Society of Saints - Baba Jagjit Singh Ji

The Society of Saints
(The Saadh Sangat)

Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal
TABLE OF CONTENTS:
PREFACE ........................................................................................... 4
1 – Place of Origin .......................................................................... 5
The Great Spirits of Village Kalra ....................................................................... 5
My Beginning and Contact with Mahapurshs. .................................................... 6
My Father Meeting with Baba Jawala Singh Ji ................................................... 8
2 – My Childhood .......................................................................... 11
The Route to Meeting Vaheguru...................................................................... 11
The day I took Amrit and my Childhood .......................................................... 14
A Mast Sadhu................................................................................................... 16
My association with Sants at Samagams whilst a Child ................................... 17
3 – My Gurmat Studies ................................................................ 19
My Upbringing. ................................................................................................ 19
Beginning life as a Sadhu. ............................................................................... 20
Living and Travelling with Baba Mahinder Slngh Ji.......................................... 22
My Destiny after my Studies ............................................................................ 23
Baba Mast and the Places Visited by all of us together ................................... 25
Meeting Sant Suhail Singh Ji............................................................................ 27
My Stay with Sant Suhail Singh and Learning of Various Granths. .................. 28
The Nature of Baba Suhail Singh Ji ................................................................. 29
The Various places visited together by Sant Suhail Singh & myself................. 30
My routine and Learnings while staying with Sant Suhail Singh Ji................... 31
My Duty as ordered by God ............................................................................. 34
4 – My Adulthood.......................................................................... 35
Benefits of Living a Life as a Sadhu at home................................................... 35
The Route I Chose to take............................................................................... 35
Last days of Sant Suhail Singh Ji ..................................................................... 36
My life after Sant Suhail Singh Expired ............................................................ 37
I Choose to live in Sultanpur ........................................................................... 37
How I try to Revitalise Sangat Interest to the Holy Place of Sultanpur
through inspiration of Sant Kartar Singh Ji ...................................................... 38
The Ashram in Sultanpur ................................................................................. 39
Bibi Balwant Kaur - a devotee of Baba Jawala Singh Ji ................................... 40
My meeting with Sant Jarnail Singh Ji ............................................................. 42
False Accusations made against me & how I was Saved................................. 43
My time Spent in Jail ....................................................................................... 43
The Darshan of Mahapursh and Seva of Sangat I had done ........................... 45
My ventures abroad to Canada & England. ..................................................... 46
In America - Meeting the Descendants of the Sevak of 6th Guru Ji ................. 48
5 – Sants & Mahapursh................................................................ 51
Sant Mahinder Singh Ji and his Chalisa ........................................................... 51
Baba Bhajah Singh Ji ....................................................................................... 52
Saadh Makhan Lal ........................................................................................... 53
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Sant Inder Singh does a Chalisa ...................................................................... 54

Pandit Bhan Singh the Teacher of Sant Suhail Singh Ji ................................... 55
Ancestral history of Sants From Baba Lakhmir Sahib ji to Sant Suhail
Singh ji ............................................................................................................ 56
Sant Baba Vasant Singh Ji of Jola Village ........................................................ 59
Baba Uday Singh Ji & Sant Suhail Singh Ji ...................................................... 60
6 – Mahapursh Jawala Singh Ji .................................................. 62
A Visit for Darshan of Baba Jawala Singh Ji..................................................... 62
An Offering to Mahapursh Jawala Singh Ji ...................................................... 63
The Sacrifice .................................................................................................... 65
Final Moments leading up to the Departure of Mahapursh Jawala Singh Ji..... 68
The Preparation & Departure, according to the Customs of `Hoti Mardan' ..... 70
The Cortege of Mahapursh to the feet of his Guru .......................................... 73
7 – Gurmat Guidance I................................................................. 75
How to Open the Lock to the Tenth Gate - Simran and Vachan of a Sant ...... 75
Importance of doing Service for Parents (The Unpayable debt of a
Mother)............................................................................................................ 75
Era and Learning ............................................................................................. 76
Ten signs of Religion, Nine tunes of Bhagti and The four tyres of Bhagat ...... 77
Story of the Humayu bird. ............................................................................... 78
Story of Guru Nanak Showing importance of Truth & Other examples of
the power of truth ........................................................................................... 78
The Attributes to Gaining Vidiya as Stated by Guru Gobind Singh Ji ............... 80
8 – Gurmat Guidance II............................................................... 82
Rules to Adhere to when Path is held.............................................................. 82
Seating and Positioning of SGGS during Path or Katha ................................... 83
Darshan of Various Sadhus at Kumbh Tirath Yatra.......................................... 85
Treating Childless Couples and the Ill.............................................................. 86
A Sadhu previously a Tehsildar gets Enlightened ............................................ 87
The Company of Saints and Sangat................................................................. 87
Our Goal in Life on this World - Bhagat Gopinath............................................ 88
Ingredients to making Dhoof ........................................................................... 88
9 - Gurmat Guidance III.............................................................. 90
The Material World and Evils which Prevent us from Reaching Vaheguru....... 90
Teachings learnt from Katha of Mahapurshs ................................................... 91
Practise to Perfection with Recitation of Shabad ............................................. 91
Discipline and Company of Saints allow one to Reach Perfection.................... 92
Visit a Mahapursh and put forth Your Questions ............................................. 93
Minor aspects of Katha & Samagams .............................................................. 94
Types of Karam ............................................................................................... 94
Formula to better your Karam ......................................................................... 95
The Veil Over our Spirit to Gian and Vaheguru................................................ 95
3
PREFACE
This book is the second edition made from a simple translation from Punjabi recordings
on VHS tapes outlining the life story of Sant Baba Jagjit Singh ji, Herkhowal and the first
edition written by Kanwar Shamsher Singh et al. The corrections made to the first edition by
Baba ji have also been incorporated.
Sant Baba Jagjit Singh ji Harkhowal was born to a gursikh family on the 1st of March
1946 and from a very early age had the sangat and blessings of enlightened mahapurush for
knowledge and spiritual learning. Under their guidance he learned to live a simple and very
spiritual life based on the tenants of Gurmat. Baba ji was especially close to Sant Baba Jawala
Singh ji and under their direction begun his quest of knowledge and kirtan.
Baba ji, through his life, has spent much time in sewa and service to many
Mahapurukhs and enlightened souls who have imparted their wisdom and teachings to him. In
turn, Baba ji has dedicated his entire life to sharing this knowledge with the sangat. Based in
Sultanpur Lodhi, Baba ji has regular students in attendance who learn the correct way to read
and pronounce Gurbani and their meanings. His sewa has led him to travel throughout India,
Canada, and the UK sharing his experiences through katha (Godly discourse).
Through the Society of Saints, Baba ji has imparted his knowledge of the Sri Guru
Granth Sahib ji and how one benefits from the sangat of saints and Godly persons and how
they should be revered. Baba ji also emphasizes on the importance of sewa and simran and
how through the Gurus teachings one can reach their ultimate goal – union with god.
I have tried to be as true to the first edition. Please forgive daas for any errors or
mistakes that you come across when reading the book. I would like to thank Baba ji for this
seva and blessing.
Vaheguru,
Gupt Sevadar
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1 – Place of Origin
The Great Spirits of Village Kalra
With the great grace of God in village Kalra, district Jalandhar, I was born to Sardar
Ujagar Singh son of Meeha Singh. He was a great gursikh and with God's grace from early
childhood he acquired Gursikh values from his father, which I was later to receive. In this very
village there was a religious place of Sant Baba Sukhamdas ji who was an 'Udasi' Mahatma. He
belonged to a branch of the 'Brahm Boota Akhara', a group of Saints of Amritsar. He was a
great spirit and was succeeded by Baba Narayan Das when he expired. Later, Sant Thakur Das
ji inherited this seat of holy persons, the succession of which still runs today. Such is the holy
heritage of this area.
The first Mahapursh to preside over the dehra in Kalra was Sant Lal Singh ji. Sant
Thakur Singh ji was a sevadar of this dehra of 'Nirmalay' Sants, where he also happended to
reside. The dehra was associated with one in Malwa at Ajitwal village, Tehsil Moga, District
Faridkot. Mahapursh Sant Heera Lal ji, who was a duty man of Sant Baba Ishar Singh of Dodar
had first started it. The dehra belonged to the 'Thakurs' which are a very famous branch of
Mahapurshs in Amritsar. It was first initiated by Bhai Dharam Singh ji formerly Dharam Das,
who was one of the original five beloveds baptised by Guru Gobind Singh ji. Thus in relation
dehra Ajitwal and dehra Kalra had historic religious significance.
Sant Rakha Singh ji, who was also from village Kalra, was a member of Sardar Ujagar
Singh ji's family. This Sant ji was the utmost sevak of Sant Baba Basakha Singh ji, who was a
great freedom fighter. Sant Rakha Singh ji served and remained in Mahapursh Basakha Singh
ji's company for a long time. After many years of service he came back to reside in his own
fields in village Kalra to do ‘bhagti’ for the remainder of his life. A great hymn singer, Sant Baba
Ragha Singh was also from Kalra. Many students had learned to play hymns from him. He was
a Mahant, head of a very big dehra in some town in the area of Masa. Baba Ragha Singh also
eventually decided to return to his own village and live in his humble dwelling. He returned
because he found the running of a dehra did not allow him to concentrate on his meditation, so
he handed over the dehra to someone else such that he could devote his time to God in peace.
In this very same village Sant Baba Karam Singh ji lived in a Gurdwara built by him next to the
High School. Again, here on the outskirts of the village, on the banks of a river near the forest,
Sant Baba Meath Singh ji, a great ‘Tapasvi’ stayed in humble quarters. He was utmost sevak of
Sant Baba Heera Singh ji of Singhari. In his own fields of Megowal there was a place of Sant
Ishar Das ji of the 'Kabir Panthi' branch of Sants. Sant Baba Mehtab Singh ji had done great
tapasiya in village Kalra. Even a Sant Tara Singh ji, a recognized great service man and
‘Tapasvi’ was from this village. He was sevak of Sant Baba Bhagwan Singh ji, who in turn was a
great sevak of Sant Baba Attar Singh ji Maharaj of Reru Sahib. Such great and holy people
have been associated to this village and raised its name.
Sant Baba Lal Singh ji, guru brother (learnt vidya from the same teacher) of Sant
Baba Heera Singh ji of Singhari, was a teacher of spiritual knowledge. He had taught all the
'Vedants' (holy scriptures) and 'Dharam Shastars', along with their meanings to many
students. Around one-hundred to one-hundred-fifty scholars received knowledge of Gurmat
from him. He was a very distinguished teacher. My grandfather, Sardar Meeha Singh ji also
obtained knowledge from him, He would congregate with these Mahapurshs, listen to their
kathas, and discuss the meanings of Guru Granth Sahib with them. He was an 'Amrit Dhari'
and would himself recite `Path' (scriptures written by Guru's and Saints of that time) each
day with purity, and later also became a great giani (knowledgeable one).
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Sardar Meeha Singh had four sons, Inspector Umda Singh ji, Sardar Ujagar Singh ji,
Sardar Phuman Singh ji, and Sarpanch Sardar Baldev Singh ji. He had three brothers. In
ascending order of age they were, Jawala Singh, Sardar Nagina Singh, Sardar Meeha Singh,
and Sardar Mehar Singh ji Shahid Jamadar Sahib who obtained martyrdom in Baghdad. As
Sardar Meeha Singh's youngest brother was martyred, the family was rewarded with an
allotment of land in a place which is now part of Pakistan. After partition, that land was
reallotted in village 'Lotera Khurd'. In 'Gharche' village there was a seat belonging to guru
Gokul Das Bairagi Mahatma, and Sardar Meeha Singh ji's ancestors were his followers. Guru
Gokal Das ji was a 'Bitrag' Mahapursh and a Brahmgiani (knower of the Universe). Thus as
the family had contact with Mahapurshs from very early on, they had within them love and
respect which one should show towards Mahapurshs. One Gursikh principle Sardar Meeha
Singh ji learnt from the company he kept and adhered to strictly, was that he would donate a
tenth of his earnings to good causes. This very same teaching he later passed onto his family.
My Beginning and Contact with Mahapurshs.
My father Sardar Ujagar Singh, completed his matric (10th class) from village Nidalo
High School (village Nidalo also happens to be the birth place of Sant Baba Nidhan Singh Sahib
ji). After Ujagar Singh's studies he joined the army, and then later got married. He was blessed
with four children. The eldest bibi Harbhajan Kaur, followed by Sardar Ajaib Singh ji, myself
Jagjit Singh, and the youngest bibi Ranbir Kaur. According to an old Hindi saying
`Those who are going to earn a great name for themselves and their family,
start showing signs of it during their childhood'.
The play of God is unique and different for every person. Vaheguru (Wonderful Lord)
has created everyone differently. Each has distinct features, talents, actions, knowledge and
thinking. Even their nature and habits are different to another. Only that 'Choji Pritam', the
beloved Lord who plays games, knows each ones attributes Himself. With the grace of
Vaheguru I was born on the night of Shivratri, at 3 o'clock on Thursday, 1st March 1946, of the
Hindu calendar month 18th 'Phagun'.
My mother, Parsan Kaur, would tell us on many occasions that when she was
unmarried her mother showed her hand to a palmist. He on reading the lines of her hand told
her that she would have two sons and that one would be a Saint. Vaheguru writes the lines of
action to be taken by a particular individual before that person steps onto this earth. Those
who have knowledge in this field can understand or decipher these writings, on the palm of
ones hands or on ones forehead. Vaheguru, in my case blessed my family with great
happiness. At the dehra of our village, Sant Baba Thakur Singh ji was informed of my birth.
Mahapursh prepared some Karah Prasad (sweetdish) and blessed it with prayer of Japji Sahib
and Anand Sahib. He performed Ardas in front of Guru Granth Sahib, and took a `vaak’ (verse
from the Guru Granth Sahib) to name me. With the grace of Satguru the following order of
the Guru (Hukam Nama) appeared in the Sri Guru Granth Sahib Ji Maharaj; Shalok Page
677 – DHANAASAREE, FIFTH MEHL.
As the Hukam Nama began with the letter ‘j’ in Gurmukhi (Punjabi script),
Mahapursh named me 'Jagjit Singh'. My name was chosen by a Mahapursh himself. With his
pure hands he gave my mother a piece of cloth and informed her that a gown be stitched for
me. Thus Mahapursh gave us a great blessing. He had read Japji Sahib and Anand Sahib with
a glass of water beside him, and after the ceremony he blessed my mother and me with the
purified water thus baptising me. My mother was overjoyed that Mahapursh had shown so
much grace upon us, of having baptised me with his own hands and chosen my name.
Mother, in keeping the principles of religion foremost raised me. She would tell me that I was
very clean as a baby and unlike normal infants would not urinate or defecate frequently. She
would say other mothers would need to keep a towel to protect themselves from the call of a
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nature of a child, and that she was not required to do so. Mother would he surprised seeing
such signs of cleanliness compared to the upbringing of her previous children. She would
recollect what the palmist had told her that one of her sons would be a Saint, and would be
convinced that those words were holding some truth.
Five years of my early childhood passed by. My cousins, Sarwan Singh and Inder
Singh at that time studied in 'Khalsa High School' at our village, now renamed as 'Government
High School'. They would love me a lot and before going to school they would play with me.
For the initial few years of my life I was pampered by all. When I was ready to attend school
my father visited Sant Thakur Dass Ji and requested his permission for me to enroll.
Mahapursh suggested that my father should prayer for the same in front of the Guar, which hr
presided over. Karah prasad was prepared according to the required rules and my father made
his request. Mahapursh prayed for the achievement of knowledge & learning in front of the
Guru and after taking the 'vaak' he blessed me. I was admitted to school to study and with the
blessings of Mahapursh I began to learn. I studied five years in the primary school of the
village and then later took admission in the High School.
In the nearby town of Daroli Kalan, there is a place of Baba Mati ji who fought with
his head on his palm with Jarwane. His pure place of pilgrimage was looked after by King Hari
Chand, who was in service of Guru Amar Das ji. It is therefore highly regarded by the people
of that area. There is also a separate grave of Baba Mati ji's mother, who burnt herself alive
when this Mahapursh's body was cremated there.
At the border of Daroli Kalan with a Mankoo village, there was a dehra known as Sant
Pura which was presided over by Sant Baba Bhag Singh ji who was commonly known as
`Jabarr wale'. He was a sevak of Sant Baba Hari Singh ji of Kaharpur. Sant Baba Bhag Singh ji
did great tapasiya here under a 'tahli' tree he planted there. He was a great 'tapasvi' and
today there stands that beautiful tree, and a Gurdwara built in his memory. As my family was
fortunate to be in the company of Mahapurshs at all times, and whilst I was in the fourth year
of primary school, this Mahapursh would visit our house. He would do great favours upon our
family. He would listen to hymns from the family and then bless us and give us prasad with his
own hands. Babaji had great affection for my family.
Sant Baba Gurcharan Singh ji was another Sadhu of the area. As he was a 'Brakhat'
Sadhu he had a principle that he would never stay under the comforts of a fixed dwelling. He
would rather move from one place to another and shelter under trees as opposed to under a
roof. Once he was standing under the trees in our haveli, a place where village cattle are tied
up & all agricultural equipment is kept, and my father requested him to enter inside. Instead,
he told to my father of his principle. At the time Sant Baba Bhag Singh ji was visiting us and
even he requested him the same, but Baba Gurcharan Singh ji told him he was a Brakhat
Sadhu and stayed in bairag, away from worldly comforts. Once, during a summer's day I was
given responsibility of waving a fan over Sant Bhag ji. Mahapursh had asked me on a previous
occasion to learn a few shabads, and told me that when he would next visit he would ask me
to recite them. That day was the day he listened to my recital. He was pleased at my
progress. We too would visit his holy place at dehra Sant Pura to obtain darshan. He would
place his hand on my head and bless me. He was a real symbol of humbleness and peace.
In the same way, Baba Vasant Singh ji of village Jola whose birth place was village
Maroola, blessed and made our home pure by visiting us on many occasions. He was a
great tapasvi and stayed for sixty-two years at a place in Jola, and did 'tatikshasadan' tapasiya
to eventually receive Brahmgian, the knowledge of the Universe. He was a sevak of Sant Baba
Harnam Singh Ji of `Jiaan', who in turn was one of the foremost sevaks of Sant Baba Karam
Singh ji of `Hoti Mardan'. He on receiving a blessing from Sant Baba Harnam Singh Sahib of
Jiaan built a place for himself at village Jola. Later, Baba Harnam Singh ji visited that village
and blessed the humble dwelling of his sevak. He asked five beloved's to prepare Amrit and
pour it into a well there and gave great blessings to Baba Vasant. Our family had good fortune
7
to have darshan of him as well. He would shower great blessings upon the family. With the
permission of Sant Baba Vasant Singh ji, Sant Baba Gian Singh ji who then descended that
Mahapursh also used to visit us along with his group.
Another Sant, Baba Pritam Singh Ji of Mankheri and his teacher, late Bal Brahmchari
Sant Baba Ajit Singh Sahib of village Nathalpur, would also bless the family. Sant Baba Pritam
Singh ji visited our house on a number of occasions and would hold Akhand Path, langar, and
diwans on our behalf. This was his great blessing. Yet another Mahapursh known simply as
`Brakhat Sahib ji', would also give us darshan. My family cherished the company of saints and
they respected the teachings they offered. To have just their darshan was to be fortunate, but
to be in their service and receive their blessings was something, which is received by the grace
of God. Within the company of Saints they acquired and established principles and values
which I was later to inherit.
My Father Meeting with Baba Jawala Singh Ji
Once, a long time ago in a village called Dameli, a 'Bitrag' Mahatma was passing by.
It was early morning and one of the farmer's was passing juice from sugar cane. The
Mahatma asked the farmer for some refreshment as he was thirsty. The farmer asked, "Sant
ji, what is the matter? Are you burning or something this morning?" The Mahapursh replied,
"No, I'm not burning, it must be your village". Unfortunately for the farmer those words turned
true, and with those few words fires would rage within that village. Thus the village suffered
for the wrong doings of just one person. The people of the village tried many things to put
right the wrong done, but nothing came of them.
‘Those who are mischievous with Sants play ill games with not only their own but
their families fate. Those fortunate do seva for Sants, while others go on teasing’
The village people at that time would pray to 'Sakhi Sultan' a Muslim who was renowned
throughout the country during that period. Many people had faith in him but it came to no
avail. The sixth Guru, Sahib Sri Hargobind Maharaj ji, on winning the battle of Kartarpur arrived
in a village known as `Pahali Sahib' near Phagwara. The people of Dameli village came to know
this, and some of them who were wise went to see the Guru. They explained their situation to
Maharaj and requested him to do something for their village. They told Guru ji that because of
one ill -mannered person the whole village was suffering from a curse. The Guru Sahib asked
them to give up praying to Sakhi Sultan and start giving their offerings and prayers to the one
& almighty, and to take up the teachings of Guru Nanak Sahib. The people of the village
agreed with Guru ji's suggestion. Guru ji then went to village Dameli and graced it making its
ground pure. However, he asked for a pillar made out of the wood of a tahli tree, which he
planted with his own hands there. Guru ji then asked the people to re-inhabit the village
around that pillar and said that he could not undo the `words' of a Mahapursh, so fires would
still exist around the previous location. But, he said no harm would come to anyone living
around the new perimeter for as long as they paid their respects to that place. Today, at that
place there is a Gurdwara in remembrance of Guru Hargobind Sahib ji known as Gurdwara
'Tham' Sahib, and that pillar which was planted by Guru ji himself is still present there. People
take darshan of it & get their wishes fulfilled, and it protects their village. The people also
made another request to Guru ji. They explained that the village was infested with snakes and
people would die of snakebites. They requested that their town should be freed of them, which
Hazur Sahib also granted. He said that even if any person was bitten by a snake and happened
to be within the limits of that village, they would not be affected by any venom. Thus the
people of that village became Gursikh.
Lashman Singh ji was a very devoted person of Mahapurshs. He had faith in Sant
Baba Jawala Singh ji of Herkhowal, and once requested this Mahapursh to visit his house such
that it could be blessed. Baba Jawala Singh ji told Lashman Singh that since he had great
8
respect for him, he lived within his heart and therefore it was not necessary to go there. Sant
ji said, Mahapursh go where there are people who don't believe in God to raise Gursikhi in
there hearts, so that they get rid of their illiteracy of God and are saved from rebirth and
death. He said by telling them that one should not get involved in worldly comforts &
distractions, and influences such as consuming meat, alcohol, and drugs, which affect the
mind, Mahapursh prevent man from wasting their precious life. Baba Jawala ji said that he
was always with Lashman Singh. However, as a devotee one has this earnest desire that a
Mahapursh should at least visit their house once and bless it. On a particular occasion
Mahapursh was visiting a sevak outside the town. Lashman Singh came to know and decided
to visit the Gurdwara. He did Ardas and Karah prasad there and requested the granthi Singh
to take an order from the Guru Granth Sahib such that Mahapursh would visit his place. The
granthi Singh opened & read a page of the Guru Granth Sahib and told him that permission
had been granted. Lashman Singh then went to be graced by Mahapursh. As Mahapursh knew
everything, he said, "Lashman Singh you should not have disturbed our Guru's by going there
and doing Ardas." So, one day Mahapursh in the early morning on foot visited Lashman
Singh's house to fulfil his wish. Within Lashman's household they were not expecting anyone
important so the house was not in a presentable state. The relatives of Lashman Singh were
surprised when they saw Mahapursh and panicked, but Mahapursh eased their concerns,
telling them he wasn't staying for long. Mahapursh was offered something to eat but he chose
not to. He told them that he had only come to fulfil a wish as he had received permission from
God to do so. I at that time was in the fourth year when Mahapursh passed from the front of
our house. My mother saw him and bowed, even though she didn't know who he was other
than that he was a Mahapursh of dehra Santgarh Herkhowal.
In our village, Sardar Lashman Singh would hold discussions with my father. On many
occasions he would tell my father about the Mahapursh he respected, and that the Mahapursh
was blessed by Guru Arjan Dev Sahib ji. He would point out that Baba Aya Singh was the guru
teacher of Baba Jawala Singh ji, and Baba Aya Singh ji's guru teacher was Baba Karam Singh
ji of Hoti Mardan. Lashman Singh suggested to my father that he should visit him. My father
replied that if that Mahapursh was so great, then he would give darshan to my father himself.
My father had decided within his heart that if Brahmgiani Jawala Singh knew everything, he
would know what my father wanted.
In anticipating the day when my father would meet Mahapursh Jawala Singh ji, a
long period elapsed. My father's heart longed to see him but days and nights passed by
without his wish being fulfilled. My father kept practising his daily recitals, reading Bani, and
kept remembering what Lashman Singh described of Mahapursh. At last 'Satguru
Sachepatshah', the true Guru & King of kings created such an opportunity for him. The prayer
performed in front of God with a true heart is always answered. Whenever someone (foes a
prayer with hell devotion, Satguru Sachepatshah retains the faith of that Gurmukh.
Mahapursh knew everything. He knew what my father held within his heart.
In village Dameli, Sant Baba Dalip Singh Sahib lived, a sevak of Mahapursh Gulab Shah
of Maeli. Mahapursh of Maeli was sevak of Mata Jeeva Shah, and Mata Jeeva Shah was himself
a sevak of Sant Baba Heera Singh ji of 'Behale' a great tapasvi. This actually implied that Baba
Dalip Singh ji was therefore a sevak of Baba Heera Singh ji. In this village also lived Sant Dalip
Singh's maternal family. He would do tapasiya for many hours in the day, and in his own
dwelling he would prepare ayurvedic medicine & distribute it free to poor people. He would do
seva of disabled soldiers and children. He was tiyagi, bairagi, bitrag Brahmgiani, a symbol of
peace, and a sacrifice & healer of the ill. There would be langar, katha, kirtan and free
medicine for anybody at all times at his dehra. If any one had the unnecessary wish for
materialistic gains, Mahapursh would free them of such desires. He was baptised by Sant Baba
Hamam Singh of Jiaan. Baba Jawala Singh Sahib ji had many devotees, and within Dameli two
such devotees were Baba Dalip Singh ji and Baba Mast ji. Baba Dalip Singh ji would show a lot
of respect and affection towards Baba Jawala Singh ji. Whenever Mahapursh wanted, he would
9
visit Dameli village out of respect for Guru Hargobind Sahib ji and love for his devotees. On one
particular occasion, Baba Jawala Singh ji was visiting Dameli and happened to be passing
through some villages to get there. My father was at village Lotera where our land was allotted
after the partition, and was looking after his cattle giving them fodder. The allknowing Baba
Jawala Singh ji was travelling by horse to his destination. He came into village Lotera and
slowly passed by the place where my father was attending to the needs of cattle. Baba Jawala
Singh ji had taken an unusual route to Dameli as he knew the wish of my father. While passing
he looked at my father with affection. When Mahapursh's eyes touched him, my father realised
his previous incarnations with that Mahapursh. It would not be long before his deeper wish
would also be fulfilled.
My father realised that this was the same Mahapursh about whom Sardar Lashman
Singh ji had talked about. He immediately halted what he was doing. The sweet and heart
winning personality of Mahapursh had won over him. After this brief darshan, Mahapursh
continued with his journey. My father left whatever he was working on and started to follow
Mahapursh. On passing the village Lotera Kalan, there was an area near the banks of a river
where Mahapursh decided to rest under some trees. It was a quiet place. My father with
anticipation removed his towel from his shoulder and spread it on the ground for Mahapursh to
sit on. Mahapursh sat over it and said "Whatever the almighty assigns for us to do, we come
here on this world and fullfill. That is we come here to recite His name." Kabir ji says,
One should do seva of Sants and God. God who is the Lord of salvation, and Sants
who put one onto the path of salvation.
"God has given me the duty to free the spirits of humans and make them recite naam. Those
who recite naam obtain freedom from the cycle of life and death in God's court. But, nowadays
nobody tries to exercise naam. Men who can recognise a Mahapursh are declining in number."
People nearby started gathering around Mahapursh to listen to his sermon. "When the dark
age of Kal Yug appears, no one will respect the teachings of Saints. The mischievous ones,
lustful, greedy, and their like, they will be praised. The people of the world ask us for the
worldly things instead of spiritual knowledge, which would make their this and next world
easier. They just ask for the materialistic goods. Vaheguru has assigned me the duty of making
others practice name. But nobody ever bothers to ask us about it."
Many other people were sitting by Mahapursh when he was saying all this. My father
stood up and with humbleness asked Mahapursh to bless him and explain to him how to recite
naam. He said, "I am a humble servant of yours and I have just this one wish to learn how to
recite naam." Mahapursh was pleased. It was Tuesday. Mahapursh said that the following day
would be Wednesday and that my father should meet him at three o'clock in the morning in
one of the devotee's house where Mahapursh would be staying. He asked him to attend after
bathing from head to toe and to wear clean clothes. That night my father couldn't sleep
throughout the late hours. He was eagerly awaiting the morning when he could bathe, dress in
fresh clothes, and visit Mahapursh, who would then tell him how to recite naam to meet
Vaheguru.
10
2 – My Childhood
The Route to Meeting Vaheguru
By reciting His name ones human life becomes comfortable. Mahapursh knew what my
father's wish was, that to have his darshan & learn how to practice naam, and this was being
fulfilled. My father had already taken Amrit from the five beloveds but there was a great need
for a blessing from a Brahmgiani before he would be able to recite naam with concentration.
Mahapursh was that Brahmgiani who would bless his heart and and allow God's name to
prevail within him forever. On taking blessings from pure people in this manner the person who
is reciting naam is at great advantage. For whatever problems are faced by that person on
their path, whilst reciting they are solved, and the way to pure knowledge is obtained.
My father got up in the morning washed his hair and body, wore fresh clothes and
went to see Mahapursh with some offerings. It has been said in the Holy Shasters (scriptures)
whenever one visits a Mahapursh, king, vaid (doctor), guru (teacher), or jotshi (astronomer),
one should always take some fruits of offering for them and then one will receive fruits in
return. Otherwise, if one goes empty handed then one will return empty handed. When regards
are paid with fruits in this manner fruitful blessings are received from them. Anything can be
taken as an offering such as flowers, real fruits, leaves or even water. When a poor person
takes anything insignificant, even that is accepted. This is the way to show respect to a
Mahapursh. With offerings my father went to see Mahapursh. On placing his offerings in front
of Mahapursh, my father said, "O' Mahan Moneeswar, Mahatma, Brahm-atman, Bram-Neasti,
Bram-Srotri (respectful names used fur Mahapursh), please bless me.
"...After arriving and departing for eighty-four lakh times on this earth I have finally entered
this human life. Mahapursh do bless me and prevent me from falling into this same cycle
again." The success of human life is achieved by congregating in the company of Mahapurshs.
One of the poets has said, "One should keep the company of Sadhu's who can convert man
into God, making him one of his forms. Just as raw iron turns into gold when it is touched by
`Pass', the magical stone."
This is the fruitfulness of a Saint. When you congregate in their company the demons of
life & death do not come near you. With the company of Mahatma, the human is saved,
one does not die many times, and their cycle of deaths & life ends.
Pandit Anath ji says in 'Vichar Mala',
There is a great difference between Paras and a Saint. Paras can convert raw iron into
gold but the gold made in this manner cannot convert iron into more gold. Whereas a
Saint on converting a honour can make him a Saint, and in turn that Saint can make
others into, Saints That is how much Sadhus are praised and their world is highly pure.
'Culsulas Ji has said, Idiots with no sense become sensible when they get company of a
true person or a Mahapursh. Like the cheap metal iron or copper when touched with
Paras becomes valuable.
The various holy places and pools on this earth are rooted immobile. When
someone visits them only then they obtain their fruits. But, Mahatmas are themselves a
mobile pilgrimage and they visit people doing good for the sinners. By making them du
good deeds and converting them to selfless beings they give them freedom from life &
death. They make them recite naam and give them knowledge about the universe. That
is the reason their world is considered to be foremost.
11
The world of Saints is the world, which gives happiness and sense of well being,
as would be gained when going on a pilgrimage. Sadhus, rivers, the clouds, and snakes
all have a mind of their own, Sadhus do as they please, rivers make their own path, and
even clouds and snakes cannot be controlled by anyone. Wherever there is drought
Vaheguru can send clouds to quench the thirst of the earth. Likewise, Vaheguru sends
Saints where there are people who don't believe in God. The Saints visit this earth to
bless the people, and give them the offering of Bhagti in order for them to reach
vaheguru. They themselves are free from the cycle of life and death.
My father requested, "In the feet of Saints I beg you to finish my coining and goings
from this world. Maharaj do this favour upon me. We people of the world are illiterate; bless us
with the eye and mind of knowledge. I am blind without knowledge and I am guided only with
the stick of the Guru's naam. Please bless me and tell me the way of how to recite naam."
Mahapursh began unravelling the technique to my father. He first explained to my father the
preparation which was required before actual recitation. My father was told that he should first
recite Japji Sahib. This was to be followed by Ardas (prayer), requesting the Lord to give him
permission to begin simran, the recitation of a mantra repeatedly, and prevent him from being
distracted. Mahapursh then told him he should spread a mat on the floor and on it spread a
woolen cloth, and to have this covered with a white sheet. Place a pitcher of water to one side
of it and adorn your surroundings with a few burning essence sticks and flowers, he said. He
then started on how he should be seated, "Sit facing the rising sun, towards the cast, in 'Sidh
Aasan'. With each hand on your knees make a ‘modes’ where the forefinger is joined with the
thumb. Keep your spine erect and head high." Mahapursh then finally began explaining how
my father should recite naam, initially with control of senses. "Close your left eye and with the
right eye concentrate on the tip of your nose. Then recite repeatedly the 'Mool Mantra' given to
you by the five beloveds," He continued, "While in this aasan, with concentration on the tip of
the nose practice reciting Mool Mantra fur some time. After you start to concentrate and focus
properly, you may then begin reciting the ‘Guru Mantra’ – ‘Vaheguru’. First recite with 'Baikari
Bani', speaking aloud. The with the volume of your voice such that only you can hear yourself
You will one day be able to take this practise to the next stage of reciting within your throat,
and then later to your heart. From there you will need to take your voice to the chakra in your
belly button. This state will take time but with practise you will eventually reach there. Once
there, the final place where you need to fix your concentration is within the middle of your two
eyebrows, in ‘Trikuti’." Mahapursh described m detail what could then be experienced by my
father when he reached this state. "There are two vessels in the-forehead. When these two
meet in the middle they become `Trikuti', which is also known as 'til', or the `third mole'. This
conjunction forms a third vessel or artery. The vessel on the left-hand side is called 'Irra', which
means moon. The one on the right is known as 'pingala', which means Sun, and the vessel
formed by the two meeting together is known as 'Sukhmana'. This is the way to the tenth gate,
the 'Dasam Duwar'."
The reciting of the `Guru Mantra' should be pronounced as 'Va' in the belly button,
`He' in the heart, 'Gu' in the throat and 'Ru' above the voice in Trikuti. There are four types of
Rasna - Baikari - speaking aloud, Madams - speaking from the throat, Pachyanti - the voice
coming from within the heart ('Hirda'), and Para Bani speaking from the belly button ('Nabi').
As the bani is recited it becomes fine tuned ('sukum') and it goes from Baikari through to
Pachyanti and finally to Para. The meaning of 'Ru' is light and it is from `trikuti' where the light
begins. Baba Jawala Singh ji continued, "By concentration on the Guru's Shabad in Tributi
which is above trikuti, keep reciting naam. By placing each syllable of the word `Vaheguru', in
each of the four chakras of the body, keep reciting Vaheguru. Otherwise, take the word 'Vahe'
down to the belly button when you exhale, and take the rest of the Guru shabad towards
Trikuti when you inhale. When you recite the `Ru' part of the word in Tributi, you are able to
see light appearing. First the light is seen as lighting in the clouds, then it is as bright as the
moon and stars, and then brighter as the Sun. Finally this light's strength can be compared to
million Suns put together, but not as piercing as the rays of our Sunlight. It is sweet and
gentle." Mahapursh then warned my father to be aware of the danger whilst trying to reach his
12
goal, "When doing this if your concentration strays towards 'Irra', the left-hand side then one
will be able to obtain all the riches of the world but he will stray from the true path. If ones
concentration goes towards 'pingla', the right hand side then one gets different kinds of
powers. Whatever he says will happen and all his curses and blessings will become true. He will
become known by many, but this in turn will be his downfall and it will also eventually lead him
astray him from the original path. By controlling your mind while doing shabad one has to
reach straight to the tenth gate, beyond 'Aageya Chakra' within which there is the 'Sahansardal
Kawal Chakra' which blooms with its thousands of petals. Initially all these chakras are upside
down in the body. But by practicing Shabad they become upright. All the petals open up.
Different kinds of lights are experienced and within the tenth gate one will see only Vaheguru,
the formless light. Ones self then gets absorbed in Vaheguru and he realises the difference
between 'Advaidta' & 'Abhetta'." Abhetta means to become one form with God, and Advaidta
means to become free of the feeling of love and hate for others.
To reach Vaheguru one has to practice reciting again and again. With practice one
will eventually find the way, through following a certain rigid discipline. Mahapursh then
described further that discipline to my father. "During winters keep your bedding on the floor.
Keep jyot, burning essence sticks, water and coconut near you and recite thirty-three rosaries
each (lay. Prepare your own food and practice silence. Keep the fast of Brahm chakra for
controlling your senses and take care of cleanliness and purity. Wash your hair and change into
clean undergarments each day. One should stay within their town's limit such that he does not
stray from his path by meeting different people, as this can disrupt his meditation. Recite
`Mool Mantra' seventy-five lakh times within forty-one days. Before and after those forty-one
days keep reciting simran with a rosary. Recite the five prayers of morning Japji Sahib, Jaap
Sahib, Swayye, Chaupai Sahib, and Anand Sahib, also Asa-di-Var, Sukhmani Sahib, Rehras
Sahib, Aarti, and Kirtan Sohila. Listen to katha kirtan from Knowledgeable, and attempt reading
of religious Granth’s. Try to remain in solitude for as long as possible. Always earn with honesty
and donate a tenth of your earnings away for good causes. Always share with others. Don't get
involved in making speeches, don't steal, don't get involved in arguments, and don't take any
position within the administration politically. Keep your profile low. Congregate in the company
of Mahapurshs. Try to stay close to these Saints. In their company one doesn't falter with their
determination. One stays strong and does not veer from their path. One also gets help in
reciting naam and they encourage you with your endeavour. One should not backbite, speak
untruth, be partial, or speak rudely. One should partake in the Guru's languor, and only if they
have contributed in it should they eat otherwise not. Visit the holy places of pilgrimage but
never without paying your way. Revitalise yourself by immersing your body in the holy waters,
but don't stay there too long as on seeing different kinds of people one becomes restless. Only
stay as long as your mind remains in control. Whilst you are there do Sera, Stating and Simian.
If one is capable of providing then he should offer five Singhs the set of five clothing - shirt,
shoes, turban, trouser and undergarment. Give food and offer money to the poor. If you can't
contribute to the languor then try to take your own food from your home and eat that. When
you eat in languor then half of whatever good deeds you have gained go to the person who
contributed in preparation or serving of that languor. Always stick to these ways." Mahapursh
said such words to my father. Then he blessed him and gave him his permission to begin
recitation of naam as was explained. So, my father throughout his life stuck to whatever
Mahapursh told him. At all times he practiced naam. He would congregate in the company of
Saints, gave a tenth of his earnings away for good causes and never did any act of cruelty.
When he worked in the farming business birds would fly around close to him freely within his
fields, and in the jungle close by he never allowed anyone play hunting. The animals and small
creatures would reside there to rest in peace. He would even take good care of his cattle with
all his heart, saying that they must be related to us from a previous life since they had come to
serve his family. Gradually he was aquiring a caring nature through realisation and awareness.
13
The day I took Amrit and my Childhood
On passing my fourth year I entered my fifth. I attended Khalsa High School, Kalra,
which once each year held Amrit Sanchar. Principal Sardar Hansa Singh ji and teacher Giani
Gurcharan Singh ji inspired everyone to take Amrit. Even the Vice-Principal gave inspiration to
all that one should take Amrit and become the Guru's. Many students and teachers wcrc
prepared, even I wanted to take Amrit. I came back from school and asked my father for
permission as from the beginning I had this habit of seeking advice from my parents and
obeying them. I suppose it was something passed down to me by my ancestors. My father
promised that one day he would definitely allow me to take Amrit, but only from those five
beloved's who had faith in Mahapurshs, followed all the right customs, and were faithful to
their belief. He said that in Gurdwara committees there were certain people who were not
faithful towards their religion. They didn't read all their prescribed daily prayers, 'Nitnem', or
whatever they recited was not recited completely. He pointed out that many also ate meat and
drank alcohol. He explained that a person who takes Amrit from such persons, their heart is
not completely purified and they don't give themselves up entirely to the Guru. Thus one
doesn't really enjoy the entire sweetness of Amrit. My father was not criticising the five
beloved's or Amrit, he was merely stressing that certain rules needed to be adhered to and
unfortunately nowadays those rules were being ignored. I dwelled seriously on this thought. I
had a strong wish to take it, but my father had his own reasons as to how I should take on this
code of conduct. He also stated taking of Amrit should be considered as a very important event
in life where it was actually like offering your head to the Guru. It was something which needed
commitment and discipline. He said that once you are beheaded your head cannot be offered
again and again. He told me that I should wait and that one day my time would come when I
would receive it with the blessings of a Mahapursh.
At last Guru ji blessed me. In Puranpur town at Sardar Seva Singh ji's house, Sant
Baba Pritam Singh ji of Mankheri and Sant Baba Ajit Singh Ji were visiting. Sant Baba Ajit Singh
ji a great Brahmgiani, tiyagi bairagi, balbrahmchari was a nirwan Mahapursh, who from
childhood stayed away from women and did not marry. He earnt with honesty, ran langars and
always kept to his words. In Puranpur before the partition, many houses which belonged to
Muslims were left in an unfit state to accomodate, thus there were some problems caused by
bad spirits. At Sardar Seva Singh's house Akhand Path & Amrit Sanchar were held and those
problems were solved. Many people from Haripur, Puranpur, Balandpur, Lotera, Dandory,
and other places went there to take Amrit. Men and women from our village Kalra also
went along and I also attended with my father. In the presence of Guru Granth Sahib, the
Sangat waiting to be initiated accepted all the five Kakaars (K’s). I had already been
practising wearing the five K's from the start so it did not feel unusual for me. Among the
five beloveds, Mahapurshs Baba Pritam Singh & Baba Ajit Singh were also included and
they blessed everyone with Amrit. They gave the code of conduct of an Amrit Dhari, which
was to recite the five prayers of the morning after bathing- Japji Sahib, Jaap Sahib,
Swayye, Chaupai Sahib & entire Anand Sahib, and the three prayers of the evening Rehras
Sahib, Aarti, Kirtan Sohila. They explained the use of the five K's and warned of the five
evils, and informed the Sangat that this was the order of the five beloveds, which the
newly baptised were required to adhere to daily. Amongst the information, a finer detail
included was that one should not eat or drink before praying, and that one should at least
recite Mool Mantra five times followed by Gur Mantra five times, before & after eating.
Everything was explained clearly and properly. Knowledge was given and I became Amrit
Dhari.
Drink the Ambrosial Nectar, take on the Khanda and make your life worth living.
Thus my Àmrit sanskar' took place. There are three sanskars (principles) which are
neccessary for a Gursikh - `birth sanskar', `vidya sanskar', and Àmrit sanskar'. I had
gone through two of them and now awaited `vidya sanskar'. Sanskars of other religions
14
are, 'madham sanskar' (to wear the holy thread), `sunnat sanskar' (circumcision), and
'nakhid sanskar' (to pierce ears, cover the body in ashes, or keep dreadlocks). In Sikhi we
are required to follow only Amrit sanskar. With the grace of God, one should stay the way
God has sent us. According to the order of the tenth Guru, the five beloveds in the
presence of Guru Granth Sahib, and Mahapurshs I was bestowed Amrit sanskar.
In the Gurmat world it is necessary to take Amrit to become the Guru's. By

taking Amrit from the five beloveds a Gursikh becomes Gurdikhat, one who gives
himself to the Guru, and obtains the blessing of reciting naam. Those Gurmukh who
according to the ritual started by Guru Gobind Singh ji, take Amrit from the five
beloveds and become His. They practise naam and they tidy there this and future life.
With the blessing of God) and Mahapursh, which is beyond words, I obtained Amrit.
Satguru relieves one of his previous sins and for their future shows him the path of
Gurmat and truth through Amrit. So, as I was told I would bathe early, recite all live
bang's of the morning and three of the evening, and twice a day pay my regards to
Guru Granth Sahib ji with Sat Sangat.
I started to lead a life of an Amrit Dhari Sikh from my fifth year at school. It was
the rule of our school that in the morning before starting, Master Hordinal Singh ji who
was the brother of Sant Baba Karam Singh ji of Damunda, would recite hymns with a
harmonium. All the students would pray to Vaheguru after which the classes would
commence. Each day there was one period in which we were taught by Master Giani
Gurbachan Singh ji and Master Giani Jag Singh ji about the history of all the ten Gurus,
martyred Sikhs and other religious aspects of Sikhism. That was the reason why in every
student the ethics of Gurmat were so well embedded. Before final examinations, Akhand
Paths would be held such that the school students could achieve good results and pass
with flying colours. Every year Gurpuravs were celebrated such as Guru Nanak Sahib ji's
birthday ('Avatar Purrs'), Guru Arran Devji Maharajas Martyrdom day ('Shahidi Purabs'),
Guru Degas Bherder ji's 'Shahidi Purabs', and the Great 'Saraband Dam' whose whole
family were martyred, Sahib Sri Guru Gobind Singh ji's 'Avatar Purabs'. Akhand Path,
languor & divans would be held in the school on those great occasions. Students and
teachers would get together and make all arrangements where they contributed
physically, mentally and financially towards performing kirtan, Sat Sangat and listening to
or giving lectures.
On the Avatar Purabs of the tenth Guru special arrangements were made by
the school. Nagger kirtan was performed and in all the local Gurdwaras diwans were
held. Rags, Dhabi and other preachers were invited, and all the teachers and students
did sera with great enthusiasm. With a little respiration and enthusiasm a few students
and I prepared a Dhabi group. We started to recite Dhabi stories in the divans. When
for the first time I performed on the stage, it was an obvious opinion of the students,
teachers and general public that I would go on to achieve some notable position. On
my fathers inspiration I would also recite shabby vicar and describe the history of the
Gurus on stage. This was my character. I started to give sermons from school life
itself, and would later in life with the grace of God, Mahapurshs & the entire Sangat,
preach on an international level in different countries. I joined my seventh year and
kept receiving encouragement in my interests from the Principal, other teachers and
peers. In my school life I was active in field games like kabadi, football, hockey and
also track events. I received motivation from my cousin Harjap Singh who himself had
interests in sport, especially wrestling. He was son of my younger uncle, Sardar Baldev
Singh ji. I received tutoring with my studies from my other cousins, Subedar Swaran Singh
and Subedar Hari Singh who stayed at our place during their matric studies. My Father was
also educated so I would always receive assistance from him as well, both in my schooling
and religious studies.
15
On the night of the 'no moon' in 'Chet' and 'Bhado', months of the Indian calendar, I
along with my father would first visit Sri Taran Taaran Sahib and then Sri Harmandir Sahib.
There we would immerse our whole bodies in the holy waters, take darshan of Guru ji, listen to
kirtan and attend the diwans, religious gathering where sermons were given. Our routine would
be to first worship the place of Sri Gur Arjan Dev ji Maharaj. We would plunge in the holy pool
there early in the morning and then after darshan, listening to Mukh Vaak and Asa ji-di-war, we
would head towards Sri Amritsar Sahib. While being half immersed in the holy pool of the
Golden Temple on the no-moon nights, I would recite the hymns, 'Ramdas Sarover Nathe';
`Gur Satgur ka jo Sikh Akhaye'; 'Kar Ishnan Simar Prabh Apna'; 'Outath Sukhiya - Bateth
Sukhiya'; 'Santan ke Karaj Aap Khaloya'; followed by Sri Japji Sahib. It felt very celestial
bathing at the house of God. We would then go inside the temple and do darshan with
offerings. I would listen to kirtan, and after taking a handful of Amrit from `Har-ki-Pauri' we
would walk around the Gurdwara perimeter. Later in the day we would visit all the places of
worship around the temple. Throughout the time of my life whilst I stayed at home, I always
accompanied my father when visiting Harmandir Sahib and Taran Taaran Sahib on these
special occasions. In the same way, on the night of 'Chaodas' at Taran Taaran Sahib, I would
also attend `Chaonki' throughout the night. On the night of the `full moon', we would go and
visit Goindwal Sahib and Khadur Sahib and apply the same routine. On 'Hola Mahala' we would
go to Anandpur Sahib, and on 'Dushera' visit Chamkor Sahib & 'Saba-ke-Fatehgarh' Sahib. Thus
time passed by. My father, as part of his routine would also visit various Sants whilst on these
pilgrimages. We would go and take darshan of Sant Baba Pritam Singh ji of Mankheri, Sant
Baba Ajit Singh ji of Nathalpur, Sant Baba Bhag Singh ji of Jabarr, Sant Baba Vasant Singh ji of
Jola, Sant Tapasvi ji, or Mahant Thakur Das ji.
When the true light of Naam lights within the heart, then the heart is purified.
Also with the grace of God we would do darshan of Mahapursh Baba Jawala Singh ji Sahib at
Dehra Santgarh Herkhowal.
A Mast Sadhu
Whenever my father got the opportunity he would go and see Mahapurshs. He would
Baba Jawala Singh ji at dehra Santgarh Herkhowal, and in Dameli village he would visit the
visit
dehra of Sant Baba Dalip Singh to obtain their ongoing blessings. Mahapurshs on many
occasions would also grace our house. Sant Baba Mehtab Singh Ji Tapasvi who stayed by the
river, would visit our house for 'bhiksha' (consumables). In the same manner from a nearby
village Jethpur, there was a good spirited person called Baba Phatu Ji. He would visit village
Kalra and would often come to our house and be offered food. He blessed my mother by giving
her a silver coin, which she tied in a red piece of cloth and treasured within her trunk. This was
his blessing with which we never faced any financial hardship. This `Mast', one who has no
care in world, had a lisp. He would refer to my mother as 'Momothagni' out of love, as she
knew how to win one's heart with seva. On visiting our home he would ask mother to milk a
cow or buffalo for a glass of milk, which he would drink. Unfortunately, one day Sant Baba
Mast Phatu ji was hit by an ox and he received an injury from which he was never to recover.
Doctor Hemraj ji from the town would treat his wounds, removing contamination of insects.
Maharaj Brahmgiani however would not bother protecting his wound. In a philosophical way,
he would ask the doctor that those insects that housed themselves in his body, what would
become of them, adding they would die of hunger, and that he would rather they were left
alone & nature allowed to take its course. He would scold the doctor and send him away each
time he was being treated. This is how Brahmgiani's think and for them life becomes a mere
game. After some days he passed away. Baba Jawala Singh ji held a 'Yag', holy fire in his
remembrance. He called people from fifty villages by announcing the ceremony with the aid of
a drum. He distributed malpure (pancakes) and kheer (rice pudding) and many other cooked
foods that day. The arrangement and organisation of that occasion was assigned to my father.
16
My father, in keeping the order of Mahapursh fulfilled all the seva that was asked of him.
Mahapursh placed his hand on my father's shoulder and while blessing him said, "Army men
are always good at what they do because their life has such discipline. Staying within the
company of Officers and peers, they know how to carry out orders. Even I have served in the
army. But this ex-army man, by completing his duties has won my heart, and I am happy with
him." 'Thus Mahapursh blessed my father.
My association with Sants at Samagams whilst a Child
Sant Baba Inder Singh Ji of Damunda was also a devoted sevak of Sant Baba Heera
Singh ji of Singhari, thus a guru brother of Sant Baba Mehtab Singh ji Tapasvi. He was a great
Brahmgiani & Mahapursh and at his place Sant Baba Karam Singh ji used to do sera. On the
death anniversary of Sant Baba Inder Singh ji there would be a Samagam, a religious meeting
of Saints, held within the area which would always attract a big gathering. All the nearby
villages would contribute towards the arrangements of the samagam as in accommodation,
amenities, food, etc. A 'bhandara', where lots of food is distributed similar to a languor, but on
a larger scale would be held. Akhand Paths would be kept and many Mahapurshs would attend
and give sermons. Schools would go on vacation and the teachers, students and Sancta of the
area would all come to listen to the sermons of the Sadness of Normal Mandrill. Once the
Rammed of 'Normal Panchayati Akhara, Hardware' Saints attended the samagam with their
group. They arrived on elephants and horses. In those days elephants were not commonly
seen so adults and children would travel from distant places to witness them.
A number of prominent Saints would attend this samagam. Pandit Nikka Singh ji who
was sevak of Sant Baba Buddha Singh ji of Normal Bhag Haridwar, would attend along with his
group and they would make stay at our place. He would do kasha and my father would do sera
of his groups of Saints. Pandit Raghubir Singh ji of Dev Ashram Hardware, a Brahmgiani &
great vidwan (knowledgeable) also came once. In the Sant Samagam he gave great sermons.
Pandit Raghubir Singh ji took off his garland and put it around my neck, and then blessed me
saying that one day, I a young boy at the time, would become a great Normal Vidwan and the
Normal Ashram would be proud of me. I was only in my childhood at that time when he said I
would contribute to increase faith in Gursikhi. Sant Baba Raghbir Singh ji also stayed at our
residence for a few days. On the request of Sant Shaker Singh ji he also visited Gurdwara
Joggiana Sahib. Mahapursh used to like spinach a lot and asked me to fetch some for him.
When I offered it to him he was really pleased and blessed me and Brahmgiani Sant Raghubir
Singh Sahib ji did a great favour upon me that day. The Sant Mandli (group of Saints)
congregated at the samagam for many days. This was a great blessing of God and many
people benefited.
Sant Baba Thakur Das ji who named me, also referred to me with a nickname, 'Tikka
Sahib'. He used to lead a very disciplined life and had great respect and regard for Guru Granth
Sahib ji Maharaj. He would do 'Choor di seva' being present with the Guru at all times. He
would always do 'Sukhasan' where the Holy Book is put to rest at night. Mahapursh would say
many servants stand to receive their orders from the kings of this world. As this Guru, Sri Guru
Granth Sahib ji is the Emperor of emperors, we should also stand in his service. That is how
much respect he had for the Guru Granth Sahib. He never gave up his duty towards Guru
Granth Sahib ji for anything, and he was a great `tiyagi bairagi' who had no affection for
worldly possessions, and would never ask anyone for anything. He would not leave his place to
go anywhere such were his principles. As he was a Mahant he always kept a full record of any
transactions. Baba Thakur Das ji was a descendent of the place of Baba Sanmukh Das ji. He
was taken away from this earth when he squired 'acitis', water in the stomach. Mahapurshs,
once they leave their bodies don't visit the earth in human form again. By giving their body
illness in exchange for taking away the illness of others, God makes them free of birth & death.
My father nursed him and took his blessings but his illness became a great problem and
17
Mahapursh after some time passed away. The ceremony of his funeral was carried out with all
the full customs and according to his wish, his ashes were poured in the Gangaji at Haridwar. A
bhandhara was held for his Sant Mandli at Haridwar. In the town itself a samagam was held
which included an Akhand Path and bhandara. All the six types of Sadhus Sanyasi, Bairagi,
Udasi, Nirmalay, Vashnav, and Nangai attended his ceremony, and Pandit Shyam Das ji was
offered to take over Mahapursh's place. A tilak, mark of saffron was placed on his forehead to
signify his responsibility. Also tilaks of saffron were placed on other important Sadhus. They
even placed a tilak on my forehead. With God's grace I witnessed the headship of a dehra
being appointed at this samagam of the Sant Mandli. It was the first time I had observed how
different types of Sadhus carried out rituals and interacted. I was really surprised by all of it,
but very happy in my heart to see so many Mahapurshs together.
18
3 – My Gurmat Studies
My Upbringing.
My sisters, cousins and the ladies of our colony would congregate for Sat Sangat each
day. They had set a few rules between themselves whereby they would get up early in the
morning on time, bathe and recite their prayers. In the evening they would do katha about the
fifes of the Gurus. All the women of the colony would attend and listen. There was great anand
in this practise from which the whole colony aquired and embedded religious thoughts. As my
family was quite religious, and as they kept the company of Mahapurshs, my interest in God
became stronger. My mother had a very charitable nature. Every Tuesday she would prepare
langar and distribute it among the young girls of our colony. On the days of our ancestors she
would give food to Sadhus and Brahmins. She would attend to all those that would visit our
house with great care whoever they were whether Sadhu, beggar, or guest. They would never
leave without hospitality and offerings.
Once I asked my elder sister, Bibi Harbhajan Kaur to build me a small dwelling in the
comer, along the boundary wall of our house. She built an initial structure from wood and later
plastered it with mud. When it was ready, I would sit within it and recite prayers from 'Sundar
Gutka' each day. It contained many Banis. I would start from the beginning and would continue
till it was completed over several days, almost in the same way as Path is recited from start to
finish of Guru Granth Sahib. I would ask my mother to prepare prasad in the beginning, middle
and end of each reading of the entire Gutka. Then after obtaining bhog of the prasad I would
distribute it to my family. Like this my early days passed by. I continued with my studies,
recitations and company of Sadhus. With the great blessing of Sri Guru Nanak Sahib ji Maharaj,
Sri Guru Gobind Singh Sahib ji Maharaj, and Guru Granth Sahib, I kept reciting the verses of
Nitnem each day received from the court of our Satguru Sachepatsha. Near our village a river
flowed known as 'Nasrala'. On its bank I had dug a deep pit in the sand somewhat like a cave,
and around it planted some small plants. Here also I would sit in meditation and recite Mool
Mantra continiously or recite Path from 'Sundar Gutka'. I did this for as long as I lived in my
village. The river was dependent on rain and no matter what season, summer or winter, I
would bathe there each day. Sometimes during winter, the elders of the town would say that I
might catch a cold and fall ill with pneumonia, but I would still bathe there. When the river
would run dry I would bathe with water from our well in the Haweli. With the grace of God,
another routine I observed was to stand in the water waist deep and recite five Japji Sahibs
while standing on one leg. After completing them I would then change over to the other leg
and carry on with a further five Japji Sahibs. I had picked up this practise from overhearing
conversations between Sants and their routine to acquire concentration of mind. Time went by
with Satguru's grace and my interest in reciting naam strengthened.
I would always avoid sitting amongst people and talking more than was required as a
child. I would remain in solitude. Even whilst studying I would keep to myself. From the
beginning of school I wore the Gurmukhi attire, which was a 'pyjama-kurta', simple shoes, blue
or yellow turban and the five K's. This was Guru's blessing. On many occasions I was pressed
by some teachers to change my way of dressing, but in front of my faith in religion they had to
bow. I had cleared my seventh class and was promoted to the eighth year. With God's grace I
cleared that year as well.
From the beginning I had taken care with purity & cleanliness in -food consumption,
and for however long I had the opportunity of staying at home I always had food prepared by
my mother. I would never attend anybody's birthday, marriage or other party so as to prevent
having to consume food there. With God's glory I stuck to this rigid discipline which I had
formed. I never gave anyone my partly eaten food and never ate anyone's partly eaten food
19
either. To eat someone's food in this way and to speak untruths are the two greatest hurdles in
the discipline of reciting simran. There is a great need for purity & truth for simran to be
fruitful. In school food was distributed on the birthdays of many leaders, which I would also
avoid eating.
The food, money or donation of a king is not right for the Sadhu people as it is not
earned in a rightful manner, and can destroy the bhagti of the Sadhu.
Doctors appointed by the Government would pay regular visits to the school to give
preventative injections and medicines to the students, but even here I would avoid partaking in
the activity.
As soon as I was able enough I started to wash my hair and clothes myself. When a
child is born it inherits some characteristics from its previous life, others it acquires from family,
and others still it obtains with experience whilst doing Sangat. With God's grace all good
thinking or discipline is obtained from the Saadh Sangat. If one acquires all the teachings of
the Guru then God becomes very happy. To live life according to Gurmat, the Guru's mind, one
gets happiness, but when one lives life chasing his own mind then there is always sadness.
Beginning life as a Sadhu.
Although Baba Jawala Singh ji could see into the future and knew my fate, he ordered
my father to give me social, religious and musical knowledge. As my father used to visit Taran
Taaran Sahib on the no moon of 'Amavasya' and on the full moon of Bhado, when I had passed
my eighth year I went along with him on one of these occasions. There was a bungalow of
those from Rasoolpur village, where Baba Jawala Singh ji used to stay. At that time Baba
Mahinder Singh ji was residing there, so we went to obtain his darshan. My father explained to
Mahapursh that Baba Jawala Singh ji had wanted me to complete my studies at school, and
now that I had completed eight years at school what was the order with my destiny. Although
the order had already been given by Baba Jawala Singh ji, my father wanted to confirm for
himself with Baba Mahinder Singh ji of my future. Mahapursh said, if Baba Jawala Singh ji had
ordered I continue with my studies then I should do exactly that. Thus I went onto and
completed my ninth and tenth classes.
When I was in ninth year, due to some internal problems in the school committee the
school was taken over by the Government. Some of the previous teachers were expelled and
new ones wouldn't join. Whoever was left to teach didn't really take interest in teaching the
students thoroughly. As a result, the outcome of that year of examinations was poor. The
course of the tenth year was almost similar. Only those who worked hard in their ninth year
could clear their tenth and many failed. With His grace I passed my examinations. When we
visited Taran Taaran Sahib after my studies had completed, my father requested Baba
Mahinder Singh ji again about my next stage of study. Jathedar Janak Singh who was in charge
of farming at Herkhowal, Sant Baba Maan Singh of Nangal, Sardar Seva Singh ji and many
other Gursikhs were also present there. Mahapursh replied that I should stay at dehra
Santgarh, Herkhowal and enroll at Hoshiarpur College. Jathedar Janak Singh ji who was sitting
nearby, said that they didn't have any resources for providing my study at the dehra.
Mahapursh had given his reply with much hope, but Jathedar ji didn't understand and only later
silenced himself. Sant Baba Maan Singh ji who was also present took control of the situation.
He suggested that I should enrol at `Khalsa College' in Malpur, which was named after Guru
Gobind Singh ji, and study whilst staying at his dehra in Bishanpuri, Nangal Khurd. He said that
Sant Baba Hari Singh ji of Kaharpur had contributed towards that college. The Principal of that
college, sevadar Harbhajan Singh ji was a great charitable person who had donated all his
property & assets to the college. Sant Baba Mahinder Singh ji accepted and gave permission to
my father. Thus I was to leave home and live the life of a Sadhu.
20
My elder Uncle's son, Sardar Pargat Singh, was a District Superintendent of Police
staying in Malpur proper. Although the college was nearby his house and they had a spare
room available, I was to stay with Sant Baba Maan Singh ji according to the order of
Mahapursh Mahinder Singh ji. I had cleared my tenth year in 1962, so from 1962 to 1963 I
stayed at dehra Nangal Khurd, which was the birth place of both Sant Harnam Singh ji and
Sant Baba Bishan Singh ji. Sant Baba Harnam Singh ji of Jian was the sevak of Sant Baba
Karam Singh ji of Hoti Mardan. Sant Baba Bishan Singh ji had built a sanctum in his fields here
where he had done tapasiya. Today as a fruit of their meditation there stands a beautiful
building known as dehra Bishanpuri. On many occasions Sant Baba Maan Singh ji would do
`Kotari' (one hundred Akhand Path) there and it became the centre of preachings for the
people. Dharam Kaur, the mother of Sant Baba Maan Singh ji took care of me here in the same
way my mother would have. She used to make sure that I ate before I went to college and
when I returned. There were only a handful of people that lived at this dehra. There was
mother Dharam Kaur, Sant Baba Maan Singh ji, Sant Gulzara Singh ji, and Mahant ji.
Occasionally some travelling Sadhus would stay over for a short span before they moved on. All
the Sadhus of this dehra used to love me a lot. It was an isolated place, ideal conditions for
meditation without interruption. I was to gain great anand while living here.
I enrolled at Malpur college and used to travel either on foot or cycle to the college. I
spent one year like this and kept practise of Nitnem, naam, and studies as part of my daily
routine. I also had the good fortune of taking darshan of Sant Baba Hari Singh ji of Kaharpur
on many occasions. Sant Baba Mahinder Singh ji would visit regularly. He had a special liking
for Sant Baba Maan Singh ji. As my father had served in the army and retired, I would receive
money from his entitled funds as allowance and therefore had no problem in college financially.
Also Sant Baba Hari Singh of Kaharpur assisted me where required. The Principal of that time
was Sardar Pritam Singh ji. He was a very religious man. In those days people had very little
belief in God. Many students in colleges would shave and cut their hair, eat meat and drink
alcohol, and do other wrong things according to the principles of Gursikhi. But God had kept his
hand on my head always and I always remained within the limits of the five K's.
Whilst at college I kept to wearing the Guru's attire. Even the Principal would wear the
same, the outfit which is the Gurmukh's true dress. Both Sardar Harbhajan Singh who retired
that year and Sardar Pritam Singh ji would show a lot of affection towards me. They would say
that although the name of the college was `Guru Gobind Singh Khalsa College', only I had kept
the seed of the Khalsa still alive within the institution in respect of wearing clothing, and
practising bani & simran. They told me that at any time if I needed anything I should visit their
office or house without hesitation. That is how much they used to love me. When China
attacked India, `National Cadet Candidate' classes were held. They taught us how to use
weapons and how to cope with a situation in war. Even at that time I was asked to change my
outfit by some officers. I explained to them that I had already enrolled myself in the army of
Guru Gobind Singh ji, and that I didn't need any different outfit for another army. On seeing
such determination even those officers had to agree with me. That is how much God had
supported me.
Throughout my life I have never had to eat food from any restaurant or cafe like
place. God has saved me from this temptation and also kept me away from the evil of eating
meat and drinking alcohol. I have never even tasted tea or garlic. That is how far God has
looked upon me. My lifestyle has been based on simplicity, simple food & simple clothes. I have
been saved from listening to songs, watching films, television & live performances, and the
reading of wrong books or magazines. To be like this is a blessing of Satguru. One's own mind
or cleverness do not help. Only with God's grace can then one stick to the rules of the Guru
and remain undeterred.
The one who lives within Rules (Rehat ), he is my Sikh. He is my Guru and I am his
follower.
Rules are more important to me than a Sikh.
21
Such are the words of Guru Gobind Singh ji. That year passed by and my examinations
were completed.
Living and Travelling with Baba Mahinder Slngh Ji
On the birthday of Sant Baba Bishan Singh ji during the month of 'Vaisakh', Sant Baba
Mahinder Singh ji visited Bishanpuri. He asked me to leave Bishapuri and go travelling with
him to meet various Sadhus and visit religious places. I obliged and we first headed to
Jamsher village where Akhand Paths were being held at someone's residence. In those days
Sant Baba Mahinder Singh ji was not known as he had not disclosed his status to the Sangat.
He and Sant Gian Singh of Mani Majra would take turns in reciting Akhand Paths. Harbhajan
Singh a fellow of my age, and myself would take turns in reciting Japji Sahib alongside Guru
Granth Sahib as is required during this service. Reciting an Akhand Path takes a few days to
complete. As several Akhand Paths were being held in succession there, turns were taken
reading the Guru Granth Sahib by Sant Baba Maan Singh ji, Giani Jodh Singh ji, Sant Inder
Singh ji, Joginder Singh and Baba Mohan Singh who were also on duty there. During these
Akhand Paths each day katha kirtan and Satsang were held by the people of town and all
would attend. Amongst them were Sardar Narinjan Singh and his mother Biant Kaur, known as
mother Loyi. Sant Baba Mahinder Singh ji whilst her made temporary residence outside near a
well. I would make sure that he received food and water as part of my duty. In the morning I
would give him a 'datan', a soft wooden toothbrush and would wash his clothes. Whatever
service was required of me for Mahapursh and the other Sadhus I would do with enthusiasm.
I would do this each day with my own free will and in return would receive many blessings
from them. This was my seva.
After the bhog of the Paths we went to `Hari ke Patan'. Orders had been given to
Baba Mahinder ji by Baba Mast ji that a Nishan Sahib was to be established there. Small rooms
were also required to be constructed for the purpose of holding Path, which I helped with. I
would spend. the allowance which I received from army funds on the making of those rooms as
seva of `Daan' (donation). There was a river which was some distance away from where these
rooms were being built. Since there were no handpumps or wells on the site I would fetch
water from some two miles away. A water pitcher carrier was used for this purpose, which I
had constructed by attaching a bucket to either side of a wooden rod. I also used the same to
carry bricks to the site from similar distances. On completion of the building the Prakash of
Maharaj was initiated and Akhand Path & langar were later held. As was instructed by Baba
Mast ji, Gurpurav of 'Puniya' were to be celebrated there. Sardar Sapuran Singh of Cheema and
Lala Parkash ji, were some devotees who began visiting me later on my visits to this place.
They would on many occasions visit `Hari ke Patan'. They still keep in contact with me even
today due to their affection towards me.
On separate occasions, Sant Mahinder Singh ji and I would visit members of the
Sangat who respected Sant Baba Jawala Singh ji in Dhina, Jamsher, Nangal, Sikari, and
Ghariyal. At the religious place in Ghariyal town Baba Mast ji instructed Baba Mahinder Singh
to construct a bell weighing some two and one half quintal. It was offered for the purpose of
calling town folk to that place when religious events were to be held there. We would also
visit Sant Baba Hari Singh ji of Makeriya at whose place Sant Baba Jawala Singh ji's death
anniversary was held. Although Baba Jawala ji did not want his death ceremony to be
celebrated, some members did so in love and memory of someone they admired highly. Baba
ji's reasons for not wanting them to celebrate his death was so that their efforts did not
impinge on their own bhagti. He had said that he obtained his brahmgian and wanted others
to reach the same not wasting their time in holding his remembrance.
At another place we would visit in Makeriya, Pandit Lal Singh & Giani Jodh Singh would do
katha along with Sant ji. Harbhajan Singh and myself would look after the needs of the Sangat.
Many others who were in Mahapursh Jawala Singh's Sangat would also be visited in the same
way. These included Sardar Variyam Singh and his son, Sardar Seva Singh in Uttar Pardesh,
Ker Singh of Dholpur, Sardar Isher Singh, Sardar Dharam Singh of Kashipur, Malook Singh from
22
Herkhowal, Master ji from Ghariyal, and Doctor Charan Singh ji.
Sant Baba Jawala Singh ji's death anniversary, which fell between 26-28th Katak, 11-
13th November would be held at Herkhowal. During this period Sant Mahinder ji would request
Pathi to recite from the Holy Granth held in the rooms of some Gurdwaras. In those days Sant
Maan Singh ji of Balachor would take turns to do the Path. The honour of serving as a Pathi for
these occasions was given by Sant ji only after having listened to prior readings of those Pathis.
Only those who read perfectly at a reasonable speed were assigned, where a chain of Paths
one after another would be held. Once, on completing ardas after Shri Guru Granth Sahib ji
had been read to the middle of the Holy Book, I prepared to bless the prasad with my kirpan, a
ritual that is acted after completing ardas. To my surprise I witnessed imprints of five fingers in
the prasad and a portion missing. I had never experienced anything like this before and was
not sure how it happened. I explained what had occurred to the Pathis. It was only then that I
realised it was a miracle, and that the Guru had himself graced the occasion and taken His
offering. If I had kept this a secret from the others then may be Vaheguru would always have
shown me this blessing. Since then I have never encountered it again. God had shown grace
and blessed me. At exactly 7:40 am on each successive chain of Akhand Paths thereafter,
Aarti, Ardas & diwan would be held. It has always been like this.
We would also visit the place of Sant Sunder Das ji of Rail Majra in Ropar District who
was guru brother of Sant Baliram of Uni. Sant Sunder Das ji was a great tapasvi and vidiwan.
The area where he used to live was very mountainous and he had dug three caves in the hills
where he would do bhagti. Sant Baba Shadi Singh ji of Ropar had met him in one of those
caves on one occasion and had learnt a few small Granths of vidhant from him there. Later
Sant Shadi Singh went on to become sevak of Sant Baba Kesar Singh ji from Bolina village,
who was in turn sevak of Sant Baba Harnam Singh ji of Jian. Sant Shadi Singh had given
himself entirely to Sant Baba Kesar Singh ji and had many miracles performed by him. He had
read Granths like `Sarkatawali' and 'Birti Parbhakar'. On the inspiration of Sant Baba Hari Singh
of Lodi Majra he became devotee of Sant Baba Jawala Singh. Since Sant Sunder Das ji had
expired the caves were left unoccupied. Baba Mast had kept many granths stacked in a box
there and he would refer to them saying they would come in handy one day. I was keen to
read these so called granths but did not manage to get the opportunity to do so. At that time
the caves were taken care of by Sant Dalip Singh of District Patiala, Sevak of Sant Amar Singh
ji. Sant Baba Amar Singh ji's sister Bibi Daya Kaur from Dameli was also a sevak of Baba Mast
ji. Later Sant Amar Singh ji created his own dehra at Rajpur Bhanyian. He had given great
knowledge of Gurmukhi to many.
My Destiny after my Studies
If you believe that the True Guru is your loving friend then one will slowly become
master of their heart and be able to control their mind. Until one doesn't give sacrifice of their
self to the Satguru, one cannot be enlightened by true knowledge. I was told in my heart to
take up the Sadhu's grace and shed my own wisdom and cleverness. Only then would the
Guru's teachings and mantra reside within me. Those who had the highest karma written on
their forehead, only they could aquire the above.
Some time ago on the banks of the River Satluj, Mast Baba Bhagat Singh ji erected a
Nishan Sahib on a hill. In this same place Sant Ratan Singh ji, a sevadar of Baba Bhagat Singh
ji built Gurdwara Kaath Sahib, and the Guru Granth Sahib was ordained there. The celebration
of Sangrand, the first day of an Indian month, and Gurpurav were started there and many
people would come to worship. Services would be held and the Guru's free langar would be
available throughout the day. Sant Ratan Singh was involved in emmense seva of the langar.
During the diwan of Hola Mahala and Dushera in Chamkor Sahib and Fateh Garh Sahib, he
would organise the langar for the events. I was fortunate to have stayed with him for some
time. Whilst there, each day I would visit the holy place of the tenth Guru, Gurdwara Bhata
Sahib and listen to the Katha of Shiriman Baba Gurbachan Singh Sahib who was visiting there
23
along with his disciples. Once I remember when I was graced with the company of this
Mahapursh. Babaji was giving analysis of a shabad. I felt much anand as the service was full of
nectar of the Lord's name. He was a great philosopher of the Sikh religion. During his lifetime
many of his disciples became giani, pathi, parcharak those who give sermons, and sangeetkar,
those who recite hymns. Another place was also erected on the instructions of Babaji on the
bank of the River Satluj in Ropar. I also travelled to this place and from there to Chamkor Sahib
on foot. Whilst here I paid my respects to the place of Baba Ajit Singh Sahib and Baba Jujar
Singh Sahib and drank the holy water from Boley Sahib. I was searching for what fate had in
store for me next.
Sant Balwant Singh used to live at his birth place, Barwana town. He would live in a
humble dwelling in his own fields and was a Sadhu of `Hoti Mardan'. I was fortunate to have
been in the congregation of this Sant here. In addition I also visited the pure place of
pilgrimage of a mast soul who used to live in Hidae village. This dehra belonged to 'audasi'
Sadhus and here I had discourse with that Mahapursh regarding Baba Shri Chand.
The one who leaves the world, detaching himself from love of relatives and
material gains, becomes strong within his beliefs. Through his good deeds he
acquires a sharp mind and can take control of it when it runs in different
directions.
I then went onto to live with Sant Baba Shadhi Singh ji at his humble dwellings on
the banks of the River Satluj. He was a man who would raise money through charity and
contribute those funds to feeding the poor or building holy places, inspiring others to do the
same. He had done seva of Diori at Anandgarh Sahib. We would travel to wherever his
associates lived to congregate with them. Our means of travel would be a single pedal cycle.
I a humble servant would pedal whilst Mahapursh would sit on the back seat. During my
short stay here I would bathe in the River Satluj every day regardless of the weather. I would
then stand in the river and recite Nitnem, or on the banks of the river I would practise thirty-
three strings of rosary of the Mool Mantra shabad. In this same area there was a cave of a
Sadhu who had passed away some time earlier, where he would recite his naam. I had the
opportunity to visit this cave, and there met a Gurmukh who was visiting the cave at the
same time probably for the same reason as myself. Searching how to get nearer to
Vaheguru. The Gurmukh asked me, "You have come in the form of a baba. So what have you
achieved so far?" I replied that what had been given to me by the good Lord I could not
describe let alone contemplate. I told him that those who had aquired this taste were only
able to understand it. He was content with my reply. Living life as a sadhu had taught me, to
respect another Sadhu.
Baba Trilok Singh ji a Mahapursh had made a dwelling in his sevak, Bhai Teja Singh's
fields who had donated four `kilay' of his land to Baba ji. This Gurdwara was named Ramsar
Sahib, and a `Sarowar' was also made there. Next to this place runs a canal. Sant Baba Dhan
Singh of Khawaja Khark came to this place while I was there. Here he enlightened others
through knowledge. Sant Baba Dhan Singh's routine was to do katha from Faridkot Tikee and
once each day from Guru Granth Sahib. He was at that time in charge of the seva of this
Gurdwara. The elder Babaji used to do service (katha) from Faridkot Tikee. Even I for as long
as I stayed there did katha. Many people congregated from villages 'Shejadi', 'Shakur','Khawaje
Khark', 'Ghalan Nagar' and 'Phearushehar'. 'Mseaya' is celebrated there. On the days of Mseaya
and Gurpurbs many devotees would arrive to recite hymns and give service. Giani Lal Singh
and Giani Gurdial Singh ji from 'Mehna' would visit. Giani Gurdial Singh would do the Katha. He
had taken his vidya from DamDama Sahib, and gian from Sant Baba Attar Singh of 'Mastuwana'
dehra & Sant Kartar Singh of 'Dhakan'. His nephew Giani Jeet Singh and myself also gave katha
here. Sant Guljara Singh from Nangal would also come here with lots of enthusiasm and would
stay here for some time.
Baba Jawala Singh ji's order to my father was that I should study Brahm vidiya.
Sant Mahinder Singh had already put me on that path by teaching me the meanings of the
24
Guru Granth Sahib. I had also gained familiarity reading Nanak Parkash, Suraj Parkash &
Panth Parkash with Giani Jodh Singh. But this was not enough as I wanted to study the
higher Granths and learn Sanskrit. I also wanted to read and understand Guru's 'Larevar',
Dasam Granth, Bhai Gurdas's writings, Bhai Nand Lal's writings, and other aspects to the
Gurus' history, but it had not been possible. During my time with Sant Mahinder Singh ji I
gained a discipline and understanding of leading a life as a Sadhu, but I had not aquired the
knowledge I was so desperately searching. In 1965 in the month of Bhado, I came to
Santgarh dehra Herkhowal and requested permission from Sant Baba Prem Singh with my
future. I was told that I could make residence there and learn teachings from the various
Sadhus living at the dehra. I was to stay here for next two years of my journey. At that time
Pakistan and India were at war, and Guru ji blessed the country with victory. I had stayed in
service of Sant Baba Mahinder Singh ji from 1963 to 1965. Occasionally during that time I
would visit Anandpur to do seva at Baba Jawala Singh's place, dehra Herkhowal or Kesgarh
Sahib, and receive blessings from Baba Bhajah Singh, Sant Baba Prem Singh & Sant Baba
Gajan Singh. Now I was stay with them.
At Santgarh Herkhowal, Sant Amar Singh ji had started katha of Guru Granth Sahib ji
so I would read alongside him learning meanings. In the evenings Sant Amar Singh would
choose to provide sermons on Suraj Parkash, Nanak Parkash or Panth Parkash, and again I
benefited. However, Sant ji had only read the Granths of Vidant up to Vichar Sagar, so I wasn't
able to profit enough on teachings. Also at the dehra there was more attention paid towards
farming & preparing langar, which was all good but not the path I wanted to take, and when
there is more than one organizer each one tries to do things their own way. I was slightly
disillusioned with not having received what I sought after, so I ventured to Ropar to Sant Baba
Shadi Singh ji in the hope of learning more, but here the focus was again on langar, katha &
kirtan. In the same way I went to Khawaja Khark to Baba Dhan Singh ji, which was the place
of the guru brothers of Baba Jawala Singh ji & Baba Tirlok Singh ji, but here also I did not find
what I wanted. It was around the time of the death anniversary of Baba Jawala Singh ji. I had
decided that after attending the ceremony in Herkhowal I would then travel to my birthplace
Kalra and contemplate what I should do next.
Baba Mast and the Places Visited by all of us together
Jathedar Santa Singh, Sant Batan Singh and Sant Labh Singh ji used to stay at some
huts at Anandpur Sahib, amongst which was also the hut of Baba Jawala Singh ji. The latter
was the sevak of Sant Baba Prem Singh of `Moiya-di-Mandi', a Gurdwara in Anandpur Sahib.
Sant Baba Prem Singh had established it and given it that name which meant the `market of
dead people'. It reflected those who had killed off their ego before they would reside there.
These sevaks and another, Sant Jiwan Singh who had stayed at Herkhowal for sometime would
have the duty of preparing langar during Baba Jawala Singh ji's time. As they lived on the
grounds of Kesgarh Sahib they would take cooked vegetables to Anandgarh & Kesgarh Sahib
and would prepare langar for all the sevadars there. The arrangements of their daily upkeep
for requirements such as soap, oil, clothes, etc. were provided for by Baba Jawala Singh ji.
Sant Baba Bhajah Singh ji also used to stay at those huts occasionally.
Baba Mahinder Singh ji had decided to stay at Herkhowal permanently but Vaheguru
had other plans for him. Instead he was only a visitor and would visit Baba Mast ji in Dameli.
Baba Mast ji whilst sometimes staying at Anandpur would visit Taragarh nearby where the
wells of Bhai Ganaiya ji exist. Other times he would go into the mountains away from everyone
to recite naam. He had also made a small hut at 'Thane-de-Patan' where he would recite naam.
He would hold langar at `Mata Jeetoji' in Agampur, at Horgarh Sahib and Lowgarh Sahib,
Gurdwaras around Anandpur Sahib. When devotees with health problems would visit Sant Baba
Mahinder Singh ji he would ask them to take medicine from Baba Mast ji, which he would
prepare in tablet or powder form from herbs.
25
Once we all travelled together to Daulowal, the place of Guru Har Rai Ji. We were
travelling on our way when a Mast Sadhu came running out of a cave and started calling us. He
had long untied hair and a beard. Sant Baba Bhagat Singh ji, Sant Baba Mast ji & Sant
Mahinder Singh ji were walking ahead of Harbhajan Singh and myself. He asked us to stop so
we did and he walked up to us. He started telling us a story which described a giani, "There
was once a giani by whose katha & youth a woman was attracted. The giani got to learn of this
and swiftly left knowing that the situation might lead him astray from his path of religion. She
however followed him. The giani would never stay in one place for too long and changed his
place of preaching three-four times. Eventually, he was captivated by her beauty, which led
him away from his goal." He seemed to be warning Harbhajan Singh and myself indirectly of
how easy it was to fall for the material world. "That is what beauty can do," he said, "Only
Satguru can save one from it." After that he discussed a few other things with the Sants and
returned to where he had come. At the place of Guru Har Rai ji in Daulowal, a lady sevadar
who wore Nihang attire would serve the Sangat. She was a great sevadar and would knead
flour with butter, milk & almonds to make dough with which she would prepare chapatis to
make a `churi', where chapattis are broken into small bits in pure butter. She would prepare
this, and rice pudding with best quality nuts & raisins, cloves and dry coconut bits which she
would distribute among the poor people of the mountains. After visiting we returned back to
Anandpur Sahib. Throughout our travel Baba Mast ji would utter words as he pleased due to
his mast nature.
When China attacked India, Baba Mast ji donated a whole set of trumpets to Naina
Devi Temple. Everybody there wanted to know why he had done this. He said that as China
was going to attack he had left those instruments there to stop it from entering. Such were his
mysterious actions. Once when Mast ji visited Ragibagh there was a storm. He asked me to
throw buckets full of water from the well over him. I thought to myself what can stand in the
way of storm, but as Mast ji said I did and the storm stopped. Mast ji was a sevak of Sant Baba
Harnam Singh of Jian. Once Baba Mast ji along with Sant Baba Mahinder Singh travelled to
'Guru-ka-Lahore'. Baba Mast ji decided to wait outside Seva Sahib Gurdwara while Baba
Mahinder Singh ji went into get prasad. Baba Mast ji somehow slipped outside and managed to
break his arm whilst Baba ji was gone. When Babaji returned and saw Baba Mast sitting with
his arm broken he immediately decided they head back to Anandpur Sahib. There his arm was
repositioned and plastered, but later Mast ji broke free from it insisted that there was nothing
wrong with him. Bhagat Singh of Jandi happened to be visiting and set his arm to its correct
position again, but again Mast ji managed to break free. He had asked Mast ji not to wander
far to prevent his arm from dislocating, but Mast ji was exactly what his name described him as
and he would go wherever he pleased. As Baba Mahinder Singh ji was ordered by the
Mahapurshs to remain in the service of Baba Mast ji he remained with him at all times and kept
to his words. Accordingly Baba Jawala Singh ji had made arrangements that Baba Mast ji was
supported financially such that good spirits as him didn't have to ask anyone for money. The
people who were requested to contribute by Baba Jawala Singh ji, were Sant Gajan Singh, Sant
Prem Singh, Sant Bhajah Singh, Mast Bhagat Singh, and Nagina Singh. For some time
Harbhajan Singh and myself also stayed with Baba Mast ji and whoever visited him for darshan
we would attend to with langar. From Guru ka Lahore we went to Gurdaspur to the rented
house of Doctor Chanan Singh who was employee at the Civil Hospital and a devotee of Mast ji.
The doctor placed a new plaster on his arm but as previously Baba Mast ji found it
uncomfortable. Only on the request of his devoted sevadar he kept it worn.
While here I would visit the house of Gurdial Singh Bhalla of Goindwal who lived about
three miles from Dr. Charan Singh's house for butter milk for Sant. In the nearby town known
of Bathnala Nagar, Sant Baba Hari Singh of Makeriya had erected a Gurdwara in remembrance
of Banda Singh Bahadur where he ran a langar. I would visit there during the day while Sant
Mahinder Singh would go to stay with Baba Mast at Dr. Chanan Singh's house. Here Baba
Mahinder Singh ji started teaching Harbhajan Singh and myself the meanings of Guru Granth
Sahib. He would make us read two pages each day and then recite them twenty-five times so
that we knew the meanings off by heart. We both respected Baba Mahinder Singh ji a lot and
26
never sat or slept at the same level as Mahapursh. We would sleep on the floor regardless of
the season. We would even get up before him and slept after him, throughout the day being in
his service.
Doctor ji, although himself didn't wear a turban he was a devoted follower of Mast ji.
One day while staying at doctor's residence he sent his nephew who had visited from America
with Baba Mast to the Jawala Devi's temple. When Baba Mahinder Singh had returned he asked
the whereabouts of Baba Mast ji and I told him where he had gone. I was explained later while
catching a train to reach them that I should not have left Baba Mast ji out of my sight. Jawala
(light) Devi's temple is where there is a light burning naturally without any source and thus it is
named so. On reaching there we asked the priests of that area if they had seen a Mast Sadhu
by giving them his description. We got to know that a Mast had visited who had been referring
to some of those there in a bad manner. He had taken prasad and then gone to rest some
where. By the time we had found them the doctor's nephew was tired, exhausted and
distressed with Mast ji's activities. We had bought some food with us which the doctor's
nephew ate. Mast obviously as the name suggests was not one who needed to bother eating,
but nonetheless he ate. I also prepared some more food and gave it to everyone. The water of
the area was not good as on drinking it one could get diarrhoea so it was avoided. The nephew
of the doctor was by now deciding to head back home. It must have been a difficult experience
not having lived with Sadhus before and living with Mast ji must have given him the wrong
opinion of us. The nephew took permission from us and left as soon as he could for Gurdaspur.
We also after a little while headed back to Gurdaspur. Mast ji and Baba Mahinder started
walking on the journey back with their umbrellas under their arms and I followed with some
belongings. We reached `Jawala Mukhi' and from there we caught the train back.
Keeping to the request of the group of Sants Baba Mahinder ji went to reside again
with Mast ji at the doctor's house. As the doctor was living on rent it was difficult for all of us
to stay there together. The financial status of the doctor was also not very strong although he
did not show it. Harbhajan and myself had initially stayed at the doctor's house for almost
three months. He had done a lot of seva for us all as well as his Mahapursh Mast ji, so Baba
Mahinder Singh ji decided that it would be better if Harbhajan Singh and myself stayed with
another sevak for some time. We stayed in this way for another few months. Baba Mahinder
Singh ji would during the day visit us and in the evening I go back to doctor's house. We
would do our recitation and would learn the meanings of bani from him in this way. Later
Baba Mahinder Singh ji was told by Mast ji that he had fulfilled enough seva for him, and that
he should leave to meet his own sevaks. Baba Mahinder Singh ji accepted and we all decided
to leave Gurdaspur and head elsewhere. We travelled to Uttar Pardesh where there were
devotees of Sant Mahinder Singh ji. Akhand Path was held by the Sangat there. In the evening
Giani Jodh Singh of that area would recite Katha of Suraj Parkash & Nanak Parkash and I
would read with him. While in the morning, Katha of Vaak of the day was performed. The
Sangat of UP would respect us a lot. In those days there were not many established houses.
Many families stayed in wooden houses in or near the forest. So Sant Ji would resort to
visiting Anandpur Sahib on regular intervals. He later made a hut there where he would reside.
Eventually Baba Mahinder Singh ji started staying there for longer periods.
Meeting Sant Suhail Singh Ji
When I was back in my home village Sant Baba Suhail Singh ji of Kokari was visiting. I
had first met Sant ji in `Nagar Kalra'. Sant ji was Bal Brahmchari and from a young age he had
a very caring nature. He was a Nirmalay Sant and with the grace of the Guru he had aquired
the greatest knowledge. He had promised me one day that he would give his vidya to me. His
guru teacher was Baba Uday Singh ji. Even after giving up his body Mahapursh Uday Singh ji
would meet with Sant Suhail Singh ji.
27
A few members of the sangat had told Sant ji that I was within the area and thus he
sent for me. I went to see him with some fruits as offerings and paid my respects with
Namaskar. I was about to sit down on the floor but he asked me to sit on a chair. He
respected the Sadhu form and those of that discipline. As soon as I had sat down he asked me
whether I had studied or not. I told him about my schooling & college and that I had read the
Guru Granth Sahib. I also told him that whatever else I had knowledge of was through having
listened to katha. I explained to him that my knowledge was not complete. Mahapursh said
that the Sants of dehra's of the Punjab were the enemies of knowledge. Even Sant Baba Prem
Singh ji of Haridwar would say these words. On this basis he offered me the opportunity to
join with him. He said he was told by a palmist certain aspects about his life. Amongst them
he was told that he had another seven years to live, and since all those other things had
turned true, he said it was very likely that the span of his remaining lifetime would also stand.
He said that he had given knowledge to many Sadhus and family men, and I should by
reading and gaining Shastri & Brahm vidya, serve my country and community. I was told that
I should earn respect and make them proud through this way.
The place was not in good condition at the time of my visit so I requested Sant ji to allow me
to tidy it as I did not see it fit to live in. Baba Ji's reply was, "Take from me a cradle of
knowledge rather than a cradle of bricks." I remained seated when Baba Ji uttered these
words in non-gesture. I was to have the good fortune to remain in the feet of Baba Ji for the
next seven years of my life.
My Stay with Sant Suhail Singh and Learning of Various Granths.
It was Mahapursh's routine that he would get up at three o'clock in the morning bathe
and sit on solid ground and recite simran chanting with a rosary. With the sunrise he would
partake in the consumption of water and food, and then he would start teaching students from
the religious books, telling them of the righteous path. All the students would arrive at there
respective fixed times. What ever Granth they wanted to learn they would acquire teachings of
it from Mahapursh. In the mornings my service for Mahapursh would be to clean the floor,
àsan' where Mahapursh would sit to recite naam. I would lay a cloth there and then do
Parkash of Guru Granth Sahib ji in a room adjacent to it. Once I sat on Mahapursh's àsan',
which was covered with a mat made from coir. When Mahapursh saw me he gave a teaching,
"When Hanuman received vidya from the Sun god he sat at the same level as him and later
found he could not retain any of it." Mahapursh was pointing out that when acquiring vidya it
was important one never sat at the same level as their guru or on the same asan. I apologised
for my lapse in memory. He said whoever wanted to be enlightened with knowledge, that
person should show respect to their guru teacher and the place where he sits. I remembered
that Shri Ram ji's asan was always three feet above the ground of Lakshman when Lakshman
sat to acquire vidiya from him. If Ram ji sat on the ground, Lakshman would dig three feet into
it and sit there, but never at the same level as Ram ji. Another protocol I adhered to, when I
wanted to say something to Mahapursh, would be to always stand on his left hand side or in
front of him. Thus by showing respect towards Mahapursh I learnt how to gain vidya from him.
Mahapursh had heard me recite the Guru Granth Sahib and he acknowledged that I
had learnt the meanings of the Holy Book from Sant Baba Mahinder Singh Ji, Giani Jodh Singh
and another, Sant Amar Singh ji. With the grace of God the path I performed to him that day
was pure and continuous. Hence Mahapursh did not see it necessary for me to learn the
meanings of Guru Granth Sahib again. Babaji then began on the granths which I was to learn
over my stay with him. Amongst these were,
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Pandit Hardiyal Ji's Jog Darshan; Ayurved;

'Chanaka Raajneet
Kavi Senapti;
Pandit Gulab Singh Ji Vedant Darshan; Nanak Parkash;
from Kashi's 'Bhavar
Samrath';
'Vicharan Mala of Pandit Shamved; Suraj Parkash;
Anath Ji, Baerang Shatak:
Ji Baerang Shatak;
Bharthiari; Arig; Bhai Garab Das's Varan;
Parbod Chander Jujar; Kavit Swayay;
Natak;
Vichar Sagar of Pandit Gulab Shri Bhavad Pran; Dasam Granth;
Singh Ji of Kashi (a great
Vidwan);
Vichar Sagar; Vishnu Pran; Sarvalo Granth;

Pandit Nihchal Das Ji Tarak Sangray, Shivpuran; Panth Parkash;
Dodoo Panthi' (this has
twelve books);
and like wise 'Mokash Six Shastras - Mahima Parkash; Pataniji,
Panth'of Pandit Gulab Kutarjali Jog Sutar; Uhermimanas, Sankhdershan
Singh Ji; Niyay; Vishayshak;
Vedant Sutar;
Kapil Muni;
Adiatam Ramayan' of Megh Vinod; Vartak;
Pandit Gulab Singh Ji;
`Panth Gersi' Dassi; Vedanat Beas; Bhasha;
'Tatab Anusandhan'; Karmiami; Ajar Ved;
Birti Parbaker; Purnsaman; Bhav Parkash;
Sanskrit Di Baya Karan JaiMani; Bagbhat;
LaKaram Vipak Sanhit
Shrimat Bhagwat Gita; Utheri Mansa; Shusrath;
Vivek Chura Mani; Shri Bhavad Pran; Megh Vinod;
108 Upnishta, out of which 9 are - lirshavas; Etray-Taetray; Munduk
Mundook; Shweta-Shwir; Shandong; Brahdarnak; Kath Upnisht, etc.;
The Nature of Baba Suhail Singh Ji
Mahapursh would never allow seva of himself to be done by another Sadhu. If a

Sadhu was younger to Babaji he would never call him by his name. Instead he would refer to
him as `Swami Ji'. In the seven years of mystay with Mahapursh he always referred to me as
`Swami ji'. He would do all his household duties himself, including grinding the millstone for
making flour. He would never get his clothes or utensils washed by anyone. Even water for his
bathing he would fetch himself. As he was a Sadhu who ate by doing bikshah, he would go
out to collect his intake on his own. Bhiksha is a way that some Sadhus choose to live. It is
not equivalent to begging. This activity involves visiting only three households in one day to
ask for prepared food. Begging is where one does not stop asking for more. In this way the
person asking for bikshah eats whatever is offered to them only from those households and
then starts reciting their bhajan. An amount of the benefit from reciting bhajan- itself is then
distributed amongst those that made the offerings. If no food is provided to them they go
hungry until the following day. They will not take money or other thing as bikshah. On
29
Sangrand people would offer grains to the dehra which in turn Babaji would distribute out to
birds. He would prepare dough by mixing flour, salt and jaggrey (`gun') and feed it to herds
of cows, or if there were any poor persons or travellers he would do seva for them.
Mahapursh was a `theagi-biragi' and he didn't get involved in making followers. These
were also the same principles of Pandit Bhan Singh ji. Whoever was interested in vidya, be it a
Sadhu or family man, they could learn it from him. Pandit Bhan Singh had funded the
establishment of some schools within the area, the teacher salaries of which were provided for
by Pandit Bhan Singh ji himself. Due to this Baba Suhail Singh ji also held the same values. As
a mark of respect, Primary & High schools were named after him in Kokri and Nathuwal
villages.
The Various places visited together by Sant Suhail Singh & myself
Every year Sant Suhail Singh ji would visit Haridwar on the no moon night of Bhado.
On the day of Kumbh Mela he would visit and hold a bhandaray in the name Pandit Bhan Singh
ji. Kumbh (pitcher) Mela is referred to by this name as in Hindu Mythology the 'Devtas' had in
their possession a pitcher full of nectar which made them eternal. It is said that certain drops
of this nectar fell on the earth at different places where this fair is now celebrated. The
gathering is celebrated every twelve years. In the old days it was celebrated so all Saints could
get together in one place and share their knowledge. Today it is celebrated more for festive
reasons rather than pure practical ones. There is another mela which occurs every six years
called 'Ardh Kumbh' which means `half Kumbh'. Sant Suhail Singh was lovingly admired within
highly knowledgeable Mahapurshs. When I travelled with babaji to the of Kumbh Mela at
'Trimbhkeshwar' I saw how much babaji was respected. Shriman Pandit Sucha Singh Sahib
provided a seat for babaji at his own level. In this Mela I was honoured by being included as
one member of the `five beloveds' (Panj Piyaray). On that occasion the Guru Granth Sahib was
seated in royal manner on the back of an elephant and I was fortunate to have been given the
honour of majestically waving a fan over the Guru by Pandit Sucha Singh Ji. I witnessed Kumbh
Mela first hand. I also took the bathing ritual there, and paid homage at the blessed mountain
where 'Gotham Rishi' made the Godawari River appear.
At the Mela Pandit Suhail Singh ji took me to Baba Jaimal Singh ji of 'Bhoori' for his
darshan. He and Baba Karam Singh ji (guru teacher of Baba Jawala Singh ji) were both
Mahapursh of Hoti Mardan dehra. Baba Jaimal Singh had made the Gurdwaras of Baba Deep
Singh & Baba Manj Singh in Amritsar, and both of them had contributed to the Darshni Dorian
at Amritsar & Gurdwara Fatehgarh Sahib. At 'Sath Sarowar' of Haridwar, Baba Karam Singh had
an 'asthan', place of stay where groups of Sadhus would visit him to discuss topics on shastras.
Here he would do bhandaray for the six types of sadhus, followers of Guru Nanak - Nirmalay;
followers of Shri Chand (son of Guru Nanak Dev ji) - Udasi; followers of Krishna - Vaishnav;
followers of Ram Chandra - Bairagi; followers of Gorakh Nath - Nangai; - Sanyasi. He was
himself a `Nirwan' Mahapursh. In one particular bhandaray he distributed langar himself and I
was given two fried chapatis called `puris' as blessing from him. After I had finished eating, he
wouldn't let me pick up my used pattal (plate made from leaves) for disposal. He himself came
by to pick it up and dispose of it. Mahapursh had such non ego and devotion to seva. He
showed a lot of respect to me and later he would send many baskets of fruits and sweets to
me through Sadhus. Baba Karam Singh ji had done seva of Baba Bota Singh's Shaheed Ganj,
Bhai Manj de Asthan and Fategarh Sahibjade's Gurdware. Babaji made me realise that within
seva one can obtain all happiness.
From the Kumbh Mela we then went to Huzur Sahib where we stayed for several
days. We did seva of langar, listened to katha & kirtan at both times within Gurdwara Sach
Khand, and did the pilgrimage of all the nearby Gurdwaras. Baba Nidhan Singh's dehra was
also nearby where Baba Harnam Singh ji now stays. He blessed me with a `saropa' on that
particular visit. Our pilgrimage then took us to Gurdwara Nanak Chera. This was the place
30
where Peer & Jakoob Jalal Din told Guru Nanak Dev ji that the water of that area was salty
and requested Guru ji for a spring of fresh water. Guru Nanak Dev ji made a spring appear
there by touching his feet on the ground. The water has healing properties, which rids sick
people of their illness upon them drinking it. From here we then travelled to Hyderabad and
then onto Nagpur where we visited a devotee of a Nathuwala Sant.
Our yatra then finally took us to Delhi to all the Gurdwaras there. Baba ji's nephew,
who worked for the Indian Railways, had residence in Delhi so we made residence there while
on our visit. We visited Gurdwara Damdama Sahib near 'Humayun-Makbra' where the tenth
Guru made an Ox fight an elephant. Whilst travelling around Delhi, I was involved in an
accident when boarding a bus. I received an injury to the back of my head, but with the grace
of God I was saved and it was not serious. We went to a Sikh doctor who on examining me
said that I would need to have my hair removed from the area of injury before he could treat
it. I told him that as a Sikh, each day I did Ardas such that as long as I lived I would never
have to cut my hair. I told him I would rather die than to have my hair murdered. We left his
place without getting my wound dressed and went to a nearby Hindu-Bengali Doctor, who
actually said that I had been saved only because of my hair and turban. He gave me some
medicine and said, that because of my belief I would be cured. Because of his belief and due to
Gods grace his treatment worked on me. At the time we were visiting Sis Ganj Gurdwara where
Baba Tegh Bahadur had given great sacrifice of his head. Babaji said a bad thing was to
happen to me, but because we were visiting the Gurdwara that situation was avoided and I
only sustained a minor injury to myself. It seemed that Maharaj had avoided a possible
calamity which was to occur and cut my previous sins. My age was around twenty-one at that
time. With the grace of Guru Tegh Bahadur we were able to fulfill the yatra of Sis Ganj Sahib,
Bangla Sahib and other Gurdwaras of Delhi. After the yatra which included Gurdwaras Mata
Sunder Kaur, Mata Sahib Kaur, Moti Bagh, and Damdama Sahib we went back by train to
Ajitwal station and from there to Kokri Town.
My routine and Learnings while staying with Sant Suhail Singh Ji
Many Giani and Pathi acquired knowledge from Baba Suhail Singh. Among Sant ji's
students were Harbhajan Singh Nirmaley, Nihang Sucha Singh, and myself. Throughout the
fortunate time I stayed in the company of Mahapursh I would each day recite the Vaheguru
mantra eighteen thousand times. I would in the morning wash my hair, wear clean cloths, set
my seating on the ground, and keep lit essense sticks & a burning oil lamp to my side, with a
glass of fresh water. Then I would sit on the ground in a yogic position and recite the Vaheguru
mantra six thousand times in the morning, six thousand times in the afternoon, and six
thousand times in the evening. Some days I would do either twenty-five, fifty-one, or seventy-
five Japji Sahib paths. All this would be in addition to Nitnem done according to the appropriate
time.
Mahapursh would never have anyone do any of his household duties for him. So, when
he would go out I would clean all his clothes and colour them with the `geru' colour. There are
two types of geru colouring, one type is used to colour the horns of buffalos, and the other is
used to colour the clothes of Sadhus. It looks somewhat like a mix of yellow and red. The other
for clothes looks like pure red. After Mahapursh's clothes would dry I would fold them and
place them appropriately. When Mahapursh would return he would ask why I would do this
seva and I would reply saying that it was my duty. I would also lay his bed and keep
cleanliness. I would do all this when Mahapursh was not present. When Mahapursh was around
he would never allow me to touch any work for him. He was model of nonmaterialism (theag-
birag).
In the seven years of my presence with Mahapursh we never had one argument. No
one ever thought he was greater or lesser than the other. Although he wore saffron coloured
cloths being a Nirmalay Sant, and I an Amrit Dhari, whose discipline was of the five K's, we
31
never spoke ill to each other. Nirmalay Sants have a separate identity and discipline, as they
take on preaching to any kind of community and religion, as did Guru Nanak Dev ji. He was
a true Mahapursh. Mahapursh taught me how to prepare herbal medicine from plants and
from metals called 'kushtay'. He also gave me practical experience in preparing these
medicines. As he was a registered 'Vaidya Raj' (ayurvedic doctor) he also guided me to take
examinations and qualify for the same. He tutored me in qualifying for registration from
Punjab & Haryana Governments for Ayurved and Unani (another type of medicine)
certificates. My Registration number is 12500. He would tell me many times that the trade of
giving medicines to the poor was a very good deed, and by ridding someone of there illness
Vaheguru is easily pleased. In this way one also gets blessed. He said that this science itself
also forms part of a field of knowledge. Those that don't believe in God or religion will visit a
doctor for their ailments, and in this manner they too become devotees of Vaheguru. So in
every manner I was taught the importance of seva. Through providing gian from reading
vidya, and providing remedy from practising medicine.
Mahapursh gave me many teachings. Amongst these were, even if someone hated me
I should never hesitate to give them knowledge. Also, no, matter how many times one asked
me the same question again and again to never lose my patience. He said, hold gatherings of
sharing knowledge (vidya) and teach with love. Recite and make others recite. This was my
seva of enlightenment for the country and community. He told me that I should hold
gatherings of langar too. To organise langar was a great seva, and to give a hungry person
food and to make that hunger disappear was a blessing. He said with all these efforts
ultimately the sangat would benefit, but in the end I too would receive the same. His thoughts
for others were far sighted. He would say that even if one repairs pathways it was a great
comfort for all that used them, then even the blind and disabled could travel without
inconvenience. To remove stones or thorns from a pathway so that no one is troubled, in the
same way was also a form of seva.
Doing seva at Gurdwaras was foremost is Baba Suhail Singh's teachings, because if
there was a Gurdwara only then would there be katha, kirtan and satsang from which people
could benefit. The lighting of essence sticks, sweeping floors of the Gurdwara, wiping shoes
of the sangat, preparing langar and its distribution, were also considered great deeds by him,
as was the erecting of Nishan Sahib for a Gurdwara. To wed off the daughter of the poor, to
help a poor student gain knowledge by giving him books, to contribute money to charitable
organisations for the disabled, and through playing music for the blind or disabled were all
considered as seva. These were some of the most important principles of Mahapursh. He
would himself contribute seva of `taran' (physical) &'daan' (financial) to the building of
schools, colleges and hospitals.
From the privilege of acquiring knowledge of Granths from Mahapursh, I learnt from
him teachings of how to remain in solitude and the warnings of the two greatest forms of
materialism (maya), money & sex. Mahapursh also gave me knowledge from Granths of
astrology. For these reasons my regard for Sant Suhail Singh ji was unparalleled. As Tulsi ji has
said, true friendship can only exist between those two people who have the same wishes, same
beliefs (guru), same way of praying, same eating, drinking and attire. These are the six pre-
requisites required for friendship to exist. While I was staying there I would also visit 'Killiwale'.
I would pay my respects at the places of Sant Baba Kartar Singh & Sant Baba Sang Singh,
sweep the floor there and do Karah Parshad. By doing this I would obtain the blessing of those
Mahapursh. While I was with Mahapursh Suhail Singh ji I was always content. Today when I
look back I realize that I cannot repay him for the eye of knowledge he has given me. Even if I
had all the time of the four ages it would not be enough. Man is born with two eyes with which
they can see and run their world. But there is a third eye, that of brahm vidya through which
people can make their next world comfortable. So with purity of mind, speech and body I was
always content.
Àvdhoot' is a type of guru, who when reciting bhajan can become spiritually
enlightened but cannot show the same path to the Sangat as he does not have `Shastri' vidya
32
(knowledge of granths). They do not classify themselves as vidwans (knowledgeables) and

thus they cannot explain to others how to attain the same spiritual level. However, those who
are enthusiastic whose minds hold no doubts, can gain from them, but they only ' number a
few. The Mahapursh who is both spiritually knowledgeable and has Shastri vidya can help the
masses. Mahapursh at many times would make me recite meanings and read granths for
twelve hours at a time continuously. He would always bless me and once stated that wherever
I went I would pass all the tests of life put forth before me with the Guru's grace. At each
stage I would be respected. Mahapursh told me that when he would give up his body I should
hold a Path each year in his remembrance. So each year at either Sultanpur Lodhi, Gurdwara
Ber Sahib, Fategarh Sahib, or other times Hazur Sahib, I would hold a path and langar in his
name. Mahapursh spent at least fifty years of his life in Kokri town. No one pointed any wrong
of him throughout this time. He led such a pure lifestyle that the town folk and those of the
surrounding areas really loved and respected him.
Sardar Lakham Singh Gill and his daughter were sevaks of Sant Suhail Singh. He would
visit Mahapursh many times to receive his blessings. He built roads, provided electricity to
dehras, samadhs and the Gurdwara inside the town where Pandit Bhan Singh ji used to reside.
Sardar Ganga Singh of Mansoorwar, and his wife Mata Sada Kaur respected Mahapursh a lot.
He had stayed once or twice at their place. I also had the privilege to visit their place and
found that the family's seva and love was overwhelming. That is how much devotion they had.
This family was blessed by Pandit Bhan Singh ji and was very dear to him. I also had an
occasion to visit there son-in-law Sardar Lehmbar Singh, from village Damdama in the district
of Sarsa.
I would visit Rajeyana village with Sant Suhail ji where Sant Baba Meeha Singh ji used
to reside. He had a practise whereby he would stand in a shallow river and recite fifteen to
twenty-five Sukhmani Sahibs at a time. He was a great admirer of Pandit Bhan Singh ji. Sant
Baba Suhail Singh would offer him money but he would never accept it as he was a theagi-
biragi. At that time an elder Mahapursh, Sant Servan Singh had a herbal medicine pharmacy
run under the name of Guru Nanak there. I visited this Mahapursh for darshan and stayed
with him for some days. On the death anniversary of Baba Meeha Singh ji, I was fortunate to
have been able to attend the ceremony and listen to the sermons of some knowledgeable
Sadhus there. Baba Isher Singh, who was Baba Jawala Singh's sevak for some time also
stayed here with Mahapursh. Heera Lal ji and Makhan Lal ji were
originally given seva of Rajeyana and Baba Meeha Singh was put on duty there. Some wicked
people and bad souls were present in the village who would disrupt the peacefulness of the
area. Sant ji then recited Jaap for forty days and those evil souls dispersed and `manmukh',
those that follow themselves rather than the Guru were punished verbally. This place was then
re-inhabited. There were brakht huts of Nirmala Sants there, and with enthusiasm they stayed
there and gave sermons. During the day food was prepared from the offerings made by the
Sangat, and in the evening the Bhagats would do seva. These are the principle foundations of
brakht Sadhus. Across India many brakht huts like this exist to teach knowledge, hold
discussions and awaken the Sangat towards God through Bhagti.
In this way we went to see great Mahapursh Sant Baba Bhau Singh ji. At night we
rested there. Mahapursh the all knowing called us inside and gave us rice pudding with
pancakes to eat. Great teachings were given. He was a vidwan and tapasvi. Kothriean (doing
101 parts of Guru Granth Sahib continiously in one go) were being held there. He would sit
inside his room and recite bhajan. The first seva of this place was given to Sanyasi Sant
Dhoola Singh and then it was passed to Baba Bhan Singh. The town folk respect this place a
lot. From the darshan of this Mahapursh we received arshivad and were blessed with a
`Saropa'. There also exists a village called 'Thakhtopura' where Baba Khuda Singh ji used to
reside. He was sevak of Baba Mith Singh ji. At another village called Lopon village Sant Darbari
Das used to reside. Village Lokoun was visited by the sixth Guru where he gave blessings to
that village that five Brahm Gianis would always reside within that village.
33
My Duty as ordered by God
Whatever duty was given too me by God, that to preach His name at home and abroad,
I am fulfilling. God should bless this cause and with it give me the strength to provide the
knowledge of Guru Granth Sahib to the Sangat such that out religion can establish itself
further. It is by the greatness and virtue of the Guru Granth Sahib that I have been able to do
this service. The Sangat loves & respects me only because I do katha of Guru Granth Sahib ji.
It is through the Guru Granth Sahib ji that people like me are able to afford food and clothes.
Great is Guru Arjan Sahib ji, who compiled the (Adi Granth Sahib ji, and made many like me
who don't have any importance earn a source of living. This is the great bakshish of Guru
Granth Sahib. On my journey I reached England on 13th April 1992. Till present the service of
holding preachings is continuing wig Satguru's kirpa. I go there wherever the Sangat requests
me to recite katha, and I shower the preachings from Bani. God should help this cause and
I
reduce the gradual movement of nonbelief in Him. One should pray such that we may realize
the importance and purpose of life. Only Satguru can put us onto the path where we can
devote our life to Him and put an end to our cycle of birth & death.
In this book a simple glimse of my life to 1992 has been described. I ask only for
the service of Satguru and that I may serve the Sangat forever.
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4 – My Adulthood
Benefits of Living a Life as a Sadhu at home
Near our haveli there used to be a common footpath and well, which was used by the
people of the village for their water supply. Mahapursh Sant Baba Mehtab Singh Tapasvi ji
would also use the same footpath and well. Once when he was passing my father bowed and
humbly asked him to come inside to his restroom of the haveli and give the pleasure of his
company. Mahapursh on noticing my father's love fulfilled his request. Father offered food,
which was softly refused, however Babaji offered his sweet words. My father told him about
me that I had been given away to Sant Baba Jawala Singh ji. Mahapursh said it was alright, but
according to his own life experience he said that if one stayed in his own house and practised
meditation, there was equal anand which could be gained from it. He implied if one recites
naam in this manner he eats with his own earnings. He had become a Sadhu in bairag and left
his home many years earlier, and he would live on the outskirts of different villages. He pointed
out that when he would do six hours worth of meditation by the end of the day he would be
left with only one hour's worth of credit to himself The reason for this he explained was that
some of it would be taken by those who would do service of providing him food, some credit
would be taken by those who gave him clothes, and the remaining would be taken by those
who provided him with other amenities such as soap, oil, or money. However, he said if he had
stayed within his own home and provided for himself, whatever he would have gained from his
meditation would all have been his. This was his experience he explained but otherwise he told
my father whatever was his wish he should do accordingly. As my father respected Tapasvi ji a
lot, I used to take milk for him. Because of my father's devotion to Mahapurshs of saffron attire
& others, I would do seva for them such as bringing them water out of our well to bathe,
serving them food from our house, and washing their utensils. Tapasvi ji used to refer to me as
'Akali Singh', for reasons only Mahapursh can understand.
The Route I Chose to take
Once Sant Baba Suhail Singh ji told me that when he was taking vidya from the
Pandits in Kashi he could not understand them. But slowly and steadily he dedicated himself to
reading and he became a vidwan. Even today he is considered a great vidwan and by serving
his community and country he has earned a lot of respect. When I finished my training there
at the end of my seven years in his service, he gave me a choice between reading further
Granths, becoming a Mahant (head) of his dehra whilst he was alive, or to leave the dehra
and preach to the people. He asked me to choose any one of these three and that he would
happily accept my choice. I had researched and aquired enough knowledge from Granths and
I did not want to get involved in the circle of Mahants. My Mahanti oh 'Nanak', is sins
from my previous life. With the Guru's kirpa I requested that I wanted to remain as a
sevadar and serve the sangat. Becoming a head brings with it problems. Within villages
different groups form and if you are seen favouring one side the other side becomes jealous.
With the Guru's kirpa I asked Mahapursh to bless me with independence, but as he was old I
did not want to leave him and so I stated that I would look after him. However, Babaji said his
health was fine and he had no problems. He said I was free to go. He said it was no use if a
person sat in one place to sell his goods and that I should go from one place to another and
share the goods of Brahm Vidya with whoever wanted to learn it. Teach vidya and discuss it
with others. Earn respect for yourself, myself, your country and community. Sant Suhail Singh
said he had always wanted someone from his own family to become a Sadhu and take vidya
from him. Many Sadhus, behanghum, and granthi had taken teachings from him. He said now
35
his final wish had also been granted and he had become free of his debt.
When a boy is born to a family, the house is full of happiness. Likewise when a new
Sadhu is born to a family of Sadhus they also become very happy. A crow eats away the eggs
of a pigeon so that it can lay its own eggs in the same nest, but a 'koyal' in turn eats the eggs
of the crow and deposits her own eggs in the crows nest. The crow nests the eggs thinking
that they are hers but when they hatch the koyal takes them away. In the same way,
sometimes a child belonging to Sadhus is born to a family man and when the time comes the
Sadhu speaks his language and takes him away. When the orchard becomes old & withers
away, to maintain itself new seeds are planted which grow on after it. In the same way when
new Sadhus are created there is happiness as they will continue the distribution of vidya and
seva to future generations.
Sant Suhail Singh ji said that his mind was content during my stay there with him. He
said I did everything without expecting anything in return, and that he had never heard any
complaint from anyone of me. He said from all sides he had heard great praise regarding me,
and within the town area all the women folk respected me and felt safe. He said he was happy
with my choice. I had completed my vidya in 1974. I knew that if I stayed in a village or town
then they would involve me in a party system which would cause conflicts, and secondly I
would have to eat the offerings in praise made by the people. I decided that it would be better
if I made a dwelling in my parents owned village fields and eat whatever was provided by
them. The order of my Maharaj (Guru) was to work on religion, praising the almighty's name
and to share the profits with everyone. I remained unattached, practised vidya, and practised
naam such that my life would complete with success. I informed my parents of my plans and
made my request. They gave me some land, about ten-twelve kilay on the border of Pakistan
in the village. There I made my hut with a small kitchen and a hand pump.
I had first aquired the taste for living the life of a Sadhu when I passed my eighth
class, and went to reside with Sant Baba Mither Singh ji for eight-ten days. It was in 1963,
after passing my Prep (10th year) that I took on the discipline of a Sadhu and started my
journey towards attaining Sadhusism in Nangal Khurd, dehra Vishnu Puree. From that time
until 1965 I learnt from Sant Baba Mahinder Singh and stayed either with him or at Anandpur
Sahib. I had then had the fortune of staying at Dehra Sant Garh Herkhowal, Hoshiarpur for two
years until 1967. One year was then spent in Ropar in Khawaja Khark, and finally from 1968 to
1974 I studied and read vidya from Sant Baba Suhail Singh. 1974 was when I returned to my
home village to contemplate my fate.
Last days of Sant Suhail Singh Ji
Mahapursh came and visited me on one particular occasion at my dwelling. For some
days he stayed in village Kalra at Colonel Shiv Singh's Bungalow. It was winter and he had
received an attack of paralysis to his left side. The Sangat from Nathuwal town came for him
and took him back with them out of their love for Mahapursh, and an Akhand Path of
Sukhmani Sahib was arranged there. It was on 16th Poh Thursday, 1974 at three o'clock at
night that his soul left his body. It was almost as if it had coincided with the date of Pandit
Bhan Singh's death anniversary. 16th, 17th, and 18th was the date of Pandit Bhan Singh ji's
death anniversary, and now 14th ,15th ,161h was the date that Sant Baba Suhail Singh ji's death
anniversary was to be celebrated. I kept the principle of unattachment ('theag') foremost in
my mind and arrived in Kokri village to celebrate the death of my guru teacher. A Nagar Kirtan
procession marking his death stretched for more than one mile within Kokri village. With the
body of Sant ji the Sangat accompanied on trolleys on the back of tractors, motor cycles and
bicycles. All the Sangat paid their last respects and then in Nathuwala village the cremation
was held. His cremation ceremony was carried out in the same Gurdwara where Pandit Bhan
36
Singh ji was cremated. Today that place has been transformed into a beautiful Gurdwara. Sant
Baba Servan Singh of Rajeanay was later appointed for the headship of the dehra. The
running of the dehra, money donated by the Sangat, and keys were given to the Sangat of the
village Nathuwal who in turn formed a committee to manage its running.
My life after Sant Suhail Singh Expired
From 1974 - 1976 I practised God's name in my humble dwelling. I would travel to
Dameli to visit Gurdwara 'Tham' Sahib, of the sixth Guru and Baba Dalip Singh's hut, which
were located within Dameli village. I would meet other sadhus there and do darshan of
those Gurdwara. I would also travel three miles on bare foot each day to village Bambeli,
where Gurdwara 'Chonta' Sahib belonging to the seventh Guru existed. Along the way this
area was uninhabited and I would many times sit near side the banks of a river and enjoin in
simran. While staying at the Gurdwara I would recite fifteen to twenty-five Sukhmani Sahibs,
seventy-five Japji Sahibs, or onehundred-thirteen rosaries of Jaap. I would also recite open
Path from the Guru Granth Sahib. Here I started reading all the Granths again with the grace
of the Guru, which I had learnt from Sant Suhail Singh. I lived like this for two years and
practised the name of God in this way.
At that time I had not made established any links with the Sangat nor would I visit the
village. I would always remain in solitude. Whenever I wished I would visit Baba Jawala Singh's
place, Herkhowal. I would do karah-parshad, take darshan of Sadhus there, and obtain my
blessings in this way. I would also visit Sant Gurmukh Singh Musafer, Sant Karam Singh, Sant
Battan Singh in Adampur and Jaswant Singh Avdoot in Hajari village. In this way I would
rejoice in paying my respects to Mahapursh. It was at Gurdwara Chonta Sahib that Maharaj
(God) then himself one day blessed me. I was told that I should sweep the floors of that
Gurdwara. So my daily routine encompassed reciting naam whilst travelling to this Gurdwara,
reciting naam whilst there, doing seva through sweeping the floors, and then reciting naam
whilst returning home. On my way to and from the Gurdwara I would recite five Sukhmani
Sahibs through memory, no matter what the weather was like. Through rain, darkness, storm,
summer and winter, without fail I would go and complete my seva. On occasions of Gurpurb,
Pardhan Singh would ask me to do katha and I would oblige. In this way I also visited Giani
Harbans Singh Demeli and would hold discussions with him on many occasions. I would also
arrange for Sangat to be taken to Herkhowal dehra for darshan. With the grace of Maharaj, my
time passed by in this manner.
I Choose to live in Sultanpur
In Lotera village, near Dameli I read and digested Granths for almost one year. Then
once while visiting Gurdwara 'Chontha Sahib' of Guru Har Rai ji, I received order from Guru
Maharaj through 'Akashi Bani' (heavenly voice) to go and preach in Sultanpur, Kiratpur or
Anandpur. I decided to travel to Sultanpur.
Sultanpur Lodhi is where Guru Nanak spent fourteen years of his life whilst he was
earning a livelihood. It was here where he received his divine call to renounce worldly ways
and preach to people of Sikhi. There are several well known Gurdwaras in Sultanpur, amongst
which are Gurdwaras Hatt Sahib, Gur ka Bagh, Ber Sahib, Kothari Sahib, and Sant Ghat.
Gurdwara Gur ka Bagh was Bebe Nanaki's House where Baba Nanak, when he first visited his
sister in Sultanpur came and resided. From here Baba Nanak went to Batala village to get
married to Mata Salakhni. Baba Shri Chand and Lakmi Das were born here. The well from
where Bebe Nanaki would fetch water to prepare langar for Guru Nanak Dev ji is still present
there. Gurdwara Hatt Sahib is where Maharaj used to do Modikhana', trading with thirteen
stones of weights. There are actually fourteen stones with which Guru ji would weigh and give
away food supplies to the poor, which still exist today at this Gurdwara. By the side of
37
Gurdwara Ber Sahib, Bhai Bhagirath ji would bathe in the River 'Bein'. Once, after he brushed
his teeth with a wooden stick he dug it into the ground and today there stands a tree in that
place, thus the Gurdwara being referred to as Ber Sahib. At this same place Baba Nanak went
to Sach Khand using bathing as his excuse for his disappearance. He appeared on the third day
after disappearing at Gurdwara Sant Ghat. It was from Sant Ghat that Baba Nanak then took
on the saffron (bhagva) coloured attire and went preaching on 'udhasean', travelling in all four
directions. It was also at this same Gurdwara where Guru Nanak first produced and recited
Mool Mantra.
I first went to Sultanpur in 1976 and stayed at Gurdwara Sant Ghat. At that time the
place had no doors or windows. Sant Baba Attar Singh ji, sevak of Sant Baba Udham Singh
Mastooana, had done seva here earlier, and later in time Jathedhar Santa Singh who was a
Nihang of Kasoori took on the seva of that Gurdwara. The maintenance of it today is run by the
Shiromani Prabandhak Committee. Even today this place is still not completely built. At this
Gurdwara a Nihang, Mangal Singh would do my seva with devotion. He would provide me with
food and water. For two years on the banks of the river Bein, I did great 'taap' (meditation)
whilst residing at Gurdwara Sant Ghat.
How I try to Revitalise Sangat Interest to the Holy Place of Sultanpur through inspiration
of Sant Kartar Singh Ji
I would hold discussion of granths at Gurdwara Sant Ghat and started holding
gatherings of Sangat. I came into contact with the family of' Sardar Jeghir Singh Bajaj, Bhai
Sukhchan Singh Bajaj, Swaran Singh an electrcian from Nangal, and Sardar Niranjan Singh
from Gajipur. In time the Sangat began to appreciate what I offered and more of them started
to visit me.
Sant Baba Kartar Singh of 'Thathey Tibay', whose residence was at Gurdwara Hatt
Sahib, did seva of the Gurdwaras of Sultanpur, namely Gurdwara Hatt Sahib, Gur ka Bagh and
Gurdwara Kothari Sahib. It was the 300th Birthday of Guru Tegh Bahadur. He celebrated the
300th year anniversary within the area with a Nagar Kirtan. Sant Baba Kartar Singh of Mehta
Sahib also reached there with his group and Maskin Sahib Ranjit Singh Paras from Kamal also
attended. Many other learned people, ragi (musicians), dhadi, and percharak (sermon givers)
also came and performed. Katha and kirtan were held throughout the day on that great day.
Even I received the good fortune to give a sermon to the Sangat. I recited some Shastri Vedas
& Shastri mantra and explained them to the sangat. Sant Baba Kartar Singh of Mehta spoke
words of praise of me to the Sangat. Afterwards he embraced me and suggested that I should
join his group 'jatha'. This was the first time I had met Mahapursh.
Due to Giani Athma Singh's encouragement at Tibba Sahib, the place of Sant
Lakshman Singh, I did darshan of Sant Kartar Singh again. Sant Baba Kartar Singh, the Mahant
of dehra Thathey Tibay (the dehra Thathey Tibay was dehra of Baba Bir Singh which is in
Kapurthala near Sultanpur) heard my sermons and was also very impressed. He had also done
seva of Takht Sahib in Patna Sahib. After the samagam Sant Kartar Singh asked me where I
lived. He had arrived by jeep and took me to Gurdwara Hatt Sahib. Sant Baba Kartar Singh
suggested that since I was very learned,' sitting in one place did not have much benefit. He
told me that I should go and do seva for the sangat elsewhere and put them on the right path.
He requested me to do katha at Gurdwara Hatt Sahib and at the other Gurdwaras of Bibi
Nanaki, Ber Sahib and Guru ke Bagh. I accepted and he blessed me with a stay of residence at
`Darshani Dihoori'. Since he was also an admirer of Sant Baba Jawala Singh ji, and belonged to
the same sect he said he would also assist me in this seva to the Sangat. I did seva in this way
for one year from 81-82. Bhai Sarbjit Singh, Bhai Joga Singh and Sarvan Singh, who all took
gurmat-vidya from me, would visit me from time to time.
38
The seva of Gurdwara Patna Sahib was commenced under the order of Baba Jawala
Singh ji to Sant Kartar Singh. He remained in the seva of Sant Baba Bhag Singh of Thathey
Tibay who was a very great soul. He was a theagi-biragi and from him Baba Bishan Singh of
Meralay, Sant Baba Sunder Singh & Sant Baba Prem Singh learned vidya together. Sant Jagat
Singh had taken vidya from Baba Amir Singh who had been a Mahant of Thathey Tibay once.
Under the guidance of Sant Kartar Singh I started Katha of Nanak Parkash. He told
me that he had tried many ways towards reviving interest in the sangat to attending katha, but
the people of the area did not turn towards him. I said Guru Nanak Sahib had lived in this town
area for many years, exactly 14 years, 9 months & 13 days, and remained here because of the
love and affection the Sangat had here. I was surprised to hear this from Mahapursh.
For some political reason, Sant Baba Kartar Singh's seva was taken back from him by
the Shiromani Committee. I was doing Katha at Gurdwara Hatt Sahib at that time and I was
requested to continue Katha by those who attended it. The katha was of Guru Granth Sahib,
Suraj Parkash, Panth Parkash, Bhai Gurdas Vaaran, Kavit Swayye and Nand Lal's Scriptures.
Sant Kartar Singh was allocated to seva at Goindwal but I stayed behind and carried on with
the Katha.
The Ashram in Sultanpur
In Sultanpur Guru Nanak Sahib Ji Himself blessed me with the opportunity to acquire
the place near Gurdwara Ber Sahib. Here an Ashram was built and the responsibility of the
building work was given to Sant Baba Harbhajan Singh ji of Cheeney while I was away abroad.
Bhai Mohan Singh, Bhai Sarbjit Singh, Bhai Gurmeet Singh and likewise many local students
learnt and discussed meanings of Granths of Bhai Vara, Bhagat Bani, Das Granthi and Guru
Granth Sahib ji there. Others who learnt were Bhai Sawaran Singh, Bhai Kewal Singh, Bhai
Chamkaur Singh, Bhai Narinder Singh, and Bhai Kulwinder Singh. Ladies would also visit to
learn Gurmat vidiya from me. At the end of each day at the Ashram local students go back to
their houses while the remaining students have places of stay there. The arrangements for
accomodation, food, and other requirements are taken care of by the ashram itself. With
Satguru's blessing students are also taught kirtan here. In my absence Bhai Joga Singh a
Granthi Singh of Gurdwara Ber Sahib looked after the place. Bhai Joga Singh was one of my
first students. Many of my students had read from 'Sar Kitawali' to `Vichar Sagar' and become
Guru Granth Sahib's Pathi. The objective of the Ashram was that apart from Brahm vidiya being
taught, it was also a place to learn true Indian culture, Gurmat & Vidant's such that vidiwans
could be prepared. It also aimed to train Sahitkar (writers), Sangeetkar (musicians), Vaidya Raj
(Ayurvedic/ Herbal Doctors), and Jyotshi (palmists) so that they could serve their country and
community and bring pride to their land and its people. With God's blessing, other such
institutions should be opened in other lands such that people there can also benefit.
By just reading books doubts are not cleared, but with the Guru's kirpa those
doubts are removed.
I teach Vidant & Gurmat vidiya to whoever is interested, so that whatever vidiya I
have received from Mahapurshs can one day be passed onto future generations. In this way,
sermons of Brahm vidiya will be practised in India and abroad. I hope one day these students
on acquiring Vidant & Gurmat vidiya from me will become vidwan and will inform the world of
their rich heritage through their sermons.
Knowledge is an 'Agani' blessing. One Mahapursh passes the knowledge to another

Mahapursh as a belonging and the rule goes with it that one should not take unnecessary
advantage of it.
One can only be benefited from knowledge when it is discussed with others.
Without any greed one has to give the knowledge of Brahmgian to students because
39
it is the foremost offering. There are other offerings as well like that of grains, clothes,
assisting in wedding off the girls of poor families, but no offering is greater than offering
Brahmgian. Some give away gold and others money. They all have importance in their own
place but to give Gurmat Vidiya is the greatest of all as knowledge is the third eye.
A dim person is praised only within his house. A sarpanch/ lambardar (political figures in
villages) are praised in their village. A king is praised within his country, but a vidwan is
praised wherever he goes.
There are two types of knowledge by name 'pra'- spiritual knowledge, and apra' -
worldly knowledge. One type is where one learns about ways of the world, such as in
behaviour, politics, etc. The first is Brahm knowledge where one comes to know of spirituality
and gives up non-spirituality elements. When one acquires knowledge of Granths and spiritual
knowledge, that person can benefit the whole universe. However, some Mahapursh are like a
log afloat on a river. They themselves can float and reach from one side of a river bank to
another, but can't help others stay afloat or get across. These Mahapurshs can only help a few.
They are like sandalwood, which can impart its smell into specific plants but cannot make them
into sandalwood in turn. Other Mahapursh are such,
A Gurmukh who by giving a small drop of His naam can help millions.
These Mahapursh are considered very special. Many Mahapurshs are bhajnandi who
do meditation, but are not vidiwans having no shastri knowledge. Many Mahapurshs are
vidiwans but are not bhajnandi. When both practises come together as in the knowledge of
seven Shastaras with spiritual knowledege, then such a Mahapursh can benefit many. Without
knowledge one is like that person who watches dazed when he cannot understand the
language of the persons around him, like a cow struggling in mud. That is the reason why one
has to squire knowledge. To study then make others study by giving them this offering is the
principle of a vidiwan. In the same manner the principle of a soldier is to protect one's country,
for a family man it is to provide for his spouse, and for a humble servant it its to serve
everyone regardless of others caste & creed. Only a knowledgeable Mahapursh can explain
how to respect one's parents, country, and religion. He can give knowledge about Gurmat and
thus steer the masses towards good.
Bibi Balwant Kaur - a devotee of Baba Jawala Singh Ji
Bibi Balwant Kaur made 'Bibi Nanaki Satsang' Gurdwara, in remebrance of Bibi Nanaki.
Her husband was a sevak of Sant Baba Jawala Singh. She belonged to Susa village and got
married in Kurdpur. Her husband lived in Africa. After he died she went to Mahapursh to
remain in his seva. Bibi Amar Kaur ji from Tanuli was also a sevadar there. She was given the
duty to build a Nishan Sahib for the Gurdwara. She would also run langar there. I would visit
there from time to time and and do katha. She offered stay of residence at the Gurdwara but
as it was mainly visited by Sangat of ladies, I declined. The mind is a very crafty engine.
Thinking can be very easily swayed so identifying potential problem areas and avoiding them
was my best practise.
Mahapursh asked Bibi Balwant Kaur to do Chalisa of Mool Mantar once. Bibi Amar
Kaur had already done Chalisa so she knew all the customs of how it was practised, and
Mahapursh asked her to help Bibi Balwant accomplish the same. Bibi Balwant had also
travelled to England from Africa. In England whatever money she collected via her kirtan she
eventually used to build Gurdwara Bibi Nanaki. A foundation stone was laid by the five
beloveds. Amongst the beloveds included was Sant Baba Kartar Singh Bhindranwale, Sant of
Thathey Tebey and myself. Today a big and beautiful Gurdwara with a langar hall stands there
and a hospital is the process of being made. Eye operation camps are also held here. As every
40
year, Bibi Nanaki's Gurpurb was celebrated on 3rd- 4th April and a Nagar Kirtan would be held.
of preaching from Guru Amardas ji. He also received a walking stick used by Guru Amardas ji
which is still with his family today.
Bibi Balwant Kaur asked me to do katha at the Gurdwara and therefore the rest of
Nanak Parkash Katha was completed there. The katha, bhog and langar bhandaray were
attended by many, including Sardar Kirpal Singh Koldhar, and Sardar Paramjit Singh Sahib ji
Barsa who was a SDO and judge (he later went on to become a Session Judge). Niranjan
Singh, a tehsildar and son-in-law of Dhana Singh Gulshan, Patwari Panchi ji, Sardar Manohar
Singh ji deer, Master Gurbachan Singh, and many others attended the katha. SDM Jatinder
Singh a great Gursikh and Sant Baba Kartar Singh also came. Hundreds had gathered to hear
my katha. It was only then that I began to see that the people of the town really respected
me.
After finishing katha one month later, Sardar Kirpal Singh, a peace loving man
requested me to start katha on another Granth. He said that he had been convinced by my
katha to take Amrit and become Gursikh. He told me how his previous social gatherings gave
him temporary happiness and how now he yearned for Sat Sangat. He on discussing this with
the manager of Gurdwara Parbhandak Committee Sardar Puran Singh, allocated me a place of
stay at Gurdwara Sant Ghat. So I had to oblige and I gave the entire katha of Suraj Parkash
there and at Guru ka Bagh. All the people of the town, regardless of there caste and religion
attended. Bhai Joga Singh whose original name was Harish Chander, Sarbjit Singh, Jarnail
Singh and in the same way Sardar Pritam Singh's son Sabha Karam Singh, would do seva of
cleaning the shoes of the Saadh Sangat. Darshan Singh Sathoowal would also do seva of shoes
and arrange for transport of cycles for the Sangat. In those days the Sangat would travel from
up to fifteen miles away. Later the katha of Panth Parkash was done there and by the Guru's
grace, katha of, `Veer Margesh' Granth was also held there. Mahapursh who had given me
teachings was highly praised, and now I was passing those very teachings to the Sangat. The
Sangat were absorbed by my katha and they further suggested that katha of the Guru Granth
Sahib should also commence, which in due time occurred.
It was suggested that a gathering of Mahapurshs be arranged. At that time only Guru
Nanak Sahib's and the tenth Guru's Gurpurb were celebrated by the Shiromani Committee
while the other Guru's Gurpurbs were not considered. A resolution was made to celebrate all
the Gurpurbs at Gurdwara Guru ka Bhag, and a committee which would spread the faith was
established. The head of this was Sardar Manohar Singh who had then recently taken amrit
and become Gursikh. He was from the family of Baba Meheshah of Sultanpur one of the
twenty-two people who received the duty.
At these Sadhu-samagams Langar, katha, kirtan, sangeet-semelan (musical concerts),

and kavi darbar (poetry concerts) would be held. Writers like Bedi Lal Singh, editor of `Khalsa
Diwan' would attend and he would manage the stage. Once on the occasion of the tenth Guru's
Gurpurb, Sant Baba Gian Singh Ji of Johlan was visiting a devotee from Ferozpur. He was the
knower of all through powers of 'anter-jamtha'. He arrived in the town centre where I was
distributing Saropas (scarfs) to the local Sikhs at Gurdwara Singh Sabha. He sent Colonel Malkit
Singh with the message that he wanted to see me. When I got there I offered him a saropa on
behalf of the Sangat. Mahapursh received it and had langar. He said that at Gurdwara Singh
Sabha Amrit Sanchar had never been held. I in turn requested him to give me the permission
to hold one, but I had to make this request again at a later date before it was accepted.
The day had come when the Sangat was prepared to take Amrit. Sant Baba Gian Singh
ji of Jola was there to precede over the ceremony with the five beloveds. The event ran over
several days and he would come and take care of all the duties of the ceremony. In this
samagam, Sant Baba Roshan Singh Maskin of dehra Maksoodpur, Baba Majha Singh's heir,
who was the head and organiser of the Hoti-Mardan Movement, came with his group for
kirtan. Sardar Sant Ujagar Singh Banala, Sant Bachnal Singh of dehra 'Dhakikalan' Ludhiana,
Sant Mohinder Singh Malsiha, and many other Mahapursh attended. Also a Sant from
Sefullabhad, where there is a place of the sixth Guru, came and did seva. Many other
41
Mahapursh requested to attend, visited. Poetry concerts were held praising the Lord's name
and many poets such as Mani ji & Hans ji performed. Their colleagues also visited and at times
throughout the night poems were read and kirtan was sung. Mahapursh Gian Singh would
himself participate in the playing of instruments with other musicians during kirtan. With the
inspiration of Moji Balbir Singh a dhadi darbar was also held. Historical weapons would be
displayed and the ancient art of using them would be demonstrated by Gutka experts. With
the Guru's grace many people realised the wrongs according to the katha of Granths of, eating
meat, drinking alcohol, intoxication through smoking, and removing or cutting of hair. Many
took Amrit and became Gursikh. We would also visit all the nearby holy places and in doing so
we would spread the movement started by Guru Gobind Singh ji of holding Amrit Sanchar.
In this way Baba Gian Singh ji, Baba Roshan Singh and Sant Kundan Singh ji Jathedar
would give darshan to the Saadh Sangat. I received praise from the Saadh Sangat and the
blessings of the Mahapursh. In time this seva continued and Amrit Sanchar was recognised as
important. Theses ceremonies were held on days of Gurpurbs always with groups of Sadhus
attending. I had the good fortune of fulfilling whatever seva Vaheguru had in store for me for
the Sangat.
My meeting with Sant Jarnail Singh Ji
Bibi Inderjit Kaur, sister of Baba Jarnail Singh ji was married to Sardar Amarjit of Kokri
Nagar. When Amrit Sanchar was held in Kokri with my inspiration, Sardar Amarjit Singh along
with his family and many others took Amrit. At that time Sant Jarnail Singh ji stayed at his own
place. It was through his brother in-law that Sant Jarnail Singh ji got to know of me. With my
guidance, Amarjit Singh abstained from a non-vegetarian diet, and became Amrit dhari. He
would visit me often and we would have discourse on knowledge. His grandmother Nand Kaur,
who belonged to Heran village, had taken her Amrit from Sant Baba Kartar Singh ji of Kokri
village. He also blessed her and told her that in her family a Gurmukh would be born who
would guide many people to take Amrit.
In 1978 when the Nirankari crisis occurred, Sant Jarnail Singh ji was preaching around
India in his own bus with his followers. He would wear a sky blue 'chola' and a black rounded
turban. I was at Sultanpur at that time and stayed in some simple dwellings made in a field of
master Gurbachan Singh. While here I would practise 113 rosaries of Mool Mantar, recite the
five banis, Asa-di-War, Sukhmani Sahib, and recite God's name with each breath. I would at all
times keep essence sticks and an oil lamp burning when reciting naam. At both times morning
and evening, katha would be performed at `Guru ka Bagh'. Later, on the request of the
Shiromani Prabhandak Committee's member Sardar Hajara Singh ji Badala, Sardar Puran Singh
ji the manager, Puran Singh, and Sardar Piyara Singh, the katha was also commenced at 'Ber
Sahib'. The dwelling where I now keep residence, stands Dehra Herkhowal, Sultanpur. It was
made with the instruction of Sant Baba Roshan Singh ji. With the efforts and seva of Ishar
Singh of Meani who was a high official for grain markets in Sultanpur, the dwelling was built by
labourers.
The Bus of Sant Jarnail Singh ji happened to be passing through Sultanpur. At that
time, a program was arranged by the Sangat and the committee in remembrance of thirteen
Singhs who were martyred, and with my guidance Akhand Path and langar were being held at
Ber Sahib. I was informed that Sant was passing through the town and I decided to meet him.
Saddled on a motor cycle driven by sardar Jaimal Singh we chased Mahapursh and stopped his
bus. He embraced me as we saw each other after a very long time. I requested him to visit
Ber Sahib and take langar, but he said he had other plans. Jokingly however, he said to the
others, "Since I have heard this Baba is very strict, I will have to listen to him." So he visited
Ber Sahib briefly and we discussed its greatness, and related the history of Sultanpur to the
Sangat. A Saropa was offered to him from the Saadh Sangat and he was praised. He then
pointed out to me that I had never invited him and his group to the samagams I held within
42
the area. I told him that whenever he wished to visit he would be welcomed.
The next time we met was at Taran Taaran where where we arranged to hold an
Amrit Sanchar at Sultanpur. Upon that event, Mahapursh would visit Sultanpur each year along
with his group. He would stay at Hatt Sahib and we would do katha, kirtan and Amrit Sanchar
there, at Ber Sahib or Gurdwara Guru ka Bagh. The Sangat would gather in their thousands.
Before him Sant Kartar Singh ji and Giani Gurbachan Singh ji used to katha there. They would
say that Sangat would not get together to hear katha, but now with the Guru's grace Sangat
was visiting in great numbers. I told Sant Jarnail Singh ji that the land around this area had
been barren for a long time and was not cultivated. I explained that this made the people there
less welcoming. With the introduction of a tube well, crops were harvested and thus people
started settling in more comfort and that is why there was more Sangat visiting those events.
Sant ji however stated, that it was actually because of me that people of the area had started
showing an interest in Satsang, as he said I had spread gian in that area. He said the earth
there was deficient and the people did not believe in God but by lighting gian I had invoked
Sikhi within them.
False Accusations made against me & how I was Saved
Some political figures of the town filled the ears of the local police and made a case,
of court of contempt on me. It was done for political reasons with no grounds. The case
however was to be heard in the High Court but it was a great blessing of Satguru that the
case was not even admitted. Instead the case was heard in chamber of judge's and it was
rejected. Vaheguru saves His followers because once you take up His belief in your heart then
He himself helps you out. When one starts believing in Him he is always with you everywhere.
With the Guru Sahib's grace during the dates of the court, with the inspiration of
Mahinder Singh Bedi a lawyer, we won. During the case, lawyers Sardar Ajit Singh Sarhadi and
Mahinder Singh did great seva. They were friends with Sardar Amrik Singh of Sultanpur. Master
Gurbachan Singh, Sardar Jaimal Singh, and the Saadh Sangat of the town helped. Where there
is a rose there are always thorns. Those who were wrong were left shamed faced. In the same
way a few Nihang Singhs had a conflict amongst themselves and one Nihang was murdered by
the others. Some of the culprits tried to blame me for his murder, but truth prevails. If God is
with you then nothing and nobody can do harm to you and yours.
My time Spent in Jail
About one Lakh Sikhs surrendered themselves during a religious march of 1981 and
were taken in by police. The government became very suspicious of prominent religious
figures at that time and arrested many of them, even myself. At that time Sardar Bhagwan
Singh, an SHO was also filled with rumours and he went and actioned on his information. He
came to my dwelling at three o'clock in the morning whilst I was in a state of meditation. At
that time the Gurpurav of Baba Sri Chand was being celebrated, and on the following day
bhog was to be held. However, he came and arrested me and many other Singhs of that area.
First they took me to Kapurthala Jail and later they shifted me to Gurdaspur Jail where I
stayed for three months and a few days.
Whilst I was in jail I would hold katha of Guru Granth Sahib ji for all the inmates and
other political prisoners as it held a place of worship. I also started a chain of Akhand Paths
there. In jail for the first fifteen days I had to stay hungry, and only ate sugar with water and
some fruits. From the beginning, even in Sultanpur I would prepare my own food. I had never
43
given up my principles of preparing my own food since leaving home, and I was not about to
change now. Besides, in that jail they didn't really bother making food with cleanliness. The
Superintendent of the Jail, KK Sharma however looked upon me with a kind heart and
arranged for use of a few utensils and gridle for me. There was no problem of food grains,
and the Sangat would always send lots of fruit rations. After fifteen days living like this I was
then allowed to prepare my own food.
It was a coincidence that in this same jail, Banda Singh Bhadur ji had once stayed. He
had a water well there and Mahapursh Bhadur ji had said at that time whosoever drank water
from it, before appearing in the courts would be released without charges. During the reign of
the British that well was closed off. I had to test it. I did Ardas, and myself along with some
others were able find a method of fetching and drinking some water from the well. It was
eventually on the day of Diwali that everybody was released. I recalled how Guru Hargobind
was also once put into a jail and released on this very same auspicious day. Twenty to twenty-
five of those prisoners who were in jail for over twenty years, were also released that day.
Many of those prisoners left consuming meat and alcohol, and gave up cutting their hair. They
committed themselves to taking Amrit. With the grace of the true God, I even earned a good
name here. To this day those prisoners whose lives changed after listening to my religious
sermons, remember me. This is Guru's great blessing. This happened in 1982.
Whilst I was in jail someone had ransacked my dwelling to find proof to use against
me. Sadhu folk however do not keep valuables, and in my case none were found in my
dwelling. Nonetheless, they took away whatever was there. My horoscopes made by a
devotee astrologer, three notebooks in which I had recorded my life history, a cooking pot
which belonged to Sant Suhail Singh ji, my harmonium, a bicycle, a fan and some clothes
were all stolen. Only a trunk full of Granths, which had been broken open remained. They
entered my hut by breaking the front door lock. It could have been anyone, a corrupt
policemen or other, only God knows. Small thieves steal on a small scale. When I settled back
into my surroundings I returned to preaching and katha as normal and this continued for
some time there.
Sant Baba Jagga Singh ji was visiting Goindwal Sahib with his driver Hari Singh. He
came and told me that Giani Jodh Singh at Herkhowal Dehra had given up his body whilst I
was in jail, and had left the katha of Guru Granth Sahib ji incomplete at 'Maroo Suhailay.' He
wanted me to complete that katha there. From 1982 to 1983 I fulfilled that wish. I then went
onto stay at Kokri for another year. Here I built a Gurdwara Sahib in the village, and a few
rooms with a boundary wall. Then I arranged for it to be painted. I had gained vidya here in
Kokri from Baba Suhail Singh ji, and I had eaten the offerings of the village folk as that was
part of my duty. The building of this Gurdwara was a payment of my debts towards Mahapursh
ji, and those village people. I also donated some thirty thousand rupees there and twelve
thousand at Kiliwale. I had eaten the salt of the Sangat, so keeping that in mind I paid what I
owed with seva. I also did seva of the place of Baba Lakhmir Singh, and improved the buildings
of the two dehras of village Kokri. The seva of the village was given to Baba ji but instead he
passed on the responsibility to Sant Partap Singh ji.
Sant Baba Charan Singh ji of Bhekhowal met me in Sultanpur itself, and showered me
with great love. Whenever he held bhandaray diwan at his place he would invite me. With
God's grace only one gets such celebrated moments. I received great peace of mind in his
company. He was very much moulded in Gurmat. When Babaji expired, I was at Makeriya on
the death anniversary of Sant Baba Hari Singh ji, along with Sant Baba Jagga Singh ji. While
we were coming back, at village Dasooha our car met with an accident and was no longer
functional. Nobody was hurt, so we took a car from Sant Pritam Singh ji of Makeriya and
reached Khera Sahib. Sant Seva Singh ji was being given the headship of that place. I
presented him with a turban on behalf of dehra Herkhowal, and he showed respect towards
me. He used to hold eye camps and I would stay there for seven-eight days in the camp and
do katha of Guru Granth Sahib ji for the Sangat. I also attended the death anniversaries of
Mahapursh. The whole Sangat of that area really respected me a lot.
44
The Darshan of Mahapursh and Seva of Sangat I had done
Kandhala Jatta is the Dehra of Baba Bishan Singh ji, who was sevak of Baba Maharaj
Singh ji. Sant Gurbachan Singh ji & Sant Bachitar Singh ji used to stay there. With their
inspiration while visiting there I would do katha and arrange Amrit Sanchars and thus obtained
the happiness of God and the Sangat. I did preachings at village Budipind and village Khuga.
The lawyer Sarwaran Singh of Budi Village did great seva.
With God's grace in entire Hoshiarpur district, wherever I had the opportunity, I did
Katha. At Hariya Bela on the request of Sant Jathedar Nihal Singh ji I did katha on the death
anniversary of Sant Baba Jathedar Harbhajan Singh ji. In same way I had the opportunity of
doing the same seva at Beerowal which was also Mahapursh's place. Again with God's grace
at Balachor I had the fortune of doing darshan of Sant Baba Maan Singh ji and Sant Baba
Tara Singh ji. One can walk on this path only when God does favour and wants them to, and
with God's grace only one gets the opportunity of doing seva.
In village Boosowal, Guru Granth Sahib ji was kept in a mosque and this was great
disrespect towards the Guru. A collection was made by the people and a foundation stone
was laid for a Gurdwara. A Nishan Sahib was posted and a beautiful Gurdwara was built
there. In the same way, in village Jian a foundation stone for a Gurdwara was laid. Even in
village Daulatpur I laid a foundation for the same in remembrance of Sardar Karam Singh
Shahid. I helped financially at all these places and wherever the Sangat remembered and
called me I did seva. So like this such seva and duties went on.
At village Kangmayi, there is a Gurdwara of Baba Manj Sahib ji who was devotee of
the fifth Guru. He had received a boon from Guru ji. A phrase from Amrit Kirtan states Manj is
beloved to the Guru. He had a sacred fire where the woods on burning didn't turn into ash
and the gridle for cooking chapatis never blackened. It was such a sacred place. I had the
fortune of staying there for some time and did simran. There was open land, river and a forest
at the place of Baba Manj ji and It was a solitary place. I held Akhand Path there and by doing
so I received blessings of Baba Manj ji.
From there I travelled and reached Dehra Santgarh Herkhowal, on the death
anniversary of Baba Aya Singh ji which falls on 26, 27, & 28th Asoo. Accompanying me were
Master Ajit Singh of Mehmowal and Sardar Swaran Singh of Daulat Khan Basi. In the langar,
Sant Baba Bahal Singh ji who was Head Langari was there. He was an old and frail man and by
making a `choli', a net with his chota, his long shirt, he with humbleness requested me to stay
there and do katha. He said, if I considered that place as a place of my Father's then I should
also do katha there. Baba Jaga Singh Kothari Sahib Shriman also said that as he was getting
old he wanted me to complete katha of Guru Granth Sahib from the beginning to end. So I
stayed at Herkhowal from 1982 to 1983. For one year between 1983 to 1984 I went on a yatra,
and in 1984 re-started this katha. In 1984 the Darbar Sahib was attacked, so the bhog for this
katha was held. I had completed all the kathas of Suraj Parkash, Panth Parkash, Bhagat Bani,
22 Vara, Bhai Gurdas Vara and Kabit Swayye at Herkhowal as requested by the Sangat. So
from '84 to ‘88 wherever the Guru's Sangat remembered me I would go and do seva of katha
in that area and hold Amrit Sanchar. With the Guru's grace I had the opportunity to do this
great service, and with God's help many people left their bad habits taking Amrit from the five
Beloveds. This is the blessing of Satguru Himself.
45
My ventures abroad to Canada & England.
Sardar Darshan Singh ji, Bibi Parkash Kaur and their son Mohan Singh knew Bhai
Tersem Singh of Canada. They wrote to Tersem Singh and told them to call me over to Canada
for a visit. Tersem Singh belonged to Attowal village. He had arrived on a visit to India from
Canada and was holding a Bhog in his village. He decided to invite me over on the Bhog of his
Akhand Path they had there, and I obliged. They were very moved by my katha and both his
wife, Bibi Surinder Kaur and he later visited Herkhowal to meet me. They came for blessings
and I in turn asked Bibi Surinder Kaur to give up wearing her jewellery, told her to give up
fashion and stop using makeup. I also asked Tersem Singh to keep his beard and head hair,
and to give up eating flesh and drinking alcohol. They promised to do all I requested and even
take Amrit, but he had a certain condition which was that I should visit Canada. Sant Baba
Charan Singh of Bekhowal on one occasion suggested me to get my passport made and the
process for this was handled by Sardar Acher Singh who was from 'Panchtha' village. He was
my paternal aunt's son, so actually I had my passport already produced. Tersem took a photo
copy of it. On his return to Canada he discussed the matter with the head in charge of
Gurdwara `Surrey'. They decided to send sponsorship through their Gurdwara, but when I
went to the Canadian Embassy they did not give me a visa. It was to be one year later that
validating officials decided to grant me with entry.
I travelled to the land of the West, to Canada. For at least two months and twenty-
four days I did katha at Gurdwara Surrey. I kept residence at Sardar Tersem Singh's house.
They were by now all Gurmukhs. They had Shri Guru Granth Sahib ji within their own house
and would do Parkash on both occasions of the day. They would bless langar and water
through bhog, before it being served. Gursikhi had been sown in the entire family. I had
taught Bibi the meanings of Guru Granth Sahib within eight days of my stay there. I was then
invited to stay with another devotee called Pal Singh son of DSP Pargat Singh who was also
my nephew in relation.
In Surrey many people gave up alcohol, eating meat, cutting hair and were baptised.
With the grace of the Guru, many gurmat preachings were given to the Sangat. Bhai Tersem
Singh and Bibi Surinder Kaur served me with devotion. During this time Sardar Kartar Singh
Sandhu also became Gursikh. In another part of Canada Sardar Joginder Singh Jaswal and his
wife, Bibi Amarjit Kaur came to know of me and requested me to visit them.
They sent me a ticket and I reached Ottawa the captiai city of Canada. Here many
people like Sardar Gurcharan Singh, Bhupinder Singh, Surjit Singh Sahota and many more took
over Gursikhi and became Gurmukh. I would keep doing Katha at their Gurdwaras. Once a
lawyer Sardar Sawaran Singh ji from Budipind, told me about a proposal of marriage for his son
Sardar Jagjit Singh from Canada. He wanted to know from me whether he should go ahead
with it or not. I advised him that if they shared the same Gursikh values then they would be a
proper match. The girl Bibi Rupinder Kaur was settled in Canada and thus Sardar Jagjit Singh
got married to her and came to Toronto. Jagjit Singh had promised me earlier that if he settled
in Toronto he would definitely call me over at least once. Thus from Ottawa I went over to Bhai
Jagjit Singh in Toronto. At Gurdwara Malton the InCharge was Sardar Avtar Singh Brar, and at
Gurdwara Dixey it was Sardar Harbhajan Singh Pandori. I started with katha at these places
and for almost ten-half months the katha went on there. The Sangat responded favourably to
my advice and many gave up eating meat, drinking and cutting their hair.
Many families started holding 'havans' (holy fire), lighting essence sticks and reciting
33 rosaries of Mool Mantra or reciting 25 Japji Sahibs each day. Also a programme of myself
doing katha was broadcast on television stations there. Religious programmes were already
broadcast on television but they were about Hindu, Jains, Muslims and Christians. Non were
preaching about Sikhism. Sardar Avtar Singh Brar put in his efforts to make it possible. For the
first time at a national level in Canada with inspiration and support, programmes concerning
katha, kirtan, dhadi were televised. Many took the Khanda Bhata's Amrit, and many who
46
became Nitnemi, reciting holy name on regular basis donated money for the publishing of
Gutkas, in pure form that is without any mistakes in spelling or otherwise. They began to
distribute them free to their Sangat.
Bhai Jagjit Singh a sevadar there did seva in all ways `taran, mane, daan', that is
spiritually, physically and financially and thus received the blessings from the Guru. He never
complained and never got tired of having to serve me. Even Bibi Rupinder Kaur did great seva
for me. She would serve me washing my clothes & preparing my food for me in addition to
looking after her own family, and the Sangat that would visit me at their place. She would offer
langar and drinks to all the sangat who would visit. She would also do seva of the Guru Granth
Sahib ji, lighting the oil light and essence sticks in Guru Granth Sahib ji's room daily. At both
times she would get meals blessed before serving them, and always be careful with purity and
cleanliness.
After having passed my knowledge to those devotees in Canada I decided on passing

on knowledge to those in England. I visited and stayed in Slough for five to seven days but as I
didn't get the accomodation of choice I moved on, but even then I completed katha in the
Gurdwara there. With the Guru's grace many benefited. After a short visit back to Canada I
was again invited to England and stayed with one Singh devotee for one day. Then Bhai Jarnail
Singh and Bhai Karnail Singh took me to their place in Walsall where I stayed for one month
and did Katha. In appreciation of the sermons of the Granths the Sangat there took Amrit when
a ceremony was held there.
Baba Harbans Singh from `Dameli' had built a Gurdwara in remembrance of Guru
Har Rai Sahib within this area and I also did katha there. I did katha at many places in
Wolverhampton, Walsall, Gurdwara Nanaksar, Smethwick, and the nearby areas. The
requests to visit different parts of England kept arising. Bhai Amrik Singh of 'Atowal' did great
seva with devotion & love by driving me wherever I wanted to go. Chanan Singh Majboor
and Bhai Didar Singh wanted to open a 'Sangeet Vidyalay', a music school in memory of
Darshan Singh Komal of 'Wada Nangal Kalan', in the area of 'Maalpur'. They were his
students so I suggested this to Sant of Dameli. I gave all the offerings that were collected
during katha and shabad in fulfilling this project. Even Mahapursh gave a lot of help. Then a
music school was started in Hoshiparpur in the name of Darshan Singh Komal. Today many
students learn kirtan there and are benefited.
From England I returned to India. I reached dehra Santgarh Herkhowal on the

death anniversary of Baba Aya Singh ji, on the 26th, 27th, & 28th Asoo where Akhand Path
were held in memory of Babaji. On 28th Asoo the Paths came to an end so a bhog was
held. I presented a few thoughts about the life of Baba Aya Singh Sahib ji to the Sangat
and his mission in life, and the Ragi Singhs performed their seva by reciting kirtan.
I did seva of the Gurdwara which was built by Baba Jawala Singh Sahib ji by getting it
painted. I also had the highly praised place of Sai Khaki Shah Mahapursh redecorated, and put
in efforts to find the lost well of Sai Khaki Shah which got closed off a long time ago. Baba
Farid ji had also visited that same well. After discovering it a pump was installed there so that
the Sangat could use its water.
At the dehra of Sai Khaki Shah the katha of Guru Granth Sahib was held. With the
Guru's grace I was able to hold a string of 101 Paths at Sultanpur Lodhi, Taran Taaran
Sahib, Fategarh Sahib, dhera Santgarh Herkhowal, and in Delhi at Baba Banda Bhadurs
place, Bala Sahib, Sahib Sri Guru Har Gobind Sahib's'Gurdwara, Mata Sundar Kaur ji's & Mata
Sahib Kaur ji's Gurdwaras, Sis Ganj Sahib, and Bangla Sahib. For four months I received
opportunities of preaching Gurmat at different places in the country, and in many towns I
laid the foundation stones for new Gurdwaras. The seva of the place of Sant Baba
Bakhtawar Singh of Birowal town was carried out by Sant Balbir Singh ji. He was head of
`Nirmal Maha Mandal' and was a great scholar & Pandit in Sanskrit. On Sant Balbir Singh ji's
request on many occasions, katha samagams were held at this place and at different places
47
of the area, and preachings of Gurmat and Amrit Sanchar would be held. Whatever seva God
wants us to do he gets it done Himself.
With the grace of the Guru, I as Baba Jawala-Singh ji was able to accomplish bathing
in the holy pool at Amritsar Sahib and Taran Taaran Sahib, for twelve no moons Àniavas' in
succession. Thus Satguru made my pilgrimage a success.
On the request of the Sangat of England I again decided to visit there. The ticket for
the return journeys were as always provided by sevaks Shingara Singh and Bhai Kirpal Singh. I
would always stay at the house of Kulwant Singh at Walsall who was the son of Nazar Singh
Dhanhowal. On one occasion I stayed with them for at least four months. Preachings of
Gurmat were initiated at different places in England and like before katha samagams were
held. I explained 'viyakiya', meanings at Gurdwara Ishar Darbar. This place of utmost purity
was built by Sant Baba Amar Singh ji. I also visited at the request of the Sangat Gurdwara
Sahibs at Leicester, Bradford, Hertfield, Manchester, Derby, Nottingham, and both Gurdwara of
Walsall. At some places I did katha for one or two weeks and at other places just for one-two
days. The Sangat would be told again and again about the mission of the Satgurus, and gian of
the Sangat would be further reaffirmed through katha and taking of Amrit Many Gurmukh men
& women became the Guru's Sikhs, and climbed aboard the Guru's ship with their principles
being strengthened. Bhai Jaswant Singh also took Amrit and became Gurmukh. He had started
the wave of 'Samaj Sudhar', to eradicate the ill concepts and traditions within our society, such
as that of giving dowry, eating meat, and drinking alcohol. Many false beliefs and unnecessary
customs have become part of Sikh marriages ceremonies and other Sikh ceremonies. He
started a programme to shun those that were practising them. At Gurdwara Nanaksar Pleck
Road he initiated the custom of eating langar whilst seated on the floor, which he also started
at Leicester Guru Nanak Gurdwara, Eastpart Hawk Road, and Coventry Ramgarhi Board
Gurdwara.
Sant Samagams were held at different places within England and I gave them my
suggestion for making a committee of Gurdwaras. This suggestion was made to overcome
the conflicts in the house of God. The current committees at that time were not working as
people were being elected on selection rather than an election basis, and in that way wrong
characters were being chosen. I also advised them to open a Khalsa school to brighten up the
future for their children, suggested to open a press & radio station, and informed them to
hold Punjabi schools so as children were taught about their culture. Other advice was given
on how to hold langar. I informed them that it should be held on each day rather than on
selected days, and through this advice the committee was advised to hold langar without
chairs as langar should always be eaten whilst sitting on the floor. The committee however
fought to have their say but then a resolution was later passed by the Takhts where they
ruled that langar in all Gurdwaras was to be eaten seated on the floor. The Takhts do take
some advice from Sants in their resolutions making.
I had the good fortune of doing katha on Pooranmashi at Sant Baba' Mehan Singh ji's
place, and held Path on the death anniversary of Baba Jawala Singh Sahib ji in England.
Within England I also had the fortune to contribute at the katha samagams which were held at
Nanaksar Thath, on the death anniversary of Baba Anand Singh ji, Baba Isher Singh ji of
Kaleran, and Baba Isher Singh ji of Rara Sahib.
In America - Meeting the Descendants of the Sevak of 6th Guru Ji
After a stay of four months in England, I went to New York at the request of Surjit
Singh and Avtar Singh son of Subedar Achan Singh, and Amrik Singh son of Lt. Inder Singh.
All three are in relation my nephews. For some days I stayed there and many Gurmukh men &
womens faith was strengthened. Later on request of Joginder Singh, Gurcharan Singh &
Bhupinder Singh, I went to Ottawa, Canada. I did katha for some days at Gurdwara Sahib and
48
the Sangat listened to my offerings. A few of the descendants of Bhai Palha Sahib ji stayed
here. Bhai Palha Sahib ji was Gursikh of the sixth Guru and was from Baba Bakalay. Guru
Hargobind ji had blessed him. Baba Isher Singh who made Herkhowal dehra was also from
Bhai Palha's family. I suggested to these Gurmukhs descendants to celebrate the death
anniversaries of both Bhai Palha ji and Baba Isher Singh ji. Each year now an Akhand Path is
held with all the correct customs adopted from older times, on the death anniversaries of Bhai
Palha ji & Baba Isher Singh ji. Langar diwans are held & thus that Sangat is obtaining the
blessings and happiness of the house of the Guru.
Later keeping the request of Bhai Jagjit Singh son of Sarwan Singh advocate of village
Boodipind, Tanda Hoshiarpur, and Sangat of Toronto, foremost I again went to Toronto.
Almost for two and three quarter months I did katha at Gurdwara Malton. I later also received
an invitation letter from the Sangat of BC Eversport Gurdwara, and stayed with bhai Avtar
Singh of Surrey. He did seva with love and devotion. I stayed there for fifteen days and did the
entire katha of Sukhmani Sahib, and collected twenty-seven ~ thousand dollars, which was
then given the the Gurdwara committee for the printing of Holy Books of The Guru Granth
Sahib. While the Dixey Gurdwara was under construction, Sardar Harbhajan Singh ji Pandhori
took me to Radio Station. There on my request, one and half lakh dollars were donated by the
Sangat. For almost three and one half months I remained in Canada doing seva. From here I
went to England where I stayed for four months on the request of the Sangat there. As before
I did Gurbani Vichar at different places and influenced many to change their way of life,
attaching the Saadh Sangat to Gurugarh. On the death anniversary of Baba Jawala Singh Ji I
returned to India.
During my return to India I visited all the holy places, and wherever I kept faith at
places of Mahapurshs' I started Akhand Path and seva of preachings. In Amritsar District,
Tehsil Ajnala village, Harcharchina there was a place of Sant Baba Jagat Singh who had long
passed away. The seva of this place was cared for by Sant Harbhajan Singh Ji. I asked him to
do 'Kotari' (101 Guru Granth Sahib Paths). Sant said that their financial status was not good, so
I suggested that the Pathi Singh made appropriate efforts then surely The Guru would help.
They suggested that the local people should be informed about the event and I suggested to
Sant ji to start kotari in the early morning hours. With Satguru's help and their Guru would
Himself make it a success. The Pathi Singhs and Sant Harbhajan Singh accepted my request
and went ahead with kotari. With Guru's grace everything, 101 Akhand Path, Japji Sahib, Mool
Mantra, essence sticks, oil lights and holy fire, were all carried out according to customs. This
programme carried on till `Chet' and came to an end on the day of death anniversary of Baba
Jagat Singh ji. Amrit Sanchar was held on the last day and more than three hundred men &
women took Amrit. Many left eating meat, drinking alcohol & cutting their hair. Throughout the
Majha area a wave of Sikhism came to action. On this great occasion many Mahapursh
attended including Sant Baba Darshan Singh ji of Ghanoopur, Sant Karnail Singh from
Bhiteywid, Pandit Bakshish Singh along with five beloveds from Mehta Sahib, Sant Mohan Singh
Singh ji from Bhangali Kalan Gurdwara Tahli Sahib, Sant Bahall Singh ji from Herkhowal, and
many others. Langar was served continuously and was prepared in desi ghee. Many ragi,
dhadi, poets, preachers took part. On completion sweets prepared in desi ghee were
distributed. Satguru did a great blessing.
While staying in Amritsar, on the request of Sant Baba Lakha Singh ji from Guru ke
Bagh, Rajesansi, katha was held on the death anniversary of Sant Baba Hazara Singh. I was
able to take darshan of Sant Baba Mangal Singh ji of village `Guru Sar Satlani' and Sant Ajaib
Singh ji. From Baba Mangal Singh ji ancestors, Baba Kabul Singh ji of Kokri took Amrit & was
given a khanda to and told to preach about Sikhi in the Malwa region. With that same khanda,
Bibi Nand Kaur from Hehar village, the Grandmother of Sant Jarnail Singh Bhindranwale took
Amrit from Baba Kartar Singh of Kokri. That historic khanda exists there even today.
On the blessed place of Gagomal, Jiwan Singh ji 'Ragrete Guru ke Baitai' and Baba
Bhag Singh ji of Anandghar were doing seva. Katha and Amrit Sanchar were held and I had
49
the fortune of visiting the places of Ravidas, Baba Budha ji, Bhai Paroo ji, Guru Sarsatlani,
and Baba Bir Singh of Rato ke Muthiya wala where he became a martyr. The birth place of
Baba Bir Singh was at Gangooye. I gave preachings about Sikhism to the entire area and
went where ever the Sangat remembered me. I also did katha at the place of Jiwand Singh ji
who was the Guru brother of Baba Jawala Singh ji, and at the place of Sant Baba Mohinder
Singh ji who was a great sevak of Baba Jiwand Singh ji, at Rajesansi. I did langar and Degh
at Baba Bir Singh ji's places, and at Bhangali Sahib found Baba Bir Singh ji's slippers after
twenty seven years of his passing away. On Baba Mohan Singh's request I did katha & Amrit
Sanchar there. With Guru's blessings the big project of kotari in Amritsar came to end and
was a great success. Sant Baba Harbhajan ji earned lot of praise within the area. At the
anniversary of Sant Baba Narayan Singh of Bhitewid, preachings were held. With great
blessings of God, Sant Baba Kernail Singh ji arranged for recitation of forty-one Japji Sahibs
in continuity there. Many were asked to do twenty-five Japji Sahibs & thirty three rosaries of
Mool Mantra each and they all completed as requested.
Back in Sultanpur on the occasions of Gurpurav's of Baba Sri Chand ji, Guru Nanak ji,
Guru Gobind Singh ji, and Bibi Nanaki I was honoured by the Sangat through them asking me
to do the seva of 'Chaur' over Guru Granth Sahib on Nagar Kirtans. From Ber Sahib, Takhat
Sahib, on the Gurpurav of Guru Nanak, Sardar Gurbachan Singh Garinda manager of the
Parbhandak Committee gave me `Saropa' on behalf of Sangat, which is actually a great
offering from The Guru. At Gurdwara Antarjamta, on the request of Sant Baba Jagtar Singh ji
katha was held on Guru Nanak Sahib's Gurpurav.
At Gurdwara 'Ber Sahib' on the request of Sardar Gurcharan Singh Tohra, I placed the
foundation stone for the holy pool, and Satguru arranged for all the financial expenses. I had
the opportunity of offering money for maintenance of Akal Takhat Sahib and Fateh Garh
Sahib. At the places of Mahapurshs like dehra Santgarh Herkhowal, Bhangali Sahib, Cheena
Sahib and in other towns I was invited to lay foundation stones for the building of Gurdwaras.
I also had the fortune of providing financial assistance and support. Whatever grains and
vegetables were offered by the Sangat, it would be used for the preparation of langar on
Akhand Paths and katha in Gurdwaras, schools, colleges, and sometimes hospitals.
By God's grace, in different cities and towns & even in the colleges & schools of
Jallandhar I had the opportunity to give Gurmat thoughts. At Kesgarh Sahib a seminar was
arranged by Professor Manjit Singh Jathedar Sahib, and with many other vidiwans I received
the chance to give a lecture. I discussed the topic of `Raj Bena Nahi Dharam' meaning,
`without control there is no faith'. I was treated with high regard and even received a Saropa
from Takhat Sahib. On `Hola Mahala', by giving sermons at different places I also had the
opportunity of serving the people.
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5 – Sants & Mahapursh
Sant Mahinder Singh Ji and his Chalisa
Mahapursh Sant Mahinder Singh ji had once managed to find a place of stay in a hut
at Rambagh at the solitary dwelling of Sant Raan Singh ji. Sant Raan Singh ji was a great
Tapasvi and had made a room particularly to practise 'Chalisa', where naam would be recited
continuously for forty days. While staying there, Sant Baba Mahinder Singh ji decided upon and
started a chalisa of Mool Mantra. Before he could complete it he fell ill. A message was sent to
my father and he was asked to fetch medicine from a particular doctor whose treatment suited
him. I was actually with my father at the time and we went to deliver the medicines to Babaji.
Sant Baba Mahinder Singh ji's body had become very weak. Due to his illness a few rules of
how the chalisa was to be performed were broken. A chalisa requires a very strict discipline
and those who can follow it can achieve whatever they so wish. Although he had completed
the forty days, Sant ji was not satisfied with his efforts. He decided that he would attempt it
again some other day.
In 1963 Baba ji tried to complete another chalisa again. At that time Harbhajan Singh
and myself were in the service of Baba Mahinder Singh ji. We accompanied Mahapursh to Rail
Majra and reached the dehra where sevadar Sant Dalip Singh ji lived. The town Rail Majra was
three miles away from this dehra and in between there were only hills & forest. Below in a
creek by the wells of this dehra, sevadar Dalip Singh had a small garden where he would grow
oranges & tangerines. He was a very enthusiastic sevadar and quite brave as he stayed in this
forest by the caves alone for many years while taking care of the place. He used to receive a
pension so he had limited his needs to only those funds. He was a jack of all trades and knew
everything about electricity, building and carpentry. He would do seva without asking for
anything in return and was a great devotee.
Mahapursh decided to visit Rail Majra for a few days. Before leaving he requested me
to build a small room at the dehra in which he could practise his chalisa. Masonry Ratan Singh
of Singhpur town who was a great devotee of Sant Baba Maan Singh ji and Sant Bishan Singh
ji happened to be there at the time. He had built many houses in the Nangal dehra area. I
informed him of the request I was required to fulfil so he decided to help me. He cut wood
from the nearby forest and purchased a truck load of bricks. We were able to build a small
room & place a roof over it in a few days. The wood used for the roof beams however were
wet and I was concerned that they could swell and the roof collapse. With reassurance that
this was unlikely, Ratan Singh then plastered the walls and window frames, shutters and a door
were fitted. After bathing I placed Guru Granth Sahib ji inside the little hut. The hut also had a
small furnace in which jyot & essence sticks could be placed. On Mahapursh's return he was
pleased to see that we had fulfilled his wish over the few days he was away. I prepared Karah
Prasad whilst reciting Path and asked for the Guru's blessing. The following day Mahapursh
then started his attempt at another chalisa. We allocated duties amongst ourselves. Sant Dalip
Singh ji would serve by arranging rations, Harbhajan Singh would prepare food, and I would do
other chores for Mahapursh. Mahapursh would bathe at three o'clock in the morning with warm
water. I would provide him with clean clothes, and then do `Parkash', opening of the Holy
Granth Sahib. Karah prasad would then be prepared and placed in the feet of Guru Maharaj. I
would also light the essence sticks and make sure there was enough butter fuel for the jyot
that was burning within the furnace of the hut. Mahapursh would lay down an unused silk cloth
on which he would sit and start recitation with a rosary, after having eaten something.
Mahapursh would recite thirty,-three rosaries of Mool Mantra each day. Each string or
'mala' holds 108 beads derived from the number of Upnishtas that exist. After his recitation,
which would finish around 8.30 in the morning I would prepare traditional 'desi' tea for him
with a fresh masala concoction. This mixture would be produced by grinding together one
portion of 'sund' (dayginger), big cinnamon, 'malati' (sweet spice), red sandalwood powder,
51
and two portions of cloves & small cinnamon. Mahapursh would have tea followed by one
chapati with yogurt or butter. He would then retire for some rest until noon before continuing
with his chalisa.
In the afternoon Mahapursh would have his main meal consisting of chapatis and a
lentil or vegetable curry. There would plenty of ghee placed into his curries. This is the main
source of energy required for one who concentrates efforts with the mind. Mahapursh would
then return to the hut to continue with his simran and we would go off and do our recitation or
other work. In the evening I would prepare ‘sardai’ for him, a milky drink made by grinding
together twenty-one almonds a few small cinnamons and black pepper. I would finish the day
by massaging Sant ji's head with either `til' (sesame seed) oil or almond oil, and with a spoon I
would place a few drops of butter into each of his nostrils to give lubrication to his brain and
prevent it from becoming dry.
Our daily duties required us to fetch dry sticks for making fire from the forest, and
water from a well in a nearby creek for bathing and drinking. As we were living in an almost
jungle like area, only a few people would visit us and only those who were close to Baba
Mahinder Singh ji. Eighteen days passed by fine with the chalisa for Mahapursh but whatever
Vaheguru wishes happens. Sant ji had developed symptoms of gas & acid heartburn and his
seating and standing became difficult. From Thaan Singh's village Mast ji's brother visited for
darshan. Sant ji had decided that it was becoming too difficult to continue his chalisa and
informed us that he would have to give up his chalisa and return to Baba Mast Ji. I requested
Mahapursh that Ardas had been performed for the completion of his chalisa to the Guru, but
instead he asked me and Harbhajan Singh to start the chalisa afresh. He asked Dalip Singh to
take care of our needs with food and anything else. We were required to recite sixteen-
eighteen strings of rosaries of Gur Mantra each day, which we eventually completed together
with Dalip Singh's support. It was difficult but it proved to me the importance of meeting my
objective while I was able to rather than leaving it too late where I could experience problems
as Mahapursh had done.
Baba Bhajah Singh Ji
As Mahapursh Mahinder Singh ji could not complete his chalisa he later travelled to
Ragibagh. Shriman Jaga Singh & Jathedar Janak Singh of dehra Santgarh Herkhowal recalled
that as Baba Jawala Singh ji used to arrange langar at Ragibagh on `Hola Mahala' day, they
too should continue that tradition there. The land of Ragibagh belonged to the Shiromani
Committee. In those days the land was cheap so they had purchased two 'kile' of it. They had
already built a small hut, kitchen and well there, and Sant Batan Singh and Subedar Ujagar
Singh from Dilma were asked to reside there as caretakers. Jathedar and Jaga Singh decided to
hold an Akhand Path on one particular `Hola
Mahala' there and Baba Bhajah Singh was invited to attend. However Baba Bhajah Singh
wouldn't allow the ceremony of Akhand Path to continue in a hut. He pulled out his sword and
said it would cause great disrespect towards the Guru as people wouldn't take off their shoes if
it rained. According to his wish, a foundation stone for a Gurdwara was laid in the month of
Bhadu on that land. Masonry Shrain Singh was appointed to start work there along with his son
and other students. He was from Mehatpur and was the main masonry of Sant Baba Amar
Singh who had built `Darshani Diyori', the path around the Gurdwara & pool at Anandgarh and
the Gurdwara at Herkhowal. I had been asked by Baba Mahinder Singh to serve here. The
entire Gurdwara up to the dome were prepared while I stayed in service there. Sardar Prem
Singh of Chandigarh and engineer Budh Singh according to the orders of Sant ji would assist by
sending cement and iron there. Harbhajan Singh would accompany Mahapursh Mahinder Singh
ji wherever he went and Sant ji would visit providing money for langar and other expenses for
the building.
Once Sant Baba Mahinder Singh ji was doing Nitnem and he asked Sant Dalip Singh ji
52
to give a cup of tea to Sant Baba Bhajah Singh ji. Baba Bhajah Singh ji was in his hut but when
Sant Dalip Singh ji went there Sant Baba Bhajah ji became invisible. Sant Dalip Singh ji looked
around within the hut for Baba ji, but couldn't see him. He had brought him tea on the request
of Sant ji which he had to fulfil. Confused with not having found Baba Bhajah he prayed
bowing his head outside the door of the hut. He said, "Maharaj, only Mahapurshs like you can
do such things. I am a very low person, please bless me with your darshan." On entering the
hut he found Mahapursh had become visible and insisted that he had been there all the time
and that Sant Dalip Singh ji had not offered him the tea. Such was Baba Bhajah Singh ji who
would play divine games with his sevaks. Baba Bhajah Singh ji would have a lantern in one
hand and pen & ink in the other. He would carry a big sword and register under his other arm.
Nobody knew what he would write. He had aquired powers where he could stop a moving train
with a gesture of one hand if he wanted to. He had been known to put to test a few times. He
would stop then move a train, and whilst it was at a standstill no railway engineers would be
able to understand why it had stopped in the first place. If an engineer tried to find a fault they
would not be able to identify one. These were the kind of games that Mahapursh would play.
He was master of the unknown world. Mahapursh was Mast spirit and he would roam from one
place to another but would keep to himself such that nobody could understand him. He would
only hold discussions with Baba Mast. He was a very kind hearted man and would show a lot of
warmth towards me. When I would start to prepare langar he would come over and start
building the fire for me. Throughout his entire life he didn't allow anyone to serve him but on
two occasions he blessed me by allowing me to massage his scalp with oil and wash his
clothes. Many times out of love he would say that I was the guru of naam dharis. Sometimes
he would ask me to go and preach saying this era was for preaching. Whatever a Mahapursh
says becomes true and they know all there is to know about the future. Today his words have
turned true for me.
Saadh Makhan Lal
In Talwandi, I visited Saadh Sant Baba Makhan Lal ji Mahapursh, Brahmgiani and a
great brakht Sadhu. Saadh Sant Baba Makhan Lal ji was at first a bairagi Sadhu, but later
became a Nirmalay Sadhu upon the blessing of Baba Isher Singh ji of Dodar. Sant Makhan Lal
ji was a great devotee of the Guru Granth Sahib, to the extent he would dust parts of the Guru
Granth Sahib regularly with a 'ramamla', peice of unused cloth worn by Shri Guru Granth Sahib.
With great devotion Sant ji had made five hundred cots and delivered them to brakht huts of
Nirmalay Sadhus across Haridwar. He gave children lessons in Gurmat, wed off the daughters
of the poor, and did seva of cattle. These were some of the principles of Sant ji. While with
Sant Suhail Singh ji, I also had the fortune to have darshan of Sant Makhan Lal ji. He had a
devoted student, Pandit Heera Lal ji Ajitwal who gave away twentyfive kilay of his land at
dehra Ajitwal to him. Sant Baba Suhail Singh ji belonged to one of the branches of this dehra.
Sant Bachan Singh and Gurdit Singh had done seva at Ajitwal dehra, which now stands
between the Grand Trunk Road and a nearby local road. Baba Isher Singh used to call his
students `Lal ji' out of love. He would teach them Sanskrit which is quite difficult to learn.
When students would feel reluctant to attend classes, he would tell them that he could always
instead go for bikshah on their behalf and wash their clothes. The students on hearing this
would feel ashamed and would have no choice but to attend. He was a Great Birikat. Once he
was in a village with his group when some dogs started barking at him. Someone pointed out
to Maharaj of this incidence and he replied that the dogs were not barking for no reason. They
were making him aware of a point, which was that the village was not the place for those who
had taken on the form of a Sadhu, and the saffron coloured attire.
A long time before Pandit Bhan Singh, a vidwan from southern India, who had won
over many other vidwans came to Kashi and challenged the vidwans there. All the vidwans
requested 'Mandlaysher', Baba Isher Singh of Dodar to save their honour. Baba ji agreed and
asked the challenging vidwan to choose a topic which he wanted to discuss. The vidwan
replied, "The soul." Pandit Isher Singh ji then said, "The soul is within you, within me, and
within everybody else. How can we have a discussion on that same thing which is the within
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each one of us. One can, only discuss this topic when there is a difference to be discussed."
The vidwan fell at the feet of Pandit Isher Singh and asked for forgiveness, as he realized who
was more knowledgeable. In this way Pandit Isher Singh kept the honour of all the Pandits of
Kashi. Maharaj Heera Singh, Nabewale, offered one lakh gold coins to Baba Isher ji and asked
him to take it as seva. Babaji in turn replied, "By doing business of coal one is bound to get his
face blackened. Take this money of yours away." This was said as the money of Kings at that
time was never earned with honesty. They would increase their treasures by conquering and
looting other countries. The King told Babaji that he would not find another more charitable
person like him. Mahapursh remained silent, but one of his sevadars stated to the Raja, that he
shouldn't be so full of pride, as he would not find another non-materlistic (theagi) as
Mahapursh. This seva was however accepted by the Sanyasis Sadhus. Today the Brakht huts of
Haridwar live under the name of Baba Isher Singh ji. Such were the highly respected
Brahmgiani, Baba Isher Singh and his peer Baba Jeeva Singh ji.
Sant Inder Singh does a Chalisa
On our travels we also met Sant Inder Singh, a family man who was a follower of Sant
Sukhanandwale and lived on his own farm. He was a giver and would distribute food to any
poor person and Brahmin. On one occasion he did chalisa of Mool Mantra in his village Kalra
while living with his parents. For forty days he stayed inside his dwelling and remained silent,
not speaking to anyone or himself. He would recite thirty-three rosaries of Mool Mantra, light
the holy lamp made from butter, make 'Havan' (holy fire), keep water, coconut and jyot, light
essence stick which were constantly lit to keep the place fresh and to invite the Gods `Devtay'.
Before he sat down each day to start his recitation, he would wash his hair and change into
clean clothes. He read `Jhog Vashist' (name of granth), and other granths & shasters. He
would do simran with each and every breath. For every three hours during the day he would
eat three to four spoons of kichere to keep his energy level high. He would cook his own food
of what little he had. On the last day of his chalisa he held bhog, and on that day the Rain God
Inder showed happiness upon him by showering the earth with rain. Gurmukh Singh, Musafer
from Jabar, Sant Karam Singh from Damunda, Sant Bachan Singh ji, Jathedar Ajnuha, Akal
Thakt's Jathedars good wishes, Giani Batan Singh Mahan Nirmalay Sant, Guru Granth Sahib
Giani Baba. Amir Singh's students all attended, and gave darshan. Pandit Shaam Dass also
came from village Kalra. Ardas was done in the Gurdwara of Sermukh Dass and with the grace
of the Guru the verse; The mind, body and money are all Vaheguru's. He is the knower
and creator of all, was blessed to us. Pandit Shaamdas ji told us even had attempted
'chalisay' many times but was not successful at completing them. He said, to do these chalisay
at such a young age with all the rituals, and be successful in completing them, could only
happen with the Grace of Guru. Many times such divine miracles happen where the common
man gets frightened, or cannot bear the divine light, and then gives up. Thus one needs all the
help of the Guru to accomplish such practises. The gathering ended with Langar and
bhandaray and seva of clothes and 'dasvand' were offered to the Sadhus.
On one occasion a chalisa was done in village Kokri. At that time the seva was done by
Sardar Jawala Singh and his wife Krishan Kaur. On Sardar Jawala Singh's suggestion we did
yatra of Baba Anand Singh ji Maharaj Kaleriyanwale. A miracle happened there where
Mahapursh Sant Isher Singh and Sant Anand Singh ji gave us darshan even though they had
long given up their bodies. They were dressed in the same clothes as they appear to gether in
one of their photograph's, where the elder Babaji is dressed in white and the younger in black.
With such great grace we obtained their darshan from Sach Khand. The place there is known
as 'Baran Darey', the place of twelve doors. Inside I did darshan of Mahapursh's simple
belongings, walking stick, slippers, and clothes. I paid my respects by bowing and touching my
forehead on Babaji's blessed clothes with my heart being pleased.
With Sardar Jawala Singh's effort at village Lopon we were able to visit the pure
places of Sant Mit Singh, Sant Baba Nidhan Singh & Sant Baba Dhanna Singh, Sant Bhagat
Singh, Sant Inder Singh, and Sant Darbari Lal ji. We were also able to listen to the sermons
54
of Sant Darbari Lal ji. Sant Darbari Lal ji had done seva of various Gurdwaras such as
Kiratpur Sahib, Pataal Puri, Chamkor Sahib, Gari Sahib, and at Thakhtupura first Pathshahi,
sixth Pathshahi and tenth Pathshahi's places and the divine pools. Sant Darbari Lal had also
started a girls school, a college and a hospital there. I was fortunate to have had his
darshan and opportunity of listening to his katha.
In this way time passed by at Kokri village. Living here I was able to do darshan of
pure places of pilgrimage. On Vaisakhi I would visit Damdama Sahib, and on Maghi to
Muktsar Sahib. Jathedar Kundan Singh ji Nihang, on many occasions would visit with his
group to have darshan of Sant ji, and Mahapursh would do seva for them with langar
bhandaray. On Maghi Nihang Singhs do a pilgrimage of religious places.
Pandit Bhan Singh the Teacher of Sant Suhail Singh Ji
Shriman Pandit Bhan Singh ji was a Mahapursh whose birthplace was Nuthuwala
Jadeed, Tehsil Moga, Faridkot. He was a disciple of Sant Baba Jhagar Singh ji whose place was
at Nathuwal village itself. His father, Chandan Singh ji went to stay in Kashi after becoming a
`Sanyasi' Sadhu and giving up his family. He was a very highly knowledgeable ayurvedic
doctor. Kings and Emperors would get treated by him. Under his name in Kashi a pharmacy still
runs today known as, 'Chandan Aushialay'. He had two sons. He asked his wife to give up one
of them for his cause and she offered him Bhan Singh, who to her seemed weak & odd as he
had twelve fingers. His mother thought that he wouldn't be able to cope with physical work
required for farming so she gave him away. Father Chandan Singh ji however proclaimed to his
wife that whom she was giving away would shine like the Sun, lust like his name 'Bhanu',
which meant the Sun. He said Bhan Singh would enlighten the entire universe with the light of
knowledge.
Pandit Bhan Singh ji later came to reside at Amritsar Sahib. He obtained Gurmat vidya
from Sant Baba Amir Singh of Amritsar. Mahapursh Bhan Singh squired knowledge of 'Niyay',
'Vidant' which are two of six types of shaster, and other vedas and shaster from different
knowledgeable Pandits in Kashi, Brindhaban, Haridwar and Amritsar Sahib. He was a great
mandlaysher (preacher) and had travelled to various holy places of India with his followers
(mandali) to preach. He had taught many knowledgeable disciples and within Nathuwal, Kokri
Phoola village including all six types of Sadhus. His principles included being a great `karam
kandi', one who does their own domestic chores such as preparing food, washing of clothes,
etc. As well as holding karam kandi values, he held 'upasna kandi' & 'gian kandi' principles and
spread the word of the same to mankind. Upasna kand to to do meditation, where as gian
kand is have knowledge about the soul & brahm. He was very at peace with himself.
Pandit Pritam Singh ji of Bhajnaghar was another great mandlaysher of equal status to
Pandit Bhan Singh ji, who was sevak of Baba Bachan Singh is, Baba Bachan Singh ji was
himself a Brahm Giani Mahapursh who would do 'chor' of Guru Granth Sahib ji and place the
Granth Sahib within a cot which he would swing. His routine included reciting fifteen Sukhmani
Sahibs per day. It was not surprising to see that Pandit Pritam Singh also held high moral
values. Once at Haridwar a Sadhu Samelan was held and a Sanatan (Hindu) Sadhu visited. The
Sadhu did not realise that one should not enter a Gurdwara without the head being covered.
Pandit Pritam Singh ji placed a 'Ramala' over his head and a garland around his neck and
informed him of the custom of the house of the Guru. The Sadhu apologised and said that
Babaji had without being reproachful explained the custom to him in a very respectful manner.
This was the character of Pandit Pritam Singh of Bhajnaghar. When Sangat would congregate,
Baba Pandit Pritam Singh ji would make them recite Sukhmani Sahib together with him. He had
utmost respect for the Guru Granth Sahib which he would show through paying homage to the
Guru by lying on his front rather than just bowing down.
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Ancestral history of Sants From

Baba Lakhmir Sahib ji to Sant Suhail Singh ji
Baba Lakhmir Sahib ji was a Sikh of Guru Tegh Bahadur Sahib ji. His name is
mentioned in `Suraj Parkash'. He had once visited Old Kokri Kala village in search of water, and
with his permission New Kokri Phoola village came into existence. Baba Boora Singh ji, a
masonar and Ramgarhia (believed in Ramgarhia panth) from Kokri Kala would serve Baba ji.
Later in time he was blessed by Baba Lakhmir Sahib ji and given an oxen & trumpet and told to
venture out to preach Sikhi. Once Baba Boora Singh ji requested within the Sangat to Baba
Lakhmir Sahib ji to visit his home town again. Babaji replied that he was already sitting at the
'agvar' of the village, the place where old people gather to meet. On this two sevaks, Bhagoo
and Bina, from within the Sangat of Baba Lakhmir Singh ji got up and went to dig a foundation
stone at that place. Thus the town eventually inhabited and settled around that point, Kokri
Phoola. Mahapursh said that even though the town was at a low level, floods would never
enter and cause destruction to it. Baba Lakhmir Sahib ji later did meditation there while Baba
Boora Singh ji remained in his service. While on his travels of preaching, Baba Lakhmir Sahib ji
came to Anandpur Sahib. He sounded a ceremonial horn upon which the local Khalsa were
annoyed and questioned why he had taken the liberty to do so. The succession of Guru's had
changed by that time. The guards took him to the tenth Guru thinking that he was taking
liberty or was an enemy but they were mistaken. Guru ji instead blessed him and gave him two
'Nishan' Sahibs. He was told to continue preaching the name of Sikhi. Baba Lakhmir Sahib ji not
only preached a lot but also put it into practise. With practise of 'yog fire' meditation he
eventually aquired the power to make himself invisible.
Bhai Masa from Ajitwal also used to do service of Baba Lakhmir Sahib ji and he
would always give offerings of milk to him. He obtained powers to transmigrate and with that
he would travel to Haridwar. Some of the devotees of Babaji told him about Bhai Masa. Baba
ji sent for him and told him that he did not appreciate his showing of powers. Bhai Masa went
back to his town in sorrow, lay down with a white sheet over him, and gave up his life. When
Mahapursh got to know of this he said that since Bhai used to offer him milk, in return Bhai
Masa would be offered milk forever. Even today this truth holds. If the people of his village
don't offer milk the cows there experience a phenomenon which is difficult to accept, but is
very much believed by those town folk. Blood appears instead of milk from the udders of
those cows and buffaloes. Everybody there knows this and believes in it.
Baba Boora Singh ji's son was Baba Kabul Singh ji. At that time the sevadar was
Jathedar Kuma Singh. Baba Boora Singh ji asked Baba Kabul Singh ji to go to the Jathedar and
ask him for Baptism of Amrit. Baba Kabul Singh ji went to this Jathedar on his father's request.
But, prior to this for nine months he cleaned the utensils which were used for distributing
langar and he himself did not partake in any consumption of it. At all times during his service
he would recite Bani and do Simian. In those days the langar was prepared in huge cauldrons
made from pure iron. His only source of food he consumed was the water in which the langar
utensils were washed. This was a test upon Baba Kabul Singh ji. The Jathedar was pleased by
this seva and summoned him. He told him that he was cleansed and now worthy of taking
Amrit. In the olden days before one took Amrit they would first practise keeping the five K's for
a period of six months and participate in voluntary service of washing langar utensils, as well
keeping their practise of reciting bani & naam. Baba Kabul Singh ji was only then asked by the
Jathedar to go to Malwa and prepare Khalsa by baptising them with Amrit, and to prepare them
to be ready for war at any time. In time Baba Kabul Singh ji arrived in Malwa and organised
group gatherings of armed Singhs and converted many Sikhs into Singhs. Baba Kabul Singh ji
once beheaded Kokar Rangar, a cruel man who used to rape the women of the area. On killing
him Baba Kabul Singh ji distributed the entire land of that person among the poor farmers of
the area. When Abdali attacked and behaved disrespectfully towards Darbar Sahib, Nawab
Kapoor Singh was assigned to fight against him. Nawab Kapoor Singh gave seva and orders to
Bhai Desraj Surso & Baba Kabul Singh ji to lead the war against Abdali. At all times with Baba.
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Kabul Singh ji there would be a fully trained group of warrior Sikhs, and they always fulfilled
whatever they were asked to do. After Baba Kabul Singh ji came Baba Sang Singh ji who was
also a great mandlaysher preaching teachings of Brahm vidya. He created the Great Shersang
Mandali' recognised by many Sadhus. At any one time if the numbeof students were many,
Babaji would prepare a puree of 'karunda', some green leaves without salt and distribute it to
tile students to eat. Those who were not there to learn vidya with their whole heart would run
away. Only those who were determined enough in what they wanted to achieve would stay
behind. He was a great `karamati', the one who plays celestial games. He was martyred in the
battle of Modki along with seventeen Singhs and his beloved tomb is present in 'Kilay Chalan'
town on the Grand Trunk road. The place is known as 'Jogi Dheer'. After him came Pandit
Kartar Singh ji from whom Sant Baba Harnam Singh of Bhoocham obtained vidya. Pandit Kartar
Singh's tomb is also in `Kilay ('kalan'. Inside the town where a place is devoted to him his bed
was kept, which was unfortunately sold off by a Granthi Singh. In the physical appearance of a
hooded cobra Pandit Kartar Singh ji coiled the Granthi and this resulted in the Granthi asking
for forgiveness and returning the bed to its rightful place. Even today people pay their respects
at the places devoted to him and yearly events are performed and services given.
The successor to Baba Kartar Singh was Sant Baba Uttam Singh Ji a Bhajananandi
Mahapursh. Upon the order of his Babaji, and the request from the Sangat of Kapoorrea he
went to reside at 'Mitha Mehar', unfortunately, some people from that village complained of
Baba Uttam Singh .ji's nature. Baba Kartar Singh called him back saying that he was sure that
Baba Uttam Singh was not wrong of anything. It was just that the people didn't want to accept
Sadhus. He said the Sangat first demand a Mahapursh, but when it comes to serving and
listening to them they start complaining. He was given a pair of sandals, two sheets, two
kacheray, and two turbans as showing his trustworthiness from Baba Kartar Singh ji. His
principles included reciting eighty-five Japji Paths each day. He never stayed in one town for
more than one day, and if the town was big enough he would stay on the other end of it the
following day before moving on. Once a day he would burn cows dung and on that red hot
heat of the ground he would cook one chapati and consume it with a glass of water. He would
never cook a chapati on a griddle. He kept this practise for one whole year. Upon this
Mahapursh went to Baba Kartar Singh ji and he received blessings. He was given a boon by
Babaji that when he would utter any sentence it would become true, In fact, it would become
true at the very instance it was uttered rather than later. That's how powerful his words were.
His words never went unheeded, they always turned true. He remained a Bhajananandi, a type
of 'Mahapursh who gets eternal joy ànand' from reciting bhajans. If any one wished to Item
from him he would say, "The one who was before me used to teach & preach, and the ones
who will come after me will also do the same. But I do not, and will not."
Pandit Mishra Singh ji, who was of Brahmin caste followed this ancestral chain of
Sants. He was from Rawalpindi. His katha was very sweet, that is why he was referred to as
'Mishra' (sweet). He made his living quarters in the open and taught many students. He was
succeeded by Pandit Bhan Singh ji. Pandit Bhan Singh ji’s father, Baba Chandan Singh ji was
also a Mahapursh of Pandit Mishra Singh ji. Pandit Bhan Singh ji is well known and highly
praised in the world of Sadhus. Sant Suhail Singh ji also heard of his greatness and learnt from
him. Some of the other Shasters he include `Niyay Shastar', 'Vedak Shastar', 'Ayurved',
'Shushrat', 'Bangpat', 'Bhao Parkash', and `Megh Vinod'. Pandit Harkikat Singh ji Arvind, who
was a sevak of Sant Baba Sunder Singh ji of Bhindrawale, and Pandit Gurdeep Singh ji Kesre
also learnt vidiya from Pandit Bhan Singh. They would say that in Kashi Sant Suhail Singh's
manner was the best and he was the most honoured amongst all of them. Sant Suhail Singh ji
wished to learn other Granths but Pandit Bhan Singh ji said to him, 'Alpasht aayoo greh vachak
Granthan', which meant `life is short but Granths are many'. Pandit Bhan Singh ji told him to
learn herbal medicine and look after the poor instead. Pandit Suhail Singh became very
attached to Mahapursh. After obtaining vidya, rather than departing his own way he spent his
entire life in the service of Mahapursh. When Mahapursh expired the headship of the place was
passed onto Sant Baba Suhail Singh ji.
Shriman Pandit Suhail Singh ji was a model of unattachment to materialism and
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attachment to God. He was a highly knowledgeable person who had full command of shasters.
Many took vidiya from him including Pandit Hari Prakash ji 'Nirakari', Pandit Govind Das ji, and
Pandit Gurdit Singh ji. Even 'ghristi' Singhs (family men) and 'Behangum' (type of Sadhus) also
took vidya from him. Pandit Suhail Singh ji was a great vaidyaraj (doctor of arurvedic
medicine). He used to make medicine with elements of gold and mercury and distribute them
amongst the Sangat & sick people. He would never take anything in return. Pandit Gangeshra
Nand ji who was blind, was also a student of Pandit Bhan Singh ji. This Udasi Mahatma was
very respected in India. He had translated all four Vedas into 'teekay'. The major political
figures, President and Prime minister respected him. Pandit Tirlok Singh ji Began, likewise
Mahapursh's sevak Arjun Muni, Pandit Arjun Bhikshu, Arjun Shastri, Nirmaley Mahatma Pandit
Nikka Singh, were also sevaks of Sant Baba Budha Singh ji of Haridwar Nirmal Bagh. Whenever
Mahapursh would visit Haridwar he out of love and respect for Sant Budha Singh and Sant
Attma Singh would make temporary residence at a Brakhat Kutiya, a humble lodge near Nirmal
Bagh. This lodge was made in remembrance of Sant Baba Isher Singh ji allowing brakhat
Sadhus to stay there, do bhajan, and gather knowledge.
Once Pandit Bhan ji visited 'Kumbh Mela' in Haridwar. Sant Baba Partap Singh ji
‘Naamdhari’ was also there and he did darshan of Pandit Bhan Singh ji. Sant Baba Partap Singh
ji requested Mahapursh to visit 'Bhaynee Sahib' which Mahapursh accepted. He was greeted
with great respect by Baba Partap Singh ji who unseated himself from his own seat and sat his
guest on the same place. On the loudspeaker Baba Partap Singh ji announced to the Sangat
audience that he had never been to Haridwar before, but on that occasion when he had the
chance to visit, his transmigration was ended through the darshan of Shriman Pandit Bhan
Singh ji. Such respected words he said of Mahapursh.
At the first dehra of Saykhmuan, established by Baba Thraj Singh ji who was follower
of Bhai Daya Singh ji, Giani Badan Singh prepared Faridkot translations (teekay) upon the
request of the Maharaja of Faridkot. These are recognised by Pandits and Gianis. Sardar Ganga
Singh of Mansoor was a sevak of this dehra at that time. He later went on to become a
Naamdhari. Ganga Singh's wife Sada Kaur was from the town 'Rodda' and his maternal
relatives were from Nathuwala village. They had heard of Pandit Bhan Singh ji's greatness.
They went to pay their respects to Mahapursh in Nathuwala and made a request for him to
grace their house. Mahapursh said he would. Mahapursh eventually went on to teach Ganga
Singh 'Vedanat' to 'Vichar Sagar', meanings of 'Gita', `Nanak Parkash' and `Suraj Parkash'. On
many occasions Pandit Bhan Singh ji would visit Ganga Singh's house and give darshan to
those sevadars. For the last eighteen days of his life he decided to stay at their house and
expired there. He was cremated in Nathuwala village, and in his memory a Gurdwara was later
built.
In Kokri village there are two sacred places of Baba Lakhmir Sahib ji. Baba Uttam
Singh ji's cremation was also carried out in this place where in his memory a tomb exists.
Another sacred place also exists inside this town where Baba Kabul Sahib ji stayed.
Contributions of seva towards these places were made by Pandit Kartar Singh. In Nathuwala
Pandit Bhan Singh Ji's tomb, Sant Baba Jhagar Singh ji's dharamshala, and Pandit Bhan Singh
ji's place of tapasiya are present. The person that had been given the seva of looking after
them stayed in a humble hut outside the town of Nathuwala at the banks of a canal. He would
eat whatever was given to him as offerings and would always be in a state of 'theag birag'. At
the tomb in Kokri, Bhagwan Das-Udasi Sadhu used to live. After he died Sant Baba Ser Singh ji
was given the seva. Sant Baba Ser Singh ji took his vidya from Pandit Bhan ji. Sant Baba Ser
Singh ji had also taken Gurmat Vidya for three years from Baba Amir Singh ji in Amritsar. For
Shastri Vidya he went to Haridwar and Kashi. He provided living accomodation & langar as seva
for the Gurdwara.
When we met in Kalra town he had a wish to take darshan of a Brahmgiani

Mahapursh. I suggested that we should go and see Sant Baba Ajit Singh ji Nathalpurwale. We
both got off at Marinday and by bus went to Nathalpur to see Baba Ajit Singh ji. Baba Ser
Singh ji talked of his 'murshud' (guru) to Baba Ajit Singh Ji, upon which Baba Ajit Singh ji
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ordered that a Akhand Path be commenced in the remembrance of his guru.
Sant Baba Vasant Singh Ji of Jola Village
My cousin, Subedar Sarwan Singh had a great belief in Sant Baba Vasant Singh ji of
Jola village. He took me for the darshan of this great tapasvi, tejasvi Brahmgiani Mahapursh.
My cousin used to sell clothes in ‘Daggi’ for Jolawale Sant Bhai Hazar Singh ji, who had
introduced him to this job. When one has respect for one Mahapursh then he automatically
respects other Mahapurshs because all Mahapurshs are in the end the same one form. Those
who are complete Brahmgiani they may appear different from the outside but inside they have
the same gian. We paid our homage within the Gurdwara and then went to see Mahapursh.
Mahapursh was sitting in the diwan with a plate full of 'patashas', a white dry Indian sweet
beside him, and a sevadar standing near by. As we paid our respects Mahapursh picked up five
'patashas' and handed them to me. When Subedar Ji put forth his hands for patasha
Mahapursh asked him to get them from sevadar. Subedar Ji had heard of me being offered to
Mahapursh Jawala Singh Ji and this action made him believe even more that I was closer in
relation to these Mahapursh than he had first thought. He had noticed that I was only given
five patashas and that there must have been some disguised blessing associated with them. He
knew that when Mahapursh was giving someone his love he was doing a great favour upon
them.
When one is blessed by Vaheguru then all one sees is Him. Subedar told Baba ji that
my father had given me away to Baba Jawala Singh ji. On this Baba Vasant ji said, "Those
seedlings of Baba Jawala Singh ji serve as our curtains." Great Baba Vasant Singh Sahib ji said
such blessed words. This was Mahapursh's own vision of the future. On seeing him one's heart
filled with happiness. He gave great blessings to me on that day. I was fortunate to have been
able to do his darshan on many occasions thereafter.
Whenever someone from our village would visit Mahapursh of Jola he would always
ask about my father and my uncle, Thanedar Umda Singh ji. He would say that today big and
known people respect him, but my father & uncle were one of the first who recognised and
believed him from the beginning.
When Sant Baba Pritam Singh ji of Mankheri would hold Akhand Path in his village he
always sent an invitation to Mahapursh of Jola. Mahapursh used to send Sant Baba Gian Singh
Ji to represent him. He was fully trusted by Baba Vasant Singh ji. On one particular occasion
there were heavy rains and everything was flooded. Girdhara Singh ji, the elder brother of
Subedar Sarwan Singh ji was sent to invite Mahapursh of Jola. On his way to Jola he found the
river was flooded and he was not able to pass. Mahapursh showed him a miracle that day and
cleared a way for him by reducing the water level and flow of the river. Girdhara Singh was
able to reach safely, and on receiving him Mahapursh Vasant Ji asked the Granthi Singhs of
the dehra to attend the Akhand Path. They however replied that with the rain falling so heavily
the river had been flooded. In those days bridges were not common. Mahapursh informed
them to look at the faith in Girdhara Singh pointing towards him, who had travelled all that
way in the same rain to invite them. He told them to compare their faith with that of the
Sangat of Mankheri and in doing so to leave for the Path immediately. The great Baba Vasant
Singh ordered them to go. In the rain all the Granthi Singhs, Lambardar Didar Singh and also
Baba Gian Singh departed and managed to arrive in Mankheri. Path was eventually held and
Ardas was about to commence. Sant Mota Singh Ji from Nabi Daroli had completed Sahej
Path. He requested Baba Pritam Singh ji to speak for Ardas who in turn requested Baba Gian
Singh ji for the same. Baba Gian Singh ji asked which Gurmukh had completed the recital of
Path and he was told that Mahant Mota Singh ji had. He then said only that Granthi Singh
should do Ardas as it was his duty, otherwise it would be disrespectful towards the ministers
of God. That is how much he respected the Granthi ministers of Guru Ji. Even Baba Vasant
Singh Sahib respected those same Granthi Singhs. He once asked one of those Granthi Singhs
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where they spat the water on washing out their mouths. They replied wherever, upon which
Mahapursh told them not to as with their mouths they read Guru Nanak's Bani. They were
instead told to throw the water onto the beds of plants so they too could benefit. Such were
the humble values of Mahapursh Baba Vasant Singh ji.
Once a General ate at the langar of the Jola dehra. He had just completed eating his
langar and was about to pick up his utensils to be washed when Baba Vasant Singh ji, who was
there at the time, asked the General if he was able to recite Sukhmani Sahib off by heart. The
General replied he could not. Mahapursh immediately insisted that he leave his utensils as only
those who could recite that Path could do the seva of picking up and cleaning those utensils.
Mahapursh proclaimed that seva & simran were two that went hand in hand. This hurt the
General. For the next twenty-four days he remembered the entire Sukhmani Sahib, one verse
per day. He then revisited the dehra and had langar, picked up his utensils to wash them and
this time when spotted and asked by Mahapursh he replied, he had followed whatever
Mahapursh had set as pre-condition. The General said, he could now recite Sukhmani Sahib off
by heart. Mahapursh became very content that he had respected and fulfilled his words and
was allowed to do seva. Such was Baba Vasant Singh Ji who wouldn't shy away from
disciplining anyone no matter how high a position he or she held. On whosoever a Mahapursh
does favour they receive blessings, love and Sat Sangat.
Even today I can hear in my ears those sweet words of Mahapursh Vasant Singh ji.
Whenever I remember him I see his pure form and I am overwhelmed with joy. My throat
becomes tight and my eyes start to fill with tears of love. They begin to flow like the river
`Ganga Yamuna'. God should bless and give us the opportunity to be in the company of such
Gurmukhs as they come to do good for others.
Baba Uday Singh Ji & Sant Suhail Singh Ji
From the town many elderly men would attend to Baba Lal Singh ji's katha to listen
and take vidiya from him at Daroli Khurd. Among those were my grandad Baba Meeha Singh ji
and his friend also an elder called Baba Uday Singh ji. I was fortunate to have seen Baba Uday
Singh ji but not enough to have seen my grandad. My grandad was a Giani both literally and
spiritually. He had compiled `Santhiya' (meanings) of Guru Granth Sahib ji ten times. He would
recite prayers in the purest manner with great faith and discipline each day. Even the day he
left his body he had bathed, completed his prayers and was facing the sun whilst doing Ardas.
When he had knelt to pay homage he expired. He and Baba Uday Singh ji were such
Gurmukh's. Once they left their homes and went to live with 'Nirmal Panchayati Akhara' in
Haridwar to practise bhagti & vidiya. In a state of losing a loved one, Baba Uday Singh Ji's wife
reached that place and requested the Mahant of the group of Sants for their return and
brought them back home. Baba Uday would do kasha of Guru Granth Sahib from Faridkot
Tikiya each day, and some people of the village people would go and listen to his katha.
Pandit Suhail ji, also known as Sant Suhail Singh ji was the son of Lambardar Sher
Singh ji. He had two brothers Jamadar Jamail Singh and Sardar Achar Singh Lambardar.
When Suhail Singh ji grew up he started vowing Baba Uday Singh ji. He would plough his
fields and do other services for him. Within the village there were some people who were
against such things, so his family would bar him from visiting Baba Uday Singh ji. However,
Suhail Singh Ji got attached. He had respect and admiration in his heart for Baba Uday Singh
so he continued doing seva for him and did not stop. He would listen to his katha each day
but his family would try to stop him. There were a few hurdles put forth by his family but nut
of love he overcame them. He requested Baba Uday Singh ji to tell him how to recite naam
and Mahapursh eventually explained to him his method. He also requested Baba Uday Singh
ji to give him permission to become Sadhu. Mahapursh however said that he couldn't allow
him to become Sadhu as Pandit Suhail Singh's family would detest it, and would say that
Baba Uday Singh was the cause of him leaving home. But, because of previous deeds Suhail
Singh was Sadhu natured from the beginning. He told Baba Uday Singh ji that once his
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mother had shown his hand to someone who told him that he would become a Sadhu, and
he would eat by doing 'biksha'.
Kabir says that the Kingdom of the Sadhu is vast as they can go anywhere and live off
any food given to them through biksha.
When Baba Uday Singh ji saw his determination and faith he told Suhail Singh that a tiyagi
Mahatma had once visited him and given him saffron coloured clothes. Baba Uday Singh ji
said he kept them safely and possibly they were mean't for Suhail Singh. He then draped
those saffron clothes over Baba Suhail Singh Ji and thus he took over the Sadhu attire. On
taking permission from Mahapursh he left his house forever. By relation Suhail Singh was my
uncle, cousin of my lather. After giving up his family Mahapursh Suhail Singh went to stay in
village Dameli. From there he went and stayed in some village near Phagwara. For three
years he studied all the Granths from 'Sarkutawali' to 'Birti Parbhakar' from Pandit Mool
Singh ji, who was a sevak of Mahapursh Baba Karam Singh ji of `Hoti Mardan'. Later he
came to Amritsar Sahib w here he stayed for another three years and from Baba Amir Singh
ji learnt Guru Granth Sahib, Bhai Gurdas ji's Vara, Kavit Suwayye, Dasam Granth, Nanak
Parkash, Suraj Parkash, and Panth Parkash. Then for a further twelve years he went on to
obtain vidiya from Pandit Prem Singh ji of Haridwar, who belonged to village Daroli Khurd.
He also learnt the Granth `Mann Simrati' & Sanskrit's vidiya from Pandit Shyam Das ji.
Finally he went to Kashi and there he read and learnt all the Granths of `Vedants', `108
Upnishta', 'Mokh', `11 Panishta', and all the Granths of Sanskirt`Brahmsutar', 'Brahmbhash',
‘Simartiya', 'Pran', Wed Shastar', 'Ayurved', 'Jotish Pingal' and 'Kabh'. It would be much later
before I would be in the company of this Mahapursh and from him learn vidiya.
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6 – Mahapursh Jawala Singh Ji
A Visit for Darshan of Baba Jawala Singh Ji
Once Sant Baba Mehtab Singh Tapasvi ji suggested to my father that we should all go
and visit Mahapursh Jawala Singh ji in Herkhowal, and he would also come along with us. It
was the occasion of Baba Aya Singh Sahib ji's death anniversary. He expired on twenty-eighth
of 'Asoo'. Baba Jawala Singh ji wherever he was residing would hold Sahej Path (reading of
Guru Granth Sahib which is not continuous for 3 days), and Karah Prasad in Baba Aya Singh ji's
memory. He would hold a langar and many Mahapurshs would visit the ceremony. He
respected Sadhus of all types. We decided that we would go on foot to Herkhowal Dehra
Santgarh and pay our respect to Mahapursh. We started walking from our village to Herkhowal.
It was a long way off and in those days not much of the land was inhabited. There used to be
a footpath which we would follow which ran from village 'Ujram' to `Purani' (old) Daroli, then
to `Khiala'. From there it used to run between 'Tanooli' and `Manaiya' villages, and then to
'Bibi di Pandori', finally reaching Herkhowal. Along the way we passed the grave of `Sai Khakhi
Shah'. There was a tall tree of dates near his grave, which could be seen from some distance.
When one would look at it, it would seem quite close but in reality it would be quite far. I was
in my childhood and for me the journey was not nearing to an end. However, I was consoled
by my father all the way and finally we reached the dehra. Mahapursh's humble dwelling was
on a small hill. We paid our respects to Mahapursh briefly upon reaching there, and were told
to return to the diwan after having langar.
Anyplace where God's name is remembered is considered good. Even a meagre dwelling
where naam is recited is considered great. If within Palaces and mansions naam is not
remembered they can be considered worthless.
In the diwan he was sitting on his bed and we went in and paid our respects. He made
Sant Tapasvi ji sit with him and thus gave him a great respect. Even though Baba Jawala Singh
ji became a Sadhu at a young age he still knew how to give respect to other Sadhus. We sat
and did his darshan for quite some time, along with the Sangat there. We listened to his
preachings till late night. There was great love in the heart of the Sangat who were elated with
the teachings and history of Sikhi that was being described. As the chickor (bird) has love for
the moon when it sings to it at night, one should have love for God. We asked to be excused
and retired to take some rest that night. In the morning we got up early and bathed, then
recited naam. We ate a little and then attended the 'bhog', the actual diwan of Mahapursh's
death anniversary. Later my father, Baba Mehtab Singh ji and myself went for darshan of
Mahapursh within his hut. We asked Mahapursh to give us permission to go back to our village.
Mahapursh asked whether we had eaten langar. Sant Tapasvi ji said to Maharaj since the
village was not far away we would get home quickly and eat upon reaching there. Mahapursh
however was very thoughtful and was the one who could see the three worlds. He explained to
my father and Sant ji that since I was with them, a small child at the time, my system was very
delicate and by walking on an empty stomach I could get ill, which could affect me in the
longer term of life. So Mahapursh insisted that we didn't leave without having langar. He then
pointed out that sometimes Singhs who served the langar didn't pay full attention or respect
whilst serving it, so he came with us to the place where it was being served. Such a great and
loving Mahapursh attended us and ordered the service men there to serve langar. Then with
humbleness he asked Taspavi ji to give him permission to return to his hut as there were other
people waiting for his darshan. Taspasvi ji's eyes became full with the tears of love for
Mahapursh, his throat became tight and he was overwhelmed with the humbleness of
Mahapursh. He would describe Mahapursh as a symbol of peace & giving. We returned to our
village after having our langar, recollecting the precious few moments we had with Mahapursh
along the way.
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Once Baba Jawala Singh Maharaj came down to Dameli on the request of the people
of town. It was to place a foundation stone for the High School being built in remembrance of
Baba Dalip Singh ji. On this occasion Akhand Path of Guru Granth Sahib ji was held with Ardas
for completion. Mukh Vaak was obtained from Guru ji and Satguru gave great blessings. Five
bricks were washed and were placed in the presence of Guru Granth Sahib ji. Sant Baba Jawala
Singh ji, one of the five beloveds, along with the remaining Beloveds, after holding Ardas
placed those five bricks as the foundation for the school before work commenced on the
building of it. I also went along with my father to Dameli, and along with many other people
paid my respects to Guru Granth Sahib ji and did darshan of Baba ji.
An Offering to Mahapursh Jawala Singh Ji
Mahapursh Sant Jawala Singh ji was assigned some seva by Baba Isher Singh ji. For
twelve years in continuation he visited Amritsar Sahib & Taran Taaran Sahib bare footed to
fulfil that seva. He would manage & run langar, and install taps for water in various Gurdwaras.
According to those orders he visited Amritsar Sahib and Taran Taaran Sahib on the no-moon of
Chet & Bhado until his last days. Mahapursh obeyed the words of his guru teacher throughout
his life. He would also hold langar and diwan at 'Chamkor Sahib', & 'Saba-ke-Fategarh Sahib'
on 'Hola Mahala', and on 'Dushcra' at 'Anandpur Sahib'. Throughout the year he would hold
langar & diwans at Kartarpur on no-moon days, at 'Goindwal Sahib' on full moons, at 'Sri
Nankana Sahib' on the birthday of Guru Nanak Dev ji, and at `Dehra Lahore' on the martyrdom
day of Guru Arjan Dev ji. He would do the same end bhandaray at 'Kiratpur Sahib'in Pakistan.
As part of his pilgrimage of holy places, other places he would also visit included 'Hazur Sahib'
and 'Patna Sahib' twice a year. On the fair of 'Khumb' he would visit Haridwar, Nasik, Ujain or
Illahabad the four places where Khumb is held, and would distribute food to Sadhus there.
These were some principles of Baba Jawala Singh ji's life, which were given to him by Baba
Isher Singh ji. On each occasion my father and myself would visit Taran Taaran Sahib and
Harmandir Sahib on the no-moon of 'Chet' and 'Bhado'. We would be fortunate to do darshan
of Mahapursh Jawala Singh ji there as well. Whenever Mahapursh would be in the areas
nearby, we would go and take his darshan. Twice in a year my father would take new clothing
out of love end respect, for Mahapursh. By giving him his offerings my father would receive the
blessings he so desired.
Once, Baba Jawala Singh ji was visiting Baba Dalip Singh's sacred place at village
Dameli. Mahapursh had great affection for Baba Dalip Singh ji. Baba Dalip Singh ji had once
asked Baba Jawala Singh ji that during the last moments of his life, whether Mahapursh would
come and give him darshan. Mahapursh Jawala Singh ji replied he would. That moment had
earnt and Mahapursh, true to his words came to fulfil his promise. Baba ji did his 'div-dristri' of
celestial glare over Baba Dalip Singh ji just before he expired. With his own hands Mahapursh
carried out all the rituals of the funeral and later held a bhandara in his memory. Baba Mast Ji
was later to reside at this dehra.
I was at school and I had a wish in my heart to take darshan of Baba Jawala Singh ji.
Throughout the whole day at school I had the desire to see Mahapursh and be with him.
My wish kept getting stronger. I would wonder and contemplate of that date and time
when I would be able to see Mahapursh and be in his company for some time. Time went by
but that stroke of good fortune never arrived. The Sangat of Dameli became greatly attached
to Baba Jawala Singh so he would come tied in their love, and in memory of Baba Dalip Singh
ji. My father got o know that Mahapursh on one occasion was visiting Dameli and he decided o
receive his darshan. I came back from school and asked my mother about father's
whereabouts. She told me that he had gone to see Mahapursh who was visiting Dameli village.
I had something to eat, and while doing so I had an intense emotion to also go and take
darshan of Mahapursh myself. By doing darshan of Mahapursh one gains great happiness. It is
actually counted as a good deed and has great value. By congregating in a Mahapursh's Sangat
great knowledge can be obtained. One's faith is strengthened in God and with their blessings
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one gets to know about what is it like to love God. Keeping that in mind, I asked for permission
to visit Mahapursh from my mother, which she granted. No sooner had I received permission, I
started running bare foot to village Lotera for two miles. In those days there were no roads
only footpaths, and it was an uninhabited area. Tears were running down my cheeks. I wanted
to be with Mahapursh, and I did not want to miss this opportunity. We used to have a photo of
all the ten Guru's hanging from one of the walls in our house and I kept visualising this in my
mind. Again and again the thought kept appearing in my mind that if Mahapursh Brahmgiani
knew what I was thinking, then he would bless me with his darshan. The poet Bhai Gurdas ji
has written in Kabit Swayye,
When one wants to meet God the symptoms of their yearning are, tears of love from
their eyes, and the wish to listen to Him from within. When they sit within the Saadh
Sangat they ask God how they can meet Him. They attach their heart to His lotus feet.
The lotus feet are like Paras, which makes their wish even more stronger to meet Him.
I was running out of my love for Mahapursh. Within my heart I was remembering him
and reciting a prayer. When I reached village Lotera, I saw my father who had already been to
and returned from Dameli. I ran up to him and embraced him. He asked me my reason for
being there with concern. I told him my reasons to see Mahapursh and he replied that he had
just returned after visiting him. I remembered that one gets to see a Mahapursh if good karma
is on their side. My father stated that because of hit worldly commitments, he was sometimes
unable to take darshan freely of Mahapursh. But, he stated since I had travelled so far, and as
I had explained my particular wish he would visit Mahapursh again. Because of his Gurmukh
nature he didn't mind travelling all the way back to village Dameli just to fulfil my wish. On
reaching Baba Dalip Singh's dehra at Dameli, we paid our respect to Guru Granth Sahib and to
Baba Mast ji, and asked for Mahapursh. Giani Harbans Singh ji pointed us towards the direction
in which Mahapursh had gone for a stroll and both of us started walking that way. Almost one
mile outside there was a cluster of trees under which Pandit Bishambar Das ji from Dameli and
some other men were sitting nearby a will Mahapursh had gone for nature's call. He came back
and took water from the well to take `five shannon', the washing of both hands, arms, & legs,
and face. My father spread a sheet on the ground and Mahapursh came and wt on it, whilst we
sat to one side amongst the others. Mahapursh was talking to Pandit Bishambar Das ji who had
a Granth in Sanskrit. After some tune listening to their discussion, my father got up and
respectfully said to Mahapursh, "Oh Mahatma, I was inspired by Sardar Lashman Singh ji to
have your darshan. He said a few words in your praise. At that time I had decided that if
Mahapursh ji knows everything then he would himself give me darshan and in return I would
humbly offer him something. Being a family man I only have two things that I can offer, which
are a buffalo and a turn. You have bestowed a great favour upon me by giving me darshan,
and alto you have told me how to recite naam. I have been fortunate to have been blessed and
received your darshan. You have blessed me with your love and given me a place in your lotus
feet. A buffalo is ready and whenever you say it will he sent to your dehra. It is your belonging
which I have been currently taking care of. Secondly, here is my son who is also yours. Today
he himself has wished to come in your presence. Do me this favour and please accept these
humble offerings of mine." Mahapursh was 'Joytiswaroop' and hr blessed my father with
acceptance. Father said that he had become free of his debt. Whatever my father had wished
for in his mind from Mahapursh, it had become true. Mahapursh pointed towards me and
warmly beckoned me over. He made me sit with him and he placed his hand on my forehead,
then moved his hand on my face and shoulders and gave great blessings. He spoke to me
gently and asked what prayers I could recite. I replied hesitantly but full of joy. Mahapursh told
me that I should stick to a routine of reciting bani twice a day, and while on my feet recite
Mool Mantra & Gur Mantra. He then continued and stated that whilst studying I should stay
away from the wrong company of bad boys, and always respect my teachers. Study with your
heart he said, as knowledge is the third eye. He asked my father that I should first learn
Sanskrit as the Granths of his ancestors were written in that language. He also told me that I
should learn kirtan. I still remember those words exactly as were said by Mahapursh. My father
suggested that he could request Pandit Shyam Das ji to teach me Sanskrit as he was vidwan of
that language. Instead, Mahapursh said that the person who would teach me would visit me
64
himself. He said many other things, which my father listened to very carefully. Then Mahapursh
went back to the dehra. I along with my father and the others followed him. We sat for some
more time in the company of Mahapursh and listened to the history of the Gurus and Saints,
and then with his permission we headed back home.
My Father had this habit that whenever he would visit any Mahapursh, in the evening
at home he would relay their sweet words to the whole family. In this way we got to appreciate
meanings of what was said as we would ask questions. He would also tell us of Bhai Gurdas ji's
Vara, and religious stories from Suraj Parkash and Nanak Parkashs. Father was himself
educated to `Matric' level and could read and write Sanskrit. He would make us remember all
the stories from Ramayan and Mahabharat by reciting various ones to us each day. He would
tell us the stories of the Guru's and their lives, which even today I can recollect and preach.
Once from `Sham Churasi' a few Pandits visited and they did Ramayan's katha. They sung
bhajans daily for one and a quarter months to the village people. Everybody from the village
would go and listen and even I would attend. Just by listening alone I learnt a lot of those old
Shastars.
The Sacrifice
It was during my seventh year that Baba Jawala Singh ji decided to leave this earth.
Baba Jawala Singh ji had completed all the work which was assigned to him by God and his
Mahapurshs. On his last travels he visited his students, peers, and a few places of pilgrimage.
He met with his best students Sant Baba Hari Singh Ji and Rishi Harbans Singh ji who were
great tapasvi, tejasvi, yogiraj Mahapursh from Atalgarh, Makeriya. He also visited the
worshipable place of the tenth Guru, 'Uni Sahib' at Mani Majre. Later he ventured to Dameli
which was to be his final resting place. On reaching Dameli he asked for Baba Mast ji's
approval to then go onto dehra Santgarh Herkhowal. However, he was not physically fit to
leave at the time so Mast ji refused and said he should stay in Dameli. It was to be Babaji's last
thirtyfive days of life on this earth.
When he had met Mast ji on his visit to Dameli he had a bandage tied around his
knee. It had written on it the Shastra,
"One should always keep the five `Chacha's' when one travels - Chari (stick),
Churi (knife), Chathri (umbrella), Chala (ring), and Chabra (utensil). The Stick to ward
off anything, knife to cut for food, umbrella to shelter from rain, ring to exchange for
money if it runs out, and a utensil to drink or cook from. "
So according to this, Baba ji was carrying a stick which was also being used for
support. When my father had visited him there he handed that stick to him. My father took it
home and kept it with great respect as a token remembrance of Mahapursh as it was held with
his pure hands. Out of love & respect my father would wipe it clean and put oil on it each day
so that he could preserve the memory of Mahapursh forever at our house.
For the thirty-five days Baba Jawala Singh ji stayed in Dameli the Sangat would visit
him for darshan. Giani Harbans Singh, Sant Sarwan Singh ji, Gandharb Sahib and the people of
town contributed towards his seva. Mahapursh had asked Giani Harbans Singh ji there, "Giani ji
with me being here, you must be having problems?" Giani ji replied, "Maharaj with you being
here, all the problems have disappeared, financially or otherwise. I also get to see you
everyday and have your darshan." Giani ji was a very open hearted man. He would contribute
towards making of schools, colleges, hospitals, bridges over rivers, roads, and Gurdwaras in &
outside of the country, and by doing so he had obtained the blessings of the Guru. Even in
England he had made a Gurdwara with the name of `Guru Har Rai Sahib ji', and started a
music school where Giani Amar Singh taught children kirtan.
Many students had been trained by him. Giani ji also donated a 'Palki', throne where
Guru Granth Sahib is seated, made of silver to Nankana Sahib for which he received a shawl as
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a symbol of respect from the President of Pakistan at that time, Zia-ul-Hakh. He also
contributed to the maintenance of the seventh Guru's Gurdwara, 'Chota Sahib' and built a
sarowar, living quarters for guests, Darshani Diyori the path that goes around the Gurdwara,
and Nishan Sahib. He was a great Sevadar. In the same manner he would provide for the
treatment and medicines of the ill. Giani Daan Singh ji and Sardar Surjit Singh ji Sokhal from
England obtained great happiness by serving him.
As the town was nearby on every second or third day we would visit Baba Jawala
Singh ji and sit & listen to his great words. At dehra Dameli many Ragi Singhs had gained
Gurmat vidiya from Sant Sarwan Singh ji. Among them were Giani Banta Singh ji, Giani Sajan
Singh and Giani Gurmail Singh, the latter was an employee of Shiromani committee. Also at
this great place ill people were treated and students learnt music. Sevaks of Baba Jawala Singh
ji would visit him at the dehra including Bhai Tara Singh ji of Dameli who did great services for
Mahapursh, Sant Prem Singh ji from Mani Majra, Sant Batan Singh ji from Simbili village, and
Jathedar Santa Singh who was elder brother of Baba Mohan Singh ji Bhindrawale. Once when
we went for Mahapursh's darshan and were sitting amongst the others, Mahapursh pointed
towards me. He asked me to fetch him some grapes from Sant Mahinder Singh ji, but then
decided to call him over with the grapes instead. He then gave me those grapes as prasad
after he had blessed them with his celestial vision. On a previous occasion he blessed me in a
similar way. When Babaji had visited Lotera Khurd village at Thanedar Umda Singh's house a
Satsang of people formed, and 'ladoos', an Indian sweet made of pure butter were placed in
plates in front of Babaji as prasad. He asked for them to be distributed amongst the Sangat
along with milk, except to me. Mahapursh instead poured some milk himself and with a ladoo
after blessing both, called me over and gave them to me as prasad.
Everyday for the thirty-five days whilst Mahapursh was at Dameli he was massaged
with two & half kilograms of ghee (butter). It was the month of 'Katak', fans were blowing and
the ghee was being absorbed by Mahapursh's body. The reason for this phenomenon was
something only Mahapursh knew and no one understood. It seemed to relate to an issue of
one lakh (hundred thousand) copies of Guru Granth Sahib, which had been published
incorrectly where the original rules set by Guru Arjan Dev ji had been ignored. Mahapursh
discussed and requested with the main committee leaders who ran the publication that they
should not break the rules set by Maharaj, but nobody agreed. Mahapursh really took this
issue to heart and decided that as the `Guru' had been insulted, he had to sacrifice his life in
order to retain the honour of Shri Guru Granth Sahib. He appointed Baba Hari Singh of
Kaharpur to take care of setting the matters of Shri Guru Granth Sahib straight so that its form
was kept intact the way Guru Arjan Dev ji had stated. Baba Hari ji was told that he should
make efforts to call a meeting of Sadhus and hold samagams at different places to inform and
make people aware of the situation. Only with the public's support would the leaders listen
and the original rules laid down of publishing be restored. Mahapursh however could not
tolerate the affliction made on the Guru, and so stated the need to give up his life in order to
save the respect of Sri Guru Granth Sahib ji. This was yet another working in the `game of
life' which only Mahapursh understood.
Baba Jawala Singh ji had blessed the place where Baba Dalip Singh Sahib ji had
performed great tapasiya. With Baba Dalip Singh ji no longer living, where previously there
stood his hut at this dehra rooms had been built. Baba Mast Singh ji's place of rest was in the
porch of this dehra and on the other side of the door was his bed. Baba Mast Singh ji was in
the uncomfortable situation in that the virandha was filling up with his belongings so he would
often have to change his place of rest to accomodate himself. In service of Mahapursh Baba
Jawala Singh ji at the dehra was Sant Hari Singh ji. He was an 'Avdhoot', those Sadhus who
remain draped in only one piece of cloth like shawl. Sant Hari Singh Avdhoot who used to stay
at Patna was one of the best sevaks of Baba Jawala Singh ji. Although he shared the same
name as Sant Hari Singh of Kaharpur they were not the same person. Kaharpur Mahapursh
was actually a guru brother of Baba Jawala Singh ji. Other sevaks of Baba Jawala Singh ji were
Bahadar Singh ji, Sardar Bhagat Singh ji of Jhandi, Sant Baba Mohinder Singh ji Langari, and
Sant Baba Gajan Singh Garwayi. Subedar Ujagar Singh ji of Dhilma who along with Sant Baba
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Mahinder Singh ji used to do Kirtan, and Sant Gian Singh ji of Mani Majra who used to play
harmonium, were also sevaks. Also Bhai Tara Singh of Dameli and Doctor Chanan Singh
Eichernangal were sevadars. Chanan Singh was another who had served for quite a long time
in Gurdaspur Hospital. He also held respect for Baba Mast ji & Sant Baba Bhagat Singh ji.
Another Doctor, Charan Singh ji of Jalandhar also used to visit them regularly. Many of these
doctors tried to advice Baba Jawala Singh ji against his intended course of action. They would
prescibe medication to Mahapursh, but he would tell them that he didn't have any illness only
that it was God's wish that he had to go. Even Sardar Partap Singh Kairo attended to Baba ji
with a team of doctors, but they failed and were told the same, ‘Everything lies in God's wish'.
He said that the leaders had destroyed parts of Maharaj and disobeyed the rules, and they
intended further plans of disgrace such as removing Banis and Shabads from the holy Granth
of the Guru. So to preserve the honour of Maharaj a sacrifice was required.
Mahapursh Hari Singh ji actively went about raising public awareness of what was
happening and why Baba Jawala Singh was making a sacrifice. Sant Isher Singh ji of Kalera,
Giani Gurbachan Singh ji Khalsa Bhindrawale, Sant Baba Isher Singh ji of Rara Sahib, all other
Mahapurshs, Nirmal Mandal's, Sant Baba Sohan Singh Vidichand, and their entire Sikh groups
all voiced the issue and their concern. It was only when Sant Baba Fateh Singh ji became
leader of the Shiromani Akali Dal that the first issue he acted upon was to have all Holy Books
of the Guru Granth Sahib ji republished according to the rules laid out by Guru Arjan Dev ji,
keeping the `DamDami' Granth as their model.
For the remaining days of Baba Jawala Singh ji's life in Dameli, many people took
advantage of the opportunity to take his darshan. The people of the dehra, Sant Jagga Singh ji,
Sant Bahal Singh ji, Jathedar Janak Singh, Sant Pakhar Singh, Sant Gurbaksh Singh, Baba
Sahib Singh ji, Sant Hari Singh ji would always be at the side of Babaji. During this time Sant
Baba Bishan Singh ji from Nangal would do seva and darshan of Mahapursh. He was one of the
former devotees of Baba Jawala Singh ji by who's inspiration and Baba Aya Singh's request,
Baba Jawala Singh ji had come to stay on the land of 'Duaba' at Herkhowal. He had great
devotion for him. From Duaba itself mata Dharam Kaur, Sant Guljara Singh, Mahant Ram
Singh, Sant Baba Maan Singh ji head of Nirmal Duaba Mandal, also paid their last respects to
Mahapursh.
After Pakistan came into existence, Sant Giani Hari Singh came and stayed at
Herkhowal out of love and respect for Baba Jawala Singh ji. He started to do `Santhiya' and
katha of Guru Granth Sahib ji twice a day for all the Sadhus of that dehra. Continiously for
sixteen years Sant ji did seva of katha. From him many took knowledge, such as Pandit Sher
Singh ji, Sant Dharam Singh, Giani Gurcharan Singh of Coventry, Sant Pakhar Singh, Bhai Sada
Singh of Kenya and many others. All the behangams and family men of the dehra gained the
santhiya of Guru Granth Sahib ji from Mahapursh Hari Singh ji. He was very sweet spoken and
his katha would be very soothing. He was a student of Sant Baba Amir Singh and he received a
boon from Baba Aya Singh ji that even if he read or knew little it would be more than enough.
Mahapursh Sant Baba Anand Singh and sevaks of Sant Baba Maghar Singh ji of Ramgarh all
used to come to see Mahapursh. Everybody got their chance to pay their final darshan of
Mahapursh.
On one occasion after Mahapursh Jawala Singh ji had departed, I went with my father
to Dameli dehra for darshan of Baba Mast ji. Where Baba Jawala Singh ji used to sit the area
was curtained with 'phoolkariya' (Indian embroiled sheets). I was still a kid at the time and
lifted the curtains without permission. Mahapursh was alone in there at that time and called,
"Hey boy! What are you doing? Come here and tell me what banis you can read." I rushed over
and called out the names of the banis I knew, Japji Sahib, Jaap Sahib, Swayye, Chaupai Sahib,
Anand Sahib. I told him that in the evening I would recite Rehras Sahib, Aarti, Kirtan Sohila and
while roaming about or working, recitation of Mool Mantra & Guru Mantra. Mahapursh smiled
and said, "Good... With determination continue this routine. Keep reciting naam & practising
the shabad." He then began speaking in detail, "Always keep your conscious joined with the
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feet of Guru Nanak Dev ji. Stay away from bad children and keep company of good boys.
Respect the old people and your parents. Keep company of Vidwan, Sadhus and do their seva.
Sweep the floors of the Gurdwaras, and always respect the Guru Granth Sahib. Make the
pilgrimage to holy places and read religious Granths..." He was telling me all these things when
Doctor Chanan Singh ji Sahij dhari (one who does not keep hair uncut) from Ishar Nangal, who
was in the service of Mahapursh came in. He had been observing us for some time and noticed
how Mahapursh was talking in a mature fashion with such a small boy. When Mahapursh had
finished talking to me the Doctor enquired with Mahapursh as to who I was. He said he had
noticed that Mahapursh had been talking with me with such loving attention. Hazur spoke and
with his pure words said, "Doctor Sahib, he is one of ours. He will be included amongst the
great Saadhs, and he will make this life worth living for others." These three things Mahapursh
said while giving blessings to me. Today, his words are becoming true.
‘A Sadhu speaks without really thinking, but his words never go to waste'.
Bibi Daya Kaur was also another sevak who stayed in service of Mahapursh Mast Ji. On
many occasions there would be conversation between her and Baba Mast ji on Sikhi. Giani
Harbans Singh ji never complained no matter how many people visited the dehra. He had a big
heart, was very considerate, and would appreciate the seva done for Mahapursh by others. As
my father had made offerings of garments to other Mahapursh he did the same for Baba Mast.
He had five garments including a pair of slippers made for him and offered them to him that
day. Mahapursh looked upon him with great tenderness and accepted them in return for his
good blessings.
Final Moments leading up to the Departure of Mahapursh Jawala Singh Ji
Giani Jodh Singh and Giani Hari Singh stated to Mahapursh that no one knew about
the stability of the human body, except Mahapursh who were 'samrath' and knew everything.
They said when a Mahapursh leaves their body, quarrels for headship of their dehras arise and
the Sangat become less God forbidding. This then leads to the bond between the Sangat and
the dehra being disturbed. The Gianis requested that while Mahapursh was alive on the earth
to appoint a heir for his succession. Mahapursh however stressed that he had not made any
place belonging to him. He said that the dehra for the Sangat was to reach Guru Nanak Sahib
and to realise this 'nechal avastha', the purest state. He pointed out that the headship of the
dehra was run by the great Sant Isher Singh ji, and its service men should be the entire
Sangat. He then said, "I am the watchman. I didn't take Mahanti (headship) from anyone and
therefore nor can I give it to anyone. Whatever the dehra owns is already under the Guru's
command. Whoever does seva will like me be called a sevadar by others. Those who wish not
to, that is their choice." The duties various sevadars had been carrying out were already being
taken care of, and as such none further were required to be assigned. Shiriman Sant Jaga
Singh Kothari, Sant Bahal Singh & Baba Sahib Singh were both in charge of langar, Jathedar
Janak Singh and Sant Pakhar Singh were in charge of the farms, and other sevadars would do
whatever they felt like or were asked for. Care of tattles was being looked after by Sant Amar
Singh, and seva of preachings was handled by Sant Giani Hari Singh ji. All Mahapursh Jawala
Singh ji stated was that all these services needed to be continued in the same way as they
were being done at that time, in companionship with one another. He said the day he came
from Hoti Mardan he came and sat in a jungle to meditate. He practised Baba Nanak's naam
and today whatever existed was there because of that. He said this was a great blessing of
Baba Isher Singh ji, Baba Kaan Das ji and Baba Mehar Singh ji.
During his stay in Dameli, when Sangat from Baba Jawala Singh ji's dehra would come
to visit him he would tell them to return to Herkhowal, saying that for them it was best they
stayed there and did whatever was required of them. He would turn them away immediately.
Even when some sevadars would go and sit in his presence he would ask them to go and do
their duties. They would request to stay, but Baba ji would say one becomes addicted to
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talking and then becomes distracted from fulfilling their work properly. Thus he would make
them devote themselves towards their seva. He would say simply, "Do your work and serve
others, read Bani, recite naam, stay away from bad company, be aware of evil, and stay strong
in your customs." Mahapursh throughout his entire life had preached Guru Nanak's teachings,
and run the seva of langar. He had contributed to the community through building many
buildings and thus obtained happiness. He had always stayed away from any type of
leadership. "I always walked by following the teachings of the Guru," he said. According to
these principles he did his seva. Even when Maharaja of Patiala, Maharaja Yadvinder Singh ji
organised a Sant Samagam and assigned Baba ji as chief sevadar, Baba ji did all his seva with
humbleness. So throughout his life, according to Guru Nanak's mission Mahapursh stayed a
humble servant and preached the same.
It was a Wednesday and news dispersed within the area that Mahapursh was going to
expire. Schools were closed and teachers, the Principals, students, and others were attending for
Mahapursh's last darshan at Sant Baba Dalip Singh's humble dwelling. Even I went with my
father to Mahapursh and sat in his feet. Baba Jawala Singh ji asked my Father, "Tell me
Sardar Ujagar Singh ji, what is the matter today? Why is everybody visiting me?" My father's
throat was filled with the water of love for Baba ji and tears started running down from his
eyes. Mahapursh said, "Why are you sad,... tell me the truth." Father said, he couldn't but
Mahapursh insisted that my father spoke without hesitation. My father had to obey Baba ji and
explained to him, "Everyone thinks that you are going to expire today." Mahapursh smiled. He
said that the world was the image of God, and that was how he came to know his fate before
it would happen. That day Mahapursh did the unbelievable. He stopped breathing and
remained in that way for three & half hours. The Doctors did everything to revive him but
gave up after a little while. It was after that time had elapsed that Baba ji again began to
breath, almost as if he was brought back to life. During the time he stopped inhaling, Baba ji
said he had gone to 'Sach Khand', the `True World' to request permision to reside there. The
Sadhus of the sect of Hoti Mardan know exactly the time and date of when they are about to
leave the earth, and they do not fear telling anyone of it. Baba ji had in a sense already been
living in Sach Khand while living on earth, but now he would be staying there within heaven
forever. That day Mahapursh explained he had returned to fulfil the darshan of Sangat. God
hadn't given him the permission to reside with Him, until he had fulfilled a few more duties of
giving darshan to the Sangat. The Sangat and doctors were elated at hearing this. The news
began to spread afar and all those who hadn't been able to attend visited for darshan.
Mahapursh consoled my father and told him, "The coming and going of a Mahapursh is alike.
You should not be afraid." At that time Baba Mast ji was not in Dameli but in a town nearby,
so Baba Jawala Singh ji asked Sant Gian Singh ji to get an òrder of seva' from him. Baba
Mast ji said that near Phagwara at Kathra, Baba Jawala Singh ji should go and install a juice
making machine as he and Jawala ji would make juice out of sugarcane there. Sant Gian
Singh ji came back to Dameli and told Mahapursh of the seva. This was said in front of the
Sangat such that their attention to the preparation of Baba Jawala Singh ji's departure would
be diverted astray. When the Sangat heard this request of seva to be accomplished, the belief
in the hearts of the Sangat about Mahapursh leaving was abandoned. They were given the
impression that Baba Mast ji had given an order which Baba Jawala Singh ji had to obey, and
therefore Baba Jawala Singh ji would give darshan to them for much longer. This was
however Mahapursh's trick to divert the attention of the Sangat off himself.
It was to be exactly fifteen days after that event that Mahapursh was actually to give
up his body to Vaheguru. During this time a number of prominent Sants visited Babaji. Shriman
Sant Giani Gurbachan Singh ji, Sant Bhagwan Singh ji of Reru Sahib, Sant Baba Dhan Singh ji
of Khawaja Khark, Sant Baba Nand Singh ji of Ramgarh, Sant Jathedar Baba Sohan Singh ji
Vidichand, and many other Mahapurshs came for the darshan of Mahapursh. It was as if they
knew something which that Sangat did not. Whenever any Mahapursh would visit, Baba Jawala
Singh ji would offer them a 'Saropa' and thus show respect towards them. One of the rules of
his life was to respect and honour other Mahapurshs whom he would meet, and he was doing
this with great love for the last time.
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The Preparation & Departure,

according to the Customs of `Hoti Mardan'
On his thirty-fifth day of stay at Dameli, Mahapursh completed his daily Nitnem as
usual. He had bathed and was sitting in sidh asan. He used to practise 'Hath jog' and `Seh jog'.
Hath being a bhagti which required emmense efforts concentrating on the tenth gate, and Seh
jog (also known as `Bhagti', `Gian' & `Raj' jog) being that bhagti which came naturally.
Followers of Gorakh Nath originally practised Hath jog, and followers of Guru Nanak practise
Seh jog. He obtained the method of Hath jog while he was serving in the army, from Sant Baba
Mehar Singh ji who was his elder guru brother of `Nizran-di-Padori'. Seh jog was obtained from
Baba Aya Singh ji. All the sevadars who were close to Baba Jawala Singh ji were around him at
the dehra in Dameli. They included Bhai Tara Singh, Sant Mohinder Singh, Sant Gian Singh,
Sant Bhadar Singh, Sant Hari Singh Avdhoot, Sant Baba Gajan Singh Ji, and Dr. Charan &
Chanan Singh. Sardar Bhagat Singh of Jandi was also amongst them, but he had to go to the
town for some reason. Mahapursh had asked him to stay but he insisted on leaving. Later he
deeply regretted his action.
Mahapursh had given instructions that his body should be placed in the river at Bhakra
Nagal, 'Bagor Sahib', which was the place of the tenth Guru. This is where Guru ji had recited
`Chaupai Sahib', 'Hamari Karo Hath de Racha... ‘Mahapursh would often sit by the banks of
this river and throw a stone tied to a string to determine its depth. He would measure the
depth in this way to identify the deepest part of the river as he eventually intended his body to
be submerged there. He chose not to be cremated such that no gravestone of his memory
remained, thus preventing people from worshipping him. Also, as he was a very wise man and
aquired a state of mind of selflessness, he thought that upon leaving the earth he would offer
his body to the creatures of the water. In' this way his flesh could eventually be consumed by
fish and his bones would get covered with the mud of the river. For ordinary people the soul of
the body does not get released until it is cremated, and therefore it is not put to rest. The soul
waits to see if their relations hold a departing `Path' ceremony for them, otherwise they appear in
the form of ghosts. In Baba ji's case, he had already been released of this burden while alive as he
was a Brahmgiani.
Mahapursh ordered, according to the customs of `Hoti Mardan', that a box with holes
be prepared. Instructions were given that after he had left his body he be bathed, Karah
prasad prepared, and Ardas performed. He requested the sevadars specifically to recite Ardas
for the successful journey and completion of all seva he had carried out followed by Mukh
Vaak. He said his body should be clothed, placed into the box, and the box filled with rasins. It
should then be closed and a chain of one 'mun' tied to each of the four corners of the box.
Each opposite end of the box should then be placed on two boats and after another Ardas the
box be carried into the river and dropped into its centre. Mahapursh had requested the box to
be made while he was still alive. The first box he requested was two inches smaller than the
length of his body. He ordered another one be made for himself, but kept the previous one. He
mentioned that one day even the first box would come into use. That box was intended for
Sant Giani Hari Singh ji as he foresaw that he would also be departing soon. He also said that
after him, his death anniversary should not be celebrated as only the death anniversaries of the
ten Gurus were worthy of celebration. In India when one celebrates the day of a Mahapursh it
can be almost like attending a fair. Stalls are put up and many types of people attend. Different
and wrong thoughts can make their way through a persons mind and thus he said these kinds
of fairs should not be held. Instead Sat Sangat should congregate and with it the fair of katha
& kirtan should be attended.
Mahapursh stated that whatever seva was needed for completion by himself, he had
fulfilled. He wanted to be remembered by this message such that every sevadar would also
complete their own service. He said, "Do your seva from your heart and you will gain Anand.
Don't give up and get distracted from your path as on that path lies true happiness." He also
70
instructed that his body should not be taken to the dehra but straight to the feet of the tenth
Guru at `Bagor Sahib'. On 28th Katak (13th November), Wednesday 1957 at 7:40 Mahapursh
gave consolation to his close sevadars. The transmigration of one on this world is executed
according to God's order. According to those rules & decisions of Vaheguru we play and this
game of life continues. He ordered Sant Mohinder Singh ji and Sant Gian Singh ji to stay
together, and asked Baba Bhagat Singh ji to stay in service of Baba Mast ji, and for Baba Gajan
Singh ji to stay with Baba Prem Singh ji at Anandpur Sahib. All had their respective duties. He
asked the remaining Sangat of the dehra to fulfil whatever service was required of them by
those sevadars, to stay in harmony with each other, and make sure that physical and spiritual
hunger was satisfied through langar, jyot & katha kirtan for all. Mahapursh then recited a
Shalok to the Sangat describing their intended purpose of coming onto this earth in the human
form.
Mahapursh said again before departing, that whatever work was assigned to him by
Vaheguru, Baba Aya Singh ji and Baba Isher Singh ji, it had been completed. He said during his
life if he had ever annoyed anyone from the Sangat or any sevadar to forgive him. Also, while
doing that seva if there were any imperfections, he said he hoped that God and the entire
Sangat would forgive him and he be accepted in the court of the Almighty. This was the
humble nature of Mahapursh. One becomes humble only when one has gained the topmost
position of Brahmgian. Humbleness comes when one realises his worth in this Universe, that of
insignificance. That day Mahapursh gave sermons on `Bairag' the emotion when someone is
going away.
Shalok Vachitar Natak, Rasaval Chand - Many Raams' have come onto this earth and all have
had to depart in the end, same with Krishans'. Those future Avtars & Devtay, even they will have to
depart. This is the same with all the kings of the Devtay and kings of the Demons. The Nar-Singh
Avtar (half lion, half man) was taken away by death, and those that gave justice were also taken
away.. All have died in the end. Those that were great were all conquered by death, but only those
that fell in the feet of God were saved.
He said, according to the rules of the ten Gurus even the Avtars and God's
messengers had to leave this earth giving up their bodies. This was the unshakeable truth of
the Almighty.
Mahapursh continued, "This world is like a busy inn, man arrives and then departs.
Therefore none of you should be sad in anyway of my leaving. Take this rule of nature by
Vaheguru as the only truth and redeem your life through simran." Those were the words of
consolation for the Sangat. He also said, "Life & death are made by God. One arrives
according to His wish, lives according to His wish and one day will depart from this world
according to His wish. For Gurmukhs to accept this is important." All the sevadars had tears
in their eyes. They had their heads bent in the feet of Mahapursh and were saying that they
the creatures of Kalyug, the present era, had not been able to serve him fully. They
requested to be forgiven for any faults in their services, and to be freed of their
transmigration on this world. Mahapursh consoled everyone and told them, "O'Gurmukhs,
while doing seva slowly each heart becomes clear and pure. All of you should live according
to the preachings you have learnt while doing Sangat."
So that is how Mahapursh explained the unstable nature of the human form to them.
He told the Sangat that every human living being was sent on earth to redeem itself and
according to that they had been given different duties. "Whatever seva was given to me, I
have completed. In the same manner even you people should do seva of the Guru Darbar and
the Sangat. Recite naam, share, and earn with honesty. This is the mission of Guru Nanak
Sahib ji."
Mahapursh said that the body was made of five elements and the spirit was formless
like the sky. God was everybody's light and witness. He explained that Mahapurshs are not
71
body, they are a form of Brahm (universe) and become so by practising the shabad naam. He
continued saying, by the blessing of Baba Isher Singh Sahib and Baba Aya Singh Sahib his
journey through life had been successful. Baba Aya Singh ji was Baba Jawala Singh ji's guru,
while Baba Isher Singh ji was Baba Jawala Singh ji's friend (not Baba Isher Singh ji of Bakala
but Baba Isher Singh ji who was an avtar of Vashisti). He had achieved union with Vaheguru.
According to the orders of Satguru he said he was leaving this play of the world behind him. He
said, different spirits come together as decided by God. With `Sanjogi' deeds one meets and
with `Vijogi' deeds one separates from God.
That is how Mahapursh explained God's game to the entire Sangat. Mahapursh had
given many teachings from Gurbani and said that Satguru's wish was to accept the wish of
God. Mahapursh then sung a final verse from the Shri Guru Granth Sahib,
Shalok Page 192 - GA UREE, FIRST MEHL: The union of air, water and fire- the body is the play-
thing of the fickle and unsteady intellect. It has nine doors, and then there is the Tenth Gate. Reflect
upon this and understand it, 0 wise one. ||1 ||The Lord is the One who speaks, teaches and listens.
One who contemplates his own self is truly wise. ||1 ||Pause || The body is dust; the wind speaks
through it. Understand, 0 wise one, who has died. Awareness, conflict and ego have died, but the
One who sees does not die. ||2 || For the sake of it, you journey to sacred shrines and holy rivers;
but this priceless jewel is within your own heart. The Pandits, the religious scholars, read and read
endlessly; they stir up arguments and controversies, but they do not know the secret deep within.
113 11 I have not died- that evil nature within me has died. The One who is pervading everywhere
does not die. Says Nanak, the Guru has revealed God to me, and now I see that there is no such
thing as birth or death. ||4 ||4 ||"
After saying such words, Mahapursh sat in asan and concentrated finally, for the last
time. All watched as he pulled his attention towards his mind and led his soul, the 'puraan'
towards the tenth gate in trikuti. The blood vessel which led to this point then erupted, and
thus Baba Jawala Singh ji gave up his life. Making his matter meet with matter, and his spirit
meet with the Almighty spirit, his soul was released through the tenth gate.
Mahapurshs are not affected when it comes to giving up their life. Just as a snake
does not have any problem giving up its outer skin when required. In fact, while living they are
in the same state of anand of freedom from life as when they depart. They achieve this by
breaking the physical constraints confined to them of the body through achieving the form of
Brahm. They are not considered as any materialistic form as they are detached from the three
characteristics of 'maya'. Those materialistic elements being `sato', 'rajo', and 'tamo'. Rajo is
the feeling of enjoying the splendours of life while money exists, tamo is the feeling of anger
while money does not exist, and sato is the feeling of peace which appears while money exists.
All these three forms together depict the character of money where true peace cannot be
obtained. The only peace that can be found is in God's name. Mahapurshs remain in
'Begampura', the house of God while living and after giving up their body they reside as one
with Vaheguru.
The state of the Brahmgiani has been described by the ninth Guru as follows,
Shalok Page 633-634 - SORAT'H, NINTH MEHL: ONE UNIVERSAL CREATOR GOD. BY THE
GRACE OF THE TRUE GURU: SORAT'H, NINTH MEHL: That man, who in the midst of pain,
does not feel pain, who is not affected by pleasure, affection or fear, and who looks alike upon
gold and dust; ||1 || Pause Who is not swayed by either slander or praise, nor affected by
greed, attachment or pride; who remains unaffected by joy and sorrow, honor and dishonor;
||1 || who renounces all hopes and desires and remains desireless in the world; who is not
touched by sexual desire or anger- within his heart, God dwells. ||2 || That man, blessed by
Guru's Grace, understands this way. 0 Nanak, he merges with the Lord of the Universe, like
water with water. ||3 ||11||
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There life can be described like a pitcher of water floating on a river. When the pitcher breaks
the water merges with the river and becomes formless. Such is their state of the spirit.
The Cortege of Mahapursh to the feet of his Guru
The news of Mahapursh's death spread fast and people started gathering at the dehra
in grief and sorrow. Everybody was paying their last respects to Mahapursh who had been
positioned laying to rest. They had tears flowing from their eyes and were in bairag. All were
recollecting their company with Mahapursh, thinking how fortunate they were to have had his
darshan. So according to what Mahapursh had ordered the ceremony began. On that same
day my father was at Panchta village for the death anniversary of his father in law. He also
upon receiving news left everything he was doing and rushed to Dameli to pay his final
darshan of his beloved Mahapursh.
Mahapursh's pure body was laid on a bed. Shriman Jaga Singh Kothari Sahib ji, after
preparing transportation requested sevadars to carry the bed onto an open truck. Sukhmani
Sahib had already started and was continuously being recited by sevadars. After doing Ardas at
'Una Sahib', Baba Sahib Singh Bedi's place nearby, Babaji's body was escorted to Bagor Sahib
by the Sangat. All the Sangat from the dehra and village followed on foot or in other
transportation. Many people were gathering along the route to pay their last respects and at
different villages through which Mahapursh's body was to be carried to Bagor Sahib.
On reaching Bagor Sahib Mahapursh's body was laid in the feet of Guru Granth Sahib ji
whilst kirtan was being performed. Langar and karah prasad were prepared and kept in the
presence of the Guru. The entire crowd of Sangat, out of love for Mahapursh then congregated
to pray for the final journey of Mahapursh. All recited the last Ardas together and Mukh Vaak
was taken. Karah prasad was distributed and the Sangat was told to partake in langar,
although most felt they had lost their appetites forever. Mahapursh's body was then graciously
taken down to the banks of the river near Bagor Sahib Gurdwara to be submerged as had been
requested by him. The other Mahapurshs who had attended then with religious customs, first
bathed the body of Baba Jawala Singh ji, clothed him, and finally lowered his body into the
box. The box was then filled with raisins. The Sangat were queuing up to have their last
darshan of Mahapursh and were showering his body with flowers. All were in a state of
remorse that of bairag and were remembering the good deeds, some miraculous of
Mahapursh. They were praising him and thanking God of their good fortune to have had
darshan of such a being. As one obtains the invisible sense of coldness from ice and that of
warmth from fire, in the same way one senses enlightenment from just the darshan of a
Mahapursh.
Those who have no feeling of loss in their heart from not being with God, their
heart is as deserted as the cremation ground.
After closing the box, it was tied with chains and two boats were prepared & brought
close to the bank. The box was then ceremoniously carried to the boats and arranged on them
such that the load was equally distributed. After calling the salute of 'Jaikara', the boats were
rowed away far into the river. When the boats reached the centre of the river they stopped.
The box was then slowly and carefully unloaded by the sevadars and gently dropped into the
river.
My father had reached Nangal on cycle from Panchta village. It was a long distance
away and the route was mountainous, but he managed to reach Bagor Sahib in time for his last
darshan. At that time the box was being taken into the river. With tears as with the other
Sangat he gave his last offerings to Mahapursh. I was at school at the time, where Principal
Hansa Singh ji gathered all the students & teachers and kept silence with eyes closed for five
minutes in remembrance of Mahapursh. Ardas was performed on behalf of the entire school for
73
the blessings of God upon Mahapursh, followed by the Principal describing Babaji's life history.
The sevadars of the dehra held bhog, Sahej and Akhand Paths in memory of their beloved.
Sant Gulbzara Singh of Nangal had a brother, Sant Charan Singh who was a great
sevak of Mahapursh. He would ask Mahapursh many times of wanting to become a Sadhu.
Mahapursh on one occasion had told him that if he became a Sadhu he would be required to
leave his home town and not return for twelve years. After becoming a Sadhu, to acquire his
discipline he went away and didn't return to his village. On his travels he had travelled far and
wide. He also happened to visit Ragibaag, Anandpur where he was told of the unfortunate
news by Jathedar Santa Singh ji of Baba Jawala ji's departure. On hearing this he ran off in
tears of bairag to Bagor Sahib to the place where Mahapursh's box was dropped, and jumped
into the river never to be seen again. Such is the situation of those true devotees.
Sant Baba Maza Singh of Maksoodpur `Hoti Mardan', Sant Giani Hari Singh ji, Sant
Baba Nand Singh of Ramgarh, Sant Giani Gurbachan Singh Khalsa Bhindrawale and many other
Mahapurshs sat together to discuss the future of the dehra. Most of the sevadars of dehra
Herkhowal were inexperienced in the running of it as a whole as they were confined to their
own day to day duties. There was however Sant Baba Mahinder Singh ji who was in charge of
langari. He was aware of the situation regarding the position of a Mahant being required. He
was chosen as successor and an inauguration of 'Dastar Bandi' was held, thus he came into
holding the headship of the dehra. Sant Baba Mahinder Singh ji was already ordered to stay in
the service of Baba Mast ji; and was therefore to fulfil seva according to his wishes.
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7 – Gurmat Guidance I
How to Open the Lock to the Tenth Gate -

Simran and Vachan of a Sant
That person is blessed with God's love whose heart opens with the key of simran. For
such a lucky being the lock to the infinite treasure has opened, which means the doors to the
tenth gate have been unlocked and the hidden treasure has been found. The `dasam duwar'
(tenth gate) is given this number as there are nine physical openings on the body, two
nostrils, two ears, two eyes, a mouth, anus and uninary tract. The tenth opening is closed and
resides within the forehead. This is where God has chosen to reside. To reach Him one has to
open the door of treasure. Gems, jewels, and other precious stones all have a price to them
but this treasure is priceless. A man is master of his own treasure but he knows not of its
existence. One only gets to know of it when he opens the lock to his inner self with simran, its
key. The heart is a book of hidden treasures. Read its morals. The key, which in the disguise
of naam, is in the hands of the Sants and Satgurus. It is the medication for the wound of the
heart. If this key falls into any person's hand then that person becomes the owner of the
treasures. By joining in the d Sangat of the Mahapurshs good teachings are acquired. Sant
Darbari Lal used to do sangat of Sant Baba Mitt Singh ji. On one occasion he told his disciples
to climb a tree and jump from it. There were many sevaks there but only Sant Darbari Lal
fulfilled his wish. He was not hurt with Mahapursh's kirpa. It was really a test by Mahapursh
on his students and only Sant Darbari Lal passed. Mahapursh gave him 'sardaee', a milk drink
with grounded almonds and cardamom as his blessing upon which he was then told, "Go now,
your life has become a success. Do seva and acquire respect." With the Guru's kirpa and the
Arshivad of Mahapursh these blessings are aquired. The Sangat of a Mahapursh is obtained
through good fortune ('bhag') and from their Sangat many great gifts can be obtained.
Importance of doing Service for Parents

(The Unpayable debt of a Mother)
The pilgrimage, bathing in the holy pools, attendance of diwan, and darshan of
Mahapursh, all come to those who are blessed by the Guru. With enthusiasm I would do
darshan of Amritsar Sahib, Taran Taaran Sahib, Goindwal Sahib, Khadur Sahib, and
Gurdwaras in Sultanpur Lodhi. I was even fortunate enough to have taken my mother on a.
pilgrimage of all these places. Taking ones parents on a pilgrimage is considered a good
deed. Even looking after your mother and father themselves is considered a pilgrimage.
There are six other persons who are considered equal to the mother - Wife of an elder
brother (Shri Ram Chander asked Lakshman regarding the ornaments worn by Sita.
Lakshman in turn said he had never looked up above her feet and could only recognise the
ornaments on her feet. That is how much he respected his elder sister-in-law); Pandit of the
family, if he is married his wife is also considered equal to a mother (in the old days a Pandit
was appointed who would predict the future of a family according to astrology, and would
make the family recite prayers to reduce the effect of any mishappenings due in the future);
The person who has given vidya to you, if he is a family man then his wife is also considered
equal to a mother; From whom you have taken Gur-mantar, that person's wife is considered
equal to a mother; If that person is married then his mother-in-law is considered as a
mother; If the King of the country favours justice then even his queen is considered as a
good soul and is equal to a mother. These six are positioned equal to a mother, and their
respective husbands are all considered equal to a father. That is why one should pay respect
to all of them as you would your own parents. One is indebted to that mother who has given
you birth. Maharaja Ranjit Singh once asked his mother how he could pay back the debt he
75
owed to his mother for his upbringing. His mother told him that he should not ask such
questions and instead should spend his time looking after his Kingdom, but he insisted. His
mother then invited him to attend his room on that night. She laid a bed for him and covered
it with filth. When he arrived it was dark and all the lights were off. She asked him to lie in
the bed which he did, but he didn't notice anything until he noticed a foul smell and felt that
he was covered with muck. Upon enquiring with his mother as to what her objective was, she
replied, "In this filth I have brought you up,... and sacrificed myself for your comfort." She
told him to remain lying there but he replied that he could not. She then continued, " ...So
how then will you pay back that debt?" Ranjit Singh then fell at his mother's feet in respect
and asked for her forgiveness. He praised his mother aloud and requested humbly, "Mother,
a son even when he becomes a King, cannot repay the seva that has been bestowed upon
him by his mother." Bhai Gurdas says, The one who gives up his parents and goes and
takes pilgrimage in the Ganges, he gains nothing from it. That is why doing seva for
your parents and taking them on a yatra is regarded as a very high deed.
Doing seva for any living being is a good deed. Such a service is not wasted. Look
after a dog and it will in turn guard your house so you can sleep peacefully. Care for a horse
and you can ride it to go anywhere. Tend to a cow or buffalo and it will provide you with milk.
Tend to a bull or oxen and you can irrigate and plough the fields of your farm. Respect and
look after the Saadh Sangat, a Guru, Pir, and holy places, and one will in turn gain fruits in
return. Only with the Guru's kirpa is one fortunate enough to be able to do this.
With the grace of Satguru if one gives up his ego then from the Mahapursh
many good teachings can be obtained.
Era and Learning
From five years of age to twelve, one should be encouraged to learn about religion.
After this to the age of 25 one should be allowed to freely acquire any other type of knowledge
they so wish. If the foundation of a temple is strong then no matter what is built on top it will
always remain stable. If from childhood a child is taught religion then later even when he is
acquiring other skills, his belief doesn't falter. That is why studying religion early on and about
things related to it is very necessary. In the ancient period of the `Viydak' era, children would
visit Rishis & Munis to obtain all kinds of knowledge and become trained in every aspect of
weaponry. In the `Budh' era they made great big universities like Nalanda, Texla, and Bikshus
roamed from one place to another to preach. With the efforts of Asoka the Great, religion
spread fast within the country. Vidiya means knowledge, Vidiwan is the one who gives vidiya to
others, and Vidiyarth is the one who acquires vidiya and keeps to it. The vidiwan who already
knows vidiya can complete the search of a Vidiyarthi who is keen to understand vidiya. During
those olden days the ashrams of Sadhus were institutes where one could discuss various
aspects of vidiya. Thoughts would be given to practise seva (service), simran (recitation) and
Satsang (good company). The fourteen attributes of a 'Bahta', one who gives teachings and
`Sarota' one who listens, would be taught there. Yog Kala, the art of yoga was explained to
strengthen the spiritual knowledge, and Vidhant was given with vivek being made clear. Today
it is a scientific age where one is building beautiful buildings everywhere. They have forgotten
the foundation of vidiya. As a result there is lack of preachings to the people, and in turn their
lives suffer. As the people change in character, through what they eat and how they dress,
they forget to identify the spiritual world, and therefore no one walks on that path. How does
one then take the boat of his life across the ocean of this world? Religious places such as
dehras and Gurdwaras should provide for this where teaching of music, language, jotish, and
vaidik can be found.
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Ten signs of Religion, Nine tunes of Bhagti and The four tyres of Bhagat
There are ten teachings of religion which can be summarised as,

a) to give;
b) to stay away from fights. On purpose one should not do any wrong to
another;
c) to show pity towards poor;
d) to always speak truth;
e) to always speak politely;
f) to practise tapasiya (meditation);
g) to give donations from their own income;
h) to give food to the hungry, clothes to those in need, medicine to ill, and books etc.
to poor students;
i) to always keep cleanliness;
j) to lead a contented life without unnecessary wishes.
One should take up the nine types of bhagti which are,
a) Sarwan - listen with all your heart to what the Gurus, Mahatmas, and the Granths
say;
b) Simran - recite with a rosary the Guru's Gur Mantra;
c) Kirtan - praise the lord through singing;
d) Padseva - serve in the feet of Guru and God;
e) Archan - sprinkle essence where one bows in front of God;
f) Dasa - be humble and keep a low profile;
g) Sakhpan - hold a friendly and welcoming nature;
h) Bandna - pay homage to the Guru and hold respect for elders;
i) Bhagat nivedan jaap - always offer food and water first to God through a simple
prayer.
Bhagti means to adopt love and belief with the whole heart for God. It allows you to
understand the principles of religion, allows you to remove illiteracy through knowledge, and
allows you to gain great anand. When one takes up bhagti and recites naam in these ways
then he gains 'mokshi', the freedom from life and death. So when one listens, agrees, puts
into practise, and accepts the oneness between God & all lifeforms, they are are doing bhagti.
There are four types of Bhagats - Artarthi, Artharthi, Jagiasoo & Giani. Artarthi are those who
do seva & simran to get rid of their pain & problems in the world. Artharthi are those who do
bhagti to obtain material goods such as money. Jagiasoo are those who do bhagti to obtain
God. Giani are those who by considering that everybody is the image of Brahm do bhagti.
Only the Giani's bhagti is recognised as the best and foremost. Jagiasoo are considered
second to Gianis while the remaining two are considered last.
For a Gursikh it is necessary to take Amrit to become Gurdikhat, which is to become

God's child and follow the teachings of bhagti prescribed. One should get up early in the
morning. If one gets up at one o'clock, bathes, and then practises naam facing towards the
rising sun, he is then benefits a boon equivalent to that which one would receive if he gave
away 75 'man'( 1 man = 1 hundred kilograms) of gold as donation. If one gets up at 2 o'clock
in the morning and does the same then he benefits that equivalent to giving away 75 man of
silver; At 3 o'clock it is 75 man of copper; At 4 o'clock, 75 man of brass; At 5 o'clock, 75 man of
milk; and At 6 o'clock, 75 man of water; But when one bathes after the sun has risen he does
not gain either good or bad deeds. The act of bathing becomes purely physical and does not
77
serve any spiritual significance.
While doing meditation, one concentrates and goes through different kinds of
experiences before reaching his final goal. First one feels a sensation through the nose, then a
sweet taste on the tongue, followed by a cool feeling around the heart. With time they are
able to visualise light like lightning in the clouds. Then one begins to see light as bright as the
stars, then like our moon & then our sun. Finally light is seen which is as strong as that of
millions of suns put together, which is not harsh but warm. While practising shabad, shabad is
Brahm (universe), he then becomes one with God and gains Anand and is freed from the circle
of life & deaths.
The bhagti of an Amrit Dhari consists of the practise of Bani. Each Bani serves a
purpose. `Japji' Sahib is recited to allow you to reach Brahmgian. `Jaap Sahib' in which the
tenth Guru has mentioned 1300 different names of God, allows you to control over your mind
and frees you of all evil within. This gives `Bairag' (cuts wordly relations) so that one has an
'Apram', reserved position in the world. `Chaupai Sahib' prevents any disruptions and
disturbances while reciting naam. Ànand Sahib' gives happiness of mind. `Rehras Sahib' helps
you to give up the wrong ways and allows you to take up the right path, while Àarti' relieves
you from all sadness and problems. `Kirtan Sohila' protects you from bad dreams and evil
spirits. Àsa ji di Vaar' gives fulfilment of those wishes which are right according to Gurmat.
`Sukhmani Sahib' is recited for the success of each of the 24 thousand breaths a person takes
each day. There are 24 thousand words in Sukhmani Sahib and each word equates to one
breath. On average the number of breaths a person takes per day is 21 thousand. While sitting
a person takes 12 breathes per minute, while walking 18, while sleeping 30, and while having
sexual intercourse the number increases to 64 breathes. As Sadhus don't abstain from
intercourse, and don't sleep for long hours they preserve their breathes and thus live longer. In
the same way `Mool Mantra' and `Gur Mantra' recitation allows a person to achieve the same
resulting in freedom from the circle of life & deaths.
Story of the Humayu bird.
Narad Muni, a Brahmgiani once visited the tenth Guru ji and presented him with the
feathers of a 'Humayu' bird. Guru ji tied each feather to five arrows, strung them on a bow
and shot them in all four directions and one up into the heavens. He asked his Gursikhs to go
and look for the arrows he had fired. They looked hard but couldn't find them and returned
empty handed to their Guru. Guru ji then explained to the Gursikhs that he had been
presented the feathers of the Hamayu bird by Narad Muniji, and that this bird of the sky had
power in all its body parts. Guru ji explained whatever was attached to the parts of that bird,
the bird was able to take away to its own haven. Guru ji was describing that just as the
Humayu's feathers had taken the arrows to the bird's sanctuary, Mool Muntra, Gur Mantar &
Gurbani also worked like those feathers except they could take people to the sanctuary of
God. So whosoever recites these and practises on His naam, those Gursikh will eventually find
Brahmgian and be carried to the country of Parbrahm, the one which is above the entire
universe. To obtain God one should have strong faith and determination.
Story of Guru Nanak Showing importance of Truth &

Other examples of the power of truth
Whilst practising naam it is important to have 'Jat-Sat'. Jat means to keep your senses
in control and away from evil, of which there are eight evils to conquer. Sat means truth,
which one must adopt as without truth one cannot obtain Jat. If truth exist then Jat will
automatically appear, otherwise there is only pretence.
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Sri Guru Nanak Dev ji once visited Bishambarpuri. Mardana ji was hungry and decided
to visit the town. In the town he noticed in all the shops they used gold weight measuring
balances to weigh goods, against gold weighing stones. When Mardana ji asked to purchase
something to eat from one shop the shopkeeper offered him one & quarter kilograms of sweet
meat all prepared in pure butter, and one kilogram of milk. The shopkeeper offered it to
Mardana for free, however Mardana ji offered money but it was not accepted. Mardana ji
decided that he could not accept goods in return for nothing so he went to the next shop. At
this place he also experienced the same, and found that whichever shop he went on visiting
they offered their goods without taking money in return. At the last shop Mardana ji visited he
met Bhai Dharam. Mardana ji again asked for goods and offered money but again it was
refused. Bhai Dharam explained to Mardana that the place he was at was the Dharam Nagri.
He explained that the King of that land was very truthful & he did good deeds, and so in turn
his people were the same. He said every thing was given free and everyone spoke truth. No
untruth existed. Mardana ji then asked him how did the trade prosper. He answered, with the
help of truth. Then Mardana ji obliged and took some sweet meal and milk back for himself,
Guru Nanak ji and Bhai Bala ji. When Mardana returned he explained what he discovered. He
suggested to Guru ji that they into that town and stay there forever. Mardana ji questioned to
Guru ji, that since the King was so truthful and so were his people, how could trade exist.
Maharaj ji explained they could do this as there was no 'maithan' (pretentious) and sexual
desires there. Guruji said where there was maithan there was only untruthfulness. Mardana ji
then questioned how could they then raise a child. Guru ji replied that it was done through
'drishthi bhog' (pure vision). When a couple wanted a child, as they all had'atam gian' (have
spiritual knowledge), they could produce their children with 'div drishthi' (celestial vision). The
people there practised naam with each and every pore of their bodies. On the basis of truth
the women gave birth by just looking into their partners eyes. They did not need to have
intercourse and successively their children were also truthful. Mardana ji awaited Guru ji's
answer of wanting to stay there forever. However, Guru ji replied that God had given them a
service to enlighten the world and that they had to complete that work, so they would have to
move on.
To win over the eight types of evil (kaam), means to keep Jat. The evils are, sarvan -
to listen to sexual things; simran - to talk about sexual things; kirtan - to listen to songs of a
sexual nature; chitvan - to think about sexual things; bathakant - to think how you will talk
to that person to win them over you; kailkaran - to love that person; perjethanpun - to try to
associate with that person; parpat - -ultimately to think about marrying that person. The one
who stops himself from thinking of such things is called a 'Brahmchareya'. One should stop
his mind from running towards such evils.
Where there is strength of Karam Kandi Bani, there the Bhagat and God join
together. There those with spiritual strength exist and within them God Himself exists. Where
God's Bhagats reside, the beauty of those spirits cannot be described. Neither do they die or
are cheated, in those that hold God within their hearts. There the Bhagats of many worlds
reside. There exists Anand and within them they have Anand. Within Sach Khand (heaven)
God Himself resides and showers his blessed words on everyone. There exist many words to
describe God in this Universe and if one tries to explain them then there is no end to them.
There exist many different types of people and as God wishes that happens. God listens to
each and takes care of them Himself, and thus becomes content.
The power of Brahmchareya can be shown with examples from history. Bhishampitama in
Mahabharat's battle who fought twelve days out of eighteen on one 'kath' is one such
Brahmchareya. Baba Deep Singh ji, who had the strength of Brahmchareya fought with his
head on his palm with 3 Lakh men of Abdali and saved the pride of 60 thousand girls, and
sent them to their houses with full respect. As his respect and regard of Harminder Sahib he
gave his head to Sri Guru Ramdas ji. These are the strength of Jat, and examples of Jat-Sat.
If with God's grace one becomes at one with God then the senses and their evils are won
over by that man.
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The Attributes to Gaining Vidiya as

Stated by Guru Gobind Singh Ji
Guru Gobind Singh ji Maharaj formed a few rules for that person who wanted to
gain knowledge at Guru ki Kashi, Damdama Sahib. If a student followed these rules then he
or she could obtain success in learning vidiya. Those rules were,
a) One should be an Amrit Dhari and shouldn't consider anyone as a Guru except for the
Guru Granth Sahib. He should wear the kirpan and the gatra and stay within the limit's of the
5 K's in order to be saved from the 5 evils.. He should follow the rule of reciting Nitnem each
day. He should do the Path of Panj Granthi and apart from the entire Nitnem, should also
know Panj; Granthi orally;
b) One should practise Mool Muntra, Gur Mantra & Amrit Naam in solitude;
c) One should be polite and not quarrelsome. They should be affectionate to everybody;
d) One should respect and regard the entire Sangat as the embodiment of the Guru's image.
He should not be partial to anyone;
e) One should always consider himself involved in the activities of the Khalsa Panth (Khalsa
community). He should not go against the Panth or criticise it and should have strong belief
in it. One should remain armed like a brave person ready to offer his head in the cause of the
Panth if situation arises, and should not be a coward;
f) One should be able to recite Path of Guru Granth Sahib without mispronunciation
and should follow whatever is told within it;
g) One should consider Sri Guru Granth Sahib from Ìk Onkar to 18 DasBees' (it's a Path
within SGGS where bhog is done. Some say Raagmala is not part of the SGGS but it is.) as
one;
h) One should read the meanings of Bhai Gurdas ji's and Bhai Nandlal Ji's Banis, and one
should read the entire Dasam Beer;
i) One should have read the books of other religions and have knowledge about them;
j) One should believe in the one God and should have strong faith in Him. One should do
Satsang at both the times in the morning & evening and be enthusiastic about doing
service in preparation of langar;
k) One should not hate or criticise any other religion by thinking that God is in all. One
should be against any cruelty to anyone;
l) One should have whole gian of mind, should recite kirtan and do service of the Saadh
Sangat;
m) One should not exhibit his own talents and achievements, and should not criticise others
weak points. One should not give pain to living beings and should not be cunning;
n) One should be Gursevi and should not keep company of wrong men. One should put
Gursikhi above everything else and keep Gurmat the top priority above any gian, and thus
recite naam. The giver of Mukti - naam, should strengthen it. One should remain content
80
during good and bad times;
o) One should meditate on naam with determination. The determination for naam comes when
taking Amrit from the five beloveds; p) One should not consume alcohol or any type of drugs.
One should be vegetarian and not eat meat, eggs, fish, etc;
q) One should not backbite, be jealous or involved in making separate groups;
r) One should restrain himself from being led by the five evils of lust, anger, attachment, pride
and greed;
s) One should sleep less, talk less, and should be painted in the colour of Naam. One should
have a strong belief in Amrit naam;
t) One should be strong in religious beliefs and should study with heart. One should not have
unreasonable arguments and doubts of religious belief, or criticise them unnecessarily. One
should be smart & a quick learner, and should not be lazy;
u) One should get up in the morning, bathe, and learn from the Sangat and their elders;
v) One should give knowledge away without asking for anything in return. That person should
not limit themselves to a country or community. They should preach about Sikh religion
through teachings of Gurmat, and what they have gained should be passed onto the Sangat
with affection;
w) One should respect others more than their regard for themselves. One should j not cheat or
tell lies, and in every situation should stick to Sikhi. They should believe in God and with all
their heart should believe that the Guru is listening;
x) One should recite naam himself and explain to others to do the same to attain freedom from
life.
The above rules are for those Gurmukh students who wish to learn meanings through reading
bani, and thus gain awareness of God.
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8 – Gurmat Guidance II
Rules to Adhere to when Path is held
There are certain rules which need to be followed when Path is held. These are as follows;
1) At the Gurdwara where Maharaj ji is kept an essence stick should always be burning;
2) During the night, by the side of Maharaj there should always be a jyot lit;
3) Flowers should be arranged in the presence of Maharaj and perfumed scent should also be
sprayed there;
4) One should avoid talking in the room where Maharaj is placed;
5) No matter what the occasion may be, an Akhand Path should always be accompanied by
recitation of Japji Sahib and Mool Mantra;
6) A seat for reciting Japji Sahib should be on the left hand side of the seat of Maharaj as Japji
Sahib is written on the left side of the Guru Granth Sahib ji;
7) Before a Path commences, It is started with Ardas and all the Pathis should be present;
8) After doing Ardas and taking Mukh Vaak one should start the Akhand Path. It begins with Ik
Onkar Satnam. One should not ask permission from the Sangat to begin as that is not
correct;
9) Whilst Akhand Path is being performed, another person should be present to recite Mool
Mantra continiously. He also serves to make sure the essence stick is burning;
10) If many Akhand Paths are being recited at the same time and it is not possible to have
someone doing Japji Sahib for each one of them then at least one Japji Sahib recitation should
exist;
11) On any Akhand Path, Asa di War should be performed in the morning, and Rehras Sahib &
Kirtan Sohila should be recited in the evening;
12) On Bhog while Ardas is being performed 'chaore' should always be served over Maharaj.
Everybody should listen to Ardas while standing and a Sikh should do Ardas.
13) On Bhog of any Akhand Path a 'rumala' (set of clothes for Guru Granth Sahib ji) should be
offered;
14) Prasad should be prepared in the beginning, middle, and end of any Path. Only in the middle
of Sahej Path and for Path performed on someone's death ceremony, prasad is not prepared;
15) Before the beginning and after the end of Path, kirtan should be performed;
16) After Bhog, Arti should be performed;
17) For Sampat Akhand Path karah prasad should be prepared each day & for Sahej Path,
everyday in the beginning, during middle and at the end do prasad;
18) Each Path should be recited such that it is easily audible to the Sangat;
19) On any Path water, burning essence stick, coconut, jyot, flowers should be kept;
20) On Bhog offer a minimum of 1.25 rupees (or denomination of currency applicable) should be
offered. Normally five rupees (or denomination of currency applicable) are appropriate which
go along with the Guru Granth Sahib;
21) While preparing Prasad one should recite the entire Anand Sahib. It should then be placed on
the right hand side of the Sikh seated in front of Guru Granth Sahib when it is made;
22) Prasad should always be cooled before bhog (taking out a portion for God). Bhog should not be
performed on hot prasad;
23) When Bhog is to begin during Ardas, an unused cloth should be placed over the prasad whilst
Mool Mantra is being recited;
24) When Bhog is performed, there should be no spoon or other utensil left in the prasad;
25) On any Bhog of Path, kirtan & Arti should be performed. Only on the first Path of a death
ceremony these are not performed;
26) The place where Maharaj is placed should be cleaned each day before Guru ji is seated there.
The place should be open such that natural light & air can circulate there;
27) The room where Maharaj is kept should also be clean and decorated;
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28) Multicoloured rumalas should not be placed over the Guru Granth Sahib ji, and likewise the
Pathi Singh should also wear simple coloured clothes. The Pathi Singh should have taken up
brahmcharay;
29) While Path is being performed the person reciting should sit away from the 'Manji Sahib' (cot
on which Maharaj is placed), such that his feet are not under the 'Manji Sahib', and his elbows
& arms are not resting on it. The person reciting from Guru Granth Sahib ji should not rest his
hand on the pages. If it is necessary a cloth should be placed onto the page. Each page should
always be turned overleaf with the right hand from the top end corner;
30) Akhand Path should be recited within 16 'pehar' (1 pahir has 3 hours). Bhog of Path on
someone's death should be held on the 10th day, for Sadak Path it should be held on the 7th
day, and for other Paths whenever;
31) The Ardas for middle stage of the Path should be started after 705 pages have been completed,
that is at the beginning of 'Jat Sri Var', and then the final Bhog should commence when 18
Dasvees is recited followed by Japji Sahib and then Anand Sahib. After Ardas is completed, the
call of`Fateh' is made and upon taking of the `Hukam Nama', prasad can be distributed;
32) Whenever one is going to read from the Guru Granth Sahib ji whether it is for Sahej Path or
Akhand Path, always wash the five parts of the body by doing 'panj ishnana'. If one has visited
the lavatory then they should always bathe before sitting to start recitation. This is how respect
is shown towards Bani.
Sri Guru Arjan Dev ji, the fifth Guru went to Goindwal Sahib to collect the `Pathi' from
his maternal Uncle Baba Mohan ji. He sat on the bare ground of the street in front of his
Uncle's house and after singing kirtan in praise of God he obtained the Pathi. He carried the
Pothi and arrived in Amritsar Sahib where he placed it in a palki, a platform which has four
handles each carried by four men, and walked all the way to Amritsar without shoes. From
here one is taught that whilst taking Guru Granth Sahib from one place to another there should
be at least five Singhs accompanying the Guru, all without shoes. One should be doing
'chaore', one spraying water en route to the destination, one ringing a bell and one singing the
hymns, while the fifth person is actually carrying the Holy Book of the Guru on his head. After
placing the Pothi at Harmander Sahib the Sangat recited kirtan the whole night to show their
respect. Sri Guru Arjan Dev ji appointed Bhai Gurdas to write the bani of the previous four
Gurus, his own bani, and the ft bani of other bhagats. Thus the writings prepared formed the
Guru Granth Sahib ji. The prakash of Guru Granth Sahib ji was done for the first time in Bharo
Sadi ikcomb Sumat 1661 Vikrame. The Holy Book was taken from Sri Ramsar to Sri Harmander
Sahib and choor was done all the way. Guru Arjan Dev ji appointed Baba Buddha ji to take the
position of Head Granthi. He was the first Granthi of Guru Granth Sahib ji. From that day
onwards Sri Guru Arjan Dev ji started sitting in the Sangat at Sri Harmandir Sahib, at a lower
level to the Holy Book. He by showing such respect gave Sikhs the moral that
Those whose fortunes open, in their temple like mind God resides.
At night in the Sri Akal Takht Sahib Gur Arjan Dev ji used to sleep in the Kotha Sahib.
There he would place Sri Guru Granth Sahib on a 'Palang', a big cot and he himself would lay a
sheet on the floor under the palang on which he would sleep. Even today the custom is still the
same, a mat and sheet are laid in rememberance of Satguru. Once Sri Guru Har Rai ji was
sitting on a palang in Kiratpur. The Sangat there came and started doing kirtan while sitting on
the floor. Satguru ji on hearing the kirtan got up quickly and while doing so hurt his knee by
hitting it against the palang. When Sikhs enquired with Guru ji as to why he had stood up,
Guru ji replied that while kirtan is being performed, to sit on the palang is a great disrespect.
Guru ji explained to the Sikhs that if respect was not shown to bani then how would the Sangat
hold the same. Thus the Satguru's themselves showed the importance of paying respect to
Bani such that we could learn from them.
Seating and Positioning of SGGS during Path or Katha
In the room of Maharaj one should always sleep on the floor and not at the same
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level. One should never sit on or against a cushion whilst in the presence of the Guru. While
preparing the Manji Sahib for the Guru Granth Sahib ji, always place an extra sheet beneath
the Guru. The number of sheets under the Granthi Singh should be less than those under the
Guru. In the presence of Maharaj the only other sheet that can be laid at any other place is
where kirtan is performed, or under pothiya. One should never sit on the stage where kirtan is
performed, or where Sangat is sitting and having langar. These are some teachings passed on
by Mahapurshs. According to these customs whenever Sant Bhindrawale Mahapursh sat to
listen to Gurbani he would make the Singh reading Gurbani sit on a higher place than the
Sangat. A sheet would be laid where katha and kirtan would be held, which would be removed
immediately once they had been performed. Mahapursh would always sit on a mat along with
the rest of the Sangat. During katha, the Granthi would sit on the right hand side and
Mahapursh would always sit on the left hand side facing the Sangat. The order of the fifth Guru
is,
Go to Darbar Sahib, bathe, wear clean clothes, and light the holy candle (jyot)
with butter which you have purchased with your honest earnings. If you go in this way
then your seva is fulfilled.
These are some of the rituals of Harmandir Sahib. Everyone while doing Path and while
learning its meaning should follow these rituals. Whoever follows these rules prescribed by
Satguru Sachepatshah, is blessed with manyboons. Mahapursh who do katha parchar should
also have certain necessary points within them whilst giving their sermons. They should;
a) Present bani sweetly;

b) Explain meanings in detail according to the interest and level of those who are
listening;
c) Be truthful;
d) Be skilled in preaching;
e) Be able to give correct morals according to katha being given;
f) Know about the history and how other religions are practised;
g) Have patience;
h) Not be restless;
i) Be easily understood;
j) Be contented with where they stand and with whatever they have achieved;
k) Be a strong believer in their faith and follow what they preach.
The thirteen good attributes for listeners of katha are,

a) should have devotion;
b) should be polite;
c) should have a caring nature;
d) should have ability to understand meanings explained;
e) should not be idle or lazy;
f) should have questions;
g) should be sweetly spoken;
h) should have a control over desires;
i) should have awareness of the purpose of katha;
j) should be free of cunningness;
k) should serve lovingly;
l) should not seek limelight, and should be free of scandals;
m) and should follow what they have heard.
If a vidiwan, the reader of meanings, and a listener have these thirteen habits then
one achieves purity in life, and gains all the teachings of knowledge from Mahapurshs.
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Darshan of Various Sadhus at Kumbh Tirath Yatra
With the grace of God I had the opportunity of attending the Kumbh fairs on my own
later in life. I would do darshan of the various groups of Sadhus and bathe at the holy places.
Once at Haridwar on the fair of 'Ard Kumbh' I visited and rested at the Ashram of Sant Baba
Budha Singh ji of Nirmal Bagh. The Sangat of Sind, who on inspiration from Baba Budha Singh
ji took on Guru Nanak's naam, would do 'Parbhat phery' (a routine taken by people around a
block or town, in the morning while singing hymns) in the early morning. Then in the presence
of Guru Granth Sahib ji they would recite Sukhmani Sahib ji followed by the kirtan of Asa-di-
war. I also did darshan of many Tiyagi Bairagi Mahapursh at `Nirmal Brakhat Kutiya', and I
visited Sant Attma Singh ji who was the Mahant of one of those places at the time. Here Pandit
Nikka Singh Sahib ji would do katha each day and Sant Narayan Singh ji & Sant Darshan Singh
ji would attend to the Sangat. What was most remarkable here was the way Mahapurshs gave
respect to visiting Sadhus. They would prepare a place for them to sit, a type of custom unique
amongst them, and then later discuss vidiya together.
Iv
At Nirmal Panchayati Akhara, Kankhal of Pandit Sucha Singh ji Maharaj, different

Mahapurshs would explain meanings of Guru Nanak Sahib's teachings and preach about
Gursikhi. I had the opportunity of visiting this Mahapursh's Ashram once where different type
of Sadhus Bairagi, Sanyasi, Udasi, Dado Panthi, Kabir panthi, Garib dasiye stayed. Pandit Isher
Singh ji Maharaj made humble dwellings in memory of Pandit Jeeva Singh ji here. I also
visited the ashram of Hari Parkash ji of ‘Avdhoot Mandal'. He was the student of Pandit Bhan
Singh. He gave me a book written by himself about vedhant and we talked about Pandit Bhan
Singh ji's history.
Once Jawala Singh had requested Pandit Bhan Singh ji to describe his life. Some time
earlier to this he had asked the same question and Mahapursh replied that the boat of his life
was in the middle of the sea of this world, and that he had left the bank of this side of the
world far away behind him, but could not see the bank on the other side. That day again
Jawala Singh asked Mahapursh the same question and Mahapursh replied that now he could
see the bank on the other side, that being the end of his life very clearly, so close that he could
jump and reach it. Mahapursh also used to have the parkash of Guru Granth Sahib ji as well as
other Granths of Sanatanwad (Hinduism) in his ashram.
There are four parts to religion - Tirath, Tap, Daya & Daan. Tirath means to go on a
pilgrimage, Tap means to do tapasiya (meditation), daya is to be kind hearted, and daan is to
make donations to charitable causes. On acquiring these one becomes strong in their religion
and becomes loving towards all. All these are obtained from the company of Mahapursh and
good men. On my pilgrimage to places of Sadus I also visited the ashram of Sriman Sant Baba
Jaimal Singh of Bhooriwalay, Satsarowar, Lakshman Jhoola, neelkanth. I would visit all the
different places of Mahapurshs in the Punjab and Sindhi areas. Those Sadhus who stayed
within the jungle would come to this area eat and then go back into the forest or jungle to do
tapasiya. I got the opportunity to do darshan of many Brakhat Sadhu groups, Mahapurshs &
Vidiwans in this way. As Farid ji has said;
‘Come Farid lets go and roam in the world, if and when you come across
someone who has been forgiven, you might also be forgiven'.
That is why to travel on a pilgrimage to holy places is considered a great deed. One
gains a lot by congregating in the company of Mahapursh. With God's grace in the same way I
also did pilgrimages, to Patna Sahib, Hazur Sahib, Nanakjeera, all the Gurdwaras of Delhi,
Agra, Gowalior, Dhooliya's, and Manmad's (Nander) Gurdwara. Doing darshan of Sangat in this
way boosts one's moral.
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Treating Childless Couples and the Ill
Sant Suhail Singh ji had once asked Pandit Bhan Singh ji to teach him Niaye Shastar
and other Shasters. Pandit Bhan Singh ji told Pandit Suhail Singh ji that he should instead learn
the art of ‘Aushadi' (Ayurvedic medicines), which he did and later passed down to me.
Mahapursh taught me me such formulas by which one who are childless could have children.
By God's grace with those medicines and practises, even the families of Subedar Sarwan Singh,
Subedar Hari Singh my elder brother, Bhai Avtar Singh were able to conceive sons. Many other
families of Sultanpur such as Lambardar Hari Singh, Lambardar Inder Singh were also able to
achieve the same. They would of course be required to do seva, which would involve first
bathing at 'Ber Sahib' Gurdwara in Sultanpur Lodhi, and then taking fruits to the Gurdwara in
the presence of Guru Granth Sahib, requesting to perform ardas. The Granthi Singh would
place fruits into their hands and would guide them to recite shabads (hymn) from Bani each
day. In addition I would give these families herbal medicines such that they their families could
progress. Normally these families would ask for sons as only the son can carry the name of his
father to future generations.
The son of the family cuts the wrong deeds of his ancestors by giving charity in
their name. 'Puthar'means as follows 'Pu' means `hell' 'tar' means to `take away from'.
With a son one has relations with the world, otherwise they don't increase.
In the same way even in Toronto, Canada God blessed Bhai Jagjit Singh with a son,
and also in Vancouver several families were blessed with sons by . 'Sachepatshah' the true King
of this Universe. Many others including Bhai Shangara Singh and other Gurmukhs such as Bal
Singh conceived sons.
Along with medicines I would ask many to recite one lakh & 25 hundred times Path of Mool
Mantra, or 25 Japji Sahibs each day for one year. Some were told to light jyot at Gurdwara
each day in the morning and dust the shoes of Sangat along with there practise of naam.
With Guru's kirpa while doing seva and simran along with taking of herbal medicines,
Satguru amends the broken luck and blesses them.
I have also treated people who were gravely ill. This along with the kirpa of Satguru ji is
a blessing of Mahapurshs, which I have received. I have been fortunate to have got the
opportunity of serving people by passing knowledge to them, serving the religious places by
holding langar, and making the ill better health wise through medicines. Such good habits are
obtained only from Mahapurshs.
After Bhai Daya Singh came Bhai Sobha Singh. He would say that to treat the sick and
ill people is also a way of getting close to God, because the common man believes in God easily
when he has problems. In such situations when he is asked to do something like make
donations for charitable causes & Gurdwaras, and recite naam he will do it willingly. When
faced with health or other problems a man's heart softens and thus to attach such a person to
God's naam is counted as a great deed. Also one gets blessing from that person. As the entire
Universe is created by that wonderful God, Vaheguru, when someone makes another happy in
this world God also becomes happy and blesses that person. This was Mahapursh's order that
no matter how many ill or sick persons visited me, I should treat them all. It is a common
practise at the dehras of Nirmal Sants that a clinic is run in the name of `Guru Nanak' and
whoever visits there is treated free.
Along with treatment people are inspired to listen to katha & kirtan and are put on the path of
reciting naam. Such practises were common at places of Mahapurshs, but nowadays such
practise is diminishing. God should help those to maintain this good work for the benefit of
society.
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A Sadhu previously a Tehsildar gets Enlightened
Sant Bhagwant Singh ji was once a Tehsildar in Sultanpur, at the time Sardar Partap
Singh Kairo was chief minister. A scheme was devised to build dams on the river as during the
rainy seasons rivers would overflow and do lot of damage to the nearby area. If dams are built
then cultivated land, which gets eroded in the floods can be saved. Thus the food production of
the country can be increased. Taking these into consideration he participated in discussions to
put in place these dams. Sant Bhagwant Singh ji used to keep company of Sant Baba Attar
Singh of Mastoane. He was fairly young when he expired. In the area he had done many
services for the community, and he was a true Gurmukh.
Once Bhagwant Singh ji came to visit me and I received him with respect. At that time
he had given up his position as a Tehsildar and taken up the saffron attire of a Sadhu. When
he arrived I was about to go to give katha. He wanted to discuss something eagerly about
simran, so I asked him to stay overnight. Later that evening he requested from me that he
wanted to learn how to recite simran. I explained to him how he should keep his practise and
during the night I asked him to sit and do simran. I told him how to attach the words of the
Gur Mantra with each breath and how he needed to place each syllable on the appropriate
chakra. I explained it to him in the same way as Mahapursh had explained it to me, and he
started practising in the same manner. During his practise over the successive months he
would write letters to me and describe his state of mind. He would consult with me of the
hurdles he would face and ask how he should overcome them. He was eventually able to gain
the light of `Kundali' and obtained happiness of mind. The purpose of explaining the practise to
him was so that when he did recitation with discipline, he needed to put in less efforts in order
to accomplish more benefits. Normally when one does recitation without any discipline they
have to work harder and the rewards are smaller. This thinking can be extrapolated to any
subject, for example if studying a Shastar. If one learns a little each day to a schedule one
forms consistency. One then obtains great anand, and thus gains success from it by eventually
reaching their end goal of having aquired knowledge from it. However without discipline one
encounters dissatisfaction and reluctance to pursue their cause. One should do Ardas in the
feet of Satguru to provide blessings.
The Company of Saints and Sangat
There is great strength in Sangat. By holding Sangat, wrong wishes and physical
attraction die from the mind of man. One obtains the knowledge of doing bhagti and acquires
good thinking. The Guru explains the benefits of congregating in the company of Mahapurshs
and Sadhus,
In the same way one would cross a river or ocean easily by travelling in boat, by
congregating in the company of Mahapurshs and by taking up their preachings one can cross
this world easily. Sriman Sant Baba Suhail Singh did great kirpa upon me by giving me
'Adhyatmik' vidiya. With the help of that vidiya I am able to do katha preachings and serve the
people in this country and abroad. With Mahapursh's blessing there are no problems and
difficulty in my path and in every way I am content. With the kirpa of Mahapurshs one gains all
the happiness of this world and the world beyond. One can even find Vaheguru, such is the
company of Gurmukh beloveds.
Once Mahapursh told me that his guru teacher, Baba Uday Singh once went to Sri
Amritsar Sahib bare footed. At one place after asking for biksha, he was having food when
someone asked him where he was travelling to. He said Amritsar Sahib, and that person
asked if he was travelling on foot. Mahapursh replied that everybody walks. The person
praised him by saying that he was great to be able to walk all that way. Mahapursh said great
are those who go with the help of their eyes, meaning they earn money, travel by bus or car
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and then pay their respects with their eyes and not with their hearts. Such were the sarcastic
words of Mahapursh., So by doing the sangat of Mahapursh, such preachings on which one
can wonder are obtained.
Our Goal in Life on this World - Bhagat Gopinath
The human life moves fast and comes to an end very quickly. All of us have come
here to worship Vaheguru and thus make our this and next world better. But, when we come
onto this world we get involved in worldly matters. We become greedy for leadership and this
makes us forget God and eventually pushes us towards hell. If we remember the importance
of Sangat, and do service by becoming the Guru's servants, then there is great happiness
within one's mind & heart. Those persons then experience no problems. All the five problems
of 'Devaish, Raag, Aurvidya, Asamata, Avinvish', and lies & stubbornness can be eradicated.
One can then obtain the light of knowledge and Satguru make one's living on the worlds
easier. By reciting naam one achieves control, gian about bani, gian of meeting Vaheguru, and
Avaidta & Abheta Anand. Then one doesn't take births or deaths again. There is no mourning,
no hunger, no thirst. One becomes free of 'Davanda wad' and obtains 'advaidta wad'. By being
within advaidta wad he starts reciting Ìk Onkar Vaheguru' with his every breath. He becomes
aware of death, takes in the love for Vaheguru, and recites simran. The awareness of death
makes man do good and takes his conscious higher to the light of brahmgian by which one
becomes free of this and their next life.
Mahapursh become free of worldly material elements, and there remains no sadness
within them. With God's grace, I was born on 1st March, 18 'Phagan' 1946, and now it is 1992.
To this date the Guru has given great bakshish upon me. I have always had the opportunity of
dusting the shoes of the Sangat, accompanying Mahapurshs and doing seva. My wish is that
Satguru blesses me in this manner forever awl I keep attached to his feet. This human life is a
struggle and during this time man falters, rails and passes away because of his wrong doings.
But, if he walks with the Sangat, Satguru always blesses him. When Gopinaths mother put aim
onto the path of a Saadh she gave him 3 teachings; Always make your stay within fortresses,
eat only sweet dishes, and sleep only on soft furnishings. Gopinath replied to her, `You are
asking me to have all the comforts of the material world, yet you are sending me away to live
the life of a Saadh to prevent myself from getting entangled in the material world.' At that time
his mother said, 'O'son, you have not understood what I am trying to say. To stay in forts
means always stay within the limits of the Saadh Sangat. When a human stays within the
Sangat he is saved from evil doings. Eating sweets means only eat when you are really hungry.
By doing this even stale food will taste good. And, sleeping on soft furnishings means sleep
only when you are really tired. In this way when you are tired you will not notice the bumps on
the ground and will rest peacefully anywhere.' Mahapursh remain in a state of solitude because
by staying alone one automatically doesn't have to see wrong things, the ears are spared from
listening to backbiting, and the tongue is spared from speaking lies. These form the three
principles of any Mahapursh. Only then can the mind be left alone, remaining to be conquered.
By reciting the imran of God's name again and again the bad karma are slowly erased.
Ingredients to making Dhoof
The following ingredients for used in the preparation of traditional `dhoof (incence sticks),
Ingredient Amount
Kastoori 2 rati
Kesar (Saffron) 4 mashe
Mushkapoor 3 mashe
Suche Moti 1 rati
Butter of cow's milk 3 shatank
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Sugar (unrefined) 2 shatank

Javiti, Desi Joon, InderJoon 1 tola
Shal Shalira, Kapoor-kachari 1 tola each
Whitesandalwood, Red 1 tola each
sandalwood
Barchar, Bhojpatar, Agartagar 1 tola each
Small cardamon, big cardamon 1 tola each
Dried coconut,fresh coconut, 2 tola each
almonds
Raisins, special essence stick 2 tola each
Black anaseed, white anaseed, 2 tola each
Nagar motha
Basmati rice 3 tola
Scent - Rose Brahmi (should be 1 tola
fragrant)
Phool Dhava, Loh Bhan 1 tola each
Kachoor uch, cinamon 1 tola each
These should be mixed together with sugar and butter to prepare the essence sticks. Where
each day dhoof and jyot (holy light) are used while reciting Jaap continiously, many blessings
are showered.
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9 - Gurmat Guidance III
The Material World and Evils which Prevent us from Reaching Vaheguru
To obtain that satchit Anand swaroop Vaheguru, one should always follow and practise His
naam according to what has been explained by Mahapurshs. On reciting naam one obtains
Brahmgian and becomes free of the cycle of birth and death. There is no end to the material
illusion, the oceans water, and in the same way the experience of Mahapurshs. By following
teachings of Mahapursh they put you onto reciting naam, and then one can obtain a level
where they become one with Vaheguru. In this way while reciting His naam, one doesn't come
to know His end. Instead they become one with Him. That is the reason why man has come to
this earth. There are many ways that Mahapursh can choose to meet that God. Within Gurmat
the correct path is through `Gurmat Gadirah' which was started by Guru Nanak and passed on
by Kalgidhar Patshah, the tenth Guru. Those gurmukhs who follow those rules of that path,
with the grace of God they obtain happiness while still on this world.
The happiness which one gets from ones own spirit cannot be compared to any
material gain of his world. The comfort of these material elements are minute and do not
compare to Attma Anand which is gained on obtaining Vaheguru. This world is full of happiness
obtained from falsity, while Brahmanand is free of such things. The entire world is involved in
vishyanand, happiness from evil things, but those who are servants of God are involved in
Brahmanand. They are Brahmgiani and have anand of bhajan. Only when all the evils within
are dead only then one obtains Brahmanand. Vishyanand can be compared to water in a cup
which evaporates and disappears. Bhajanand can be compared to those rivers which flow only
during rainy season. When it rains those rivers fill but when it stops they dry again. With
Bhajanand, when one keeps reciting naam then luring that time he is content and within
Anand. For the time when he is concentrating on the tenth gate his mind is under control, but
as soon as he stops concentrating he starts having his previous feelings and wishes.
Brahmanand is like the ocean which remains serious and those who obtain it also become the
same. They are not affected by anything.
The five evil points are ego, anger, greed, lust and attachment. To get rid of ego, one
has to take up politeness; To get rid of anger, take up forgiveness; To get rid of greed, take up
contentment; To get rid of lust one should contemplate on the composition of the human body
and conclude that it is an unpure form composed of the elements. By thinking in such manner
one conquers over physical attraction one feels. In the same way attachment, which is love for
the material world and relatives, is a false relation we develop. To overcome all these and be
saved from them one has to take up true love of the Guru.
The one who yearns to meet God, they become pale in colour, they sigh in vain, and
from their eyes tears always f low. They, eat little, remain silent, and cannot sleep.
They anticipate that moment when they will meet God. If they find they are not
reaching their goal they become distraught and contemplate why they are failing.
These are the distinct characteristics of those who want to meet God. Those
Gurmukhs who fall in love with Vaheguru only have that one wish to meet with Him. They
cannot wait to experience the flood of love from God, and with determination they persist with
reciting simran. They break their love with and don't believe in false consolation of this world.
They only walk on the path towards Vaheguru. Such are those Gurmukhs. If Satguru does
kirpa, only then that person starts reciting His naam. While reciting naam those Gurmukhs
obtain a very high and pure level.
Kalgidhar Patshah had said that if one does jaap of the Mool Mantra 36 times, then
Satguru does a great favour upon him. Ancient Mahapurshs would do one lakh and 25
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thousand recitations of Japji Sahibs at least once throughout their life time. Some would put in
efforts of reciting 25 per day, others would do 50, 75, or 100, and a few would do 125 a day,
such that each completed and accumulated a total of 1 lakh and 25 thousand Japji Sahib Paths.
While reciting bani, light comes within one's mind and then one becomes immersed in shabad
by himself. Later one obtains God, the master of the infinite point. In Guru garh instead of
`tapasiya', seva is asked for, and in place of 'pranajam' there is simran. Without seva one
doesn't get peace from 'Antishkaram'. Mann, chit, budh, ahankar form Antishkaran, which
make us do what we do each day. Mann makes `wishes', chit does 'remembering', budh makes
the `decisions' and ahankar which is ègo' makes others feel lower than oneself. Without seva
one doesn't get the feeling of being the lowest of all, and cannot become pure. For this reason
seva is necessary. Without the katha of bani the means to devotion and bhagti are not known.
In turn, without simran one cannot control his feelings - and restlessness of the mind.
Teachings learnt from Katha of Mahapurshs
When someone hears about what Mahapurshs have gained by worshiping Him, one
then gets the wish of doing simran. We then contemplate if we can also meet Vaheguru and
meet with His light. Only through katha one gets to know the difference between good and
bad. Only through katha one understands how to become a Gurmukh. Only through katha
one gets to know about true and false thinking, and how to aquire good thinking. Only
through katha one gets to know about good and bad deeds. Only through katha one can kill
the five evils and propagate truth and contentment. Evils wishes die and the light of good
wishes come into rxistance through katha. So the giving up of wrong rituals is learnt through
katha. In this way the greatness & inspiration to take Amrit, the greatness of bani, Gurmat,
the Guru's principles, of pilgrimage, of the symbols of religion, of parents, and service of the
Guru, country, community, & Sadhus are learnt. When one listens he starts following
whatever is said in katha. Then God blesses that person as,
If the Guru is complete and his followers follow his teachings, then God comes
to reside there.
When a person who gives preachings is 'moorshad kaamal', completely true and the
'moorid', listener follows those preachings then he can obtain God. To meet with Vaheguru it
is necessary to follow those preachings.
Practise to Perfection with Recitation of Shabad
Take any shabad of Gurbani. The more you work hard at it the more benefits you
obtain. Its the same as when farmers plough their fields. The more they plough the more
grains they harvest. In the same manner when someone works longer hours they collect
more money. If someone works hard in their studies he then becomes intelligent in his
subject. Water even when collected drop by drop can fill a pot. If one studies Shaster just a
little bit each day he becomes knowledgeable. If one saves money everyday he then becomes
rich. In this way if one keeps doing seva & simran each day he then gets control over his
heart and obtains Brahmgian. The leaves of henna are green in colour but when ground a red
colour starts dispersing from them. In the same way herbal medicines, the more powdery
they are the more benefits they give on being consumed. Also while eating, if food is chewed
properly then it tastes better and is digested faster to produce more blood. So if one does
bhajan with devotion and with the heart he can get what he wants.
Whatever shabad one recites from bani, that person can obtain all they want from it
because all the words of bani are complete. There are many names of God, just like there are
many boats on-the bank of a river. Some boats have already left the bank, others are ready to
move and others are still standing on the banks. In the same way when someone has
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obtained Brahmgian through reciting naam they have left this shore. Others are learning gian,
and others still are sitting thinking about whether to learn. If we ride in the boats which are
ready to move we will be able to get across more readily and one day reach the other side.
Discipline and Company of Saints allow one to Reach Perfection
In all religions to become a devotee of their Guru each has a different way to follow.
In Gurmat the way is that one takes Amrit from the five beloveds in the presence of Guru
Granth Sahib ji, and take up the five K's & Nitnem. By becoming the Guru's, when one recites
naam they obtain the whole fruit from their recitations. Those who recite naam without
becoming the Guru's don't benefit completely from it. Though reciting naam is always
beneficial, taking up the discipline of becoming the Guru's allows God's hand to rest on the
heart of that person and is able to benefited easily. To strengthen naam within oneself one
should do company of Mahapurshs.
If one takes with himself the person who knows the way then he reaches there easily.
If one is going to a different country then by taking someone who knows the route
along with you, one doesn't encounter problems while travelling. In same way while walking
on the path to God many type of problems are encountered. But if one walks with those
Mahapursh who have already achieved their goal then one can be guided along the way. One
should keep discussing their progress with them, explaining the problems they encounter
without keeping them a secret to themselves. If we keep our progress a secret then our
problems will always linger, but on discussing them with a Mahapursh they can be overcome
and one can continue forward. With the Guru's grace one obtains great blessing in this way.
Once a Muslim Fakir came to Baba Jawala Singh ji and asked him whether the naam
which the Fakir recited was correct or not. Baba ji told him that those words which are His
name are always correct. It is the condition of the heart and mind which should be right. When
the heart meets those sublime words of His name it then becomes right. If the language of the
heart is crooked then to make it right one has to use the Guru's bani.
By reciting His name my ego `the me within me' exists no longer. The difference
between myself and God has gone and wherever I look I see God.
When one leaves his doubts about God and attaches himself with naam then one
squires a high and pure level of being.
Now that I have reached the throne of the tenth gate, Kabir and God has
become one instead of two, just as when water merges with water I have merged into
God.
Once Doctor Nidhan Singh, a Civil surgeon asked me what I had gained by becoming a
Sadhu. I asked him what he had gained by becoming a doctor and he replied respect,
satisfaction of treating people, and wealth. But what one gets by reciting naam and from
congregating in the Sangat of Sadhus one cannot describe. I told him that what I obtained was
a phenomenon, and if he wanted to experience the same he should also become Guru's and
practise naam. I told him he could only then appreciate what I had gained. It was something
that could not be explained.
Just as when you give a dumb man, `gur' (rawsugar - jaggery) he can taste but
he cannot describe how it tastes. This is the same when one meets God. The feeling
cannot be described to anyone.
By obtaining the knowledge of this world man becomes egoistic. He proclaims a rank
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with a qualification, or claims to work at this position or, that level. But, when one takes a
position in the court of God then he becomes lowest of them all. He utters nothing other than
that he is a servant of the Guru, religion and Sangat. This is the difference between worldly
and spiritual knowledge. Worldly knowledge makes a person egoistic while spiritual knowledge
prevents that person from being self-centered. One should read 'Adhiytam' & `Brahm' vidiya
and bring into practise those preachings, to obtain Vaheguru. The Vedas say without gian one
will not get freedom from life and death. He has to try because, to obtain knowledge he does
'Karam'- good deeds. But when he squires gian he no longer needs to do Karam. Just as when
one studies a Degree he has to read books, but when he has aquired it he no longer needs to
read them any more. This is the purpose for a human being. Those Gurmukh beloveds who
practise naam obtain great blessings from the court of that True King.
Those who have attached their conscious to the Guru's Shabad recite His name.
Shabad is naam and those who recite naam are not different from naam. Just as when one
writes a letter to someone without an address, the letter never reaches its destination and gets
lost. If we have to visit someone's house then without contacting him one cannot see him. In
the same way when we want to meet Vaheguru calling his name is necessary. There is great
importance in Vaheguru's name. I explained to a Doctor once that like the instrument used to
place a stamp of notary onto documents, if you read the instrument you find that the words
are in reverse, but when they are stamped onto paper they become correctly readable. When
one visits and bows in the court of the Guru then the reversed lines of the forehead become
straight. Those who are in love with the Guru's feet they can gain the Brahm Attma pad, also
referred to as Turiya, Suun, or Awachpad. There are four stages one has to go through before
they can reach Brahm pad, these are `Jagrath' - that when one is awake, 'Supan' - of
dreaming, 'Soappothe' - of deep sleep. The final stage is Turiya where the attma and
Brahmgian live. When you get to this stage the 'furnay', thinking stops. So nothing else is left
for man to gain. Even when a man earns great wealth, all material comforts, obtains high
qualifications or positions, even then his mind is not free. But, by finding the kingdom of the
attma a person's mind becomes peaceful and cool. No type of thirst is left and one obtains
Anand.
Visit a Mahapursh and put forth Your Questions
If one admires some other that person becomes his friend. If that friend is good then
he also becomes good. However, if one befriends with evil then he becomes evil. If that friend
is a thief or gambler then he will inherit some of those values and eventually become the same.
If one is friends with a rich person then he will never have a problem obtaining financial help.
If one is friends with Kings or Ministers then he will himself hold a high position. If one sits with
a vidwan then one becomes knowledgeable. If one stays with a giver then he also has the wish
to make donations. If one sits with warriors or martyrs then one aquires an interest in
weapons, to fight for righteousness, and protect the poor & weak. If one sits with a Saadh then
they become Sadhan and their heart becomes peaceful. But, if one sits with a Brahmgiani
those who are dear to Vaheguru, then that person gets inspired to recite naam and seek Mukti.
The type of person one befriends he becomes like that. Thus if one loves God, God makes that
person a part of his own form and gives them the anand of 'Abhedta' & 'Avaidta'. Vaheguru has
made all kinds of men on this earth. Those who don't believe in God, those who are Gurmukh,
kings, ministers or Brahmgianis. Thus whoever one wants to be he will come across that type
of person. One should love in such a manner as explained in Asa-di-war
Shalok, Asa ji di War - A boon is that which one gets from God when God is happy with him. It
cannot be purchased and it is different from what one man can give to another.
One should become a 'chakar' (servant) in the court of God. Chakar is the one who
with his own wish does service in Guru's court without ego and gets immersed in the praise
93
God's name. We should go out of our way to meet such persons.
One should keep company of such Mahatma. With their company one achieves
everything.
Minor aspects of Katha & Samagams
In the area of Fatehgarh Sahib, there is a town known as Randhava. There lived Sant Hari
Singh who was a great Gurmukh and a student of Sant Inderjit Singh ji. Sant Inderjit Singh
was a very sweet spoken beloved Gurkmukh Mahapursh. He in turn was the student of Sant
Giani Gurbachan Singh Khalsa Bhindrawale. He had good relations with all the Sadhu and
Saints. Once Mahapursh Inderjit Singh and Sant Hari Singh came to Herkhowal Dehra to visit
me. We discussed my progress and upon their leaving Sant Hari Singh ji invited me to his town
on the bhog of, katha of Guru Granth Sahib. There I had the fortune of doing darshan of many
Mahapurshs. Great diwans and katha kirtan took place, and the sevadars of Sant of Rara Sahib
also did kirtan. A few Sanyasi and Udasi Mahatma also took part in this ceremony and gave
preachings on the attma (spirit). They explained the falsity of the world and that the only truth
was within the spirit. They explained that one should endeavour to work towards exploring it,
and that by running after false things we were losing our time. Mahapurshs always give such
thoughts. Their emphasis is always that one should make their life better spiritually before they
leave this earth. Nihang Sucha Singh, who was Sant Baba Suhail Singh ji's student completed
the katha of Guru Granth Sahib with complete meanings that day. The katha had started
during the death anniversary of Pandit Bhan Singh. Nihang Sucha Singh had sent an invitation
letter to me, Bhai Hari Singh a beloved Gurmukh and Sant Baba Mahon Singh ji a student of
Sant Bhindrawale. Sant Baba Mohan Singh learnt the Guru Granth Sahib, Suraj Parkash, Panth
Parkash, Bhai Gurdas's Vara, and Kabit Suvaiye from Sant Gurbachan Singh Bhindranwale. He
had also read a few things from Nihang Sucha Singh. I had the fortune of doing bhog of this
katha on this occasion with all the correct customs and many beloveds came.
Apart from Sant Suhail Singh ji who funded the building made in remembrance of
Sant Bhan Singh ji, Sant Pratap Singh of Dehra Santgarh Herkhowal and Sant Mohan Singh,
Gurmukh beloveds had also contributed towards the place of Mahapursh. Whilst staying
there, Bhai Joga Singh and Sant Partap Singh did katha of Suraj Parkash for the Sangat.
According to the wish of Satguru myself and Sant Baba Harbhajan Singh from
Harcharcheena lived there together for some time. He also went to Sant Baba Mohan Singh
to gain Vidiya. There he learnt music and read about the history & katha of Guru Granth
Sahib. He later came to Harcharcheena to the dehra of Sant Baba Jagat Singh. He had a
have lot of affection towards me. By his inspiration I had the fortune of giving preachings in
district Amritsar, district Gurdaspur and in many other towns. Even Sant Baba Mangal Singh
of Gur SarSatlani, Sant Baba Lakha Singh of Guru ka Bagh and Sant Ajaib Singh of Makhan
Vindi contributed towards that place. Oncein Makhan Vindi the ninth Guru was visiting. The
people of the town offered butter (makhan) to Guru ji and He out of affection then named
their place Makhan Vindi. Sant Ajaib Singh ji had also done seva at Baba Bir Singh's place
Tahliana, Tahli Sahib.
Types of Karam
With God's grace wherever Mahapursh used to request I should do katha, I would
oblige. Nowadays people have fallen from their karam and their goal. First one has to become
strong in karam as in Karam Khand (in Sikhi Karam means Seva), then comes the Upasna
Khand (which in Sikhi implies reciting naam), then Gian Khand (which in Sikhi means to
translate or preach Bani) and finally Brahm gian. Karam can only become pure when a man's
food, character and nature are pure. When man's karam becomes pure then he becomes a
complete human. There are different karams - Nitkaram, Nimitkaram, Kaam karam, Prashchit
karam (realisation of being wrong), and Nishkam karam (to do something without greed).
94
Through Nishkam Karam one gets the purity of Antish karam. With pure Antish karam one can
do prayer which is to worship God. So through worshipping, the restlessness of heart is
controlled. With Nishkam Karam bad deeds are removed, one is forgiven for their sins, and the
restlessness of the mind is freed such that one can take up knowledge of shastri gian.
Formula to better your Karam
When Company and Eating is Correct ->Can Judge Right from Wrong -> Can Acquire
Knowledge--->Karam.
One can acquire knowledge by just listening. Then one can determine what is right or
wrong. Like a swan (hans) can separate water and milk within its beak, by dipping it into a
sour substance, which makes the milk coagulate & thus it is able to consume it. In the same
way the material world is like water which has no importance, and the spirit is like butter or
cream. Those Mahapursh, who like the swan know how to consume milk, with such
understanding give up the comforts of this world's waters and consume the butter of the
spiritual world. In Shastras for such Mahapurshs it is written,
The one who has knowledge about such a Brahm Purush becomes the form
of Brahm (Universe) itself.
If we think and worship Brahm then we will become his form. Whatever we will think
of we can become that. The person who is Kami always thinks about the physical body of the
opposite sex. The person who is greedy always thinks about money, land, and property. The
person who is jealous always thinks how he can take away someone else's possessions. The
person who is revengeful always has one thought of how he can kill his enemy. Same with
gamblers who make different schemes of winning. In the same way those Brahmgiani who are
in love with God they always think about how they can meet with him. They try to keep
company of their like only. The character of a person can be recognised by the company he
keeps. Water doesn't have its own colour, but whatever colour one pours into it, it takes that
colour on. In the same way the mind can be thought of as working in equal manner,
By eating food earned by bad deeds ones mind becomes polluted. Ànn' (food) is
to `Mann' (mind), as Bani is to 'Pani' (water). Food affects how your mind thinks, and
what you drink affects how you speak.
By eating pure food one's mind also becomes pure. It doesn't take time for milk to
become useless if a sour substance is dropped into it. In the same manner the mind becomes
useless if it is exposed to wrong habits. One should keep away from bad company and keep
good company. By doing Sangat one should take up valuable thinking and give up the false
material world. One should seek the spirit which is the light for our mind. By giving up love for
son, daughter, family, woman, money and all the comforts of material world one should attach
himself to their spirit, and the light of Vaheguru.
The Veil Over our Spirit to Gian and Vaheguru
A diamond when covered with soil doesn't shine in the dark unless the dirt is wiped
away. The sparkle of the diamond exists within it, but it cannot be seen when it is covered. The
sun when covered with clouds does not allow light to radiate, until they move away. In the
same way the light of the spirit is covered by the five 'paran' (parts) which are the body, heart,
breathing, knowledge, and anand. These are the five curtains which prevent us from reaching
our spirit. Awareness of our spirit is our main goal. The spirit is our only true friend and
strength. When it leaves the body then nothing remains within the body. However it takes with
95
it the dirt of illiteracy, money, sex, land & property. When one holds the company of Sadhus,
and whilst doing seva & simran these things slowly disappear. Then one sees the light of the
spirit within. The attma has light before entering the body, whilst within the body, and after it
has left the body. Even when man has no gian, and is ignorant it exists, but because of those
curtains man fails to uncover it. When one obtains gian then that releases Anand from the
spirit. So one should request the permission of Mahapursh's before practising naam such that
one can be guided correctly to their goal of gain.
When one gains the level of gian then all illusions are destroyed and one meets that
'Satchit Anand swaroop Vaheguru'. From within the tenth gate, rain of nector starts falling,
and the heart lives in a state of anand. Then instead of false happiness one gains true
contentment.
Some men resort to the intoxication (high) from drugs such as heroin, which is
temporary. But, when one is intoxicated with the name of God the intoxication lasts
forever.
Such Gurmukh beloveds cross this worldly ocean very easily, and when they leave the
world they encounter no problems. With God's grace, Mahatma take the help of His name and
get across this world with less difficulty where others are posed with problems.
Those Gurmukhs on whom God showers favours they start living in 'Baikondth' (City of
heaven). They remain attached to God's feet and have a state of Anand. Vaheguru is not
known through the power of sense, only through power of feeling. From those whose hearts
illusions are abolished, they develop the feeling of being one with God. Whilst walking on paths
other than those told by Vedas and Shastras, man never develops the feeling of being one with
God. The illusions of man's thinking are that he is the one who does everything; his body is
more important than death; this world is God's vikar; God is not the supreme spirit or creator;
his mind is above the insignificant thinking of God.
The five types of illusions are `Sang', `kartat', `payd', `punsang', War'. Only Brahm is
the true friend, all others are illusions of the world.
When a magnet is hit then electricity is produced. In the same way when someone is
hit with the God's great verses then the doors of the tenth gate open and he is enlightened. By
obtaining that enlightenment one wipes away the darkness of ignorance. Then wherever they
go they do not experience problems or restlessness. While living and after death they live in
Anand of freedom from the cycle of birth & death. Through Mahapurshs one gets enlightened
of the route of how to meet Vaheguru. Bhai Gurdas ji has written about Mahapurshs as,
Bhai Gurdas ji's Vaar 12, Pauri 5 - I feel affectionate over those who accept the Guru and God
as one. I feel affectionate over those who hold only God within their heart. I feel affectionate over
those who take misdeeds of others unto themselves as good deeds. I feel affectionate over those
who consider all others good apart from themselves. I feel affectionate over those who don't mind
being cheated by others. I feel affectionate over those who by doing good for others feel happy. In
the court of that God, those who think of themselves as high are actually regarded low, and those
that consider themselves low are regarded as the highest. Only that guru is complete who follows
what he preaches.
The state of mind of such Gurmukhs become very great and pure.
Bhai Gurdas ji's Vaar 29, Pauri 13 - In the heart of such Gurmukhs they are lowest of all as they
have thrown away their ego. The Guru's gian gives them light and the darkness on the unknown and
superstitions is dispelled. He falls in the feet of God and obtains respect in His court. God only
favours those who agree with God's wish. All say that one should agree with God's wish, but only
that person whom Gad favours can agree. One should remain on this earth as a visitor and within
the Saadh Sangat should respect God's command.
96
Those Gurmat beloveds who remain within the Sangat and listen to God's order, make their
this and next life successful. Within them there then resides peace.
97

Society of Saints - Baba Jagjit Singh Ji

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Society of Saints - Baba Jagjit Singh Ji

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The Society of Saints

(The Saadh Sangat)

Sant Inder Singh does a Chalisa ...................................................................... 54

The Great Spirits of Village Kalra

My Beginning and Contact with Mahapurshs.

My Father Meeting with Baba Jawala Singh Ji

The Route to Meeting Vaheguru

Pandit Anath ji says in 'Vichar Mala',

The day I took Amrit and my Childhood

In the Gurmat world it is necessary to take Amrit to become the Guru's. By

My association with Sants at Samagams whilst a Child

Beginning life as a Sadhu.

Living and Travelling with Baba Mahinder Slngh Ji

Herkhowal, Master ji from Ghariyal, and Doctor Charan Singh ji.

My Destiny after my Studies

Baba Mast and the Places Visited by all of us together

Meeting Sant Suhail Singh Ji

My Stay with Sant Suhail Singh and Learning of Various Granths.

Pandit Hardiyal Ji's Jog Darshan; Ayurved;

Vichar Sagar; Vishnu Pran; Sarvalo Granth;

The Nature of Baba Suhail Singh Ji

Mahapursh would never allow seva of himself to be done by another Sadhu. If a

My routine and Learnings while staying with Sant Suhail Singh Ji

(knowledge of granths). They do not classify themselves as vidwans (knowledgeables) and

My Duty as ordered by God

Benefits of Living a Life as a Sadhu at home

The Route I Chose to take

Last days of Sant Suhail Singh Ji

My life after Sant Suhail Singh Expired

I Choose to live in Sultanpur

The Ashram in Sultanpur

Knowledge is an 'Agani' blessing. One Mahapursh passes the knowledge to another

Bibi Balwant Kaur - a devotee of Baba Jawala Singh Ji

At these Sadhu-samagams Langar, katha, kirtan, sangeet-semelan (musical concerts),

My meeting with Sant Jarnail Singh Ji

False Accusations made against me & how I was Saved

My time Spent in Jail

The Darshan of Mahapursh and Seva of Sangat I had done

My ventures abroad to Canada & England.

After having passed my knowledge to those devotees in Canada I decided on passing

From England I returned to India. I reached dehra Santgarh Herkhowal on the

In America - Meeting the Descendants of the Sevak of 6th Guru Ji

5 – Sants & Mahapursh

Sant Mahinder Singh Ji and his Chalisa

Baba Bhajah Singh Ji

Saadh Makhan Lal

Sant Inder Singh does a Chalisa

Pandit Bhan Singh the Teacher of Sant Suhail Singh Ji

Ancestral history of Sants From

Shriman Pandit Suhail Singh ji was a model of unattachment to materialism and

When we met in Kalra town he had a wish to take darshan of a Brahmgiani

ordered that a Akhand Path be commenced in the remembrance of his guru.

Sant Baba Vasant Singh Ji of Jola Village

Baba Uday Singh Ji & Sant Suhail Singh Ji

6 – Mahapursh Jawala Singh Ji

A Visit for Darshan of Baba Jawala Singh Ji

An Offering to Mahapursh Jawala Singh Ji

Final Moments leading up to the Departure of Mahapursh Jawala Singh Ji

The Preparation & Departure,

The Cortege of Mahapursh to the feet of his Guru

How to Open the Lock to the Tenth Gate -

Importance of doing Service for Parents