559 V

Contrary - Chalas 24, 36 Control, to - Bolas 61, 140 ; Chala 104 ; Tala 3 4 Alankara 13 ; Tala 60 ; Chala 37 Bola 2 Controversy - Bola 17 Convention(s) - Chala 36 Chala 2 8 Conventionality - Chala 89 Bola 67 ; Chalas 27, 28 Conviction - Bola 4 7 Alankara 48 ; Bola 8 Coo, to - Raga 24 Raga 2 Cook, to - Bola 203 Copper - Alankara 147 Cord see Chord Cosmos - Alankara 3 Cost - Alankara 145 ; Bola 195 Cost, to - Chala 14 9 Bola 144 Bola 8 Count, to - Bola 153 Tala 6 Countenance - Bolas 208, 237 ; Ragas 1, 5, 6, 1 0 Alankaras 8, 30, 62, 93, 121 ; Raga 1 9

206 ; Tala 39 G Console, to - Bola 16 ; Gamaka 29 ; G Raga 16 ; Tana 7

Country - Chala 40 Chala 3 Courage - Alapa 4 ; Alankara 48 ; Gamaka 34 ; Bola 137 ; Tala 76 Chala 4 Courageous(ly) - Bola 99 ; Tala 9 Course - Bola 22 4

Consoler - Gayatri "Pir" V Consolidate, to - Tana 7 G G Constancy - Sura 8

Court - Raga 4 ; Tana 18 Cover(ing) - Raga 1 ; Sura 33 ; Tana 2 1

Alankara 145 V Constant(ly) - Bola 168 ; Chala 169 ; Gamakas 5, 6 ; Gayatri Salat, Khatm ; Sura 13 ; Tala 8 G Alapa 1 V Poem "Heart" (after Alankaras) ; N Tala 9 Constructive - Chala 25 V Consult, to - Bola 101 G Consume, to - Bolas 24, 97 V Contain, to - Gamaka 15 ; Raga 18 G

Bola 44 ; Chala 10 8 Cover, to - Bolas 108, 121, 166 ; Chalas 35, 36, 38 ; Ragas 1, 5, 10 ; Sura 9 Alankara 81 ; Gamaka 22 ; Talas 26, 3 3 Alankara 25 ; Poem 4 (after Gamak as ) Coward - Tala 9 Cracker - Chala 169 Crashing(s) - Raga 2 Crave, to - Bola 68 Cream - Bola 20 3 Create, to - Chalas 130, 172 ; Talas 23, 27, 5 4 Alankara 65 ; Bolas 139, 202 ; Tala 79 ; Chalas 20, 39 Creation - Bola 250 ; Chalas 5, 9, 15, 1 7 Alankaras 28, 111 ; Gayatri "Rassul " Gamaka 17 Creative - Chala 2 5 Creator - Chalas 5, 17 ; Gayatri Saum

Tala 50 V Contemplative - Bola 218 G Content(ed) - Tala 42 G Raga 11 ; Chala 72 V Contentment - Chala 23 V Continual(ly) - Bola 234 ; Chal a 127 ; Gamaka 5 ; Sura 21 ; Tala 8 ; Tana 13 G Alankara 48 ; Gamakas 3, 14, 22 ; V Bola 44 ; Chalas 4, 12 Continuation - Bola 98 G Continue, to - Chala 85 G V Alankara 115 ; Tana 16

Continuity

Bola

G V N G G V G V G V G V G V V V G V N V N G V G V V N G G G G V

G V N G G V G V G V G V N V G

559

560 (cont . Creator) Alankara 28 ; (cont . Cut, to ) Tala 36 Gamaka 13 ; Gayatri "Rassul" V Bola 1 0 Bola 2 7 N Cute - Ch alas 97, 99 Creature (s) - Tanas 7, 11 G Cymbal( s) - Raga 24 Bola 5 3 V Tala 9 N Daily - Tana 7 Creed - Gayatri Khatm G Daisy ( ies) - Tana 7 Raga 3 V Dales - Raga 1 Creep, to - Alankara 16 G D an ce - Tana 6 Tala 4 V D an ce, to - Chala 22 ; Ragas 4, Crescent - Gayatri Salat G 10, 2 4 Alankara 6 6 V Al ankara 51 ; Chala 9 7 Crime - Bola 9 V Alankara 21 ; T an a 2 ; Tala 11 Critical - Bolas 191, 192 V Dandelions - Tana 1 Criticism - Tala 77 V Danger - Tala 45 ; Gayatri Crooked - Tana 2 0 G "Rassul " Cross - Tana 1 3 G Dare, to - Raga 11 ; Tala 36 Poem "Truth" (after Alankaras) N Bola 16 5 Cross, to - Tala 3 5 G Dark - Ragas 1, 6 ; Tana 21 Alankaras 43, 48 ; Tala 47 V T an a 14 ; Chala 9 4 Crosslegged - Raga 1 8 V Al ankara 1 8 Crow, to - Raga 2 V Darken, to - Ragas 5, 16 ; Sura Crowd - Alankara 124 ; Raga 4 V 33 ; Tana 2 0 Crown - Bola 265 ; Chala 33 ; Darkness - Bola 48 ; Chalas 132, Raga 18 ; Tala 3 2 G 140 ; Ragas 6, 2 2 Alankara 25 ; Raga 10 V Alankaras 44, 76 ; Gayatri Crown, to - Sura 12 G "Nabi" ; Chala 4 5 Bola 14 5 V Alankaras 4, 8, 23 ; Poem 4 Crucifixion - Sura 1 3 V (after Gamakas ) ; Bola 22 ; Crucify, to - Bola 77 ; Chala 62 V Tala 1 Cruel - Tala 5 G Dawn - Raga 2 ; Gayatri " Rassul" Crush, to - Alankaras 138, 143 V Day - Chalas 108, 130, 135, 149, Cry - Bola 91 ; Gamaka 32 ; Tana 153 ; Ragas 6 ; 23 ; Sura 12 ; 21 G Tala 27 ; Tana 2 1 Alankaras139, 143 ; Ragas 2, 18 V Sura 14 ; Raga 1 ; Tana 14 ; Poem "Heart" . (after Alankaras) Bolas 56, 95 ; Tala 3 4 Tana 1 2 N Dayb reak - Tana 2 1 Cry, to (see also Weep, to) Dazzle , to - Raga 4 ; Chala 56 Bola 16 ; Chala 169 G Dead - Chala 34 ; Raga 25 ; Tala Alankara 16 ; Tana 14 V 53 Alankara 25 ; Poem 2 (after Sura 15 ; Tana 7 ; Bolas 10, 86 ; Gamakas ) N Talas 27 , 53 ; Chala 9 2 Crystal - Tana 8 N Bola 1 2 Culminate, to - Bolas 44, 207 G Deaf - Ragas 8, 1 4 Chala 8 2 V Deal, to . . . . with) Bola 94 Culmination - Chala 160 G Dealing ( s) - Al an kara 147 Bola 102 ; Chala 81 V Dear - Chala 15 3 Cultivate, to - Bola 184 G Alankara 16 ; Gamaka 36 Cunning - Chala 9 9 V Death, about - Raga 25 Cup - Alankara 4 ; Ragas 2, 18, Suras 12 , 13, 14 ; T an a 7 ; 20 ; Tana 5 G Gamaka 1 1 Alankara 108 ; Raga 15 V Suras 2, 3, 4, 5, 6, 7 Gamaka 2 2 N Death, birth and - Chala 2 6 Cupid - Chala 1 G Death and the birth of the soul Cupidity - Bola 96 V Chala 96 ; Sura 3 3 G Death of love, the - Tala 8 Curious(ly) - Chala 164 Curl - Bola 11 7 G Deaths , to die a thousand G Raga 1 8 Current(s) - Gayatri Nayaz Curse - Alankara 13 G Alankara 1 6 Alankara 12 ; Bola 16 4 V Death , life and - See Life and Curtain - Alankara 60 V death V Death unavoidable and nigh, the Curve, to - Chala 4 8 noose of - Raga 8 Cut, to - Bolas 28, 190 ; Talas 560 14, 43 ; Tana .20 G

V N V G G G G G G V N V V G V G V N G G V

N V

G V G V

G V N G G V G V G V N V G N G V

56 1 Death preferable to asking a favour - Bola 21 G Death of pride and a life of humiliation - Gamaka 11 V Death, the soul after - Suras 11 , 12 ; Tana 7 V Death cannot reach, the sphere where - Alankara 144 V Death is a tax for the soul to pay - Bola 87 G Death, time and - Talas 15, 41 V Death, virtue starved to Chala 94 G Debt(s) - Alapa 16 G Decay, to - Gayatri Salat G Deceive, to - Tala 22 G

Alankara 122 V Decency - Chala 18 V Deception - Chala 85 G Declare, to - Tala 36 G Decorum - Chala 18 V Decrease, to - Bola 29 V Deed(s) ( see also Action) Bolas 2, 125, 228, 243 ; Sur a 7 G Alankara 148 ; Bola 93 ; Raga 3 V Tala 14 N Deep(ly) - Bola 28 ; Gayatri

Salat ; Raga 10 ; Tana 18 G Alankaras 9, 12, 16, 144 ; Ragas 1, 13 ; Tana 15 ; Gamaka 4 ; Bola 36 ; Tala 50 ; Chala 115 V Poem "Truth" (after Alankaras) ; Tana 12 ; Gamaka 16 ; Bola 10 N Deepen, to - Gamaka 18 V Deep-felt - Bola 37 V Deep-set - Tala 35 G Defeat - Bola 6 N Defeat, to - Bola 52 V Defect - Bola 263 G Defence - Bola 269 G Defend, to - Gamaka 28 V Definite - Bola 128 G Deform, to - Chala 18 V Degree - Bola 153 G Deity - Poem "Heart" (afte r Alankaras) N Delicate - Chala 42 G Delicious - Chala 21 G Raga 14 V Tala 12 N Delight - Alankara 50 ; Chala 99' V Delightful - Alankara 62 V Deliver, to - Gamaka 29 G Deliverer - Gayatri "Rassul" V Delivery - Tala 11 G Delude, to - Raga 3 G

Alankara 122 V Delve, to - Chala 68 V Demand, to - Bola 31 ; Chala 12 G Talas 27, 78 V Demobilization - Tana 20 V Demon - Tala 5 G

Dense - Gayatri Saum G Denseness - Gayatri Saum G Deny, to - Bola 6 6 G Bola 4 4 V Depart, to - Raga .8 V Alankara 2 6 N Depend, to - Bolas 111, 124, 164, 264 ; Chalas 110, 111 ; Raga 25 ; Sura 2 5 G Alankara 145 ; Tala 27 ; Chala 11 7 V Dependence - Tala 16 N Depress, to - Gamaka 5 G Deprive, to - Bola 180 G Depth(s) - Bolas 8, 198, 247 ; Chala 135 ; Gamakas 6, 28 ; Raga 1 ; Tala 3 8 G Alankaras 87, 144 ; Ragas 1, 2 ; Tana 2 ; Tala 50 ; Chalas 85, 115 . V Alankara 12 ; Bola 5 ; Tala 17 N Depthless - Tana 2 ; Tala 80 V Desert(s) - Raga 2 G Alankara 48 ; Tala 31 V Tanas 5, 1 0 N Desert, to - Tana 4 V Deserve, to - Bola 79 G Design, to - Bola 202 G Desirable - Bolas 29, 211 G Desire - Bolas 204, 238, 250 ; Chalas 17, 73, 99, 161, 166 G Alapa 5 ; Alankaras 24, 48 ; Raga 3 ; Tana 1 8 V Alankara 1 1 N Desire, to - Bola 63 ; Chala 124 G Chala 4 1 V Desolve, to see Dissolve, to Despair, to - Chala 7 2 V Despise, to - Bola 260 G Destination - Tala 9 G Tana 22 ; Chala 4 0 V Destiny - Tanas 3, 14 ; Tala 14 ; Chalas 88, 10 3 V Destroy, to - Bolas 253, 258 ; Gayatri Dowa ; Talas 27, 54 G Bola 11 2 V Destruction - Bola 274 ; Chala 11 3 G Detachment - Tala 47 V Detain, to - Bola 63 G Alankara 5 5 V Chala 5 N Determine, to - Sura 1 0 V Develop, to - Bolas 49, 186, 200 238, 26 4 G Chala 84 V Bola 5 5 N Development - Bola 238 ; Chala 111 ; Sura 2 5 G Devil - Bola 22 ; Chala 165 ; Tana 2 0 G Tana 21 ; Tala 78 ; Chala 1 V 561

56 2 Devotee(s) - Gayatri Salat 63 Devotion - Bola 201 ; Gamaka 22 ; Tala 3 Bolas 75, 170 ; Tala 74 ; Bo Bo l a s 6 3 Devour, ch al 6 3 - Tana 1 Dewdrop(s) - Alankara 57 ; Raga 2 Alankara 16

Dharma - Gayatri Salat Diamond - Bola 190 ; Chala 169 Tana 3 Die, to - Chala 147 ; Raga 18 ; Ta Tana 1 nana a 1 Alankara 16 ; Sura 15 ; Tana 7 ; Gamaka 11 ; Bola 195 ; Tali 67 Sura 7 ; Gamaka 1 ; Poems 2, 4 (after Gamakas) Difference(s) - Chala 151 ; Gamaka 6 ; Gayatri Khatm; Sura 31 ; Tala 31

Poem 3 (after Gamakas) Different - Chalas 3, 109, 157 ; Raga 5 Bola 93 ; Talas 45, 51 ; Chala 74 Tala 2 Differentiate, to (see also Distinguish, to) - Bola 188 Difficult - Bolas 94 , 210 , 220 , 270 ; Chalas 105, 114, 119, 127, 138, 168 ; Gamaka 23 ; Talas 29, 43 Bolas 19, 85, 91 ; Chalas 9, 12, 73 Bola 1 3 Difficulty - Chala 9 Bola 13 Dig, to - Alankara 87 ; Raga 1 ; B ola 3 6 Dioly to - Chala 84 Dignity - Bola 150 Chala 84

G V G V N

G G V G V N

N G V N G

G V N V N V V G V

Dim, to - Bola 237

Dimension - Tala 50 Direction(s) - Chalas 58, 107, 132 ; Gamaka 13, Tala 9 Bolas 78, 169 Disadvantageous - Chala 94 Disagreeable - Bola 1 Chala 14

Tali 4

Disagreement(s) - Bola 272 Disappear, to - Raga 18 Disappoint, to - Alankara 21 ; Ragas 16, 17 Gamaka 21 Disastrous - Bola 101 Discern, to - Gamaka 35 Disciple (see also Pupil) Bola 91 Discipleship - Chala 137 Discipline - Tala 46 562

G V

G V V G V N

G V G V V V G G G

Disclose, to - Gayatri Khatm; Raga 255 Alankara 1 6 Discomfort fort - Gamaka 1 0 Discourage, to - Gamaka 7 Discover, to (see also Uncover) Bola 273 ; Chala 36 Bola 66 ; Chalas 21, 80 Bola 18

G NV N G G N V N

G Discovering - Chala 79 V Discretion - Chala 18 V Discriminate, to - Chala 10 G Disease - Bola 263 V Chala 4 G Disfavour - Gamaka 6 Disharmony (see also Inharmony) G Bola 120 ; Chala 102 V Dislike(s) - Bola 189 V V Dislike, to - Bola 189 N Disown, to - Bola 18 Disperse, to - Bola 4

G Displease, to - Bola 100 Displeasure - Bolas 56, 101 ; G V Alapa 1 ; Tala 27 V Disposal - Tana 21 V Disprove, to - Bola 46 V Dispute, to - Tala 63 N Disregard - Tala 16 G Disrespect, to - Bola 2-60 V Dissatisfaction - Bola 192 V Dissolve, to - Raga 9 ; Bola 16 V m Distanc e DiPoe Poem rfAlankaras) "Heart" (afte r N Poe G Distant - Bola 65 ; Chala 153 Chala 57 V G Distinct - Chala 157 Distinction(s) - Gamaka 16 ; G Gayatri Khatm V Ch i 2 7 Distinguish , nguish, to (see also Differentiate, to) - Bolas 95 , G 188 ; Chalas 158, 171 Tala 22 ; Chalas 10, 43 V Bola 25

Distress - Raga 18 Distrust, to - Bola 18 Disturb, to - Chala 101 Alankara 143 ; Bola 83 Disturbing - Alankara 48 Disunite, to - Bola 46 Dive, to - Alankara 144 ; Chala 115

V V G V V N V

G Divide, to - Gayatri Khatm Alankara 60 V Divine - Bolas 8, 90, 114, 126 , 191, 218, 268 ; Chalas 27, 47 , 99, 162 ; Gayatri Saum, Salat , Khatm ; Raga 1 ; Suras 12, 14 , G 15, 16 ; Tala 25 Alankaras 5, 33, 34, 37, 39 , 57, 61-, 79, 81, 92, 100, 111 , 116, 119, 120, 123, 138 ; Ragas 9, 19 ; Bolas 14, 118, 204 ; Gayatri "Pir", "Nabi", " Rassul " ; Chalas .63, 76, 118 V

(cont . Divine) Alankaras 4, 13 N Divinity - Bolas 114, 241 G

Chala 63 V Alankara 10 ; Bola 32 N Division(s) - Chala 11 G Bola 50 N Djinn - Tala 52 G Do, to - Bolas 125, 239 ; Gamak a 4 ; Raga 16 ; Talas 4, 5, 18, 35, 37 ; Tanas 3, 7, 13 G Alankaras 142, 147 ; Tanas 1 , 11, 15 ; Gamakas 5, 12, 29 ; Bolas 44, 48, 57, 69, 73, 95, 111, 149, 183, 184 ; Talas 35, 66 ; Chalas 23, 100, 103 V Gamaka 6 ; Bolas 11, 43 ; Chal a 3 N Doctrine(s) - Bola 17 V Dog(s) - Chala 40 V Doing(s) - Bola 101 V Doll - Gamaka 21 N G Domain - Bola 233 ; Chala 98 Sura 1 V Dominate, to - Tala 51 G Door(s) - Bola 160 ; Chala 155 ; Raga 16 ; Tala 38 ; Tana 21 G Alankara 144 ; Tala 77 V N Sura 3 ; Gamaka 2

Doorkeeper - Chala 50 G Doubt - Chala 140 ; Tala 4 G Gayatri "Pir" V Poem "Truth" (after Alankaras) N Doubt, to- - Tana 20 G Tala 63 V Dove - Gayatri Salat G Dowa - Gayatri 4 G Down, (to go, to pull, to settle ) Alankara 8 G Bola 90 ; Chala 67 V N Chala 2 Drag, to - Raga 8 V Dragon - Bola 120 G Draw, to (see also Attract, to) Chalas 32, 119 ; Gayatri Saum G Alankaras 12, 38, 85 ; Ragas 10, 21 ; Tana 7 V Gamaka 7 N

Dream - Gamaka 5 G Gamaka 3 N Dream, to - Chala 130 G Drift, to - Chala 162 G Drink, to - Alankaras 4, 5 ; Raga 25 G Alankaras 16, 100 ; Bola 75 V Gamakas 19, 22, 23 N Droop, to - Tana 9 V Drop(s) (see also Dewdrops and Teardrops) - Alankara 57 ; Gamaka 9 ; Tala 58 V Gamaka 13 N Drop, to - Bola 227 ; Chala 126 ;

Raga Chala

9 48

G V

Drown, to - Bola 2 ; Chala 119

563 G

Alankaras 123, 136 ; Tana 22 V Poem 4 (after Gamakas) N Drum(s) - Raga 24 G Dry - Tana 14 G Poem "Heart" . (after Alankaras) N Dry, to - Alankara 144 V Due Bola 138 G Durability - Chala 70 G Dust - Raga 18 ; Tana 19 G

Alankara 121 ; Chala 68 V Chala 2 N Duty - Bola 45 ; Chala 43 ; Tana 7 G Alankara 146 ; Bolas 126, 184, 185 ; Chalas 60, 87 V G Dwell, to - Raga 17 Alankara 138 ; Chala 45 V Dweller - Tala 9 N Dwelling(place) - Raga 18 ; Tan a

19 G Alankaras 15, 20, 23, 31, 43, 55, 116 ; Raga 19 ; Bola 123 V Gamaka 4 ; Poem 4 (afte r N Gamakas) Eager(ly) - Tana Tala 37 ; Chala 33

G V

Ear(s) - Ragas 1, 8, 10, 14, 24 ; Tana 20 G Alankaras 16, 19, 27, 48, 95, 137 ; Ragas 14, 19 ; Tana 19 ;

Tala 63 . V Alankara 12 ; Poem "Heart " (after Alankaras) ; Tana 2 N Early - Raga 2 V Earn, to - Sura 38 G Alapa 9 ; Bola 39 V Earnestness - Alankara 48 V Earth (see also Heaven(s)) Alapa 1 ; Alankaras 5, 10, 14 ; Chalas 7, 54, 60, 123, 126, 132, 156, 160 ; Gamakas 6, 12, 22, 28, 29, 31 ; Gayatri Saum, Salat, Khatm, Dowa ; Ragas 3, 9, 17, 18, 25 ; Suras 32, 38 ; Tanas 2, 6, 7, 12, 13, 15 G Alankaras 16, 17, 21, 42, 50, 85, 112, 122, 133, 144 ; Sura 5 ; Ragas 1, 4, 18, 20 ; Tanas 1, 3, 4, 13, 20 ; Gamaka 3 ; Bolas 50, 180 ; Tala 3 ; Gayatri "Pir", "Nabi" ; Chalas 13, 47, 76, 85 V Alankara 26 ; Sura 1 ; Gamaka 5 ; Poem 4 (after Gamakas) ; Bolas 17, 46 ; Tala 9 N Earthly - Alankara 14 ; Gayatri Dowa ; Raga 16 G V Tana 23 ; Bola 162 ; Chala 85

East - Gayatri Saum G Raga 1 ; Bola 62 V Easy(ily) - Bolas 220, 278 ; Tal a 29 G Bolas 19, 70 ; Chalas 9, 65 V Bola 13 5

564 Eat, to - Tala 14 ; Tana 1 G Gamaka 19 N Ebraham see Abraham Echo - Raga 10 G Economy - Bola 104 G Ecstasy - Raga 8 G Alankaras 7, 15, 105, 118, 135 ; Tana 18 ; Tala 74 V Eden, the garden of - Gamaka 28 G Edge(s) - Gamaka 10 V Effacement (see also Self-denial ) Chala 59 V Effect(s) - Bolas 203, 221, 243 ; Gamaka 19 ; Gayatri Salat G Egg - Bola 240 G Bola 206 V Ego - Bola 258 ; Chala 62 ; Sura 40 G Bolas 63, 64 ; Chala 1 V Elbow(s) - Gamaka 10 V Element - Chala 118 G Elephant - Chala 40 V Else - Sura 33 G Bola 186' V Bola 21 N Elude, to - Tala 2 G Embrace - Tana 1 G

Alankara 37 ; Raga 10 V Embrace, to - Bola 12 V Emerge, to - Bola 240 G Emotion(s) - Alankara 23 ; Bol a 222 ; Talas 38, 39 ; Tana 15 G Empower, to - Alankara 13 V Empty - Bola 266 ; Raga 2 ; Tana s 5, 16 G Alankara 111 ; Raga 1 V Tana 8 ; Bola 24 N Enable, to - Bolas 109, 231 ; Gamaka 7 G Bola 39 V Bola 25 N Enchant, to - Raga 18 V Encourage, to - Gamaka 13 G End(s) (see also Purpose) - Bola s 89, 128, 277 ; Chalas 82, 103, 149, 153, 164 ; Gayatri Khatm, Dowa ; Suras 20, 33 G Alapa 2 ; Alankara 117 ; Raga 1 ; Tana 3 ; Bolas 2, 88, 102, 158, 169, 198 ; Tala 25 ; Chala 82 V Poems "Heart", "Truth" (after Alankaras) N End, to - Chala 85 G Alapa 2 ; Alankara 115 ; Tana 16 V Tala 10 N

Endless - Raga 16 G Endurance - Bolas 51, 158, 269 ; Tala 8 G Alankaras48, 138 ; Bola 145, Tala 50 V Endure, to - Tala 15 ; Tana 18 G Alankara 117 ; Bola 116 V Poem "Truth" (after Alankaras) ; 564 Gamaka 26 N

Enemy(ies) (see also Adversary and Foe and Opponent) - Alapa G 11 ; Tala 3 1 Alapa 3 ; Alankaras 12, 147 ; Sura 10 ; Gamaka 32 ; Bolas 30, V 183 ; Chalas 72, 93, 103, 110 N Bola 9 N Energetic - Tala 11 Energy - Chalas 84, 159 G Enfold, to - Raga 4 G Raga 1 5 V Enfoldment - Raga 1 ; Gayatri "Rassul " V Enjoy, to - Gamaka 8 ; Tala 27 G Alankara 82 ; Raga 14 ; Bola 79 ; Tala 65 ; Chala 9 5 V Enlarge, to - Bola 3 6 N Enlighten, to - Chala 66 ; Gayatr i G Sala t V Chala 8 5 G Ennoble, to - Chala 175 V Enormous - Tana 19 G Enough - Gamaka 2 0 Gamakas 8, 26 ; Bola 71 ; Chalas V 52, 66, 11 4 Enshrine, to - Raga 8 G Ensure, to - Bola 43 ; Chala 73 G Enter, to - Bola 120 ; Chala 155 ; Tala 3 8 G Alankaras 16, 144 ; Ragas 7, 16 Bolas 119, 12 3 V Chala 2 N Enthusiasm - Bola 22 V Entirely - Bola 96 ; Gamaka 2 G Alankara 10 8 V Entitle, to - Sura 40 G Chala 11 3 V Sura 1 N Entity - Chala 115 G Entrust, to - Chala 165 G Enviable - Sura 1 8 G Envy - Bola 49 ; Gayatri Dowa G Envy, to - Sura 1 8 G Equal(ly) - Alankaras 1, 146 ; Bola 31 ; Tala 36 ; Chalas 88, 91 V Equality - Bolas 31, 80 V Erect, to - Tana 1 3 G Error(s) (see also Fault(s)) Bola 38, Chala 79 G Gamaka 4 V Alankara 9 N Escape, to - Bola 219 G Tana 2 3 V Essence - Alankaras 2, 3 ; Bolas 149, 22 9 G Raga 1 9 V Gamaka 30 ; Bola 44 N Essential - Chala 1 0 V Estimation - Alankara 146 ; Chala 88 V Eternal(ly) - Bolas 137, 245 ; Chala 130, Raga 20 G

(cont . Eternal(ly)) Alankaras 122, 126 ; Gamaka 19 ; Gayatri "Nabi", "Rassul" V Alankara 6 ; Poem "Truth " (after Alankaras) N Eternity - Tala 16 V Sura 4 N Eve Tana 21 G Even (= also : equal) - Talas 4 , 5 G Alapa 3 ; Alankaras 105, 110 ; Sura 10 ; Bolas 25, 77, 101 ; Tala 68 ; Chala 70 V Ever - Bola 245 ; Talas 23, 38 , 40 G Alankaras 48, 115, 126 ; Rag a 17 ; Tana 7 ; Bola 133 ; Tala 16 ; Chala 75 V Poems "Heart", "Truth" (after Alankaras) ; Tana 14 ; Poem 1 (after Gamakas) ; Bola 5 N Eve .tach anging - Bola 229 G Alankara 144 V Ever-lasting - Sura 16 V G Ever-moving - Gamaka 6 Alankaras 78, 140 V Ever-rising - Alankara 48 V Ever-rotating - Bola 17 N Ever-seeking - Raga 5 G Everybody / Everyone (see als o

Man, every) - Bola 254 ; Chalas 48, 77 ; Gamaka 23 G Alapa 6 ; Gamaka 31 ; Bola 94 ; Chala 49 V Everything (see also Thing(s)) Bola 268 ; Chala 2 G Raga 14 ; Gamakas 6, 23 ; Bolas 11, 44 ; Chalas 76,106 V Everywhere - Bola 34 ; Raga 5 G Alankara 65 ; Chala 76 V Evidence - Bola 25 ; Chalas 13 , 28 ; Sura 29 ; Tana 18 G Chala 82 V Evident - Bola 85 G Evil(s) (see also Bad) - Alapa 8 ; Bolas 15, 85, 173, 223 ; Chala 128 ; Gayatri Dowa ; Talas 4, 5, 30 G Tana 3 ; Bolas 12, 48, 74, 89, 101 V N Bola 54 Evildoer - Tana 8 G Bola 74 V Evolution - Bolas 127, 211 ; Chala 160 G Chala 94 V Evolve, to - Chala 119 ; Sura 40 G Exact, to - Tala 27 V Exalt, to - Chala 170 ; Gamakas 2 , 4, 5 ; Raga 8 ; Suras 13, 33 G Raga 21 V G Exaltation - Bola 182 Raga 9 ; Bola 197 ; Chala 107 V Gamaka 26 ; Bola 32 N

56 5 Examination - Chala 111 V G Example(s) - Bola 93 ; Tala 55 Bola 76 V Exchange - Tala 4 G Excitable - Tala 1 G Excite, to - Tana 18 ; Gamaka 20 V Exclaim, to - Sura 37 G Poem 3 (after Gamakas) N Excuse - Bola 93 ; Chala 52 G Exhauste, to - Bola 117 V Exhilarate, to - Raga 21 V Exile - Chala 54 ; Gamaka 28 G Exist, to - Bolas 62, 85, 268 ; Chalas 130, 134, 151, 170, 171 G Alankara 88 ; Bolas 31, 133 ; Talas 30, 70 V Existence - Bolas 62, 80 G Alankara 37 V Expand, to - Alankara 3 ; Chal a 77 . Expansion Tana 13

V Bola 279 G N

Expect, to - Chala 61 ; Tala 18 G Alankara 146 ; Chala 91 V N Gamaka 5 ; Bola 17 Experience(s) - Bola 211 ; Tala 9 G Bola 135 V Tala 4 N Experience, to - Bola 79 ; Chalas 121, 134, 139 ; Tala 9 G Alankara 37 ; Raga 14 ; Tala 3 V Sura 5 ; Bolas 25, 27 ; Tala 18 N Explain, to - Chala 86 ; Tala 36 G Tana 23 V Explanation - Chalas 12, 129 ; Tala 31 G Explore, to - Bola 273 G Expose, to - Gamaka 22 N Expound, to - Bola 40 V Express, to - Bolas 53, 230, 239 ; Chalas 22, 109, 141, 170 ; Sura 40 ; Tala 36 ; Tanas 6, 20 G Alankara 41 ; Bolas 98, 113 ; Tala 51 ; Chalas 37, 44, 102 V Bolas 30, 45 N Expression(s) - Bolas 108, 208 , 225 ; Chalas 19, 22, 145, 159 G Alankaras 18, 39 ; Bolas 80 , 138 ; Chala 99 V Poem "Heart" (after Alankaras) N G Extend, to - Chala 174 Alankara 147 V Extension - Chala 173 G G External - Bola 46 Chala 109 V Extinguish, to - Chala 169 G V Alankara 143 Extreme - Chala 1 V Eye(s) - .Alankaras 12, 21 ; Bolas 121, 148, 226 ; Chala 130 ; Gamaka 2 ; Gayatri Dowa ; Ragas 1, 5, 6, 9, 11, 25 ; Sura 9 ; Tala 22 ; Tana 20 G 565

566 (cont . Eye(s)) Alankaras 48, 97, 130 ; Ragas 4, 15, 18, 19 ; Tana 6 ; Gamakas 4, 9, 38 ; Bolas 77, 166, 178 ; Tala 63 ; Chala 109 V Poems "Heart", "Truth" (after Alankaras) ; Sura 7 ; Gamaka 4 ; Poem 4 (after Gamakas) ; Tal a

17 ;

Chala

Face - Chala 37 ; Ragas 3, 5, 6 , 7; Tala 1 G Alapa 9 ; Alankaras 2, 8, 11, 121 ; Ragas 2, 14, 18 ; Chala 8 V Poems "Heart", "Truth" (after Alankaras) ; Poem 4 (after Gamakas) N Fact(s) - Bola 138 G Bolas 10, 36, 42, 43, 45, 46, 61, 151 ; Tala 23 ; Chala 8 V Poem "Truth" (after Alankaras) N Factor - Bola 164 V Fade, to - Chala 5 N Fail, to - Alankara 21 ; Bolas 72 , 119 ; Chalas 67, 77 ; Gamaka 11 ; Talas 16, 36 G Tala 45 V

Failure - Bola 185 ; Chala 161 ; Gamaka 25 ; Tala 28 Bolas 4, 154 Gamaka 24

G V N

Fair (see also Bazar) - Bola 189 ; Tala 11 G Fairness - Tala 51 V Faith above man's comprehension -

Bola 103 V Faith, belief and - Sura 17 G Bola 8 ; Tala 12 ; Chalas 55, 69, 81, 82, 83 V Faith, blinded by faith an d blind to - Tala 69 V Faith, a child's - Raga 13 G Faiths, the different - Chala 3 G Faith, firm in - Alankaras 63 , 145 V Faith and the fulfilment of desire - Chala 166 G Faith and imagination - Chala 30 V Faith in my hand, a lance of stern - Alankara 48 V Faith a living trust - Bola 207 G Faith, one of little - Chala 29 V Faith in oneself and faith i n God - Bola 207 G Faith and reason - Bola 72 ; Chala 67 G Faith and selfconfidence Chala 166 G Faith and the spiritual path Chala 29 V Faith and the spiritual spheres Chala 30 V Faith and spirituality - Chal a 566 175 G

Faith and success - Bola 78 G Faith, the true meaning of Chala 166 G Faithful(ly) - Bolas 78, 161 ; Gayatri Salat G V Alankara 148 Faithfulness - Bola 161 G Fall - Gamakas 7, 28 ; Tala 45 G Fall, to - Bolas 32, 38, 126 , 222 ; Chalas 140, 164 ; Gamakas 6, 7, 15, 28 ; Gayatri Dowa ; Suras 32, 40 G Alankaras 4, 16, 118, 143 ; Ragas 5, 14 ; Tana 23 ; Bolas 10, 130, 163 ; Talas 37, 45, 60 ; Chalas 71, 88, 90 V Gamaka 16 N

False - Bolas 7, 95, 178, 179, 258 ; Chalas 62, 95, 103, 138 ; Gamaka 5 ; Sura 40 ; Tala 55 ; Tana 20 G Alankara 148 ; Bola 64 ; Talas 59, 70 V Falsehood Falseness - Bolas 177, 178 ; Chalas 84, 91, 95, 116 ; Sura 31 G Tala 70 V N Gamaka 24 ; Bolas 22, 42 Fame - Gayatri Dowa G Familiar - Tana i V Familiarity - Tala 64 V Fan, to - Alankara 96 ; Gamaka 33 V Fancy - Tala 9 G Fang - Chala 163 G Far, Further - Gayatri Salat G Alankaras 48, 116, 144 ; Raga 18 ; Bolas 1, 22 ; Talas 14,50 ; Chala 27 V Poem "Heart" (after Alankaras) ; Bola 39 N Farer Tala 9 N Farewell - Raga 2 V Farthing - Alapa 16 G Fast, to hold - Gamaka 3 V Fatal Tala 5 V Fatalism - Bola 64 G Fatality - Bola 64 G Fate - Gamaka 12 V Fateha - Gayatri Khatm G Father - Gayatri Salat G Alankara 50 ; Tala 22 V Alankara 26 N Fatherhood - Gayatri Salat G Fault(s) (see also Mistake) -

Bolas 36, 38, 39, 48, 86, 93, 144, 153, 175, 261 ; Chalas 97, 128 ; Gamakas 10, 13 ; Tala 22 G Alankara 148 ; Bolas 25, 90 , 132, 167 ; Talas 29, 68 V Bolas 14, 21 N Faulty - Tala 68 V Favour - Bola 21 ; Gamaka 6 ; Rag a

56 7 (cont . Favour )

Alankara 146 ; Raga 15 V Alankara 16 N Favourable - Alankara 14 V Fear - Gayatri 'Pir' V Poem 'Truth' (after Alankaras) N Fear, to - Bola 56 ; Sura 7 G V Bola 165 ; Tala 11

Fearless - Tala 11 V Feebleness - Raga 16 G Feed, to - Alankara 24 ; Bola 17 ; Tanas 1, 21 G Alankara 134 ; Chala 5 V Feel, to - Alankara 11 ; Bolas 53 ,

243 ; Chala 39 ; Gamakas 4, 14, 21, 22 ; Ragas 4, 13, 18, 21 ; Tana 18 G Alapa 6 ; Alankaras 28, 37, 48, 131, 143, 147 ; Ragas 8, 9, 14, 18 ; Gamakas 8, 9, 12 ; Talas 34, 40 ; Gayatri 'Pir' ; Chalas 22 , 96 V Poem 'Heart' (after Alankaras) ; Gamaka 20 ; Poem 2 (after Gamakas) N Feeling(s) - Alankara 11 ; Bolas 71, 170, 227 ; Chalas 45, 154 ; Gamaka 29 ; Sura 23 G Alankaras 38, 116, 146 ;

Gamakas 3, 20 ; Bolas 78, 83, 177, 200 ; Gayatri 'Pir' ; Talas 13, 74, 80 ; Chala 87 V Poem 2 (after Gamakas) ; Bol a 45 ; Tala 5 N Fellowman - Alapa 16 ; Gamaka 27 ; Gayatri Dowa G Fence(s) - Bola 106 G Fertile - Bola 184 G Ragas 1, 13 ; Talas 31, 73 V Tala 7 N Few - Chala 59 G Bola 140 ; Chala 10 V Fiery - Raga 25 G Alankara 16 V Fight - Tala 31 G Fight, to - Bolas 31, 168 ; Tala s 30, 31, 51 G Bolas 12, 188 ; Chala 75 V Figure - Bola 122 V Fill, to - Gayatri Salat ; Tan a

16 G Alankaras 72, 111 ; Chala 85 V Final(ly) - Raga 10 ; Bola 158 ; Chala 60 V Find, to - Bolas 41, 96, 143 , 230, 273 ; Chalas 146, 157 ; Ragas 3, 4, 17 ; Suras 1, 27 ; Talas 22, 35, 41 G Alankaras 32, 53, 76, 87, 106 ; Ragas 6, 14, 20 ; Gamaka 19 ; Bolas 2, 25 ; Talas 10, 69 ; Chalas 41, 50, 60, 61 ; 75, 80, 102 V Gamaka 1 ; Poem 1 (after

(cont . Find, to) Gamakas) ; Bola 61 N Fine Bola 227 G V Bola 200

Finger - Alankara 72 V Finish, to - Chala 169 G V Alapa 8 ; Bola 125 Fir-tree(s) - Tana 13 G Fire - Bolas 203, 215 ; Chala 7 ; Tala 39 ; Tana 18 G Alankara 16, 68, 96, 143 ; Tana 3 ; Bolas 17, 97 ; Tala s 3, 24 V Bola 46 N G Firm - Bolas 39, 86 ; Chala 76

Alankaras 48, 63, 145, 148 V Poems 'Heart' and 'Truth ' (after Alankaras) N Firmness - Chala 32 V First .- Raga 18 ; Bolas 41, 88 ; Chalas 2, 111 V Fish(es) - Chala 48 G Fisher(s) - Bola 196 V Five Chala 38 V G Fix, to - Chala 175 ; Tala 35 Tala 31 V Flame - Bola 249 ; Gamaka 31 ;

Raga 14 ; Talas 25, 39 G Tana 11 ; Chalas 5, 15 V Alankara 16 ; Gamaka 8 N Flame, to (see also Aflame) Chala 92 G Poem 'Truth' (after Alankaras) N Flash, to - Bola 166 V G Flesh - Bola 249 ; Sura 36 Raga Gamaka Flood - Bola 2

1 19

V N G

Alankara 16 V Flow, to - Alankara 23 ; Chal a 127 G Alankara 92 ; Gayatri 'Pir' V Flower(s) - Bolas 105, 112 , 166 ; Chalas 15, 46, 55, 125 ; Raga 23 ; Tana 9 G Alankaras 8, 51, 82, 93, 110, 127, 135 ; Ragas 3, 12 ; Bolas 105, 143 V N Tala 12 ; Chala 5

Flowerbed - Bola 106 Flute - Ragas 10, 24 Alankara 72 ; Raga 3

G G V

Flutter, to - Alankara 96 V Fly, to - Bola 109 G Alankaras 143, 144 ; Raga 2 ; V Tana 23 ; Tala 4 ; Chala 30

Foe(s) (see also Adversary . Enemy and Opponent) Alankara 13 ; Chala 174 ; Raga 3; Tana Alapa Bola 9

10 6

G V N

Fold - Poem 4 (after Gamakas) N Fold, to - Tana 3 G 567

56 8 (cont . Fold, to ) Alankara 52 V Folk(s) - Tala 1 G Follow, to - Alankara 21 ; Bola s 103, 177, 226 ; Gamaka 18 ; Tala 28 G Suras 13 ; Raga 20 ; Bola 99, 104, 154 ; Gayatri 'Nabi' ; Chala 19 V Gamaka 9 N Follower(s) - Gamaka 29 G Folly(ies) - Chala 112 G Fondly - Raga 12 G Food - Bolas 97, 203 ; Tana 21 G Bola 29 ; Tala 49 ; Chala 83 V Fool(s) - Chalas 55, 105 ; Tala s 1, 14 ;, Bola 188 V Tala 33 ; Chala 113 V Fool, to - Tala 6 G Foolish(ly) - Chala 86 ; Tala 6 , 9, 22, 43 G Talas 52, 57, 62 ; Chala 45 V Foolishness - Tala 3 N Foot, feet - Alankaras 7, 8 ; Ragas 4, 18 ; Sura 32 ; Tanas 7, 19 G Alankaras 59, 118, 121, 143 ; Tana 22 ; Tala 27 ; Chalas 15 , 95 V Poem 'Heart' (after Alankaras) ; Gamaka 4 ; Poem 4 (after Gamakas) ; Bola 56 ; Chala 2 N Footprint(s) - Alankara 51 ; Raga 20 V Footsteps .- Gayatri 'Nabi' V Forbear, to - Alapa 16 G Forbid, to - Tala 64 V Force(s) - Chala 94 V Bola 15 N Forerunner - Bola 105 G Forest(s) - Raga 2 ; Tana 13 G

Alankaras 44, 48, 143 V Forget, to - Gamaka 2 ; Raga 20 ; Tala 33 G Alankara 26 ; Gamaka 30 ; Tal a 71 V Tala 1 N Forgive, to - Bola 129 ; Tala 15 G

Bola 27 ; Tala 71 Poem 1 and Poem 4 (after Gamakas) Forgiveness - Bolas 103, 107 ,

V N

129 ; Gayatri-Khatm ; Tala 3 G Alankara 143 ; Gayatri 'Pir' ; Chala 118 V Bola 1 ; Tala 5 N

568

Forgiver - Gayatri Saum G Form(s) - Bolas 44, 87 ; Chala s 16, 38, 172 ; Gayatri Salat ; Raga 8 ; Tana 19 G Alapa 8 ; Alankaras 8, 21, 31, 36, 38, 89, 101, 109 ; Raga 14 ; Bola 148 ; Tala 13 ; Chalas 84, 118 V

Form, to - Sura.39 G Bola 206 ; Chala 73 V Formless - Bola 44 G Alankara 53 V Forsake, to - Poem 4 (afte r Gamakas) N Fortune - Raga 7 G Forward - Bola 211 ; Chala 107 G Raga 7 ; Tana 18 ; Tala 43 V Poem 'Truth' (after Alankaras) ; N Poem 4 (after Gamakas) Fountain - Alankaras 5, 24 ; Bol a 32 G Four(th) - Chala 53 ; Tala 14 G Tala 50 V Fragile - Chala 42 G Fragrance - Bolas 60, 161 ; Chalas 15, 125

Alankaras 47, 82, 135 ; Raga s 12, 14, 143 ; Tala 72 Fragrant - Raga 12 Tala 12

V V N

Frame - Tana 9

Free(ly) - Bola 195 ; Chala 56 ; Gamaka 13 ; Tala 46 G Alankaras 25, 133 ; Bola 108 ; Tala 36 ; Chala 44 V Free, to - Tala 37 V Freedom (see also Liberty) Bola 180 ; Tala 46 G Bola 58 N Freeze, to - Ragas 16, 25 G Friend(s) - Alankara 13 ; Bolas 39, 86, 245 ; Chalas 153, 174 ; Gayatri Salat, Dowa ; Raga 3 ; Suras 8, 38 ; Tana 10 G Alapas 3, 6 ; Alankaras 12, 145 ; Sura 10 ; Tana 21 V Gamaka 32 ; Bola 30, 183 ; Gayatri 'Nabi' ; Chalas 72, 103 , 110 V Bola 9 N Friendship - Talas 43, 64 ; Chala 51 V Frighten, to - Tala 13 Tana 7 .

G V

Fringe, to - Tana 8 Front, in - Chala 93 Fruit(s) - Bolas 105, 184 ; Ragas 22, 23 ; Tana 14 Alankara 46 ; Raga 3 Talas 7, 12 Fruitless - Chala 81 Fuel - Bola 215 ; Tala 25 Bola 17 Fulfil, to - Chalas 124, 161 Alankara 24 ; Chalas 39, 115

G V

Alankara 11

Fulfilment - Bolas 159, 252 ; Chalas 152, 166 Gayatri 'Rassul' Full(y) - Bola 264 ; Tana 16 Ragas 1, 8 Alankara 23 ; Poem 'Heart'

G V N G G V G V N

G V G V

(cont . Full(y)) (after Alankaras) N Fullness - Chala 133 G Alankaras 33, 66 V Fun - Chala 55 G Chala 64 V Fund - Bola 29 V Future - see Past, present , Future

Gain(s) - Bolas 50, 277 Alankara 125 ; Bola 135 ; Chal a 19 Tala 4 Gain, to - Bola 96 ; Sura 21 Gamaka 35 ; Bola 135 ; Tala 25 Gamaka 24 ; Tala 15 Game(s) - Gayatri Dowa Bola 193 Ganges, the - Raga 17 Gap - Chala 85

G V N G V N G V G V

Garb(s) - Bola 121 ; Ragas 3 ;

Tana 4 G G Garden - Ragas 22, 23 G Garden of Eden - Gamaka 28 G Gardener - Bola 106 G Garland - Tana 4 G Garment - Gamaka S Gate - Bola 172 ; Chala 50 ; Raga 16 ; Tala 38 G Alankara 31 ; Raqa 14 ; Bola s 119, 123 V V Gather, to - Alankara 13 N Alankara 25 Gaze - Poem 'Truth' (afte r N Alankaras) N Gaze, to - Tana 8 G General - Bola 127 Alankaras 18, 19 V N Alankaras 2, 4 G Generality - Bolas 263, 267 Generosity - Bola 59 ; Chalas 155 G Alankara 146 V G Generous(ly) - Raga 14 Suras 10 V Gentle(y) - Alankara 7 ; Chala 36 ; G Ragas 2, 8, 10, 14, 24 Alankaras 5, 16, 68, 113, 132 , 143 ; Ragas 2, 18, 19 ; Bola 83 V G Genuine - Chala 70 ; Tala 8 Get, to (Get over, to) - (se e also Overcome, to) - Bola 38 , 79 ; Chala 88 ; Sura 21 ; Tala 42 ; Tana 9 G V Gamaka 10 ; Chala 70 Gift(s) - Bolas 136, 271 ; Gayatri Doaw, Nazar ; Ragas 14 , 16 G Sura 10 ; Bola 143 V Give, to (out, up, way, an d take) - Alana 3 ; Bolas 136 , 261 ; Chala 153 ; Gamaka 12 ; Gayatri Saum, Khatm ; Ragas 8 , 12, 14, 26 ; Talas 36, 39, 40,

569 (cont . Give, to) 51 ; Tana 15 G Alapas 3, 5, 7, 9 ; Alankaras 8, 25, 46, 108, 133, 142 ; Suras 10 ; Ragas 1, 6, 12, 14 ; Tanas 11, 15, 16, 20 ; Gamakas 24, 26 ; Bolas 131, 170 ; Talas 35, 63, 65, 78 ; Gayatri 'Nabi' ; Chalas 26, 37, 47, 48, 73, 82, 89 , 92, 105 V Give, to - Sura 1 ; Gamakas 10 , 20 ; Poem 1 (after Gamakas) ; Bolas 3, 8, 15, 42, 53 N Giver - Tala 76 V Giving - Bola 44 N Glad(ly) - Raga 18 G Glance - Alankara 14 ; Ragas 5 , 20, 25 G Alankaras 4, 14, 16, 56 ; Ragas 12, 15 ; Tana 7 ; Bola 3 ; Gayatri 'Pir' V Alankara 15 N Glass - Chala 42 G Glass house - Chala 113 G Glimpse - Alapa 1 ; Raga 20 G Raga 21 V Globe - Sura 33 G Gloom - Bola 194 G Glorification - Tala 52 G Glorify, to - Chala 40 G Glorious - Gayatri Dowa ; Ragas 11, 20 G Alankaras 2, 7, 49, 54, 74 ; Ragas 4, 19 ; Tana 9 V N Tanas 1, 9 Glory - Chala 40 ; Gayatri Saum ; Sura 12 G V Alankara 58 Glory, to - Raga 14 V Glow - Talas 25, 39 G V Gamaka 33 Glow, to - Chala 92 ; Ragas 5, 6 ; Tana 18 G V Raga 10 Go, to (let) (on, past, through, up) - Bola 250 ; Chalas 61, 130, 132, 164 ; Tana 16 G Alankara 16, 48, 73, 129 ; Tanas 18, 20 ; Gamaka34 ; Bolas 90, 187 ; Talas 3, 43 ; Chala s 40, 52 V Tana 11 ; Tala 3 ; Chala 5 N Gpal - Bolas 52, 63, 235 ; Tal a 46 ; Tana 7 ; Gayatri 'Nabi' ; Chalas 14, 41 V Poem 'Heart' (after Alankaras) ; N Gamaka 8 God, the account of - Bola 66 G God, action toward man and Gamaka 17 G God, the all-exclusive and the all-inclusive - Bola 41 V God is for all souls, all that i s from - Bola 275 G God, Almighty - Gay.atri Saum, 569

570 (cont . God, Almighty) Nayaz G God alone exists - Chala 173 G God the answer to every question Alapa 6 G God be Thou before me when I am awake - Alankara 98 V God is as space and time, the Being of - Alankara 103 V God, belief in - Tala 25 G Bola 41 V God, the birth of - Tala 26 G God, born to find - Gamaka 1 N God, to break - Bola 165 G

Gamaka 6 N God, to bring the souls close r to Chala 1 G God, the call of - Alankara 10 V God cannot be distinguished Chala 171 G God the central theme of th e true poet - Bola 70 G God and Crist - Bola 36 N God coming on earth in the for m of the sage - Alankara 21 V God of compassion, the - Bol a 26 N God, the court of - Tana 18 G God, we create our - Chala 172 G God and devil - Chala 1 V God, devotion to - Gamaka 22 G God displeased by self-assertion Bola 100 G God's divine Visage (Image) i n the Message-bearer - Alankar a 13 N God is formed, the egg in whic h

Bola 206 V God, the evidence of - Chala 13 ; Sura 29 G God, explanation of - Chala 12 G God, faith in - Bola 207 G Alankara 63 V God, the false and the true Bola 258 G God, the fatherhood of - Gayatri Salat G God, to fear - Bola 56 G God, feeling blameworthy before Gamaka 14 G God, fighting with - Bola 168 G God, to find fault in - Bola 25 V God, to find the object of one' s search in - Chala 157 G God, to forget oneself in the consciousness of - Alankara 26 V God, the forgiveness of - Bola 129 G God, the form and life of Chala 172 G God, the formless and colourles s - Alankara 53 V God's desire, the fulfilment o f - Alankara 11 N 570

God, the gate of - Bola 172 G Bola 119 V

God, the glory of - Chala 40 G Alankara 58 V God, goodness or perfection of Chala 112 V God, the guidance of - Bola 101 G V Alankara 61

God, the hand of - Bola 2 N God has no opposite - Chala 171 G God, the heart closed to - Bol a 160 G God, the heart conscious of Chala 174 G God of the Heaven and of the earth - Gayatri Khatm G God, the ideal of - Chala 15 G Tala 76 ; Chala 61 V God by its worshippers, an idol made - Chala 63 V God intelligible to man - Bol a 11 ; Chala 83 G God, intimate with - Chala 37 G God, the justice of - Bola 88 G

Bola 35 V God, a knower of - Chala 54 V God, the knower of my needs Alankara 24 V God, the knowledge of - Chala 77 V Sura 1 N God become my life's expression, let Thy word - Alankara 18 V God, light is Thy face - Alankar a 11 V God, the light which is - Chal a

7 G God, limitation of - Bola 2/, 32 V God alone, love is due to - Bol a 138 G God, the love of - Bola 84 ; Raga 12 ; Sura 12 ; Tala 25 G Chala 118 V God, the lover of - Tana 18 G God's Majesty - Chala 120 G God a reality, to make - Alapa 7 ; Chala 14 G Gods out of the One, making many Chala 172 G God and man - Alapa 8 ; Bolas 11, 138, 139, 160, 202, 253, 260 ; Chalas 12, 16, 30, 143, 156, 158 ; Gamaka 17 ; Sura 34 ; Tal a 26 G Alankaras 30 ; Bolas 35, 84, 99, 173, 206 ; Talas 79 V Sura 1 N

God, man's soul the light of Chala 122 G God manifest and hidden Alankara 107 V God, to meet with - Bola 50 V God, merciful, great and suprem e - Gayatri Saum G

God's mercy and compassion Gayatri Khatm G Alankara 70 V God, the mercy of - Gayatr i Salat G Gayatri 'Rassul' V God's modesty - Chala 37 G God, my holy pilgrimage Alankara 20 V God, my life and my sustenanc e - Alankara 46 V God, the name of - Bola 32 V God and nature - Chala 30 G Alankaras 28, 35, 43 ; Chal a 58 V God in nature and under G artificial forms - Chala 38 God, the nature of - Bola 181 ; Chala 9 G God, the nature and art of Chala 9 G God, Nature Meditation on Alankaras 2, 24, 26, 28, 35 ,

43, 60, 89, 90, 91, 94, 95 , 98, 100, 108, 123 V Alankaras 7, 20 N God, no Teacher save -Chala 99 ; Sura 35 G God, optimism is from - Bol a 141 G God, the perfection of - Bol a 90 ; Sura 39 G Bola 27 V God in all forms, to see th e Person of - Chala 16 G God, the Personality of - Bol a 11 G God's plan - Bola 202 G God, the pleasure and displeasur e of - Bolas 56, 101 ; Gamaka 14 G God, power of - Alapa 9 G God, praise of - Chala 98 V God, a prayer to reach - Tan a

18 G God's presence felt in nature Alankara 28 V God, the presence of - Bola 101 G Bola 37 N God, the Prophet of - Chalas 27 , 162 ; Gayatri 'Nabi' V God, the proud in - Sura 10 G God of compassion, the punishmen t of Alapa 9 V Bola 26 N God, the purpose of - Gayatr i

Saum G Gayatri 'Rassul' V God, the Rassul of - Gayatr i Salat G God, to reach - Alankara 5 N God, the reality of - Bola 11 G God, the realization of - Bola s 90, 102, 231 ; Chala 24 ; Tala

57 1 (cont . God, the realization of) G 25 V Bola 4 1 God, the recognition of - Bola G 16 7 God, the responsability of V Gamaka 7 G God, seekers after - Tala 20 God a separate entity - Chala. G 11 5 God : my master, the servant of V Alankara 7 7 G God, the service of - Bola 196 God's shrine - Alankara 32 ; Bola s V 49, 12 3 God, the soul attuned to - Bola G 74 God, the soul belongs to - Sura G 17 God, the soul soaring up to V Tana 7 God, space and the formless V Alankara 5 3 God in silence, speak V Alankara 13 7 God to me through Thy nature, V speak - Alankara 3 5 God, spirit and body of N Alankara 3 God, the throne of - Alankara 16 V God and God is Eternal, time is G - Bola 13 7 God, trust in - Alapa 17 ; Chalas G 167, 16 8 G God and Truth - Sura 27 N Poem 'Truth ' V God, the Unity of - Bola 120 God, the . vision of - Gamakas 2, G 3 V Alankara 4 9 God, what is? - Bola 16 1

God begins to speak, when - Bola 13 9 God and self-denial, the Will of - Bola 9 9 God, the Wisdom of - Chala 158 ; Gayatri Sau m Gayatri 'Nabi ' God's Sacred Altar, woman and Bola 4 9 God, the Word of - Tana 17 Alankara 18 ; Gayatri 'Pir', 'Nabi ' God, to worship - Gamaka 22 ; Tanas 7, 13, 1 8 God, a worshipper of - Bola 259 ; Chala 16 ; Tana 1 3

Alankaras 20, 21, 77 ; Tana 7 ; Bolas 110, 119, 123 Alankaras 3, 19 ; Tala 17

V G V V G V G V

Alankara 9 9

Chala 6 1 Godly - Chala 11 4

G V G V

5 71

57 2 Gold - Chalas 21, 82 G Alankara 145 ; Raga 10 V Poem 4 (after Gamakas) ; Bol a 23 N Good(s), (Better, Best) (se e also Right) - Alana 8 ; Bolas 2, 125, 165, 211, 225, 230, 242, 254, 270 ; Chalas 10, 19, 21, 112, 128 ; Gamakas 3, 9, 16, 19 ; Raga 7 ; Sura 22 ; Talas 4, 5, 17, 18, 30, 37, 42 G Alankara 148 ; Sura 10 ; Gamakas 8, 22 ; Bolas 39, 48, 73, 82, 111, 113, 156, 183, 193 ; Tala 66 ; Chalas 14, 26, 52, 73, 93, 103, 104, 105, 108, 112 - V Poem 'Truth' (after Alankaras) ; Gamaka 11 ; Bolas 4, 21, 23 N

Good-bye - Raga 2 V Tana 14 N Goodness - Bolas 65, 191 ; Chala s 128, 151 ; Gayatri Saum, Khatm G Bolas 73, 145 ; Chala 112 V Good-will - Chala 168 G Gorse(s) - Tana 9 G Gospel - Tana 7 G Gossip, to - Tana 20 G Tana 11 N Govern, to - Tala 12 G Governor - Tala 12 G Grace - Gayatri Saum, Nazar G

572

Alankara 34 ; Tala 76 V Graceful - Chala 22 ; Raga 10 ; Tana 6 G Gracious - Bola 150 ; Gayatri Salat G Grain(s) - Tana 11 G Grandeur - Chala 120 G Grant, to - Alankaras 24, 146 ; Raga 14 V Tana 3 N Grateful - Gayatri Nazar G Grave - Bola 81 ; Raga 25 G Bolas 7, 72 ; Chala 97 V Great - Bolas 69, 158, 198 ; Chalas 37, 59, 74, 91, 150 ; Gayatri Saum ; Ragas 7, 16 ; Sura 24 ; Talas 8, 14, 17, 48 G Alankara 1 ; Raga 5 ; Tana 17 ; Gamakas 14, 38 ; Bolas 60, 74, 76, 77, 89, 132, 143, 165, 167 ; Talas 7, 17, 42, 56, 76 ; Chalas 34, 46, 99, 109, 115 V Poem 'Truth' (after Alankaras) ; Bolas 7, 18, 23 N Greatness - Bola 132 ; Chala 33 V Gamaka 27 N Green - Tana 12 V Greet, to - Gayatri Salat G Alankara 53 V Chala 5 N Grief - Bola 135 G Tala 26 V Grievance(s) - Bola 135 G

Grieve, to - Raga 15 V Grope, to - Bola 48 G Ground ( see also Soil ) (see als o Meeting-Ground ) - Bolas 184 , 193 G Alankara 81 ; Raga 10 ; Chal a 68 N Tala 7 ; Chala 2 N Grow , to - Raga 23 ; Tana 11 G Tala 14 V Grudge - Alankara 19 G Guard , to - Chala 113 ; Tala 6 G Alankara 145 V Guest Bola 97 G Tana 10 N Guidance - Bola 101 ; Gayatri

Salat G Tala 73 ; Gayatri ' Rassul' V Guide - Chala 1 G Gayatri 'Pir' ; Chala 114 V Alankaras 14 ., 17 N Guide, to - Bolas 41, 143 ; Gayatri Saum G Alankaras 12, 48, 61 ; Bola 107 V Gamaka 8 ; Poem 4 (afte r Gamakas) N Guilty - Bolas 5, 93, 175, 192 G Alankara 147 ; Tala 17 V Guise ( s) - Raga 3 G Alankaras 21, 36 V Gulf ( s) - Tala 47 V Gunfire - Tana 20 V Gush, to - Chala 133 G Alankara 69 V Habit(s) - Chala 73 V Hail - Gamaka 28 G Hammer, to - Chala 106 G Hand(s) (see also Palm) Alapas 9, 12, 17 ; Bolas 80, 169, 202 ; Chala 164 ; Gayatri Dowa ; Ragas 4, 18, 25 ; Tanas 3, 8, 12, 13, 19, 20 G Alapas 3, 7 ; Alankaras 16, 48, 52, 69, 84, 118 ; Sura 10 ; Ragas 2, 6, 8, 10, 12, 14, 18, 19 ; Tanas 5, 20, 23 ; Bola 202 V Poem 'Heart' (after Alankaras) ; Tana 3 ; Poem 4 (after Gamakas) ; Bolas 2, 56 N Happen, to - Alankara 143 ; Gamaka 34 V Happening - Bola 173 G Happiness - Bolas 84, 154, 209 ; Chala 127 ; Gamaka 14 ; Sura 22 G Alankara 121 ; Bola 42 ; Tala 80 ; Chalas 38, 39, 80, 86, 89, 107 V Bola 8 N Happy - Bolas 123, 232, 276 ; Tala 18 G Raga 2- ; Tala 61 ; Chalas 17 , 95, 99 V Hard - Talas 43, 45 G Tana 7 V

(cont . Hard ) Poem 4 (after Gamakas) ; Tal a 6 N Harden, to - Bola 37 ; Tala 35 G Hard-hearted - Tanas 6, 10 N Hardness - Raga 16 G Harm - Gayatri Dowa G Alankara 143 ; Bola 183 ; Chala 103 V Gamaka 11 N Harm, to - Gayatri Dowa G Alankara 148 ; Bola 183 V Harmonize, to - Raga 10 G Harmony - Bolas 200 ; Chala 101 ; Gayatri Saum, Khatm G Gayatri 'Rassul' V Hate - Gamaka 5 G Bola 157 V Hate, to - Tala 29 ; Chala 69 V Hater - Tala 29 V Hatred - Bola 157 V Head - Alankara 8 ; Bolas 3, 186 ; Ragas 4, 18 ; Sura 32 ; Tana 17 G Alankaras 14, 16, 48, 52, 59, 144 ; Raga 10 ; Talas 63, 75 ; Chalas 70, 106 V Poems 'Heart' and 'Truth '

(after Alankaras) N Heal, to - Bola 107 ; Gayatri Nayaz G Alankara 16 V Alankara 15 ; Poem 'Heart ' (after Alankaras) N Healer - Gayatri 'Pir' V Health - Bolas 146, 263 G Hear, to - Alankara 15 ; Bola .205 ; Gayatri Khatm ; Ragas 4 , 24 ; Sura 3 G Alapa 6 ; Alankaras 10, 67, 86, 137, 139, 142 ; Ragas 2, 11, 18, 19 V Poem 'Heart' (after Alankaras) ; Tana 2 ; Gamaka 10 ; Poem 3

(after Gamakas) N Hearer(s) - Tala 38 G Heart, about the - Alankara 16 ; Tala 50 V Poem 'Heart' (after Alankaras), N Poem 2 (after Gamakas) Heart to tears, the air move s my - Alankara 132 V Heart, the album of my - Tan a 14 N Heart, art is dear to my Gamaka 36 V Heart still asleep, the - Tal a 53 G Bola 7 V Hearts, the barrier between two Tala 1 G Heart, bearing Thy image in m y Raga 13 Hearts becoming attached or

573 (cont . Hearts becoming attached or thrown apart) thrown apar t Tala 14 V Heart becoming cold, the - Tal a

24 V Heart becoming conscious of God, the - Chala 174 G Heart, a bitter - Tana 20 G Heart of the clouds, the blac k Alankara 5 N Heart, blood coming out of my Alankara 69 V Gamaka 13 N Heart, the blooming/blossomin g of the - Raga 22 G Alankara 102 V Heart, the boat and those i t holds in its - Tana 22 V Heart, the breaking of the congestion of the - Chala 69 G Heart, the breaking of the Raga 16 G Bola 240 ; Bola 198 ; Gayatri 'Nabi' V Poem 4 (after Gamakas) ; Bol a

35 N Heart, the breaking of the shell N of my - Gamaka 18 Heart, a burning - Tana 18 G Heart, charity of - Tala 8 G Heart that cherishes the love o f God, the - Sura 12 G Heart of Christ, the - Tana 8 . N Heart of Christ's worshippers , the - Tala 81 V Heart closed to man, the - Bola 160 G Heart, when clouds gather round my - Alankara 25 N Heart, consideration born in th e Bola 186 G Hearts that are trodden over, to G console the - Tana 7 Heart, Consoler of my - Gayatri 'Pir' V Heart, the contemplative - Bol a

218 G Heart, in the darkness Thy mystery is revealed to my V Alankara 76 Heart, the depth of (my) - Bolas 8, 247 G Tana 2 V Hearts of Thy .devotees, the -

Gayatri Salat Heart, dig my - Alankara 87 ;

Raga 1 V Heart, the dimensions of man's Tala 50 V Heart, to (discover the - Bola (disown '18

Heart, the divine shark in m yAlankr57

V 573

574 Heart, the door(s) of the - Bola 160 ; Chala 155 G Alankara 144 ; Tala 77 V Gamaka 2 N Heart, the ears of the - Ragas 8, 14 G Alankaras 19, 137 V Heart of the earth, the - Tana 3; Chala 47 V Heart to those who come unto it, the earth opening its - Tan a 13 V Heart, empower my - Alankara 13 V Heart, the energy of the -

Chala 159 G Heart of death, the everlasting life hidden in the - Sura 16 V Heart listens to My call, ever y Alapa 6 V leart, the expansion of the Bola 279 Alankara 3 Tana 13

G V N

Heart, to feel one another's Tala 40 V Heart, the feeling my presenc e stimulates in your - Gamaka 20 V Heart with Thy beauty, fill my - Alankara 111 V Heart, to find the Belove d hidden in one's - Raga 17 G Heart, the fire of my Alankaras 68, 96 V Heart, a flaming - Chala 92 G Alankara 16 V Heart should offer, the food th e Bola 29 V Heart, the fragrance held in the rosebud's - Alankara 47 V Heart is free, if your - Chal a 56 G Heart the Gate of God, the Bola 172 G e Hearts and souls, (giv (the Sustainer sustenance to our bodies of Gayatri Saum, Nazar G Heart, a glowing - Chala 92 ; Tana 18 G Gamaka 33 V Heart, hardness of - Raga 16 G Heart and soul, heal my body -

Gayatri Nayaz G Heart, to hear the call from the minaret of one's - Sura 3 G Heart hearing the music o f nature, the - Tana 2 N Heart, I see my beloved ones V depart, with heavy - Raga 8 Heart of the Holy One, the Bola 123 V Heart, hope born in the 574

(cont . Heart, hope born i n the) Gayatri 'Pir' V Heart, the human - See :-Man, the heart of Heart's illusion, the - Bola 116 V Heart of incense enduring the G test of fire, the - Tana 18 Heart, jealousy and the - Bolas 47, 201 V Heart, joke takes away the gloo m from the - Bola 194 G Heart Thy perfect love, kindle in our - Gayatri Khatm G Heart, knower of my - Alankar a 24 V Heart, the lake of my - Raga 11 G Heart, the largeness of the/my Gamaka 26 ; Bola 71 V Heart become Thy Kite/lute, let my - Raga 4 G Heart reflect the spirit of the Holy Ones, let my = Alankar a 19 N Heart reflect Thy Light, let m y

- Alankaras 6, 120 V Heart, let nature manifest as a prayer rising from my Alankara 119 V Heart of the listener, the Chala 80 G Heart listening to God's call , the - Alapa 6 V Heart, the longing in the Bola 180 ; Raga 18 G Hearts are caught as fishes , love is a net in which - Chala 48 G Heart of love, the - Tala 44 G Heart, love which heals th e wounds of the - Bola 107 G Heart, the lover's - Tana 18 G Chala 116 V Bola 5 ; Tala 17 N Heart of the lover of God, the Tana 18 G Heart of woman, the loving -

Alankara 34 V Heart(s) of man, the - Bolas 8, 14, 29, 40, 77, 124, 141, 154, 160 ; Chalas 122, 133, 174 ; Tala 38 G Alapa 7 ; Alankaras 16, 32 ; Gamaka 25 ; Bola 207 ; Tala 50 V Bola 27 N Heart in the fire of love, melting one's - Tala 24 V Heart, the Messenger's - Gayatr i Salat G Heart of the Mother, the Alankara 33 V Heart to be moulded into a desirable character, the Bola 29 G

57 5 Heart brought to life, my dead - Heart, Thy dwelling place, my G Alankara 23 ; Raga 1 9 V Raga 2 5 Heart and Thy glorious vision, m Heart, my feeling - Alankara 11 ; V G - Raga 4 Raga 1 8 V Heart and time, my - Alankara 24 N Alankara 38 ; Raga 116 N Heart and the Universe, my Poem 2 (after Gamakas) Gamaka 1 5 N Heart arising from its grave , Heart and the unreality of life, - Raga 2 5 my - Gamaka 2 N Heart awaiteth Thy word, my G Heart wide as the wide horizon, Raga 8 V my - Alankara 45 ; Raga 13 Heart beating the rhythm of my Heart of nature, Truth hidden in ever-rising aspiration, my G V the - Bola 25 7 Alankara 4 8 Hearts, open our- Gayatri Saum, Heart beats with the rhythm of G Thy gentle steps, my - Raga 10 G Khat m V Alankara 8 7 Heart and both worlds, my N . Heart, how pain affects the Gamaka 1 6 G Bola 20 3 Heart has become (an ocean, MY Heart, the Perfect One formed in (the sea , G v one's - Sura 3 9 - Alankaras 7, 83 ; Gamaka 9 Heart of man, pessimism is born Heart drinking its own tears, G N from the - Bola 14 1 my - Gamaka 2 3 Heart, the picture of nature to Heart gather thyself together, N V be kept in the - Tana 9 my - Alankara 1 3 Heart, the possessor of one's Heart has a key to the hearts V V Alapa 1 of men, my - Gamaka 2 5 Heart and its power, the - Chala Heart and the hearts of man, my G v 15 9 - Gamaka 25 ; Alapa 7 Heart, praying to open my - Tana Heart is no longer mine, my G v 3 Alankara 2 3 Heart of the sea, the pure white Heart, the melting of my - Raga V G - Tana 1 2 25 v Heart, the quickening of the Alankara 7 1 G Bola 15 7 Heart and the moon, my q Heart, the rapture of my Alankara 12 0 N Alankara 2 2 Heart moved to ecstasy, my v Heart that receiveth the Divine Alankaras 7, 13 5 G Peace, the - Sura 1 6 Heart and nature, my - Alankaras V Heart that reflecteth the Divine 49, 106, 13 7 G Light, the - Sura 1 4 Heart and the oil to keep the V Alankaras 6, 12 0 light burning, my - Alankara v Heart that repeateth the Sacred 12 8 G Name, the - Sura 1 3 Heart re-echos Thy word, my G Heart responsive to the Divine Raga 1 0 G Word, the - Sura 1 5 Heart repeateth the melody Thou G Heart, reveal Thy mystery playest, my - Raga 1 0 N through my - Alankara 2 Heart and space, my - Alankara G V Heart, room in the - Bola 34 11 1 Heart of the rose, the Heart the spring of Thine V Alankara 1 3 infinite life, my - Alankara V Heart to those who come to it, 12 6 V n the sea opening its - Tana 13 Heart the spring of Thy love, in G V Hearts, the seal of - Tana 1 9 my - Alankara 8 7 Heart, who keeps no secret has Heart stands patiently waiting, G v no depth in his - Bola 247 my - Alankara 4 4 Heart of the rose, the seed i s in Heart and sun of divine spirit, G N the - Raga 2 2 my - Alankara 4 G Heart, a selfless - Bola 10 9 Heart is thine my spiritual N Heart attains self-sufficiency, Guide, my - Alankara 1 4 N how my - Gamaka 1 9 Heart thrown down/struck and the Hearts, to separate two loving flame/light rising/appearing N G - Bola 1 2 from it, my - Gamaka 31 v Heart, a shadow falling on the Gamaka 6 575

576 (cont . Heart, a shadow falling on the ) - Chala 140 Heart, the shell of my - Raga 17 Heart the shrine of God, the - Alankara 32 Heart, a sincere - Bola 60 Heart, sincerity found in the - Bola 40 Heart soft as wax and hard as rock, the - Tala 45 Heart-of sorrow, the - Bola 38 Heart and soul - Bola 65 Heart, the spring of the Alankara 23 Raga 9 Heart, the star that shineth in Thy - Gayatri Salat Heart my star is reflected, in whose - Sura 2 Heart, the stilling of the Chala 57 Heart, the subsistence of the - Tala 49 Heart of the sun, the - Bola 218 Heart, the sun of Thy glory shining in my - Alankara 58 Heart, the sun rising and setting in my - Alankara 130 Heart, the sun rising in my Alankara 14 Heart, sympathy breaks the congestion of the - Chala 69 Heart, to take life seriously to - Tala 61 Heart, things which close the doors of the - Tala 77 Heart, Thou who art enshrined in my - Raga 8 Heart, Thou who art hidden in my - Ragas 6, 20 Heart, Thou hast won my - Raga 3 Heart, Thy ears are attached to my - Raga 1 Heart, Thy glowing - Raga 10 Heart, Thy knowledge covering my - Alankara 81 Heart, Thy love is at the bottom of my - Raga 1 Heart, Thy smile has created a new sun in my - Alankara 65 Heart, the Truth rooted within my - Alankara 122 Heart of Truth - Poem 'Truth' (after Alankaras) Heart, the tuning of the Bola 162 Heart turns from sour to bitter, the - Bola 49 Heart, the twinkling spark of my - Raga 14 Hearts that have become one, two - Bola 120 Bola 46 576

G G V G G G N V G V G V G V G V V V G V V G V G G V V G V V N G G G V N

Heart, unearthly passion arisin g in my - Raga 2 G Heart and creation, the-wakening of my - Gamaka 17 N Heart, the wakening of sympathy in the - Gayatri 'Pir' V Heart, a warm - Poem 3 (afte r Gamakas) N Heart of the . lake, the water-lily representing the purity of th e - Tana 4 G Heart, the water which washes th e - Bola 234 G Heart, the waves of joy arisin g in my - Raga 8 G Heart, the waves of the Alankara 22 G Alankaras 7, 140 V Heart, why oh my feeling - Poe m 2 (after Gamakas) N Heart of the wicked, the - Tan a 8 G Heart, wilderness' cry risin g from the bottom of my - Tan a 12 N Heart, the wine of Thy magi c glance poured into the cup o f my - Raga 15 V Heart, winner of my - Ragas 3 , 10 G Alankara 141 V Heart, the winning of my Ragas 5,12 G Heart without love, a '- Tala 75 V Heart, a woman of - Tala 11 N Heart, woman's - Alankara 34 V Heart, womb of my - Alapa 5 ; Bola 207 V Heart of my worshipper, the Tana 19 G Heart, the wound(s) of the Bola 107 G Poem 'Heart' (after Alankaras) ; Gamaka 8 N Heart of a large person, your mind and the - Tala 7 V Heathen Saying - Bolas 1, 253 , 258 ; Chalas 82, 166 ; Tala 20 G Bola 32 V Bola 22 N Heave, to - Tana 18 G Heaven(s) (see also Earth) Alapa 1 ; Alankaras 5, 10, 14 ; Bolas 1, 227 ; Chalas 7, 54 , 123, 126, 156 ; Gamakas 6, 26 , 28 ; Gayatri Khatm ; Ragas 17 , 25 ; Sura 10 ; Tanas 3, 6, 7, 13 , 18 G Alankaras 12, 16, 17, 50, 55 , 112, 133, 144 ; Suras 5 ; Ragas 1, 4, 8, 20 ; Tanas 1, 4, 12 ; Gamakas 3, 16 ; Bola 180 ; Tala s 3, 31 ; Gayatri 'Pir' ; Chala s

(cont . Heaven(s)) 47, 85 V Alankara 25 ; Gamaka 5 ; Tala s 9, 17 N Heavenly - Chala 114 ; Raga 2 G V Bola 162 ; Chala 85 Heavenward - Tana 12 G Heavy - Raga 8 ; Bola 70 V Hedge - Bola 106 G G Height(s) - Gamaka 6 Tala 50 ; Chala 115 V Hell (see also Heaven) - Bola 1 ; Gamaka 26 G Alankara 16 ; Raga 8 ; Bola 97 ; V Talas 3, 31 Helmet - Alankara 48 V Help (see also Support) V Alankara 147 Help, to - Alapa 12 ; Bolas 125, 232 ; Chala 29 ; Gamakas 29, 30 G Gamaka 12 ; Bolas 137, 155 V Poem 4( after Gamakas) N Helpful - Gayatri Salat G Here - Chala 50 V Here-after - Alapa 14 ; Bolas 30 , 98 G Sura 12 V Sura 3 N Hero Chala 60 G Hide, to - Bolas 121, 257 ; Chalas 5, 10, 17, 32, 36, 47, 151 ; Gayatri Khatm ; Ragas 6, 22 ; Tana 18 G Alankaras 28, 107, 121, 127 ; Sura 16 ; Ragas 6, 20 ; Gamak a 22 ; Bola 152 ; Tala 1 ; Chala 3 V Hide and seek, to - Raga 6 G Alankara 121 V Hideous - Raga 6 G Hierarchy - Bola 80 V High - Chalas 118, 142, 145, 152 ;

Gamakas 3, 7 ; Raga 2 Alankaras 1, 12, 144, 145 ; Ragas 1, 5, 8, 13 ; Tana 18 ; Bola 17 ; Tala 50 ; Chalas 17 , 91 Tala 17 ; Chala I Hills - Raga 2

V N G

Alankara 48 V Hindu(s) - Alankara 14 G Hold, to Bolas 4, 61 ; Chala s 149, 170 ; Raga 18 ; Sura 24 ; Tala 17 G Alankaras 13, 47, 48, 74, 12B, 145 ; Ragas 6, 10 ; Tanas 5, 22, 23 ; Gamaka 3 ; Bola 181 ; Tal a

27 ; Chala 35 V Alankara 12 ; Poem 'Heart' and 'Truth' (after Alankaras) ; Poem 3 (after Gamakas) N Hole(s) - Sura 9 ; Tala 22 G Holy - Chalas 26, 105 ; Gayatri Salat ; Tana 18 G Alankara 20 ; Bolas 110, 123 V Alankaras 3, 19 ; Gamaka 22 N

577 Homage - Tana 6 G Tana 3 N Home - Bola 124 ; Raga 4 ; Tana 7 G V Raga 2 ; Tana 7 ; Bola 28 Home-coming - Raga 2 V Honey - Tala 12 N G Honour - Chalas 47, 170 Alankara 125, 134, 145 ; Talas 22, 75 V Honourable - Bola 150 G Hope - Bola 255 G Alankaras 44, 48 ; Bola 136 ; Tala 19 ; Gayatri 'Pir' ; Chal a 5 V Poem 'Heart' (after Alankaras) N Hope, to - Alapa 1 ; Tala 19 V Hopeful - Chala 168 ; Sura 20 G Gamaka 15 V Hopelessness - Bola 75 G Horizon - Bola 73 ; Chala 167 G Alankaras 45, 144 ; Raga 13 ; Chala 36 V Horror - Tala 61 V Horse - Alankara 48 V Hostility - Chala 51 V Hot Tala 63 V Hour(s) - Raga 6 ; Tana 13 G

Bola 135 V Gamaka 28 N Houries - Alankara 14 G House - Bola 28 ; Chala 93 V Bola 40 N Human and always act aright, to be -• Bola 236 ; Gamaka 10 G Human being(s) - Bola 138 ; Chala 122 ; Gamaka 10 G Tala 4 V Human brain - Tala 38 ; Tana 21 G Human character - Bola 29 G Human comprehension - Bola 103 ; Chala 53 V Human convention(s) - Chala 36 G Human feeling - Sura 23 G Human guise - Alankara 36 V Human heart - Bolas 8, 29, 40 , 214, 141, 203 ; Chala 174 G Bola 207 V N Bola 27 Human in me working toward divine perfection, the - Chala 76 V Human intellect - Tala 38 G Human intelligence - Chala 6 V Human life - Bola 238 ; Chala 120 G Human love and divine love Bola 14 V Human mind - Bola 141 G Chala 7 V Human modesty - Chala 36 G Human nature - Bolas 252, 272 ; Chala 151 G Alankaras 30, 31, 32, 33, 34, 36, 37, 39, 42 ; Bolas 49, 83 ; Chalas 4, 23, 114 V Human perfection - Bola 114 577

578 Human personality - Bola 35 G Human soul - Tala 5 2 G N Bola 3 2 Human suffering - Bola 214 G Human tendency - Chala 36 G Human tongue - Chala 27 G Humanity - Bolas 69, 114, 265 ; Gamaka 30 ; Gayatri Saum, Salat Alankaras 21, 70 ; Bola 76 ; Chala 5 4 V Gamaka 5 ; Bola 32 Humble(y) - Raga 21 ; Tana 7 Alankaras 1, 121, 146 ; Raga 14 ; Tana 7

Humbleness - Chala 170 Humiliate, to - Bola 237 ; Gamaka 4

N G V G G

Humiliation - Alankara 125 ; Gamaka 11 ; Tala 1 7

Humility - Alankaras 2, 3 ; Bola 237 ; Chala 170 ; Gayatri Salat Alankara 16 ; Raga 10 ; Tala 6 Gamaka 7 Humour - Bola 266 Hunger - Chala 124 Chala 4 8 Hungry - Tana 21 Tala 2 2 Hurt - Sura 7 Gamaka 1 1 Hurt, to - Gayatri Dowa ; Tana 8 Gamaka 1 0 Gamaka 11 Hurtful - Chala 163 Hypocrite - Tala 26

G V N G G V G V G N G V N G V

Idea(s) - Bolas 1, 219 ; Chalas 139, 154 ; Talas 35, 49 G Gamaka 24 ; Bolas 56, 113 ; Chala 102 V Ideal(s) - (see also God-ideal) Alankaras 8, 10 ; Bolas 10, 52, 121 ; Chalas 15, 53, 58, 60, 61, 112, 146, 148 ; Tala 51 G Alankaras 36, 145 ; Bola 15 ; Talas 20, 50, 76 ; Gayatri 'Rassul' ; Chalas 20, 53, 61 , 98 V Alankara 11 ; Poem 'Heart ' (after Alankaras) ; Gamaka 20 ; Tala 11 ; Chala 1 N Idealize, to - Gayatri Saum G Idle Tana 20 G Idol Chala 63 V Ignorance - Gayatri Dowa ; Raga

6 ; Sura 33 ; Tala 54 G Alankara 148 ; Tana 7 ; Bola s 127, 138 ; Gayatri 'Pir' ; Chalas 33, 56 V Ignorant(ly) - Chalas 102, 115 G Chala 40 V Ill-spoken - Tana 11 N Illuminate, to - Chala 117 ; 578

(cont . Illuminate, to) Gayatri Saum, Salat ; Ragas 1, 16 ; Suras 14, 28 ; Tala 39 Alapa 7 ; Tala 81 ; Gayatri 'Pir', 'Nabi' ; Chalas 46, 57 Gamakas 8, 2 2

G V N V G

Illumine, to - Alankara 16 Illusion - Bola 2 0 Alankara 144 ; Tana 7 ; Bolas 61 116, 174 ; Chala 7 V Image - Alapa 1 ; Ragas 1, 11, 13 G Alapa 8 ; Alankaras 8, 28, 30 ; Gamaka 17 ; Talas 79, 81 V Alankara 13 ; Poem 'Truth' (after Alankaras ) N Imaginary - Bola 37 G Imagination - Alankaras 18, 24 G Tala 49 ; Chalas 20, 29, 30 V Gamaka 9 N Imagine, to - Alankara 8 ; Chala 17 2 G Poem 'Heart' (after Alankaras) N Imitation jewelry - Bola 112 G Immensity - Alankara 64 V Immerse, to - Alankara 85 V Immorality - Bola 14 6 V Immortal - Chala 4 9 V Poem 'Truth' (after Alankaras) Immortality - Tana 1 8

N G Impart, to - Chala114 V Impatient(ly) - Alankara 55 V Imperfect - Bola 90 G Alankara 6 6 V Imperfection - Bola 224 ; Tala 15 G Alankara 2 3 N Impetus - Chala 10 G Importance - Chala 150 G

Important - Raga 8 ; Gamaka 5 ; Chala 7 9 Impose, to - Gamaka 29 Impossible - Bola 80 Bola 193 ; Chalas 4, 7 Impossibility - Bola 181 Chala 7 Impression - Bola 173 ; Raga 10 Alankara 8 ; Chala 6 Impulse - Chala 99 ; Raga 1 Alapa 6 ; Tana 14 ; Chalas 37, 44 Tala 1 4

V V G V G V G V G V N V G G V G G V V V

Inability - Chala 33 Inadvertence - Gamaka 14 Inborn - Chala 125 Incapable - Bola 92 Incense - Tana 18 Incentive - Gamaka 25 Incline, to - Tala 37 Incomparable - Raga 12 Inconceivable - Alankara 103 Increase, to - Bolas 16, 204 ; Tala 4 8 G Bola 2 9 V Independence - Alankara 20 ; Bola

G (cont . Independence) 109 Tala 16 N Independent- Alankara 20 ; Bola 72 G Indifference - Alankara 1 ; Bolas 108, 109, 187 G Talas 18, 77 V Indifferent - Bola 51 N Indistinctness - Chala 161 G Individual - Bolas 32, 35 ; Chala G 30 Tana 18 ; Tala 1 V Individuality - Bola 119 ; Chala 158 G Bola 105 ; Tala 1

57 9 Instant(ly) - Tana 1 G Chala 22 V Instinctive - Chala 18 V Instrument - Chala 103 V G Insufficient - Chala 126 Insult(s) - Tala 44 V Gamaka 26 N Insult, to - Tala 38 G Chala 6 V Intelligence - Bolas 11, 194 , 217 ; Tala 54 G Bolas 17, 203 ; Tala 73 ; Chal a 6 V Intelligent - Bola 184 ; Chala 11 5 Tala 33

Indra - Alankara 14 ; Raga 4 Inexpressible - Chala 133 Infallible - Bola 100 Infant - Bola 7 ; Tala 76

G G V V

Tala 7 N Intelligible - Bola 11 ; Chalas 83, 171 G Intend, to - Bola 202 ; Gamaka 27 G

Infernal - Alankara 12

Intention(s) - Bola 101

Infinite - Chala 11 Alankara 126 Infirmity(ies) - Alankara 12 Influence(s) - Chala 100 ; Gayatri Dowa ; Tala 8 Sura 7 ; Chala 94 Bola 2 Influence, to - Alankara 147 Inhabitants - Bola 178 Inharmony (see also Disharmony) - Bola 120 ; Chala 102 Bola 139 Bola 51 Inherit, to - Chala 51 ; Sura 10 ; Tana 7 Inheritance - Bola 8 Inhuman - Bola 100 Initiation - Chala 107 Bola 18

G V V

Interest - Alapa 16 Tala 80 ; Chala 99 Interest, to - Chala 13 Interesting - Gamaka 20 Bola 13 Bolas 9, 31 Interpret, to - Chalas 27, 65 Interpretation - Tala 49 Interpretor - Chala 27 Intimacy - Tala 64 Intimate, with God - Chala 37 Intolerant - Bola 77 Intoxicate, to - Chala 154 Alankara 15 Gamaka 22 ; Tala 14 Intoxication - Bola 155 Alankara 100 Gawaka 22 Intuition - Bola 82 ; Chala 109 ;

G V V G V N G G G V G V G V N G V N

Initiative - Bola 104

G V N V G G V N G G V G N

Injury - Gayatri Dowa G Injustice - Chala 76 V Inner(most) - Bola 46 ; Chala 24 G Alankara 144 ; Gamaka 5 V Innocence - Alankara 42 ; Talas 52, 76 V Innocent - Gayatri Salat ; Sura 5 G V Alankara 39 ; Chalas 97, 99 N Innumerable - Tala 8 Inquisitive - Tana 20 G Insect - Tana 1 G Insight - Raga 13 ; Gamaka 4 ; Chala 3 V Insignificant - Tana 7 G Inspiration - Bola 27 G Talas 73, 74 ; Chala 6 V Inspire, to - Bola 193 ; Chalas 110, 129 ; Gayatri Salat G Alankara 91 ; Raga 21 ; Gayatri 'Pir', 'Nabs' V Alankara 15

Inspirer - Gayatri Salat Gayatri 'Pir' Poem 'Heart' (after Alankaras)

G V N

Gamakas 11, 18

Alankara 122 ; Chala 6 Intuitive - Gamaka 11 Invade, to - Tana 20 Invaluable - Bola 132 ; Raga 14 Invasion - Alankara 9 Investigate, to - Bola 36 Invisible - Alankara 103 Involve, to - Tala 60 Inward - Bola 153 Iris - Raga 25 Iron - Alankara 148 Poem 'Heart' (after Alankaras) Irritation - Tana 21 Ishq - Poem 'Heart' (afte r Alankaras)

V G V G V V V V V G V N G

Jar, to - Tala 8 Bola 83 Jealousy - Bola 49 ; Gayatri Dowa Bolas 47, 201

G V G V

Bola 20

Jest (see also Joke) - Bola 194 Jesus (see also Christ) - Chal a 26 . ; Gavatri Salat

G G

579

58 0 (cont . Jesus ) Bola 77 V Jewel(s) - Chala 66 G Jewelry - Bola 112 G G Join, to - Bola 268 Alankaras 16, 52 V Joke (see also Jest) - Bola 194 ; Chala 55 G V Tala 75 Journey - Bolas 63, 224 ; Chala 137 ; Sura 37 G Alankara 48 ; Raga 2 V N Chala 5 Joy - Alankara 16 ; Bola 55 ; Chala 134 ; Gayatri Saum ; Ragas 2, 8, 24 ; Sura 27 G Alankaras 16, 91 ; Ragas 2, 8, 14 ; Tana 17 ; Bolas 6, 79, 96, 182 ; Tala 80 ; Gayatri 'Nabi' V Bolas 25, 28, 38, 44 ; Tala 1 N Joyful - Alankara 65 V Judge - Gayatri Saum G Judge, to - Bola 163 ; Chala 105 G Alankara 147 ; Bolas 27, 35 V Poem 4 (after Gamakas) N Just - Bolas 88, 93 G Bola 19 ; Chalas 76, 78 V Justice - Bola 88 G Bolas 35, 109 ; Tala 51 ; Chalas 75, 76 V Justify, to - Bola 93 G Kaaba - Raga 17 . G Keen - Bola 28 G Bola 191 V Poem 'Heart' (after Alankaras) N Keep (away), to - Bola 247 ;

Chalas 63, 119, 121 ; Gayatri Dowa ; Raga 24 ; Tala 9 ; Tana s 7, 23 G Alankaras 73, 128, 145 ; Gamakas 20, 31, 32 ; Bolas 109, .172 ; Tala 40 ; Chalas 2, 12 v Tanas 5, 9 ; Gamaka 22 ; Tala 9 N Key - Bola 187 G Gamaka 25 V Keynote - Bola 128 V Khatm - Gayatri 3 G Khusrou - Raga 18 G Kind - Alankara 19 ; Gayatr i Salat G Chala 66 V Kind(s) - Tala 20 G Chalas 4, 28 V Kindhearted - Chala 66 V Kindle, to - Bola 131 ; Chala 68 ; Gayatri Khatm G Alankara 68 V Kindness - Bolas 73, 109 ; Sura 11 ; Tala 3 G Bolas 73, 109 ; Chalas 32, 66 V King - Alankara 5 ; Bolas 9, 10 , 233 ; Chalas 98, 170 ; Ragas 14, 15, 16 G Alapa 9 ; Alankara 25 ; Raga 7 ; 580

(cont . King) Tala 76 V Poems 1, 4 (after Gamakas) N Kingdom - Sura 10 ; Tana 7 G Tala 76 V Raga 7 ; Kingly - Bola 9 G Kingship - Chala 170 G Kiss(es) - Bola 112 G Raga 12, 14, 15 ; Tana 15 Alankara 22 ; Poem 'Heart '

(after Alankaras N Kiss, to - Tana 1 G Ragas 10, 18, 19 ; Tanas 11, 17 V Kite Raga 4 G Knapsack - Alankara 48 V Knead, to - Alankara 138 ; Raga 1 V V Knee(s) - Alapa 9 ; Alankara 16 Tana 6 N Kneel, to - Raga 10 V Knife Bola 10 N Knock(s) - Tala 45 G Knock, to - Bola 172 ; Raga 16 ; Tala 38 G Knocker - Tana 21 G Knot - Tala 29 G

Chala 70 V Know, to - Bolas 71, 73, 88, 130, 176, 194, 209, 212, 243, 262 ; Chalas 59, 107, 135, 136, 149, 161 ; Gamakas 5, 8, 16 ; Gayatri Salat, Khatm ; Raga 7 ; Talas 6, 41 G Alankaras 12, 24, 144 ; Sura 7 ; Ragas 1, 11 ;_Gamakas 13, 18 , 21 ; Bolas 6, 18, 82, 140, 171 ; Tala 34 ; Chalas 3, 17, 55, 56, 64, 72, 113, 114 V Sura 1 ; Gamakas 5, 11 ; Poem 3 (after Gamakas) ; Bolas 4, 5 , 43 N Knower - Chala 59 ; Gamaka 5 G Alankara 24 ; Chalas 54, 114 V Tala 17 N

Knowingly - Tala 6 G Knowledge - Bolas 73, 229, 232 G Alankara 81 ; Tana 20 ; Gamak a 24 ; Bolas 102, 141, 204 ; Chalas 56, 61, 77, 114 V Sura 1 ; Talas 10, 17 N Krishna - Gayatri Salat G Chala 54 V Labour - Tala 2 N Labour, to - Chala 11 V Tala 6 N Lack (of) (see Shortage, Scantiness) - Bolas 127, 198, 272 ; Chala 94 G Tala 10 ; Chala 105 V Lack, to - Tala 21 G Bola 191 ; Chalas 29, 105 V Ladder - Bola 163 V Lake - Raga 11 ; Tana 4 G Tala 74 V Lame - Tala 27 V

58 1 Lance - Alankara 48 V Land - Alankaras 48, 124 ; Raga s 1, 13 ; Tana 8 ; Tala 31 V Language (see also Tongue) Chala 27 G V Tala 40 ; Chala 3

Lantern(s) - Raga 1 ; Tana 9 G Chala 15 V Lap Raga 4 G Large - Raga 1 ; Gamaka 26 ; Bol a 71 ; Talas 7, 58 ; Chala 77 V Largeness - Chala 77 V G Last (at) - Raga 17 Ragas 6, 20 ; Bolas 88, 135 V Poem 'Truth' (after Alankaras) ; Poem 1 (after Gamakas) N Last, to - Bola 245 ; Chala 146 ; Tana 21 G Gamaka 1 ; Bola 69 V Tala 9 N Late (too late) - Bola 122 ; Tala 11 G Bola 135 ; Tala 25 V Laugh, to - Alankara 10 ; Chala 164 G Poem 2 (after Gamakas) N Laughable - Chala 64 V Laughter - Tala 26 V Law(s) - Bolas 9, 243 ; Chalas 27 , 53 G Alankara 147 ; Bolas 124, 142 ; Talas 55, 64 ; Chalas 3, 27, 74, 78 V Poem 'Truth' (after Alankaras) ; N Chala 1 Lay, to - Tanas 13,22 V Lead, to - Bola 235 ; Sura 22 ; Talas 9, 28, 46 G Alankara 12 ; Bola 169 ; Gayatri 'Nabi' ; Chalas 41, 60 V Poem 'Heart' (after Alankaras) ; N Tala 14

Leaf(ves) - Tana 8 Alankaras 72, 96 Lean, to - Raga 4

G V G

Chala 15 V Learn, to - Bolas 13, 103, 130, 138, 140, 144, 176, 216, 229 ; Chalas 99, 104, 125 ; Gamakas

10, 12, 24 ; Gayatri Khatm ; Sura 35 ; Talas 7, 13 ; Tanas 1, 5 G Alankara 12 ; Gamakas 27, 35 ; Bolas 34, 99 ; Chalas 21, 34 , 84 V Gamaka 14 ; Tala 4 N Learned - Bola 3 G Learning - Bolas 34, 204 ; Tala 75 V Tala 10 N Leave (behind), to - Gamakas 19 , 29 ; Tana 19 G Alankaras 129, 141 ; Ragas 2 , 20 ; Tanas 14, 18, 22 ; Gamakas 7, 12 ; Bola 139 ; Tala 63 ;

(cont . Leave (behind), to) Chala 1 6 Poem 4 (after Gamakas) Lecture magazine - Bola 265 Leg(s ) - Raga 19 ; Chala 30 Legend - Raga 2 3 Length - Chala 11 Tala 50 Lengthy - Raga 1 Less - Alankara 1 Lessen, to - Chala 5 9 Lesson - Bolas 138 , 144, 216 ; Gamaka 12 ; Tala 1 3 Level - Chala 67 Liberate, to - Sura 15 Liberation - Tana 1 3 Liberty ( see also Freedom) Chala 74 ; Tala 46 Alankara 13 3 Lie(s ) - Chalas 101, 103, 138 Bola 8 2

V N G VG G V V V V G V G G G V G V G

Lie, to - Tana 1 9 Alankara 121 ; Tana 7 ; Chalas V 28, 9 3 N Tala 16 ; Chala 2 G Life's affairs - Chala 167 Life in one central point, all G aspects of - Bola 26 8 Life seems naught to me, when al 1 V in - Raga 8 Life , all-pervading - Gayatri G Naya z Life and all the teachings in th V world - Bola 13 4 G Life, anxiety in - Alankara 13 Life appears passing while we ar e V passing - Tala 2 3 Life in it , art with - Chala 23 G Life of the artist, the - Chala G 20 Life, our attitude in/toward G Bola 276 ; Chala 16 8 V Bola 10 9 G Life, the balance of - Bola 118 Life , the battle of - Poem N 'Truth' ( after Alankaras ) G Life, the bazar of - Bola 189 Life's beautiful countenance G Raga 6 Life becomes difficult - Bola G 21 0 Life, the beginning and the end V of - Bola 10 2 Life? Can I call Thee my - Raga V 17 Life, you cannot change - Bola G 24 4 G Life, changes of - Gamaka 5 Life a chemical process - Bola G 23 2 Life, the condition ( s) of - Bola G 6 ; Chala 127 ; Tana 21 V Alankara 14 5 Life , the conqueror of - Bola 581

582 (cont . Life, the conqueror of) 140 ; Chala 104 Life a continual battle - Sur a

Life and inner reality, external Bola 46 G

21 G Life, continuity of the same Bola 98 G

Life, the fair of - Bola 189 G Life a fair trade - Tala 11 G Life far from nature - Chala 27 V Life, to find relief in - Chal a

Life, to create happiness in Chala 39 V Life's culmination - Bola 102 V Life, the darkness of - Alankar a 4 N Life and death - Bolas 23, 156, 256 ; Raga 25 ; Talas 23, 24 G Alankara 125 ; Suras 11, 14, 15, 16 ; Tana 7 ; Gamaka 11 ; Bolas 86, 177 ; Tala 15 ; Chala 49 V Poem 'Heart' (after Alankaras) ; Suras 2, 3, 6, 7 ; Poem 2 (after Gamakas) ; Bolas 50, 60 ; Tal a 18 N Life, our dependence or independence in - Tala 16 N Life, the depth of - Gamaka 28 G Chala 115 V Tala 17 N

Life's destruction - Bola 274 G Life, disharmony in - Chala 102 G Life on earth - Chala 160 G Chala 13 V Life, to enjoy - Bola 79 V Life, the essence of - Bola 229 G Life eternal - Gamaka 19 ; Gayatr i 'Rassul' V Alankara 6 N Life, oh ever-changing - Alankar a 144 V Life ever-lasting and death -

Sura 16 V Life is my nature, the evermoving - Alankara 78 V Life an ever-moving sea - Gamak a 6 G Alankara 140 V Life, every-day - Chala 108 G Life, every moment of - Gayatr i Saum G Alankara 95 ; Raga 1 V Life, every movement of Alankara 95 V Life, every person has a place in - Chala 35 V Life works toward a definite end, every situation of - Bola 128 G Life striking my heart turns th e light on, everything in Gamaka 6 V Life existed before the living Tala 30 V Life, to experience - Chala 121 G Life, experience gained at the last hour of - Bola 135 V Life and death, experiencing Tala 18 N

582

89 G Life, God's form and life Chala 172 G Life, fruit of my - Raga 22 G Life, a fruitless - Chala 81 G Life full of blessings, a - Bol a 176 G Life, what one gets in - Bola 79 ; Tala 42 G Life's glorious moments Alankara 74 V Life and the God-ideal - Chala 61 V Life, the greatest love in Bola 108 G Life here and in the hereafter Alapa 14 G Sura 3 N

Life, the hideous face of - Rag a 6 G Life, hope and - Tala 19 V Life, how can man expect a peaceful - Bola 17 N Life, human - Bola 238 ; Chal a 120 G Life of humiliation, a - Gamaka 11 V

Life, the ideal in - Chala 146 G Life illuminated by Truth Chala 117 G Life, the importance of greater or smaller things in - Chala 150 G Life, inharmony in - Chala 102 G Life, insight into - Gamaka 4 V Life, the intoxication of - Bol a 155 G Life is a captivity - Tala 24 G Life is a dream - Gamaka 5 G Life, the jarring influence of Tala 8 G Life a journey - Bola 224 G Life's joy and sorrow -Alankara 16 V Life, the key to the secret of Bola 187 G Life and slave of life, king o f Bola 10 G Life, to know - Bola 4 N Life better, to know an d understand - Gayatri Khatm G Life, the lack and the blessing in - Tala 10 V Life become the spring of Thy infinite life, let my Alankara 126 V Life, the light which illuminate s

(cont . Life, the light which illuminates) - Chala 117 ; Sura 28 G

Life allows me to live, I liv e as Gamaka 12 Life, to live a natural - Bol a

92 G Life, to live a true - Bola 130 G Life lives forever - Alankara 115 V Life a living word - Chala 65 G Life : how long will you continue ?

I asked - Alankara 115 V Life-long time, a - Bola 13 ; Chala 126 G Life of long years, a - Raga 19 G Life the longing of every soul Chala 49 V Life, to look upon - Chala 36 V Life when standing on the earth , looking at - Chala 76 V Life, a loss in - Gamaka 9 G G Life of love, the - Bola 264 Poem 'Heart' (after Alankaras) ; Tala 8 N Life, I am the love and I am th e Tana 1 G Life, to love in - Alankara 16 V Life has thrown apart, the

loving souls - Tana 14 V Life, to make the best of every moment of your - Tala 42 G Life of man, the - Bola 198 G Chala 27 V N Bola 17

Life, man pulled from four sides in - Chala 53 G Life to man if he realized th e present - Chala 135 Life, man's evolution in - Bola 211

G G

Life, man's outlook in - Bol a 243 ; Tala 35 G Life, master of - Bola 10 G Life, material - Chala 175 G Life, mortal - Alankara 136 V Life, moth to the flame : I have given you my - Tana 11 V Life, the mountain of - Chala 78 G Life and the ocean of eterna l life, my - Alankara 6 N Life as a river to the sea, my V Alankara 92 Life, my dead heart brought to Raga 25 G Life is Thy breath, my - Raga 1 G Life-long comrade, my - Alankar a 129 V Life-long sorrow, my - Raga 20 G Life, my soul and Thy Alankara 7 N Life, my soul coming to - Raga 4 G Life speeds towards Thee, my -

583 (cont . Life speeds towards Thee, V my) - Alankara 80 Life, the mystery of - Chalas 69, 81 V Life, the nature of - Chala 13 V Life, what you need in - Tala 42 G Life, a new - Gamaka 7 G Life of devil and saint, th e

object in - Tala 78 V Life, obstacles on one's path in - Bola 134 G Life of one moment, the - Rag a 19 G Life one of the five achievements to perfection - Chala 38 V

Life, one single - Gamaka 16 G Life, one spirit one - Bola 123 G Life an opportunity - Bolas 122 , 132 ; Chalas 124, 136 ; Gamak a 28 ; Tala 37 G Bola 58 V Life, the optimist in - Bola 104 V Life, the pain of - Bola 157 G Alankara 129 V Life and the pairs of opposite Bola 188 G Life's path - Gayatri 'Nabi' ; Chala 71 V Life his shadow none, the perso n has - Sura 31 G Life, what you possess in - Tala 42 G Life, preferable to all wealth earned in - Sura 38 G Life, to preserve - Bola 86 V Life, the price of - Bola 33 V Life, principles in - Bola 107 V Life of the selfish and of th e unselfish, the profit in - Bola 76 G Life, the promise of man's Bola 105 G Life's purpose - Bolas 251, 252 ; Sura 1 G V Chalas 39, 60, 115 Life's puzzling ways - Gayatri 'Pir' V Life, the repose of my - Raga 1 G Life, reproaches in one's -

Chala 153 Life's responsibility(ies) Alankara 29

G V

Life, retirement from mundane Bola 47 N Life, the rhythm of one's Chala 111 ; Sura 25 G Life, the root of my - Raga 22 G Life, the ruler of - Chala 98 ; Tala 13 G Life, to satisfy vanity at the V cost of one's - Bola 195

Life a Scripture - Bola 131 G Life, the sea of - Gamaka 33 G 583

584 (cont . Life, the sea of) Life the realization of God , Alankaras 104, 140 V true - Bola 231 ; Chala 24 G Alankara 12 ; Poem 4 (after Life of Truth - Poem 'Truth ' Gamakas ) N (after Alankaras) N Life, the secret of - Bola 274 ; Life, Truth coming to - Bola 10 V Tana 1 3 G Life and a life of falsehood, a Sura 7 ; Raga 6 V truthful - Chala 91 G Life as a whole, to see - Bola Life, to turn a page of - Sura 6 N 26 7 G Life, to turn whosoever comes t o Life the seeking of everyone me into my own - Tana 1 G Chala 4 9 V Life of the universe, the - Chala Life and the sense of decency 25 G Chala 1 8 V Life, the unreality of - Gamak a Life itself, silence is - Bola 2 N 24 6 G Life, a deeper vision - Gamaka 4 V Life are tests, situations of Life a sea, to walk over Bola 9 5 G Alankara 104 V Life a small price - Bola 33 V Life, the waxing of the moon of Life sought in God found in your - Chala 94 V Truth - Sura 2 7 G Life, one's way in - Bola 226 G Life, spiritual progress in Life, the weariness of - Gayatri Chala 11 7 V 'Nabi' V Life, the stage of - Raga 3 G Life's good deeds, the whole Gamaka 1 3 V Bola 2 G Life firm, Stand through - Chala Life I have lived, the whole 76 G Raga 26 G Life's subsistance - Gayatri Life and wisdom - Bola 98 V Naza r G Life with a foolish companion, a Life, to succeed in - Sura 20 G Bola 156 G Life, the sum total of - Chala Life with friends and enemies 75 V Bola 9 N Life of superficiality, a - Bola Life within and without - Bol a 20 5 V 27 N Life' s sustenance - Tana 11 G Life without humour - Bola 266 G Alankara 4 6 V Life, to wonder at - Bola 142 G Life, .to take the initiative in Life in the world - Bola 178 ; - Bola 10 4 V Gamaka 20 ; Tana 13 G Life, to take risks in - Bola 99 G Sura 3 ; Tala 61 V Life, the teaching of - Bola 134 V Life in the world and away fro m Life's tests and trials the world - Gamaka 20 G Alankara 14 5 V Life under, in and above the Life God, Thou art my - Alankara world - Tala 61 V 46 V Life, you are my - Poem 1 (after Life and radiance breathing on Gamakas) N them, Thou hast given flowers Lifeless - Bola 150 ; Tala 2 V - Raga 1 2 V Lifetime - Chala 126 G Lives for one gentle whisper, a Lift, to - Raga 5 G thousand - Raga 8 G Alankaras 5, 16, 29, 60 ; Ragas Life, through - Bola 143 ; Chalas 5, 10 ; Gayatri 'Pir' V 76, 111, 119 ; Gamaka 29 ; Sura Alankara 26 N 38 ; Tala 2 G Light is Thy radiance, all Bola 59 ; Chala 52 V Alankara 79 V Gamaka 8 N Light filleth the crescent moon, Life's expression, Thy word, my as the - Gayatri Salat G - Alankara 1 8 V Light burning in the heart, the Life, time and every movement of Alankara 128 V - Alankara 1 7 G Light changing place, not itsel f Life, times of failure in Alankara 1 N Tala 4 5 V Light of Christ, the - Tala 81 V Life of life, tone is - Tala 15 V Light of the countenance, the Life, tone is the voice of Bola 237 G Tala 4 1 : I am G V Light, thethehcra keg cries Life, the tragedy of - Chala 28 V 584

585 Light and darkness - Chala 132 G (cont . Light and shade/shadow ) Alankara 76 ; Tana 14 ; Chala 45 V 112 ; Bolas 63, 122 V Bola 2 2 N Alankara 1 N Light of a diamond, the - Bola Light sought in God found i n 19 0 G Truth - Sura 27 G Light, divine - Gayatri Saum, Light, space and - Alapa 15 G Salat, Khatm ; Sura 14 ; Tala 25 G Light illuminateth my life' s Lights of the earth, the - Tana path, Thy - Gayatri 'Nabi' V 2 G Light has illuminated my mind , Light itself, the Ego is - Bola Thy Raga 1 G 63 V Light is in all forms, Thy Light, a globe over the - Sura Gayatri Salat G 33 G Light has produced a new sun in Light on earth and in heaven, my heart, Thy - Alankara 65 V God the - Chala 7 G Light of Truth, the - Chala 117 ; Light of great presonalities, Suras 28, 30 G the - Bola 7 6 V Chala 61 V Light, the heart reflecting-the Light, the uncovering of - Chal a divine light - Sura 14 G 79 G Alankaras 6, 12 0 V Light-of the universe - Chala 25 G Light illuminating the path, the Gayatri 'Rassul' V - Chala 5 7 V Light of wisdom - Chala 12 V Light, the knower of the - Chala Light (opposite of heavy) 11 4 V Raga 9 G Light, let my heart metl in Thy Light(en), to - Bola 194 ; Raga s - Alankara 7 1

Light, let my soul reflect Thy Lightning - Raga 24 G - Alankara 5 6 V Like, to - Tanas 1, 19 G Light inspire me, let Thy Bola 189 V Alankara 9 1 V Liken, to - Bola 29 G Light in the Heavens? have I not Likeness - Sura 31 G looked for Thy - Raga 20 V Tala 79 V Light of love, the - Alankara 16 V Limit(s)- Chala 167 G Light of God, man's soul the Raga 8 ; Bolas 103, 171 ; Tala Chala 12 2 G 64 V Light, the moth trying to kiss Limit, to - Bola 32 ; Chalas 25 , the - Tana 1 7 V 27, 58, 109, 112 V Light in my heart and the sun Gamaka 5 N shine - Alankara 6 5 V Limitation(s) - Alankara 12 ; Light is turned on, when my Bolas 45, 114, 181 ; Raga 1 ; heart is struck the - Gamaka 6 V Tala 15 G Light of my soul, the - Raga 1 G Ragas 7, 20 ; Bola 27 ; Chalas Light of my soul covered, the i, 7, 23, 56, 62, 109 V Alankara 2 5 N Alankara 21 ; Gamakas 20, 27 N Light, my soul having caught Thy G Limited - Raga 21 - Alanicara 5 6 V Gamaka 23 ; Chala 58 V Light of my spirit, the - Gamaka Limitless - Alankara 64 ; Chal a 15 G 59 V Light has illuminated your whole Lining - Chala 151 G being, my - Alapa 7 V Lion (s) -- Bola 5 G Light burning, the oil which Bola 91 V keeps the - Alankara 128 V Lip(s) - Bola 139 ; Sura 34 ; Tala Light one of the five achieve1 ; Tana 5 G ments to perfection - Chala 38 V Alankaras 47, 144 ; Ragas 10 , Light, the path of - Chala 132 Tana 9 V G 18, 19 ; Light, pour upon us Thy love an d Alankara 22 ; Poem 'Truth ' Thy - Gayatri Sau m G (after Alankaras) N Light, the search of the seeker Listen, to - Bola 262 ; Gamaka 11 ; is after - Tana 6 V Raga 14 G Light seen from the sea, the Alapa 6 ; Alankara 19 ; Tana 22 V Sura 4 G Listener, the heart of the Light and shade/shadow Chala 80 G Alankaras 11, 76, 79, 97, 107, Little - Tanas 2, 7, 9 G 585

58 6 (cont . Little ) Alankara 144 ; Tanas 1, 2, 5 ; Bola 153 ; Tala 56 ; Chalas 23, 29, 68, 77, 95, 99 V Live, to - Bolas 10, 13, 17, 92, 99, 101, 130, 209, 227, 246, 264, 278 ; Chalas 60, 114, 121, 130, 147 ; Ragas 19, 26 ; Tal a 23 ; Tana 19 G Alankaras 16, 115, 144 ; Sura 3 ; Raga 17 ; Tana 23 ; Gamaka 11 ; Bolas 87, 195, 205 ; Talas 2, 3, 12, 19, 67, 70 ; Chalas 3, 15, 18, 83, 97 V Gamaka 12 ; Poems 1, 2, 4 (after Gamakas) ; Bola 17 N

Living - Bolas 67, 207, 246 ; Chala 65 ; Ragas 8, 21, 25 ; Talas 21, 53 G Bolas 54, 86 ; Talas 12, 30, 53 ; Chala 92 V Bola 12 N Load Tala 14 G Bolas 26, 70 V Load, to - Tala 24 V Location - Tana 20 G Lock Tala 1 G Lofty - Raga .18 G Logic - Tala 74 ; Chala 30 V Long(er) - Bola 13 ; Chala 126 ;

Ragas 3, 19, 22 ; Tanas 14, 21 G Alankaras 23, 74, 115, 117 , 129 ; Gamaka 11 ; Bolas 18, 69, 136, 175 ; Talas 14, 50 ; Chalas 22, 35, 48, 61, 116 V Tana 10 ; Poem 3 (afte r Gamakas) N Long, to - Raga 18 G Alapa 1 ; Alankara 55 ; Raga 2 ; Tana 7 V

Longing - Bolas 68, 180 ; Gamak a 20 G Alapa 6 ; Alankara 48 ; Raga 16 ; Chala 49 V Look Bola 7 V Look, to - Alankara 10 ; Bola s 14, 101, 143 ; Chalas 2, 52, 164 ; Gayatri Salat ; Ragas 5 , 11 ; Tala 37 ; Tana 20 G Alankaras 52, 147 ; Ragas 6, 8, 14, 18, 20 ; Tana 23 ; Gamaka s 9, 38 ; Bolas 5, 178 ; Tala 61 ; Chalas 20, 36, 76 V Bola 61 ; Chala 5 N Lord (see also God) . - Gamakas 3, 4 ; Gayatri Saum, Salat, Khatm, Nayaz, Dowa ; Ragas 6, 14 G Alapa 9 ; Alankaras 2, 3, 6 ,

586

10, 11, 17, 19, 20, 21, 22, 23, 26, 28, 30, 38, 42, 55, 57, 60, 61, 63, 66, 70, 77, 91, 94, 98, 99, 103, 104, 118, 120, 136, 137 ; Ragas 8, 10, 12, 14 ; Bola 207 ; Gayatri 'Rassul' ; Chala

(cont . Lord) 6 2 Alankaras 2, 5, 9 ; Gamaka 1 ; Poem 4 (after Gamakas ) Lose, to - Bolas 90, 96, 205 ; Chalas 5, 75, 90, 149 ; Ragas 3, 7 ; Talas 37, 4 0 Alankaras 94, 100, 108 ; Gamaka 19 ; Bola 136 ; Talas 16, 25, 35 Chalas 8, 36, 50, 9 0 Alankara 23 .; Poem 1 (after Gamakas) ; Bola 45 ; Tala 15 Loss - Bolas 50, 76, 277 ; Chala s 84, 149 ; Gamaka 9 Alankara 125 Tala 4 Lot - Alapa 1

Loud - Chalas 133, 169 Bola 3 4 Lovable - Chala 17 6 Love, about - Talas 3, 5 2 Alapa 1 ; Alankaras 16, 48 ; Tal 27 Poem 'Heart' (after Alankaras) Love, to analyze - Bola 112 Love to an angelic, djinn, huma n and animal soul - Tala 52 Love and attachment - Bola 108 Love from above and love from below - Tala 3

Love's best expression - Bola 10 8 Love, the body heart and soul of - Tala 4 4 Love can break all obstacles Bola 13 4 Love, ceaseless endless - Raga 16 Love, Christ's breath of - Sura 36 Love, Christ's - Tala 8 1 Love climbs step by step - Chala 78 Love commercialized and love in its pure essence - Bola 44 Love, constancy in - Alankara 14 5 Love creates beauty to worship Bola 20 2 Love a curse and a bliss Alankara 1 2 Love and emotion - Bola 222 Love that ends and true love Alana 2 Love that endureth not - Bola 11 6

Love to my Beloved, to express Alankara 4 1 Love, fall and rise in - Bola 130 . Love's fire - Tala 39 Tala 2 4 Love of form - Bola 44 Love, a gift of - Bola 136 Love in giving and taking -

587 (cont . Love in giving and taking) - Bola 4 4 Love, God's - Bola 84 ; Gayatri Saum, Khatm ; Raga 12 ; Sura 12 ; Tala 2 5 Chala 11 8 Love is covered under indifference, the greatest - Bola 108 Love the greatest phenomenon Bola 17 4

Love guides its own way - Bola 41 Love harmony and beauty - Bola 200 ; Gayatri Saum, Khatm Love and hate - Gamaka 5 Bola 15 7 Love which heals the wounds of the heart - Bola 10 7 Love, the heart blooming in Thy - Alankara 10 2 Love, the heart of - Tala 44 Love, a heart without - Tala 75 Love human and divine - Bola 14 Love in the human heart lik e

waves of the sea - Chala 174 Love, humility in - Tala 6 Love and I am the life, I am the - Tana 1

(cont . Love radiates in you r hearts, my) - Alapa 7 Love necessary for the soul to unfold- Tala 73

V V

G Love not to be given or claime d

by force - Bola 15 N Love the object of devil an d G saint - Tala 78 V Love to my Beloved, to offer G Alankara 41 V Love-offering - Chala 145 G G Love, optimism is the result o f Bola 57 G G Love and passion - Bola 222 G G Bola 148 V V V Love, the path of - Alankara 48 Love and the battlefield of love, G the path of - Tala 16 V V Love and possession - Tala 25 V Love, . pour upon us Thy - Gayatr i G Saum G V Love, progressive and nonV progressive - Tala 19 G Love and reciprocity - Bolas 71 , G 264 G V Tala 27 ; Chala 15 V N Tala 2 G Love, respect the highest expression of - Chala 145 G G Love and its response - Chala 15 V Love, the sacrifice of my - Tana G 1 G G Tala 18 V V Love of sages, the - Bolas 108 V G Love, the shadow of - Alapa 2 V Love's mercy, a slave at V Alankara 25 V Love, the soul of - Tala 44 G G Love in my heart, the sprin g V of - Alankara 87 V V Love, stream(s) of - Bolas 32 , 69, 234 ; Chala 127 G V Love the subsistence of the heart V - Tala 49

Love, individual and universal Bola 3 2 Love is the divine Mother's arms - Bola 12 6 Love is a net - Chala 48 Love pleasure? is - Alapa 1 Love is a power - Chala 133 Love keeps back nothing - Bola 17 2 Love, kindle in our hearts Thy perfect - Gayatri Khatin Love knows no limits - Bola 171 Love and its law - Bola 124 Love and the Beloved, law - Tala 55 Love become my creed, let Thy Raga 3 V Love, the sunny day of - Raga 6 G Love, life and death of - Tala 8 N Love teaches man - Alapa 1 V Love and the lover - Tala 30 ; Love exalts my being, every tea r Chala 11 6 V in Thy - Raga 21 V Love Lover and Beloved Lord Love itself, Thou art - Raga 17 V Gayatri 'Rassul ' V Love of the thunderstorm for th e Love which manifests as toleranc e earth, the - Tana 15 G - Bola 10 7 G Love in all beings, Thy - Gayatri Love my enemy or friend Salat G Alankara 1 2 V Love is at the bottom/in th e Love going through a storm, my depth of my heart, Thy - Raga Alankara 7 3 V G I Love, my heart moved to tears in Thy - Alankara 13 2 V

Love in my heart, Thy - Alankara 83 V

Love, my journey to the Land of Love moving my soul, Thy - Alankara 4 8 V Alankara 91 V Love has penetrated your heart, Love without answer, the value of my - Alapa 7 V - Tala 2 N Love radiates in your hearts, my Love and virtue - Alankara 12 V 587

588 Love, water and - Chala 118 G Love receives love in return, wh o gives - Bola 53 N Love, wordly - Raga 8 V Love, to - Bola 138 ; Chala 122 ; Gamaka 22 ; Gayatri Khatm ; Sura 18 ; Tanas 1, 19 G Alankara 16 ; Tana 7 ; Gamaka 14 ; Bolas 9, 33, 175, 194 ; Tala s 21, 24, 25, 29, 71 ; Chala 67 V Poem 'Heart' (after Alankaras) ; Bola 12 ; Tala 11 . N

Loveless - Talas 2, 80 V Loveliness - Alankara 110 V Lovely - Ragas 11, 13, 18 G Alankara 62 V Love-making - Chala 99 V Love-offering - Chala 145 G Lover(s) - Bolas 41, 178, 259 ; Tanas 18, 19 G Alankara 16 ; Talas 25, 29, 30, 76 ; Gayatri 'Nabi', 'Rassul' ; Chalas 15, 54, 116 V Poem 'Heart' (after Alankaras) ; Bola 5 ; Tala 17 N Loving(ly) - Gayatri Salat , Khatm, Dowa G Alapa 3 ; Alankaras 4, 34, 59 ; Raga 18 ; Tana 14 ; Bolas 120, 201 ; Talas 2, 29 ; Gayatri 'Rassul' V Tana 4 ; Bola 12 N Low (a low person) - Bola 110 ; Tana 7 G Alankaras 16, 59 ; Ragas 5, 8 V Lower, to - Gamaka 2 G Luck Raga 7 G Lull, to - Gamakas 4, 32 V Lullaby - Gamaka 28 N Lustre Raga 5 G Lute - Raga 4 G

Raga Luxury - Bola 60

V V

Magazine, lecture - Bola 265 G Magic - Ragas 1, 5, 25 G Ragas 12, 15 V Magnetic - Bola 199 G Magnetism - Bola 199 G Magnificent - Chala 123 G Mahomet - see Mohammed Main - Bola 204 ; Chala 87 G Maintain, to - Chalas 43, 102 G Maintenance - Alankara 80 G Majesty - Chala 120 G Alankara 64 V Make, to - Bolas 6, 253• Chalas 30, 83, 110, 131, 146, 170 , 172 ; Gamaka 6 ; Gayatri Salat ; Ragas 8, 20 ; Talas 20, 31, 35, 42, 45, 46, 51 ; Tanas 5, 13 , 16, 18 G Alapa 8 ; Alankaras 1, 16, 23, 588

(cont . Make, to) 45, 48, 94, 138, 147, 148 ; Ragas 1, 5, 12, 15, 19 ; Tanas 3,-14, 18, 19, 20 ; Gamakas 12, 23, 35 ; Bolas 17, 28, 30, 181 ; Talas 18, 20, 39, 53, 79 ; Gayatri 'Nabi' ; Chalas 14, 59, 63, 64, 77, 88, 98, 110, 11 2 Sura 1 ; Gamakas 3, 10, 11, 12, 25 ; Poem 2 '(after Gamakas) ; Bolas 13, 24, 33, 40 ; Chala 1 Malady - Bola 159 Malice - Alankara 19 Alankara 14 7 Malicious - Tana 8 Man, about - Tala 3 7 Man and God, action toward Gamaka 1 7 Man, all is within the reach of - Chala 15 6 Men alike?, all - Tala 4 Man can/will always win his battle - Chala 16 8 Man the embrace of the Beloved, in the arms of - Alankara 37 Man and art - Chala 5 8 Man as we are, a - Poem 3 (after Gamakas ) Man, the attachment of - Tala 9 Man's attitude - Bolas 208, 276 Man attractive and repellent Bola 5 3 Man to become divine, a - Chala 63 Man, the best and the worst in Chala 1 0 Man, the birth of - Tala 26 Man who cannot learn his lesson Bola 14 4 Man and his capacity of loving Chala 12 2 Man causing his own death - Tala 23 Man's character - Bola 198 ; Chalas 45, 4 6 Chala 10 8 Man's childhood is as the flower - Bola 10 5 Man choosing between spiritual and material profit - Chala 12 3 Man and Christ - Bola 3 6 Man, the chronic disease of Chala 4 Man and the claim of perfection - Chala 10 9 Man and the claim of being a world teacher - Gamaka 2 9 Man and the wise man, the clever - Bola 8 2 Man complaining about everything - Chala 10 6 Man's comprehension - Chala 5 3

Man who considers human feelings, the - Sura 2 3 Man and contentment - Chala 23 Man and courage - Bola 99 Tala 7 6 Man, the critical - Bola 191 Man and his desires - Bola 204 Man, to despise - Bola 260 Man and devil - Tana 2 1 Men, the distinctions and differences which divide Gayatri Khat m Man and duty - Bola 4 5 Man the dweller of the earth Tala 9 Man earning a good name - Bola 39 Man and the earth - Sura 32 Man great, endurance making Bola 15 8 Men, the equality of - Bolas 31, 80 Man has his own reason, every Chala 10 9 Man, in the eyes of - Bola 77 ; Chala 10 9 Man's evolution - Bola 21 1 Man expecting a peaceful life Bola 1 7 Man's failure - Tala 4 5 Man's comprehension, faith and Bola 10 3 Man's fault(s) - Bola 14 Man's fine feelings - Bola 200 Man's first step in the path o f wisdom - Chala 2 Men, fishers of - Bola 19 6 Man, the form of - Alankaras 31, 36, 3 8 Man and his free will - Bola 195 Man, God and - See God and man Man, God coming on earth to save - Alankara 2 1 Man and God-realization - Bolas 102, 23 1 Man, Godly - Alankaras 20, 21, 77 ; Bolas 110, 123 Alankaras 3, 1 9 Man, a good - Tala 4 Man, a great - Bola 16 7 Man, great or small - Chala 150 Man's greatest need in life Bola 19 8 Man and happiness - Chala 127 Chala 8 6 Bola 8 Man, the heart(s) of - see Heart(s) of man, the Man may hold, not being held by it, what - Sura 24 ; Tala 17 Bola 18 1 Man hides all that is precious Bola 257

589 Man distinguishes joy, how G Bola 2 5 N G V Man, a holy - Chala 10 5 G Man and the idea of unity - Bola V V 56 V V Man, an ideal - Chala 2 0 G Man and his ideal - Bola 121 ; G G Chala 11 2 N V Chala 1 N Man, the ill-spoken - Tala 11 Man, the image of - Alapa 8 ; V G Alankara 3 0 G Man and immortality - Chala 49 V Man and his imperfect sel f G N Bola 9 0 Man's individuality - Chala 158 G V' Man who is infallible - Bola 100 V G Man inhuman or superhuman - Bola V 10 0 G Man, the intoxication of - Chala G 15 4 V Man is his own example - Tala 55 G Man's jealousy - Bola 2 0 N V Man and the knowledge of God Sura 1 N V Man, the knowledge of life's G chemistry helps - Bola 232 G Men who labour and one N responsible soul - Chala 11 V G V Man, the language of - Chala 27 Man without willpower, a learned G V -Bola 3 G N Man, the life of - Bola 198 V Chala 2 7 V N Bola 1 7 V Man and life's opportunity G V Bola 12 2 Man who lives religion through V every strife in the world V G Sura 3 - Man, the limitation of - Bola G 18 1 V Man looking for the magnetic G objects - Bola 19 9 G Man looks for wonders - Bola 14 G Man, there is a lot in - Alapa 1 G G V Man, to love God and - Bola 138 N Man, love's power in - Chala 133 G G Man, love teaches - Alapa 1 V V V Man, a lover of - Chala 5 4 G Man made good and evil - Alapa 8 G G Man, the malicious - Tana 8 G Man, the Master of life - Alapa G G 14 V Man and his mind - Sura 8 ; Bola V N 38 Man and nature - Chalas 39, 41 G - Man's nature - Alankara 36 ; Chal a 108 (see also Nature, human) V G Man and his past, present an d V future - Chala 135 G Man, the path of - Bola 75 G G G Man's personality - Bola 228 589

59 0 Man, pessimism is from th e heart of - Bola 141 G Man's place - Chala 91 V Man(men ), power in - Bolas 267 , 273 ; Chala 149 G Tala 28 V Man, in the presence of Alankara 31 V Man, presumption on the part o f Chala 12 G Man proving to be genuine noble wise and great - Tala 8 G Man pulled from four sides Chala 53 G Man, qualities in - Chala 125 G Man and reality - Bola 44 V Man and realization - Tala 14 N Man and his reason (s) - Bola 42 G Chala 65 V Man, what is reflected in - Sura 5 V Man and religion - Chala 55 V Man of right understanding, th e Bola 55 G Man and virtue, righteous - Chala 89 V Man's ideal from his sight, Satan to cover -Bola 121 G Man, to save - Alankara 21 V Man seeking freedom - Bola 58 N Man's self - Bola 151 ; Chala 39 G Bola 190 V Man and self - assertion - Bol a 100 G Man, the self-made - Bola 111 G Man, the self-pushing - Bola 111 G Man and self-realization - Bol a 102 G Man, the selfish and unselfish Bola 76 G Man's sense of justice - Bola 35 V Man, a serious and pleasant spoken - Bola 150 G Man showing the dimensions of his heart Tala 50 V Man his sins and the reproaches of his witnesses - Bola 81 V Man, a sincere - Bola 60 G Man and a situation - Talas 37 , 60 V Man's soul - Bola 239 ; Sura 33 G Man God is formed, in the spiri t of - Bola 206 V Man and spirituality - Chala 110 G Man, to tame - Bola 91 V Man should leave another, th e time when - Tala 63 V Man, a trust given to - Chala 43 G Man and Truth - Bola 19 ; Chala 4 G Man riches , understanding give s Chala 105 V Man the way-farer of the Heaven s Tala 9 N 590

Man's way of thinking - Chala 52 V Man of wealth, the - Chala 50 G Man, a wise - Bolas 3, 143 ; Chalas 86, 88 G Bola 21 V Man and woman - Alapas 4, 5 G

Tala 28 ; Chala 88 V Bola 20 N Man and the world o f artificiality - Chala 28 V Man and the world's temptation s - Gayatri Dowa G Man, the worldly - Chala 114 G Manage, to - Tala 34 G Gamaka 7 V Mania - Bola 260 G Manifest, to - Bolas 184, 208 ; Chalas 117, 151 ; Gamaka 16 ; Raga 22 ; Sura 30 ; Tana 18 G Alankaras 34, 36, 39, 75, 107, 119 ; Bola 201 ; Chala 75 V Tala 7 N Manifestation - Bola 1 G Mankind - Gayatri Dowa G Manly - Tala 76 V Manner(s) - Bola 67 ; Gayatr i Dowa G Talas 71, 72 V Mantle - Poem 4 (after Gamakas) N Many - Tana 18 ; Gamaka 21 ; Tal a

67 ; Chala 41 V Gamaka 27 N Mar, to - Bola. 253 ; Tala 20 G Mark - Tana 19 G Chala 17 V Alankara 22 N Marvel, to (see also Wonder, to ) Bola 142 G Mask - Chala 32 G Mason(s) - Gamaka 14 V Mass - Tana 18 G Master(s) - Alapa 14 ; Bolas 10 , 143, 210 ; Chalas 72, 98, 165 ; Gayatrt Salat ; Raga 6 ; Talas 2, 12, 13, 51 G Alankaras 77, 88 ; Raga 10 ; Tala 6 ; Gayatri 'Nabi' ; Chala 111 V Master, to - Tala 12 G Match-stick - Tana 21 G Mate - Tala 12 N Material(s) - Bolas 1, 152 ; Chalas 123, 175 ; Raga 1 G Materialism - Bola 265 G Materialization - Bola 1 ; Chal a 139 G Matter - Chalas 64, 147, 152 G Chala 68 V Bola 40 ; Tala 17 N

Matter, to - Bola 185 ; Chala 90 G Bolas 11, 153 ; Chalas 54, 68 , 95 V Tala 6 N Mature, to- Chala 141 G

591 Maturity - Bola 77 G Message - Gamakas 29, 32 ; Meal(s) - Gayatri Nazar G Gayatri Salat ; Tana 17 G Mean, to - Bola 79 ; Chalas 155, Alankaras 15, 82, 105, 116 ; 161, 165, 173 ; Raga 6 ; Talas Ragas 2, 14 ; Tanas 10, 14, 19 ; 23, 31, 52 G Bolas 76, 77 ; Gayatri 'Rassul' V Chalas 56, 90 V Alankara 13 ; Poem 'Truth ' Gamaka 28 ; Chala 2 N (after Alankaras) ; Gamakas Tana 28, 30 N Meaning - Chalas 109, 166 ; 2 G Message-bearer - Alankara 13 N Tala 75 ; Chala 55 V Messenger - Gayatri Salat ; Tal a Means - Bolas 52, 269 ; Chala 108 G 51 G Tala 17 V Alankara 22 V G Bola 27 N Messiah - Gayatri Salat Mecca Raga 17 G Alankara 15 N Medicine - Poem 'Heart' (after Metal(s) - Bola 29 ; Tala 43 G V Alankaras) N Middle - Chala 85 Meditations (Nature -) - Midst - Sura 3 V Alankaras 2, 5, 8, 9, 10, 11, Might(y) - Ragas 1, 4, 17 G 13, 14, 15, 18, 19, 20, 21, 22, Alankaras 29, 91 V 24, 26, 28, 29, 30, 31, 32, 33, Mild - Poem 'Heart' (afte r

34, 35, 36, 37, 39, 40, 41, 42, Alankaras) N 43, 44, 46, 47, 50, 51, 52, 53, Milk - Bola 201 V 55, 56, 57, 58, 59, 60, 61, 62, Minaret - Raga 17 ; Sura 3 G 63, 64, 66, 70, 71, 72, 73, 75, Mind(s) - Alankara 24 ; Bolas 43, 76, 77, 78, 79, 80, 81, 82, 84, 141, 210, 219, 268, 280 ; 85, B7, 88, 89, 90, 91, 92, 93, Chalas 51, 130, 139 ; Gayatri 94, 95, 96, 91, 98, 99, 100, Khatm ; Raga 1 ; Talas 10, 43 ; 101, 102, 103, 104, 105, 106, Tana 20 G 107, 108, 109, 110, 111, 112, Alapa 7 ; Sura 8 ; Raga 13 ; 114, 116, 119, 120, 123, 126, Tanas 2, 7, 18 ; Gamaka 2 ; Bolas 127, 130, 132, 135, 136, 137, 36, 38, 133, 192 ; Talas 7, 9, 139 ; 31, 49 ; Gayatri 'Pir' ; Chala 7 V Ragas 12, 14 ; Bolas 49, 83, Poems 'Heart and 'Truth ' 110, 118, 122, 123, 180 V (after Alankaras) ; Bolas 33, Alankaras 1 - 15, 17, 18, 19, 42 N G 20, 23 N Miniature - Chala 120 Meek - Tana 7 G Miser - Bola 59 G Meet, to - Bolas 173, 268 ; Miserable - Chala 52 ; Tala 18 G Gamaka 22 ; Raga 2 G Misfortune - Bola 185 G Alapa 9 ; Alankaras 145, 146 ; Miss, to - Tala 37 G Raga 14 ; Gamaka 34 ; Bolas 50, Tala 15 N N 188 ; Chala 28 V Mist - Alankara 23 ; Tala I Meeting (ground) - Bola 268 G Mistake (see also Fault(s)) Bola 3 V Bola 236 ; Gamaka 11 G Melodious - Raga 10 G Mock, to - Chala 164 G G Melody - Raga 10 G Modern - Bola 265 Gamaka 31 V Modest Chala 37 G Melt, to - Bola 29 ; Raga 25 ; Modesty - Alankara 2 ; Chalas 20, Tala 43 G 33, 34, 36, 37, 169, 217 ; Raga 25 G Alankaras 71, 123 ; Raga 9 ; Tala 24 V Talas 28, 76 V Member(s) - Chala 153 G Mohammed - Chala 29 ; Gayatri Memory Bola 210 G Salat G Gamaka 30 V Chala 54 V Merciful - Gayatri Saum, Khatm G Moment(s) - Alankara 17 ; Bolas Mercury - Chala 57 G 132, 142, 235 ; Chalas 91, 125, Mercy - Raga 16 G 136, 169 ; Gamakas 12, 29 ; Alankaras 16, 33, 70 V Gayatri Saum ; Raga 19 ; Sura 38 ; Merit(s) - Gamaka 10 G Talas 27, 42 G Bolas 90, 167 ; Talas 29, 68 V Alankaras 74, 75, 95, 137 ; Tala 2 N Raga 1 ; Gamaka 29 ; Tala 20 ; Meritorious - Tala 68 V Chalas 2, 22 V Merriment - Alapa 1 V Alankaras 24, 26 N 591

592 Money - Alankara 13 ; Tana 19 G Monkey(s) - Chala 164 G Monster(s) - Tana 6 N Mood(s) - Alankara 22 G Moon - Gayatri Salat ; Tana 16 G Alankaras 66, 115, 120 ; Tan a 14 ; Chala 94 V Alankara 23 N Moral - Alapa 8 ; Bola 163 ; Tana s 1, 18 G Tana 13 V Morality - Bola 163 G Bola 105 V More - Gamaka 12 G Gamaka 27 ; Bolas 79, 144, 183 ; Chalas 11, 21, 84 V Bola 3 ; Talas 8, 12 ; Chala 3 N Morn(ing) - Gayatri Nayaz Tana 21 G Alankara 86 ; Raga 2 V Alankara 4 ; Tala 1 N Morrow - Chala 130 G Mortal - (see also Man) - Bola s 129, 137 ; Tanas 7, 18 G Alankara 136 V Mortality - Alankara 136 V Moses - Gayatri Salat G Chala 54 V Mote - Alankara 12 G Moth - Tanas 11, 17 V Alankara 16 N Mother - Bola 126 ; Chala 26 ; Gayatri Salat G Alankaras 33, 50 V Alankara 26 N Motion - Sura 4 ; Tana 18 V Motive - Bola 163 ; Chala 161 G Tana 18 ; Chala 25 V Motto - Sura 8 G Mould, to - Bola 29 ; Tala 43 G Mountain(s) - Chala 78 ; Raga 1 ; Tala 35 G Alankaras 29, 52, 63, 81 ; Sura 6 ; Chala 95 V Tanas 6, 7 N Mourn, to - Chala 75 G Alankara 16 V Mournful(ly) - Alankara 139 ; Tana 14 V Mouth - Bola 120 ; Gayatri Salat ; Tana 20 G Alapa 7 ; Tana 9 ; Bola 69 ; Chala 48 V Move - Bola 101 G Move, to - Gamaka 6 ; Ragas 8 , 10 ; Tana 16 G Alankaras 7, 15, 78, 91, 132 , 135 ; Sura 6 ; Raga 18 ; Tana 18 ; Chala 97 V Movement(s) - Alankara 17 ; Bol a 23 ; Chala 22 ; Ragas 1, 10 ; Tana 6 G Alankara 95 ; Sura 4 ; Chala 97 V 592

Moving - Alankara 132 ; Chala 13 V Much - Tala 57 ; Chala 24 V Bola 47 N Mud(dy) - Bola 110 ; Chala 63 G Alankara 143 ; Tana 2 ; Bola 36 V Multiply, to - Tala 32 G Mundane - Bola 47 N Mureed(s) - Gamakas 24, 27 V Gamaka 26 N Murmur - Raga 24 G Murmur, to - Alankara 7 G Music - Alankara 14 ; Bolas 35 , 74 ; Raga 24 ; Tala 36 G Tala 74 V Tana 2 ; Poem 4 (after Gamakas) N Musician - Chala 20 G Mutual - Bola 15 N Myriad - Raga 3 G Chala 48 V Mysterious - Alankara 1 V Poem 'Heart' (after Alankaras) N Mystery - Bola 243 ; Tala 33 G Alankaras 76, 127 ; Tala 28 ; Chalas 69, 81, 113 V Alankara 2 ; Poem 3 (afte r Gamakas) N Mystic - Bolas 30, 142, 233 ; Chala 49 G Bolas 59, 141, 142, 149 ; Chal a 74 V Bolas 24, 56 N Mysticism - Tala 74 V

Nabi - Gayatri Salat G Gayatri 'Pir' V Nail, to - Alankara 133 V Poem 'Heart' (after Alankaras) N Name(s) - Bola 87 ; Chala 40 ; Sura 13 ; Gayatri Salat ; Sur a 13 ; Tala 5 ; Tana 17 G Alankaras 16, 89, 95 ; Gamak a 14 ; Bolas 32, 39, 72 V Name, to - Gamaka 13 V Nameless - Gamaka 14 V Narcissus - Raga 25 G Narrow(minded) - Raga 5 ; Tana 2 V Narrow, to Tala 7 V Narrowness - Gamaka 10 V Nation - Gayatri Khatm G Natural(ly) - Bolas 92, 128, 209 , 257 ; Chala 6 ; Gamaka 5 ; Talas 21, 33 G Bolas 51, 162 V Nature, the admirer of - Bol a 259 G Nature, art and - Alapa 5 ; Chala 41 G Gamaka 36 ; Chala 58 V Nature, a bad - Bola 146 V Nature, to be in - Bola 37 N Nature, beauty veiled by - Chal a 35 G

59 3 Nature a bridge to cross Alankara 4 3 Nature character and personality - Bola 5 5 Nature and conventionality Bola 6 7 Nature, developing dignity in Chala 8 4 Nature stillness my very being, the ever-moving life is my Alankara 7 8 Nature, fighting against - Bola 168 ; Tala 5 1 Nature, glorious - Tana 9 Nature, God and - Bola 202 ; Chalas 30, 38, 120 Alankaras 28, 35, 43, 49 ; Chala 5 8 Alankara 2

V N V V

(cont . Nature, the sublimity o f) Tanas 2, 4 N Nature teaching patience Alankara 7 5 V Nature of things, the true G Chala 117 ; Sura 30 Nature, Truth hidden in th e G heart of - Bola 257 Nature, unfoldment of God's N secret through - Alankara 2

V Nature, the vision of - Bola 37 ; Tana 1 4

G Nature whispers Thy word V N Alankara 2 7 Nature made by God, the whole of G G - Chala 3 0 Nature, the whole scheme of V Chala 10 0 V N Nature of the sea, the wind Nature, God's - Bola 181 ; Chala touching the deepest - Tana 15 V 9 G Nature, to worship God in - Tana Nature and God's glorious . vision G 13 - Alankara 4 9 V V Naught - Ragas 8, 16 Nature, God's plan in - Bola 202 G Nayaz - Gayatri 5 G Nature, a good - Chala 2 1 G G Nazar - Gayatri 6 Bola 2 3 N Near - Bolas 12, 73 ; Chala 153 ; Nature, human - Bolas 252, 272 ; Gayatri Saum ; Ragas 1, 12, 21 G Chala 15 1 V G Tana 7 ; Gamaka 36 ; Chala 5 6 Alankaras 30, 31, 32, 33, 34y Necessary ( ely) - Chalas 63, 137 G 36, 37, 39, 42 ; Bolas 49, 83 ; V Bola 153 ; Tala 73 ; Chala 60 Chalas 4, 23, 108, 11 4 V Necessity - Chalas 152, 16 0 G Nature, an impression of an evil G Nectar - Bola 223 ; Raga 18 - Bola 17 3 G Alankara 1 6 V Nature, the laws of - Chalas 3, Need ( s) - Bolas 143, 198 ; Chala 27 V 10 8 G Nature, life far from - Chala 27 V Alankaras 24, 147 ; Bola 37 ; Nature of life, the - Chala 13 V Gayatri ' Nabi ' ; Chala 1 0 V Nature, the lover of - Bola 259 G Need, to - Bola 170 ; Chala 4 ; Nature, making one's own - Bola Tala 4 2 G 6 ; Chala 3 0 G Alankara 138 ; Ragas 11, 14 ; Nature, man pulled by - Chala 53 G Gamaka 26 ; Bolas 18 , 57, 95 ; Nature meditations - see V Chala 1 5 Meditations - Poem 3 ( after Gamakas) ; Bola Nature, the moral in the secret N 51 ; Chala 4 of incense's - Tana 18 V G Neglect , to - Alankara 145 Nature, the music of - Raga 24 G G Negligence - Gamaka 1 4 Tana 2 G N Neighbour - Bola 123 ; Chala 49 Nature, the presence of God Net - Chalas 48, 162 ; Raga 8 G felt in - Alankara 28 V V Bola 19 6 Nature the very self of man Never - Tala 4 3 G Chala 3 9 G Alankaras 74, 122 ; Sura 15 ; . Alankara 7 8 V Gamakas 2, 8, 21 ; Bolas 6, 68, Nature . the silence and stillnes s 174 , 175 ; Tala 27 ; Chalas 20, of - Alankaras 10, 75, 78, 106 48, 66, 7 5 V 119, 137, 13 9 V Poem 'Heart ` ( after Alankaras) Nature, simplicity of - Bola 171 G Tala 9 ; Chala 3 N Nature singing Thy song New - Gamakas 7, 9 ; Tala 9 G Alankara 3 5 V Alankaras 4, 65 ; Raga 1 ; Nature speaking my heart's Gamaka 30 ; Tala 38 ; Gayatri prayer - Alankara 119 V 'Pir ' V Nature, the sublimity of Poem 3 (after Gamakas) N Alankaras 10, 49, 75, 106, 119 New-born - Bola 24 0 G 139 V Nice - Alankara 131 V

593

59 4 Nigh Raga 8 V Night - Ragas 6, 16, 22 ; Tanas 3 , 21 G Alankaras 44, 67 ; Sura 14 ; Tana 14 V Alankara 8 ; Tala 1 N

Nimaz - Gayatri Saum G No - Chala 100 G Tana 16, 22 V Gamaka 6 N Nobility Noble Bola 186

Chala 125 G Tala 8 G V

Nobleness - Chala 125 G Nobody - (see also No One) Chala 146 G Nod, to - Alankara 40 V Noise - Raga 24 G Alankara 48 V Non-existent - Bola 85 G Sura 2 N Non-fulfilment - Chala 166 G Nonsense - Bola 48 N No one, None (see also Nobody) Tana 19 G Alankaras 131, 147, 148 ; Gamaka 26 ; Bola 94 ; Tala 71 ; Chala 35 V Poem 'Heart' (after Alankaras) N

Noose - Raga 8 V Normal - Bola 263 G North - Gayatri Saum G Nothing (see Thing) - Notice - Chala 40 V Nourishment - Tala 49 . V Now - Bolas 30, 167 ; Chala 130 ; Raga 22 G Alankara 88 V Number - Chala 173 ; Gamaka 29 G Bola 122 V Nurture, to - Chala 113 G

Obedient - Bola 210 G Tala 1 2 N Obey, to - Bola 9 ; Tala 7 ; Tana 19 G Object(s) - Bolas 199, 268 ; Chalas 19, 32, 15 7 G Bolas 22, 52 ; Tala 7 8 V Poem 'Heart' (after Alankaras) N Oblige, to - Gamaka 10 V Observation - Bola 19 1 V Observe, to - Alankara 145 ; Bola s 43, 14 2 V Obstacle(s) - Bola 134 ; Chala 93 Gamaka 2 5 G Obtain, to - Bola 270 ; Tala .42 G Occasion(s) - Alankara 146 V Occult - Chala 4 6 V Occupy, to - Gayatri Dowa G Occur, to - Tala 37 G Occurrence - Bola 173 G Ocean(s) - Alankaras 14, 17 ; 594

(cont . Ocean(s)) Tala 35 G Alankaras 57, 83, 92, 104 , 123, 136, 144 ; Raga 13 ; Gamaka 9; Tala 47 V Alankara 6 N Offend, to - Bola 110 G Offer, to - Chala 74 ; Raga 18 ; Tana 18 G V Alankara 41 ; Bolas 29, 33, 58 Oil - Alankara 128 ; Chalas 5, 15 V Old - Gamaka 9 ; Tala 41 G V Alankara 98 ; Tala 38 Omega - Gayatri Salat G Omnipotent - Gayatri Saum G Omnipresent - Gayatri Saum G Once Tala 1 N One - Bola 123 ; Chalas 172, 173 ; Gamaka 1 ; Ragas 8, 19, 20 ; Sura 36 ; Tana 1 Alankaras 16, 148 ; Sura 7 ;

Ragas 6, 8 ; Tana 18 ; Gamaka 29 ; Bolas 131, 182 ; Talas 1, 3, 78 ; Chalas 41, 48, 54 V Bolas 46, 57, 61 N Onlookers - Bola 81 V Only - Gayatri Saum G Bolas 69, 97 ; Chalas 7, 75, 80, 109 V Poem 'Heart' (after Alankaras) ; Sura 1 ; Gamaka 11 ; Chala 4 N Onslaught - Alankara 134 V Ooze, to - Gamaka 13 N Open - Gamaka 9 ; Chalas 22, 48 V Poem 'Truth' (after Alankaras) ; Tana 14 N Open, to - Bolas 41, 235, 243 ; Chalas 130, 137 ; Gayatri Saum, Khatm ; Ragas 6, 14 ; Sura 33 ; Tala 37 ; Tanas 3, 5 G Alankaras 55, 87, 130, 137 ; Ragas 4, 18 ; Tanas 9, 13 ; Gamakas 4, 10, 38 V Sura 3 ; Gamaka 2 N Opinion - Tala 16 N Opponent (see Adversary, Enemy and Foe) Opportunity - Bolas 122, 132 ; Chalas 75, 124, 136 ; Gamaka 28 ; Tala 37 G Bola 58 V Opposite(s) .- Bolas 145, 188 ; Chala 171 G Bolas 78, 169 ; Chala 9 V Optimism - Bolas 57, 141 G Bola .117 V Tala 15 N Optimist - Bola .104 V Tala 15 N Optimistic - Bola 104 ; Chala 42 V Orchid Tana 6 G Order(s) - Tana 20 V Ordinary - Bola 280 ; . Tala .5 G Origin - Raga 22 G .

59 5 (cont . Origin ) Alankara 122 V Other(s) - Bolas 9, 34, 36, 39, 58, 86, 93, 98, 111, 116, 129, 153, 166, 197, 199, 213, 226, 277 ; Chalas 2, 45, 97, 134 , 140, 148, 151 ; Gamakas 14, 18, 23 ; Gayatri Dowa ; Suras 7, 9 ; Talas 1, 6, 18, 22, 31, 45, 50, Tanas 8, 18 G 51 ; Alankaras 125, 147, 148 ; Gamakas 8, 26, 29 ; Bolas 8, 38, 73, 131, 148, 155, 195 ; Talas 3, 4, 5, 14, 24, 36, 40, 53, 63, 78 ; Chalas 9, 34, 36, 48, 50, 55, 64, 65, 91, 114 V Sura 7 ; Bola 57 ; Tala 16 N • Outcome - Bola 168 G Bola 51 V Outer - Gamakas 5, 9 V Outlet - Chala 159 G G Outlook - Bola 243 ; Tala 35

Talas 7, 73 V Outside - Tala 45 G Outspread (see also Spread) Bola 126 G Outstretched - Tana 12 G V Alankaras 84, 118

Outward - Bola 153 V Over - Poem 4 (after Gamakas) N Overcome, to (see also get over , to) - Bola 38 ; Tala 16 G Bola 51 N Overlook, to - Bola 153 ; Tala 22 G Overwhelming - Tana 13 N Owe, to - Bola 66 G Owl - Tana 21 G Chala 31 V Own, to - Chala 121 G Tala 21 V

Pagan saying - Bola 223 ; Chalas 17, 166 G Page Sura 6 N Pain - Bolas 27, 157, 168, 203 ; Gayatri Dowa ; Raga 18 ; Tana 18 G Alankaras 121, 125, 129 ;

Gamaka 1 ; Bola 177 ; Chala s 26, 51, 80 V Poem 'Heart' (after Alankaras) ; Poem 2 (after Gamakas) N

Paint, to - Bola 70 G Chala 102 V Painter(s) - Chala 53 V Pair of opposites - Bolas 145 , 188 G Pale - Bola 204 ; Chala 8 V Pale, to - Chala 8 V Palm(s) (see also Hand) Alankara 52 V Poem 'Heart' (after Alankaras) N Palm-tree - Tana 12 G

4 G Paradise - Raga Alankara 121 ; Raga 13 ; Gayatri 'Nabi' V

Paralyse , to - Bola 23 V Parental - Gayatri Saum G Parents ( see also Ancestors) Chala 51 G Part ( see also Role ) - Chala s 11, 134 G Chala 85 V Partake - Bola 153 G Particular - Chala 110 G Pass, to - Bola 137 ; Chala 160 ; Sura 38 ; Tala 14 ; Tana 12 G Alankaras 48, 73, 74, 115 ; Sura 14 ; Tanas 3, 13, 22 ; Gamakas 1, 12 ; Talas 23 , 64 ; Chalas 13 , 111 V Tanas 6, 10 ; Poem 4 (after Gamakas) N

Passion(s) - Bola 222 ; Gayatri Dowa ; Ragas 2, 4 ; Talas 38 , 52 ; Tana 15 ; Tala 39 G Alankara 9 ; Tana 15 ; Bola 148 V 8 G Passionately - Raga Passive - Bola 261 G Past - Chalas 60, 61 ; Raga 23 ; Chalas 130 , 135 ; Gayatri Salat ; Talas 34, 47 G Tana 9 ; Gamaka 15 ; Chala 52 V Poem 'Tru th' ( after Alankaras) ; Tana 7 ; Gamaka 3 ; Poem 1 (after Gamakas) N Past, Present and Future Talas 34, 47 G Gamaka 15 V Gamaka 3 N Paternal - Gayatri Saum Path( s) (see also Way) - Alap a

12 ; Alankara 7 ; Bolas 75, 103, 120, 134 , 143, 251 ; Chalas 63, 93, 132, 137 ; Gamakas 13, :25, 31 ; Gayatri Saum ; Raga 16 ; Sura 6 ; Talas 9, 14 , 39, 46 ; Tana 9 G Alankaras 12, 48, 61 ; Raga s 19, 21 ; Talas 16, 43 ; Gayatri 'Nabi ' ; Chalas 2, 29 , 41, 56, 71, 74 V Poem 'Heart ' ( after Alankaras) ; Gamaka 8 ; Poem 4 (after N Gamakas ) ; Bola 59 ; Chala 5 Patience - Chala 94 ; Gamaka 12 G Alapa 4 ; Alankaras 48, 75, 117 V Poem 'Truth' (after Alankaras) N Patient ( ly) - Bolas 51, 269 ; Raga 8 ; Sura 6 ; Tanas 13, 18 G Alapa 1 ; Alankaras 44, 75 ; Bola 145 V Poem 'Truth ' ( after Alankaras) N

Pay, to - Alapa 16 ; Bolas 66, 87, 157, 189 ; Chala 68 ; Tala 11 ; Tana 6 G V Tala 44 595

59 6 (cont . Pay, to ) Tana 3 ; Bola 8 N Peace - Alapa 13 ; Bola 124 ; Chalas 101, 176 ; Gayatri Saum, Khatm ; Raga 1 ; Suras 16, 27 ; Tala 31 G Tana 20 ; Bola 85 ; Chalas 38, 116, 117 V Peaceful(ly) - Tana 7 ; Gayatri 'Pir' V Bola 17 N

Peace-maker - Alapa 13 G Peace-making - Bola 85 V Peacock - Alankara 6 G Pearl(s) - Bola 40 ; Chala 128 ; Raga 17 G Alankaras 57, 123 ; Bola 58 V Gamakas 18, 23 ; Bola 28 ; Tala 12 N Pebbles - Chala 128 G Bola 58 V Peculiar - Chala 157 G Pen Raga 14 G Penalty - Tana 3 V Penence - Tana 11 N Penetrate, to - Tala 38 G

Alapa 7 V Alankara 5 ; Tala 17 N People - Bolas 94, 219 ; Chalas 43, 88, 114 ; Talas 7, 22 G Alankara 146 ; Bolas 4, 76 , 132 ; Tala 69 ; Chalas 17, 33 , 63 V Gamaka 10 N Perceive, to - Bolas 60, 161 G Raga 14 V Perceptible - Bola 161 G Perception - Bola 137 G Tala 50 V Perfect - Chala 158 ; Gamaka 2 ; Gayatri Khatm ; Sura 39 G Alankara 66 ; Raga 12 ; Bol a 168 ; Chalas 58, 76, 112 V Perfect, to - Gamaka 5 ; Bola 24 N Perfection - Bolas 90, 114, 224 ; Chala 174 ; Gayatri Saum, Khatm G Bolas 27, 76, 94 ; Chalas 1 , 38, 69, 76, 109, 112 Alankaras 11, 23 ; Bola 61 Perform, to - Chalas 1, 118 ;

V N

Raga 3 G Chala 87 V Poem 3 (after Gamakas) N Perfume - Chalas 21, 46 ; Tan a 18 G Alankara 135 ; Raga 14 V Bola 23 N Period - Bola 18 ; Chala 111 ; Sura 25 G Permit, to - Bola 47 N Perpetual - Alankara 48 V Perseverance - Alankara 117 V Persevere, to - Alapa 1 ; Alankara 117 V 596

Person (see also Man) - Bolas 21, 39, 86, 110, 113, 140, 143, 150, 163, 165, 184, 226, 235, 254, 262 ; Chalas 16, 50, 51, 60, 100, 104, 114, 115, 116, 128, 140, 161, 163 ; Gamakas 11, 17, 22 ; Sura 31 ; Talas 4, 35, 37, 43 G Alankara 148 ; Bolas 25, 166, 167 ; Talas 1, 7 ; Chalas 11, 20, 35, 56, 65, 67, 70, 71 ; Talas

7, 52, 54 ; Chala 101 V Bola 7 ; Tala 7 N G Personal - Bola 198 Gamaka 24 V Personality(ies) - Bolas 11, 35, 228, 238 ; Chalas 21, 23, 28 , 29, 31, 59, 162 G Bola 76 ; Talas 1, 72 ; Chalas 63, 98 V Bolas 23, 55 N Pertain, to - Chala 117 V Perturb, to - Gamaka 15 N Pessimism - Bola 141 G Bola 117 ; Tala 77 V Tala 15 N Pessimist - Chala 93 G

Bola 104 V Tala 15 N Pessimistic - Chala 42 V Petal(s) - Bola 166 ; Tana 6 G Alankaras 13, 93, 127 V Phantom(s) - Tana 13 G Phenomenon - Bolas 142, 174 G Philosophy - Tana 1 G Tala 74 V Physical - Chalas 118, 140, 152 G Pick, to - Tala 22 G Bola 58 V Chala 5 N Picture - Chala 102 V Tana 9 N Picture, to - Chala 172 G Piece(s) - Chala 164 G Pierce, to - Bola 28 ; Raga 5 G Alankara 16 ; Tana 7 ; Gayatri 'Pir' V Piety - Bolas 37, 162, 260 G Bola 106 V Pilgrimage - Alankara 20 V Pine trees - Tana 13 G

Raga 2 V Pinprick - Gamaka 13 N Pious - Sura 23 G Sura 3 V Pir - Gayatri 'Pir' V Pitch - Bola 91 ; Chala 142 G Pity - Bolas 122, 185 ; Tana 21 G Pity, to - Bola 48 V Place - Raga 14 ; Gamaka 26 ; Bola s 50, 169 ; Tala 46 ; Chalas 35 , 50, 76, 91, 100 V Alankara 1 N Place, to - Alankara 146 V

(cont . Place, to) Chalas 91, 10 0 Plain - Bola 280 Chala 7 0 Plan - Bola 202 Gamaka 3 Plane(s) - Chala 118 ; Sura 37 Alankara 37 ; Gamaka 5 ; Bola 50 Plant(s) - Bolas 16, 184 ; Chala 113 ; Ragas 22, 23 Raga 3 ; Bola 10 5 Play - Ragas 3, 6, 10, 25 Gamaka 3 ; Poem 4 (after Gamakas ) Play, to - Alankara 8 ; Gayatri Dowa ; Raga 2 4 Alankaras 72, 121 ; Gamaka 31 Tala 1 8 Pleasant - Tala 9 Pleasant-spoken - Bola 150 Please, to - Chala 143 ; Gamaka 23 Chala 9 Pleasure(s) - Bolas 27, 45, 56, 101, 168 ; Gayatri Dowa ; Gamaka 14 ; Raga 18 ; Tala 9 ; Tana 8 Alapa 1 ; Alankaras 121, 125 ; Gamaka 1 ; Bolas 42, 144, 184 ; Talas 22, 27, 80 ; Chala 107 Poem 2 (after Gamakas) ; Bola 8 Plurality - Bola 102 Poet - Bola 70 ; Chala 20 Poetry - Tala 3 6 Tala 7 4 Point(s) - Bolas 28, 268 Chala 4 3 Point, to - Alankara 73 Point of view - Chala 2 Chala 3 6 Poem 3 (after Gamakas ) Poison - Bolas 68, 223 ; Raga 18 Alankara 1 6 Poison, to - Bola 41 Poisoned/Poisonous - Alapa 9 ; Bolas 28, 184 ; Chala 163 Tala 7 Pole(s) - Chala 132 Raga 1 Polish, to - Tala 43 Polite - Alankara 19 Alankara 14 7 Politeness - Bola 112 Bola 9 3 Pool - Alankaras 6, 143 ; Tana 2 Poor - Alankara 9 ; Sura 40 Tana 23 ; Tala 5 ; Chala 105 Poem 4 (after Gamakas ) Port - Sura 4 Sura 4 Portrait - Bola 7 0 Position - Bola 129 ; Gamakas 2,

597 (cont . Position) 4 ; Tala 10 G V Tala 75 ; Chala 91 V G Possess, to - Alapa 3 ; Tala 42 G V Alankara 145 ; Sura 10 ; Tan a G 23 ; Bola 141 ; Talas 24, 25, 27 ; N Chalas 105, 113 V G Tana 8 N V V Possession - Tala 25 Possessor - Chala 50 G G Alapa 1 ; Bola 129 ; Tala 25 ; V Chala 79 V G Possibility - Bola 181 G V Bola 164 N Possible - Bola 80 ; Gamaka 3 G Gamaka 29 ; Chala 7 V G Pour, to - Bola 176 ; Gayatri V Saum ; Ragas 2, 25 G N Alankara 83 ; Ragas 9, 15 V G Poverty - Bola 15 G V G Chala 33 Power(s), the all-sufficient G Alankara 15 N V Power, beauty and - Chala 8 G Bola 129 V Power behind my action, Thy Raga 1 G G Power, desire increasing - Bola 204 G Power of endurance, the - Bola V 158 G Power to forgive, the - Bola 129 G N Power of the generality - Bol a V 267 G G Power of God, the - Alapa 9 G G Power of the heart, the - Chal a V 159 G G Power, limitless - Chala 25 V V Power, love is a - Chala 133 G V Poem 'Heart' (after Alankaras) N G Power in man, love's - Chala 133 G V Power, the magic - Raga 5 G N Power in man (men) - Bolas 267 ,

G 273 ; Chala 149 G V Tala 28 V N Power of understanding, man's Tala 50 V G Power, motive and - Chala 25 V N Power to obtain by conquest o r G to win by surrender - Bola 31 G V Power, . occult - Chala 46 V G Power often costs more than i t G is worth - Chala 149 G V Power one of the five G achievements to perfection V Chala 38 V V Power, people ready to profit by G your - Chala 33 V V Power of silence - Tala 54 V N Power of the soul, the - Bol a G 124 G N Power of the soul's own thoughts G G - Bola 221 Power, spirit and its - Sura 9 V 597

59 8 (cont . Power, spirit and its) Bola 13 N Power, the temptations of Gayatri ' Dowa G Power of Thy magic glance, the - Raga 12 V Power of Truth, the - Poem 'Truth' (after Alankaras) N Power utilized to its best advantage - Chala 104 V Power of will, the - Bolas 3, 192 G Bola 160 ; Tala 10 V Power of the word, the - Sura 6 ; Tala 56 V Powerful - Bolas 104, 183 G Chala 94 V Practical - Tala 4 C Practice - Gayatri Nayaz G Bola 40 V Practise, to - Gamaka 12 G Bola 99 V Praise - Bola 80 G Gamaka 33 V Tala 12 N Praise, to - Bola 80 ; Gamaka 6 ; Gayatri Saum ; Tala 30 G Chala 98 V Pray, to - Gayatri Nayaz ; Tanas 3, 12 G Alapas 5, 9 ; Alankaras 16, 74, 116 V Poem 4(after Gamakas) N Prayer(s) - Gayatri 1, 2, 3, 4, 5, 6 ; Tana 18 G Alankara 47, 119 ; Bola 37 ; Gayatri 1, 2, 3 V Preach, to - Chala 106 ; Tanas 7, 18 G Gamakas 30, 35 V Preacher - Tala 38 G Precaution - Chala 167 G Precious - Bolas 33, 132, 158, 257 ; Chalas 21, 66, 145 ; Raga 18 G Tala 32 V Bolas 23, 28 ; Tala 12 N Prefer, to - Raga 18 ; Tana 13 G Bola 165 V Gamaka 24 N Preferable - Bola 21 ; Sura 38 G Preference - Raga 18 G Pregnant - Alankara 119 V Prejudice, to - Alankara 147 V Preparation - Bola 128 G Prepare, to - Chalas 130 ; Tala G Gamaka 6 N Presence - Bola 101 ; Gayatri Salat ; Raga 18 G Alankaras 28, 31, 48, 64, 100 ; Ragas 4, 14 ; Gamaka 20 ; Bolas 110, 119 ; Gayatri 'Pir' ; 598

(cont . Presence) Chala 31 V Gamaka 22 ; Bola 37 N Present (see also Past, Present and Future) - Bola 265 ; Gayatri Saum ; Tala 47 G Present, to - Tala 11 G Preserve, to - Alankara 57 ; Bola 86 V Presumption - Chala 12 G Prevent, to - Chala 73 V Price - Bolas 136, 157 ; Chala 68 ; Tala 11 G Bola 33 V Priceless - Bolas 136, 271 G Prick, to - Alankara 143 V Prickly - Tana 9 G Pride (see also Vanity) - Gamaka 4 ; Raga 21 G Gamaka 11 ; Talas 17, 28 V Bola 57 N Principal - Chala 24 G Principle(s) - Alankara 145 ; Tana 13 ; Bola 107 V Chala I N Prison - Talas 9, 10 G Prison bars - Bola 219 G Chala 22 V Prisoner - Tala 10 G Chala 22 V Privilege - Bola 129 G Probe, . to - Bola 198 ; Gamaka 28 G Problem - Tana 18 ; Chala 56 V Proceed, to - Chala 5 N Process - Bola 128, 232 G Proclaim, to - Tana 17 G Chala 78 V Produce, to - Bola 180 ; Chal a 110 ; Raga 3 G Alankaras 49, 65 V Productive - Bola 182 G Profession - Alankara 1 V Profit - Bola 76 ; Chala 123 G Alankara 148 ; Chala 33 V Profit, to - Bola 76 G Chala 3 N Profitable - Bola 277 G Profitless - Bola 213 G Progress (see also Advancement ) - Bolas 51, 256 ; Chalas 58 , 111 G Chala 117 V Chala 5 N Progress, to - Bolas 30, 44, 256 ; Tala 19 G Alankara 66 V Progressive - Tala 19 G Promise - Bola 105 G V Raga 2 Proper(ly) - Tana 21 G Tala 46 ; Chalas 10, 76 V Prophecy - Chalas 27, 28 G Prophet(s) - Bola 70 ; Chalas 27 , 28, 29, 162 ; Talas 38, 51 G

59 9 (cont . Prophet(s)) Alankaras 22, 88 ; Gayatri 'Nabi' ; Chala 53 Alankaras 9, 10, 11, 13, 14 ,

(cont . Put, to ) Gamaka 6 ; V

15, 17 N Propose, to - Bola 202 G Prosperity - Alankara 145 ; Tal a

45 V Prostration - Raga 10 V Protection (see Guard, to) - Proud(ly) - Chala 128 ; Gamaka s 4, 29 ; Raga 18 ; Sura 10 G Gamaka 11 V Prove, to - Bolas 26, 76, 201 , 223 ; Chalas 43, 61, 70, 82, 88, 103, 138, 146, 150, 158 ; Tal a 8 G Alankaras 1, 147 ; Gamaka 29 ; Bolas 46, 175 ;Tala 62 ; Chalas 32, 55 V Gamaka 29 ; Poem 4 (after Gamakas) N Providence - Alankara 74 V Psychology - Chala 114 V Pull, to - Chalas 53, 119, 132 G Alankara 13 ; Gamaka 3 ; Chal a 67 V Punish, to - Alapa 9 V V Punishment - Alapa 9 Bola 26 N Pupil(s) (see also Disciple ) (also part of the eye) Bola 220 ; Tala 13 G Alankara 97 V Gamaka 14 N Pure - Bolas 5, 148 ; Chala 4 G Tana 12 V Bola 44 N Purgatory - Chala 139 ; Gamaka 26 G Purification - Gayatri Nayaz G Purify, to - Chalas 118, 176 ; Gayatri Nayaz G Purity - Bolas 146, 147 ; Tana 4 G V Alankara 39 ; Bolas 16, 118 Purpose (see also End) - Bolas 128, 143, 204, 238, 251, 252 ; Chalas 87, 152 ; Gayatri Sawn ; Sura 1 G Chalas 39, 115 V Purse Tana 23 V Pursue, to - Chala 19 ; Tala 2 G Tana 23 V N Bolas 58, 61 ; Chala 1

Pursuer - Bola 96 G Pursuit - Alankara 121 ; Raga s 18, 20 ; Bolas 13, 193 ; Chala s 4, 5 V Push, to - Bola 111 G Bola 22 V N Gamaka 2 Put, to - Bolas 36, 66 ; Gamaka s 9 ; Gayatri Salat ; Tala 36 G Alapa 7 ; Alankara 148 ; Raga 7 ;

Bolas 40, 134 ; Chala 108 V Gamakas 10, 23 N Puzzle - Bolas 58, 280 G V Puzzle, to - Gayatri 'Pir'

Quality( ies) - Bolas 191, 218 ; Chala 125 ; Tala 21 ; Tana 18 G N Tana 8 Quest (see also Search ) - Chala 157 G V Bola 127 Question( s) - Alapa 6 ; Bolas 62, 91, 193 ; Chalas 49, 129 G Talas 9, 54 V Poem 'Heart ' ( after Alankaras) ; Gamaka 10 N Quick( ly) - Poem 3 (afte r Gamakas) N Quicken, to - Bola 157 G G Quiet(ly) - Raga 11

Rabbit(s) - Bola 5 G Race - Gayatri Khatm G G Radiance - Bola 237 Alankara 79 ; Raga 12 V Radiate, to - Alapa 7 ; Alankar a 33 V Rage - Tala 63 V V Rage, to - Alankara 16 Alankara 16 N Rain - Alankara 70 ; Tanas 4, 20 V Poem 'Truth' (after Alankaras) ; Tanas 5, 10 N Rain-clouds - Tana 10 N Raise, to - Bola 221, Gamakas 6, 7 ; Gayatri Saum, Khatm ; Raga 11 ; Tana 12 G Alankaras 12, 16, 52, 114, 136, 144 ; Ragas 1, 5, 8, 10 ; Gamaka 9 ; Bola 7 2 ; Chalas 23, 48, 68 V Tana 3 ; Chala 2 N Rama - Gayatri Salat G Rapidity - Gamaka 9 N Rapture - Chala 22 G Alankara 22 N Rassul - Gayatri Salat G Alankara 88 ; Gayatri 'Rassul' V Alankaras 11, 17 N Rather - Gamakas 1, 11 ; Bola 30 ; Chala 93 V Gamaka 26 ; Bola 21 N Ray(s) - Gayatri Nayaz G Reach - Chala 156 ; Gamaka 3 ; Gayatri Salat G V Tala 50 ; Chala 5 Reach, to - Bola 91 ; Chala 67 ; Tana 18 G Raga 18 ; Alankaras 118, 144 ; Raga 14 ; Tana 18 ; Gamaka 35 ; Bolas 103, V 169

599

600 (cont . Reach, to) Alankara 5 ; Poem 'Heart' (after Alankaras) ; Gamaka 4 ; Poem 4 (after Gamakas) N Reaction - Chala 71 G Read, to - Raga 14 ; Tana 7 G Readily - Tanas 7, 18 ; Tala 37 V Ready - Chala 105 ; Gamaka 24 G Chala 33 V Real(ly) - Bola 270 ; Chalas 70, 82, 95, 96 ; Gamaka 5 G Surer 3 ; Bolas 11, 33, 34 ; Tala 70 ; Chala 43 V Bolas 23, 30 N Reality - Alapa 7 ; Bolas 11, 12 , 20, 25, 26, 46, 138 ; Chalas 14, 95 G Gamakas 22, 23 ; Bolas 44, 151, 152 ; Tala 70 ; Chala 43 V Sura 2 ; Gamaka 2 ; Bola 35 N Realization (see also God, the Realization and Selfrealization) - Chalas 15, 24, 152 ; Gamaka 1 ; Talas 25, 51 G Bolas 43, 60, 80, 153, 179 V Tala 14 N

Realize, to - Bolas 19, 90, 102, 122, 231, 243, 273 ; Chala s 112, 135, 175 ; Raga 21 G Gamaka 21 ; Bolas 41, 87 ; Chalas 2, 21 V Bola 61 N Reap, to - Poem 'Truth' (afte r Alankaras) N Reason, to - Bolas 92, 163 V Reason(s) - Bolas 20, 42, 72, 82 , 166, 229 ; Chalas 67, 72 ; Tala 54 G Alankara 122 ; Bolas 92, 162, 164 ; Tala 74 ; Chalas . 30, 42 , 65, 85, 86 1y Sura 1 N Recede, to - Bola 73 G Receive, to - Bola 176 ; Chal a 153 ; Gayatri Nazar ; Sura 16 ; Tala 11 G Alankaras 105, 143 ; Tana 10 ; Gamaka 8 V Alankara 26 ; Bola 53 N Reciprocate, to - Bola 71 G Reciprocity - Bolas 118, 264 ; Ta1a 44 G Recognize, to - Bola 167 ; Gayatri Salat G Alankara 34 ; Ragas 14, 18 ; Bolas 118, 149 ; Tala 42 V Alankara 13 N Reconcile, to - Tana 4 V Record - Raga 6 V Recreation - Chala 101 V Reduce, to - Bola 36 N Re-echo, to - Raga 10 ; Tala 47 G Reed - Alankara 72 ; Raga 3 V 600

Refined - Bola 67 Tala 7 2 Reflect, to - Bolas 146 ; 218, 228 ; Chala 140 ; Gayatri Saum, Salat ; Ragas 11, 25 ; Sura 14 Alankaras 3, 6, 17, 33, 56, 101, 120 ; Suras 2, 5 ; Tanas 1, 12 ; Gamaka 3 5 Alankara 19 ; Tana 8 Reflection - rala 47 Alankaras 49, 121 ; Tana 1 ; Bola 64 Reform = Bola 18 Refrain, to - Bola 38 Refreshment - Tala 4 9 Refuge - Bola 119 ; Ragas 13, 16 Tana 22 ; Gayatri 'Rassul' Refusal - Gamaka 1 6 Bolas 16, 19 Refuse - Bola 4 7 Refuse, to - Bola 99 ; Chala 144 ; Raga 1 8 Bola 1 9 Regard - Chala 45 Alankara 146 ; Tala 22 Tala 1 6 Regard, to (see also Consider, to) - Bolas 56, 101 ; .Gamaka 25 Alapa 1 ; Bola 67 ; Tala 2 7 Regardless - Tala 2 Region(s) - Alankara 12 Rein(s) - Alankara 48 Reincarnation = Tala 49 Bola 11 4 Reindeer - Raga 25 Rejoice, to - Chala 17 Relation - Bola 24 Relationship = Tala 64 Relativity - Bola 151 Release - Tala 2 4 Relief - Chala 89 ; Tala 24 Chala 3 7 Religion(s) - Chalas 3, 6, 110 ; Gayatri Khatm Alankara 146 ; Sura 3 ; Bola 126 Talas 54, 74 ; Chalas 55, 87 Religious - Chala 10 1 Remain, to - Chala 121 ; Tana 19 Chala 2 2 Remark - Chala 163 Remedy - Bola 159 Remind, to - Raga 2 Remorse - Chala 128 Remote - Gamaka 5 Remove, to - Gamaka 5 Gamaka 26 ; Chala 27 Bola 3 9 Rend, to - Alankara 16 Render, to - Alankara 148 Renew, tQ - Gamaka 30 Renounce, to - Bolas 96, 199 Renunciation - Tala 4 4 Tala 1 8

Repeat, to - Bola 38 ; Raga 10 ; Suras 13 ; Tana 1 7 Tana 18 ; Gamaka 21 Repellent - Bola 53 Repose - Raga 1 Repose, to - Gamaka 35 Represent, to - Tanas 4, 6, 7, 21 Alankara 112 ; Chala 1 Repress, to - Chala 99 Reproach(es) - Chala 153 Bola 8 1 Reproach, to - Alankara 19 ; Chala 15 3 Alankara 14 8 Reputation - Chalas 42, 43, 44, 45, 16 4 Request - Tana 22 Tana 3 Require, to - Alankara 148 ; Tala 73

601 (cont . Return, to) Talas 4, 5 G G Alankara 74 ; Tana 7 V V Alankara 26 N V Reveal, to - Chala 120 G G Alankara 76 V V Alankara 2 ; Poem 3 (afte r Gamakas) N G Revel, to - Bola 178 G V Revelation - Chala 6 V G Revenge - Alankara 19 G G Revivify, to - Gayatri Nayaz G V Revolt - Chalas 115, 149 G Reward - Alankara 14 G G Alapa 9 V V Bola 26 N Rhythm - Bola 35 ; Chalas 22, 111 ; G Ragas 10, 24 ; Sura 25 G V Alankaras 48, 51 V N Rich - Alankara 9 G

Tala 5 V V Riches - Bola 15 ; Chalas 21, 108 G Reserve - Bola 150 G Tana 23 ; Chala 105 V Reserve, to - Chala 100 G Bola 23 N Resign, to - Gamaka 15 V Riddle - Bola 58 G Resignation - Bola 125 G Tana 18 V Alapa 1 V Ride, to - Alankara 48 ; Raga 10 V Resound, to - Raga 10 ; . Tana 17 G Ridicule - Gamaka 22 N Respect - Bolas 115, 170 ; Chalas Right(ly) (see also Good) 145, 14 8 G Alapa 12 ; Bolas 55, 164, 254 ; Tala 2 2 V Raga 6 ; Talas 50, 55 G Respect, to - Chalas 16, 36 ; Alankaras 12, 146 ; Raga 8 ; Gamaka 22 ; Tala 7 G Gamaka 29 ; Bolas 38, 51, 88, Gamaka 14 ; Tala 71 V 109, 156 ; Talas 8, 46 ; Chalas Respectful - Bola 170 G 12, 41, 78 V Gamaka 2 6 N Poem 4 (after Gamakas) Bola 21 N Respond, to - Alankara 144 ; Raga Right, to - Bola 57 V 18 ; Tanas 7, 15, 18 V Poem 4 (after Gamakas) N Respondent - Sura 1 5 G Righteous - Bola 65 G Response - Chala 15 V Bola 89 ; Chala 89 V Responsibility(ies) - Alankaras Righteousness - Bolas 149, 225 ; 29, 147 ; Gamaka 7 ; Bola 26 V Chala 19 G Bola 7 N Bola 51 V Responsible - Gamakas 7, 12 ; N Bola 42 Chala 1 1 V Ring Raga 10 V Responsive - Sura 15 G Ring, to - Raga 17 G Rest, to - Raga 4 ; Sura 2 G Ripe Tala 22 V Alankara 10 6 G V Rise - Alapa 12 Restless - Gayatri Khatm ; Tana Alankara 114 ; Tana 16 V 20 G Rise, to - Alankaras 8, 22, 24 ; Raga 2 V Bolas 32, 38, 45, 168, 222 ; Restrict, to - Bola 107 V Chalas 76, 89, 92, 126, 175 ; Result(s) - Bola 57 ; Gamaka 19 G Gamakas 5, 6, 31, 32 ; Ragas 4, Bola 10 1 V 9, 14 ; Suras 32, 40 ; Tala 13 ; Talas 12, 14 N Tanas 18, 19 G Resurrection - Sura 13 V Alankaras 4, 7, 14, 66, 69, 87, Retain, to - Raga 18 G 114, 118, 119, 126, 130, 140 ; Bola 5 9 V Ragas 2, 9 ; Tanas 10, 18 ; Retire, to - Bola 47 N Gamakas 10, 34 ; Bolas 7, 14, Retort, to - Tala 44 V 20, 81, 103, 130, 151, 163 , Retreat - Tana 16 G 187 ; Gayatri 'Pir' ; Chalas 76, Return - Sura 18 G 90, 97, 115 V Bola 5 3 N Alankara 4 ; Tanas 1, 12 ; Return, to - Bolas 89, 118 ; Gamaka 8 N 601

60 2 Rising - Raga 17

Alankara 114

Alankara 16 Risk(s) - Bola 99 Risk, to - Chala 71 Rissalat - Alankara 10 Ritual - Chalas 87, 101 River(s) - Raga 2 ; Tala 19 Alankaras 48, 92 ; Bola 110 ; Gayatri 'Pir' Road - Tala 9 Chala 60 Roam, to - Raga 17 Alankara 143 ; Raga 14 Roar, to - Raga 2 Raga 2 Rob, to - Bola 192 Bola 190 Robe- Chala 131 Rock(s) - Alankara 11 ; Bola 41 ; Chala 76 ; Talas 43, 45 Alankara 16 ; Bola 15 ; Gayatr i 'Nabi' ; Chala 63 Tana 6

Rocky - Alankara 52 Tana 7

Rod - Poem 'Truth' (afte r Alankaras) Role - Chala 1 Romance - Tala 75 Alankara 18 Roof - Chala 93 Room - Bola 34 ; Tana 21 Root - Bolas 39, 86 ; Raga 22 Root, to - Raga 1 Alankara 122 ; Bola 127 Rose(s) - Bola 106 ; Raga 22 Alankaras 13, 46, 57, 62, 82 , 93, 102, 135 ; Raga 2 ; Tala s 72, 73 Alankara 16 Rosebud - Tana 3 Alankaras 8, 47 ; Tana 5 Rosebush - Tana 10 Roseflower - Tana 9 Rose-petals - Alankara 93 Rose-plant - Tana 10

N G V N V G V G V G V G V G V G G V N

V N

N G V N V G G G V G V N G V G V V G

Rosy - Alankara 93 V Rude(ly) - Tala 33 V Chala 4 N Ruin, to - Bola 4 V Rule(s) - Alankaras 145, 146 , 147, 148 ; Chala 74 V Rule, to - Bola 233 ; Tala 12 G Ruler - Chala 98 ; Talas 12, 13 G Run, to - Alankaras 16, 23 ; Chala 127 ; Talas 2, 19 G Alankaras 92, 126 ; Raga 2 ; Tal a 4 V Running - Bola 234 G Alankara 48 V

Sacrament - Gamakas 13, 22 N Sacred - Sura 13 ; Tana -17 G Alankaras 20, 32, 145, 146 , 147 ; Raga 19 ; Bolas 49, 110 ; Gayatri 'Pir' V Poem 'Truth' (after Alankaras) N

Sacrifice(s) - Alankara 20 ; Bolas 54, 201 ; Chala 74 ; Sura 11 ; Tana 1 G Tana 17 ; Talas 18, 76 ; Chal a 19 V Sacrifice, to - Chala 74 ; Raga 18 G Sad - Bolas 16, 123 G Gamaka 10 N Safe(ly) - Raga 13 G Tana 22 V Sage(s) - Bola 143 ; Tana 13 G

Alankaras 21, 77 ; Bolas 108, 109, 123 V Alankaras 3, 19 N Saint(s) - Alankara 4 ; Bolas 37, 103, 143, 171 ; Gamaka 16 ; Talas Tala 78 ; Bola 1

G V N

Saki - Ragas 20, 25 G Salat - Gayatri 2 G Salt - Tala 19 G Bola 75 V Salvation - Chalas 69, 81 V Same - Bola 175 ; Chala 118 G Gamaka 29 ; Talas . 3, 33 ; Chalas 45, 112 V Gamaka 29 ; Bola 57 N

Sane - Gamaka 29 N Sarcastic - Chala 163 G Satan - Bola 121 G Bola 72 V Satisfaction - Gamakas 19, 29 G Satisfy, to - Alankara 20 ; Bol a

97 ; Chala 124 G Bola 195 ; Chala 48 V Saum - Gayatri 1 G Save, to - Gayatri Dowa ; Tala 40 G Alankara 21 V Poem 4 (after Gamakas) N Saviour - Gayatri Salat G Gayatri 'Rassul' V Savour - Raga 14 V Say, to - Bola 212 ; Chalas 104 , 169 ; Gayatri Nazar ; Raga 12 ; Sura 38 ; Tala 15 ; Tanas 1, 21 G Alapa 9 ; Alankaras 48, 115 , 119, 142, 143 ; Tana 9 ; Gamaka 30 ; Bolas 44, 115, 139, 140, 186 ; Talas 4, 33, 57, 66 ; Chalas 24, 66 V Poem 3 (after Gamakas) ; Bol a 11 N Scantiness (see also Lack, Shortage) - Chalas 94, 120 G

Scar(s) 602

4, 6, 51 Chala 9

Sura

Scare, to - Tana 7 Scatter, to - Tana 20 ; Gayatr i 'Pir' Gamaka 18

Scent(ed) - Tana 18

V N

V Scheme - Chala 100 G Science - Bola 82 ; Tala 36 Tala 74 V G Scope - Bola 18 Scorpion(s) - Chala 163 ; Tala 32 G G Scripture(s) - Bola 131 Gamaka 13 V Sea - Chalas 3, 76, 174 ; Gamaka s 6, 33 ; Ragas 2, 24, 25 ; Sur a 4 ; Tala 19 G Alankaras 7, 92, 104, 118 , 124, 136, 140 ; Ragas 1, 2 ; Tanas 12, 13, 15, 18, 19 ; Gamaka 9 ; Bola 16 ; Talas 31 ,

47, 58 Alankara 12 ; Poem 4 (afte r Gamakas) Seal - Tana 19

V N G

Search - Bola 216 ; Chala 157 ; Raga 17 G V Raga 20 ; Tana 6 ; Chala 4 G Search, to - Raga 17 Tana 6 V V Seat - Chala 91 G Second to - Gamaka 1 Secret - Bolas 47, 146, 187, 241 , 247, 274 ; Chalas 17, 165, 166 ; G Tanas 13, 18 Alankaras 16, 145 ; Sura 7 ; Raga 6 ; Tana 5 ; Tala 28 ; V Chalas 69, 81 N Alankara 2 ; Tana 6 ; Tala 16 See, to - Alankara 15 ; Bolas 39 , 86, 267 ; Chalas 4, 16, 37 , 120 ; Gamaka 27 ; Gayatri Saum ; Ragas 5, 7, 11 ; Sura 4 ; Tal a G 22 ; Tana 21 Alankaras 7, 16, 30 . 31, 39 , 62, 65, 69, 76, 84, 89, 93 , 109, 117, 121 ; Ragas 2, 4, 6 , 8, 10, 11, 12, 14 ; Gamakas 9 ,

29 ; Bolas 38, 64, 173 ; Tal a V 50 ; Chalas 20, 108, 109 Alankaras 10, 11, 17, 21 ; Sur a 2 ; Tanas 6, 8, 14 ; Gamakas 4 , 27 ; Poems 3 and 4 (afte r Gamakas) ; Bolas 2, 14

See-saw - Alankara 8 Seed - Bola 82 ; Raga 22 Alankara 46 ; Raga 3 Bola 38 Seek, to - Bolas 119, 225 ; Chalas 1, 19, 132 ; Raga s 3, 6, 13, 16 ; Suras 19, 27 ;

G G V N

Tala 41 ; Tanas 11, 19

Alankaras 121, 125, 148 ; Tan a 22 ; Gamaka 14 ; Gayatr i 'Rassul' ; Chalas 20, 46, 49 , 86

60 3 (cont . Seek, to) N Alankara 8 ; Bolas 58, 5 9 Seeker(s) - Bolas 96, 216 ; Tala G 20 V Tana 6 ; Tala 2 2 Seeking - Alankara 14 ; Chala 157 G Alapa 6 ; Raga 8 ; Chalas 49, 61 V Seem, to - Chala 96 ; Gamakas 2, G 3, 5, 1 6 Raga 8 ; Gamaka 29 ; Bola 77 ; V Tala 4 6 V Seer - Tana 7 ; Chala 43 N Tala 1 7 G Seize upon, to - Tala 37 V Seldom - Chalas 24, 6 4 Self - Alapa 11 ; Alankara 19 ; Bolas 90, 93, 102, 116, 133, 151, 153, 197, 207, 213, 216, 233, 235, 243, 244, 245, 246, 262, 273 ; Chalas 30, 39, 49, 77, 112, 119, 142, 146, 148, 157 ; Gamakas 1, 5, 13, 14, 21 ; Ragas 1, 3, 7, 9, 15, 21 ; Sura 21 ; Talas 6, 7, 10, 12, 13, G 16, 31, 51 ; Tanas 5, 18, 21 Alankaras 1, 16, 26, 36, 45, 66, 79, 90, 94, 100, 108, 125, 131, 142, 143, 145, 146, 147, 148 ; Ragas 7, 8, 10, 17 ; Tanas 4, 13, 17, 18, 19, 22 ; Gamakas 9, 12, 23 ; Bolas 74, 98, 137, 141, 142, 155, 161, 190 ; Talas 9, 37 ; Chalas 22, .34, 44, 46, V 64, 77, 86, 91, 11 6 Alankaras 1, 17, 20 ; Poem 'Heart' (after Alankaras) ; Tanas 6, 8 ; Gamakas 14, 22 ; Poem 1 (after Gamakas) ; Bolas N 1, 21, 2 4 V Self-abnegation - Tala 25 V Self-asserting - Tala 27 G Self-assertion - Bola 100 V Tala 2 5 V Self-assertive - Tala 27

Self-confidence - Chalas 166, 16 8 Self-denial - Bola 99 Self-dependence - Alankara 9 Self-effacement, Self-effacing - Chala 5 9 Selfish - Bola 76 ; Chala 116 ; Tala 4 Tala 6 2 Self-knowledge - Chala 77 Selfless - Bola 10 9 Tala 6 2 Selflessness - Bola 109 ; Chalas 143, 154 ; Tala 3 9 Self-made - Bola 111 Self-pity - Bola 135 Self-pushing - Bola 111 Self-realization - Bola 102 Self-respect - Alankara 146 Self-sacrifice - Tana 18

G V G V G V V G V G G G G G V G

603

604 Self-sufficiency - Gamaka 19 N Self-will - Sura 40 G Send, to - Gayatri Khatm G Alankara 70 ; Tana 20 ; Chala 28 V Sensation - Bola 197 ; Chala 107 V Sense - Chalas 75, 105, 170 G Tana 17 V - of duty - Bola 45 G - of honour - Chala 47 G - of vanity - Bola 65 G - of shame - Alankara 134 V - of smell - Raga 19 V - of justice - Bola 35 V - of decency - Chala 18 V - of duty - Chala 87 V Senseless - Tala 80 V Sensible - Chala 75 G Sensitiveness - Alankara 11 G Sensual - Tana 20 G Sentiment - Chala 159 G Bola 45 N Separate - Chala 115 G Separate, to - Tana 14 ; Tala 36 V Bolas 12, 52

Separation - Bola 52 Serious(ly) - Bola 150 ; Chal a 100 Tala 61

N G V

Serpent - Chala 163 G Servant - Bola 210 ; Chala 72 G Alankaras 19, 77 ; Chala 111 V Serve, to - Tala I G Alankara 142 ; Tana 7 ; Bola s 90, 194 V Server - Chala 54 V Service(s) - Bola 196 ; Chal a 118 ; Gayatri Khatm ; Tana 18 G Alankara 148 V Tala 2 N Servility - Chala 170 G Set, to - Tala 35 G Alankaras 14, 16, 59, 115, 130 ; Sura 4 ; Chala 22 V Tana 1

Setting - Raga 17 G Settle, to - Chala 2 N Seven(th) - Raga I V Severe - Tana 7 V Severe, to - Tala 1 G Sex - Chala 27 V Shadow, Shade - Bolas 46, 85 , 177 ; Chala 140 ; Sura 31 ; Tan a 13 G Alapa 2 ; Alankaras 11, 76, 79 , 97, 107, 112, 121 ; Tana 7 ; Bolas 42, 63, 64, 122, 197 V Alankara 1 ; Poem 'Truth' (after Alankaras) ; Sura 2 ; Tana 8 ; Bola 54 N Shake, to - Alankara 16 V Shallow - Tana 2 V Shame - Alankara 134 ; Bolas 39 , 131 V 604

(cont . Shame ) Bola 57 N Shameless - Bola 150 V Chala 4 N Shape, to - Chala 18 V Share, to - Bola 268 G Sharp - Tana 20 G Tala 63 V Bolas 10, 41 ; Chala 4 N Shatter, to - Bola 15 V Shed, to - Alankara 25 N Shell(s) - Bola'40 ; Raga 17 G Alankara 57 V Gamaka 18 N Shield - Alapa 9 ; Tala 1 G Alapa 4 ; Alankara 48 V Shine, to - Bola 190 ; Chala 169 ; Gayatri Salat ; Ragas 3, 5 G Alankaras 58, 65 ; Sura 2 ; Bolas 76, 204 ; Talas 1, 81 V Tala 1 N

Shiva - Gayatri Salat ; Tala 27 G Shoot, to - Bola 230 ; Gayatri Nayaz G Shore(s) - Gamaka 33 ; Raga 2 G Shortage of patience (see also Lack, Scantiness) - Chala 94 G Shortcomings - Gayatri Saum G Alankara 146 V Shot - Bola 230 G Show - Alankara 146 V Show, to - Bola 115 ; Chalas 22 , 58, 123, 150 ; Gamaka 27 ; Raga 6 ; Talas 6, 15 G Alankaras 36, 41, 64 ; Ragas 2, 7 ; Bola 118 ; Talas 50, 51, 52, 72 ; Chala 94 V Alankara 22 N Shower - Alankara 70 ; Raga 9 V Shrine - Alankara 32 ; Bolas 49, 123 V Shut, to - Tana 21 G Side(s) - Bola 64 ; Chala 53 G Alankara 134 ; Bola 38 ; Tala 8 ; Chala 108 V Sigh - Gamaka 32 ; Tana 18 G Alankaras 16, 144 V Poem 'Heart' (after Alankaras) N Sight - Bola 121 ; Ragas 1, 10 ; Sura 9 G Alankaras 21, 25 ; Gamaka 20 N Sign - Bolas 51, 150, 171, 206, 246 ; Tala 14 G Poem 'Truth' (after Alankaras) N Significant - Chala 26 V Signify - Tanas 2, 12, 18, 19 , 21 G Tana 3 V Silence - Bolas 170, 246 ; Chala 169 ; Tala 1 ; Tana 5 G Alankaras 10, 75, 78, 106, 119, 137, 138 ;. Ragas 11, 18 ; Talas 32, 40, 56 ; Chala 2 V

(cont . Silence ) N Gamaka 10 ; Bolas 16, 34 Silent(ly) - Bola 212 ; Chala 100 ; G Raga 23 ; Tala 36 Alankaras 48, 67 ; Gamaka 35 ; V Talas 40, 44, 54 Poem 'Heart' (after Alankaras) ; N Sura 4 ; Tana 6 V Silly - Tala 52 G Silver - Chala 57 Alankara 146 V Simple, Simply - Alankara 21 ; Chalas 108 ; Gamaka 19 ; Sura 5 ; Talas 29, 32 G Bolas 12, 113 ; Tala 48 ; Chala s V 16, 47 Poem 'Truth' (after Alankaras) N G Simpleton - Talas 6, 14 Simplicity - Bola 171 G V Bolas 54, 125 ; Talas 52, 76 Bola 31

Sin(s) - Bolas 2, 24, 175, 215 ; Gamaka 8 ; Raga 6 ; Sura 33 ; G Tala 21 Alankara 12 ; Bolas 1, 2, 9, 81 ,

V 97, 121 ; Tala 42 Poem 'Truth' (after Alankaras) ; Poem 1 (after Gamakas) ; Bola s N 11, 12, 33 ; Tala 13 Sincere(ly) - Bolas 60, 170 ; G Chalas 80, 91 Tala 26 V Sincerity - Bolas 40, 67, 77 ; Tala 8 G V Alankara 48 ; Bola 106 G Sing, to - Raga 23 Alankara 35 ; Ragas 2, 19 ; V Gamaka 31 N Poem 4 . (after Gamakas) Single - Chala 172 ; Gamaka 16 ; G Gayatri Salat G Single-mindedness - Bola 43 Sink, to - Alankara 16 ; Tana 22 V Sinner - Alankara 4 ; Bola 37 ; G Chala 105 ; Gamaka 16 Alapa 9 ; Bolas 97, 121 ; Tal a 11

Sit, to - Ragas 4, 11 ; Tala 14 Ragas 10, 18 ; Chala 31 Tana 6

Situation(s) - Bolas 95, 128 , 164, 223, 276 ; Chala 127 Talas 37, 60 Bola 2

Size - Tala 7 Skilful(ly) - Raga 3 Raga 12 Skill - Raga 12 Sky - Alankara 18 ; Chala 7 Alankaras 3, 55, 56 ; Bola 64 Alankara 25 Slave(s) - Bola 10 ; Chalas 72 , 165 ; Tala 2 ; Tana 19

60 5 (cont . Slave(s) ) V Alankara 25 ; Ta a 6 V Slavery - Bolas 184, 185 G Sleep - Bola 22 Sura 12 ; Gamakas 4, 32 ; Tal a 22 ; Gayatri 'Rassul' V Sleep, to - Bola 7 V Gamaka 28 N Sleeve - Alankara 10 G Alankara 143 V Slight - Sura 7 G Gamaka 8 V Slip, to - Alankara 143 V Slumber - Gamaka 16 ; Poem 4 (after Gamakas) N Slumber, to - Gamaka 16 N Small - Chalas 68, 113, 150 ; Sur a 24 ; Tala 17

Alankara 1 ; Raga 5 ; Gamaka 5 ; Bola 33 ; Talas 7, 39, 42, 58 ; Chalas 67, 77 Smallness - Tala 15 Chala 23 Smash, to - Bola 15

V G V V

Smell - Raga 19

V Smell, to - Raga 14 Smile ( s) - Ragas 5, 25 ; Tanas 7 , 20 G Alankaras 65, 145 ; Ragas 2, 21 ; Bola 7 ; Talas 26, 61 ; Chala 99 V Chala 5 N G Smile, to - Raga 25 Alapa 9 ; Ragas 2, 10, 15 ; Bola V 7 ; Tala 61 G Smith - Chala 106 Smoke - Tala 38 G G Snake ( s) - Tala 32 Bola 30 V G Snatch, to - Chala 164 Raga 8 V G Sneer, to - Tana 20 V Snow - Alankaras 71, 81 V

So - Tana 16

Soar , to - Alankara 144 ; Raga 13 ; V Tana 7 N

Tala 17

G V

Sober - Gamaka 22 Soberness - Bola 155 Sobriety - Bola 155

N G G

Society - Bola 113

G V N

V G V V G V N G

Soft ( ly) - Raga 14 ; Tala 45 Alankaras 16, 26 Soil ( see also Ground) - Bol a 184 Alapa 7 ; Raga 1 ; Talas 31, 64 , 73 Soldier - Alapa 4 Solitude ( see also Alone, to be ) - Bolas 242, 245, 248 ; Gamak a 20 ; Tana 13 Alankara 124 ; Raga 4 Solomon - Gayatri Salat Solve, to - Tana 18

G V G V V

605

G V G V

606

G Something - Bola 271 Alankara 145 ; Ragas 8, 14 ; Gamakas 21, 30, 35 ; Bolas 59 , 95 ; Tala 66 ; Chalas 16, 34, 64 , 90 V G Song - Ragas 4, 24 Alankara 35 ; Raga 19 ; Gamak a 31

Poem 4 (after Gamakas)

Soon - Tala 11

Tana 19 ; Gamaka 6 ; Tala 25 ; Chalas 61, 108 V Sophia - Chala 31 V Sorrow - Alankara 16 ; Chala 134 ; Raga 20 G Alankara 16 ; Raga 8 ; Bolas 79 , 182, 187 V N Bolas 25, 38 ; Tala 1 V Sorrowful - Tala 22 V Sorry - Alankara 143 N Chala 3 V Sort - Tala 52 Soul(s), all that is from Go d is for all - Bola 275 G G Soul, an angelic - Tala 52 Soul, an animal - Tala 52 G Soul of the artist, the - Bol a 30 N Soul attuned to God, the G Bola 74 Soul of the musician, beauty th e G - Chala 20 Soul, birth of the - Bola 240 ; G Chala 96 N Sura 1 Soul, no birth no death of th e G - Sura 33 Soul, blessing is for every G Sura 17 Soul bound to perfection, th e - Bola 76 V Soul but Thou art my spirit , do I call Thee my - Raga 17 V Soul of Christ, the - Chala 25 G Gamaka 17 V Soul, the comfort and power o f the - Bola 124 G Soul coming to the earth an d N returning, the - Alankara 26 Soul, the cosmos reflected i n V my - Alankara 3 Souls on the cross, the Tana 13

Soul, a dancing - Chala 22 Soul dancing to nature's music Tana 2

Soul, a darkened - Raga 5 ; Tan a 20 Soul after death, the - Sura 11 , 12

G N

G V

Soul soaring up to God, death an d V the - Tana 7 Soul to pay, death a tax for the 606

(cont . Soul to pay, death a tax for the) - Bola 87 G Souls, to have delivered the G Message to some - Gamaka 29 Soul, the desire of every Bola 204 G Soul, divine - Raga 1 G Soul, a djinn - Tala 52 G Soul, the domain of every Sura 1 V Soul with the whole universe, the echo of Thy word harmonizes m y Raga 10 G Soul to fly, what enables the G Bola 109

Soul, the ennobling of the Chala 175 G Soul, the essence of the - Bola G 149

Soul belongs to God, every Sura 17 G Soul inherits from his parents, G what every - Chala 51 Soul's seeking I am, every Alapa 6 V Soul a world, every - Gamaka 15 G Soul, an evolved - Sura 40 G Soul, the eye of my - Alankar a 12 G Soul, the eyes the windows of the - Bola 178 V

Soul falling into Love' s arms , the - Bola 126 G Souls, the faulty - Tala 68 V Soul, the feelings of every Alankara 146 V Soul as wine, feelings which act G upon the - Chala 154 Souls, give sustenance to our bodies hearts and - Gayatri G Saum Souls drifting in the world, God and the - Chala 162 G Soul, the godly - Tala 17 N Souls, great - Bola 69 G Chala 46 V Soul, heal my body heart and G Gayatri,Nayaz Soul, healing of the - Alankara 15 N Soul and heart - Bolas 124, 240 G

Bola 65 V Soul, a heavenly - Chala 114 G V Chala 47 Soul to live, help my - Poem 4 (after Gamakas) N Soul, the home of the - Bola 124 G Soul, a human - Tala 52 G Soul of humanity - Bola 32 N Soul, the hunger and thirst o f our - Chala 124 G Soul and the idea of unity, th e - Bola 56 V

Soul, an ideal - Chala 20 V Souls's ideal, the - Alankara 36 V Souls, illuminate our - Gayatr i Saum G Souls, illuminated - Tala 81 ; Chala 46 V Soul is the being of man, the Sura 33 G Soul, King of my - Raga 16 G Soul advance towards Thee, let m y - Alankara 66 V Soul reflect the beauty of Thy colour and form, let my V Alankara 101 Soul reflect Thy light, let my Alankara 56 V Soul soar higher than Paradise , let my - Raga 13 V Soul be humbled in adversity, let not your - Alankara 146 V Soul, life a Scripture to the kindled - Bola 131 G Soul air, lift my - Alankara 5 V Souls, the light hidden in our Gayatri Khatm G Soul, the light of my - Raga 1 G Soul covered, the light of my Alankara 25 N Soul, the longing of my - Gamak a 20 G Soul is not lost, as long as your - Chala 90 G Soul of love, the - Tala 44 G Soul on earth, to love every G Gamaka 22 Souls, a lover of - Chala 54 V Souls, the loving - Tala 29 V Souls whom life has thrown apart , the loving - Tana 14 V Souls rather your friends than your enemies, making some V Chala 110 Soul, man expresses his - Bol a 239 G Soul capable of loving a thousand G worlds, man's - Chala 122 Soul meant to live for ever , man's - Tala 23 G Soul attains realization, through G matter the - Bola 152 Soul, the maturity of the Bola 77 ; Chala 141 G Souls, meritorious - Tala 68 V Soul moved to dance, the - Raga s

10, 24 G Chala 97 V Soul's bitter cry, my - Raga 18 V Soul, my blazing - Alankara 48 V Soul blows towards Thee, my Alankara 80 V Soul, my bud-like - Raga 22 G Soul having caught Thy light, m y - Alankara 56 V

607 Soul coming to life, my - Raga 4 G Soul, my darkened - Raga 5 G Soul exalted by Thy voice, my Raga 8 G Soul feeling stretched, my Gamaka 3 V Soul advancing toward Thy perfect Being, my imperfect - Alankara 66 V Soul is Thy spirit o Rassul, my Alankara 88 V Soul like a compass pointing t o Thee, my - Alankara 73 V Soul moved to dance, my - Ragas G 10, 24 Soul moved to ecstasy, my - Rag a 8 G Alankaras 7, 15, 105 V Soul moved to the ultimate joy , my - Alankara 91 V Soul seeking for Thee, my N Alankara 8 Soul and the space, my - Alankara 85 V Soul and spirit, my - Poem 1 (after Gamakas) N Soul and Thy life, my - Alankar a 7 N Soul dancing at Indra's court, my virgin - Raga 4 G Soul, nature is near to my -

Gamaka 36 V Soul, the new-born - Bola 240 G Soul, a noble - Bola 186 V Soul, the object that draws ever y Chala32 G Soul, an old - Tala 41 G Soul, the power of the - Bola 124 G Soul, prayer a need of the Bola 37 V Soul, the purity of the - Bolas 146, 147 G Soul, the purpose of the - Chalas 87, 152 G Soul towards Thee with the ris e of the sun, raise my - Alankara 114 V Soul raised higher than seve n

heavens, the - Raga 1 V Soul raised or cast down, the Bola 221 G Soul, the reflection of the Bola 64 V Soul, reincarnation of the Bola 114 Soul, the relation to a particular - Bola 24

V G

Soul's religion, the - Bola 126 V Soul, responsibility and work t o a - Bola 26 ; Chala 11 V Soul, to rest in the abode of G one's - Sura 2 607

60 8 Soul and its return, the - Bola (cont . Space) Gayatri Nayaz G 89 G Alapa 5 ; Alankaras 48, 53, 64 , Soul, the rising and falling of 85, 103, 111 ; Talas 73, 75 V the - Sura 4 0 G Bola 56 N Soul and the rose, the - Talas Spare, to - Bola 104 G 72, 7 3 V Alankara 148 ; Tana 23 V Souls of the sages, the - Tana 13 G Spark - Chala 47 ; Raga 14 G Soul seeking after beauty, the Alankara 57 V Bola 225 ; Chala 1 9 G Sparkling - Raga 25 G Souls and Cupid, the seeking Bola 166 V Chala 1 G Speak, to - Bolas 139, 170, 249 , Soul,- the seeking of the - Chala 278 ; Chalas 27, 80, 106, 133, 157 ; Sura 1 9 G 169, 176 ; Gayatri Salat ; Ragas Soul, the stream that springs 1, 8, 24 ; Sura 34 ; Tala 36 G from one's - Chala 127 G Alankaras 10, 16, 19, 22, 35, Soul, the sight of my - Raga 1 G 110, 119, 137, 148 ; Raga 14 ; Soul, a sparkling - Bola 166 V Tana 9 ; Gamakas 21, 30, 35 ; Souls of his audience, th e Bola 65 ; Talas 40, 57 ; Chala 2 V speaker who abides in the Poem 'Heart' (after Alankaras) ; Tala 3 8 G Bola 34 N Soul, the star of one's - Sura 4 Souls, the sustainer of our bodies hearts and - Gayatri Naza r

Soul, the sustenance of the Tala 4 9 Soul, Thy smile inspiring to my Raga 2 1 Soul and Truth, the - Chala 141 ; Sura 3 7 Poem 'Truth' (after Alankaras) Soul, the tuning of the - Chala 11 0 Soul, two eyes for the - Bola 148 Soul, two wings to the - Bolas 109, 14 8

Speaker - Tala 38 Speech - Bolas 104, 221, 246 ;

Tala 21 G G Ragas 3, 11 ; Talas 75, 80 V Speechless - Raga 23 ; Tala 37 G V

Alankara 10 V Speed - Chala 111 G V Speed, to -'Alankara 80 V

Spellbound - Chala 31 V G Spend, to - Tala 40 G N Sphere(s) - Bola 98 ; Gamaka 7 ; Tana 18 G G Alankaras 5, 144 ; Sura 1 ; Chala G 30 V Gamaka 4 N G Spirit - Alankara 20 ; Bolas 17, Soul, .the unfoldment of the 75, 123, 145, 182, 265 ; Chala s Chala 111 ; Sura 2 6 G 34, 64, 137, 147, 160 ; Sura 40 G Soul, union of the - Bola 3 V Alankara 88 ; Sura 9 ; Bola 206 V Soul, voice has a - Tala 13 V Alankara 4 N Soul's way in life, the - Bola Spirit of action, the - Bola 24 V 22 6 G Spirit of beauty, the - Chala 34 G Soul's way towards the goal, the Spirit and body of God - Chala 1 4 V Alankara 3 N Soul, whomever I see I see Thee Spirit in-my soul, Christ's in his - Raga 1 4 V Gamaka 17 V Soul, a word that kindles the Spirit of controversy, the - Bola Chala 6 8 G 17 G Soul, words that enlighten the Spirit of discipleship, the Chala 6 6 G Chala 137 G Soul, the yearning of the Spirit, the divine - Alankara s Chala 12 4 G

119,

138

Sound (= adj .) - Tala 21 G Alankara 4 N Sound(s) - Raga 14 ; Talas 15, 41 V Spirit of duty, the - Bola 126 V Sour - Bola 20 1 V Spirit, the essence of Thy Source(s) - Alapa 17 ; Bola 154 G Raga 19 V Alankara 12 ; Tala 17 ; Gayatri Spirit and its evolution on 'Rassul' ; Chalas 6, 8 0 V earth, the - Chala 160 G Sourness - Bola 49 G Spirit, the exaltation of the South - Gayatri Sau m G Bola 182 G Sow, to - Alapa 7 ; Tala 3 1 V Raga 9 V Poem 'Truth' (after Alankaras) N Spirit, exhilaration of my - Rag a Space - Alapa 15 ; Chala 11 ; 21 V 608

Spirit of feeling, the - Bola 45 Spirit of guidance, the Gayatri Sala t Gayatri 'Rassul '

Spirit, healer of my - Gayatri 'Pir ' Spirit of the holy Ones Alankara 1 9 Spirit of hopelessness, the Bola 7 5 Spirits hurting and harming Gayatri Dow a Spirit, independent - Alankara 20 Spirit, the knower's - Tala 17 Spirit reflect the beauty of Thy colour and form, let my Alankara 10 1 Spirit falling upon a soul, the light of my - Gamaka 15 Spirit of nature, the loving Tana 4 Spirit of man and God, the Bola 20 6 Spirit and matter- Chalas 64, 14 7 Bola 4 0 Spirit one life, one - Bola 123 Spirit of the opposite - Bola 145 Spirit, the peace of Thy Gayatri Khatm Spirit of one's hearers, to penetrate the - Tala 38 Spirit, the perfume of Thy - Rag a 14 Spirit, the poor in - Sura 40 Spirit and its power - Sura 9 Bola 1 3 Spirit, the present - Bola 265 Spirit of Rassul, the - Alankara 17 Spirit of Rissalat - Alankara 10 Spirit, the one who seeks the spiritual path and the Bola' 5 9 Spirit, self-will the strength of the - Sura 4 0 Spirit, soul and - Alankara 88 ; Raga 17 . Poem 1 (after Gamakas) Spirit, Thy delicious - Raga 14 Spirit, Thy voice exalteth my Raga 8

609 G

N Splendour - Raga 3

Alankara 111 V G Spoil, to - Bola 4 V V Sportsman - Bola 230 C

Spread, to (see also Outspread) V - Bolas 32, 126 ; Chala 174 ; Tala 14 ; Tana 17 G Alankara 81 V Spring - Alankara 23 ; Raga 25 G G Alankaras 69, 87, 101, 109 , N

115, 126 ; Raga 9 ; Gayatr i G 'Pir' V G Spring, to - Bolas 109, 184 ; N Chala 127 G Bolas .14, 105, 117 ; Chala 84 V N Tala 7 V Sprinkle, to - Chala 2 N Staff - Gayatri 'Nabi' V G Poem 'Heart' (after Alankaras) N Stage - Raga 3 G N Raga 4 ; Gamaka 13 V Stand, to - Bolas 183, 264 ; Chala V 76 ; Gamakas 5, 15 ; Raga 17 ; Tana 7 G G Alankaras 31, 43, 44, 63, 124, N 134 ; Bola 2 ; Talas 27, 44, 60 ; G Chalas 7, 15, 76, 82, G Poems 'Heart' and 'Truth '

(after Alankaras) ; Tana 6 N G Stand still, (to) - Alankara 16 ; G Bola 185 G Alankara 44 V Star(s) - Gayatri Salat ; Sura 4 G V Alankaras 54, 55, 56 ; Sura 2 ; G Tana 1 ; Chala 8 V V Start, to - Alankara 48 ; Raga 18 ; N Tana 20 V G Starve, to - Chala 94 G

Raga 15 ; Gamaka 11 V N State (see also Condition) - Bola G N 263 ; Chalas 64, 139 Statement - Chala 103 G Chala 16 V N Stay, to - Tana 19 G

Steady - Chala 73 G Steep - Alankara 48 V Stem - Tana 8 G V Alankara 72 V N Step(s) - Alankara 15 ; Bolas 102, V 211 ; Chalas 78, 107, 108 ; Ragas 10, 24 ; Tala 9 G G Alankara 51 ; Raga 21 ; Bola 90 ; N Chalas 2, 71, 97 V Spirit, a willing - Bola 13 Spiritual - Bolas 50, 103 ; Chalas Step, to - Alankara 7 ; Chala 63 ; Gamaka 12 G 1, 87, 111, 114, 137, 142 ; Suras 23, 25, 3 9

Raga 19 ; Bola 128 ; Tala 47 ; Chalas 29, 30, 101, 114, 117 Alankaras 14, 17 ; Bola 59 Spirituality - Bola 162 ; Chalas 110, 17 5 Splash, to - Bola 110 Splashes - Bola 110

Tala 43 V Alankara 9 N V Stepping-stone - Chala 26 ; Gamaka N 25 G

Bola 49 V G Stern - Alankara 48 V G Stilling - Chala 57 G G G Stillness - Bola 23 609

10 (cont . Stillness ) Alankaras 10, 67, 75, 78, 106 , 119, 137, 139

Stimulate, to - Gamaka 20 Sting - Chala 163 ; Tana 10 Sura 5 Sting, to - Alankara 143 Stone (see also Stepping-stone ) - Alankara 11 ; Bola 110 ; Chalas 55, 128 Stop,-to - Bolas 96, 256 Chala 5 Store, in - Chala 130 Storm(s) - Alankaras 9, 63, 73 ; Tana. 20 Alankara 12 ; Poem 'Truth ' (after Alankaras) Story - Chala 60 Straight - Bolas 235, 280 Poem 'Truth' (after Alankaras)

V G N V

G G N G V N G G N

Straightforward - Bola 235 G Strain - Bola 26 V Strait(s) - Alankara 148 V Stray, to - Bola 21 V Stream(s) - Alankaras 23, 24 ; Bolas 32, 69, 234 ; Chala 127 G V Alankara 87 ; Ragas 1, 2 Strength - Bolas 5, 47 ; Sura s G 27, 40 ; Tala 48 ; Tana 11 V Chala 37 N Gamaka 7 ; Bola 42 Strengthen, to - Bolas 39, 86 G Alankara 91 V Stretch (out) to - Tana 13 G Alankara 52 ; Ragas 1, 10 ; Gamaka 3 ; Tala 7 V Strife - Gamaka 29 G Alankara 48 ; Sura 3 ; Raga 8 ; Chala 23 V Poem 'Heart' (after Alankaras) N Strike, to - Gamaka 31 ; Sura 37 ; Tana 21

V Gamaka 6 ; Bola 7 G String - Raga 4 Strive, to - Sura 6 G V Bola 94 G Strong - Bola 269 ; Chala 154 V Structure - Tala 72 Struggle - Chalas 108 G V Tana 19 N Tala 3 Struggle, to - Bola 168 ; Tala 31 G G Study - Bolas 162, 243 G Subject(s) - Bola 9 ; Tala 13 G Subject, to - Tala 51 G Subjection - Bola 31 G Sublime - Tana 15 Alankaras 10, 49, 75, 106, 119 V N Tana 2 V Sublimity - Alankara 10 Tana 4 N V Submit, to - Tala 71 Subsistance - Gayatri Nazar ; Tana 610

(cont . Subsistance) 11 Tala 49 Subtle - Talas 22, 33 Tana 18 ; Bola 113 ; Tala 48 Subtlety - Bola 217 Succeed, to - Bola 179 ; Chal a 84 ; Gamaka 18 ; Sura 20 Successful - Bola 7 Success - Bolas 7, 43, 47, 78 , 83, 169 ; Chalas 70, 73, 95 ; Gamaka 25 ; Raga 16 ; Talas 2 , 28 Bolas 4, 89 Gamakas 21, 24 ; Bola 6 Suddenly - Tana 20 Suffer, to - Alankara 134 Bola 25 Suffering - Bola 214 Alankara 48 Bola 25

G V G V G G G

G V N V V N G V N

G Suffice, to - Bola 143 Chala 114 V Sufficient(ly) - Bolas 13, 143 ; G Chalas 106, 108, 126, 131 V Gamaka 8 ; Chala 52 G Sufi - Chalas 2, 3, 121 Bola 80 V G Suggest, to - Tala 36 G Suit, to - Bola 42 N Summit - Poem 4 (after Gamakas) G Sum-total - Chala 18 Chala 75 V Sun - Bola 218 ; Chala 7 ; Gayatr i G Dowa ; Ragas 5, 17 Alankaras 4, 6, 14, 58, 59, 65 , 71, 114, 115, 120, 130 ; Raga 2 ; Talas 3, 73 ; Gayatri 'Rassul' ; Chalas 8, 15 V Alankaras 4, 23 ; Tana 1 ; Bol a 17 ; Tala I

Sun-dew - Tana 1 Sun-flower - Tana 6 Sun-glass - Bola 218 Sunny - Raga 6 Sun-set - Alankara 59 Sunshine - Raga 5 Alankara 65 Superficiality - Bola 205 Superhuman - Bola 100 Superior - Chalas 55, 88 Supply - Bola 29 Support (see also Help), to Chala 103 Chala 42 Suppose, to - Chala 113 Suppress, to - Chala 99 Supreme - Gayatri Saum Chala 78 Sure - Bola 174 Surface .- Chalas 6, 85 Surprise - Bola 138 Surprise, to - Bola 12 8 Bola 2

G V G G V G V V V V V G V V G G V V V V V

Surrender - Bola 31 ; Chala 8 ; G Gayatri Sau m Alapa 1 ; Alankara 59 ; Tana 22 ; V Tala 6 Surrender, to - Chala 94 Surround, to - Bola 194 Surrounding(s) - Bola 81 ; Chal a

V G

170 ; Raga 16 Suspect, to - Chala 116 Tala 6 3

G G V G G

Sustain, to - Chala 102 Sustainer - Gayatri Saum, Nazar Sustenance - Gayatri Saum ; Tana 11

Alankara 46 ; Tala 49 ; Chalas 83, 8 6 Swallow, to - Bola 6 9 Sweep (away), to - Chala 113 Sweet - Ragas 5, 10, 18 ; Tala 19 Alankara 82 ; Raga 2 ; Bolas 7, 20 1 Tala 1 2

G V V V G V N V G V G G V V

Sweetness - Alankara 82 Swift - Tana 20 Alankara 132 ; Raga 2 Swim, to - Tala 9 Swing - Raga 8 Swing, to - Alankara 105 ; Raga 2 Switch - Gamaka 6 Sword - Alapa 9 ; Bola 28 ; Chala G 29 ; Tala 3 1 Alapa 4 ; Alankaras 48, 69, 146 V N Bola 4 1 G Symbolical(ly) - Chala 109 G Symbolism - Bola 1 ; Chala 139 V Sympathetic - Tala 36 G Sympathize, to - Tala 45 Alankara 4 1 V Sympathy - Bolas 16, 97 ; Chala G 69 ; Tala 5 3 Alankara 41 ; Bolas 190, 196 ; Talas 36, 50 ; Gayatri 'Pir' V V Syrup - Raga 14

Tact - Alankara 146 ; Tala 51

V Tail(s) - Chala 4 8 Take, to (away, in, to heart) Alankara 13 ; Bolas 36, 66, 189 ; Chalas 41, 107, 167 ; Gamaka 17 ; Gayatri Saum, Dowa ; Talas 9, 11, 22 ; Tana 1 6 Alankaras 16, 142, 148 ; Suras 10, 11 ; Ragas 4, 10, 14 ; Tana 8 ; Gamaka 7 ; Bolas 56, 104, 169 ; Talas 20, 44, 61, 65 ; Chalas 2, 16, 33, 40, 71, 72,

73, 91, 97, 103, 11 2

Poem 4 (after Gamakas) ; Tala 15 Task - Bola 36

Gamaka 2 0 Taking

Bola

N G

N N

611 Tale(s) - Poem 4 (after Gamakas) N Talk Chala 70 V G Talk, to - Bola 278 Alankara 16 ; Bola 65 ; Tala 63 V Tala 11 N Talkative - Chala 100 G Tame, to - Bola 91 V Tangle, to - Chala 70 V Target - Bola 230 G Tassawuf - Bola 145 G Taste Bola 69 V Taste, to - Raga 14 V Tax Bola 87 G Teach, to - Chala 125 ; Gamaka s 10, 24, 27 ; Gayatri Khatm ;Ragas 6, 14 ; Tala 12 ; Tanas 5, 18 G Alapa 1 ; Alankaras 22, 42, 75, 104 ; Tana 18 ; Gamakas 18, 35 ; Bola 134 V N Gamaka 14 Teacher(s) - Bolas 69, 91, 220 ; Chala 99 ; Gayatri Salat ; Sura Tala 12 G 35 ; Bolas 74, 76 ; Gayatri 'Pir' ; Chala 114 V N Gamakas 14, 29

Teaching(s) - Chalas 2, 4 G Bola 134 V Gamaka 29 N Tear, to - Chalas 132, 164 G Tear(s) (drops) - Bola 16 ; Tana 20 G Alankaras 16, 132, 144 ; Alankara 54 ; Ragas 2, 21 ; Tala 75 V Alankara 25 ; Poem 'Heart ' (after Alankaras) ; Tana 3 ; Bola 28 N Gamaka 23 ; G Tell, to - Tala 1 ; Tanas 5, 18 Alapa 9 ; Alankaras 110, 115 ; Tanas 9, 13 ; Gamaka 21 ; Bolas V 82, 140 ; Chala 70

Temple(s) - Bola . 160 ; Tana 13 G Temple bell - Raga 17 G Temptation - Bola 63 ; Gayatr i Dowa G Tendency - Bola 147 ; Chala 36 G V Bola 192 Tender - Bola 37 ; Chala 42 G Bola 83 ; Gayatri 'Pir' V Tenderness - Alankara 34 ; Bol a 83 V Poem 'Heart' (after Alankaras) N Term(s) - Tana 20 V Term, to - Gamaka 13 V Test(s) - Bola 95 ; Chala 82 ; Tana 18 G Alankara 145 V Test, to - Bola 198 G Thank(s) - Alankaras 16, 141 V

Tala 2 N Thank, to - Ragas 14, 16 G N Tala 5 611

612 Thankful - Tala 42 G Alankara 143 v Thankfulness - Gayatri Nazar G Theme - Bola 70 ; Chala 20 G Theory(ies) - Bola 40 V Thick - Raga 2 G Alankara 48 V Thing(s), Nothing, Anything Bolas 125, 132, 145, 152, 158, 179, 189, 239, 254, 271 ; Chalas 24, 74, 95, 109, 111, 113, 117, 150, 156, 171 ; Gamakas 2, 3, 4, 5, 16, 23 ; Raga 10 ; Suras 27, 30 ; Tala s

9, 11, 22, 35 ; Tana 21 G Alankaras 141, 142, 147 ; Raga 14 ; Gamakas 21, 22, 23, 29 , 30 ; Bolas 5, 8, 11, 20, 32, 51, 71, 93, 111, 133, 134, 136, 153, 156, 170, 172, 174, 186, 189 ; Talas 12, 18, 21, 36, 38, 39, 46, 48, 77 ; Chalas 7, 13, 21, 23, 34, 35, 54, 66, 92 , 100, 107, 109, 117 V Poem 3 (after Gamakas) ; Bolas 13, 47, 57 N Think, to - Bola 53 ; Chalas 115, 173 ; Ragas 6, 7, 11 ; Tala 50 G Alankara 145 ; Tana 9 ; Gamakas 8, 35 ; Bolas 51, 73 ; Chala s 52, 63, 84, 98 V Gamaka 10 ; Poem 3 (after Gamakas ) ; Bola 11 N Thirst - Chala 124 G Thorn(s) - Alankara 7 ; Bola 106 ; Tala 14 ; Tanas 8, 9 G Alankara 143 V Thorny - Tana 8 G Poem 'Heart' (after Alankaras) N Thought(s) - Bolas 1, 53, 61 , 117, 221, 228, 230 ; Chalas 71, 73, 139, 166 ; Gamaka 29 ; Sura 7; Tala 21 G Alapas 5, 7 ; Raga 21 ; Bola 78 ; Talas 13, 49, 75, 80 ; Gayatri 'Pir', 'Nabi' ; Chalas 70, 96 V Thoughtful - Alankara 19 G Alankara 142 ; Chala 71 V Thoughtfulness - Chala 84 V Thoughtless - Raga 6 G Chala 71 V Thread - Tala 36 V Thrill, to - Raga 14 ; Tana 15 V Throne - Bola 265 ; Chala33 ;

Tala 32 G Alankaras 16, 25, 40 ; Raga 10 V Throw, to - Bola 110 ; Chala 55 ; Gamakas 6, 9, 31 G Alankaras 12, 144 ; Ragas 5, 10 ; Tanas 14, 22 ; Bola 58 ; Chala 108 V Poem 4 (after Gamakas) N Thunder - Raga 24 G 612

(cont . Thunder) Raga 2 Thunderbolt(s) - Raga 2 V Thunderstorm - Tana 15 r Tickle, to - Bola 194 G Tide(s) - Gainaka 33 ; Tala 9 G Tie(s) - Chala 56 G Tie, to - Tala 29 G Poem 'Heart' (after Alankaras) N Time(s) (Sometimes) - Alankaras 15, 16, 17 ; Bolas 13, 137 , 254 ; Chalas 11, 84, 111, 130, 151 ; Ragas 3, 5, 10, 20 ; Sura 26 ; Tala 11 ; Tana 1 G Alankaras 12, 74, 103 ; Sura 7 ; Talas 15, 41 ; Tana 18 ; Gamaka 21 ; Bolas 21, 73, 177 ; Tala s 15, 41, 45, 46, 63 ; Chalas 45, 112 V Alankara 24 ; Gamaka 29 ; Bolas 50, 56 N

Tire, to - Sura 6 G Poem 4 (after Gamakas) N To-day - Chala 52 V Gamaka 30 N Together - Bola 80 ; Tana 11 G Alankara 13 ; Tana 18 ; Bola 134 ; Tala 14 ; Chala 45 V Toil - Tala 12 N Tolerance - Bola 107 ; Gayatri Khatm ; Tala 8 G Tala 50 V Tolerant - Alankara 19 G Tolerate, to - Gayatri Khatm ; Tala Bola Tomb(s) - Chala 38

15 51

G N G

Tana 7 N To-morrow - Chala 52 V Tone - Talas 15, 41 V Tongue - Bolas 28, 140, 249 ; Chalas 27, 104, 163 ; Ragas 14, 23 ; Tanas 8, 20 G Tana 11 ; Gamaka 8 ; Bolas 10 , 41 N Tooth, Teeth - Chala 163 G Top - Raga i G Chala 95 V Torch - Gamaka 31 ; Raga 16 G Gayatri 'Nabi' V Torture - Tala 3 V Touch - Alankaras 16, 113 ; Raga 14 V Touch, to - Bolas 65, 72 ; Chala 67 ; Ragas 4, 12, 18 ; Sura 33 G Alankara 143 ; Raga 14 ; Tana 15 ; Bola 151 V Tana 12 ; Tala 17 N Touching - Poem 'Truth' (afte r Alankaras) N Toy(s) - Gayatri Dowa G Track, the wrong - Bola 144 G Trade - Tala 11 r

61 3 Tragedy - Bola 127 G Truth a divine inheritance Chala 2 8 V Bola 8 G Trail, the wrong - Bola 144 G Truth, the eternal - Alankar a Traits - Tala 5 2 V 122 V Trample, to - Alankara 7 G Truth, the evidence of - Bola 25 ; Sura 29 G Translation - Tala 49 G Chala 13 ; Transmigration - Tala 49 G Truth, in the face of - Chala 8 V Tread, to - Tana 7 G Truth, fact(s) and - Bolas 10 , Alankara 104 ; Chalas 29, 74 V 31, 42, 43, 45, 46, 61 ; Chal a 8 V Treasure(s) - Alankara 14 ; Bola 33 ; Chalas 68, 123 ; Raga 18 ; Truth and falsehood - Bola 177 ; Tala 4 0 G Chala 84 ; Sura 31 G Alankara 57 V Bola 22 N Treasure-house - Chala 50 G Truth, fatalism/fatality one sid e Treasure, to - Poem 4 (after of the - Bola 64 G Gamakas ) N Truth, the first lesson of the Tree(s) - Tala 14 G seeker after - Bola 216 G Alankaras 44, 84 V Truth, he who has found the Tana 3 N Tala 41 G Tremble, to - Alankara 16 V Truth, God will make you the Gamaka 2 0 N Alapa 7 G Trend, of life - Bola 224 G Truth and the heart of th e Trial(s) - Alankara 145 ; Tana 3 V listener - Chala 80 G Trouble - Tana 1 9 V Truth hidden in the heart of Trouble, to - Chala 130 ; Gamaka nature - Bola 257 G 19 G Truth, your ideals and - Bola 15 V Bola 3 9 N Truth and ignorance - Bola 127 V True, Truly - Bolas 7, 130, 143, Truth is subtle and simple 193, 216, 229, 231, 258, 259 ; Tala 48 V Chalas 3, 16, 24, 29, 41, 57, Truth is success - Bola 83 G 62, 87, 103, 117, 127, 129, Truth is victorious - Bola 83 G 138, 146, 166, 170, 175 ; Suras Truth, the knowledge of - Bola s 30, 38 ; Tala 5 5 G 130, 212 G Alapa 2 ; Bolas 34, 106 ; Tala Chala 61, 114 V 59 ; Chalas 12, 54, 80, 87, 105 V Truth, he who knows not the Gamaka 26 ; Bola 3 0 N Tala 41 G Trueness - Bolas 188, 191 G Truth and lie(s) - Chalas 101 , Trumpet(s) - Bola 59 ; Raga 24 G 103, 138 G Poem 4 (after Gamakas ) N Truth, the light of - Chala 117 ; Trust - Alapa 17 ; Alankara 21 ; Suras 28, 30 G Bolas 197, 207, 213 ; Chalas Truth, the lovers of - Gayatr i 43, 167, 16 8 G 'Nabs' V Alankara 145 ; Raga 6 ; Tala 63 ; Truth not acquired but discovered Chala 4 7 V Bola 66 V Tana 1 0 N Truth, nothing as old and as ne w Trust, to - Bola 213 ; Sura 5 ; as the - Tala 38 V Tala 7 G Truth, the path of - Sura 6 G Bola 18 ; Tala 71 ; Chala 34 V Truth its pursuit and attainment Trustful(ly) - Tana 7 V - Bola 13 V Trustworthy - Alankara 147 ; Chala Truth, the quest of - Bola 127 V 47 V Truth and reality - Alapa 7 G Truth, about - Poem 'Truth' Truth, realization of - Chala 15 ; (after Alankaras ) N Tala 51 G Truth, the absolute - Alankara Bolas 60, 87 V 12 2 V Truth, the rock of - Bola 15 V Truth and confess it to others, to admit the - Bola 116 Truth, all one seeks in God ca n

be found in - Sura 27 Truth, the bare - Chala 4 Truth, to build our hope in Bola 25 5 Truth, the cause of - Sura 6

Truth, seeking for - Sura 19 ;

Tala 41 G Truth, to speak the - Chala 106 G G Truth, to stand by - Alankara 63 V G Truth of the Sufi, the - Bola 80 V Truth the sustenance of the soul G Tala 49 V G Truth and to know the truth, to 613

614 (cont . Truth and to know the truth, to tell the) - Bola 140 V Truth, the tongue which speak s the - Bola 249 G Truth the true religion to the Sufi - Chala 3 G Truth, the ultimate - Bola 19 G Truth, what is? - Chala 176 G Truth and wisdom - Chalas 131 , 141 G Truth, the worshipper of God an d

Chala 61 V Truthful - Chala 91 G Try, to - Bolas 26, 88 ; Chala 112 ; Gamaka 12 ; Talas 4, 5, 42 G Raga 8 ; Tana 17 ; Gamakas 8 , 23, 29 ; Tala 27 ; Chalas 36, 55, 88 V Tulip - Tana 5 G Tune - Chala 119 G Alankara 137 V Tune, to (see also Attune, to) Chala 142 G Tuning - Bola 162 ; Chala 110 G Turn (into), to - Bolas 5, 49 , 247 ; Chalas 57, 115, 128, 174 ; Tala 22 ; Tana 1 G Alankaras 7, 14, 15, 17, 48 , 54, 144 ; Ragas 1, 8, 15 ; Tana 3 ; Gamakas 6, 33 ; Bolas 1, 79 ; Talas 63, 68 ; Chalas 6, 8, 61, 63 V Alankara 20 ; Sura 6 ; Poem 3 (after Gamakas) ; Bola 17 N Turning - Alankara 14 V Sura 6 ; Bola 17 N Twinkle, to - Raga 14 G Twinkling -' . Ragas 4, 18 V Twist, of thought - Bola 117 G Twist, to - Chala 131 G Two - Chala 173 G Bola 120 ; Talas 18, 69 V Bolas 12, 46 N

Ugly - Tala 13 N Ultimate - Bola 19 G Alankara 91 V Ultimatum - Tana 20 V V Unable - Chala 29 Gamaka 10 N Unadmitting - Bola 16 N Unavoidable - Raga 8 V Unbeliever - Bola 133 ; Chalas 72 , 115, 171 G Uncommitting - Bola 16 N Uncongenial - Bola 81 G Unconscious(ly) - Bola 8 N Uncover, to - Chala 36 G Uncovering - Chala 79 G Underestimate, to - Gamaka 27 N Understand, to - Chala 109 ;

Gayatri Khatm ; 614

Tala

(cont . Understand, to) Alankara 131 ; Bolas 55., 92, 98, 147 ; Tala 40 ; Chalas 52, 65, 7 8 Understanding - Bolas 55, 272 Tala 50 ; Chala 105 Underworld - Tala 61 Undesirable - Bola 211 Undisturbed - Chala 76 Undo, to - Bola 125 Unearthly - Raga 2 Gayatri 'Nabi ' Unevolved - Chala 119 Unfold, to - Tala 73 Alankara 2 ; Bola 35 Unfoldment - Bolas 252 ; Chal a 111 ; Gamaka 33 ; Sura 26 Tala 7 2

Unhappy - Bola 276 Unhesitating(ly) - Raga 16 Unintelligible - Chala 158 Union - Bolas 3, 120 Unique - Raga 3 Unite, to - Bola 175 ; Gayatri Khatm Alankara 59 ; Bola 3 ; Chala 85 Unity .- Bola 12 ; Tana 1 1

Bolas 56, 80, 102, 120 Universal - Bola 3 2 Universe - Chalas 25, 122 ; Raga 10 Sura 4 ; Raga 1 ; Gamaka 9 ; Gayatri 'Rassul ' Gamaka 15 Unjust - Tala 5 Unknown - Gayatri Salat Unlearn, to - Bola 34 Unlearning - Tala 10 Unlettered - Tala I Unmoved - Chala 76 Unnecessary - Chalas 97, 129 Unprogressive - Tala 19 Unravel, to - Tala 29 Unreal - Chala 4 3 Unreality - Gamaka 2 Unripe - Tala 2 2 Unsay, to - Bola 139 ; Chala 16 Unseen - Gayatri Saum Raga 2 0 Unselfish - Bola 76 ; Chala 116 ; Sura 8 Tala 6 2 Unshaken - Alankara 63 Unsheathed - Alankara 69 Unsociable - Bola 113 Unstable - Chala, 1 3 Untold - Poem 4 (after Gamakas) Unveil, to - Chala 36 ; Raga 6 Alankara 2 ; Raga 1 1 Unweariedly - Alapa 1 Unwilling(ly) - Chalas 8, 144 Bolas 184, 185

Uphold, to - Alankaras 134, 145

G V G V G V G G V G V G

G V N V G V N G G G G G V N V V G V G V V V G V N G

V V G V V

61 5 Upright - Poem 'Truth' (after Alankaras) Uproot, to - Bola 193 Upsara( s) (see Apsara(s)) Upset, to - Gamaka 15 Upside down - Bola 247 Upward(s) - Gayatri Salat ; Raga 4; Tana 18 Tana 18 Use - Bola 212 ; Chalas 75, 149

N G N G

G V G

View (see also Point of . view) Chala 2 G Chalas 36, 42 V Poem 3 (after Gamakas) N Vigil Tana 13 G Violate, to - Tala 64 V Virgin Raga 4 G Virtue(s), gift and - Bola 143 V Virtue, woman's - Bola 118 V Virtue's beauty and sin - Gamaka

Bolas 57, 156 V Use, to - Gayatri Saum, Dowa ; Talas 31, 40 G Alankara 146 .; Chala 104 V Useless - Chala 81 G Tala 80 V Usual(ly) - Bola 44 V Utilize - Chala 104 V

8 G Virtue of duty, the - Bola 184 V G Virtue and evil - Bola 223 Bola 89 V Virtue an expression of beauty G Bola 225 ; Chala 19 Virtue and faults - Bola 48 ; Gamaka 10 G Virtue and happiness - Chala 89 V Virtue or incense, the hidden -

Vain - Raga 17 ; Tala 50 ; Tana 18 Tala 1 Vain, in - Bola 260 Valley - Bola 2 Valuable - Bola 13 2 Tala 32 Bola 4 9 Value - Bolas 54, .125, 197, 271 ; Chala 13 6 Tala 2 Value, to - Ragas 18, 26 Vanish, to - Gayatri 'Pir' Vanity - Alankaras 2, 3, 4, 5, 6 Bola 65 ; Chalas 10, 18, 32, 3 3 Tana 1 Alankara 134 ; Bolas 131, 195 Alankara 21 ; Bola 2 0 Vary, to - Raga 2 Vast - Sura 2 4

G N G V G V N

Tana 18 G Virtue and love - Alankara 12 V Virtue and patience - Chala 94 G Virtue and purity - Bola 16 V Virtue and sin - Bolas 24, 175 , 215 ; Raga 6 ; Sura 33 ; Tala 21 G Bolas 1, 2, 121 V Tala 13 N

G N G V

Virtue and vice - Bola 183 G Virtuous - Alapa 9 ; Bolas 118 ,

Veil(s) - Chala 37 ; Raga 5 ; Tala 1

Alankara 121 ; Tala 33 Alankara 1 7 Veil, to - Chala 35 ; Raga 3 ; Tana 1 8 Raga 1 1 Poem 'Heart' (after Alankaras) Venerable - Bola 15 0 Veneration - Alankaras 50, 99 Vengeance - Bola 6 8 Verily - Suras 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 32, 3 3 Suras 1, 2, 3, 4, 5, 6, 7, 8, 9 Vessel - Bola 247 ; Tana 16 Vibrate, to - Tana 1 7 Vice (see also Virtue) - Bola 183 ; Tala 1 3 Vicious - Tana 2 0 Victorious - Bola 83 ; Sura 21 Victory - Sura 2 1 Bola 89

G V N G G G V N G V N G V G

V G G G G G G V

121 V Visage - Alankara 13 N Vishnu - Tala 27 G Visible - Raga 10 G Vision - Chalas 130, 137 ; Gamakas

2, 3 ; Gayatri Dowa ; Ragas 11 , 20 G Alankaras 2, 7, 49, 54, 94 ; Ragas 4, 14, 19 ; Gamaka 4 V N Tana 14 ; Bola 37 Voice - Gayatri Khatm ; Ragas 1 , 8; Tana 1 G Alankaras 48, 67 ; Ragas 14, 18, 19 ; Talas 13, 41 V Poems 'Heart' and 'Truth ' (after Alankaras) ; Tana 6 ; Gamaka 10 N Volcano(es) - Alankara 16 V Vow Tana 5 G Voyage - Sura 4 N

Wages - Tala 2 Waggon - Tana 8 Wait, to - Alankara 16 ; Bola 30 ; Tana 2 1 Alankara 4 4 Poem 'Truth' (after Alankaras) Waiting - Alankaras 44, 75 Wake(n), to - Sura 12 ; Tana 18 ;

Gamaka 32 ; Gayatri 'Pir' Alankara 9 ; Gamaka 17 ; Poem 4 (after Gamakas)

N V G V N V V N

615

616 Wakener - Gayatri 'Rassul' V Wakening - Gamaka 17 N Walk - Gamaka 9 N Walk, to - Bola 226 ; Chalas 63 , 132 ; Raga 16 ; Tala 2 G Alankara 104 ; Raga 19 ; Tala s 3, 4 V Bola 17 N Wall(s) - Bola 219 G Gamaka 10 V Tala 17 N Wander, to - Raga 4 G Bola 21 V Wane, to - Alankara 115 ; Chala 94 V Want(s) - Chala 10 V Want, to - Tana 21 G Bolas 55, 161, 169 ; Chalas 42, 56, 111 V Bola 4 N War Tala 31 G Bola 85 V War-making - Bola 85 V Warder - Tala 10 G Warm(ly) - Tana 19 G Poem 'Truth' (after Alankaras) ; Poem 3 (after Gamakas) N Warn, to - Alankara 9 N Warner - Gayatri 'Rassul' V

Alankara 9 N Warning - Tana 20 V Wash, to - Bola 234 G Raga 9 V Wasp - Alankara 143 V Waste of time - Chala 84 G Watch, to - Raga 11 G

Chalas 97, 99 V Poem 4 (after Gamakas) N Water - Alankara 24 ; Bolas 32 , 234 ; Chala 118 ; Tala 19 G Alankaras 6, 85, 87, 92, 126, 143 ; Ragas 1, 2 ; Tanas 2, 8 , 22 ; Bola 75 ; Talas 73, 74 ; Chala 83 V Bola 46 ; Chala 2 N Water, to - Bola 16 G Water-lily - Tana 4 G Wave(s) - Alankaras 14, 17 ., 22 ; Chalas 3, 76, 174 ; Gamaka 6 ; Gayatri Nayaz ; Ragas 8, 24 G Alankaras 7, 118, 140 ; Raga 2 ; Tanas 10, 18, 22 V Alankaras 6, 16 N Wave, to - Raga 2 V Wax Tala 45 G Waxing - Chala 94 V Way(s) (see also Path) - Bola s 27, 38, 41, 92, 96, 150, 226, 235, 261 ; Chalas 58, 121, 132 ; Gamaka 13 ; Talas 22, .35 ; Tana 18 G Alankaras 48, 55 ; Bolas 80, 98, 176, 194 ; Gayatri 'Pir' ; Chalas 14, 40, 41, 52, 99 V 616

(cont . Way(s) (see also Path) ) Poem 'Heart' (after Alankaras) ;

Gamakas 8, 27 ; Chala 5 Way-farer - Tala 9 N Weak - Chala 133 C Weaken, to - Bola 42 N Weakness - Talas 15, 4 8 Bola 154 ; Gayatri 'Nabs' ; Chalas 32, 33 V Tala 3 N Wealth - Bola 198 ; Chalas 21, 50 ; Gayatri Dowa ; Sura 38 G Tala 22 V Bola 23 N Weapon - Bola 134 G Weariness - Sura 11 ; Gayatr i 'Nabi' V Weary, to - Sura 6 G Wedding - Gamaka 21 N Weep, to (see also Cry, to) Bola 16

Alankara 16 ; Raga 2 Weight, to - Raga 8 ; Bola 26 Gamaka 20 Weight - Bola 150 ; Chala 100 ; Raga 9

V V N

Welcome - Tana 5

Welcome, to - Tana 19 G Raga 2 ; Tana 18 V Well-doer - Tala 11 V Well-versed - Tala 1 G West - Gayatri Saum G Raga 1 ; Bola 62 V Whatever - Sura 17 G Raga 14 V Wheat-grains - Tana 11 G Wheel - Bola 17 N Wherever - Raga 14 ; Bola 188 V Whisper(ing) - Ragas 8, 14 ; Tan a 18 G Alankaras 67, 86 ; Raga 19 V Whisper, to - Alankaras 27, 95 ; Tana 19 V White- Tana 4 G Tana 12 ; Chala 94 V Whole - Bolas 232, 267 ; Chala s 17, .30 ; Gayatri Saum, Salat ; Ragas 10, 18, 24, 26 ; Suras 28 , 36 ; Tanas 17, 18 G Alapa 7 ; Alankaras 3, 16 ; Tanas 15, 18 ; Gamaka 9 ; Gayatri 'Rassul' ; Chala 100 V Gamaka 17 N Whole-heartedly - Tana 15 V Why - Chala 49 ; Tala 50 ; Tana s 7, 11, 14, 16, 21 ; Tana 21 G Raga .19 ; Tanas 2, 4, 9, 10, 12 , 14, 16, 18, 20 ; Chalas 48, 63 , 76, 86 V Tanas 10, 11, 12 ; Gamaka 1 ; Poem 2 (after Gamakas) N Wick - Tana 11

Wicked - Talas 5, 22 ; Tana 8

(cont . Wicked ) Bolas 48, 89, 200 V Wickedness - Bola 184 ; Chala 151 G Tala 7 N Wide - Gayatri Salat G Alapa 5 ; Alankaras 45, 85, 144 ; Ragas 1, 131 ; Gamaka 38 ; Tal a 73 V Widen, to - Chala 36 V G Width - Chala 11 Alankara 3 ; Tala 50 V Wilderness - Raga 16 G Alankara 72 V N Tanas 12, 13 Will - Bolas 169, 192, 195 ; Raga 1 G Alapa 1 ; Raga 3 ; Bolas 99, 160 ; Tala 10 V

Will, to - Bola 115 V Willing(ly) - Chala 8 ; Gamak a 24 ; Gayatri Saum ; Raga 18 ; Sura 11 G Alapa 1 ; Alankara 147 ; Tala s 37, 76 V Bola 13 N Willingness - Bola 54 G Bolas 13, 15 N Will-power - Bolas 3, 192 G Bola 160 ; Tala 10 V Win, to - Bola 31 ; Chala 168 ;

Ragas 3, 5, 10, 12, 25 ; Tal a 16 G Bolas 7, 89 ; Talas 16, 35 ; Chala 99 V Poem 'Truth' (after Alankaras) N Wind - Alankara 14 ; Chala 113 ; Raga 24 G Alankaras 63, 68, 72, 80, 96, 105, 116 ; Raga 2 ; Tanas 10, 15, 18, 20 V

Window(s) - Bola 178 V Wine - Alankara 5 ; Bolas 148 , 198 ; Chala 154 ; Ragas 2, 25 G Alankaras 100, 123 ; Raga 15 V Gamakas 13, 22 N Wings - Bolas 109, 148 ; Raga 9 G Raga 2 ; Chala 30 V N Tala 9 Wink, to - Tana 20 G Winner - Ragas 3, 10 G Alankara 141 V Wisdom - Bolas 73, 152, 229, 248, 278, 280 ; Chalas 131, 141, 158 ; Gayatri Saum ; Raga 6 ; Sura 33 ; Tala 54 G Raga 11 ; Tanas 14, 18, 19 ; Gamaka 18 ; Bolas 21, 75, 98, 188, 203 ; Talas 30, 51, 75 ; Gayatri 'Nabi' ; Chalas 2, 12 ,

33 V Poem 'Truth' (after Alankaras) N Wise(ly) - Alankara 19 ; Bolas 3 , 115, 143, 150, 206 ; Chalas 86,

61 7 (cont . Wise(ly)) 88, 105 ; Talas 1, 6, 8, 9, 22, 33, 50 G Bolas 19, 21, 68, 82 ; Tala s 30, 33, 52, 54, 57, 62, 71 ; Chalas 12, 31, 40, 45, 52, 113 V Wish(es) - Alankara 24 ; Raga 3 V Wish, to - Chalas 89, 130, 132 ; Gamakas 13, 24 ; Tala 7 G Gamaka 2 ; Tala 39 ; Chalas 20, 111 V Gamakas 6, .12, 25 N

Wit Tala 75 V Withdraw, to - Gamaka 5 G Raga 7 V Tala 3 N Within - Gamakas 31, 33 ; Gayatri Khatm ; Tala 3 G Alankaras 19, 98, 144 ; Tana 19 ; Gamakas 9, 38 ; Tala 50 V Bola 27 N Without - Bola 266 ; Raga 8 ;

Talas 3, 45 G Alapa 2 ; Alankara 122 ; Tana 20 ; Bolas 75, 143 ; Talas 27, 33 , 66, 74, 75, 76 ; Chalas 3, 15, 19, 56 V Bola 27 ; Tala 2 N Witness(es) - Bola 81 V Witness, to - Bola 81 V Witty Tala 11 N Woman, Women (see also Man an d

Woman) - Alapas 4, 5 ; Bola 198 G Alankaras 33, 34 ; Bolas 49 , 62, 83, 118 ; Talas 28, 76 ; Chala 88 V Bola 20 ; Tala 11 N Womanly - Bola 83 ; Tala 76 V Womb - Alapa 5 ; Bola 207 V Wonder(s) - Bola 14 G

Poem 3 (after Gamakas) N Wonder, to - Bolas 142, 155 ; Chala135 G Wonderful(ly) - Bola 14 ; Chala 135 ; Ragas 3 G Alankaras 28, 111, 131 ; Chala 99 V Tana 9 N

Wood - Tana 14 G Raga 2 V Word 'almighty', the - Bola 179 V Words to express one's thought , apt - Bola 230 G Words, bold - Chala 169 G Word of honour, break not your - Alankara 145 G Words, burning - Chala 92 G Words, a child's cute - Chala 99 V Words, cutting - Bola 28 ; Tan a 20 G Word of death, the - Tala 41 V Words and deeds - Bola 93 V Words an explanation of God , demanding in - Chala 12 G 617

618 Word, the echo of Thy - Raga 10 Words, economy of - Bola 104 Words that enlighten - Chala 66 Word that touches my ears is Thy message, every - Raga 14 Word spoken to me I hear Thy voice, in every - Raga 14 Words to express an idea - Chala 102 Words, God's - Tana 17 Gayatri 'Nabi'

618

G G G V V V G V

G Word of respect, a - Chala 145 Words, sacred - Poem 'Truth ' (after Alankaras) N words and silence - .Bola 246 G V Talas 32, 56 N Bola 34 Words, thoughts have - Tala 13 V Word, Thy living - Raga 8 G Words of the Truth - Poem 'Truth ' (after Alankaras) N Words, unnecessary - Chala 129 G

Word(s) of God's Messenger, the

Words, vain - Tana 18

- Gayatri Salat G Alankara 22 V Words flowing as the Sacred River, God's - Gayatri 'Pir' V Word my life's expression, God's - Alankara 18 / V Words have form - Tala 13 V Words, hearing my - Poem 3 (after Gamakas) N Word, the heart responsive to the divine - Sura 15 G Word or deed, to hurt another by thought - Sura 7 G Word that kindles the soul, a Chala 68 G Word become my speech, let Thy Raga 3 V Word, a living - Chala 65 G Word, longing for a - Raga 2 V Word which is lost, the - Bola 205 G Words, love speaks louder than Chala 133 G Word I have put in your mouth, my - Alapa 7 V Word, nature whispers Thy Alankara 27 V Words needed, no - Bola 170 G Word of the truly inspired, one Chala 129 G Word of the wise and thousand words of the foolish - Chala 86 G Words hide reality, our - Bola 152 V Words, what poetry cannot put into - Tala 36 G Word, the power of the - Sura 6 V Word and of silence, the power of the - Tala 56 V Words to be powerful - Bola 104 G Words of praise, the - Tala 12 N Word, preciousness of a - Bola 33 ; Chala 145 G Words, to put feelings into Bola 227 c G Bola 45 N Words, to put my answers in Gamaka 10 N Words of a reserved person Chala 100 G

Words the wind has taught them , the waves repeating the - Tan a 18 V Work - Gamaka 19 G Alapa 7 ; Alankara 148 ; Gamak a 5 ; Chalas 94, 10 0 N Poem 4 (after Gamakas) Work, to (out) - Bolas 128, 152 , 196 ; Gamaka 19 ; Raga 1 ; Tala s G 35, 43 Alapa 6 ; Raga 19 ; Tana 18 ; V Gamaka 35 ; Tala 51 ; Chala 76 Gamaka 27 N Workers - Chala 11 V World above and below, the Gayatri Saum G World makes it sin or. virtue, no t the action itself in this Bola 24 G World, the affairs of this Chala 75 V World takes from you, all tha t . the - Bola 66 G world, no answer from the - Rag a 16 G World of artificiality, the Chala 28 V World I show my limitation, as I put-myself forward into the Raga 7 World I enter Thy Kingdom, as I withdraw myself from the V Raga 7 World, the blind - Chala 109 V World, to conquer the - Chala 29 G World, the disturbing noise o f the - Alankara 48 V World, the end(s) of the - Raga 1 ; Bola 198 V Poem 4 (after Gamakas) N world, every soul as a - Gamak a G 15 World, those who will expos e themselves to the ridicule o f N the - Gamaka 22 World is false, the - Bola 178 G World, few great personalitie s in the - Chala 59 G World, forsaken by the - Poem 4 N (after Gamakas) World's hardness - Raga 16 G

619 World, the heart to bear the World, renouncing the - Bola 199 V knocks of the - Tala 4 5 G World and responsibility - Bol a Worlds slumber, when my heart 26 V is asleep both the World, to rise above the thing s Gamaka 1 6 N of this - Bola 20 V World's hidden laws, the World, rules of the - Chala 74 V Chala 3 V World sank in the flood cause d World and to be held by the, to by my one tear, the whole hold the - Sura 24 ; Tala 17 G Alankara 16 V World, your ideal in the World a Scripture to the soul , Chala 14 6 G the - Bola 131 G World of illusion, the World, the seeking of every soul Alankara 144 ; Bola 174 V in this - Chala 157 G World, the intolerant - Bola 77 V World and thousand worlds, th e World, the King of the - Chala 98 G soul able to love one - Chala World, to know/to learn how t o 122 G live in this - Bola 13 G World, the souls drifting in th e World, life and all the Chala 162 G teachings in the - Bola 13 4 V World, the sum total of every World and away from the world, life in the - Gamaka 20 ; Tana 1 3

G activity in the - Chala 18 World's temptations, the Gayatri Dowa G World Thy shadow cast, I saw in the - Alankara 121 V

World of falsehood and to live in the world of reality, to live in the - Tala 7 0 V World, the tragedy of the - Bola World, to live in this - chala 127 G 12 1 G World's treasure, the whole World of limitations, the - Raga Chala 68 G 20 V World, to be under in and above World and of the moral, the the - Tala 61 V making of the - Alapa 8 G World, the unseen - Raga 20 V World teacher, man and his clai m World, . value of life in the to be a - Gamaka 2 9 N Bola 132 G World, man and other creatures in World from sleep, Wakener of the the - Bola 5 3 V - Gayatri 'Rassul' V World, man who lives religion World, the wicked - Bola 200 V through every .strife in the World, the wide - Gamaka 38 V Sura 3 V World belongs to man, what in the World, may the Message reach far Bola 151 G in the - Gayatri Sala t G World that is not in man, what is World with smiles, meet the in the - Alapa I G Alankara 14 5 V World, a worldly and a spiritual World, the mortal - Tana 18 G man to live in this - Chal a World understood me, if no-one 114 G in the - Alankara 13 1 V Worldly - Bola 50 ; Chala 114 ; World, the outer - Gamakas 5, 9 World's past, the - Tana 7 World paying you back, the Alapa 1 6

V Raga .16 Chala N Raga 8 ; Gamaka 21

G 51 V N

G Worry - Chala 97 ; Talas 42, 50 G G Bola 24 V Worry, to - Chalas 97, 130 ; Tal a V 50 G World, in preference to the whole Worse, Worst - Bolas 81, 156 ; World, the physical - Chala 118 World, to possess all the good(s) of this - Chala 10 5 - Raga 1 8

World, the price to pay for all you take in this - Tala 11 World, being pulled by the tw o poles of the - Chala 132 World and of the mystic, the question of everyone in the Chala 4 9 World, reason is learned from the - Bola 229

G Chalas 10, 101, 105 ; Tala 10 G Alankaras 143, 147 ; Sura 10 ; G Bolas 146, 184, 185 ; Tala 11 ; Chalas 26, 103, 114 V N G Bola 19 ; Tala 8

Worship - Alankara 52 V Worship, to - Bola 260 ; Gamak a 22 ; Gayatri Saum ; Raga 10 ;

Tanas 7, 13, 18 G G Alankara 99 ; Bola 202 ; Tala 71 V 619

620 (cont . Worship, to ) Tala 11 N Worshipper(s) - Bola 259 ; Chal a 16 ; Tanas 13, 19 G Alankara 20 ; Talas 76, 81 ; Chalas 61, 63 V

Worthless - Chala 23 V Worth(y) - Chalas 43, 74, 91 , 149 ; Raga 19 G Alankara 1 ; Gamaka 5 ; Bol a 144 ; Chala 11 V Worthwhile - Bola 270 G Wound(s) - Bola 107 ; Tana 19 G Poem 'Heart' (after Alankaras) ; Gamaka 8 N Wound, to - Alankara 16 V Wrath - Tala 63 V Alankara 16 N Wretched - Chala 52 G Write, to - Raga 14 G Wrong(s) (see also Bad and Evil ) - Alapa 12 ; Bolas 144, 164 ; Raga 6 ; Tala 22 G Alankara 147 ; Raga 8 ; Gamak a 29 ; Bolas 38, 52, 57, 88, 156, 169 ; Talas 8, 46 ; Chala 41 V Poem 4 (after Gamakas) ; Bolas 29, 43 ; Chala 3 N Wrong-doer - Gamaka 28 V Chala 3 N Wrong-doing(s) - Bola 93 ; Gamak a 13 G Bola 36 V Bola 29 ; Chala 3 N

Year(s) - Chala 91 ; Raga 19 ; Tala 27 G Alankara 115 ; Tala 20 V Alankara 24 N Yearn, to - Chala 124 G Alankara 85 V Yearning - Chala 124 G Raga 8 V Poem 'Heart ' ( after Alankaras) N Yes - Chala 100 G Tana 7 V Tanas 1, 14 N Yesterday ( see also Past , Present and Future) - Bola 95 V Chala 52 V Young - Chala 113 G Youth - Tala 41 G

Zarathustra - Gayatri Salat G Zero - Bola 122 V

620