Pita Poot by H.C. Chadha Rev

Pita-Poot:
The Father & the Son

A Biography of the two Great Masters:
Huzur Baba Sawan Singh Ji Maharaj &
Param Sant Kirpal Singh Ji Maharaj
Harish Chandra Chadha
Ruhani Satsang
2 PITA-POOT: THE FATHER & THE SON
Pita-Poot:
The Father & the Son
Translated from Hindi

First Hindi Edition: 1970
First Edition: 2017
Ruhani Satsang
Delhi 110009, India

PITA-POOT: THE FATHER & THE SON 3
DEDICATION
In the Name of the Almighty God Power,

the Creator and raison daitre for everything in existence,
which is the Master-soul in human incarnation
come as the Father and the Son,
that pens its story by itself
that which has been coming,
and shall continue to come for ever and ever,
in order to repeat it.

INDEX
About This Book 11
1. AN AUSPICIOUS ARRIVAL..15
1. The Saintly Child 16 10. The Love Of Humanity 29

2. Family Traits 19 11. Ideal Life Honest
Earnings 30
3. Student Life 20
12. An Ideal Civil Servant 32
4. The Squanderer Of Spiritual
Wealth 22 13. Inclination Towards
Service Unto Others 35
5. The Soul Is Immortal 23
14. I Belong To Everyone 37
6. Shahi-Bagh, The Royal
Garden Behind The Eyes 24 15. The Arena Of Service
Unto Others 38
7. Meeting With Baba Kahna 25
16. Paralysis Or Samadhi? 38
8. Preparation For The Great Life
Ahead 26 17. The Salvation Of A Dacoit 39
9. Diary Importance Of 18. Mothers Love And The
Day-To-Day Introspection 28 Family Situation 40

2. SEARCH FOR THE BELOVED LORD..43
1. The Ideals: 5. Meeting With A Muslim
(i) Humanity (Man-making) 44 Wizard 52
(ii)Man-service 45 6. Fathers Blessings 52
(iii)Land-service 45 7. Radiant Form Of The Master
2. God Is First, and Everything Within 53
Else Is Next 46 8. Meeting With Huzur Maharaj
At Dera Beas 54
3. Behold Us, O! The Departing 48
9. Story Of The Master And
4. Meeting With Saints And His True Disciple 55
Mystics 51
10. What Does Writing Of A
Biography Mean? 57
3. THE RAIN-BEARING CLOUDS OF SAWAN ...59
1. The Need Of The Times 60 8. Affairs Of The Small Court 76

2. Showers Of Mercy 64 9. The Dera As A Gurdwara 76
3. The Horoscope Of Huzur 66 10. The Akali Wave 77
4. Huzurs Childhood 67 11. The Devotion Of Huzur 77
5. Meeting With Baba Kahna 71 12. The Gift Of Mastership 78
6. Meeting With Baba Ji 71 13. Last Days Of Baba Ji 81
7. The Founding Of Dera 14. Government Service 81
Baba Jaimal Singh 74 15. The Master And The Disciple 82
4. THE STORY OF THE FATHER & THE SON..87
1. The Earnings Of Naam 93 13. Obeying Masters

Commandments 106
2. Those, Whose Nights Are
Blessed 94 14. The Ideal Of Service 110
3. Come And Join In 95 15. The Ideal Of A Common
Platform 111
4. The Fragrance Of Meditation 95
16. Flowers Of Stone 113
5. Complaint Against Powers
Of Attraction 96 17. Resistance In Rawalpindi 114
6. Huzur Is Sufficient For Me 97 18. Resistance In Lahore 116
7. Initiation Upto The Stars 99 19. Resistance In Saiyyad
Kasran 119
8. Preaching Without Practice 100
20. Opposition For The Seat 122
9. Loving Devotion 101
21. The Conspiracy Of Letters
10. Two Questions 102 Of Grievance 123
11. A Heart To Heart 22. Orders For Not Visiting
Connection 103 Others Homes 125
12. Progress Of satsang 23. Testing Times 126
In The Dera 105
24. Ill-Effects Of Copying 129

25. Preaching Abroad 130 44. Gift Of The Overcoat And

Mat 161
26. Literary Writing And
Publications Work 133 45. A Glimpse Of The Future 161
27. Maharshi Shivbratlals 46. I Will Give Him My Place 161
Books 136 47. A Deluge Of Prasad 162
28. The Publication Of 48. Huzurs Fragrance 163
Gurumat Siddhant 137
49. Great Lessons From The
29. Writing By The Invisible Life Of Huzur:
Hand 140 (i) Chastity 164
30. Read Again Kirpal Singh! 141 (ii) Family Life 165
31. The Religion Of The
(iii) Quest for Knowledge 166
Coming Times 142
(iv) Humility and Sweet-laced
32. Dispute Regarding The
Speech 168
Authors Name 143
(v) Keeping a Busy Schedule 169
33. No Need To Send Preachers
Anymore 144 (vi) Sentiments of Equality 170
34. The Essence Of Religion 145 50. Influence Of Huzurs
35. Letters of Devotion 147 Glorious Personality 177
51. The Attraction Of Huzurs
36. The Highest Ideal Of Life 147
Personality 188
37. The Study Of Christianity 149 52. Glimpses Of The Glory And
38. The Demise Of Lala Grace Of Huzur 195
Rajaram 151 53. The Competent Master 199
39. Protection Of The Perfect 54. A Saints Court Is An Altar
Master 153 Of Mercy 202
40. Demise Of Elder Brothers 156 55. The Anecdote Of Granting
41. Demise Of Children 158 Eyesight 215
42. Pension From Service And 56. Unending Store Of Bread 216
The Vow To Serve God 159 57. Mercy And Grace Upon
An Incurable Patient 217
43. Matters Related To The
Master & The True Disciple 160 58. Welfare Of The
Entire Family 217
59. What Is A Miracle? 219 61. Simple, Brief And

60. Huzurs Lightheartedness 222 Comprehensive Discourse 227
5. THE TEACHINGS OF
HUZUR BABA SAWAN SINGH JI MAHARAJ..235
1. The Ideal Of Human Life 238 15.Whose Shelter Should

2. Does God Exist? 241 We Seek? 289
16. The Competence Of The
3. Where Can God Be Master 290
Realized? 243
17. What Does The Master
4. Love Is The Way To Realize Look Like? 292
God 246
18. Mastership Is Gods Gift 292
5. As In Macrocosm, Thus
19. In Masters Charge 294
In Microcosm 254
20. Why Ought Human-Beings
6. Why Are We Unable To
Worship Another Human? 299
See God? 257
21. Protect Yourself From
7. How Can We Realize God? 261
Imposter Guru s 303
8. What Is Sant-Mat? 263 22. What Is satsang? 307
9. Who Is A Perfect Master? 264 23. The Impact Of satsang 309
10.The Necessity For The 24. What Is Naam? 322
Master 270
25. Where Is Naam To Be
11. What Does The Master Had? 331
Teach? 275
26. Surat-Shabd Yoga: 332
12. What Is Dying While
(i) Simran 333
Living? 278
(ii) Dhyan 336
13. What Is Being Born
Anew Or Twice Born? 283 (iii) Bhajan 340
14. The Masters Role 285 27. The Ideal Of The Sants 342
6. NOW, STOUTLY HOLD YOUR HEART ..349
1. Satsang Property 2. The Security Of The

Belongs To The sangat 350 Muslim Brethern 352

3. Maharaj Kirpal Singh Ji 7. Confidential Matters 357

Is Called 353
8. Final Decision In Inner
4. Entrusting Initiation Duty To Regions 360
Maharaj Kirpal Singh Ji 354
9. The Sun Of Spirituality
5. Secret Decision About The Sets 361
Operation 355
10. Unbearable Agony 364
6. I Have Already Accompli-
Shed Half Of Your Work 356
7. WITHOUT YOU LIFE HAS BECOME

A HEAVY BURDEN..367
1. Return From The Dera 373
8. SOLITUDE IN THE FORESTS OF RISHIKESH..375

1. Darshan Of Mother Ganga 378 6. Only To Whom He May
2. At Swarg Ashram 378 Grant The Inner Eye 384
3. The Roar Of A Lion 380 7. Meeting With
Raghavacharya Ji 385
4. Meeting With Jayadayal
Goenka 383 8. The Background To
Solitude 385
5. Discussions, Consultations
With Sadhus/Mahatmas 383 9. Initiation Of The Seekers 386
10. Return To Delhi From
Rishikesh 387
9. A RAY OF LIGHT IN THE DARK..389

1. Beginning Of The 5. Work Of The Master
Initiation Process 394 Power 400
2. Spreading Of Mission In 6. A Glimpse Of The
India And Abroad 394 Global Mission 401
3. The Mishap At Dasna 7. Maharaj Kirpal Singh Jis
Canal 395 satsang 402
4. Beginning Of The 8. The Grant Of Inner
Common Platform 397 Experience 405
9. I Am A Follower Of 17. Serpent In The satsang 421

Master Sawan 409 18. The Accident Of Falling
10. Satguru Is The Protector 411 Of The Peepal Tree 421
11. The Founding Of Sawan 19. The Great Rush Of
Ashram 413 Spiritual Seekers 423
12. A Singular Spectacle Of 20. Unique Experience Of A
Sewa 414 Korean Member 424
13. Common Ground Of 21. Shower Of Grace Upon
Sawan Ashram 416 Opponents 425
14. What Is Ruhani 22. Writing And
Satsang? 417 Publication Work 425
15. A New Centre For 23. Satsang Transcripts In
Self-Realization 418 The Newspapers 426
16. Early Days Of Sawan 24. The Publication Of
Ashram 420 Sat Sandesh 427
10. PROMINENT EVENTS IN THE LIFE OF

HUZUR BABA SAWAN SINGH JI.. 429
11. PROMINENT EVENTS IN THE LIFE OF

SANT KIRPAL SINGH JI MAHARAJ.. 431

About This Book

Pita-Poot is the life-story of two divine Master SoulsShri
Huzur Baba Sawan Singh Ji Maharaj and his spiritual disciple
son, Maharaj Shri Kirpal Singh Jias it could possibly be
presented in written-descriptive form.
The greatest teaching that saints present through their own
lives is that one can obtain ultimate aim of human existence,
viz. self-knowledge and God-realization, even while living in
this world and performing ones worldly duties. This is why
a great majority of saints, masters, teachers, spiritual leaders,
Paigambers, incarnations of God (Avatars) came into this world
to guide us, were house-holders, very few being recluses.
The Sants have said and have displayed through their own
life conduct that the communion of the human with the divine,
the merger of the droplet with the ocean and becoming integral
with it, is no impossibility, accident, anecdote or fable. Indeed,
this is the ultimate destiny of the human life! The human form
is considered to be most superior because only in this form can
the being unveil the very secret of life and can get to know its
own self and experience God. Not only have the Sants stated as
much, they have provided its first-hand experience to seekers
that came in contact with them as well.
In this gross Kali-yuga era, Shri Huzur Sawan Singh Ji
Maharaj and his most obedient spiritual son, Maharaj Kirpal
11
Singh Ji have rejuvenated these dormant spiritual teachings.

They presented the divine truth in accordance with the tastes
and mindsets of people and have doled out the priceless gift
of Spirituality with both hands i.e. by making the people sit
beside them, making them rise beyond the realm of mind-
matter and outer faculties through their grace, and granting
them the wealth of self-knowledge and God-realization in the
very first sitting itself, all of which has little parallel in history.
Pita-Poot is a story of the merciful God-power that manifests,
and shall indeed continue to manifest, in the human form
during every age and at all times, connecting and merging
people with Itself. The world has never been, and shall never
be, devoid of such competent, gracious Masters. This is like
the immutable divine law of demand and supplywhere
there is hunger there is food, where there is thirst there is
waterwhich none can alter.
It would not be out of place to describe here the
circumstances and manner in which this book came to be
written, the need for which was being strongly felt. When
Huzur Baba Sawan Singh Ji Maharaj gave up his mortal coil,
he annointed Maharaj Kirpal Singh Ji as his spiritual successor,
who then, upon the instructions of, and through mercy and
grace of his Satguru, took up the task of the salvation of beings.
The very first first booklet that he published in Hindi, Urdu,
Gurumukhi and English languages was titled, Brief Life
History of Huzur Baba Sawan Singh Ji Maharaj containing
his Masters life-history and teachings. In addition, during
his Satsang discourses, he would always quote parallels from
Huzurs life or his own life. Therefore, whatever that has been
written from time to time about the two great Masters in India
or abroad is either taken from that booklet or from Maharaj
Kirpal Singh Jis Satsangs.

In this manner, the significant events of the lives of the

Father and the Son (Pita-Poot) came to be written, although
not in a chronological order. At the very best, it could be called
a bouquet of beautiful memories; there was no complete record
of the various events in it. At that juncture, if any question did
arise regarding any of the subjects in the book, there was no
answer to be found in it. For example, prior to being initiated
into the Surat-Shabd Yoga path, what was Maharaj Kirpal
Singh Jis practice of meditation? When and where was he
initiated (time, and not date) by Huzur Maharaj? Before
achieving spiritual perfection, what difficulties did Maharaj
Kirpal Singh Ji undergo, and suchlike. Therefore, several
questions arose, the answers to which were difficult to find in
any of the books written until then. This problem could only
be solved should Maharaj Kirpal Singh Ji himself settle all the
queries giving adequate time at a stretch. Considering the busy
schedule of Maharaj Kirpal Singh Ji, there seemed little hope
of finding such an opportunity. However, with his boundless
mercy and grace, he himself created such an opportunity while
he was in Rajpur (Dehradun) and gave the time to the author
of this book to ask questions continuously for two to three
weeks, the fruit of which is now in the service of the readers in
the form of this book. However, this description also remains
incomplete. The truth is that should anything be written on
the life of the Sants, it can never be complete. Even so, this
chronological life history of the Masters would contain a great
deal for the authors and researchers that would follow.
While writing this book, special care has been taken to see
that, to the extent possible, the life history of the Masters (Pita-
Poot) should be in their own narration. The primary source
of the events captured herein are either Maharaj Kirpal Singh
Jis own words, without changing a syllable, or are taken from
his Satsangs. The elaborate description of nearly one-hundred
and twelve pages about the teachings of Huzur Maharaj is taken

entirely from Maharaj Kirpal Singh Jis Satsangs or his own
elaborations and explanations of myriad subjects related to
Spirituality. The author of this book, in order to carry on the
narrative, has applied his appendages in between the Gracious
Masters oratory, but this does not lower the dignity of the same.
Every word of this book contains life-giving exhortations and
an inspiration to rise high. The limitless sea of life is at full
glory in it. The sermons and teachings of the Beloved Master
contain the gist of the religious scriptures and biographies of
the great seers and saints. His life-story is as though the ocean
has been contained in a pot. Every word of this description
of unbounded life-flow has an imprint of immortality, as they
have emanated from his heart, the very source of endless life.
With every breath of life, I praise and express my gratitude
to God, who gave this unworthy servant the opportunity to sit at
the lotus feet of the two great Masters and to speak with them
eye-to-eye, and to God Almighty, who gave these incompetent,
unworthy hands the power to write the story of Life Eternal.
Harish Chandra Chadha

CHAPTER 1
An Auspicious Arrival
tue ej.k nqggw efg ukgh tu ijmidkjh vk,AA
thv nkuq ns Hkxrh ykbfu gfj flm ySfu feyk,AA
Beyond the cycle of birth and death are they;
these benefactors of humanity come,
Giving the gift of eternal life and extracting devotion,
they get us to meet the Lord.
Aadi Granth (Suhi M.5, p.749)
In other words, Sants are beings who are liberated

from the cycle of birth and death. They come into this
world specifically for the benevolence of souls. They
give us the gift of Shabd (Naam), the nectar of the
Eternal Ocean of Spirit flowing within them, through
the power of their attention, so that we, the beings
bound by the duality of mind-matter, may rise beyond
body and senses and connect with the Divine Creative
Power (Naam) that resides in each and every speck of
creation. By His grace, the mortal beings are enabled to
see the Divine Light of God and to hear the True Sound,
Shabd, Kalma, Naam or Word within themselves. In
this manner, do the Sants draw people towards God,
by giving them buoyancy through their attention or
sight and engaging the beings into devotion and love,
and eventually merging them with the Divine. They
come into the world in human form to perform this
specific task.
15
Carrying forth this tradition, the Universal

Benefactor, the Ocean of Mercy, His Holiness Maharaj
Kirpal Singh Ji took birth on 6th February, 1894 in
the village of Saiyyad Kasran, District of Rawalpindi,
Punjab (now, in Pakistan) in a distinguished Khatri
Sikh family. It was a winter night when around 9o
clock, piercing the darkness, the radiant child made
his appearance on earth. The child was aptly named
Kirpal (merciful), for he was to gift away the treasures
of mercy and spiritual grace with both his hands.
Fortunate indeed was the father, Sardar Hukum Singh
Sahib, in whose house the Supreme Creators Hukm
(Commandment) arrived himself in the body of man,
and blessed was the mother, Smt. Gulab Devi (meaning,
the goddess of roses), who brought into the world the
flower whose fragrance spread throughout the world,
in all its ten directions and four pegs.
THE SAINTLY CHILD

It is said:
gksugkj fcjoku ds gksr phdus ikrA
Obstacles do not stick to those
who are talented and brave.
Coming events cast their shadows beforehand. Those
who are destined to accomplish great tasks, begin to
show their mettle from childhood itself. When we ponder
over the events of Maharaj Kirpal Singh Jis childhood,
it becomes amply clear that Sants are not made in this
world, but come ready-made from the Divine Source. Do
take a glance at any Sants biography, the truth above
shall be confirmed. His childhood was full of wondrous
frolics and miracles, seeing which, the residents of
Peshawar (now in Pakistan), where his childhood was
spent, began to call him Sant Kirpal.

Unlike normal children, he had no inclination

towards frolic and games, instead preferring solitude,
remaining absorbed within himself for hours together.
The pocket money and the eatables that he received
from home, he distributed among his friends, and
would go far away in solitude and meditate. The internal
bliss and absorption was a divine gift to him from his
very birth onwards. When someone remarked to him
that little children, four to five years of age, are unable
to sit idle even for a moment, he said that I never got
to participate in childrens games. Even at that age, I
would prefer to close my eyes and stay absorbed. He
was asked, Surely, you mustve been seeing something
within, which is why you would remain with eyes
closed. He replied, I would see the sights and lights
of the divine planes within. The scenario of one inner
region or the other would always remain within my
eyesight. He was gifted with access into the divine
regions from childhood, in the manner of Shivdayal
Singh Swami Ji Maharaj, and as he grew up, his
spiritual powers too grew and blossomed.
He had an unsullied mental makeup, and an inner
perception, on account of it, since early childhood.
There is an incident from his early childhood, when he
was a young student of fourth standard. One day, in
his school he suddenly stood up in his class and told
his teacher, Kindly let me go home as my maternal
grandmother is breathing her last. The teacher heard
his strange plea and scolded him, saying, How come,
while sitting here in the class, you are seeing your
grandmother dying! Just sit down and learn your
lesson. But after a while, his teacher began to wonder
that this was no ordinary child, who never refrains
from his lessons or is fond of playing pranks; then, why
would he make-up such stories? Meanwhile, a person
from Maharaj Kirpal Singh Jis home came with a

message Kirpal is needed at home as his grandmother
is dying and wishes to see him. When the teacher heard
this news, he was most astonished and like others,
realized that this was no ordinary child.
There is yet another event of this kind. A theft
took place in his village; Kirpal heard about it from
the others. He went to his father and said that so and
so has stolen the goods and also that as to where the
stolen goods have been stored. His father advised him
never to reveal such things in future. Thereafter, he
refrained from speaking about future events. Referring
to his childhood, he would say, I always had the
realization as to what I have to accomplish in life.
During very early years, I used to say that one day
I will go to America. I distinctly remember each and
every childhood event and every book that I read at that
time. The result of this realization was that he was not
affected by the environment around him, instead, his
brilliant personality greatly influenced the environment
around him.
His family belonged to the frontier, the North
Western Frontier Province of the undivided India.
Meat was cooked and consumed in his household
with regularity, which both young and old consumed.
The entire family used to sit together for the meal. But
Kirpal Singh used to sit in seclusion taking bread in
hand and eating it with little or no vegetable upon it. His
father would ask lovingly, Pal, why dont you consume
all the items? Meat is good for health. (Pal was his
family pet name). He would simply reply, Father, meat
is dead food and I dont want to make my stomach a
graveyard. After listening to this argument, his father
never compelled young Kirpal to consume meat. Since
very early times, he had full realization that non-

vegetarianism and a spiritual life do not go hand in

hand. For a spiritual life, our food intake must be pure.
FAMILY TRAITS
In his Satsangs, Maharaj Kirpal Singh Ji always
emphasized that those who wish to make their children
honest, pure and virtuous, should themselves set an
example before their children by being honest, pure
and virtuous. Spirituality was bestowed upon him
by birth and the family environment was also most
conducive to it. His father, Sardar Hukum Singh Ji
was himself a wealthy person endowed with esoteric
powers; he was a devotee of Lord Shiva. His life was
full of devotion and sacrifice. He used to pray to Shiva
the entire night, standing in the pond in cold water; in
hot or cold weather, he would never miss his prayer.
Other members of his family were also Shiva devotees
(later on, the entire family was initiated into Naam or
holy Word). About his mother, Maharaj Kirpal Singh Ji
says that she always took bath and recited Bhagwad
Geeta before entering her kitchen for household duties.
Following his fathers footsteps, Kirpal Singh Ji also
became a devotee of Lord Shiva. He was blessed with
the appearance of Lord Shiva, and even had a discourse
with the deity, but the actual thing that he was after
the encounter with Godwas yet something else.
In the very early days he used to practice Pranayam
or breath control exercises. In Peshawar (where his
childhood was spent) at Punj Tirath, there was a big
pond, where he would stand in the water the entire night
doing his practice. In 1912-13 when these events took
place, his age was just 18 years. During his practice,
a divine deity appeared before him. It had curly hair,
large black eyes full of such effulgence that one could
not look into them. In its torso, the entire universe could
be seen functioning (in appearance exactly as described

in Gurubani and in Geeta as shown to Arjun by Lord
Krishna). The divine personality spoke to him, I am
pleased easily by the simple remembrance. Thereafter,
Kirpal Singh Ji discontinued his breathing exercise.
STUDENT LIFE
Kirpal Singh Ji remained interested in studies from the
very beginning. Such was his interest in the books that
in addition to the regular course material, he finished
reading an entire library. Once he laid a book in his
hand, he would never leave it unfinished. He would
read late into the night at home. Those days, there
was no electricity and all reading was carried out in
the light of an oil lamp. His father, in consideration of
his health, had ordered him to sleep by 10o clock at
night, but he would continue to read, lying beneath a
quilt. It was on account of his extensive reading, that his
knowledge and comprehension was amazingly ahead
of his companions. He always stood first in his exams.
Once, his teacher awarded 54 marks out of 55 in the
history paper; the student who came second got just
37 marks. He complained to the teacher, saying that he
had answered all the questions correctly, but received
only 37 marks, while Kirpal Singh got 54 marks. The
teacher replied with a smile, You have written only
what I taught you, but Kirpal Singh has written what
the prominent world historians have written. I have had
to deduct one mark just because there is a tradition of
not awarding cent percent marks in the history paper;
otherwise I would have awarded him full marks.
All his teachers adored him due to his extensive
and in-depth learning. One day, the boy who used to
come second in the class, did not bring his homework.
The headmaster gave instructions that everyone in the

class will come prepared with difficult words and their

meanings from the dictionary, from the chapter that
was to be taught the next day. That boy did not do as
instructed, and was scolded by the headmaster on that
account. He complained saying that this is my first
mistake, but Kirpal Singh never makes notes in his
notebook. The headmaster replied saying, Kirpal Singh
does not need to do that. He has already learned the
course books and he also has knowledge considerably
beyond his course work.
In his Satsangs, Maharaj Kirpal Singh Ji often gave
hints about his student life. He often said that when
the teacher is teaching with effort, and the student is
also taking interest in his studies, then the teacher is
motivated to teach him with greater interest. Presenting
an example from his student days, he would explain
that in those times, there was no school fees as such.
The teacher would teach students lovingly, and when
he would see a student taking keen interest, he would
ask him to come to his home as well. Kirpal would to go
to his teachers house and also help out with household
chores such as filling up water and other such service.
In return, the teacher would also teach him lovingly.
Once Maharaj Kirpal Singh Ji fell severely ill in
Lahore. His teacher from childhood learned about it.
Of all his childhood teachers, only this teacher had
remained alive at that time and he came to enquire
about Kirpals well-being. He could not even get up from
his cot, but even so, touched his teachers feet out of
respect. The aged teacher was immensely happy and
said fondly, I am proud of you, Kirpal, that the entire
world is being benefitted on your account.
Kirpal Singh studied in a mission school. He had
an innate habit to reach the root of any matter that
interested him. One day, he asked one of his missionary
teacher, Why do you refer to Jesus Christ only as

Christ and not add any title beside his name? The
teacher replied, How can we possibly attach a title
before the name of God, who is the Creator, Protector
and Supporter of life? Have you ever heard anyone
say Janab Khuda Sahib, Hazrat Allah Miyan, Shri
Waheguru Ji Maharaj etc.? Christ is the son of God.
As we cannot speak of Gods qualities, so how can we
praise his son? Kirpal Singh greatly appreciated this
reply. Years later, during a large event in America, he
stopped the anchor midway while he introduced Kirpal
Singh Ji with great accolade, and said to the audience,
I am merely a human being like you. I have merely
received something with the grace of my Master, which
I am now presenting it to you.
A bishop once visited his school for inspection. He
came to his class and asked a question to the students,
Children, what is the purpose of your study? What is
the goal in your life? All students gave various replies to
this question. One said, After studies, I wish to become
a doctor. Another said, I wish to join civil services and
become a Tehsildar (a district sub-divisional revenue
collector), hence the study. Yet another stated, I shall
become an engineer. Kirpal Singh said in his turn, I
am studying for knowledges sake. The bishop was
very impressed with his answer and said, This boy
will become famous one day. Thereafter, the bishop
addressed the students for a full one hour on this very
topic.
THE SQUANDERER OF SPIRITUAL WEALTH

Kirpal Singh was keenly interested in reading
biographies of great personages, of which, he had read
over three hundred. When he was in seventh class and
about twelve years old, he read about an event from the

life of Shri Ramanuja, which left a great impression upon

his life. The story went like this: When Shri Ramanuja
returned home after receiving spiritual initiation from
his master, he assembled the villagers and began to
share with them the secret mantra (talisman) that was
given by his Master. A villager objected saying, What
is it that you are doing? You should keep the Masters
mantra a secret, sharing it with others is a great sin.
You will go to hell for the sin of disobeying your Master.
Ramanuja replied, I alone will go to hell for my sin,
but at least these others will be saved. For the sake of
their welfare, I dont mind going to hell. Kirpal Singh
Ji says that when he read of this event, it came to his
mind that should ever the wealth of Spirituality fall into
his hands, he would also squander it away likewise.
In this context, Kirpal Singh Ji states, Perhaps
Huzur Baba Sawan Singh Ji Maharaj found me for a
spendthrift that he gave me the task of distribution
of Spirituality. Huzur would say, The wealth of
Spirituality is available aplenty, but I have not found
anyone to distribute it. Whatever spiritual riches that
are being given to the world, all credit for them does
not belong to me. It is all the boon of Huzur Maharaj.
THE SOUL IS IMMORTAL

This relates to 1908-9, when Kirpal Singh Ji was 14
years old and a student in ninth standard. During
that time, he made acquaintance with the son of a
religious leader called, Devguru. He was invited to the
in-house meeting of the Dev Society involved in social
work of upliftment of society and public welfare. The
organizers of the Dev Society greatly benefitted from
Kirpal Singh Jis wisdom and competence. One day, the
son of the Devguru enquired of Kirpal Singh Ji, What
is your opinion of our Society? He replied, I respect
the work done by your Society, as far as mundane life

is concerned. But, I really want to know as to what you
think about the soul. Devgurus son replied, After
leaving the human body the soul remains in existence
for a while, but after that the soul is also destroyed.
Kirpal Singh Ji said, Your opinion about the soul is
not correct. After leaving the human body, the soul
remains in existence in a subtle form, about which you
have no knowledge as yet. At the age of merely 14-15
years, his deep knowledge about spiritual matters goes
on to prove that Sants come readymade and are not
made here. They are fully aware of their work and their
mission in life and possess the necessary mastery for
undertaking them. Kirpal Singh Jis student life is full
of several examples that prove this point.
SHAHI-BAGH, THE ROYAL GARDEN BEHIND THE EYES

An event of Kirpal Singh Jis childhood is remarkable
in this context, which he would often present as an
example in his Satsangs. Once, whilst reading in the
Shahi Bagh (meaning Royal Garden) in Peshawar
(Pakistan), an elderly atheist, Darbari Lal came across
him and asked him, Where is the Shahi Bagh? Kirpal
replied, Shahi Bagh is where you are standing right
now. Hearing this, he said, There are few trees, a few
plants and bushes here. What kind of Shahi Bagh is
this? Kirpal Singh Ji understood his hint and asked
him, Do you meditate? Kirpal kept his finger between
the two eyebrows and said, The true Shahi Bagh is
here between and behind the eyebrows. Out here, there
is only bliss, and even more bliss. What he wanted
to convey is that even a non-believer can concentrate
and enjoy the pleasure of meditation if he concentrates
on the seat of the soul or Shiva-netra and can achieve
true bliss.

MEETING WITH BABA KAHNA

During his student life, Kirpal Singh Ji often used to
visit Baba Kahna, a mystic in Peshawar, who constantly
used to be intoxicated. Satguru Dayal Shri Huzur Baba
Sawan Singh Ji Maharaj also used to visit Baba Kahna.
It is also a strange coincidence that two great saints
of our age, who squandered the wealth of Spirituality
with both hands, used to visit Baba Kahna, but never
got to meet each other prior to the appointed time.
Baba Kahna did not like anyone coming near him;
he would abuse people and sometimes even strike
them. Whenever Kirpal Singh Ji visited him, however,
he always enquired lovingly, What brings you here,
Sardar? He would say, I am here to benefit from
your presence. A while later, Baba would say, Now,
go home.
One accomplished soul recognizes the other by
the eye. At that time, Kirpal Singh Ji was well aware
of the spiritual powers of Baba Kahna. Kirpal Singh Ji
once told the devotees, who used to visit Baba Kahna
for blessings, that Baba Ji is loaded with spiritually,
but it is difficult to crack the walnut shell and extract
the nut. Upon being pestered by one of them, Kirpal
Singh Ji suggested that you may go in the evening and
sit all night in his presence, and not leave him, come
whatever may. He did as suggested, but Baba scolded
and abused him a lot, and he ran away from there. The
next day, he narrated the incident to Kirpal Singh Ji,
who said, Not to worry, go again and do not leave him
this time. The next evening, he visited Baba Ji again
and when he refused to leave him even after being
abused, Baba Ji become violent and struck him on the
head with a burning log of wood. He received a wound
on his head but stayed put. Then suddenly, Baba Ji
changed his posture and lovingly asked him, What it is
that you ultimately want? He said, Baba, give some of

the stuff that you possess. Baba Kahna said, Listen!
What an enchanting divine music is resounding, and
introduced him to the Cosmic Sound or Shabd. We
can learn from this event that Maharaj Kirpal Singh
Ji had the vision to perceive and evaluate spiritual
power.
PREPARATION FOR THE GREAT LIFE AHEAD

It is clear as daylight, from a perusal of the childhood
and the student life of Kirpal Singh Ji Maharaj, that
he was fully aware of the great work ahead of him and
that every step that he took from childhood on, was a
preparation towards that great life. He had come with
unparallel traits and capabilities. As already narrated
previously, even at the age of just four years, he had
begun to concentrate within and journey to the divine
planes within. He was a visionary par excellence
from the very beginning. Over and above that, he
was comfortable with very little sleep. He himself
stated, When I was in seventh standard, I used to
sleep very little. Whether reading the entire night or
spending time in prayer and meditation, he slept but
very little. For those, whose souls can venture out
into godly regions, where was the need to sleep! With
the withdrawal of the spirit, the requirement of sleep
is accomplished automatically and the body becomes
fully relaxed. During his Satsangs, he would often state
that when the soul leaves the body and returns to the
body after traversing the inner divine regions, the body
is born anew. The body is recharged i.e acquires a
new life (it was with the blessed fruit of his grace that
hundreds and thousands of people achieved that state
as well). It was with the benefit of this continuously
awakened state, that he made most of; he managed to

read thousands of books during his student life. These

highly distinguished tendencies and traits were inborn
in him, but the manner he utilized them for the great
task ahead in his life and the manner in which he
prepared them, is an example worth emulating before
the world.
In this respect, he would often state that everyone
is in a state of continuous development, in which one
is being shaped. It is after many a birth and rebirth
that a being reached the peak of perfection, climbing
the ladder of progress. Hence, it is said, Every
saint has a past and every sinner has a future. It
signifies that somebody who is saint today was like
us before and was captive of his desires, and we, who
are living at the level of our sensory organs today,
can become saints, given the proper direction and
guidance.
Illustrating this topic in detail, Kirpal Singh Ji,
in his biography of Baba Jaimal Singh Ji, writes:
The history of a Great being is the history of a souls
pilgrimage. It is a story which to be spiritually evolved
covers innumerable years and countless lives. The final
enlightenment may seem sudden, but its preparatory
stages are long and arduous. With these words, he
would give us encouragement, What one man has
done, another can do, of course, with proper help and
guidance. It certainly does take time, but there is no
limit to human progress and development. There is
nothing a man cannot do. In this very context, Kirpal
Singh Ji says, By a single signal of the Almighty God,
millions of regions and planes came into existence. Our
soul is also an essence of the Eternal God, a droplet
of the Ocean of Consciousness. If it so desires, can it
not make a new world, bring about a new plane into
creation?
In order to achieve this ultimate ideal of humanity,

Kirpal Singh Ji has written several books, but the
greatest treatise that he has written is his life, in which
one discovers, at every step, teachings pertaining to
ideal living.
DIARY IMPORTANCE OF DAY-TO-DAY INTROSPECTION

In order to be able to lead a spiritual life, Kirpal Singh
Ji always insisted on forming an honest, pure and
virtuous life, for which he prescribed introspection of
ones life through the use of the Introspection Diary.
He started maintaining his diary from the age of seven,
in which he strictly filled up the mistakes during the
entire days activities and would make an effort not to
repeat those mistakes in future. He always insisted
upon his disciples to fill in their diaries regularly so as
to keep an eye on their mistakes and try to overcome
them. This was the gist of his great life. In reference to
the diary, he stated that even if a person does not do
anything, but starts filling the diary with truthfulness
and honesty, his life would undergo a transformation
altogether, and the truth would begin reflecting in the
mirror of his own heart. In this very context, he stated
that it is not difficult to reach the God Almighty, but
what is certainly difficult is for a person to become a
good human being, in the true sense of the word. And,
for becoming a good human being, he presented the
experience of his life in the form of the Introspection
Diary.
In relation to the Diary, it is not necessary to
present here the elaboration that he has presented
in the form of the booklet, Seven Paths to Perfection.
Here, we shall only repeat the statement of Maharaj Ji
that, We do not know, where we are headed. If only we
knew that we are sitting on a rubbish heap, we shall

certainly attempt to come out of that filth. We do not

know our shortcomings, our faultsunless we ruminate
and do the accounting of the day-long thoughts, words
and deeds, we shall never get to improving. Instead,
we are engaged in pointing the shortcomings of others.
If only we ponder over our own weaknesses, we shall
neither have the time, nor shall we dare, to look at
others faults.
THE LOVE OF HUMANITY

It is stated by Maharaj Kirpal Singh Ji that anyone who
loves Almighty God, would also naturally get to love
his creation. In his Satsangs, he would repeatedly give
instruction to love one and all; never to hate anyone,
never to even think ill of anyone as all are the children
of God. If one really loves God Almighty, one would
automatically love his children as well.
An event from Kirpal Singh Jis childhood is
worthwhile noting in this context. As a boy, he was
accustomed to meeting everyone with great affection.
One day, his father said to him, Pal, my friends will
be your friends and my enemies will be your enemies.
He never disobeyed his father, but when he heard this,
he replied, Your friends will be definitely my friends,
but it not necessary that your enemies will be my
enemies. It is possible that their enmity is on account
of some misunderstanding. I have not come to hate
anyone and to be their enemy; I am here to love the
entire humankind.
Years after that event, during his first world tour
in 1955, in a huge public gathering in Chicago, U.S.A.
Kirpal Singh Ji repeated his ideal with the following
words, Those who claim to love God Almighty, whom
they cant even see, how come they hate people like
themselves, whom they can see in everyday life, and
still claim that they love God? Taking reference from

the Jesus Christs message of love, You shall love the
Lord, your God, with all your heart, and with all your soul,
and with all your strength, and with all your mind; and your
neighbor as yourself. Holy Bible (Luke 10.27). Then he
added, God Almighty is one and he is the Lord of all.
His entire creation is also one. It is essential that this
truth is stated today and repeated in the course of time,
reminding the humanity of it.
IDEAL LIFE HONEST EARNINGS

As was the practice during those times, Kirpal Singh Ji
was married off at an early age, but he did not ever call
his wife. He started his job in Peshawar and then he
was transferred to Lahore. He began his householder
phase of life in Lahore. The ideal that he had set for
his life required the foundation of earning ones income
by the sweat of ones brow and truthfulness in every
undertaking. But the department that he got was
one in which bribery was rampant. He joined Military
Engineering Services as a clerk. Once, a contractor
came to him one day and offered a bribe in order to
clear his bills urgently, as was the regular practice.
He said to the contractor, There is no need to give me
a bribe, as this is my duty. I am paid salary for this
work. Please be assured, your bill will be cleared very
soon. The contractor thought that the amount offered
was not good enough. He took out some more silver
coins from his pocket and laid them on the table. But
when, in spite of his repeated request, Kirpal Singh Ji
refused to accept the money, he left the money on the
table and walked off. Kirpal Singh Ji threw the money
after him. When the coins fell on the floor, they rattled
jarringly. A pin-drop silence engulfed the entire office.
The older clerks advised him that one should not let go

of the money that has come into ones hands. But there
was no place for bribery and greed in his lifes ideals.
Even the family people strongly insisted, but he clearly
replied that earning of ill-gotten money should not be
expected of me. I shall hand over my entire earning to
you; I do not need anything for myself.
Those who are destined to accomplish something
big in their life and desire to build a spiritual palace
on the foundation of righteousness, they have to plan
everything in life accordingly. Why would they beg
in front of anyone? Why would they get involved in
needless hassles? This is why the Great beings have
always maintained the importance of simplicity. Hence,
his life and lifestyle was extremely simple. He could
manage in all manner of circumstances. His needs were
minimal; to manage within whatever was available was
his lifes motto. At the beginning, even when he was
a clerk and drew a very small salary, he would share
it with others, and help the poor and the anguished.
Even so, he could manage with easesuch was the
simplicity of his life.
It so happened once that seven more days remained
for the salary day and Kirpal Singh Ji was left with
one anna (1/12th of a rupee) in his pocket. His first
thought was to borrow a rupee from someone, but he
realized that it will lead to a bad habit of borrowing.
So he spent the rest of the week on that one anna. He
bought roasted grams with it, and when hungry, would
eat the grams, downing them with a drink of cold water.
It may have been apparently a small matter, but little
things often lead to significant results. He would say,
It is better to sleep on an empty stomach than to have
a burden of debt upon waking up. As for us, we do not
pay attention to small things, which is why we end up
missing on big things.
AN IDEAL CIVIL SERVANT

Starting from a clerk in his career, Kirpal Singh Ji
reached to the high post of Deputy Assistant Controller
of Military Accounts due to his diligence and hard work,
and was loved and respected both by his seniors and
subordinates due to his humanity. His officers not
only found him a competent worker, but also a person
with high spiritual acumen, and his subordinates
found him a soft-hearted officer and their well-wisher
and protector. Anybody who even had a glimpse of his
virtuous and above board behavior, became his for ever.
In this context, one event of his life is worth
recounting. When he retired after thirty-six years of
illustrious service, the staff wished to give him a farewell
party, but he declined saying that he would go and meet
every one at their desk by himself. Everyone was heart-
broken due to the separation from him. In the evening,
the Muslim and other staff of his office requested him to
come and sit in the garden so that they could have his
darshan there. He accepted their request and the next
morning, the officers and staff assembled there, with
tears in their eyes. Amongst them, there was a peon
who had been employed only two days ago. He began
to cry loudly. Kirpal Singh Ji asked him, These people
have worked with me for years and I can understand
their grief, but you just joined two days back, what
have you found in me? The peon replied, You are the
first officer, who has treated even us lowly peons as
human beings, while others treat us merely as peons.
Kirpal Singh Ji was full of love and compassion
for his subordinates. However inexperienced and
incompetent the employee may have been, after cajoling
them, he always brought them around lovingly to
the right path. He would say, why should the family
members be punished for the incompetence of the

worker? We should give him another chance to improve.

As he firmly believed, that with love and compassion,
any person can be reformed, and he proved it by his own
experience. He was in-charge of Administration and Co-
ordination. He would keep those clerks, who had been
rejected by other officers, citing them as incompetent,
and sent to be dismissed from service, with himself. For
a few days, he would observe them; thereafter he would
lovingly explain to them that should they be relieved
from service, it is their family who would suffer most.
They ought to work properly. They understood the sage
advice and got working. In fact, these very unworthy
clerks were found to be competent in all respects after
some time. For the superior officers, it was a certificate
of competence in itself for a person to have worked
under Kirpal Singh Ji.
In the context of Kirpal Singh Jis sympathy for
his subordinates during his service, many examples
can be cited. Once while he was on leave, three of the
clerks in his department were dismissed from service
due to some misdemeanor. When he joined back after
returning from leave, he was greatly pained to know
about this. He made them write applications requesting
them to be reinstated in their service and forwarded
them to the Controller, alongwith his recommendation.
He wrote that, any person can make a mistake, and for
their mistakes, it would be sufficient to merely warn
them. It would not be proper to put their families in
great trouble by removing them from service. After his
recommendation, all the three clerks were reinstated.
Again, when the First World War came to an end,
for many of the employees, who had been employed
during emergency on a temporary basis, most of whom
were not having necessary qualifications for the post, an
order was issued that, those who wished to keep their
jobs, would have to appear for an examination. Should

they clear the exam, they could keep their jobs. Many
of the clerks had been in the service for last six-seven
years and possessed the requisite experience for their
jobs. After long years in service, forcing them through
such a condition and removing them for not clearing
their exam was grave injustice. Having been removed
from service, they could not even join other government
departments, since they had already crossed the age
limit of 25 years. Fortunately, Kirpal Singh Ji was
appointed as their examiner. He presented the entire
matter to the Controller of Accounts and recommended
that in this situation, when all the clerks had been
working in the department for long and since their
competence and experience of their jobs was fully
proven, none of them need be failed. With the approval
of the officers, he passed every one of them.
During that time, the Controllers Office of
Waziristan, connected to the field service, was
dismantled and several of the officers and clerks
were removed from service. This Controller was now
transferred to Lahore as Controller. The clerks who had
been removed from the office in Waziristan then applied
in the Lahore office for service. The Controller asked
each one of them, Have you worked under Sardar
Kirpal Singh? If so, then in which post? If someone said
that he had worked as a Superintendent under him;
he was given the appointment of the Superintendent. If
someone had been a clerk under him, he was appointed
as clerk. People asked him, Why are you doing this?
He said, I know him, any man who has worked under
Kirpal Singh knows his job. All his officers had so much
faith and belief in him. Not only the Controller, but the
seniormost officer of the department, the Accountant
General of Military Accounts, and even the Finance

Member had faith in him. As such, even the Controller

was often advised by the Accountant General to take
Kirpal Singh Jis counsel.
The overwhelming faith of the people in Kirpal
Singh Ji can be gauged from this example. The soldiers
going to the 1914 war used to write their allotment
in Kirpal Singhs name, so that he could pass their
salary to their family. They did not even trust their own
parents to be fair to their wife and children. They had
more faith in him than in their parents.
INCLINATION TOWARDS SERVICE UNTO OTHERS

Sants come into this world for the service of the people.
Their life is devoted for the benefit of others, and for
the entire world. Maharaj Kirpal Singh Jis entire life
presents itself as a shining example of selfless service
and public welfare. Since the very beginning, he had
great inclination towards doing service unto others.
He used to go regularly to the hospital and serve the
patients by giving them a massage to relieve their pain,
providing them with edibles and even cleaning their
utensils. For the welfare of the poor people, he acquired
knowledge of the homeopathic system of medicine and
provided primary services to the patients and medicine
to the poor and destitute. He would go to the railway
station and carry the luggage of the elderly and weak.
He would say that for the cleansing of the soul, selfless
service is essential. It cleanses the mind and expands
the heart. The importance of bodily service is especially
significant in this respect.
In his Satsangs, he would state, Those who love
Almighty God, would also naturally love his creation.
And, love knows only giving, and not taking. This is the
very test of love. Sant Kabir says:
tc rd nsg gS] ns] ns] iqfu nsA

ugha jgsxh nsg tc rks dkSu dgsxk nsAA
As long as you are alive in the body,
give unto others, and give again and again.
When you are no longer in the body,
none shall seek anything from you.
In the context of his inclination towards selfless
service, two events of his life are especially worth
relating. In 1919, upon the First World War coming
to an end, an epidemic of influenza struck in Punjab
and people began to die constantly. Since it was a
communicable disease, even the relatives began to
abandon the patients. There was none left to even ask
for their welfare. Friends and relatives all were anxious
to save their own skins. Kirpal Singh Ji took up the
task of doing service of the patients in his own hands,
without any consideration for his own life. He took care
of the all the arrangements from supplying medicine
and food to cleanliness. In the same year, plague broke
out in Punjab. The epidemic spread very rapidly and
people started dying in great numbers. Entire towns
became ghost towns. The fear of plague was so great
that people lost their mind even at the mention of it. In
plague, if the patient does not get treatment early, he is
dead within hours. People shunned their dying relatives
at home and ran for their lives. Houses after houses
were left vacant and there was none left to even cremate
the dead. Hence, dead bodies started decaying. Once
again Kirpal Singh Ji setup a group of social workers.
Initially, he began work by himself, and after seeing
him, more persons joined in to do this public service.
The dead were cremated and arrangements for cleanliness
ensured. In the selfless service of plague-affected people,
near whom people were even afraid to go, he and his
companions engaged themselves day and night.

I BELONG TO EVERYONE
The Great beings belong to the entire humanity.
They love all, and hate none. In their perspective, all
human beings are considerd equal. When we study
the childhood of Kirpal Singh Ji, it becomes clear that
he had come with the innate trait of universal love.
This event relates to when he was around 18-19 years
old. He was a clerk during those days. The salary was
frugal and he had to manage somehow within his
means. His uncle, who was very ill at that time, came
to Lahore. Kirpal Singh Ji got him admitted him to
the hospital. It was his routine to take milk, fruits,
medicines etc. for his uncle every day. One day, he
was serving milk to his uncle, when he noticed an
elderly patienta mere skeleton, who did not even
possess a blanket to cover himself. Kirpal Singh
Ji went to him and lovingly sought his welfare and
asked him, What would you like to have? Learning
that there was someone in the world to ask for his
well-being, the old mans eyes welled up with tears.
From that day on, whatever supplies he carried for
his uncle, he would also take for the old man. As a
consequence, he himself had to manage merely on
roasted grams. His uncle was very surprised seeing
this, and said, I am your uncle and I have a claim
on you, but what relationship do you have with this
old man? He will never be of any service to you, nor
be able to repay you. Even so, why are you treating
him, as you treat me? He replied, You both are alike
to me. This old man has the same claim on me as
you do. Moreover, all have the same claim over me.
The entire humankind is a family and I belong to all.
We are not two, but one, and no one is a stranger to
meall belong to me.
THE ARENA OF SERVICE UNTO OTHERS

As has been related in Kirpal Singh Jis childhood
stories, from a very young age itself, he had begun
to show signs of his spiritual prowess. The screen of
the heart was already prepared. His inner self was so
pure that even in 1913-14, while sitting in meditation,
he began to see the past, present and future. He was
able to perceive the innermost desires of whoever
came before him. But this new-found power began to
create difficulties in his work. He says that he then
sought two things from God. I prayed, Thank you
God for this boon of omniscience. Do take back this
gift and instead, give me the boon of passing my life
as a simple human being. Secondly, that if ever I am
able to do good to anyone, I should remain unaware
of the same. This was indeed the heart in which the
God Almighty had put the treasure of limitless spiritual
light, so that it could be freely distributed to all. This
event relates to ten years prior to his reaching the
lotus feet of Satguru Dayal Huzur Baba Sawan Singh
Ji Maharaj, at a time when he was himself in search
of the path of Truth. Through the beneficience of his
philanthropic personality, multitude of seekers were to
receive spiritual benefit.
PARALYSIS OR SAMADHI?
This relates to 1915, during the period in which Kirpal
Singh Ji was in service. His paternal cousin brother,
Deedar Singh visited him often. He had a strange illness
that even while walking, his limbs would stop working,
and his entire body would suddenly get paralyzed.
It was suspected to be an early stage of a paralytic
attack. His father got him examined by the best of the
doctors, but nothing provided any respite. During his
stay with Kirpal Singh Ji, he had a similar attack and

became very distraught due to it. But Kirpal Singh Ji

consoled him saying that there was nothing to worry
about as this was not a sign of any illness. Actually,
the sensory organs were stopping working as a result
of past life karmic accumulations, and the spirit was
beginning to focus at the eye-centre. The path ahead
was being blocked, and difficulty being faced. Hence, it
was advised that the inner path could either be opened
up or this process of withdrawl put an end to.
Who would not want his inner eye being opened?
When he gave him his consent, Kirpal Singh Ji put him
on the path, due to which he began to be constantly in a
state of wakeful meditation, absorption and ecstasy. He
was finally relieved of worry and discomfort and would
always be found laughing. Once, while taking a stroll,
he lost his body-consciousness, as a consequence of
which, collided with a wall. His head was badly injured
and began to bleed, but Deedar Singh did not feel a
thing, nor experience any pain. Seeing this situation,
Kirpal Singh Ji took back the spiritual boon that he
had bestowed upon him so that he could lead his life
like a normal person. Five years later, when his end
was near, at his request, Kirpal Singh Ji restored his
experience of inner Light and Sound. As he departed
from this mortal world, he was in a state of ecstatic
trance.
THE SALVATION OF A DACOIT

Maharaj Kirpal Singh Ji was transferred to Dera Ismail
Khan, where he joined as an accounts officer in 36th
Sikh regiment. This anecdote pertains to this period
(this was three years before going to the feet of Huzur
Baba Sawan Singh Ji Maharaj). There was a ferocious
looking and powerfully built ex-dacoit, who was also
the bodyguard of the Indian Commanding Officer. He
had spread terror everywhere. He would take away

the meat cooked for the soldiers in front of everybody
and no one had the courage to stop him. Everyone was
afraid of him, but it was a strange thing that whenever
Sardar Kirpal Singh Ji went out on duty, he would
come and clean and tidy up his room while he was
away. When Kirpal Singh Ji returned, he would always
find his quarter spotlessly clean. One day, when Kirpal
Singh Ji returned a little earlier than usual, he found
that the dacoit was cleaning his room. Kirpal Singh
Ji asked him, Brother, why do you take so much
trouble for me every day? The dacoit stood before him
with folded hands and said, Sardar Sahib, whenever
I see you, all my sins start appearing before my very
eyes and I begin to tremble like a leaf. I am a great
sinner, for I have killed countless innocent persons.
So many have I simply throttled to death. Please tell
me if there is a way for the salvation of a sinner like
me? Kirpal Singh Ji assured him, The door of mercy
of God is open to everyone, even for the greatest of
sinners and for a person considered to be a terminal
case, provided one repents for his past mistakes,
prays for mercy and does no more. When the dacoit
took a vow to reform and refrain from sinning, Kirpal
Singh Ji ordered him to always remember God. The
fearsome dacoit gradually transformed into a God-
fearing devotee. Even after this event, Kirpal Singh Ji
initiated many dacoits with the gift of Naam and they
all turned a new leaf and began to tread the path of
righteousness.
MOTHERS LOVE AND THE FAMILY SITUATION

This story about Kirpal Singh Jis student life would
not be complete without mentioning his mothers great
love for him. Blessed is the mother who had the fortune

to be called the mother of such a great personage. How

indeed must she have been viewing her son! A glimpse
of his mothers love is reflected in his statements. When
he first returned home from his service, upon receiving
news of his arrival, his mother, in a state of excitement,
got up and came running to see him on the balcony.
But being completely absorbed in her excitement, she
did not realize as to where the terrace ended and fell
headlong.
A little prior to when Maharaj Kirpal Singh Ji was
about to complete his education, he had informed
his mother, stating that she was to leave this body
within six months and suggested that she put all
outer thoughts aside and instead, spend time in the
remembrance of God. And as he had predicted, his
mother passed away in six months. 17 days prior to
her demise, he wrote to her that she should prepare
for death, as she would have to leave this body soon.
Alongside, he wrote to his elder brother, Sardar Jodh
Singh, who was in Naushehra, to soon reach home to
look after their mother, since he himself was unable
to come. A few days after Jodh Singh Ji arrived, their
mother breathed her last. This was the period when
Kirpal Singh Ji was yet to reach his Masters feet,
although doors to the inner divine spheres were open
for him, on account of which, he was subsequently even
able to meet his mother in the regions beyond.
There are several events of this nature that relate
to his lifetime. In 1914, his elder brother, Sardar Jodh
Singh had been to Basra, Iraq during the war. One day,
while sitting in meditation, Kirpal Singh Ji visualized
that his brother was in a state of stupor and appeared
to be extremely weak. He sent a telegram immediately
enquiring about his health. When the reply came, it was
confirmed that he was indeed very sick. On another
occassion, he once wrote to his elder brother that his

wife was going to die very soon. Sardar Jodh Singh was
very surprised since his wife was healthy and quite well
at that time, without a trace of any kind of discomfort.
While his elder brother was yet contemplating upon this
letter, that his wife suddenly took ill and her condition
became extremely serious and she passed away a few
minutes later that very day.
Whenever anyone in his family was about to die,
he would get to know about it in advance and would
prepare that person for that great final change called
death. He never displayed any sorrow towards the death
of his near and dear ones, both younger and elder to
him, and accepted it as the wish of God Almighty. He
had to face the death of his two elder brothers, Sardar
Jodh Singh and Sardar Prem Singh and also that of
his two young children. He provided his children the
best treatment, although knowing the consequence and
never took their death to heart.
MMM

CHAPTER 2
Search for The Beloved Lord

dksbZ vkf.k feykoS esjk hreq fivkjk
gm frlq ifg vkiq ospkbZAA
Someone, please take me
to my Beloved Lord?
And in return, I will sell myself and
become mortgaged to him.
Maharaj Kirpal Singh Ji often said in his Satsangs that

if someone develops a longing to solve the mystery of
life and to know as to who am I? then, nature
automatically responds and provides him the solution.
Once this question comes to mind, then the solution
is not far away. He often said, Almighty God does not
live far away in the skies, but resides within us. He
is the very life of our life. When He sees that His own
child is seeking him, He paves his way to meet him.
In the same context, he would say, We do not create
a overriding ideal before us in our life, for which we
would be prepared to sacrifice our all, which we hold
ahead of everything else. There is never a ruling passion
within us, a great longing, which is why we are unable
to achieve that goal. We pass our lives in a state of
wishful thinking and inconsistency, seeking to do this,
that and the other. The consequence is that nothing
ever materializes.
43
THE IDEALS
Maharaj Kirpal Singh Ji declared that there were three
ideals before him:
(i) Humanity (Man-making)
Call it the making of man or the development of
humanity, the first ideal was to make man a complete
human. One should oneself become a complete man,
and then make others as well. Man is gifted with a body,
a mind, and a soul. The soul is mans true self, residing
within this bodily mansion, providing power to both
body and mind. Hence, man has to progress in all of the
three aspects, the three perspectives. The development
of the body involves aspects such as leading a life of
honesty, purity, humility and virtuous living and so
on. The body of a man is like that of a horsewe have
to utilize this body for the task of the development of
humankind. But what task is that?
?kfV olfg pj.kkjfcan jluk tis xqikyAA
ukud lks Hkq flefj,s frlq nsgh dm ikfyAA
Let His Lotus Feet abide within your heart,
and with your tongue, chant the Name of the Lord.
O Nanak, meditate on God in remembrance,
and nurture this body of yours.
Aadi Granth (Bihagade ki War M.4, p. 554)
There are three reasons for which this body should
be utilized: to use the intellect to know the Truth,
imbibing the scriptures, and prayer and contemplation.
After completing matriculation, Maharaj Ji
wanted to go in for higher education, but the
family circumstances were not conducive and his
desire remained unfulfilled. Even so, being sharp
minded and possessing great interest in learning, he
made spectacular progress in the task of acquiring
knowledge.

The beauty of the body is on account of the soul. The

body is the house and the soul its occupant. Self-know-
ledge the knowledge of ones soul and God-realization
is the spiritual aspect. The soul is an essence of that God
Almighty. God Almighty is the Great Consciousness,
the very Ocean of Consciousness. The soul is but a
drop of that great Ocean; it is also conscious. But it
has forgotten itself at the level of mind-sensory organs
due to distractions of the world, with which it has
become so much identified, become engrossed with,
that it has lost awareness of its being the soul, and not
the body; the occupant, not the residence. It was due
to his past karmic accumulation of divine virtues, that
Maharaj Kirpal Singh Ji had before him the goal and
purpose from the very beginning that the soul becomes
free from its bondage of body-mind, break through its
shackles, and get to realize itself and recognize its own
very essential source, Almighty God, and then go on to
guide others in its pursuit.
(ii)Man-service
The second ideal before him was service of
mankind. Hence, in order to be able to to serve the
poor and the needy, he called in the syllabi of several
medical colleges, so that he could study the material
and be able to provide free medical aid to the poor.
However, without sufficient means, he could not pursue
studies in a medical college.Despite this, he studied
the Homoepathic Medicine System on his own, with
which he helped numerous patients.
(iii)Land-service
In this connection, the ideal before him was: To grow
a blade of grass more is better than a patriots work. In this
country, to develop such a perspective, is the need of
the hour.
He acquired the syllabus from the Agricultural

College Lyallpur, but since the cirumstances were not
suitable, he could not go there as well.The core essence
of his teachings and the result of all the books that he
read was contained in these three ideals.

GOD FIRST AND EVERYTHING ELSE NEXT
Citing an example from his life, Maharaj Kirpal Singh
Ji said,When I passed out of the 10thclass, I put a
question to myself as to the most important task in
life, to which I need to attend? What was to be the
chief aim of my life?A definite aim and goal ought to
be provided, so that every step taken shall be in that
very direction.I spent six to seven days in ascertaining
the answer to this question, after thoroughly examining
and considering the various facets of life, at the end of
which, I finally decided that for me, finding God is the
foremost task, the world could come laterGod first
and world next.
It is evident from the discourses of the Master
as to how with his subtle vision and farsightedness,
he examined each and every aspect of this question,
and pondered over them.He said, All knowledge and
science stands on the foundation of a hypothesis. When
this imagined hypothesis proves false and baseless,
the entire mansion crumbles like a wall of sand. The
entire worldly knowledge is limited to the domain of
physical elements i.e. earth, water, air and fire.What
if all the natural powers are brought are under ones
control when all the worldly possessions and our body
shall remain here only?
What profits a man if he gains possessions of
the whole world and loses his own soul?
Holy Bible (Mark 8:36)

What does it matter if man is able to possess all the

worldly material wealth, but loses his own self, gathers
all the knowledge, but does not know his own self?
With this penetrating vision, Kirpal Singh Ji
considered all the aspects of this question and
evaluated them, before explaining them to the
people.Whenever he spoke on this topic, all the veils
covering the hearts and minds of the listeners were
lifted, and their doubts removed. The world and its
various achievements, scientific knowledge, arts and
other disciplines appeared petty and meaningless
before Spirituality. Outer knowledge is entirely hollow,
while self-knowledge is the essence of knowledge,the
very knowledge of all knowledge.
bYyrs tqeyk bYegk bZuLrks b]
rkrks nkuh eu d;e nj ;kSes nhaA
d+hers gj dkyg ehnkuh ds phLr]
d+hers [kqnjk u nkuh bCyghLrA
What is the basis of all learning?
What is essence of all knowledge?
To know who you are.
If you have acquired all the learning of the world,
but have not known about your own self,
then surely you are a fool, a total imbecile.
All the scriptures, upon which all the religions
and sects of the world stand, where do they come
from? They have all emanated from the enlightened
hearts of the perfected men.They contain the personal
experiences of the great souls, which they had while
having acquiring the knowledge of self-knowledge and
God-realization.That real Truth cannot be described
and is beyond any words.The religious scriptures
provide mere indications of the reality. Then, why
should we not go in search within the two pages of the
book of human body, from which all the knowledge
and sciences, all inventions, all religious scriptures

have emanated? Presenting authoritative testimony
of citations from the various religious scriptures of
the world and through verification of his personal
experiences, the manner in which Maharaj Kirpal Singh
Ji presented Spirituality makes it amply clear that he
had the full realization of his mission, the task ahead
in his life and had programmed it accordingly. Even so,
he considered all the various aspects of this question
in the manner of a normal human being and evaluated
them and found its solution, and then put it across to
the seekers from a human perspective.
BEHOLD US, O! THE DEPARTING

What ought to be the aim of life? After deciding upon
this vital question, there appeared an incident which
turned the spark of Spirituality, which was smoldering
in the heart of Maharaj Kirpal Singh Ji, into a raging
fire, in which all other thoughts were reduced to ashes.
Maharaj Ji described this incident, saying, I
happened to watch a young woman on death bed.She
was sitting and speaking normally, when all of sudden
she said, Okay, I am going! And within minutes, her
body grew cold and she was no more. I was looking at
the person who was fully alive a while ago, walking and
talking like us.Something had gone out of her, which
was still present within us.What was it?Although I
had access to permanent bliss within me, its continuity
broke at times.I could also soar on my own into the
inner regions, but was unable to solve the complete
mystery. And that mystery could be solved only when
I reached the lotus feet of Huzur Baba Sawan Singh
Ji Maharaj.
Maharaj Ji, along with the others, accompanied
the bier to the cremation ground.Nearby, there also

lay the dead body of an old man upon the pyre.After

seeing this, the thought came to his mind that
death does not differentiate between the young and
the old. When the cycle of karma is completed, one
has to leave the body, whether young or olddeath
has no favorites. While returning, he saw the stone-
inscription of the sepulchre (Samadhi) of Munshi Gulab
Singh along the way, which read:
O Traveller, once we too were like you
walking and talking upon earth
but today, we lie, as dust below the feet.
Three incidents in a single day!Maharaj Ji
says,Upon reading this stone-inscription, my heart
was even more wounded. I lost my sleep from that
very day (as it is, Maharaj Ji had very little sleep since
seventh standard). After this, my entire life became a
search. What is that thing, which keeps the human
body alive, makes it work, and when it leaves, the body
ends up as a handful of dust?This burning desire and
search took him through many twists and turns.
After this incident, he studied the religious
scriptures, whatever books of each religion he could lay
his hands upon, and made an in-depth study.He also
read translations of Vedas, Shastras and Upanishads.
He read the commentaries of Pandit Guru Dutt, and
in order to comprehend the imports and nuances of
the literature of Sufi saints in their root language,
he prepared for Munshi Fazilthe highest course
in Farsi (Persian) language. The aim was to acquire
adequate mastery in Farsi language in order to
properly comprehend the writings of Maulana Rumi,
Shams Tabrezi, Khwaja Hafiz and other God-realized
souls.He also studied the Bible and the literature of
other Christian seers.Wherever he got to know of some
realised soul or saint, he visited him and did all he
could in order to know the Truth.When a person has

single-minded desire, he leaves no stone unturned in
order to accomplish it. In Maharaj Jis case, it was even
more so, as it was the longing of the soul!
All the saints pass through the anguish and ardent
desire to meet the Lord and he travelled through all
those stages which Kabir Sahibs verse indicates as:
gl gl dar u ikb;k] ftu ik;k fru jks;A
gklh [ksys fi; feySa] rks dkSu nqgkfxfu gks;AA
None has obtained the husband-Lord in mirth;
those who have obtained him have done so by shedding
tears. Should the husband be obtained through laugh and
play, why would anyone at all be mournful?
Kabir Sakhi Sangreh (Bireh ka Ang 19, p.37)
In the context of the pangs of separation from
God, Maharaj Ji once said, Who would have wept
more than I did? Quite often, while working in office
my eyes would fill up with tears and the papers would
become damp with them. In his Satsang discourses.
he has expounded the various facets of separation and
agony, and has thrown light upon this subject in a very
scientific manner. He would say that separation is such
a flame, in which both the inner and outer worlds are
consumed, and only the sweet remembrance of the
Beloved remains.
fcjgk fcjgk vk[kh,s fcjgk rw lqyrkuqAA
Qjhnk ftrq rfu fcjgq u itS lks ruq tk.kq elkuqAA
The heart in which separation has not been aroused
is like a cremation ground or graveyard.
Aadi Granth (Salok Sekh Farid, p.1379)
The heart in which the fire of separation has been
sparked off, take it that the days of meeting the Divine
Beloved have dawned. Just as the appearance of the
buds is the indicator of the flowering of the fruit,

similarly, the heart that feels the pangs of longing for

the Divine, is a precursor of the meeting with the Lord.
MEETING WITH SAINTS AND MYSTICS

After making a study of all the religious scriptures with
an unbiased outlook, Maharaj Kirpal Singh Ji was
indeed convinced about the necessity of a living Master,
but feared falling into the hands of an incompetent
master, who himself had not realized God, and had
not reached the ultimate destination.During his
search for a spiritual teacher, he met many a saint
and mystic, fakirs and Mahatmas (Great beings). Once
an acquaintance informed him about the arrival of a
great mystic, who claimed that he had a reached the
True Home.Upon hearing this, he went to the mystic,
who said, On this path, one is required to sacrifice
his head. Only then the inner eye can be opened.He
thought that the one who on his own asks for the head
(total surrender), what is he capable of giving? He did
his obeisance to the mystic and left the place.Maharaj
Ji often used to say, while referring to Huzur, Those
who were to take this sacrifice, they took away the head
on their own.
There was a meeting with another mystic.When
Maharaj Ji took up the discussion about inner
experiences, the so-called mystic felt trapped and
said, You are not entitled to it.Maharaj Ji then left
the place saying, Okay Maharaj, I will return when I
become entitled. He then went to yet another mystic,
who used to practice Yogic exercises and in order to
mitigate the dryness due to the heat generated out of
his practices, he used to drink milk laced with ground
coriander and almonds several times a day and also
placed butter upon his head. Maharaj Ji told him, I
desire a practice in the manner of that of Guru Arjan
Dev Ji, which he practiced at the Pipli gurudwara,

surviving on mere dry bread.
MEETING WITH A MUSLIM WIZARD

In 1912, Maharaj Kirpal Singh Ji met a Muslim wizard
named Abdul Wahab, who could rise three-four feet
above into the air and would then remain suspended
there for hours together. He used to live alone far
away in a hut and did not allow anyone to come near
him, but greatly loved Maharaj Ji, who could visit him
without hindrance anytime in his hut, even if late in the
night.Indeed why not, since only a saintly person can
recognise another!Maharaj Ji met several faqirs, some
of whom had inner spiritual experience, but never felt
satisfied until he had met Huzur Baba Sawan Singh
Ji Maharaj.
FATHERS BLESSINGS
When his father, Sardar Hukum Singh Ji fell ill in old
age, he served his father with such dedication, a parallel
to which is difficult to find. His father had an acute
diarrhoea problem, due to which his clothes were soiled
repeatedly. Thereupon, Kirpal Singh Ji would tie a towel
around his waist and wash his fathers dirty clothes
several times a day.During the illness, his father also
lost his memory, and his mental state became not
unlike that of a little child. He was required to be re-
taught the names of each and every small item such as
a spoon, glass and bowl etc. Kirpal Singh Ji explained
the process of Remembrance of the Lord (Simran) to
hisfather, with the result that his mental condition
became normal and his memory also recovered in
due time.At last, when his fathers health was much
improved, being immensely pleased with the devoted
service of his son, he said, Kirpal! I am most pleased

with you. If there are great bounties in the blessings

of the parents, then you shall get whatever it is that
you ask for.Kirpal Singh Ji replied, Respected father,
you are aware that worldly goods such as money, name
and fame or progeny is not what I desire.I only wish
to realize God, nothing else do I desire for myself. On
hearing this, his father, who was taking a stroll in
the house with a stick in his hand, stood still all of a
sudden.He appeared to be deep in thought for a while,
as indicated by the folds on his forehead. After a brief
silence, he announced, I have not seen God.But if at
all God exists, whether anyone finds Him or not, you
certainly shall.Kirpal Singh Ji always considered his
meeting the perfect Master to be the result his fathers
blessings. After his fathers good wishes, Kirpal Singh
Ji began to have darshan of the Radiant form of Huzur
Baba Sawan Singh Ji Maharaj in his meditations from
that very night on.
RADIANT FORM OF THE MASTER WITHIN

Before receiving the blessings of his father, Maharaj
Kirpal Singh Ji had prayed, O Lord Almighty! I am
aware that for realizing You, it is necessary to have
initiation from a perfect Master (Satguru), but fear
that I would run in to some incompetent master, who
may not have realized you, thus laying to waste my
entire life. It was perhaps the consequence of his
fathers blessings that his prayer was accepted, and he
began to have the vision of the perfect Master within.
In this context, the Kirpal Singh Ji said, He, who is
standingon the peak of the mountain, can see where
the fire is burning, where the smoke is coming out from.
He saw my inner condition and knew that I fervently
wished to meet God, that there is true longing in his
heart to meet me; Sawan Singh Ji Maharaj showered
his compassion on my condition and began to graceme

by appearing within, and thereafter, showered the same
grace without as well, whose value none can assess.
This incident relates to the year 1917after seven
years, i.e. in 1924, Kirpal Singh Ji had the good fortune
to go to the feet of Satguru Dayal Huzur Baba Sawan
Singh Ji Maharaj. Having the vision of the Satguru
within, he presumed that the Radiant form was that
of Guru Nanak Sahib.That was why he wrote several
poems in English and Punjabi, wherein he mentioned
about having the vision of Guru Nanak Sahib within
and also described the Radiant form in words, as far
as was possible.This Radiant form remained with him
constantly for seven years, as pathfinder, guiding and
assisting him all the time.The Radiant form journeyed
with him into the higher divine planes, and with its
grace, he continued to have rich spiritual experiences.
MEETING WITH HUZUR MAHARAJ AT DERA BEAS

In 1924, exactly after seven years of this incident, Kirpal
Singh Ji had the first meeting with Huzur Baba Sawan
Singh Ji Maharaj. He would often relate the story of
this meeting. He would say, I was fond of rivers from
the beginning.I have always enjoyed walking alongside
the river bank, to sit silently in contemplation along
the shore of the flowing river. When I heard that the
river Beas flowed near Lahore, I went to visit it.Upon
reaching Beas Railway Station, I enquired from a
person, Where is the river Beas? He replied, Have you
come to seek blessings of the saints? I asked, Does a
saint reside here?to which the reply came, Yes, there
is a residence of a realized great soul.I said, That is
wonderful! It will be doubly beneficialI shall be able to
make a journey to the river and also have the glimpse
of a great saint.

When Kirpal Singh Ji reached there, Satguru Dayal

was having lunch in his room.When Huzur came out,
Kirpal Singh Ji recognized that he was the very same
Great being, who had been giving him darshan and
guiding him in the spiritual regions within for the last
seven years. Kirpal Singh Ji asked, Huzur, why it
has taken so much time for you to bring me to your
feet?Huzur Baba Sawan Singh Ji replied, This alone
was the appropriate time for the meeting.
Kirpal Singh Ji had made an agreement with his elder
brother, Sardar Jodh Singh that should Kirpal Singh Ji
come across a competent master, he would inform his
brother. Likewise, should Sardar Jodh Singh come across
one, he would inform his younger brother.Accordingly,
Kirpal Singh Ji sent this telegram to his elder
brother:
I have seen a personality walking in all humility of
a Guru Nanak, but wait till you hear from me next.
After a few days, Kirpal Singh Ji again sent a
message to his brother saying:
Have found the True Guru (Master). Come and join in.
STORY OF THE MASTER AND HIS TRUE DISCIPLE

The story of the Father and the Son, of the Guru and
the Gurumukhthe disciple who became one with the
Master, starts from here on, which passing through
different stages, reaches a stage, where the duality
between father and son, master and disciple, vanishes
completely. The disciple calls out, in the words of Saint
Paul:
It is I not now I, it is Christ that lives in me.
Holy Bible (Galations 2:20)
This is law of the love, the age-old tradition of the
lane of love.
se xyh vfr lkdjh] rk esa nks u lekfgaAA

The lane of love is narrow indeed!
for twain cannot be contained therein.
Kabir Saakhi Sangrah (Prem ka Ang 10, p.44)
From here onwards, the two have to journey as
one.The disciple surrenders his identity completely
and becomes one with the Master. In the terminology
of the Sufis, he becomes Fana-fil-Sheikh, merges
in the Master.One who merges in the Master, then
merges with God, and becomes Fana-fil-Allah.In the
words of Maharaj Kirpal Singh Ji, Guru (Master) is
God-man i.e. God and man, both. One who becomes a
Guru-mukh (who becomes the image of the Guru), one
who has merged in the Guru, the Godman, becomes a
Guruman. God, Godman and Guruman are all names
of the same Absolute Power.
The saints and mystics, who have come till date, in
their teachings and sermons, through their discourses
and writings, and more so, through the example of
their own life and conduct, have clarified the various
circumstances, stages and regions related to this story
of Divine Love.The scriptures and texts have repeated
the very same story, only to the extent it could have
been expressed through words. The texts contain
only description, a mere mention, but no glimpse of
the reality. Life alone can identify life, present its own
living example. Texts describe a physical power, but
what power is, can only be realized only once we see a
wrestler.Similarly, the glimpse of love can only be had
from the eyes of the Beloved. The natural law of demand
and supply was, is and shall ever remain in force. That
Power of God always appears in human form in order
to connect sincere seekers to the God Power. That
powercall it Master-power, Christ-power, if you like
never dies. Even though the bodies containing it alter,

the power remains the same. Huzur Baba Sawan Singh

Ji Maharaj used to say, If one bulb fuses, another takes
its place; if a second bulb fuses, a third one takes its
placebut the light remains the same.We are all lovers
of that Divine Light.
WHAT DOES WRITING OF A BIOGRAPHY MEAN?

What is the biography of a great soul? It is the history
of the stream of Truth that presents itself in the human
form and connects the souls with itself. Whenever such
a history has been written, it has been penned with the
pen of life. The Great beings have always, in their lives,
provided a glimpse, a replica, a model of the same. In
this context, Maharaj Kirpal Singh Ji quite often used
to quote the example of Pandit Guru Datt, who had
been assigned the task of writing the biography of
Swami Dayanand. A year, and then two passed. Upon
enquiring about the biography, he would always give
the reply that I am writing with great effort.The others
asked to see at least as to what had already been written
so far. What was the kind of biography being written
that did not seem to come to a conclusion? He replied,
I am writing the biography of Swami Dayanand in
such a manner that the ideal of life, which he presented
during his own lifetime, is refected in my own life that
was moulded upon it, so that the people could get an
inkling about who Swami Dayanand was. On the eve
of birth centenary celebration of Huzur Baba Sawan
Singh Ji Maharaj,in his message before the entire
sangat worldwide, Maharaj Kirpal Singh Ji said:
In real sense of the term, to write the biography of
Huzur Baba Sawan Singh Ji Maharaj is to live the ideals of
life, which he presented before us and to adopt the same
in our own lives. Pray so that I may succeed in writing
the biography of the great Master during my stay upon
this earth.And I request all my brothers and sisters to
adopt and practice those high ideals in their lives. The

Master (Satguru) is all-knowing and aware about each
and every soul. He sees to everything, and showers his
grace upon those, who follow his will (commandments)
and live according to it.
What is the writing of an autobiography? As to
what extent has this ideal been realized, the proof of
this lies in the shower of grace and mercy showered by
the Huzur Baba Sawan Singh Ji Maharaj, which during
Maharaj Kirpal Singh Jis time, has continued with
greater extent than ever before. The entire mankind has
benefitted from this stream of benevolence. Humility
is the adornment of the saints, which is evident from
each and every word of this message.To be able to live
upto the ideal of writing a biography, which Maharaj
Kirpal Singh Ji accomplished during his lifetime, was
presented by him before every initiate. He often said,
No father wants that his child should accomplish less
than him.A king a wants his child to be the king too,
not the prime-minister.
As has been mentioned earlier, this is a story of
the Father and the Son.Hence, it is appropriate that
a separate chapter is provided to describe the life and
the divine personality of Huzur Baba Sawan Singh
Ji Maharaj, without which this story will not reach
its climax, that is to say, will not reach the point of
convergence, where is takes the form of:
}S rs ,d :i S x;ksAA
The twain (the Lord and I) became one in form.
Dasam Granth (Bachitar Natak, p.55)
And,
firk iwr ,dS jafx yhusAA
The Father and the Son are dyed in a single .
Aadi Granth (Bhairav M.5, p.1141)
MMM

CHAPTER 3
The Rain-bearing Clouds of Sawan

lko.kq vkbvk gs l[kh darS fpfr djsgqAA
ukud >wfj ejfg nksgkx.kh ftu~ vojh ykxk usgqAA
lko.kq vkbvk gs l[kh tyg# cjlugk#AA
ukud lqf[k louq lksgkx.kh ftu~ lg ukfy fivk#AA
The month of Sawan has come, O my companions;
remember your Husband-Lord. O Nanak, the abandoned
bride is in love with another;
now she weeps and wails, and dies.
The month of Sawan has come, O my companions;
the clouds have burst forth with rain.
O Nanak, the blessed soul-brides sleep in peace;
they are in love with their Husband-Lord.
Aadi Granth (Malar War M.1, p.1280)
i.e. the rainy season has descended.
When the dense rain-bearing clouds burst, they see
no place as being high or low, instead, their bounty is
for all.When the rain falls, it rejuvenates the forests,
deserts, mountains, planes and agricultural fields all
alike, making them verdant.Huzur Baba Sawan Singh
Ji Maharaj, first word of whose name was Sawan (the
Indian season of rain), brought the rain of Gods grace
and mercy, which flooded the entire world, by coming
upon earth during this very season.His divine blessings
were for one and all.Whether a Hindu, Muslim, Sikh,
Christian, whosoever, whether good or bad, he blessed
59
all with his glance of mercy and connected them with

God. He had come for the entire world. He removed
the individual distinctions of I and you and made all
the people sit together after pulling them out from the
pits of partisanship and narrow mindedness, by getting
them to memorize the lesson of:
,dq firk ,dl ds ge ckfjd
The One God is our Father;
we are the children of the One God.
Aadi Granth (Sorath M.5, p.611)
He was an embodiment of light and illumined the
entire world. He was one with God, and was God in
human form, and provided a glimpse of that to the
people.
THE NEED OF THE TIMES

Whatever form man takes as an ideal, Nature assists in
manifesting the same in real life.Whatsoever thoughts
the people contain within themselves, in relation to
God, Nature keeps on presenting it in that very form
and shape.Divine personages keep appearing in the
form of Guru Nanak Sahib and other nine Gurus, Dadu
Sahib, Paltu Sahib, Maulana Rum, Shams Tabrezi,
Tulsi Sahib, Huzur Swami Shivdayal Singh, Baba
Jaimal Singh Ji, Huzur Baba Sawan Singh Ji, who,
through the example of their life, attract the seekers
after Truth towards themselves. Hence, when the
persons who sincerely desire to meet the Lord, find
themselves confronted with the manifestation of their
very ideal before them in the physical form, are willing
to become a sacrifice to themwith a thousand lives.
At the time when Guru Nanak and Kabir Sahib
appeared, religious intolerance and fanaticism was at
a peak and the contractors of religious faiths, beliefs
and outer practices were at loggerheads with one

another.Outer religious ceremonies, rites and rituals

were dominant and Spirituality was nowhere to be seen
anywhere. Diverse types of atrocities were prevalent in
the name of religion. The saints and seers, who gave out
the teachings of the spiritual path, were being tortured.
The distress call of the suffering people reached the
holy feet of the Creator. The Ocean of Divine Love came
into fullness, and presented itself in the form of a living
Mahatma, the divine human personality of the time.As
they appeared, they soon attempted to bring closer
together the twin faithsthe Hindus and the Muslims.
Guru Nanak Sahib said:
uk fgUnw uk eqlyekuAA ge nksuksa dks ,dks tkuAA
None is a Hindu and none a Musalman.
Know us both to be one and the same.
He gave the message of peace and explained that
God cannot be found by donning outer appearances
and garbs.Spirituality is a thing apart from all these
things. The fanatic Muslims accosted Kabir Sahib and
asked him who he was, to which he replied:
fgUnw dgw rks eSa ugha] eqlyeku Hkh ukfgaAA
ikp rRo dk iwryk] xSch [ksyS ekfgaAA
If I say I am Hindu, that I am not.
Nor am I a Musalman.
I am but a doll composed of the five elements
in which an unseen divine power resides.
Kabir Saakhi Sangrah, Part I (Madhya ka Ang 4, p.75)
To paraphrase: If I say I am a Hindu, you will
strike me because your perception is limited to the
outer physical shapes and forms. And by the thing
i.e. the outer practice, shapes and forms that you
consider to be that of a Musalman, I am not that kind
of Musalman either. This body consists of five basic
elements, in which an unseen power functions. That
I am, the indweller of that house that is called Kabir.
History often repeats itself.Earlier on, there used

to be two faiths, now each faith has split into several
divisions and sects.There are seventy two different sects
in Muslims. Similarly, Hindus, Sikhs and Christians
each have numerous sects. Presently, there are over
seven hundred different sects and religions in the
world,each one claiming themelves and their religious
practice as being the most superior.In this tug-of-war,
the seekers of Truth have become despondent. Their cry
reached the Creator and a tide rose within the Ocean
Divine; outflowed a stream and manifested in the form
of a saint of the highest order, a perfect Master, Huzur
Baba Sawan Singh Ji Maharaj.
Here, mention is being made about the dawning
of the rainy season of Sawan, the season that is the
time for reuniting with God. The divine grace and
mercy is coming down in torrents. Generally, there
is discomforting humidity after such rainshower,but
whenever the Great beings shower of grace and mercy
pours, it brings sweet everlasting peace. His words,
laden with Divine Love bring solace to the hearts of
each and every soul. His message was for the entire
world and shall remain so eternally.
ijFkkb lk[kh egk iqj[k cksyns lk>h lxy tgkuSAA
Great men speak the teachings by relating them to
individual situations, but the whole world shares in them.
Aadi Granth (Sorath War M.4, p.647)
His clarion call was for all Hindus, Sikhs, Muslims,
Christians, and indeed the entire mankind, to whom
he would say, I am yours and you are mine.I have
come to embrace you all. I have no concern with
any outer religious practice, physical shapes and
forms, rites and rituals etc. I am concerned only
with Spirituality. Whichever religion and society
you belong to, stay within the same. Follow their

traditions, sacraments such as for marriages and other

ceremonies. Only get to know yourselfas to who you
are. And get connected with the Word or Naam or
Kalma, with the Supreme Lord.My relation with you
is only spiritual.
It was the need of those times for a competent
Master, who could raise the world, hitherto attached
to name and form, and lift it beyond facets and
appearances and connect it with the Lord. In the
previous times, the Great beings had to confront only
two societies, but now there are hundreds of distinct
sects and societies to deal with.In these times, the task
had to be carried out while keeping in mind the feelings
of all. It was the task undertaken by that Great Power,
which worked through Huzur Baba Sawan Singh Ji
Maharaj.His first task was to make all the people sit
together in Gods name.
gksb bd= feygq esjs HkkbZ nqfckk nwfj djgq fyo ykbAA
gfj ukeS ds gksogq tksMh xqjeqf[k cSlgq lQk foNkbAA
Come and join together, O my Siblings of Destiny;
dispel your sense of duality and let yourselves be
lovingly absorbed in the Lord.
Let yourselves be joined to the Name of the Lord;
become Gurumukh, spread out your mat, and sit down.
Aadi Granth (Basant M.5, p.1185)
His message was one for the entire world.He
used to say,Sit together andremove all the mutual
differences. We are all one from the perspective of
humanity:
ekul dh tkr lc ,ds igpkfucksA
Know the caste of all mankind to be one.
We are all embodied souls.The soul of every human
is a part of God.
dgq dchj bgq jke dh valqAA
Says Kabir, this is of the same essence as the Lord.

Aadi Granth (Gond Bani Kabir, p.871)
The source of all lives is one.In His name, on the
basis humanity, we are all one. In order to make contact
with the spiritual unity which is already within us, but
have forgotten how to find, sit in the company of a true
Master (Gurumukh).
fclfj xbZ lc rkfr ijkbZAA tc rs lkklaxfr eksfg ikbZAA
uk dks cSjh ugh fcxkuk lxy lafx ge dm cfu vkbZAA
I have totally forgotten my jealousy of others, since I
found the Sadh sangat, the Company of the Holy.
No one is my enemy, and no one is a stranger to me.
I get along with everyone.
Aadi Granth (Kanada M.5, p.1299)
SHOWERS OF MERCY
When Huzur Baba Sawan Singh Ji Maharaj appeared
in the human form upon earth, i.e. associated with
the physical body, that auspicious day was 27thJuly,
18581, Tuesday (13 lkou] laor 1925 foeh] eaxyokj fnu p<s 38
?kMh 22 iy] ".ki{k dh ,de dh frfFk] according to the Indian
calendar system). He was born in a prestigious Jat
Grewal family in the village Mahimasinghwala, District
Ludhiana, India.
The name of Huzurs father was Sardar Kabul
Singh Grewal. He was a Subedar Major in the army.
His mothers name was Smt. Jeevani. Huzur was
the only son of his parents and all their hopes and
aspirations were focussed upon him. Such distinguished
personalities do not take birth in the house of ordinary
parents. Huzurs father, Sardar Kabal Singh was a
saintly person devoted to Satsang, who served saints
and seers, and the mother, Smt. Jeevani was truly a
living example of old-time virtues, simplicity, humility
and contendedness.

Before the birth of Huzur, famine like conditions

were prevailing due to draught, but on his date of
birth, there was an outporing of heavy rains, which
continued till the evening, and in fact extended to
the entire month.Upon his arrival, everyones sorrow
and suffering was washed away, and all around, cool
and greenery spread.2 It was like an announcement,
1.When Huzur was asked about his birthday, he replied,My true birthday
is the day when I came to the feet of Baba Jaimal Singh Ji Maharaj. Such
a thought is frequently expressed in the sayings of great-beings. Guru
Nanak Sahib, during a discourse with the Siddhas, stated:
lfrxqj dS tues xouq feVkbvkAA
Born into the House of the True Guru,
my wandering in reincarnation ended.
Aadi Granth (Ramkali M.1, p.940)
There was a dispute regarding Huzurs birthday even during his
own lifetime. Hence, Maharaj Kirpal Singh Jirequested Huzur to clarify
this since quite often different opinions abound about the birthdays of
the great personalities. Huzur may decide on it himself so that no doubts
are left thereafter in this regard. Thereafter, the horoscope was called
for, according to which the date of birth was found to be 27thJuly (13
Sawan).When the horoscope (Janmpatri) was presented before Huzur,
he approved of the date and rejected the rest. Lala Aroodhchand of
Amritsar said,We willstill continue to celebrate the birthday on 5thof
Sawan, as it was the date declared earlier by Huzur himself.Huzur replied,
I had stated earlier and am saying it now as well that the correct date
of my birth is 27th July (13 Sawan). It is surprising that even after this
statement of Huzur, some brothers still continue to celebrate the birthday
of Huzur on 5thof Sawan.
2. It has been observed that the mercy and grace of Huzur is such that
should his name be mentioned, the rain appears, even though only a few
drops. As a consequence, when the foundation-stone of Sawan Ashram
was laid, the sky was absolutely clear and the sun shone brightly. All
brothers and sisters were seated. Nothing had yet been constructed. All
of a sudden, large sized droplets of rain began to descend from the skies.
Maharaj Kirpal Singh Ji said, O there comes Huzur! Since Huzurs name
was Sawan, hence some drops of Sawan (rain) do certainly fall. This is
a sign of Huzurs benevolence.
a declaration from nature, regarding the arrival of a

divine personality at a time when there was a famine
of Spirituality (self-knowledge), who would go on to
freely distribute, with bothhands, the divine treasures
of mercy and grace, so that there will be such a torrential
downpour of Spirituality that the entire earth would be
inundated.Hence, all the people spoke with one voice
that the arrival of child prophesied great fortune.For
his naming ceremony, when a verse of Guru Granth
Sahib was referenced, what appeared was the following
verse of Guru Ram Das Ji, the fourth Sikh Master,
which was read to be:
lkof.k ljlh dke.kh pju dey flm fivk#AA
In the month of Saawan, the soul-bride is happy,
if she falls in love with the Lotus Feet of the Lord.
Aadi Granth (Majh M.4, p.134)
Based on the first word of this verse, the name
Sawan Singh was accepted, which was to prove
appropriate for the benevolent personality and the
glorious works to be carried out by Huzur in the world.
THE HOROSCOPE OF HUZUR

When the horoscope of Huzur was completed, the
Pandits who prepared it, were left astounded. They
had never seen such a horoscope in their lives.Upon
making an analysis of the horoscope, it emanated that
this child will be the ruler of both worldsthe here and
the hereafter, this world and the next, and shall help
liberate millions of souls. He will be Supreme amongst
Yogis, wealthiest among the wealthy. He will have all
the grandeur of both the emperor (Meer) and the fakir
(Peer).His name and fame will spread across the world.
His physical appearance will be attractive, whosoever
will have a glimpse of it, would be enamored of him. He
will rule over hearts. He will live as long as he desires

to and will depart from the mortal world and return to

his own Home when he so desires.This, then, was the
gist of Huzurs horoscope.
12 11 10
1 Rahu 9
Moon
2 8
Jupiter Mars
5
Mercury Venus
3 7
4 Ketu 6
Sun Saturn

Huzurs kundli
HUZURS CHILDHOOD
gksugkj fcjoku ds gksr phdus ikrA
Obstacles do not stick to those
who are talented and brave.
The coming events cast their shadows beforehand.
The signs of extraordinary wisdom and talent were
visible in him from the very early age itself. Even
during early childhood, he was introverted and did not
choose to play with other children. He usually stayed
at home, reading all by himself.He had a sharp mind
and was a scholarly student who always topped the
class.He relished cleanliness and neatness, and would
arrange his books, pens and other study materials
systematically.Never was a spot or stain to be seen on
his clothes and books.
From the beginning, Huzurs father, Sardar Kabal

Singh stayed in the company of the holy men (Sadhus)
and served themdevotedly. Thus, Huzur also had the
opportunity to serve the Sadhus at an early age. Till the
age of 12, i.e. up to the year 1870, Huzur stayed with
his father.Like the father, thus the son. As a result of
his fathers inclinations, the son also developed love for
serving the Sadhus.Whatever time Huzur would get,
he spent in the company of the Sadhus.
Huzur began primary education from the Madrassa
of Mauza Narangwal, then studied at Gujranwala and
completed matriculation from there.He had great
respect for his teachers.He would reminisce about his
Farsi teacher, Munshi Bakhsheesh Singh Ji, for whose
bath, he used to draw water from a well with a drum.
The teachers also gave him due respect. Who could
have said at that time that this child, carrying a bag
to the school, will one day teach the whole world?After
passing matriculation examination in 1878, Huzur was
soon selected for the post of Ziledaar (District Officer),
and worked in District Rohtak at Gohana canal as
Ziledaar for a while. He was called back home due to
health problems and stayed there for two years.
To those Great beings to whom the task of taking
souls across the Ocean of the World (Bhavsagar) is
assigned, appropriate resources and circumstances
are made available by the Higher Power. During the
two years of stay at home, Huzur had benefitted from
the company of Bhai Bhoop Singh, who had renounced
the world and was a renunciate and a great scholar of
Vedanta and an experienced Yoga master.Association
with him had a big impact upon Huzur and the thought
of renunciation of world did cross in his mind.Since
Huzur was the only child of his parents, their service
and care stopped him from entertaining the idea of

renuciation, as a renunciate cannot properly look after

ones parents, and thus can never attain perfection.
Until 1880, i.e. up to the age of 22 years, Huzurs
life passed in this manner.Thereafter, his father, Sardar
Kabal Singh attempted to get his son appointed in the
Army as an Indian Officer.He spoke to his Commanding
Officer, and received an assurance from him that in
due course of time, Huzur would be appointed.For
some time, Huzur served in the Army School at
Farrukhabad as a teacher, where he did not find himself
comfortable in the company of illiterates, alcoholics
and non-vegetarians and hence left. Thereafter, he took
admission in Thomson Engineering College, Roorkee,
U.P. and completed the course with flying s.
For the benefit of seekers after Truth, Huzur would
give very apt and meaningful indications, while referring
to the events of his life. He used to say that when we
passed the engineering examinations, the professors
shook hands with us and asked us to sit along with
them, and stated that from now on, there was no
difference remaining between them and us. Huzur
wished to convey that after receiving initiation, you
ought to work hard to earn the wealth of Naam so that
you too can reach the stature of the one, from whom
you have acquired it. During his stay at Farrukhabad,
Huzur had the opportunity of meeting several Sadhus
and Mahatmas on the banks of the holy river, Ganges.
In particular, he remained in contact with a Mahatma
named Bhai Nihal Singh Thohewale.
After a while, the Commanding Officer agreed
to commission him in the Army as an Indian
Officer.Simultaneously, he also received an appointment
in the Military Engineering Service (M.E.S.). Huzur
preferred the service of M.E.S. and in 1883, joined at
Naushehra as Sub-Overseer.There, Huzur was on the
look out for a house and the local people informed him
that one house was vacant, but being haunted, was
dangerous to live in.Huzur replied, I will certainly stay
there, and started to live in it and no one ever came
to know where all the spirits and ghosts vanished.For
one, who is Master of the Universe, what is to be feared
and what danger to be confronted?The entire Cosmos
is at his beck and call.
voj tksfu rsjh ifugkjhAA blq /kjrh efg rsjh fldnkjhAA
Other people are your water-carriers
in this world, you are a ruler.
Aadi Granth (Aasa M.5, p.374)
At Naushehra, Huzur had the opportunity of having
Satsang and darshan of Baba Karam Singh Ji, the saint
of Hoti Mardaan.Huzur had already been perusing
the holy scriptures since long and had studied all the
religious books without any bias. He had knowledge of
Gurumukhi, Hindi, Urdu, Farsi and English languages
and made an in-depth study of the religious scriptures
of Hindus, Muslims, Sikhs and Christians, alongwith
the books of Sufis and the literature of the Sants.
Huzur mastered the principles of virtuous living, love
and Spirituality. From the very beginning, he was
free of blind faith, narrow mindedness, hatred and
outer practices. To carry out study and research into
the fundmental principles governing each religion
and faith was his objective. Due to the effects of the
spotless spiritual life of his parents and the company
of the Sadhus during early years of life, he acquired the
virtues of devotion, renunciation, kindness, forgiveness,
sobriety, satisfaction, humility and charity, which
developed naturally in him from an early age.All these
virtues were for the making of a great life that was about
to present itself.

MEETING WITH BABA KAHNA

Huzur moved from Naushehra to Peshawar, where he
came to have the friendship and company of Baba Kahna.
Baba Kahna always used to remain in ecstasy and did
not permit anyone to come near him, but whenever
Huzur visited, he welcomed him lovingly and would
enquire about his personal well being. Huzur too would
serve and honor Baba Ji.Once when Huzur returned
from field service, he had with him a consolidated pay
he had received for the field period. Out of this, he
presented ten rupees to Baba Kahna.Baba Ji replied,
I will take twenty silver coins.Huzur laughingly said,
Baba, you have become greedy. Baba Ji said, I am not
greedy. You have received more money. I want that the
poison should be removed from your earning, otherwise
what need do I have for money? Soon, children will
come and will take it all away. Huzur placed twenty
Rupees before Baba Ji and after a while, children came
and took away all the money.
Once Huzur asked Baba Kahna for inner spiritual
experience and requested, Baba, please grant
something, to which he replied, You will definitely
receive it, but from some one else.Huzur enquired,
Where should I search for him? Baba Ji replied,
When the time is ripe, that Great being will himself
find you. Such personalities can envision the past,
present and future.Later on, when Huzur received the
gift of inner experience from Baba Jaimal Singh Ji, he
met Baba Kahna again and told him,Baba, you gave
me nothing, but someone else did.Baba Kahna said,
We are all one.
MEETING WITH BABA JI

Huzur was transferred from Peshawar to Koh Murree,
where he stayed in a house near the charitable inn
(Dharmshala) of Bharpooramal. All the Sadhus

and Mahatmas, who went on the holy pilgrimage
of Amarnath, used to stay at this inn.Huzur had
discussions with them and gained a lot from their
company. From the very earlier age itself, destiny
constantly kept providing the means of spiritual growth
to him, and Huzur benefited in one way or the other
from every Sadhu he came across. In this manner,
the day arrived when the foundation for the spiritual
progress of the entire mankind was to be laid by him.
Wherever there is fire, oxygen comes to assist. Where
there is hunger, food is available, wherever there is thirst,
water appears. The Divine Power, which had already
manifested at a human pole, which we call by the name
of Baba Jaimal Singh Ji Maharaj, experienced a strong
magnetic pull.He started from Beas, and where did he go?
To the hills of Murree, where Huzur had been engaged as
S.D.O.and was engaged in his official work, when Baba
Ji passed by.Huzur used to describe this incident in his
own words, thus: One day, while I was supervising the
works at Murree hills, when I saw an elderly Sikh passing
alongside, who was accompanied by a lady of mature
age.I thought that the Sikh gentleman had probably come
to file an appeal in the Commissioners Court.That Sikh
gentleman was Baba Jaimal Singh Ji Maharaj and the
lady accompanying him was Bibi Rukko. I did not know
about this at that time, but later came to know that Baba
Ji had indicated towards me and told Bibi Rukko that they
had come there for this Sikh gentleman.Upon hearing
this, Bibi Rukko objected that he had neither wished you
nor even greeted Sat Sri Akal. Baba Ji replied that, What
does he know presently? After four days he will come to
us.
It may be called selection or nomination, which in
fact is the Will of the Lord. Was there no other suitable

person available in the Punjab province?There were

many men, but not such a person who was to lead and
guide the entire world on the path of Spirituality in the
times to come.What virtues did Huzur posses to merit
that selection?He had all the sterling qualities that
perfect Masters are endowed with.
In accordance with the predictions of Baba Ji,
alongwith Babu Kahan Singh, Huzur visited the
meeting place of Babu Sukh Dayal, where Baba Ji was
putting up.A day prior to that evening, in the company
of a Vedantic Sadhu, Huzurwas perusing through
a Vedant Granth, when Baba Kahan Singh came in
and informed that a realized saint had arrived, and
enquired if he wished to come for his darshan.During
discussions, he informed them that the great seer
was a Radhasoami. Upon hearing this, the Vedantic
Sadhu became enraged and said, These people are
atheists and keep a musical instrument inside their
heads.Huzur said, I am an Engineer. I have never
seen such an instrument till date which could be placed
in the head.Actually, the Sadhu did not wish Huzur
to go there.The next day, Huzur went for Baba Jaimal
Singh Jis darshan.
Huzur used to describe this incident in own
words in this manner:On the fourth day, I went to
the Satsang of Baba Ji.Baba Ji was expounding the
meaning of Jap Ji Sahib verses (the prologue of Sri
Guru Granth Sahib).I let go a shower of questions. I
asked so many questions that the gathering sitting in
Satsang got irritated.A copy of the collection containing
the verses of Huzur Swami Ji Maharaj, named, Saar
Bachan was also lying there. I objected to the word,
Radhasoami,and in response, Baba Ji himself read
this couplet from Saar Bachan and explained the
meaning of this word in the discourse.
jkkk vkfn lqjfr dk ukeAA Lokeh vkfn kCn fut kkeAA

Radha is the name of the pristine spirit.
Swami is the home of the prismal Shabd.
Saar Bachan, Poetry (Bachan 2, Sifat 4)
Baba Ji started to explain the path of Surat-Shabd,
but I had read Vedant. Whenever I read Gurubani, my
thoughts used to undergo a change. At last, in order to
understand the teaching of Baba Ji thoroughly, I took
eight days leave from work.Baba Ji instructed me to
read the writings of Kabir Sahib in Anurag Sagar. I
immediately called for eight copies of Anurag Sagar
from Mumbai, so that I could distribute them among
my friends such as Baba Hari Raam, Babu Gulab Singh
and others in order to have their opinion as well.I had
further talks with Baba Ji and thereafter, I was fully
satisfied, and on 15th October, 1894, I finally took
spiritual initiation (Naam) from Baba Ji.
The story beyond this is an unparalleled tale of
devotion of the Gurumukh (True Disciple) and the grace
and mercy of the Master (Satguru).Baba Ji remained
at Koh Murree for two months.Huzur used to sit at the
lotus feet of Baba Ji to avail of the benefit of Satsang and
spent time practicing meditation (Bhajan) in accordance
with his directions. After Baba Jis departure, Huzur
used to spend considerable time in spiritual practices.
Huzur remained in anguish due to separationsuch
was the state of his love for the Master. Whenever he
could get an opportunity, he would reach the lotus feet
of Baba Ji and avail the benefit of his company.
THE FOUNDING OF DERA BABA JAIMAL SINGH

Baba Jaimal Singh Ji resided on the banks of the river
Beas.The place where Dera Baba Jaimal Singh is
located had earlier been seen and approved by Baba Ji.
It was here that he had met the intoxicated fakir, who

was known as Kahna Kamla by the local people.He

was found collecting pebbles and stones.Baba Ji
asked him,What are you doing, O Lord? The fakir
replied, I am collecting bricks and stones for your
residenceThis incident relates back to the times when
Baba Ji was serving in the army. In the year 1891,
after taking pension from the army, Baba Ji came
to settle at the bank of river Beas, where Bibi Rukko
had already constructed a thatched hut of 8 feet x 8
feet.Baba Ji began to peacefully practice meditation
(Bhajan-Simran) in this hut. When one of Baba Jis
loving devotees, Lala Khazaana Mal visited him for his
darshan, he arranged for a mud covering upon the hut
and also had a cave dug out. Baba Ji used to practice
meditation in the cave and did not come out for days
together.
Baba Ji remained deeply absorbed in Gods Name,
away from the world, but the fragrance of his spiritual
wealth spread all around and many people began
visiting for his darshan. Many rich persons offered,
to construct a permanent brick house on their own,
but Baba Ji turned them down and continued to stay
in the same cave.The project for the construction of
buildings began only in the year 1894, when Huzur
Baba Sawan Singh Ji came to the lotus feet of Baba Ji.
On the request of Huzur, Baba Ji gave his consent for
construction of a permanent room in place of the hay
hut.In those days, there was no water arrangement
in the Dera.The loving devotees used to fetch water
for the Satsangis from the river in canisters on their
shoulders or on bamboo support (Bahangiya).Taking
thepermission of Baba Ji, Huzur constructed a
permanent well there.Thereafter, buildings like the
small gathering court, free kitchen (Langar) and some
rooms were constructed for the visitors for their stay
there, and in this manner, the sequence of construction

of buildings continued.There is great importance
attached to the earlier buildings Small Court (Chhota
Durbar) and Big Court (Bada Durbar); therefore, it will
not be out of place to provide a brief history of their
founding here.

AFFAIRS OF THE SMALL COURT
Admeasuring 30 feet in length and 15 feet in width, this
was the first room of the Dera building.It maintained
the Sri Guru Granth Sahib, with due reverence and
gurudwara traditions, which continued to the times
of Huzur.During the times of Huzur, there used to be
three Darbar Sahibs, one of which contained the Granth
Sahib belonging to Swami Ji Maharaj from which he
used to deliver discourses, which Huzur had brought
from Agra. This Aadi Granth was presented before
the gathering during monthly discourses only.Since
the number devotees was small in those days, the
discourses were held in Small Court. As per regular
practice in gurudwaras, acanopy upon the Sri Guru
Granth Sahib had been installed. Thereafter, a new
Satsang hall admeasuring 50 feet in length and 30 feet
in width was constructed, in which the first discourse
was delivered by Huzur and thereafter, Small Court
was exclusively used for Gurubani recitation as per
tradition.
THE DERA AS A GURDWARA

The Small Court had an appointed priest, and the Bhog
of Akhand Path (unbroken recitation) of Gurubaniwas
a routine practice. Huzur Baba Sawan Singh Ji himself
used to be present, where Sikhs were baptised by five
holy priests (the Five Beloveds). The practice of baptism
continued during the time of the first reciter (Granthi),

Bhai Bhagat Singh Ji.Thereafter, Bhai Rattan Singh

Ji was appointed Granthi and Akhand Path was also
performed during the period of Huzurs illness. The
land at the location, where the Dera is situated, was
registered by the local devoteesof Mauja Balasarai in
the name of Sri Guru GranthSahib, whosechairman
and administrator was with Baba Jaimal Singh Ji.After
his demise, this land, in the name of Sri Guru Granth
Sahib, came under the management of Huzur Baba
Sawan Singh Ji Maharaj.
THE AKALI WAVE

There was a strong Akali Movement with a view to take
over control of gurudwaras (Sikh shrines/temples), and
they put up a camp in front of the Dera and started
a propaganda against its establishment. Huzur had a
very large heart. He would say to the Akalis, who were
engaged in the campaign against him, Dear brothers,
you must be having problem to arrange for food. This is
a Gurus langar (free kitchen) and you ought to consume
Prasad here. When it was questioned on behalf of
Shiromani Gurudwara Prabandhak Commitee as to
whether the Dera was a gurudwara or not, Huzur sent
Bhai Surain Singh and Bhai Maghar Singh.On behalf of
Huzur, they announced that Dera is Gurudwara Baba
Jaimal Singh and shall continue as a gurudwara. Here,
Gurubani was being propagated, which shall continue
in future as well.A written assurance to this effect was
issued, which should be in the records of Shiromani
Gurudwara Prabandhak Committee.
THE DEVOTION OF HUZUR

Huzur Baba Sawan Singh Ji Maharaj first came to the
lotus feet of Baba Ji in the year 1894.In those days,
he was working as Sub-Divisional Officer (S.D.O.)at
Koh Murree and whenever he would get leave, he went

straight to Dera Beas to avail the darshan and Satsang
of Baba Ji. Whatever salary he received, he used to
place it at Baba Jis feet.In return, Baba Ji used to send
some money to the Huzurs family for their livelihood,
and the the remaining was put in service of Dera as
he thought proper. Huzur used to visit home before
joining the service as per orders of Baba Ji, otherwise
he would go to join his duty directly from there.
THE GIFT OF MASTERSHIP

In the year 1902, the foundation for the new Satsang
hall was laid. When this Satsang hall was under
construction, Baba Ji said that he would not be giving
Satsang there. When the Satsang hall was ready,
the disciples requested Baba Ji to give a discourse
(Satsang), upon which, he said, No, it is not Gods
Will. The one, who has to work after me, only he shall
give Satsang in the Large Court (Bada Darbar). Bibi
Rukko said, When his time comes, we shall listen to
him as well, but you are still there as our head. Today,
we shall listen to your Satsang only.Baba Ji said,
No, I want that Babu Sawan Singh (Baba Ji used to
affectionately call Huzur as Babu Sawan Singh) should
take over the responsibility of Satsang during my
lifetime itself.The devotees had already gathered for
the Satsang and everyone wanted that Baba Ji should
give the Satsang.At last, after repeated requests of Bibi
Rukko, Baba Ji stood up, but after taking two steps
on the stairs, stopped and repeated that it was not
Gods Will.Whosoever has to do the task of delivering
Satsang after me, only he will deliver discourse in the
new Satsang hall, he insisted.
When the people reached new Satsang hall, they
were surprised to see the Gurumukh son of Baba Ji,

Huzur Baba Sawan Singh Ji Maharaj, who was not

present at the Dera at that time, on the dais for the
discourse.The people were astonished to witness this
miracle.
These are not extraordinary happenings, but
happen only in accordance with the rules of nature,
about which we are not familiar as yet. There comes
a reference regarding Madam Blavatsky, who was
giving a speech in Lahore, when a professor stood
up and said, Whatever you are saying is like a fairy
tale and it is as impossible as the falling of flowers
from the ceiling. Madam Blavatsky said, Professor!
Do you think it is impossible? And instantaneously,
there was rain of flowers from above and overflowed
the table. On seeing this, the professor was startled.
Madam Blavatsky said,Whatever that has happened,
has happened in accordance with the laws of nature,
about which we are not aware as yet.
Baba Jis blessings were being showered upon
everyone like the rays of sun that provide life and
light alike, but it was Huzur Baba Sawan Ji Maharaj,
who was the recipient of Baba Jis special blessings
and grace. Huzur visited Dera Beas regularly between
1894 and 1903 in order to have the darshan of Baba
Ji.During this period, Baba Ji also visited Huzur several
times. Baba Ji had already informed his personal
housekeeper, Bibi Rukko, a lady who was blessed
with good inner experiences, that the glorious, dear-
to-behold Babu Sawan Singh would be his successor.
One day, Baba Ji, in a state of ecstatic Free-Will
(Mauj), said to his beloved Gurumukh, You and I
have come to the world forthe welfare of mankind.In
response Huzur said, It is certainly true that you
have come to the world for welfare of mankind, but
I am only a simple, lost soul.3Baba Ji repeated the
same words, and Huzur again gave the same reply.

Baba Ji then became serious and raised his eyebrows
and said in a stern and forceful voice, Babu Ji, I am
talking to you.We both have come here for the benefit
of mankind. Upon hearing this, Huzur kept quiet.On
another occasion, Baba Ji gave a similar indication,
when he said, I had to labor very hard to amass the
wealth of Spirituality which I have kept tightly locked
and have not permitted its fragrance to leak out.But
whosoever will work after me, his fragrance shall spread
throughout the world.4
With the passage of time, the importance of
Dera Baba Jaimal Singh increased and it became an
internationally renowned centre of the knowledge of
self-realization.Baba Ji was not in favor of constructing
big buildings, but could not turn down the request of
Babu Sawan Singh Ji. Accordingly, during the last
days of Baba Ji, a permanent well and a large hall for
discourse was constructed, of which, mention has been
made earlier.Initially, when the proposal was placed
before Baba Ji, he said, What is the use of constructing
a building, where it could be swept away by the waters
of the river?But Babu Sawan Singh would not relent
3. The same was conveyed to Baba Ji by his Guru, Swami Shivdayal Singh
Ji Maharaj.Swami Ji said, You are born for the benefit of the souls.There
is no difference between you and me. Baba Ji said, I am not worthy of
this.Please let me remain at your feet, away from the vice of ego.Swami
Ji Maharaj said,Dont worry. A true Sant does not have ego.Baba Ji
again repeated that he may be allowed to remain at his lotus feetand
only wished that he may remain as the humble servant of the Sants.
4. Huzur Baba Sawan Singh Ji Maharaj had also predicted about his
successor, that The one, who will come after me, he will forcefully ask
you to do Simran and Bhajan.Huzur said to his successor, Kirpal Singh,
whosoevercame to me and asked for anything, I granted the same. The
result of this fondness was that the devotees refrained from Bhajan and
Simran. You should get them to do meditation.

and said,Maharaj, if you just take a single sip of the

water of this well and shower your grace with a spiritual
discourse, my efforts would have proven successful and
thereafter, may the waters of the river carry it away.
LAST DAYS OF BABA JI

During the last days of Baba Ji, there was a huge rush
of devotees visiting Dera Beas. Baba Ji, who earlier used
to spend days together engrossed in meditation, was
now spending all his time in the service of the devotees.
The doors of his mercy were opened to all. There was
such a wonderful grace to be experienced, several days
before Baba Jileft the physical body, that whosoever
entered his room could easily concentrate his attention
within (his mind became still) and his soul began to
traverse the divine regions.
Finally, the day of Baba Jaimal Singh Ji Maharajs
departure to the Eternal Region arrived. It was the day
of 29thDecember, 1903.The cold wind, skimming over
the Beas river was chilling the body. Baba Ji repeatedly
looked towards the door with anxiety.At last, a Police
Officer5 came in and requested for initiation. Baba
Ji said, I was waiting only for you and immediately
proceeded to grant him the secret of Surat-Shabd
yoga.After granting initiation, Baba Ji lay down and
giving up the perishable body, proceeded to the Eternal
Home.
PERIOD OF GOVERNMENT SERVICE

Even after Baba Jis departure, Huzur continued in
the Government Service. Working as S.D.O., Huzur
was instrumental in constructing the Mona Remount
5. This police officer was Inspector Mangat Rai, whose house is still
standing in the Dera compound. He retired in 1903 from service and
continued to stay there until 1926, serving the devotees.
Depot.From 1904 to 1911, Huzur was at Abbotabad

and Rawalpindi, and constructed the New Royal Artillery
Building.At Murree Hill, a big water supply tank was
also constructed.During his service, his diligent hard
work, extraordinary creativity,effective administration
and wisdom won many a heart. During service, Huzur
used to visit Dera Beas to deliver the monthly discourse
(Satsang). From the year 1911 onwards,after taking
permanent leave from government service, Huzur stayed
on at Dera Beas. From then on, until he left the physical
body, Dera Beas made remarkable progress, which is for
all to witness. Where there were only few small houses,
the place transformed into a full-fledged populated
city.Alarge T shaped Satsang hall, admeasuring 40
feet in width and 120 feet in length,was constructed,
which remains an example of superior architectural
design. Its beautiful golden shaped domes are clearly
visible from the railway station, three miles away from
Dera Beas.The wealth of Naam (Word) was freely and
open-heartedly distributed, which flooded the world
with Spirituality.Baba Ji gave Naam to around three
thousand persons during his lifetime.Thereafter,
during the times of Huzur Baba Sawan Singh Ji, the
teachings of Surat-Shabd Yoga(Sant Mat) spread, and
continued to spread from the East to the West in the
entire world.Huzur initiated more than one hundred
and twentyfive thousandmen and women, including
Hindus, Muslims, Sikhs, Christians, Brahmins,
Vaishyas, Shudras, Kshatriyas, Europeans, Americans
etc. from different countries, castes and religions with
the gift of Naam.
THE MASTER AND THE DISCIPLE

The matters between Baba Jaimal Singh Ji and his true
disciple, Huzur Baba Sawan Singh Ji are a source of

education and inspiration for the spiritual seekers. This

soul-inspiring true story has been presented by Huzur
Baba Sawan Singh Jis true disciple, Maharaj Kirpal
Singh Ji in the book, The Life of Param Sant Baba
Jaimal Singh.6This book can be called an excellent
research-based creation of the art of biography writing.
It contains thorough details about the life of Baba Ji,
his personality and teachings, which come alive before
our own very eyes.Baba Ji wrote many letters to his
disciple-son, Baba Sawan Singh from time to time,
which contain his teachings, reflect his personality and
present the relations between a Master and his true
disciple.The subjectwise summary of these letters has
also been given in this book. Hence, further scope for
providing details about this story does not exist.
Huzur Baba Singh Ji Maharaj himself said that
before starting the work of Naam initiation under the
direction of Baba Ji to the people at large, he visited
Chacha Pratap Singh Ji Maharaj (younger brother of
Swami Ji Maharaj) and also Baba Garib Das Ji (of
Delhi), who assured him that none of the souls initiated
by him would go in the cycle of of birth and death,
Chaurasi (8.4 million species).Huzur stated that the
questions he used to ask Baba Garib Das Ji are now
contained in the collection titled, Anmol Vachan.
Huzur Baba Sawan Singh Ji Maharaj was the
Sovereign of the following four treasures:
(i) Treasure of Huzurs own spiritual practice
(ii) Treasure of Baba Jaimal Singh Jis spiritual practice
(iii) Treasure of Baba Garib Das Jis spiritual practice,
and (iv) Treasure of Chacha Pratap Singh Jis spiritual
6. Maharaj Kirpal Singh Jis book, The Lifeof Param Sant Baba Jaimal
Singh is available at Sawan Kirpal Publications, Kirpal Ashram, Delhi in
both Hindi and English. Its first edition was published in 1961. The second
edition was published in 1967 in a modified version on account of new
research in the subject.
practice.In the year 1903, Baba Ji had handed over the

responsibility of intiation to Huzur Baba Sawan Singh
Ji.At that time, Huzur had beseeched Baba Ji for the
grant of four boons, which are as under:
1. That during the Kali yuga, the beings shall
continue to fall into evil ways, but may they not be
subjected to the cycle of 8.4 million life-forms.Baba
Ji granted the boon, saying that any soul initiated by
you, who will engage in Naam-Simran shall not fall
into the cycle of Chaurasi, i.e.shall not fall below the
human birth.
2.That I may not have resource constraints, so
that there are no problems in serving the devotees or
Satsangis.Baba Ji granted the boon and said, Kings-
Emperors and other great personalities shall visit your
durbar for the gift of Naam, and you will never face
shortage of resources.
3.That my good wishes to others should bear good
results, while there should be no ill effects of any curse
of mine.Baba said, It shall be thus.
4. That you should dwell within me and do the
work.Baba Ji said, It shall be thus.
His true disciple and son, Maharaj Kirpal Singh Ji
has elaborated the divine personality of Huzur Baba
Sawan Singh Ji Maharaj, in his various discourses,
so that should a collation be made regarding Huzurs
great benevolence, and instances of grace and mercy,
several volumes would be required to be written. In his
discourses, Maharaj Kirpal Singh Ji, quite often gave
examples from the lives of Huzur and of his own.He
saidthat in order to understand something of the story
of the Sants, we need to hear them from their own
mouth. If they do not tell us about themselves, how
can we, those with a limited understanding, possibly
get to know them? Therefore, here, we would attempt

to present glimpses of the unsullied, illustrious life of

Baba Sawan Singh Ji Maharaj through the endless
treasure-house of the discourses of Maharaj Kirpal
Singh Ji. The scripting of the complete story of Eternity
is not possible; hence, only a few glimpses will be
presented here.

MMM

CHAPTER 4
The Story of the Father & the Son

lfrxq# nsf[kvk nhf[kvk yhuhAA
euq ruq vjfi, varj xfr dhuhAA
xfr fefr ikbZ vkreq phuhAA
Beholding the True Guru, I have received His
teachings. I have offered my mind and body after
searching deep within my own being. I have come to
realize the value of understanding my own soul.
Aadi Granth (Gaudi M.1, p.227)
And,
The Father and the Son are dyed in the same .
Aadi Granth (Bhairav M.5,p.1141)
The description of Maharaj Kirpal Singh Jis search
for Truth and his meeting with Huzur Baba Sawan
Singh Ji Maharaj in the physical form has already been
presented. At his very first darshan, the question that
unexpectedly came to Kirpal Singh Ji was, Huzur, why
has it taken so long for you to bring me to your lotus
feet? Indeed, where was the scope left for questions
and answers? How could one question the one who was
guiding within for the past seven years!
Huzur Maharaj used to say that merely by
receiving Naam initiation, no Satsangi becomes a true
disciple.Initiation is an interim period, a candidature
87
in order to become a disciple, when he is granted a

modicum of the wealth of Truth by the Master, so
that he goes on to do spiritual practice and is able to
manifest the Radiant form of the Master within.One
gets to become a Satsangi only when the Master is
manifest within and converses with the disciple. The
confirmation to this effect is to be had in the following
statement of Huzur, You may call me brother, call
me friend, call me teacher, or consider me an elder
or father-figure. Follow my commandments and be
a witness to the Masters glory in the divine regions
within; thereafter, you may call me whatsoever that
you may like. Millions of times, we may be calling him
outwardly Satguru Dayal, True King, Swami, Huzur
etc.,but at best we can only know him as a friend,
brother, teacher, elder or father; what more can we
possibly understand?A certain glimpse within of the
Master can be had by the disciplewho has become a
disciple due to his rich spiritual background and the
grace of the Masteronly when he rises above body-
consciousness and calls out to the Competent Master
in the manner, Huzur, why has it taken so long for
you to bring me to your lotus feet? Huzur, the True
King had responded, This alone was the appropriate
time for it.7
It was evident from the description of Maharaj Kirpal
Singh Jis childhood that the spiritual background was
already within him and he himself had a realization of
this. Clairvoyance and other divine qualities and powers
were inborn in him, and with age, they continued
to grow and develop. During his quest for Truth, he
met several Sadhus and Mahatmas, some of whom
were travellers into the higher regions within.He saw
fakirs such as Abdul Wahab, who could rise above the
ground and stay suspended in the air, met others who

had mastered the inert powers (Riddhi-Siddhis), had

darshan of the ecstatic Baba Kahna, and many others,
but could not find the one, for whom he was searching.
pyrk gw FkksMh nwj gj bd jguqek ds lkFk
igpkurk ugha gw vHkh jkgcj dks eSa
I travel for some distance with
every sympathizer that I come across,
But do not recognize as yet, my guide.
During the quest for Truth, Maharaj Kirpal Singh
Ji had before him the supreme goal of God-realization;
how could he settle for anything less than that?As a
result, the search continued. This search, this discovery
displayed various facets of separation and anguish.The
situation deepened to the extent that tears would roll
down all the time from his eyes. Even when he was
transferred from Lahore to Peshawar, the situation
remained the same.His mother and nears and dears
thought that this sadness was on account of his coming
to a new place, as he missed the previous one.But who
could possibly be told as to what the matter was? And
who was there to understand?
?kk;y dh xr ?kk;y tkuS] dh ftu ykbZ gks;AA
7. In this context, it is interesting to note that, in 1921, his close
acquaintance, Sardar Beant Singh Ji, who was a resident of his own town
and an old satsangi of Huzur Maharaj, glorified Huzur Baba Sawan Singh
ji Maharaj to him. Maharaj Kirpal Singh Ji mentioned a few signs saying
that if these are there in your Guru, then certainly he is a competent
Master. From 1917 onwards the divine Radiant form of Huzur Baba Sawan
Singh Ji Maharaj used to appear within i.e. already Huzur was with him
for four years at the time. Had Sardar Beant Singh Ji not said a word and
merely displayed a photograph of Huzur (in the manner that Maharaj
Kirpal Singh Ji used to display after giving Naam to ascertain as to which
great-being they had a darshan of within), this meeting could have taken
place in 1921 instead of in 1924. But, this was clearly not acceptable to
the Guru-Power.
Only can one who is himself injured,

know the condition of an injured one.
Meerabai ki Shabdavali (2, Shabd 3, p.4)
Maharaj Kirpal Singh Ji has stated that if this
condition occurs on account of separation, it is an
indication that the time to meet the Lord is at hand,
in the manner that the coming of buds is a sign of
fruition or when dark clouds abound, there is hope
of rainfall. After sometime, he began to perceive
the Radiant form of Huzur within, about which he
said,He, who is standing atop the mountain-peak can
see where the fire burns and wherefrom the smoke is
coming. He saw my internal condition and knew that I
want to meet him, I have a true yearning within to meet
him, and showeredmercy on my condition and began to
appear within. And then, also graced me externally in
such abundance to which none can ever put a value!
This is first aspect of this particular incident.The
other aspect pertains to the life of Huzur Baba Sawan
Singh Ji Maharaj, when Baba Jaimal Singh Ji, after
seeing him, mentioned to Bibi Rukko that we have
come here for this Sikh gentleman. While referring
to this incident, Maharaj Kirpal Singh Ji said, This
selection is done by God himself. Was there no other
candidate available in the entire Punjab?There were
many, but the person could not be found for whom
Baba Ji was looking, the one who would guide the entire
world.What special qualities did Huzur Baba Sawan
Singh Ji Maharaj possess for this selection?He had all
the virtues, which perfect divine personalities possess.
On linking the above two statements of Maharaj
Kirpal Singh Ji, the reality of the first meeting with
Huzur becomes crystal clear.This life-story is the story
of the Eternal Life-Stream, the everlasting eternal life
story, which has been telling its own story in the form

of the Master and the disciple, while lighting light from

light from time to time. Words and language do not have
sufficient capability to describe this story adequately.
vYykg vxj rkSQhd u ns] bUlku ds cl dk dke ugha
QStkus eqgCcr vke lgh] bjQkus eqgCcr vke ugha
Should God not provide the ability,
this is not within the human competence.
To have his boon of love may be mundane indeed,
but to acquire the essence of love is uncomon.
On the one side, the lover is standing. Huzur,
why has it taken so long for you to bring me to your
lotus feet? Behind this sentence, lies a long story
of search and research, pangs of separation and of
burning anguish, which has already been recounted
in the previous chapter.All those incidents are in fact
prelude to this incident, all those moments are a part
of this moment of meeting, and are interconnected,
are inseparable in such a manner that they cannot be
separated, one from the other.
Only one, who has seen the Divine Radiant form of
the Master within, can know the true value of Masters
physical form. Huzur, why has it taken so long for
you to bring me to your lotus feet?The pain and the
anguish that lies behind this sentence can only be
understood by one who has delved into the secret. How
can we, the bookworms, crawling at the level of mind
and intellect, understand it?And Huzur Maharajs reply
that This alone was the appropriate time for it, is a
clear indication that in this entire affair, there is no
interference of human effort; instead,this is the doing
of that creational and causal Divine Will that functions
through the human frame of the Master.
Behind the question of the disciple is hidden the
indication of the entire earlier life, which has already
been dealt with previously. The Masters response
indicates his consent and his Will, which will be detailed

ahead. The story had reached its climax in the very
first meeting itself, but the lives of the Great beings
are not meant for their own selves, but for others.
Their life is an open book for the direction of seekers
after Truth.It is through their very life that they leave
footprints, which is why their tale, after reaching its
climax, becomes a beginning, a turning point for the
seekers. In the manner a primary teacher proves his
ability at the primary level, a middle class teacher at
the middle level and a post-graduate teacher at the
proves his ability at the post-graduate level, likewise,
despite being perfect, the Great beings present all the
ideals of an householder, a worldly person, a seeker, a
servant and a disciplebefore us in their lives.
Swami Shiv Dayal Singh Ji Maharaj gave Naam
initiation to Baba Jaimal Singh Ji, who remained in a
deep state of absorption (Samadhi) for three days. The
disciple is progressing within through the Tenth-door,
whereas the Master is enquiring as to the whereabouts
of the young Sikh gentleman, who arrived just yesterday,
but is not to be seen around! When Baba Ji initiated
Huzur Baba Sawan Singh Ji, in a short while, he was in
a state of total surrender by all meansbody, mind and
wealth.Who can surrender his mind and body?One
who has the special grace of the Master, one who has
merged with the Master and become one with his own
form.Maharaj Kirpal Singh Ji, during his search for
a Master, maintained the very highest of criteria, the
highest of ideals before him, since he feared falling
into the hands of an incompetent master, so that the
entire life may not go to waste. But upon meeting the
perfect Master, he fully surrendered body, mind and
wealth before him. As such, the story had reached its
completion on its very first meeting itself.It is another

matter altogether that behind the moment of the

yearning, behind the first glimpse, is present the history
of many a lifetime. However, as to how this tale of love
keeps unravelling itself in stages, i.e. gives indicators of
all the states and stages of spiritual development from
human to divine, will become apparent in the portrayal
of incidents that follow.
Maharaj Kirpal Singh Ji says, When I reached the
lotus feet of Huzur, he personally took great pains in
hosting me. Prepare a separate room for him, ensure
that he is not put to any inconvenience, do this, that
and the other. He personally inspected the quarters
of my stay and rest, seeing which, made me quite
uncomfortable. The subsequent Sunday (he could
come only during the official weekly off), when I came
to his lotus feet, I requested, Huzur, please do not
take so much pain for this humble servant. Huzur
responded,Very well, in the future, you can look after
every one.
Huzur Maharaj gave the gift of Naam to Kirpal
Singh Ji in a separate room. That very day, other
seekers were being initiated outside.Huzur used to
command all initiates to practice meditation for two
and half hours daily.But he called upon Kirpal Singh
Ji and said, You must practice meditationat least six
hours a day;beyond that, as much as is up to your
own will. The indication was that the course should be
completed at the earliest, as the main task lies ahead.
THE EARNINGS OF NAAM

Following the commandment of the Master, Maharaj
Kirpal Singh Ji made a programme for meditation
that he would sit in meditation early morning at 2.45
a.m.He had asked his wife to prepare food and place it
in his room by 9.00 a.m. There was no watch or alarm
system in place, but the Master, with his grace, would

release him from within at 8.45 a.m. After taking food,
he would straightaway go to the office. After being
relieved from the office, he would get involved in the
Missions work (which he was entrusted with from
the very beginning) including enquiring after welfare
of the poor, the grief-stricken and the diseased before
returning home. Beyond this, the night was his own.
He would go out to visit the river Raavi and meditated
there throughout night.During times when he was at
home, he would practice meditation in his room.As
per instructions, his wife used to place food in the
room, which he would consume after rising from
meditation.In this manner, practicing meditation for
six hours in the morning and at least three to four
hours in the night was his daily routine.
THOSE, WHOSE NIGHTS ARE BLESSED

In his discourses, the instructions regarding the
practice of meditation (Bhajan-Simran) that Maharaj
Kirpal Singh Ji gave, presented the very essence of
experience from his own life.For instance, he used to
say, Do not consume bread, until you have practiced
meditation.First, feed the soul, connect the soul
with the Oversoul, the all-pervading Creative Source;
only then feed the body.It was his practice that the
food would lie awaiting, but he would only consume
it only after meditation.He often used to say in his
discourses that those whose nights are blessed, for
them everything is truly blessed; and for those whose
nights are ruined, everything is ruined.
In this context, he said, Make your night a
jungle. Get away from worldly and domestic affairs
and absorb yourself in His sweet remembrance.From
the very beginning, during nights, he would regularly

meditate along the river bank. In this regard, he

provides an example, saying, A thief goes out at night
to steal, a student spends the night studying, a wrestler
exercises at night. In this context, Maharaj Kirpal
Singh Ji gave the example of a well-known wrestler,
Goonga of Punjab, that when he appeared before the
public as a wrestler, everybody noticed him, but no one
saw him when he had been exercising during the nights.
The backdrop to this instance is that when Maharaj
Kirpal Singh Ji meditated along the bank of river Raavi,
the wrestler, Goonga also used to exercise nearby; he
could clearly discern the sound of his panting.
COME AND JOIN IN

There is an interesting episode of practicing meditation
at the bank of river Raavi.Once, when he was about
to sit for meditation, a policeman came and enquired,
Who are you? And what you are doing here at this
late hour?Maharaj Kirpal Singh Ji said, I am sitting
in Gods sweet remembrance. Do come and sit as
well. This was the perspective he represented in
his life.Often people complained that if they did not
entertain visitors to their home, remained aloof and
displayed nonchalance, then people would get offended
and relations strained. He would say, Do receive your
visitors and acquaintances welcomingly and entertain
them, but do not forget your main task, which is
meditation.Sit in meditation and ask your guests and
others to join in as well.
THE FRAGRANCE OF MEDITATION

After receiving the gift of Naam from Huzur Baba
Sawan Singh Maharaj,Maharaj Kirpal Singh Jisoon
completed the course of meditation by continuous
practice and devotion,with the grace of Huzur Maharaj
and reached the pinnacle of Spirituality (the highest

state of self-realization).The fragrance of his spiritual
practice spread to far off places and it became a topic of
discussion amongst the people. During those days, the
devotees often came across two Radiant forms within,
one of the Huzur and another of Maharaj Kirpal Singh
Ji.
Huzur had entrusted the work of Satsangs to
Maharaj Kirpal Singh Ji at the cities of Lahore,
Amritsar, Gujranwala, Rawalpindi, Sialkot, Wazirabad,
Naushehra, Jhelum etc. Further, several important
activities of the Satsang, such as sending replies to
in-depth questions related to Spirituality to seekers
both from India and abroad, besides completion of
literary works related to Spirituality etc. were entrusted
by Huzur to him. There was a special enchantment
to his personality and discourses, which was the
essential consequence of the practice of Naam and self-
realization.Thus, people who had the inner glimpse of
Huzurs mercy and grace, began to be attracted towards
him.Huzur himself referred the spiritual patients to
him so that that they could benefit from the radiation
i.e. the rays dyed in the spiritual s emanating from the
self-realized beings.
COMPLAINT AGAINST POWERS OF ATTRACTION

Some persons complained to Huzur Baba Sawan
Singh Ji Maharaj about the forceful personality and
wonderful attraction of discourses delivered by Maharaj
Kirpal Singh Ji, saying that the magnetic appeal of his
Satsangs is such that they have begun to worship him
and have his darshan with the same heart-felt feelings
as of Huzur.It is feared that they may change the focus
of their attention from Huzur to him. Baba Sawan Singh
Ji Maharaj said, What is a Satsang which does not

have the power of attraction?As regards attention, one

who himself is attached to the Master, he shall attach
you only with Him, rather than detach.
Bibi Hardevi, citing example of Baba Pritam Das
and some others said that they have gathered people
around themselves by the influence of their own
powerful personality.Huzur replied that there is lot
of difference between the talks of those persons and
the Satsangs of Sardar Kirpal Singh.They attach
people with themselves, whereas he attaches with
the Master. In this context, Lala Rajaram Sarraf of
Rawalpindi one day said,Huzur, why is it that I find
Sardar Kirpal Singh very attractive? Huzur asked,
How attractive? He said, I take you to be truly
personified God and I take Sardar Kirpal Singh Ji to be
only next to you. Huzur said,During the times of Baba
Ji also, people also started loving me like this.Lala
Rajaram said, Huzur, it means Sardar Kirpal Singh is
truly a great personality.Huzur firmly said, Is there
any doubt about it?
Whereas on the one hand, Maharaj Kirpal Singh Ji
had become the centre of love and respect for almost
all the people, whether young or old, on account of
his wealth of Naam and spiritual benefits, which
were being received by the people from him; on
the other hand, he was becoming the target of the
jealousy of people, who were aspiring for the seat of
the Master, taking it to be an ancestral property. This
is not unusual, as truth always faces opposition. The
more the spiritual power in action, the greater the
resistance.
HUZUR IS SUFFICIENT FOR ME

Huzur was especially benevolent towards Maharaj
Kirpal Singh Ji.There was a special concession for
him to visit the Master any time, even though he may

be busy. The persons attending to Huzur had been
given special instructions never to stop him. It was
Kirpal Singh Jis routine that he travelled from Lahore
to Dera Beas twice a week for the darshan of Huzur,
used to stay there the Saturday night and the whole of
Sunday, andwould proceed to Lahore to join the duty
on Monday morning. In between, he would oftentimes
make an additional trip.
In the earlier days, the people asked Kirpal Singh
Ji as to how great Huzur was? He replied, I do not
know how great Huzur is, but I do know this much
that he is sufficient for me.In this context, he used
to say, what can a child know about the teacher?As
the child increasingly gains knowledge and education,
it increasingly becomes aware about the ability and
greatness of the teacher.
There was not much crowd to be had at Dera Beas
during those days.There were two main functions
(Bhandaras) during the year and not more than five
hundred to one thousand people used to attend.But the
devotees loved each other immensely, rather more than
for their relatives and friends.The moral standing of the
devotees was widely acknowledged, even to the extent
that if some devotee (Satsangi) appeared in the court of
law, his witness was considered as true and promptly
accepted. The people used to say that Baba Sawan
Singh Ji Maharajs devotees do not speak untruth.
The other major thing about the devotees was
their devotion towards service.Initially, only a limited
number of people could avail langar (free kitchen),
but later on a large of number of people began to
turn up.Gradually, the number of devotes increased,
and on occasion of annual Satsang, five quintals (a
quintal is approx. 50 kgs.) of salt was consumed in the

langar.During those days, the Satsangis, while serving

in the langar, presented a unique glimpse of love for the
Master and selfless service.In the langar, everyone was
treated alike, there was no distinction.All were provided
free food. Ladies would prepare food in the langar with
love and devotion throughout the night, while singing
Gurubani hymns.The food was prepared and served
with so much love that it also satisfied the soul, along
with the body.Huzur Maharaj would get the devotees to
sit for meditation in the Large Court i.e the new Satsang
hall and would himself sit for meditation with them.
INITIATION UPTO THE STARS

In the context of the limitless grace and competence
of Huzur, Maharaj Kirpal Singh Ji, in his discourses,
often narrated the story of Darshan Singh, his elder
son. Darshan Singh was around seven years old,
when he used to accompany his father for Huzurs
darshan. Huzur loved the child Darshan a lot. One
day, Darshan Singh asked Huzur, Maharaj Ji, please
grant me Naam. Huzur said, You will get sweet
inaam, (inaam, meaning prize) and gave him some
candies.Darshan again went back to Huzur and
refused to accept the sweet candies and said, I want
that Naam, which you gave to my father. Huzur said,
Come in the evening.In the evening, when Darshan
went there, Huzur asked him to sit in the front and
said,Close your eyes and look within, and enquired,
What is it that you see within?Darshan replied,I see
light and the sky. Huzur said, Look further. Darshan
replied, There are stars.Huzur said,It is sufficient
for you now.Darshan ran towards his father and said,
Father, father, I have got Naam upto the stars, how
far haveyou received it?
PREACHING WITHOUT PRACTICE

Maharaj Kirpal Singh Ji used to say, I have never
asked any question to Huzur.In the beginning, I merely
asked two questions (which will come up later) and
used to sit in silence, just looking towards Huzur with
concentration and single minded attention.I received
everything by simply looking at him.Hence, he would
greatly emphasize the importance of Masters darshan
(vision) and say, Go to a perfect Master, sit at his lotus
feet, withdrawing attention from all the directions and
keep gazing silently.Become absorbed in darshan to
the extent that you may even forget the world.There
should be no obstacle between you and the Master
remainingeither he remains or you do.The waves of
coolness, calmness and bliss flow and an intoxication
and ecstasy can be experienced in those surroundings.
You will experience the impact of that environment.
When you go to visit a perfect Master, leave aside your
mind and intellect for a while.What you know,that you
know already; do listen to what he has to say.
Whenever Kirpal Singh Ji visited Huzur, he would
become ^nhnk 'kkS ;d+lj* eye beholding the husband Lord
in His fulness i.e. keep looking silently and become
one eye.Due to Huzurs special grace, there were no
restrictions in meeting him.As soon as Huzur would
receive the information about the arrival of Kirpal Singh
Ji, he would be immediately summoned. If Huzur was
engaged in any activity or speaking to someone, Kirpal
Singh Ji would sit silently, only looking. He would get
so much absorbed in Huzurs darshan that he often lost
awareness of his physical body and the other persons
sitting nearby could experience the intoxication, free
of cost.
It was a routine with Kirpal Singh Ji that used to
always sit in the last row. Once a well-to-do man, who

had some personal work with Kirpal Singh Ji, took his
seat nearhim and during the entire Satsang, remained
sitting there.Again, on the next day, he came and sat
there. Kirpal Singh Ji said to him,You are prominent
person, your place is in front, not at the rear. He
replied, Merciful Huzurs attention and divine grace
seems to be more penetrating here.
Once Kirpal Singh Ji was fully absorbed in
Huzurs darshan, and at that time, no other person
was present there.A woman devotee noticed this and
made a commotion, I have caught both of you red-
handed.Huzur Dayal laughed at that woman and
asked,What theft have you caught?She replied, Both
of you were no longer in the body, but had risen above
it and come to dwell in the eyes.
LOVING DEVOTION
Kirpal Singh Ji Maharaj often presented the ideal of
Upasana while speaking about darshan. Upasana
literally means sitting in close proximity, and not,
fny fn;k dgha vkSj gh ru lk/kq ds laxA
While sitting physically near a Sadhu,
our heart is given away elsewhere.
Upasana is being absorbed so much in darshan
that the physical consciousness is lost. During the
discourses on the topic of darshan, Kirpal Singh Ji
would expound several profound aspects. He would
say, While Huzur was involvedin his work, I used to
observe silently. Every move of an actor, his manner
of eating-drinking, sitting-standing, walking-roaming,
conversing, has the imprint of an actor, doesnt it?
On the one hand, is his real self, which is what he
himself is (i.e. God) and on the other, the garb which he
acquires i.e. the human.The perfect Master maintains
a body, very much like we do, but he is someone else
as well.In the human form, he is God, Man-in-God or

embodied-God. There is no difference between both of
them.Sit in silence and keep looking with single minded
concentration, and you will get a glimpse of the God-
in-man, of God-power working in that human body.
TWO QUESTIONS
Maharaj Kirpal Singh Ji says that I never put a
question before Huzur, I used to silently have his
darshan. Even while just looking, I got everything
without even asking. Whatever words Huzur would
utter, I used to write down, and in this manner, could
get the benefit of his company.8
He would say, During my entire life, I asked
just two questions from Huzurthat too in the very
beginning.The first question was that if the disciple
withdraws from the outside world, and the doors to the
next station do not open, but the vision of the Radiant
form of Master doesnt appear, what is he to do? (It may
be recalled that Maharaj Kirpal Singh Ji was beginning
to have the darshan ofthe Radiant form of the Master
within, seven years prior to initiation and as such,
hence,he did not ask this question for himself).Huzur,
the True King, said, People think of their children,
cattle, wealth and properties, so what is the harm in
thinking of a Sadhu?Then he said, When the Master
initiates someone, he begins to dwell with the disciple
within. Whether one meditates with any pre-conceived
8. At Sawan Ashram, Delhi, there used to be prayer morning and evening

each day, when people would meditate. Thereafter, a recitation of
Gurumat Siddhant would take place. Whenever Maharaj Kirpal Singh
Ji was in Delhi, he would give a discourse in Hindi and English, and would
give instructions that his discourses should be made note of and emulated
in life. Those discourses have been published as Morning Talks in two
volumes.

thought or otherwise, the one who is sitting within will

surely appear.
Maharaj Kirpal Singh Ji used to say,After this,
I never told anyone to contemplate.Contemplation is
very dangerous.As you think, so do your tendencies
become. It is just possible that you may contemplate
upon someone, who is not perfect, then you will become
just like him.Khuda is one who appears by himself,
comes of his own accord (khud-aa). Withdraw your
attention from all the directions and sit at his door.
Huzur used to say that if someone is sitting outside a
wealthy mans door, he knows that someone is sitting
at his door.The Supreme Power, which is all pervading
and omnipresent, working within all human-beings
and at that human pole at which the God-power is
functioning, can it be unaware that someone is sitting
and waiting at its door?
When Kirpal Singh Ji rose above body-consciousness
and advanced to higher inner regions, he asked,Huzur,
this self-knowledge is comprehensive in itself. What is
the guarantee that it will continue after you, and if so,
in what form?Huzur replied, To the one I personally
convey to, I shall be responsible; for the others, I shall
not be responsible; and that he will be in the form
of a Sikh, (conveying that whosoever is to provide
guidance to the souls after him, shall belong to the
Sikh community).
A HEART TO HEART CONNECTION

The torture of the heart is unbearable as it is; you can
well imagine the condition of the lover, who experiences
the pangs of the soul!One who lives through it, he alone
knows! Maharaj Kirpal Singh Ji must have written
around a thousand poems in Hindi, Urdu, English and
Punjabi langauges.These poems are abounding with
fragrant verses of love for the Master and the anguish

of separation.
Kirpal Singh Ji used to visit Dera Beas twice a
week for the darshan of Huzur.The Sunday holiday
facilitated him to reach Saturday night, staying there
for the whole day and night of Sunday, and returning
back to Lahore on Monday to report for duty. The rest
of the days were for work; even so, in between, he would
manage to make a trip or two. It was nearly a two and
half hours to and fro journey between Lahore and Dera
Beas.After darshan in the morning, he would return
immediately, but at times had to face a problem due
to the late running of the train.
Here in Lahore, if he was in throes of separation,
then how could the Master be at peace? Whosoever
visited Dera Beas from Lahore, Huzur would at first
ask him, Have you met Kirpal Singh and come? If
in any week, Kirpal Singh Ji was unable to visit him
at Beas, Huzur would send someone to enquire after
him.Several times, Huzur himself would reach his office
by car.Deputy Harnarain used to inform Kirpal Singh
Ji about the arrival of Huzur.It was all a question of
making a heart-to-heart connection.
Once, Huzur, with great affection, took Kirpal
Singh Ji along with him to visit Village Ghumana, the
birth place of Baba Jaimal Singh Ji and showed him
the cave where Baba Ji used to sit in meditation, and
also the peg (Khoonti) to which Baba Ji tied up his hair
to prevent him from falling asleep during his spiritual
practices.
While describing the heart-to-heart connection,
Maharaj Kirpal Singh Ji would say, When Huzur
Maharaj used to be in the Dera, and I was here in
Lahore, many a times I could feel the cool sensation
flowing in my body from head to toe. I used to note

down the time and upon arrival at the Dera, would

enquire and would learn that Huzur was remembering
me at that very moment.In this very context, Kirpal
Singh Ji said, Should the vessel be ready to receive
the wealth of Spirituality, should there be a perfect
tuning between two hearts, and a mutual coordination
and understanding, only then does such a situation
develop.Love is only the means, through which, this
state is achieved. Once the needle of the radio is tuned
to the right station, the sound from thousands of miles
can be heard.The attention of the disciple should
be towards the Master.Should there be a heart-to-
heart connection, then the ticking of the telegraph
instrument at on one end, results in an identical ticking
at the other end. Being close by or far away makes no
difference.Often,it was observed that a question which
was asked in Lahore to Kirpal Singh Ji Maharajand
the same was put to Huzur in the Dera, both replies
would be identical; even the words used would be the
the same.
PROGRESS OF Satsang IN THE DERA

As has already been mentioned, during the times of the
initiation of Maharaj Kirpal Singh Ji, there were not
much of crowd at the Dera, but gradually the number
of visitors started to increase. There used to be two
Bhandara gatherings annually. The number of people
coming grew to such an extent that it became difficult
for the sewadars (volunteers) to make arrangements.
Finally, after throwing in the towel, they suggested
to Huzur that in place of annual programmes, there
should be monthly Satsangs, so that the visitors could
be spread out to avoid the rush during the anniversary
programmes.Huzur Maharaj expressed his anguish
that he could not leave out Baba Jis anniversary
programme, but in case it was convenient to them,

they could start monthly Satsangs alongside.Maharaj
Kirpal Singh Ji said, Huzur, monthly Satsangs would
also begin to draw more Satsangis, as many as seen
during anniversary programmes, as the seekers will
go on increasing.That is how it transpired.The
number of devotees increased so rapidly that during
a December anniversary programme, around seven
mounds (one mound is approximatgely 50 kgs) of of salt
was consumed in the langar in a single day.In history,
during the times of Guru Nanak, there is a reference
about a large langar organized by Raja Shivnabh of
Ceylon, where nearly one and quarter mound salt was
consumed each day.
OBEYING MASTERS COMMANDMENTS

Maharaj Kirpal Singh Ji presented the ideal of devotion
of going to the feet of a perfect Master and totally
surrendering to him. Hold on to his protection firmly.
Follow the commandments that he may give and do not
let your mind interfere in between.In case you fail to
understand something, do not analyse, do not dither.
Follow the commandments of the Master implicitly.
Kirpal Singh Ji presented a perfect example of
devotion to the Master in his life. As has already been
related, Huzur had assigned the duty of Satsang to
Kirpal Singh Ji in cities such as Lahore, Amritsar and
other places as well. Huzur had ordered him to carry
out the duty of Satsang. No matter how unwell, should
he be in a position to even stir in the cot, he should
never absent himself.Huzur was very strict about the
Satsang duty.Once Kirpal Singh Ji reached the Dera
on Satuday night at nine p.m. and on hearing about
the arrival, Huzur immediately called for him.Kirpal
Singh Ji intended to stay there for the night, whole of

Sunday and had asked someone else to stand in for

Satsang in Lahore. While sitting at the lotus feet of
Huzur, it was 11.00 p.m. when Huzur said, Kirpal
Singh! tomorrow is Sunday and you must attend to the
Satsang.This slight reprimand was enough to make
him immediately return to Lahore, and thereafter he
never missed a Satsang.
There is another incident of Lahore.Once, Kirpal
Singh Ji had high fever; his whole body was scorching
with heat and he felt his strength had failed him.
The Masters orders were that if he could even move
while lying in the cot, he must go and attend to the
Satsang.Kirpal Singh Ji got up from his bed, stepped
out of his house, stopping after every ten steps,
stumbling repeatedly. However, he covered the distance
of four to five furlongs and reached the residence of Lala
Veerbhan, Assistant Director of Industries, where the
Satsang was being held. Kirpal Singh Ji gave Satsang
in a condition of high fever. That day, the Satsang was
quite lengthy too. Upon completion of the Satsang, he
mirculously felt completely healthy and cheerful.While
going to the Satsang venue, he had stopped after every
ten steps, whereas upon return, he almost ran all the
way. This was all due to his Masters grace!
There is another incident of similar nature.Kirpal
Singh Jis elder son, Darshan Singh was seriously ill
and the doctors declared that his condition was very
critical and the chances of survival appeared to be dim;
it would be better if Kirpal Singh Ji could take two days
leave from office.While describing this incident, Maharaj
Kirpal Singh Ji says, In the meantime, came Sunday.
It was Huzurs order to attend Satsang at Amritsar.
So I got up at 4.00 a.m. The words of doctors came
tomind that there was no guarantee about survival of
the boy (at that time Darshan Singh was around 18
years of age).Would I be in a position to save him?It is

for the Master to worry about his task, so let me attend
to my duty.Accordingly, Kirpal Singh Ji proceeded
to Amritsar for the Satsang. It was summer season
and the Satsang was over by 12 noon.I then thought,
Having covered half the way to Beas, I might as well
have Huzurs darshan. I started and reached there at
2.00 p.m. Upon receiving the news about my arrival,
Huzur called for me upstairs. Huzur was resting; he
woke and sat up.The perfect Masters are omniscient,
all-knowing. Huzur asked, What is the condition of
Kaka (a Punjabi term of endearment for little kids), your
son?I said, Huzur, he was seriously ill. So I thought,
how could I possibly save him by being there?Huzur
became grew pensive and sat up.I said, Huzur, with
your darshan, all worries and sorrows take wings.Why
are you sitting like this?Huzur replied,Since you had
taken off the load from your head, therefore, I had no
choice but to take it up myself.
While following the Masters orders, there arise
many adverse circumstances when the mind ceases
to function. Maharaj Kirpal Singh Ji had a principle
to keep mind and intellect aside in such a situation.
Whatsoever commandment one may receive, it is just
to be followed without any dithering. There is another
incident of Lahore, which Kirpal Singh Ji described
in this context. Once Huzur visited Jamaldin, his
dentist.When Huzur is present, who would not want
to have his darshan? Now, Kirpal Singh Ji was bound
by the duty of Satsang on the one hand and the urge to
have darshan on the other. Keeping the commandment
of Huzur in mind, he delivered Satsang and then rushed
to Jamaldins place, but Huzur had already left the
place by then. He surmised that perhaps it was due to
some lapse on his part. So, he went straight to Beas,

to the feet of Huzur. After explaining, asked, Did I

commit an error? Huzur said, You did the right thing.
One, who devotedly follows the orders, him alone do I
love.
There is another incident fom the times when
Kirpal Singh Ji was penning Gurumat Siddhant as
per orders of the Huzur Dayal (merciful).His routine
was that after leaving office, he used to visit houses
of various people to enquire about their welfare, to
share the sorrow of the poor and needy and to try to
mitigate their suffering,getting home rather late. He
would reach home after mitigating their suffering.
During those days, some people were strongly opposing
him and hence, Huzur sent him a message not to visit
any other place except the Satsang Hall.Now, he had
plenty of time to spare. He would return home direct
from office and throughout night he would engage in
scripting Gurumat Siddhant, and in the morning,
leave for office.The people enquired, Earlier, you were
known to visit houses of different people, but these days
you are not going anywhere; so how are things going?
Kirpal Singh Ji replied, A servant has to follow the
orders of the Master.Earlier I was assigned to clean
ten rooms, but now I have been assigned the duty to
clean just one room; in either case one just has to do his
job.
It was the consequence of the Huzurs instructions
that Kirpal Singh Ji could not visit even the critically
ill close relatives.Sardar Dalip Singhs son, a blood-
relation expired, but Kirpal Singh Ji did not visit his
house, but went directly to cremation ground.A loving
friend sent a message, I am on the death-bed, kindly
ask Kirpal Singh Ji to visit me.He did not visit him,
even though the message was repeated. His eyes were
full of tears. Kirpal Singh Ji said, My heart weeps
for him, but I cannot defy orders of the Master. It is

the Master, who has to ultimately take care of the
soul.That person died, but Kirpal Singh Ji did not
visit his house. He would say, I would feel scared even
by looking at the houses of the people.
In Lahore, Huzur was present at the engagement
ceremony of the daughter of Mehta Rang Lal. Kirpal
Singh Ji also went for darshan. The girls mother
complained, Huzur, my husband kept dying, and died
calling for him (Maharaj Kirpal Singh Ji), but he did not
visit, even though he was called several times.Huzur
said,Kirpal Singh!In such circumstances, you ought
to visit.Now, the law laid down permitted him to visit
only the residence of one, who was on his death-bed.
THE IDEAL OF SERVICE

Once, devotee sewadars were busy during the
construction work of a building at the Dera. Maharaj
Kirpal Singh Ji also picked up a wicker basket to engage
in the service. People said, This work is not worthy
of you, to which he replied, On account of being in
human body, man is also a load-bearing beast. I am
in human body, hence I should also serve through my
body. To serve intellectually is also my duty since I
possess an intellect.As I am an embodied soul, I should
also serve with my soul. For me, work, may it be of any
kind, is worship.
MaharajKirpal Singh Ji used to lay greatemphasis
on the need ofphysical service in his discourses.He
used to say that even the educated and the intellectuals
ought to render the physical service too.It keeps the
body healthy, humility grows within and the heart is
cleansed. Kirpal Singh Ji, throughout his life, visited
hospitals and served the needy and anguished whole
heartedly by means of body, mind and wealth. His life

was dedicated to service. The work may be of any kind,

he attended to it devoutedly, treating it as worship.
During his entire period of 36 years in government
service, he hardly availed any leave, except for rare
occasions, that too only when he was seriously ill.Once,
at the office, a statement of accounts was required to
be submitted within a stipulated period.Coincidentally,
several of the office employees fell ill.Kirpal Singh Ji
worked solidly, two days and nights for 48 hours at
a stretch, leaving his chair only for toilet etc. and not
even having any food during that period.
THE IDEAL OF A COMMON PLATFORM

Huzur Maharaj visited Agra on the eve of the silver
jubilee celebration of the spiritual seat of Sahib Ji
Maharaj. Several other devotees also accompanied
him. An agreement was made, upon which Sahib Ji
Maharaj and Baba Sawan Singh Ji Maharaj signed.The
core essence of the agreement was that the name,
Radhasoami refers to the highest of spiritual states.
What objection could Huzur have to such a proposal,
since all the perfect Masters had already given God
the appellation, Swami, Maha-Dayal (Most Gracious)
and Niraala (Unique)? After all, words are for His
cognizance only, call Him Swami or Radhasoami or
by any other name.Swami Ji Maharajs teachings are
quite clear in this regard and the clarification about
the word Radhasoami has been given by himself in
one of his verses as:
jkkk vkfn lqjfr dk ukeAA Lokeh vkfn kCn fut kkeAA
Radha is the name of the pristine spirit.
Swami is the home of the Primal Shabd.
Saar Bachan, Poetry (Bachan 2, Sifat 4)
Radha is the name of Surat (soul, attention).Swami
refers to the Lord of Surat, where the soul meets the
Oversoul and merges in it as does a drop in the Divine

Ocean.
Upon Huzurs return from Agra, Deputy Harnarain
(Secretary to Huzur) deputed four devotees with
instructions that whenever Huzur came for Satsang,
they should start by chanting Benti (prayer) in the Agra
tradition. This continued on the first day and also on
second day, and Huzur kept on listening, but on third
day, asked for it to be stopped. Deputy Harnarain asked,
Huzur, what are you doing?Huzur said, Whatever
I am doing, I am doing it right. I have not laid down
any custom or practice of any one particular society.
This is a place for all. Here, the Hindus come, Muslim
brothers also come, Sikhs also come and Christians
too. If I keep the practice of Benti (prayer) of the
Radhaswami faith here, thenthe Aaarti of Hindus and
Ardaas of Sikhs will also be required to be followed. In
the Dera, only pure spiritual teachings and initiation
shall be imparted.
Several attempts of this kind were made by the
worshippers of the religious traditions, but Huzur
Maharaj did not let them succeed. In every Satsang,
Huzur would say, You can say, Ram-Ram, Sat
Sri Akaal, Jaya Deva to me, Salaam Alaikum,
Radhasoami, Namasteanything to me. They are
all acceptable to me. Stay within you own societies,
follow your own rites and rituals, and own salutations
of respect. Engage in that activity for which you have
received the human birth i.e. to connect your soul
with the Oversoul. The teachings of Huzur Maharaj,
which in fact, are the teachings of all the Sants, is
contained in Gurumat Siddhant and other texts (also
published by Sawan Kirpal Publications, Delhi), spread,
and are continuing to spread throughout the world.
The manifest and functional aspect of this teaching is

Ruhani Satsang, the unified platform of Sawan Ashram

and World Fellowship of Religions is for the entire
world to see.
FLOWERS OF STONE
There is reference about a village from the life of Huzur
Baba Sawan Singh Ji Maharaj, where people pelted
stones to stop the his Satsang.After the Satsang,
Huzur said, A day will come when these stones shall
turn into flowers.It was a prediction that the persons
who throw stones today, shall be holding flowers in
their hand in future. When the stone-throwing ones
shall comprehend Truth, the essence, they will shower
flowers. And this turned out to be true. Not only in that
village, but everywhere all around, the people became
Satsangis. The main centres of Satsangs came up at
places where it initially faced strong resistance.
Who were the person who pelted stones? Those,
who were not willing to listen.Truth always confronts
resistance, this is not something new.That Great being
saw that these helpless people are not at fault as they
did not have true knowledge. They had not perceived
Truth, but were merely dancing to the tune of what
they had read or heard.When they would realize the
truth, they will accept it automatically.Huzur used to
say,Wherever there is a light, moths will come drawn
in, on their own.And against all odds, oppositions and
storms of revolts, Huzur lit the divine light, which no
hurricanes and storms could blow out.
uwjs [kqnk gS dq dh gjdr is [+kUnk tu
Qwadksa ls ;g fpjkx cq>k;k u tk,xk
The Divine Light does not take kindly to sacrilege.
This lamp shall never be put out by mere puffs.
In this context, the example of Hazrat Ibrahim
comes to mind.One day, he was going somewhere
in a boat.In the same boat a rich man was travelling

along with his attendants. For his entertainment, he
had also taken along some mimics. Seeing the shiny
clean-shaven head of Hazrat Ibrahim, the mimics
started to make fun of him. He remained silent and
did not utter a word.At that very moment, there was a
pronouncement from the heavens, O Ibrahim, I cannot
bear your disrespect. If you say so, shall I drown the
boat right now? Ibrahim prayed, O Lord, what is the
fault of these poor people? Their inner eye has not
been opened. If you are in such a benign mood, open
their eye instead. The prayer was accepted. Their
eyes opened, they saw the Reality and fell at his feet,
asked for forgiveness.This incident presents a glimpse
of Huzurs infinite grace and his ever flowing mercy.
People threw stones at him; in return, they were gifted
with flowers. When the fragrance of the flowers spread,
they came running and began to follow him.
RESISTANCE IN RAWALPINDI
At the outset, people who did not know about the
secret of the true essence of life, strongly opposed
Huzur. The period from 1928 to 1932 was really
very difficult. Huzur single-handly faced the storm
of opposition and reversed its direction.In cities like
Lahore, Rawalpindi, Amritsar and Gujranwala, there
were even exchange of blows.In Rawalpindi, the Akali
brothers came in groups into this Satsang site, some
of whom were armed with daggers (Kirpans). Before the
start of the Satsang, they sent a written note asking
for some time to address the gathering.Before the
start of the Satsang, Maharaj Kirpal Singh Ji rose and
announced that at this time, Satsang will be held,
after which, brothers who wish to talk shall be given
an opportunity. This is in reply to the message which

has been sent to us, and which has been replied to

earlier as well.
Huzur Baba Sawan Singh Ji Maharaj started his
Satsang, in whicha verse from the writings of Kabir
Sahib was read.The people who had come only with
the intention for creating a commotion, started creating
ruckus asking as to why any verse outside Gurubani
had been taken up.Huzur said that the Raagis (religious
singers), while reciting Gurubani, havesometimes been
quoting their own poetry, whereas I am presenting
a verse of a perfect Master. No one was prepared to
listen, chaos prevailed with people scuffling with
one another.Huzur was sitting peacefully, watching.
Curiously, a situation soon developed that people
who had come to disrupt, started to fight with each
other.Maharaj Kirpal Singh Ji caught hold of the
hand of one of the chiefs and asked, What is all this
going on?He replied, These people are not under my
control. Upon this, Kirpal Singh Ji retorted, Never
light a fire, which you cannot extinguish.
At that time, Maharaj Kirpal Singh Ji, his brothers,
Sardar Prem Singh and Sardar Jodh Singh, Sardar
Beant Singh, Dr. Johnson, Babu Gajja Singh, Amolak
Mastana and Lakhmer Singh were present on duty
in the Satsang Hall. Lakhmer Singh, Bibi Hardevi
and Dr. Johnson were standing guard at the three
closed doors behind Huzur.The others were standing
encircling Huzur. The persons, who were protesting
outside, managed to break open one door and entered.
Lakhmer Singh, who was holding that door with his
back, did not move from his position even though he
had received severe wounds on his back. One Akali
leader stood behind Maharaj Kirpal Singh Ji as the
personal bodyguard. In the meantime, one person tried
to attack him and immediately, Amolak Mastana leapt
at him from the gallery. The trouble-makers, who were

holding unsheathed daggers could not gather enough
courage to attack.One Sikh brother placed his feet on
Darbar Sahib in order to attempt attack on Huzur.He
was pushed aside by reminding him not to place his
feet on the sacred Guru Granth Sahib.The free for all
continued for two hours and thereafter, it all cooled
down.Then Huzur said,Should we start the Satsang
now?Maharaj Kirpal Singh said, Huzur, you are at
complete peace, butthe hearts of the people are still
restless.
Huzur had to go back same night, but stayed on. He
said, Now I will go tomorrow after the Satsang.Next
day, he gave Satsang in the morning and another
Satsang in the evening, and left on the third day.On
the day of the violence, when Huzur went to the upper
floor of the residence of Lala Raja Ram, Huzur asked,
Kirpal Singh! How are you feeling? Kirpal Singh Ji
expressing gratitude said, Huzur, I felt so serene and
peaceful within, which I have never experienced earlier.
RESISTANCE IN LAHORE
At Baghbaanpura in Lahore, the Akali brothers
disrupted the Satsang of Baba Bagga Singh and the
same could not be held. The following day, Huzurs
Satsang was scheduled at Peeli Kothi near the fort.
There too, the agitators had gathered with the intention
of not letting the Satsang take place. Several of the
agitators were present amongst the sangat.Maharaj
Kirpal Singh Ji got some persons to sit along with them,
so as to keep a check on them in case they resorted to
disruption.Huzur reached the Satsang place, sat at
the dais and said in forceful tone,Kirpal Singh! who
asked you to make arrangements for the Satsang? To
which Kirpal Singh Ji replied,On hearing the news

of Huzurs arrival, the people have gathered here for

darshan.Huzur said,Well, now that the sangat has
arrived, I will go only after giving Satsang.Sangat from
Amritsar is also coming, we are awaiting them.Huzur
was talking with great intent, which alerted even the
agitators.
Huzur gave Satsang for nearly two-two and half
hours.The agitators were sitting in the Satsang,
as well as standing outside, but could not do any
disruption.During Satsang, one person who was
distributing propaganda pamphlets outside was stopped
by a Satsangi. The Satsangi was attacked with an axe
by the person spreading misinformation.Maharaj
Kirpal Singh Ji leapt and caught hold of the axe,
otherwise there could have been a death at the spot.
The attacker was handed over to the police, who were
later on requested to release the attacker.That man
then went to the Dera Sahib gurudwara and alleged that
their religious signs had been snatched away and their
religion had been defiled.About ten to fifteen persons
reached the Satsang arena armed with swords and
daggers. In the meantime, police had been informed
about the situation. The axe-wielding attacker, who had
been let off, indicated towards Maharaj Kirpal Singh
Ji and called to his companions saying, Catch hold
of him. When they advanced, Maharaj Kirpal Singh
Ji said, Come to your senses and speak in a peaceful
manner. In the group, there were some elderly persons
as well, who were explained that no one has dislodged
the religious signs, but that had been taken away by the
police. The axe will be recovered and in case not found,
the same will be procured by us from the market price
of two-two and a half rupees.They were warned that
attacking the residences of others is an offence. You
are holding weapons in your hands and your offence
is established.You are all my brothers. The police is

about to reach here in short while, leave the place
immediately, otherwise you will be caught.
The agitators left the place. The police reached the
spot.Maharaj Kirpal Singh Ji said, Some brothers had
developed a misunderstanding.They werepacified and
have since left the place. The policemen said, You
have needlessly wasted our time.Next time, we will not
come on your call.The policemen left after expressing
their anger.On the other hand, another meeting of Sikh
brothers was held in the evening at gurudwara Bawli
Sahib, where passionate speeches were delivered.The
president of the meeting was staying near the residence
of Maharaj Kirpal Singh Ji at Quila Gujjar Singh. He
said, I personally know Sardar Kirpal Singh Ji. What
you are saying is incorrect. You ought to be grateful
to him.He has saved your honor, otherwise all of you
would been caught.
The cities of Gujranwala and Amritsar also faced
such oppositions. In Amritsar, the police had to
intervene. There is no need to get into details here.
In Peshawar, Saiyyad Kasran and some other places,
Satsangis were totally discarded, so much so that
they faced difficulties in performing last rites of dead
according to Sikh religious practices.The opponents
began to conspire in various ways.One person, named
Netar Singh9 alleged that Huzur had failed to uphold
the promise he had made.He complained that Huzur
had promised him that he would maker him have the
darshan of God, but had not fulfilled that promise and
filed a suit in the court.Huzur was summoned and said
in the court, God is within him.He was told about the
process of going within and told that if he followed the
9. After the demise of Huzur, that person (Netar Singh) came to Maharaj
Kirpal Singh Ji and apologized.

practice accordingly, he would realize God. But, he did

not do the practice. As a result, the thing that he had
received, has been lost. In this manner, Huzur had to
face stiff resistance in the beginning. It is not possible
to provide details here of all the incidents here, hence
we provide the following instance of village Saiyyad
Kasran and conclude.
RESISTANCE IN SAIYYAD KASRAN

Saiyyad Kasran was the birth place of Maharaj Kirpal
Singh Ji, where Sardar Jodh Singh, Sardar Prem
Singh (his brothers), Sardar Dalip Singh, Sardar Beant
Singh, Master Nanak Singh, Dr. Hira Singh were
the few Satsangis, besides Maharaj Kirpal Singh Ji,
who lived there.There was a great deal of opposition
there too. Maharaj Kirpal Singh Ji and Huzur Baba
Sawan Singh Ji Maharaj had to face fierce opposition
of religious fanatics at different times.Once Maharaj
Kirpal Singh Ji was called to a crowded gurudwara
that was jampacked and was asked to express his
views about the Sikh religion. Maharaj Kirpal Singh Ji
gave a convincing speech, listening to which all were
satisfied.Thereafter, he was asked questions, to which
he gave satisfactory replies.He said to the Sikh brothers
that in case you wish to have further discussion on this
subject, you may invite five to seven learned persons
(Gyaanis) and I shall also come and we shall together
remove all the differences in that very sitting.In this
connection, all assembled at the house of Sardar Dalip
Singh.However, even before that meeting, there were
heated speeches in the gurudwara and a resolution
(Gurmatta) was passed against all those visiting Dera
Beas. One person even took the pledge that he will only
take food once he had killed Sardar Kirpal Singh.10On
hearing this, Maharaj Kirpal Singh Ji visited each and
every house all by himself at night, but no one dared

to attack him. As per the pre-planned meeting, they
all gathered at the house of Giani Sardar Dalip Singh
and admitted to their gross mistake.
Once, Huzur Baba Sawan Singh Ji Maharaj also
visited Saiyyad Kasran.At that time, there was such
negativism towards Huzur that all the essential items,
even salt, had to be procured from Rawalpindi, which
was around hundred miles away. After the morning
walk, as Huzur was returning to the residence where he
had been putting up, suddenly stopped at a crossing,
from where one road led towards the gurudwara.
Maharaj Kirpal Singh Ji and both his brothers, Sardar
Prem Singh and Sardar Jodh Singh were accompanying
Huzur. Huzur said, Kirpal Singh! let us go to the
gurudwara. Sardar Prem Singh said, Huzur, there
is great antagonism there, you ought not to be going
there.Huzur said, No, let us go on. Huzur was about
to say something more, whereupon Maharaj Kirpal
Singh Ji whispered in the ears of his elder brother, Do
you perceive Huzur Maharaj as an ordinary human-
being?At the gururdwara, there was a mammoth
crowd, people were present not only on roof tops, but
on the trees around as well.
Sants are the true followers of societal
decorum. Huzur paid obeisance to the Guru Granth
Sahib, as is customary, and took a seat amongst
the gathering (sangat). The Headmaster of Saiyyad
Kasran School, Sardar Gopal Singh, who was the
leader of the agitators, stood up and said, We all had
resolved that should you be a perfect Master, you
shall reach this gurudwara without any invitation.
10. Later on, when that person came to Lahore, Kirpal Singh Ji took him
to his house and fed him. He began to cry and said, While we behaved
badly with you, you are behaving so differently with us.

Any doubts that we had in this regard have now been

cleared. However, we have some questions, upon
which we would like to have your views. The questions
are:
1.Who are you?
2.Who is your deity?
3.Are you called a Guru?
Huzur stood up and said, I am verypleased that,
for the first time, I am being asked as to who I am. To
this, I have to say that I am a Sikh and follow all the
societal rites right from birth to death as per the Sikh
religion. I have been President of many gurudwaras
and secretary in several others.
The answer to the second question is that the
deity of my worship is Sri Guru Granth Sahib, but the
vaani (readings) of Granth Sahib speaks of yet another
Vaani (Sound), which is the Guru (Master) of the entire
world.I recognize that as the Guru,Huzur presented
the following verses of Gurubani in support as
proof:
xqj dh ck.kh lHk ekfg lek.khAA
vkfi lq.kh rS vkfi o[kk.khAA
The Word of the Gurus Bani is contained in all.
He Himself hears it, and He Himself repeats it.
Aadi Granth (Maru M.5, p.1075)
And,
ck.kh oth pgq tqxh lpks lpq lq.kkbAA
The Gurus Bani vibrates throughout the four ages.
It tells the Truth, nothing but the Truth.
Aadi Granth (Siri M.3, p.35)
And,
varfj tksfr fujarfj ck.kh lkps lkgc flm fyo ykbZAA
Gods Light shines continually within
the nucleus of my deepest self;
I am lovingly attached to the Bani,

the Word of the True Lord.
Further, continuing to present his view, Huzur
said, In relation to the third question, I have to
say that I consider myself a humble sweeper of the
Satsang.Should anyone call me by any name, it is his
will.
The Headmaster stood up to oppose Huzur and
said, The first reply you made is correct, and the
second statement is also correct. The people checked
the Headmaster, saying that what kind of opposition
you are offering, by agreeing to everything!
There was a preacher named Lal Singh present
there, who stood up and said, For the first time, we
have seen the glory of a perfect Master. He recited
the ghazals of Bhai Nand Lal Goya that were written
in praise of the Dasam Guru (Sri Guru Gobind Singh
Ji Maharaj) in praise and glory of Huzur.It was in this
manner that Huzurs teachings spread to small villages
and to cities far and wide.

OPPOSITION FOR THE SEAT
Huzur Baba Sawan Singh Ji Maharaj used to
say,Sants are not bound to any specific place.The
Mahatmas, who are sent by the Lord, give their spiritual
teaching to the world. They explain to the people, who
approach them for acquiring knowledge that if you tread
the path in this manner, you shall meet the Lord. The
worldly people somehow manage to develop some kind
of business activities there in order to fulfill their own
selfish interests.When a lot of wealth is collected in this
manner, the worshippers of wealth (Maya, materialism)
are born amongst them, whose desires never gets
fulfilled. When such a situation develops, the real

Mahatmas distance themselves from there, and seats

and priesthoods continue in that place.Thereafter, the
spiritual seekers cannot find any peace of soul there.
Huzur Maharaj has described, in few words, the
entire history of the spiritual teachings in a simple and
lucid manner, which has been repeating itself from time
to time. The perfect Masters give the gift of spiritual
wealth to the people in order to connect them with
God, whereas the worshippers of wealth leave aside
this infinite wealth, and remain but collecting pebbles
of perishable wealth (Maya). Even during the times
of Huzur, the foundations of the effort for retaining
the spiritual seat within the family had begun to be
laid.Huzur Maharaj had greatly blessed his family from
the material point of view, and there were no dearth
in that respect, but he knew very well what was there
in their hearts.Hence, he declared in the Satsang,
My family has no connection with the property and
financial matters related to Satsang. Not only did
he announce this himself, but also asked his sons to
confirm the same in front of all, and his sons repeated
the same words.
The foundation of opposition was laid from that very
day on, when the Huzur started to entrust important
spiritual duties to Maharaj Kirpal Singh Ji.Besides,
Huzur, during his own life time, asked him to give
Naam intitiation to more than two hundred men and
women in his own presence, and thus no doubt was
left as to who Huzurs favorite disciple, his Gurumukh
Son was.

THE CONSPIRACY OF LETTERS OF GRIEVANCE
The people acting in opposition to Kirpal Singh Ji at the
Dera were few in number, who, due to his populairty
among the Satsangis, chose to clandestinely conspire
against him. One such conspiracy through was the

letters of complaint against Kirpal Singh Ji.Most of
these letters were wriiten from a specific place, but
were posted from different places. In Dera Beas, his
performing Satsang, while sitting in the presence of
Huzur, had become unbearable for the opposers. They
somehow managed to stop his Satsang there for few
months. To ensure that he could not meet Huzur alone,
arrangements were made by assigning the time allotted
for meeting Huzur to such a large number of other
people that no time was left for Maharaj Kirpal Singh Ji.
In those days, Maharaj Kirpal Singh Ji wrote
hundreds of poems expressing his love and anguish of
the separation with Huzur.Though he stopped getting
an opportunity of being with Huzur alone, during
Satsangs, however, Huzur made it a point of satisfying
him with lyrical glances of grace. His practice of poetry
writing was already in place, but during those days,
there came a flood of Nazms and Ghazals (forms of
poetry) during this period.Huzur would listen to his
poems with great interest. The person who carried
Kirpal Singh Jis message to Huzur was always asked,
Have you brought something? referring to his latest
poetry.Huzur would have these poems read to him and
listen to them with great pleasure and many a times,
tears would well up in his eyes while listening to them.
In the storm of the opposition, poems were the sole
means of reaching and conveying the feelings of the
heart to the Beloved.Huzurs personal attendant, Miyan
Shaadi would also become ecstatic while hearing these
poems.
On finding that Huzur was listening to the poems
of Kirpal Singh Ji with great fondness, Sardar Bhagat
Singh called up professional poets to pen down
poems, which he sang or asked others to sing before

Huzur.There is big difference between the original

and the fake.Poetry is the expression of inner feelings
reflecting the picture of the conditions through which
the heart passes.Maharaj Kirpal Singh Ji has expressed
the difference between the original and the fake very
beautifully and effectively in the follwing lines:
dgk ks*j esjs dgka eqbZ ds
og gSa kksys&kksys ;g gSa ikuh&ikuh
There are my verses, and those also of the imposters.
These are the burning embers, while others are mere water.
This state can often be perceived in his poetry, and
the indication to this effect is hidden in the above lines.

ORDERS FOR NOT VISITING OTHERS HOMES
This matter relates to the same period. Once Huzur
was visiting Montgomery,during the return journey,
the car broke down and Huzur had to return to Lahore
by bus.Prior to that, Huzur sent a message through
Khalifa Naimet Rai, asking Kirpal Singh Ji not to visit
any other place except the Satsang Hall.Upon Huzurs
arrival from Lahore to the Dera, Kirpal Singh Ji visited
Huzur and enquired, Huzur, I have got your messsge.
Is there any special reason for that?At that time Huzur
spoke these words,No father can listen to words of
dishonour for his child.11
When Huzur ordered him not to visit homes of
other people, Kirpal Singh Ji was greatly relieved,
but the suffering and grief stricken people, who
were being benefitted by his presence were broken-
hearted.They approached Huzur and requested that
Maharaj Kirpal Singh Ji be permitted to visit homes
of the needy people. Huzur firmly said, No, he will
not go anywhere.Kirpal Singh Ji used to reach his
11. These words, replete with love, were indeed a source of great joy
for him!
home around nine or ten at night after visiting various

persons, but now he would directly come home from
the office.If there was a Satsang programme, he would
only go to the Satsang Centre.A lot of time was now
being saved.In following the Masters commandments
are hidden all the secrets. Maharaj Kirpal Singh Ji said,
The child, who follows its fathers commandments,
gets all his blessings. Its true form could be seen when
Kirpal Singh Jiwas absorbed in Huzurs darshan.One
person, observing this scene of loving togetherness said
to him, How is it that whenever you arrive, Huzurs
face turns ruddy with pleasure and glows like anything,
and the rays of his happiness appear to spread in all
directions.

THE TESTING TIMES
Maharaj Kirpal Singh Ji used to say that the Master
takes a thorough test of the disciple and in this context
several incidents are to be found from his life.Once, in
order to quench his thirst for Mastersdarshan, Kirpal
Singh Ji went to the rooftop of Huzurs residence in the
hope to getting a glimpse of the merciful Satguru.It
was the summer season; the brick floor was burning
hot and the fiery heat was falling from the sky
above.Morning turned to evening while standing, but
such were the circumstances that Huzur could not
come out of his room.Finally, Huzur came out in the
evening to distribute Prasad to the devotees who had
come for darshan and were now returning to their
places.Addressing him, Huzur said, Kirpal Singh! do
take Prasad.At that time, Kirpal Singh Ji wrote these
lines and sent them to Huzur for his attention:
nqfu;k jgh nqfu;k gesa iwNk u [kqnk us
The world remained the world,
while the Lord did not ask for me.

Huzur heard this poem and said, I am taking care

of you at all the times. What do the lay persons know
of this state!Here, it was an eye-to-eye relationship,
an eye to eye conversation.
og lkjs nLrfuxj rsjs] ge rks gSa pefuxj rsjs
dj ,d utj buvke fd lkdh jkr xqtjus okyh gS
They are all beneficiaries of the gift of your hands,
while we are the beneficiaries of the gift your eyes.
It is request of the seeker,
grant us the gift of a single glance,
O Cupbearer, for the night is about to pass away.
It was a matter of a single glance of grace.What
do those desirous of the seat or wealth ever know as
to what this true seeker was seeking!Maharaj Kirpal
Singh Jinever spoke to anyone about the state through
which he was passing.He did not even speak to his
elder brother, Sardar Jodh Singh in this regard.His
perspective was as to why should one complain of
God to Gods messenger, to even the God-realized
Mahatma? Hence, neither did he ever ask Huzur for
time to speak, nor express this to anyone else.Huzur
was in Dalhousie those days.Sardar Jodh Singh was
planning to go there.Maharaj Kirpal Singh Ji merely
told his elder brother that should you visit Dalhousie,
please ask Huzur on your own, if I have committed any
lapse intentionally or unintentionally?
In Dalhousie, Sardar Jodh Singh had a chance to
talk Huzur privately and asked him. Huzur replied,
He has not made any mistake, intentionally or
unintentionally.But I am surprised that this man has
allowed so much water (difficulties) to pass over his
head, but never even once did he mention that the
matter is such, and not such.Sardar Jodh Singh
returned from Dalhousie and apprised Kirpal Singh
Ji about this matter and asked him to definitely meet
Huzur.Hence, when Huzur returned from Dalhausie to

the Dera, Kirpal Singh Ji went to see Huzur.It was late
in the night. He requested, Huzur,I just want to take
a few minutes of your time.Huzur said, Definitely,
you will get the time.Huzur asked for all doors to
be closed and gave time in seclusion. Kirpal Singh Ji
requested with folded hands,Huzur, I have not come
to give anypersonal clarification.I have come merely
to inform you that I did not visit you earlier since you
were watching all my movements sitting within.You
are aware about my present state of mind, and also
about its future direction, which is not hidden from
you.This statement alone was sufficient for the
tables to be turned. Huzur called each and every
leader of the opposition by name, and condemned
them all.Kirpal Singh Ji said to Huzur with folded
hands that he has not come to Huzur with such an
intent.
The Satsang was held the next day.As per routine,
Kirpal Singh Ji was sitting in the last row. Huzur said,
Kirpal Singh! come forward and do the Satsang.The
opponents, who were sitting in the front rows, insisted
on hearing the Satsang only from Huzur.Despite their
repeated insistence, Huzur said that Kirpal Singh
will give Satsang, and made him give the Satsang.
Thereafter, whenever Kirpal Singh Ji visited Dera
Beas, Huzur would ask him to give Satsang in his
presence.
ILL-EFFECTS OF COPYING
The opponents, in pursuit of their ill-will towards
Kirpal Singh Ji, did very strange things. It was the
occasion of the marriage of Huzurs grandson, Sardar
Charan Singh which was fixed with the daughter
of Rao Shivdhyan Singh. The wedding procession

(Baraat)went to his estate (Jagir) at Pusava and the

wedding was solemnized with great pomp and show.
Huzur had asked Maharaj Kirpal Singh Ji to say a
few words (to read Sehra in praise of the groom and
bride and their families) after the religious ceremonies
(Laavan) had concluded. Sardar Bhagat Singh was
also present there and suggested the subject matter
be prepared after mutual discussions. Later, Sardar
Bhagat Singh asked Kirpal Singh Ji if he had thought
of the subject matter.Kirpal Singh Ji shared the same
with him in great detail.
The next day, at the time of Laavan, Huzur looked
towards Kirpal Singh Ji, but Sardar Bhagat Singh
began ttelling him that he had preparedthe matter
and would first begin to recite it.Sardar Bhagat Singh
started the poem along the lines prepared by Kirpal
Singh Ji, but soon lost his way as he did not have the
complete comprehension of the subject matter. How
could he possibly continue for long based on someone
elses work!Kirpal Singh Ji tried his level best to make
an eye-to-eye contact with Sardar Bhagat Singh, so that
he could give him an indication through the eyes, but
Sardar Bhagat Singh would not care to make the eye
contact (had he done so, the accident that occurred
later on would not have taken place), but continued
with the speech. While speaking, he suddenly fell
unconsciousness and had to be lifted away by four
persons.When Maharaj Kirpal Singh Ji went to meet
him, Sardar Bhagat Singh begged forgiveness for his
lapse. He said, I know that until you dont forgive me,
I will not get well.
PREACHING ABROAD
The process of the spread of Huzurs teachings began to
spread even overseas to different countries of the world.
The rain of the nectar of Naam, which is presently

showering in all the countries of the world, from East
to West, had already begun during the times of Huzur.
In America, Dr. Brock was the first foreigner, who
started propagating the teachings there.How did it
start? One of Huzurs devotees, Bhai Kehar Singh
visited America. The Master is not a body; he is not
confined to the body and functions in different places
at the same time.Kehar Singh would speak to various
people there about Huzur.Once, while Kehar Singh
was familiarizing people there about the teachings of
Huzur, an American lady was also seated there, whose
inner eye was opened.While Kehar Singh was speaking,
that lady saw a bright, Radiant form standing behind
him which had a milky white beard and an attractive
appearance! Who is this standing behind you? she
asked Kehar Singh and described the features of that
form. Bhai Kehar Singh replied,He is my Master.
In this manner, the propagation of teachings began
in America and Dr. Brock was the first American to
be nominated as preacher there.Thereafter, people
from different countries began to visit Huzur at the
Dera.Colonel Saunders of the staff of the Viceroy, Mr.
Myers, Dr. Johnson (who came to the lotus feet of the
Master at the Dera and remained there for all his life)
was an eminent surgeon and had performed several
successful operations in the Dera.He also wrote many
books, reference to which will be made subsequently.The
Financial Commissioner of Punjab, Mr. Gorbett, Dr.
Schmidt from Switzerland, Dr. Stone from America
were some of the significant persons who took Naam
initiation from Huzur. There were several others
too.
Correspondence from abroad began during the
times of Huzur.The task relating to replying of letters

pertaining to inner spiritual experiences was entrusted

to Kirpal Singh Ji.Huzur would keep such letters
with himself and hand them over, whenever Kirpal
Singh Ji visited Dera.Once, Maharaj Kirpal Singh Ji
took two months leave and went to Rishikesh. He had
paid two months rent in advancefor a house with the
intention of spending the time in meditation.Here at
the Dera, while going through the letters, Huzur gave
instructions to keep aside two or three letters and hand
them over to Sardar Kirpal Singh Ji, who would be
visiting in a day or two.The people told him that he had
gone to Rishikesh for two months.Huzur said, he will
return.Here in Rishikesh, Kirpal Singh Ji, while sitting
in meditation had within the vision of Radiant form of
Huzur, who gave him instructions to return at once
to the Dera, to which he complied immediately.The
house-owner queried, saying that you were to stay here
for two months. He replied that there was something
important. The next day, the organizers at the Dera
were startled to see him there.
The people in the West are not blind believers
and no subject can be imposed upon them.They put
up such difficult questions, replying to which, was
not an easy task for those possessing mere bookish
knowledge.
Huzur used to send the mind-wrestlers, who
could not grasp with the true meaning with short
replies, to Kirpal Singh Ji.He would say that if you
wish to understand in a few words, then come to me.
But if you wish to understand in a surfeit of words,
then go to Kirpal Singh, who would, in a manner of
speaking, disassemble all the parts of the gun and then
reassemble it for you. In this context, the incident of
Dr. Schmidts wife is notable.Dr. Schmidt brought his
wife to Dera Beas as he was quite eager that she should
get the gift of Naam, but she was not prepared to take
initiation, without being fully convinced.In the Dera,
she spoke to Sardar Bhagat Singh, Sardar Bahadur
Jagat Singh, Professor Jagmohan Lal and others, but
none could impress her.
Huzur Maharaj used to say, If you desire to
understand (Spirituality) in few words, then come to
me; for understanding with more words, go to Kirpal
Singh. He will dismantle each and every part of the
gun and then reassemble it before you. In the manner,
Huzur made known to all the sterling qualities of Kirpal
Singh Jis discourse (Satsang) in few words.
Huzur asked Kirpal Singh Ji to take one weeks leave
from office to explain Spirituality to her.He reached
the Dera after taking leave. Dr. Schmidt requested
Kirpal Singh to persuade his wife to take the gift of
Naam. Maharaj Kirpal Singh Ji asked Dr. Schmidt to
sit alongside, while he talked to his wife.Mrs. Schmidt
asked him, What has brought you to the Dera?It was
a very clear but a fundamental question.How many of
those, who go to the Durbar of the Sants, could answer
this question? Those alone can answer, who have
drunk deep the Divine Nectar of Spirituality, which is
bestowed by the Sants.Their talks contain the essence,
as well leave an impact.When Maharaj Kirpal Singh
Ji explained the profound subject to her in detail, she
said,This is exactly what I want.
The second question was more trickier.She said,I
have a Sufi Master in Europe towards whom I feel
very attracted; why dont I find the same attraction for
Huzur?Maharaj Kirpal Singh Ji said,Look towards
me.An eye to eye connection was made.Kirpal Singh
Ji said, Whatever I may say, you will agree to repeat it.
Can you contradict me?She said, No.He explained,
Your Sufi Master was influencing you through his

mental power, an example of which you have just

witnessed. This is not the Path of the Masters; they
follow the path of love and do not pressurize any one,
and leave all to decide on their own.Today, when you go
to Satsang, withdraw your attention from all thoughts
and continue to look into the eyes of Huzur.You do
not know the language of the discourse which Huzur
gives, it is not a mere verbal discourse in the Satsang
environment, but there is radiation as well, and a
flow of spiritual bliss. The spiritual wealth is granted
through the eyes.
Mrs. Schmidt attended the Satsang, and as per
instructions, had the darshan of Huzur with complete
concentration, wild-eyed. When she returned from
the Satsang, Kirpal Singh Ji asked,How did you find
the Master today?to which she replied, He was very
attractive, very fascinating.
LITERARY WRITING AND PUBLICATIONS WORK

During the Huzurs time, there was great progress in
spiritual literature. The biggest volume which came in
print in those times was, Gurumat Siddhant, which
was written by Maharaj Kirpal Singh Ji on the orders
of the Huzur.The first two volumes of this work were
published during the times of Huzur.The various topics
of the third part which were heard and approved of
by Huzur, in the manner of the earlier volumes, were
available with Maharaj Kirpal Singh Ji, and would be
published later.In addition to this great text, several
other books were also written.All literary works
undertaken during those times had the hand of Kirpal
Singh Ji Maharaj.
Dr. Johnson wrote The Path of the Masters, in
which, while analysing the major religions of the world,
he tried to describe the superiority of Sant Mat.When

the manuscript of this book was presented to Huzur
Maharaj,he got three copies prepared and distributed
one each to Sardar Bahadur Jagat Singh, Professor
Jagmohan Lal and to Maharaj Kirpal Singh Ji for a
thorough perusal to ensure that nothing is written in it,
which contradicts the teachings of the Sants.Professor
Jagmohan Lal kept the manuscript with himself; he did
neither returned it, nor express any view after reading
it.Sardar Bahadur Ji, after going through five-seven
pages, raised many objections, which Dr. Johnson did
not accept.
Maharaj Kirpal Singh read the manuscript and found
many shortcomings. The biggest fault in it was that it
was written from the angle of a missionary.Detailed
accounts of all major religions and sects were given
and it was stated that Hindus, Muslims, Christians
etc. do not know a number of spiritual aspects.It also
contained strange explanations of the teachings of the
Sants, such as: In the divine regions, each spiritual
region has its own Dharmaraj (Lord of Death), who
rewards according to ones actions (karmas).Maharaj
Kirpal Singh placed all these facts before Huzur. Huzur
told him to go and explain these to Dr. Johnson. He
called on him and told him, I quite appreciate your
splendid efforts in bringing out this manuscript. It
appears you are not fully in the know of things, that is
why you were unable to do full justice to the work. Dr.
Johnson said, Do explain. I shall be grateful.
Maharaj Kirpal Singh Ji collected excerpts
from Hinduism, Sikhism and Islamic scriptures in
support of Sant Mat and handed over the same to Dr.
Johnson.Accordingly, keeping in mind the suggestions,
Dr. Johnson rewrote the entire book.On Dr. Johnsons
writings about Christianity, Maharaj Kirpal Singh

Ji said, You have adopted a very harsh tone about

Christianity.Please correct it. But Dr. Johnson would
not agree, and said,My European brethren will not
wake up, unless I use such a style.This is the reason
why people in the west have not taken kindly to this
chapter in Dr. Johnsonsbook.
After the demise of Dr. Johnson, Dr. Schmidt wrote
the foreword of the above book. Sardar Bahadur Jagat
Singh and Professor Jagmohan Lal read the foreword
and approved the same.But Maharaj Kirpal Singh Ji
added three more pages to the foreward, which had
detailed explanation about Satsang, Satguru and
Satnaam.The main feature of his writing was to put
across that a perfect Master can grant spiritual wealth
in the same manner as a fruit drops into someones lap.
During those days, a hundred page book of verses
collated from Gurubani was published on the glory of
Shabd or Naad.Huzur instructed Kirpal Singh Ji to
give extensive explanation of the said verses.Maharaj
Kirpal Singh Ji made a thorough study of Granth
Sahib and collected verses on various subjects and
added them to this book and prepared a revised
version, containing two thousand pages.This book is
available these days in a different format.In those days,
Maharaj Kirpal Singh Ji prepared another voluminous
authenticated text called the Inner Voice on this
subject, the digest form of which has been published
in the name of Colonel Saunders.
Lala Narain Das Ji Rind (revered father of this
books author), on the orders of Maharaj Kirpal Singh
Ji, wrote a book in English Sant Mat and the Bible,
which contained coinciding perspectives from the
teachings of Sant Mat and the Bible. My father also
wrote two more books on Khwaja Hafiz and Shams
Tabrezi, based on their writings by selecting the verses
subjectwise and translated them in Urdu Language

for publication.While writing these books, he had the
benefit of the literary direction of Maharaj Kirpal Singh
Ji, besides that of his soul-elevating company. Like
Dr. Johnson, he too did not seek the approval of
Maharaj Kirpal Singh Ji after writing the whole book,
but instead,after every few pages of writing, he would
go his residence from time to time, show him the work
done and move ahead only after his approval.
MAHARSHI SHIVBRATLALS BOOKS

Maharshi Shivbratlal Varman has made a significant
contribution in the publication of works towards
spreading Sant Mat teachings.He had great love for
Huzur.12Maharaj Kirpal Singh narrates an incident
regarding humility, when these two great personalities
met for the first time at Pari Mahal in Lahore.Huzur
Maharaj bowed at the feet of Maharshi Ji, and in
return, Maharshi Ji fell at the feet of Huzur, and
this continued for quite some time.Maharshi Ji
often used to stay at Dera Beas.During his stay at
the Dera, Maharshi Ji wrote three books about Sant
Mat and presented their manuscripts before Huzur
and requested that they be published under Huzurs
name.Huzur gave these manuscripts to Maharaj Kirpal
Singh Ji to go through.After reading the manuscripts,
he suggested that these books contain the impression
of teachings of a particular sect, whereas the teachings
of the Sants are universal. Hence, those manuscripts
were retained in the Dera for some time,and after
12. When there was opposition from the Agra people, Maharshi
Shivbratlal Varman Ji, by way of reply, brought out a weekly magazine
called, Ramata Raam, in which he seriatum penned several articles,
entitled, Milk is Milk, Water is Water. Only two to four articles had
appeared, when the Agra opposition ceased.

a while,arrangements were made for publishing

them from elsewhere and the manuscripts were
duly returned.
There were interesting discussions between
Maharshi Ji and Huzur Maharaj with regard to these
books.Huzur took all three manuscripts in his hands,
asked Maharaj Kirpal Singh Ji to accompany him for
visiting the residence of Lala Rajaram Sarraf, where
Maharshi Ji was putting up.Upon reaching there, the
first thing Huzur said was, Maharshi Ji, people do
not approve of the word Radhaswami; will it not be
better if it is replaced by some other name, because
teachings of the Sants are universal.Maharshi Ji said,
It is my Masters name, I cannot change it. The talks
continued. Maharshi addressed Huzur and said,Why
dont you create your own literature? Huzur replied,
Chacha Pratap Singh Ji had asked me not to write
on my own.On this, Maharshi Ji said that the words
expressed during Satsangs are your Vaani (utterances)
too. Probably you fear something.Huzur looked towards
Maharaj Kirpal Singh, who replied, Huzur has no
fear. In spite the stiff opposition in Punjab, Huzur has
continued to spread and propagate the teachings of
the Sants. The reason for not creating his own writings
isthat it may not end up being worshipped like other
religious scriptures.Maharshi Ji addressed Kirpal
Singh Ji and said, O brother, who are you to erase
the traditions and customs?Maharaj Kirpal Singh Ji
politely replied, Sants never adopt any such a practice
in their lifetime, which may later become a custom.If
after their passing on, some customs-traditions get
created, so be it.
THE PUBLICATION OF GURUMAT SIDDHANT

A great scripture of the present times, Gurumat
Siddhant was written by Maharaj Kirpal Singh Ji

under the orders of Huzur Baba Sawan Singh Ji
Maharaj. Each sentence of the same was approved by
Huzur, after personally hearing it. It comprises over
two thousand pages of large size. It has two parts.
The first part contains around 900 pages.It not only
contains the teachings of the Sants, rather presents
fundamentals of the teachings of all the God-realized
Great beings.The second part, which is of 1100 pages,
contains topics pertaining to spiritual practices and the
essential explanations on the subject and the necessary
instructions in the context of Spirituality.This great
text contains the essence of all the major religions and
sects. It contains detailed explanations on different
subjects along with quotes from Sri Guru Granth Sahib
and other religious scriptures by way of proof.It brings
to light the various aspects of Spirituality such as
Shabd or Naam, Importance of the Master, Love and
Ecstasy, Meditation (Bhajan-Simran), The company
of the Sadhu, Contentment, Unuttered Utterance
(Ajapa Jaap or Akath Katha), Nectar (Amrit), Body-
temple (Harimandir), Service (Sewa), The Mortal and
Immortal, Non-duality (Eko Brahm, dwiteeyo naasti),
Surrender to the Divine Will, The illusory world,
Dying before death or Samadhi, the form of soul
and Oversoul and the means of their unification etc.
All topics in this volume are comprehensive and have
been beautifully expounded by taking the utterances
of the realized Great beings and quotes from various
religious scriptures.
This is an outstanding and heart-touching
collection on the subjects related to Spirituality. In
places, the Ocean of Love is in full tide, and at other,
is the soul expressing its anguish of divine separation,
and at other places, the ecstatic vibrating strings of

Veena, drenched with the nectar of the spirit can be

heard.In places, is the cry of the soul in the face of the
cruel Negative Power (Kaal), in others, is the description
of the difficulties faced along the arduous path of love.
In places, is the gratitude towards the Cupbearer for
pouring out the Life-Imparting Nectar; in others, is the
comprehensive debate upon the tongue of silence and
identity of the the one without identity. At one place,
broad exposition of ethical behavior is presenting a
living picture of the principles of humanism; at another,
the secrets of the inner space have been expressed
in simple, composite language and instructions have
been provided for the modulation of the mind-stuff
(Chitta), control of the outgoing faculties and spiritual
practices. In fact, this great spiritual text is the
beacon in the limitless Ocean of Spirituality, in the
light of which, all the anguished and ecstatic states
of God-realization begin to reveal themselves in their
original form. The beauty of this text is that it has been
scripted spontaneously in a natural flow. There was
no fabrication in it whatsoever. The style of writing
is simple, composed, essence-based, heart-touching
and stimulating.It is rationally-analyzed and wisdom-
imparting, rich in expression and overflowing with
the Eternal Life-Stream of Spirituality.The complete
control over the language and the exceptional flowing
style provides a testimony to the fact that the author
has received personal experience of the unraveling of
the secrets of the inner soul. During the period of eight
hundred years of the history of Punjabi literature, no
such book has ever been written.This priceless treasure
had gathered considerable popularity and reputation
even during the time of Huzur Maharaj.
The beginning of this outstanding text was made
with a small booklet, which used to be available in the
Dera in large-sized text. In it, the verses of Gurubani

had been selected subjectwise. It did not contain
any exposition of the verses, nor did it contain any
authentications. Huzur had handed over this book to
Maharaj Kirpal Singh Ji to include explanation in it and
have it printed. As a consequence of his instructions,
this great text comprising 2000 pages and in two
parts came to be published with the title, Gurumat
Siddhant. In it were included, subjectwise and with
exposition, all the material from Guru Granth Sahib
and elsewhere that had not found their place in the
earlier booklet and the essence of the worlds religious
scriptures.
WRITING BY THE INVISIBLE HAND

Maharaj Kirpal Singh Ji says that at the time of penning
this text, the pen moved on its own. There was little
need to strain the mind, even a little bit of it. It seemed
as though someone was dictating and he was writing it
down. After writing a few pages, he would go and read
the same to Huzur Baba Sawan Singh Ji Maharaj for
his approval. Examining the style of writing, it appeared
as though Huzur himself had penned the same.
Maharaj Kirpal Singh Ji used to begin writing at
9 p.m. and the pen would flow continuously until 5
a.m. Many of his acquaintances and friends, especially
Lala Rajaram Sarraf would sit nearby, observing, and
become exhausted in the process and go to sleep, then
get up again during the night, only to observe that the
hand writing the text is continuously writing on. There
is no thinking, no seeing, in the manner of ocean-
waves, the pen is writing away at a specific pace, and
continues to do so.
Once, Lala Rajaram Sarraf was seated nearby
while the writing was being done. He found that the

entire body of Maharaj Kirpal Singh Ji was stiff, only

the writing hand was moving. The rest of the body
was deathly stiff. The pen continued for 7 to 8 hours.
When he was released from the task, the entire body
remained stiff. The blood-flow came to normal only
after a while, and life and movement returned to the
body. Lala Rajaram asked, What is the matterthe
body is still, death-like, while the hand is continuing to
write? The facetious reply was, One who is describing
the state of the living dead, he should also become
the living dead, and provide a demonstration of dying
while living. One night, a visitor asked Kirpal Singh
Ji the mystery of the invisible hand, which made him
write so feverishly. His simple reply was, The writer
dictates so rapidly, that I am having a hard time keeping
up.
These are not matters of the faculties of mind-
intellect. Bibi Hardevi would read the manuscript of
this rare text at Rawalpindi in a loud voice. While
doing so, it would soon be midnight or 1 p.m. In the
neighborhood was the residence of the principal of
D.A.V. College, who would sit and listen to the same.
In this manner, he heard the entire recitation of the
text. One day, he came to the residence of Lala Rajaram
asking to be introduced to the Great being who had
authored this text. He was assured this would be done,
whenever he visits next. After a month, when Maharaj
Kirpal Singh Ji came to Rawalpindi, the Principal Sahib
was informed of it. When he saw Kirpal Singh Ji, he
fell at the feet. He said that it was his great fortune
that this Bibi had been reciting this book aloud.
I have heard every word of it. Whether or not anyone
believes or not, I am convinced that you are God-
personified, he exclaimed.
READ AGAIN KIRPAL SINGH!

As has been mentioned previously, Maharaj Kirpal
Singh Ji would take the manuscript of Gurumat
Siddhant to Huzur Maharaj for his approval. During
the process of listening and reciting, many strange
events would occur. At one time, that there were 3
or 4 pages relating to the various states of pangs of
separation in the topic that was being read out. Should
the Great being leave his mortal coil, what would
become of a true disciple? The mention of Guru Angad
Sahib occurred in this context. He says,
ftlq fivkjs flm usgq frlq vkxS efj pfy,sAA
fkzxq tho.kq lalkfj rk dS ikNS tho.kkAA
Die before the one whom you love;
fie on your life thereafter.
Aadi Granth (Siri War M.4, p.83)
In this reference, mention of several other Mahatmas
occurred. Jarjari Sahib has been a Mahatma. After his
demise, his disciple came to his grave and lay down,
giving up his life, saying:
cs ;kjs&x+kj cwnu eqjnu gt+kj yk
It is better to die a thousand times than
to be devoid of the company of an intimate Friend.
Taarikh-e-Tabri
Huzur asked for this description to be read three or
four times. Then said, Read again, Kirpal Singh! After
listening, he said, Read again, Kirpal Singh. Maharaj
Kirpal Singh Ji used to say that perhaps Huzur desired
to tell me that O unfortunate being! you too will have
to witness such a scene. Gurumat Siddhant is replete
with these types of glimpses, upon which the imprint
of the authors own life is unmistakable.

THE RELIGION OF THE COMING TIMES

It is written on a page of Gurumat Siddhant as to what
the religion of the coming times would be. The religion
that would become prevalent in the New Age has been
discussed. When Maharaj Kirpal Singh Ji was reciting
this page to Huzur, some persons raised an objection.
They said, Huzur, he is prophesying. Huzur said, He
is saying the right thing. Only this religion will remain.
No other religion will survive.
DISPUTE REGARDING THE AUTHORS NAME

Huzur had agreed, in all humility, to give his name
on the first printed page and insisted that the word,
servant (Das) should necessarily be appended to
his name. When Sardar Bhagat Singh Ji and others
came to the Dera, they told Huzur, The book should
not carry your name. It should only carry the name
of the person who has written it. Huzur was a great
stickler for tradition. Later, he called Sardar Bhagat
Singh and some other people and also called Maharaj
Kirpal Singh Ji. Huzur said, Kirpal Singh! This book
has been written by you, hence it should carry your
name. Maharaj Kirpal Singh Ji requested saying,
Undoubtedly, it is my pen that is guilty of penning
it, but it was the flow that was sent by Your Holiness,
without whose support this text would never have
been written. Hence may Huzur release this book in
his own name. If not in his name, he may release it
under someone elses name. Saying this, he placed
the manuscript at Huzurs feet.
Sardar Bhagat Singh said, Huzur, your personality
is devoid of any kind of turmoil and parochialism. This
book will be greatly opposed. Sardar Bhagat Singh
sent a message to Maharaj Kirpal Singh Ji through
Sardar Gopal Singh Lattha saying, You are a true
Gurumukh, do not insist and have the book published

in your name. Maharaj Kirpal Singh Ji said, Only
Huzur can decide on this. We shall act according to his
dictates. Sardar Gopal Singh asked Kirpal Singh Ji to
accompany him to Huzur. He said, Fine, let us go, but
I shall remain standing outside. You go inside and ask
Huzur Maharaj. We shall do as he may decide. Sardar
Gopal Singh went inside, while Sardar Kirpal Singh Ji
stayed out. Huzur was tying his turban at that time.
When he was requested, Huzur said, What harm is
there if the book goes in my name? Sardar Gopal Singh
said, Huzurs holy personality will become a subject
of debates and disputes. Huzur said, I shall tolerate
it, and in this manner, the book had the good fortune
of being released in the name of Param Sant, Puran
Dhani (perfect Master) Shri Huzur Baba Sawan Singh
Ji Maharaj.
NO NEED TO SEND PREACHERS ANYMORE

The first part of Gurumat Siddhant was published in
1935.When this priceless book was presented before
Huzur, he picked it up and placed on his head with
great respect and uttered the words, Now, there is
no longer any need to send preachers (Pracharaks).
Wherever this book will be read, the impact of Satsang
shall be felt. Upon orders of Huzur, even before the
publication ofthe book, the manuscript was sent to
Giani Hira Singh Dard, who was in jail at that time.He
read the manuscript in the jail. Upon coming out of
jail, he met Principal Jodh Singh and said to him,
You have written Gurumat Nirnaya (The Decision of
Gurumat), but you have not arrived at any conclusion
on any subject. ButGurumat Siddhant is such a text,
which has furnished irrefutable judgements on every
subject.This book was sent to various scholars and

religious heads of different religions, but none could

raise any objection or find any lacuna.
THE ESSENCE OF RELIGION

Huzur Maharaj used to receive invitations for
participation in the various religious functions. Huzur
often sent Sardar Kirpal Singh Ji to attendthese.In this
connection, there are two notable meetings in which,
light is thrown upon the true essence of religion.One
of these functions was organized in Jhelum by Arya
Samaj, wherein speakers from different religions were
invited on the subject, Why do I love my religion?The
speakers put in all their effort to explain the significance
of their traditions, rites and rituals, customs and ways
of living etc.Maharaj Kirpal Singh Ji, in his speech said,
Religion, Dharma orPanth refers to the way or the
path. According tothe religion of Islam,for instance,
it is Sarratul-mustakeem, the straight pathway
treading through which, human-beings could journey
and reach their own true country, in the lap of God
Almighty.This is the destination or the ideal of each
religion and sect. Religion comprises two aspects.The
first one concerns with the outer rites and rituals
and religious traditions.This is preparation of the
ground.Recitations, austerities, chastity, pilgrimages,
fasting, lighting the holy fire, charity etc.all such
acts come under this aspect.They are all good deeds,
which beget good fruit (karma). But Lord Krishna
has implied*, Good actions or bad actionsboth are
chains alike for binding the being, may these be chains
of iron or chains of gold.Their only aim is that man
* Says Kabir:
iki iq.; gSa nks csjhA ,d yksgs ,d dapu dsjhAA
csjh ik; ,d nq[k gksbZA dapu rs lq[k vf/kd u lskbZAA
Ugra Geeta, Kabir Sagar, Ch. 16
should become noble, chaste, ethical, and helpful to

others so that his worldly journey upon the earth may
be accomplished happily and enables fulfillment of
the ideal, which is the ultimate goal of human life i.e.
self-knowledge and God-realization. This is the basic
teaching of all religions.Maharaj Kirpal Singh Ji gave
a detailed exposition on this subject.A booklet was
later published comprising the speeches given on the
occasion.
Another discussion-debate was held at S.P.S.K.Hall
in Lahore and the subject was: Why is religion or
sect necessary? Speakers from different sects and
societies participated in the discussions.The Sikhs
spoke of the importance of five Ks, Hindus clarified
the value of tuft (Choti) and the scared thread (Janeu),
while Muslims that of Sunnat. Likewise, brothers of
others sects and religions.Thereafter, the organizer of
the meeting, who was an atheist, rose and said,Take
the instance of a wedding ceremony. The only purpose
is it to to place oneself before ones deity and to
join the boy and girl in holy matrimony with holy
handsbe they those of a Sikh Bhai (reciter or preacher),
Mulla, Pandit, Priest or anyone else, in presence of a
hundred or two hundred people, indicating that their
relationship is deemed proper, so that illicit lawlessness
and corruption do not develop in the society. What
difference does it make whether this rite is carried out
in front of the holy fire, recitation of the Ayats (verses)
of Quran or by circumambulating Guru Granth Sahib?
Presenting a few more examples, he swept away the
views of all others and concluded that there is no need
for any society, not for one, nor for the other.
Maharaj Kirpal Singh Ji, who was sitting in the
front row, said, Whatever you have said is correct,
but in case 10 to 20 thousand people agree with

your thoughts, it will be necessary to form a new

society altogether!After forming the society,rules and
regulations will also be required to be framed.Some
new rules will be made, some traditions will be set. The
disease you set out to eradicate will spread again.Why
waste time in breaking-up the societies and forming
new ones? Why not achieve the ideal, which is the
unified and common ideal of all societies, in order to
achieve which, people have been subscribing to one
society or the other? The atheist rose and said,What
you have said is correct.
LETTERS OF DEVOTION
While Gurumat Siddhant has been written with invisible
hands, the correspondence contains the reminiscences
of personal experiences. The correspondence between
the Huzur and his dear True Disciple (Gurumukh)
provides a glimpse of the highest order of living, the
example of which the Sants portray through their own
lives.These letters provide us the highest examples of
love and give us a spiritual boost. They provide glimpses
of those situations, which can only be experienced
but not described.From the treasury of this life-giving
correspondence of love, some of the letters are being
presented here, which throw light upon the relations
between the Master and the Gurumukh.
Once, Huzur was in Dalhousie and remained there
for three months.Later, he chanced to stay there for
another two-three months about whichletters were
sent, informing all concerned persons. When the news
reached Maharaj Kirpal Singh Ji, he wrote a letter
containing the utter anguish of the heart. He writes,
Huzur, I somehow managed to reconcile during your
absence for three months.The time past is of course
now past, but now you have made another programme
for staying on there. It may be spring (Basant) for

others, but it is as though it is death (bas ant) for
us.
Huzur read the letter.He called Deputy Harnarain
and said to him, I am leaving, upon which, he
beseeched, Huzur, just recently you had made
programme for stay here and letters have been
despatched accordingly to all the people.Huzur said,I
cannot remain here any longer.Just read this letter,
how can I stay? Then Harnarain Ji immediately wrote
this letter to Kirpal Singh Ji Maharaj:
My dear and respected Sardar Sahib,
Radhaswami,
Your magical letter has created a magical effect.Huzur
was greatly impressed with your love and his eyes welled up with
tears.Huzur will depart on 11thSeptember, and after a nights
stay at Amritsar, shall reach Dera Beas on 12thSeptember.
Thisis for information.
Your servant,

Harnarain
Dalhousie.
9thSeptember, 1942.
In love, the laws and regulations, codes and
patterns of civilized behavior are oftenset aside.But
the love of Sants is a thing apart. In a letter, Maharaj
Kirpal Singh Ji wrote, Huzur, do bestow love upon me,
but let that love be respectful love. Satguru Dayal read
that letter again and again and after reading, put it on
his chest and said, I also only need respectful love.
THE HIGHEST IDEAL OF LIFE

The letters which Huzur wrote to his True Disciple
(Gurumukh) from time to time, present the ideal of

the life of the Sants.Maharaj Kirpal Singh Ji has

often spoken about one of the Huzurs letters in his
discourses. It was written by Huzur to him in June,
1939. The background to this letter is that Maharaj
Kirpal Singh Ji wrote a letter to Huzur, in which he
expressed his desire to leave all worldly activity, while
remaining totally absorbed in spiritual practices and
the remembrance of God only.In response, Huzur wrote
a letter, which remained his guiding light in life:
My dear Kirpal Singh Ji,
Received your loving letter and was pleased to read it.My
dear, the domain of Sants is discomfort.
bd+ dk eUlc fy[kk] ftl ne esjh rd+nhj esa
vkg dh ud+nh feyh] lsgjk feyk tkxhj esa
The moment the subject of love was
written upon my fate,
I received moans for cash,
deserts for landed estate.
uFk [+kle gRFk] fdjr kDds ns]
tgk nkuk rgk [kkuk] ukudk lp ,A
With the harness being in the hands of God,
the fate karmas push us around.
Wherever seeds we have sown, so shall we reap,
O Nanak!
We people have come here to serve the Lord.Do your
meditation practices and also the spiritual tasks, but performing
service (Sewa) is essential.Just look at me; I remain at the service
of the sangat (seekers) from early morning till evening.On some
days I am able to meditate, and on somedays not.But it is
Huzur Baba Jaimal Singh Jis order that the stature of service is
no less than that of meditation.You may say that the world does
not pay sufficient attention to devotion and love to the extent it
ought to; however, we have not to seek any compensation for
the service rendered to the Satsang.All sorts of people come
to the Satsang.Some of them are loving seekers, prepared to

sacrifice their body, mind and wealth, whereas others are only
talkative, slanderers, fault-finders and leg-pullers.When such
persons do not leave their bad habits, why should we leave
our noble habits?I will only give this advice that you should
dutifully discharge your government duty and also comply
with your meditation practices.I am very much pleased with
you.You are rendering body, mind and wealth service to the
spiritual cause.
Signed,
Sawan Singh
11.6.1939
THE STUDY OF CHRISTIANITY
In Lahore, during government service, Maharaj Kirpal
Singh Ji had the facility and opportunity to study various
Christian scriptures.A Christian superintendent who
was the librarian of the Church library worked under
him. Maharaj Kirpal Singh Ji asked him to bring the
very best of two books per week, which threw light on
the Christian religion, which shall be returned after
reading. He studied several books, which are rare
today, as a result of which, he acquired a thorough
and in-depth knowledge about the teachings of Jesus
Christ and Christianity, which even the prominent
Christian leaders may not have possessed about
their own religion. It was the result of the in-depth
study of Christianity that when he was on tour to the
Western countries, promoting the pathway of Naam,
he presented excerpts from the various Christian
scriptures, whereupon the prominent scholarly priests,
who heard his speeches, conceded that throughout life,
we have been propagating Christianity, but it is for the
first time we have come to know the real teachings of
the Bible.

Once, Maharaj Kirpal Singh asked his Christian

superintendent to enquire from his bishop, who
was considered as the most outstanding scholar of
Christanity, as to why the bell, installed upon the
dome of the Church is rung?When he enquired from
the bishop, he replied saying that it is simply rung in
order to collect the gathering.On hearing this, Kirpal
Singh Ji realized how ignorant the heads and religious
leaders of the various societies were regarding the inner
aspect of their religions.In the churches, an employee
rings the bell at a fixed time, whereas in Hindu temples,
the visitor rings the bells on his own. Every religion
has the symbol of the bell, which symbolizes the inner
music. However, although we can read the religious
scriptures, but cannot understand their real import
until some realized soul, who himself has experienced
the subject matter described in the scriptures, explains
them to us in detail.
THE DEMISE OF LALA RAJARAM

After reaching the lotus feet of Huzur, Maharaj Kirpal
Singh Ji saw the death of his two children and two of his
elder brothers, and the departure of his loving devotee,
Lala Rajaram Sarraf. He was not present at time of
death of Lala Rajaram, but had informed him about
the impending death eight days in advance through
two poems, which are as under:
cans mlh jax esa jguk] ftl jax jk[ks jk[kugkj
og pkgs rks Hkh[k eaxk ns] og pkgs rks r[+r fcBk ns
eqg ls dqN ugaha dguk] mlh jax esa jguk] ftl jax jk[ks jk[kugkj
lq[k esa mldks Hkwy u tkuk] nq[k vkos rks u ?kcjkuk
[+kqkh&[+kqkh nq[k lguk] mlh jax esa jguk] ftl jax jk[ks jk[kugkj
Hkxou dks rw ehr cuk ys] Lokl&Lokl dk xhr cuk ys
;g gS thou xguk] mlh jax esa jguk] ftl jax jk[ks jk[kugkj
O man! remain in the very , in which the Lord s thee.

Should he so wish, he may make you a beggar or may seat you upon a throne.
Utter nothing with your mouth...
...Remain in the very , in which the Lord s thee.
Do not forget Him during times of happiness. Should sorrows afflict you, do not panic.
Face sorrows with good cheer...
Make the Lord your friend. Make every breath a song.
This life is an ornament...
The final line of the second poem, which had a clear
indication, read as under:
cans mez jgh FkksMh] Hkt gfj uke Hkt gfj uke
O man! little of life is now left.
Remember the Lord. Remember the Lord.
After reading these poems, Lala Rajaram said,
Babu Ji (as he lovingly called Kirpal Singh Ji), the
poems clearly indicate that the days of my life are now
over. It is fortunate to have such a friend, who could
provide information about the impending death in
due time.Lala Rajaram immediately sent telegraphic
messages in the name of Huzur to different Satsang
Centres requesting that Huzur personally attend
his final departure by coming to Rawalpindi. Huzur
received Lala Rajarams telegram in Palampur (Kangra,
Himachal Pradesh) and immediately left for Rawalpindi
by car.This relates to the year 1945. It was the summer
season. On the way, storms and typhoons were raging.
Huzur reached Rawalpindi at four in the evening.
The people said, Huzur, you must have been greatly
inconvenienced during this stormy journey. Huzur
replied, These were mere storms and typhoons. Had
I to pass through burning embers, even then, I would
have come. I have an old relationship with him.
Lala Rajaram used to stay on the third floor of
the house. Huzur reached there after climbing the
stairs.After enquiring about his well-being, Huzur

asked, Have you finished all the tasks or something

is left to do? Lala Rajaram beseeched, Some work
relating to a Registry is pending, it will be completed
shortly. I have settled all the accounts and cleared
liabilities to everyone, which I could recall and even
those which I could not recall. Huzur stayed there
for quite some time. There was no one in the room,
other than Rajaram and Bibi Hardevi, his wife. Huzur
visited again at nine p.m. Ramaram prayed, Huzur,
you have had to climb so many stairs for the sake of
this insignificant servant. Huzur, loving said, Do not
consider me a stranger, Rajaram. The papers of the
will had been completed by then. While, leaving, Huzur
said to Bibi Hardevi that if need be, inform me. I shall
come over.
PROTECTION OF THE PERFECT MASTER

At four in the morning, Lala Rajaram experienced
pain. He told Bibi Hardevi, Please request Huzur, the
True King to kindly come over. When Bibi reached the
Dera, Huzur was tying his turban. Huzur reached the
residence of Lala Rajaram at five in the morning and
sat near the bed, caressed him lovingly on the back
and said,If you have any matter to talk about or any
desire in your mind, speak about it. Lala Rajaram
said,The Shabd is vibrating very strongly and I am
unable to stand it.The Light within is so strong that
it is unbearable.He further said, How fortunate am
I that when I close the eyes, Huzur is standing before
me; when I open the eyes, Huzur is standing outside.
Huzur said, Have you finished all the tasks or is there
something pending? He said, I am ready. I have but
one desire. Huzur has not had his breakfast. I wish
that he takes a little milk from my hands and drink it
in front of me. Huzur drank the milk, leaving behind
two sips in the glass. Of that, one sip was taken by

Lala Rajaram and he handed the glass to Bibi Hardevi,
saying, drink it. Huzur said smilingly, Do not worry.
It was now eight oclock.
Lala Rajaram was so joyously preparing for his
death, as though one prepares for his wedding.All
the devotees (sangat) were asked not to leave without
having food (Langar). This was announced by Huzur
himself on behalf of Lala Rajaram. At eight in the
morning, Huzur left for the bungalow of Mehta sahib
and ordered that he should be picked up at quarter
to twelve.When Huzur was about to leave in his car,
Lala Rajaram, with great difficulty, managed to reach
upto the courtyard for his last darshan.Huzur asked to
stop the car and gave his loving darshan.Lala Rajaram
paid due reverence with folded hands and said,May
God bless all to meet a Master, such as the one I have
met.May all have such a grace such as that is being
showered upon me. He said to Bibi Hardevi, May
you be blessed for bringing me to the feet of such a
Guru.(Lala Rajaram was a prominent Arya Samaj
leader and remained its President till the end.)
At 11.00 a.m., he went to the toilet and upon
returning, laid down in bed.After sometime, he asked
Bibi Hardevi to do only repetition (Simran). Bibi
said,That is what I am doing. He said, Huzur has
come, he says now not to talk.At 11.30, he sat up with
crossed legs and his fingers began turning numb (blue)
and said,I am leaving.Huzur is asking me to speak of
anything now, if I wish to. Now send me away joyously.
I am not leaving with any stranger, but only going with
Huzur. Bibi Hardevi said to Dhanraj (a Barrister) to go
by motorcycle and inform Huzur, but he did not go. In
the meantime, Lala Rajaram said, Huzur is standing.
Pay obeisance. Bibi said, Where? He said, He is

standing in the front of me. Bibi said, I am feeling

the charging. It was two minutes to twelve. He then
said,Okay, I am leaving now.After my departure, do
not tell to anyone for half an hour, just keep sitting
while doing Simran. Bibi Hardevi continued with
Simran, holding the hand of her husband.The face of
the one dying was glowing and was difficult to behold
with the eye.The face became crimson red, full of
ecstatic bliss. He passed away peacefully.When Huzur
reached, he expressed his displeasure to Dhanraj as to
why he was not informed earlier.
The funeral was set to be held at4.00 p.m.All the
city markets closed upon hearing the news, as he was a
widely respected personality, who had no discrimination
in his mind and donated liberally to all.The religious
choir groups of all the societies gathered along with
their placards, in the procession.The dead body was
laid to rest in the Large Satsang Hall, after being washed
and bathed. At the time of death, Lala Rajaram was
sitting upright with crossed legs in the manner of Yogis
taking Samadhi.Huzur placed both his hands on his
head and said, Each and every pore of mine is pleased
with you.
Huzur insisted on going on foot in the procession.
It was a journey of 3-4 miles. Upon Bibi Hardevi and
sangats insistence, Huzur went only upto Arya Samaj
temple by foot. The President of Arya Samaj, who took
over from from Lala Rajaram, said while offering his
respects, Lala Rajaram was a diamond with us. When
he left the Samaj, there were several misgivings in our
mind, but we noticed that he went to the refuge of such
a Guru, in whose mind there was love for everyone,
irrespective of who they were, and a feeling of respect
for all societies. The diamond of Arya Samaj reached the
rightful place. He shone like the jewel studded in the ring.
After the cremation, there was a huge pressure on

Huzur for Satsang, but he did not agree and said,I am
going away after completing the work, for which I had
come. I have been visiting Rawalpindi on account just
one person.Now I shall not be coming here. (It was the
last time when Huzur visited Rawalpindi. Thereafter,
after the partition of the country, Pakistan was
formed).
DEMISE OF ELDER BROTHERS

Maharaj Kirpal Singh Jis elder brother, Sardar Jodh
Singh was his companion in search for the spiritual
Truth.The second brother, Sardar Prem Singh was a
prominent personality and an influential person in the
local area.Sardar Jodh Singh had expired before Lala
Rajaram. He had taken a word from Maharaj Kirpal
SinghJi that he would be close to him at the time of
his death. When he fell ill, Maharaj Kirpal Singh Ji
took leave from office and reached Rawalpindi to serve
him.Sardar Jodh Singh was on medical leave, of which
four days were remaining, but Maharaj Kirpal Singh Jis
leave period was over. Jodh Singh Ji asked,Should I
apply for more leave?Maharaj Kirpal Singh Ji said, No
that will not be necessary (it was a clear indication that
only three-four days were left of his life).Since Maharaj
Kirpal Singh Ji had to join duty, he took leave of his
elder brother and returned to Lahore. While departing,
he told his elder brother that if you visit Lahore, you
should travel by car only. You may start in the morning
and reach there by the evening and not travel during
the night.
It so happened that Sardar Jodh Singh had to travel
during the night, and that too by trainsincepetrol
for the car could not be arranged for and the day
time had passed.Hence, he boarded the night train

to Lahore. The train had just reached the Lalamusa

station, when his condition all of a sudden deteriorated.
The following words spontaneously came from his
mouth,Wah Kirpal!neither this way, nor that way, you
have abandoned me in the middle.On the other hand,
Maharaj Kirpal Singh Ji was prayingwithin to Satguru
Dayal Huzur to grant mercy upon his brother since he
had made a mistake, and permit him to reach Lahore
safely.Huzur accepted the prayer and the condition of
Sardar Jodh Singh began to improve and he managed
to reach Lahore.Maharaj Kirpal Singh Ji had reached
the station to receive him. After being seated in the
car, Sardar Jodh Singh embraced his younger brother
and said that now all his complaints had ended; and
immediately after uttering these words, he breathed
his last in the car itself.
When Huzur received the news in the Dera, he
proceeded to Lahore by car and reached at the residence
of Maharaj Kirpal Singh Ji at Raam Gali. Pointing
towards the dead body, Maharaj Kirpal Singh Ji
said, The house is lying vacant. The indweller has
departed from it. The news had been sent to the
children of Sardar Jodh Singh.The wait for their
arrival continued upto nine p.m. at the cremation
ground.Huzur kept sitting there.When the children
arrived, Huzur asked Maharaj Kirpal Singh Ji to render
the last rites of igniting the pyre and accordingly, the
pyre was lit.After the cremation, Huzur returned to
the Dera. It was past eleven at night; yet Huzur did
not stop at Lahore.
Sardar Prem Singh was the eldest brother, who was
in Rawalpindi during his last illness. Maharaj Kirpal
Singh Ji proceeded from Lahore to Rawalpindi. The
train was due to reach at five in the morning, but
was delayed by several hours. On the other hand,
Sardar Prem Singh was eagerly awaiting, with an eye

at the door and repeatedly asked, Has Pal not arrived
as yet? Around 1.30 p.m., Maharaj Kirpal Singh
Ji reached Rawalpindi station, where the children
had come to receive him. He asked them if telegrams
had been sent to the relatives. They replied in the
negative.So he sent telegrams on the way and reached
home. He sat near his brother and asked,Is there any
desire left in the mind?He replied, I am absolutely
ready. At 3.30 p.m., Maharaj Kirpal Singh Ji asked
him to leave aside all worldly thoughts and be prepared
for the eternal journey.After sometime, Sardar Prem
Singh Ji breathed his last in a very peaceful state.At
the time of death, his face had such a strong spiritual
radiation that people were spell-bound.
DEMISE OF CHILDREN
Maharaj Kirpal Singh Ji had also to face the demise
of two small children.One expired at the age of three
years in Peshawar, whereas the second at the age of
eight years in Rawalpindi.Lala Rajaram Sarraf had met
Maharaj Kirpal Singh Ji on this occasion and remained
in his company throughout life.
The child that expired in Rawalpindi had the habit
of putting his hand over whatever was cooked at home
in order to it grab for himself.Maharaj Kirpal Singh
Ji would say, I know, but have it with patience.The
day he was to leave the physical body, Maharaj Kirpal
Singh Ji took him to the market. He gave him whatever
he desired to have, and thus the worldly transactions
of give and take were exhausted.Upon returning home,
that very night he breathed his last.The people were
surprised to notice that the death of the child had no
effect on Maharaj Kirpal Singh Ji whatsoever.This was
what brought Lala Rajaram closer to him.

In Peshawar, when the three year child fell ill, Kirpal

Singh Ji offered his wife to call the most prominent
of doctors for the treatment, so later she could not
complain that there was any lapse in the treatment.The
best of doctors were called for the treatment.One day,
while standing, Kirpal Singh Ji was talking to himself
saying it is all falsehood, it is all useless to spend
money on the treatment.The eldest brother, Sardar
Prem Singh, who was standing behind him heard it
and asked, What you are saying? He said, Nothing
at all.In the evening, Maharaj Kirpal Singh Ji picked
up the child in both his hands. The child closed the
eyes as if it was sleeping and left peacefully.
PENSION FROM SERVICE AND THE VOW TO SERVE GOD

After 36 years of government service, Maharaj Kirpal
Singh Ji retired in February, 1947.During his service
he had been a favorite amongst his seniors as well
his subordinates. The officers respected his opinions,
while the subordinates always consulted him before
executing their jobs.The subordinates considered
him to be their near and dear, a true well-wisher and
an elder. After retirement, people generally try for an
extension for a year or more,but Maharaj Kirpal Singh
Ji had no interest in this regard whatsoever.Therefore,
the Controller himself came up with a plan for the
extension of his service. Maharaj Kirpal Singh Ji
said,Thank you very much! But I cannot accept this
generous offer.I have done sufficient worldly work.Now
my entire life is dedicated to God and for the service to
His creation. The Controller said,But how will you
manage living only on your pension?He replied,I shall
mould myself according to the circumstances.The
Controller was quite impressed to hear this and said,
I knowthat you are a philosopher. May you serve the
Lord with pleasure. My good wishes are with you.
After retirement, when the documents for pension

were being processed, the highest officer of the
department, the Accountant General happened to be
also present.He called Maharaj Kirpal Singh Ji and
made him sit alongside, and while appreciating the
service rendered by him said, We had a wonderful
man like you in our department.During government
service, Maharaj Kirpal Singh Ji also wrote two books
on the rules of the department.
MATTERS RELATED TO THE MASTER AND THE TRUE DISCIPLE

This is the story that pertains to the affairs of the Father
and the Son, of Master (Guru) and his True Disciple
(Gurumukh), whose secret can be ascertained only by
one to whom the eyesight is granted:
..no one knows the Father except the Son,
and those to whom the Son chooses to reveal.
Holy Bible (Matt.11:27)
The God-power, which descends from the heaven
above to the earth below, to pick up the fallen ones, in
order to liberate the souls from the chains of body and
enable them to reach in the lap of the Father, manifests
in the human body and keeps repeating its own story
in the form of the Father and the Son.There can be
no interference of human efforts in it. This selection
is carried out by the Supreme Lord.The proofs of the
same are to be had in each facet of their lives.Therefore,
when Maharaj Kirpal Singh Ji came to the lotus feet of
Huzur Baba Sawan Singh Ji Maharaj, indications in
this regard are to be found at various places.
As per commandments of the Master, when
Maharaj Kirpal Singh Ji was meditating for ten to twelve
hours a day, making rapid progress in the inner divine
regions, he had the darshan of Baba Jaimal Singh Ji
Maharaj within. While patting Kirpal Singh Ji, Baba Ji

said, We shall make you a Sant.This relates to his

early days.
GIFT OF THE OVERCOAT AND MAT

The incident relates to the duration of the lifetime
of Huzur, when he asked Maharaj Kirpal Singh Ji to
intiate over two hundred seekers, men and women in
Dera Beas.One day, Huzur summoned him. Huzur
asked Bibi Ralli to bring the Kashmiri overcoat (Choga)
from downstairs.At first, Huzur donned the overcoat
himself and after taking it off, gifted it to Maharaj Kirpal
Singh Ji after casting a merciful glance.Again, another
day, Maharaj Kirpal Singh Ji was called and was gifted
a priceless mat, which had beautiful tassles around
it.At first, Huzur placed the mat upon his own head,
cast a graceful glance and handed it over to Maharaj
Kirpal Singh Ji. These gifts of Huzur Maharaj were truly
a spiritual gifts.
A GLIMPSE OF THE FUTURE

Maharaj Kirpal Singh Ji had seen the glimpse long ago
of the process of initiation in the western countries
started by him, thanks to which, the teachings of Huzur
Baba Sawan Singh Ji Maharajand the fragrance of his
mercy and grace spread all over the world and continues
to spread. One day, while sitting in meditation, he
saw within the scene of a big stadium.The wealthy,
ministers and high government officials from different
countries of the world were seated in a semi-circular
pattern.Huzur Baba Sawan Singh Ji Maharaj was
sitting on a chair and Kirpal Singh Ji himself was giving
the speech standing in front of the loudspeaker.This
incident occurred during the lifetime of Huzur. When
this scene was narrated before Huzur, he said, It will
happen just like that,Kirpal Singh!
I WILL GIVE HIM MY PLACE

In this context, there is an significant incident in the
life of Maharaj Kirpal Singh Ji.After retirement from
the post of Deputy Assistant Controller of Military
Accounts in Febraury, 1947, he visited Dehradun to
look for a plot of land for constructing a house in some
secluded area, which could be an ideal location for
doing meditation and conducting spiritual activities,
which were to be his mission in life. Baba Bachittar
Singh, P.C.S. accompanied him, and upon his return,
Huzur asked him as to where he had been. Bachittar
Singh said that they had gone on a visit to Dehradun
to find plot of land for the house.Hazur said,There
is no need to construct the house.I will give him my
own house to live in. His children shall be meeting
him here, as my children visit here to see me.It was a
clear indication from Huzur that he had chosen Sardar
Kirpal Singh Ji to continue the work of Spirituality after
him.
A DELUGE OF PRASAD
In this context, an unparalleled scene of Dera Beas
appears before the eyes. Huzur Maharaj arrived at
the terrace of Sardar Jodh Singhs bungalow.Several
big baskets ofgood quality red bloodmaltas (a citrous
fruit similar to the orange) were lying there.Maharaj
Kirpal Singh Ji, his elder brother Sardar Jodh Singh
Ji, Lala Rajaram Sarraf of Rawalpindi and several other
prominent persons were present on the occasion. It
was evening time and Maharaj Kirpal Singh Ji had
just reached the Dera.Sardar Jodh Singh Ji bowed
with respect and Huzur placed his hand over his
head.Thereafter, Maharaj Kirpal Singh Ji bowed
with respect. Huzur placed both the hands on his
head.Huzur started to distribute the Prasad. When

it was his turn to receive Prasad, Maharaj Kirpal

Singh Ji stood extending the hem of his shirt (Jholi).
An eye to eye connection between Huzur and Maharaj
Kirpal Singh Ji was made and both became so much
absorbed in each other to the extent that they were
unaware about the bodys presence. With both the
hands, Huzur was continuously pouring the maltas in
the Jholi of Maharaj Kirpal Singh Ji. The maltas were
overflowing and Huzur would continue to pour more
and even more. This continued for quite a while.It was
a glimpse of limitless gracious mercy, which the Father
and the Son squandered liberally with open arms, and
the same is enriching the entire world with the Divine
Light even now.
HUZURS FRAGRANCE
The spiritual benefit, which Maharaj Kirpal Singh Ji
acquired while sitting at the lotus feet of Baba Sawan
Singh Ji Maharaj, and the portion of which is being
received by the entire world through his own hands was
mentioned by him during Satsangs in these words,It
is just a simple matter that I was fortunate enough to
sit at the lotus feet of Huzur; it was his special grace.
While sitting at the lotus feet of Huzur, I had the benefit
of gaining spiritual knowledge and Huzur gave the gift
of a little understanding. He would invite me to sit
alongside with him, issuing instructions as if directing
a child, asking me to give discourse (Satsang). Then, he
said, In future too, you have to do this work.So, it is
all Huzurs grace that people are receiving the benefits
of Spirituality.I am a human being just like you.It was
just that I was fortunate enough to sit at the lotus feet
of Huzur. There was this clay. It fell into the bathtub.
Someone smelled it and found it fragrant. He asked the
clay, you are very fragrant, who are you? What are you?
Are you musk? How it is that you are smelling so sweet?

It replied saying that it was the same humble clay,
but for a while, it had the good fortune of being in the
company of some fragrant flowers. As a consequence,
the fragrance permeated me. O brothers, likewise, while
sitting at the lotus feetof Huzur, as we are sitting now,
we learnt the lessons which Huzur taught us. Whatever
I could gather,I am presenting before the people. The
fragrance is not mine, but that of Huzur.If some one is
benefitting from it, may he be a new seeker or an older
one, it is all due to Huzurs grace.
GREAT LESSONS FROM THE LIFE OF HUZUR

(i) Chastity
We find the magnificent virtue of chastity (Brahmcharya)
in the life of Huzur Baba Sawan Singh Maharaj.As
per the tradition prevailing in those times, Huzur was
married off at the age of 12 years together. In those
days, it was the custom to send the girl to the in-laws
(Muklawa) after six-eight years of marriage and thus
the girl used to stay with the parents for years.Hence,
the formal Muklawa for the first marriage could not
completed for nine years. It was twenty days prior
to the day when his wife was scheduled to leave her
parents home finally, she suddenly expired. He was
21 years of age at the time. It took another 3 to 4
years for the second marriage to be solemnized. In this
manner, until the second marriage was consummated,
25 years of chaste life had been completed. During
thirty years of government service, Huzurs wife stayed
with him for just three months.A little after reaching
the lotus feet of Baba Jaimal Singh Ji, Huzur had set
aside the attachments of family life.When Sants take
care of the task of the upliftment of souls, they leave
worldly attachments behind. When Baba Ji decided to

entrust the task of liberating the souls to Huzur, he

had commanded his wife not to look upon him with
the sentiment of husband, but as the very form of God
Almighty.With Baba Jis grace, she followed the orders
completely.It was result of the chaste life that even at
the age of 80-90 years, Huzur could work for eighteen
hours continuously without any sign of fatigue.Indeed,
it was difficult to keep up with his pace. In a gathering
of thousands, he would roar like a lion.In this regard,
he often gave reference from the life of a particular
person who said, I have five children, while during
his entire family life, he had physical relations only five
times.
(ii) Family Life
Huzur presenteda grand ideal of family life through
his own life.Hepresented such an ideal example, on
account of which, family life is considered to be best
of all the Ashrams (schools of living).He maintained
fully chaste life until 25 years and thereafter, for 50
years he was a master of the wealth of the Divine
Light. While living in the world, he fulfilled all the
worldly responsibilities, yet remaining free from all
bondage. From a very early age, he was inclined towards
renunciation, but being the only child of the parents,he
did not renounce the world in order to serve them.Even
so, he lived a life of a renunciate even while living in
the world.He had three children, one of whom died in
the prime of youth.Huzur said,After the death of my
son, I searched my heart to see if there was any grief
on account of his death. I found that there was no grief,
even equivalent to a tiny white spot on a grain of Mash
(a grain of black gram, earlier used as a weight) due to
his demise.He had the grace both ofa king as well as
of a fakir (hermit).He was the King of Kings, as well as
a fakir of fakirs.He would say, If you wish to see me
as family man, visit me in Sirsa; in case you wish to

see me as a fakir, come to the Dera.
Once Maharaj Kirpal Singh Ji had the occasion
to stay with Huzur at Sirsa for a few days.Huzur
ordered his sons to provide the best of hospitality
to him.Maharaj Kirpal Singh Ji said that they fed
him so much and displayed such hospitality that
so overwhelmed him that, he returned earlier than
due.In the evening, the local people would assemble
at Huzurs porch, seeking for one thing or the other
from him.Huzur would say, Yes brother, take this and
take that too.He liberally provided whatsoever anyone
demanded and fulfilled the demands of one and all open
heartedly.In Sikandarpur, many people visited Huzur
for his darshan.All were welcomed with full respect
and regards and warm hospitality was extended to
them.
(iii) Quest For Knowledge
Huzur had great interest in acquiring knowledge
throughout his life.He studied the scriptures of
various religions and sects.His personal library was
abounding with priceless books of all religions.Each
book containsHuzurs personal comments and remarks
in his own handwriting.He collected such rare books,
which had not even been printed.Among them were
such books, which had been kept secret by some of
the social groups.Huzur procured the manuscripts of
such books, got copies made and collectedthem in his
library.These unprinted books pertained to the texts
of Mahatma Charandas, rare volumes of Pranami sect,
volumes of excerpts from Farsi literature and other
books.Efforts were made to procure a book entitled,
Fatuhaate-Makki, all over India, Arab, Iran etc., but
the it could not be found.Maharaj Kirpal Singh Ji
managed to get hold of the said book from Egypt and

presented it in the service of Huzur.Huzur studied the

musical verses (Kalaams) of Muslim fakirs, Maulana
Rumi, Khwaja Hafiz, Shams Tabrezi, Mujaddad Alfsaani
and others,thoroughly grasped the teachings of Quran
Sharif and gathered knowledge of the Vedas and the
Shastras from Vedantic seers. He studied books on
Buddhism borrowed from a Buddhist monk, and also
studied books on Jainism.He also studied the Bible and
gathered the necessary knowledge about its teachings
through discussions with various priests.
Truth is only One, but all the religious scriptures,
which containa description of Truth, are but sealed
books for us.Hence, while we can read them, we
cannot know their true import, unless some God-
realized soul, who has himself experienced the Truth,
explains them to us in detail. Huzur Maharaj presented
the teachings of the religious scriptures in common
modes of thought.Huzurs spiritual successor, Maharaj
Kirpal Singh Ji also had great interest in the study
of the religious scriptures, to which the company of
Huzur provided further boost. Maharaj Kirpal Singh
Ji studied the writing and verses of the various saints
and mystics, and the writings (Kalaams) of the Sufis,
besides examining in-depth the western thought i.e.
the writings of the Western seers. Besides these,
he read over three hundred biographies of great
personalities.He also digested all the books of the
Shanti Jeevan Library in Multan, which were based
on the western thought.Huzur had entrusted the work
of the maintenance of his library to Maharaj Kirpal
Singh Ji.Huzur told him,Kirpal Singh, I am setting-
up this library. You must run it systematically.The
gist of all this study and research work came out in
the shape of Gurumat Siddhant, which was written
by Maharaj Kirpal Singh Ji, granted approval by Huzur
afterpersonal hearing and further, upon the request

of his True Disciple, condescended to grant the honor
for its publication under his holy name.
(iv) Humility and Sweet-tongued Speech
The Gurubani says :
feBrq uhoha ukudk xq.k pafx;kbZ;ka rrqAA
Sweetness and humility, O Nanak,
are the essence of virtue and goodness.
Humility and sweet-tongued speech are the essence
of all the virtues. Huzur was a living example of the
ideal expressed in the above verse. He always called
himself a servant or a sinner.He often used such words
out of humility about himself that the listener would be
forced to plug his ears.Although his living was simple,
his demeanor was royal.13
The incident relates to the period when Huzur was
ill and Maharaj Kirpal Singh Ji was at his service.Huzur
said,Kirpal Singh!Read out the prayer of Swami Ji
Maharaj:
xq: eSa xqugxkj vfr HkkjhAA
O Master, I am a very sinful person.
Saar Bachan (Bachan 29, Shabd 3)
Kirpal Singh Ji started reading the said prayer.In
every verse of this prayer, the disciple expresses his
unworthiness and incapability,and seeks forgiveness
before the Master.Maharaj Kirpal Singh Ji would keep
reciting the prayer, and tears would keep continously
flowing down from the eyes of Huzur, the True King.The
13. Once, Huzur was seated in an easy posture. Whichever posture that
he sat in, his grandeur was exceptional. Whether with folded legs or with
clenched fists upon his knees, as though every thing was in his hands,
under his control. Maharaj Kirpal Singh Ji said, Huzur, every posture of
yours is royal.

Great being, with whose darshan alone, entire dross

would be swept away from the heart, with whose single
glance, the soul would traverse the divine inner regions,
leaving the physical plane, was now standing in the
durbar of the Master as a sinner. What an elevated
ideal of humility he has presented before us!
(v) Keeping a Busy Schedule
Huzur would often say, Never allow the mind to remain
idle.Huzurs entire life was a life of busy schedules.He
considered work to be worship.Right from the morning
until the evening, he was always seen being busy in
some work or the othermay it be that of Satsang or
discussions on Spirituality, study or meditation.In the
afternoon, when the people thought that he might be
taking rest, he would be studying the works of the Great
beings.During the service of the sangat, he would lose
all appetite for food and water. He did not at all care
for his own comfort.Which is why, in one of his letters
to his successor, he wrote, My dear Kirpal Singh,
the property of Sants is discomfort. Once, during
the peak summer season of June-July, Huzur was at
Dera Beas.A request was made before him for shifting
to Dalhousie, where he had his own bungalow. Since
it was getting very hot, why not move there? Huzur
said,Kirpal Singh, people think I go there to have some
cool breeze.I go there only with the purpose that many
well-off people from all over India come visiting.Some
of them are seekers of Truth as well, so that they may
also be benefitted. Jesus Christ was also asked this
question, as to why do you wander from one place to
another? He replied that I have many lost sheep. I
wander around in search of them.
Huzur loved the sangat (devotees of Truth) more
than his own life.Huzur said, sangat is my first love,
my own children come later. Whenever he travelled
outside the Dera on tours, he would first concern

himself with the care of his devotees.In the beginning,
when Huzur retired from the service and came to
reside permanently at Dera Beas, a large number of
people from outside come visiting for darshan and
Satsang. Along the way, there was a big drain which
had to be crossed while coming and going.When it was
dark, especially during the rainy seasons, the visitors
had to face great inconvenience while crossing this
drain.Huzur asked the people of Dera and villagers in
the surrounding area to cover a part of the drain,so that
the visitors may cross without any difficulty.The people
said, Yes, we shall do it. But later on, they turned
reluctant.Huzur reminded them two or three times,
but no one took the trouble to make the bridge.At last,
during the last watch of the night at around three in the
morning, when the people were in sound asleep, Huzur
picked up the shovel and spadeon his shoulder, taking
a bucket in his hand walked out alone for the task.One
farmer recognised Huzur on account of his intoxicated
gait and apprised a few of his companions.The news
soon spread like wild fire in the entire area.The people
rushed there with spades, baskets etc. Huzur had only
put in a few basketsful, when the crowd took over the
task. About two-three hundred persons got involved
in this labor of love of covering thedrain and quickly
prepared a paved way for the sangat to pass.
(vi) The Spirit of Equality
The Great beings are large hearted.Their very glance is
Gods glance.They love all.They do not go by the outer
appearanceswhether one is Hindu, Muslim, Sikh or
Christian.In their perspective, all human beings are but
one.All are embodied souls.The soul is an essence of
the Oversoul.God is an ocean of super-consciousness,
and the soul a drop of the endless divine ocean.Huzur

Maharaj used to say that God has made human beings.

But he has not sent them stamped with markings as to
who they are.Huzur said, If God is Hindu, then I am
a Hindu, if he is a Muslim, then I am a Muslim.The
castes and societies are our own creations. The caste
of thesoul is the same as the caste of God.
The saints and seers, particularly Huzur, did
not pay any attention to the outer traditions and
customs.Huzur used to say,Whichever religion you
belong to, remain in the same. Remain in your own
societies and follow your customs and traditions.Reach
out to Truth, which is the ideal of all religions.The rites
and rituals and outer practices are all meant for the
preparation of ground, so avail of benefits from them.
Live a true, chaste and moral life and alongside, connect
your soul with God, which is the combined ideal of
all the beliefs, for which you have joined one religion
or the other one.You can do this task by remaining
in any faith.He said,The wealth of Naam is there
within every one. Should any Hindu draw it out, it is
his, if any Muslim digs it out it is his, if any Christian
finds it out it is his.Spirituality is not the monopoly of
any particular sect or religion.I love all faiths.I love
all religions, and Muslims too are dear to me.You may
belong to any society, I love you all.This is the sign
of a Satguru:
ukud lfrxq# ,slk tk.kh,s tks lHklS y, feykb thmAA
O Nanak, know Him as the True Guru,
who unites all with the Lord.
Huzur would make all people to sit together.People
from all societies, religions and sects used to come
to his feet.After reaching there, no one could feel
any difference about being a Hindu or a Muslim.No
one would even be aware of it as to who was sitting
alongside. All seated over there were dyed in the color

of unity.
Once some brothers from Arya Samaj sect visited
Huzur and asked for the removal of the differences of
caste and religion in the langar.Huzur said, Brothers,
there is no difference of any caste or religion in our
Satsang.A person belonging to any caste or religion
may come and sit anywhere he likes. Persons belonging
to all religions, castes and sects can come here.Langar
is prepared at one place only, but it is you that are
carrying a mindset thatthis is a Rajput,this is a Jat
or the other, due to which the narrow-minded nurse a
bias and begin to hate others. This is why we arrange
a separate place while serving langar, so that such
persons also, who have not been relieved from the
social chains of caste and religion, may not be deprived
from the gift of spiritual wealth. Now it is for you to
remove this difference of high and low; we have no
such difference from the very beginning.Then it was
suggested to Huzur to form a new sect to which he
replied,Already there are so many wells, where is the
need to dig more wells?The main concern is for water.
The saints neither break up any societies, nor
create new ones.They treat all the societies, religions
and sects as their own.They provide recognition to all
the religions and castes.When Rao Shivdhayan Singh
Ji of Pusava came to the lotus feet of Huzur, he brought
with him the idol of Thakur (deity),whom he used to
worship as daily routine.There is another example
of this type during the times of Maharaj Kirpal Singh
Ji. An elderly advocate of Rohtak, Madhok Sahib took
Naam initiation from Maharaj Kirpal Singh Ji.He used
to practice Kumbhak (a Yogic discipline of breathing
in and holding) and was an adept in Yog Vidya and
also worshipped Thakurs (idols).When Maharaj Kirpal

Singh Ji visited his house,he noticed that dust had

collected on the idols of the deities, and above them,
a large sized photograph of Maharaj Kirpal Singh Ji
had been placed.The Master asked, What is this? He
replied, He is the biggest Thakur (deity).The advocate
has since expired; he was a loving devotee.One day,
he placed ten thousand rupees at the feet of the
Master.The Master returned them. Then again, in his
will, the advocate wrote the money in the name of the
Master, but the Master refused to accept the same (this
incident was narrated by Rao Sahib himself). Huzur
had allotted a separate room to Rao Sahib for his
deities (Thakurs).After hearing the Satsang, when he
understood the essence of Spirituality and took Naam
initiation, the Thakurs fell from grace.The girls play
with the baby-dolls only until they are not married.After
marriage, who plays with dolls? Rao Sahib went to
Huzur to know as to what he should now do with the
idols.Huzur said,Your worship for deities has been
successful since you have found a perfect Master and
received the initiation. Now, with due respect and as per
traditions and customs, immerse them in the water.
Similarly, a Muslim Satsangi expired in the Dera.All
his family members were also Satsangis. They made a
request before Huzur that they would like to cremate
the dead.Huzur firmly declined the request and said,
As per your religious customs and traditions, there is
a rule to bury the dead.Do not act against the religious
practice.Hence, Huzur himself arranged for the burial
and participated in the final procession (Janaaza).
Once Huzur made a visit to Multan. Before
Huzurs arrival, there had been a Hindu-Muslim riot.
Upon reaching there, Huzur gave a discourse. Upon
hearing the discourse, the people said, Huzur, had
you arrived earlier, this Hindu-Muslim riot would not
have occurred.The riots are the consequence of wrong

propaganda.The reason behind all these conflicts and
riots is the dearth of God-realized souls. What is the
result of this paid propaganda, or pet propaganda
(Pet stands for stomach)?14that we are high and
others are low!Kabir Sahib said:
lHkh Hkqykuks isV ds kakkA
All have forgotten in their business for the stomach.
Having become members of any one society or
religion, the real task to be carried out, i.e. self-
knowledge and God-realization, which is the prime
ideal of any society, is not being done. Instead, one
ends up becoming tied up in shackles and bondages.
pkys Fks gfj feyu dm chpS vVfdvks phrqAA
One set out on a journey to meet the Lord,
but the mind waylaid one.
Aadi Granth (Salok Kabir, p.1369)
People had joined one society or sect or the other
in order to realize God, but that very goal has been
ignored.We have only remained involved in the forming
societies.To be in any society is beneficial and a good
fortune, but on account of having remained shackled,
we have forgotten the ultimate goal, for which we had
entered in one society or sect or the other in the first
place. Such a situation gives rise to cleverness and
confusion.Guru Nanak Sahib has said:
ftlq ty fufk dkjf.k rqe tfx vk,
14. Eariler, Brahmacharya (chastity) used to be maintained for the
first 25years of life, during which the study of Vedas-Shastras (religious
scriputres) was undertaken. Thereafter, after acquiring knowledge of the
scriptures, one entered family life (Grihastha).After having one or two
children, one would take to the jungles (Vaanaprasth).In the jungles,
one would be involved in spiritual practices for acquiring Truth. Then, after
acquiring spiritual experience, one took up Sanyaas and moved from
place to place as recluses, propagating and preaching Truth to people.

lks vae`r xqj ikgh thmAA

NksMgq oslq Hks[k prqjkbZ nqfckk bgq Qyq ukgh thmAA
The treasure of the Name, for which you have come
into the world, that Ambrosial Nectar is with the Guru.
Renounce costumes, disguises and clever tricks;
this fruit is not obtained by duplicity.
The Competent Masters come to join together the
religions and societies and not to break them up. They
approve of all the societies and sects.
rw cjk, oly djnu vkenh] us cjk, Q+ly djnu vkenhA
They come to attach the beings with the Lord,
not to detach them.
Masnavi Maulana Rumi (Daftar 2, p.173)
Whenever the Great beings come, they make them
all sit together. Their chief mission is to awaken the
souls and connect them with the divine. People do
speak ill of them, but they do not have any selfish
agenda. They teach the Truth, which is prevailing
since the beginning and help sustain the same.In this
process, even if they end losing their all,they do not
worry. Whatever they receive from the Supreme Lord,
they distribute and freely shower upon the people.At
some places, they receive flower-bouquets, whereas
at others, they get stoned.The propagation of Truth
always faces resistance.Hence, Huzur Maharaj also
had to face stiff resistance in the beginning,as has
already been described earlier. The Great beings do
not pay attention to the opposition.In their perception,
the entire human kind comprises a single family, the
family belonging to the Lord:
cuh vkne vkvt+k, ;d nhxj vUn]
fdg~ nj vk+huk t ;d tkSgj vUnA
The same single principle applies in
the lives of all Great beings.

Whether someone is Kafir or a Momin,
atheist or theist, sinner or noble, they love all.
Sheikh Saadi, Gulistan (p.42)
In this context, an incident from the life of Huzur
is appropriate to relate.It was during the times when
Huzur was working as S.D.O. at Murree Hills.Huzur was
not at his bungalow, when an atheist, who was a patient
of tuberculosis, came there in search of some place to
stay, as the doctors had recommended cooler climes
for him. He visited several houses, but no one would
give him a place to stay. Since he was a T.B. patient
as well as an atheist, hence everyone refused. Finally,
he reached the bungalow of Huzur.Sardar Gajja Singh
was present there at the time and his reply was also
the same that there was no place available. That person
was returning disheartened,when Huzur returned from
his duty.Huzur saw from a distance that someone is
returning from the bungalow and asked Gajja Singh as
to who that person was?He replied that the man was a
T.B. patient and no one had permitted him to stay since
he was an atheist as well. Huzur asked,What response
did you give?Gajja Singh said,I have also refused
since he is an atheist.Huzur said, Look, Gajja Singh,
does he not posses a soul?Gajja Singh said,Yes, he
does.Huzur said,Soul is part of Oversoul.If he does
not know this, at least we do.Huzur called for the
T.B. patient and granted him permission to stay at his
place.
During the partition of India and the making of
Pakistan, when the looting and massacare was at a
peak on both sides, Huzur provided refuge to nearly
three hundred Muslims and arranged for their safe
passage to Pakistan.While Huzur was visiting Amritsar,
Muslim refugees under the security of the Pakistani

Military were going from India to Pakistan.Major Shiv

Singh was accompaying Huzur and he tried his best
to stop him, but Huzur ordered the car to enter into
the Pakistani Military lines and told the Pakistani
Commander,I have three hundred Muslim brothers
with me, arrange safe passage for them to go back to
their country.Make sure that our Muslim brothers do
not face any kind of inconvenience.
INFLUENCE OF HUZURS GLORIOUS PERSONALITY

Who can possibly describe the beauty and the divine
aura of the personality of the Sants?The scriptures
are replete with their teachings, but we cannot know
their true import unless, some realized soul, who
himself has experienced the ultimate, reveals it to
us openly. In the personality of the Sants, in their
outer color, form, shape, in their every gesture is the
reflection of the infinite, unreachable, indescribable
God-power, which is Creator of all planes and regions
of the cosmos and sustains them. God is love, Sants
are embodiments of love.Language and written words
have not been given the power to describe the state of
divine love.Huzur had a appearance of unsurpassing
beauty, that spontaneously reminded one of God.
Whosoever saw Huzur for the first time, would exclaim,
What matchless glory!On account of his high spiritual
stature, he could attract the indwelling spirit of those
attending Satsang.There used to be a pin-drop silence
in the gathering of thousands. He had such spiritual
charisma that attracted the hearts towards him.His
ecstatic eyes were suffused with divine nectar, his face
was aglow with divine light, perennially abloom like a
rose, the sublime forehead upon which appeared three
glowing divine lights. On the forehead, a glowing red
mark, bright roaring lion-like eyes, the crease upon
the forehead, the black mole upon the right cheek, the
very sight of which would render the heart to call out
uncontrollably:
c[+kkys&fgUnqok c[+ke lejdanks&cq[kkjk jkA
Upon the mole upon thy cheek, would I sacrifice
the kingdoms of Samarkand and Bukhara.
Deewan-e-Hafiz (p.30)
His flowing white divine beard, white turban,
white attire, and the rays of divine love, of Spirituality
emanating from them after being distilled, which
illuminated the entire atmosphere with its spiritual
radiance, would cleanse the worldly dross and
negativity awayloving lyrical glances, that would enter
the heart like mothers love,that graceful walk with a
stick in the hand, his loving intoxicatedgait like that
of the Chakor birdthose who have seen them, they
alone know! Goswami Tulsi Das Ji says:
L;ke xkSj fdfe dgkSa c[kkuhA fxjk vu;u u;u fcuq okuhAA
The eyes which have seen you,
do not possess the tongue to describe,
and the tongue that describes does not possess the eyes.
Ramacharitmanas (Baalkaand Doha 229, Chaupai 1)
This is a matter of seeing, and there is a difference
between ones seeing and the others seeing.To some,
he would appear as a human being, to others a god
(Devta) and to some others, Absolute God. Some would
see rays of Divine Light twinklingaround his radiant
visage.Each one experienced the glimpses of his divine
beauty, of the God-Power, which was present in the
physical body, in accordance with ones own receptivity,
and upon which people would sacrifice in the manner
of the moth over a flame.
tgka gqLu ugha] bd Hkh iSnk ugha gksrk
cqycqy xqys&nhokj ij kSnk ugha gksrh

Where there is no sublime beauty,

true love can never blossom.
Has anyone ever seen a nightingale
chirping at flowers painted on walls?
He was Naam personified.
uke feyS euq r`irh,s
Receiving Naam, the mind is satisfied.
One would even lose hunger and thirst upon
beholding him. When the child stands before the
mother, a cool current of love flows through her body
and mind.During the times of Huzur, whenever there
was an opportunity of visiting him, a sense of ecstatic
coolness could be experienced.
ruq euq gksb fugkyq tk xq# ns[kk lke~.ksA
My body and soul are in ecstasy;
I see my Guru before me.
Guru Ram Das Ji says, When I see the Beloved,the
Satguru, I experience physical and spiritual bliss.It
is such an exhilerating experience, that only who has
passed through such a condition, can truly know!
?kk;y dh xfr ?kk;y tkus] vkSj u tkus dks;A
He alone, who has himself been wounded, can know
the experience of being wounded, and none other.
He, who has had the good fortunte to sit at the
lotus feet of such a Great being, only can he know this
state.One could feel the coolness flowing while sitting
at the lotus feet of Huzur.If one could just have the
glimpse of just a corner of Huzurs turban, one could
feel the wave of coolness running through the entire
body, from head to toe.When someone visited him, he
would call out, So you have finally come, how are you?
They were beside themselves with delight.Why would
the cool waves not be felt while visiting such Great

being, in whom the wave of divine intoxication flowed all
the time?Several people would remain transfixed while
having direct eye to eye connection with Huzur.They
would get fully absorbed in him and their entire body
would be numbed.The extent to which Huzur gave his
own introduction, revealed himself,only to that extent
could the seekers get to know him.But, who could
possibly see him in his true form?
kquhnk ve~ fdg~ tekys rks nhnk van clsA
oys vkapquka fdg~ rksbZ vkapquka unhn dlsA
O Satguru,thousands of people
have seen your magnificent outer form,
but no one sees your true glorious resplendent form.
Who see that divine form? One whom he did bless
with the inner eye to see.There is an incident from the
life of Jesus Christ, when he called his twelve apostles
and asked them, Tell me, who am I?Some one replied
that you are son of Joseph, another said that you belong
to Nazereth.The others also said different things.When
Peter was asked the same, he replied, You are the
Messiah, living son of God. On hearing this, the
Messiah said, The statement you have made is not
the product of any human faculty, but that my Father
reveals to you.How many people were there like Simon,
who saw Jesus as the son of God, God-personified?
Only he saw, unto whom he revealed himself andonly
he alone can know, and can describe to the extent that
it is possible to describe.Thus, the story of the Sants
has been known only through the Sants, in their own
words, because it is a subject beyond the body and
mind.A True Disciple (Gurumukh), within whom the
Master speaks, one who has become the mouthpiece
of the Guru, he alone can describe this.

The Gurumukh does not speak at the level of mind

and intellect.He speaks, as he is ordained by the
Lord.Out of abundance of the heart a man speaks
i.e. the wordswhich come out of his mouth express
his inner state,colored in those very divine colors.The
Great being, in whose remembrance there is coolness
and bliss, there ought to be coolness and upliftment in
his very description.The words, may they be formed in
any manner, are but lifeless like the plate of a lifeless
battery. When the battery is charged, current flows
through it.Likewise, the words, which emanate from
its limitless life-source, provide the very same life-giving
upliftment. Indeed, Spirituality begins and ends with
the personality of the Sants.
Word was made flesh and dwelt amongst us.
Holy Bible (John 1:14)
Call it Word, Naam, or God-into-Expression
Power, became embodied and began to dwell along
with us human beings.Dwelling alongwith the fellow
species is the principle property of nature. A human-
being alone can be the teacher of humans. We perceive
a Sant only at the level of a human being.Thereafter,
as gradually, with their grace, our perception keeps
getting enhanced, we too are enabled to comprehend
their greatness.Eventually, a state dawns when they
appear to us as walking and talking God. From where
did this story begin? From their personality. And when
we begin to see them as God in the human form, then
the value of that human body increases manifold.This
becomes evident from the utterances of the Great
beings, who rose to that stature:
nhuks nqfu;k nj deans vka ijh #[+klkjs ekA
gjnks vkye d+hers ;d rkjs ew, ;kjs ekA
Both this and the subsequent world of the Masters devotee
are under the Masters control. Both the worlds cannot even
equal the worth of a single hair of his.

Deewan-e-Goya (p.10)
When the disciple sees the grandeur of the Master
both within and without, he gets dyed in the divine
color and becomes intoxicated.That magnetic divine
power attracts him.He sees him in variegated colors,
in which the common worldly people do not see.Such
Mahatmas have been coming into the world, but the
world has seen them from their own perspective.Those,
whose inner eyes have opened, those who came to know
their true selves within, those who experienced a strong
desire within their heart to meet God, those within
whom there was a charging of anguish and sorrow of
separation, when they experience peace within by his
grace and mercy, then the words that emanate from
their indwelling spirit on their own, cannot emanate
from the hearts of common men.
Bhai Nand Lal Goya was a great scholar in the
times of tenth Guru of Sikhs, Guru Gobind Singh Ji
Maharaj.When he got the wealth of experience from
the Guru Sahib, his inner eye opened andhe could see
God walkingand talking at a human pole of Light, he
praised him saying that my Master is a divine angel
with an attractive face, possessing the aura of inner
spiritual beauty.Wherever beauty exists, attraction is
not far behind.Where there is no beauty,there devotion
and love do not develop.If flowers are painted on the
wall, the nightingale (Bulbul) does not chirp there. It
will only chirp, where real flowers blossom.Similarly,
wherever there is spiritual development at a human
pole, it attracts the souls towards itself, and devotion
develops spontaneously.He says that this world and
the subsequent, the earth and the heaven, both are
tied to his waist. In the eyes of the world, he is a
bearer of ethics, chastity, purity, honesty, non-violence

and upholdment of Truth. He possesses love and

compassion for all within.His entire life is devoted to
selfless service.This is from the worldly angle, from a
practical view of life.From the spiritual perspective, he
is the beacon of Light, through which the spiritual sun
is dawning in order to enlighten the entire world. He is
a picture of perfection from evey angle. If one happens
to meet such a person, it is but natural that the person
experiences upliftment in the heart.He desires to
sacrifice his all upon the Sant. He says that the one who
is mine, my Beloved,my heart desires to sacrifice this
world and the next upon each hair of his. Further on, he
says:
ek ues vkjse rkcs xet, fetxkus ]
;d fuxkgs tkfQtk;k cl cqon njdkjs&ekA
Spiritual rays are sprouting forth from his physical frame.
The blink of his bewitching eyes is difficult to bear.
A single glance of his is all I need
to realize the goal of human life.
Deewan-e-Goya (Ghazal 2, p.10)
Maulana Rumi Sahib says that if a drunkard sees
wine dancing in a cup, his soul begins to dance up and
down several times.Likewise, whenever I behold the
Master, a great storm arises in my inner soul.In this
very context, Hazrat Bahu Sahib says that if each and
every pore of my body turns into an eye, and with so
many eyes I behold my Master, even then, eq'kn os[k uka
jTtk gwA I dont feel satisfied.Upon seeing the Master,
a new array of colors comes to life.The reason?God
dwells within the human body.He is the soul of our
soul, the very foundation of our life.We cannot exist
without Him.That God-power is present in all, but it is
revealed in only a few, whereas it is hidden in others.
Says Kabir,
lc ?kV esjk lkb;k] lwuh lst u dks;A

cfygkjh ok ?k dh] tk ?kV ijxV gks;AA
My Lord resides in all bodies,
no bed is lonely.
I am a sacrifice to that body,
in which He manifests.
Kabir Sakhi Sangrah (Sewak aur Das ka Ang 27, p.20)
He says that the human pole, upon which he has
revealed himself, is worthy to be sacrificed upon. If an
electric bulb is merely connected to the socket, it is
nothing but a piece of glass.But when the switch is
put on, light rays emanate from it, attracting everyone
towards itself.At that time, the attention of the onlooker
does not go towards the glass, rather it is turned
towards the light which is shining within it.Whether
the glass exists or not, one does not even know. It is in
such a condition of the heart that God manifests. It is
then called a Sant, it is called a Guru.Those who are
fearful of society and customs, gingerly say:
canxkus [kqnk] [kqnk u ckkkUn]
ysfdu t+s [kqnk tqnk u ckkkUnA
The servants of God are not God,
but they are not distinct from God either.
Khwaja Hafiz
It is like not holding ones ear directly, but instead,
in a round about way. He whose inner eye is opened,
boldly asserts:
eu [kqnkjk vkkd+kjk nhnk ve~]
nj lwjrs bUlka [kqnkjk nhnk ve~A
I have seen God in human form, walking and talking.
It is His beauty that God appears in that human body and
comes to connect souls with Himself.
Bhai Nandlal Goya
Guru Arjan Dev Ji also says likewise:

gfj thm ukeq ifjvkss jkenklqA

Ramdas is indeed Gods name.
Ramdas is not a mere person, but God speaking
through him. Guru Nanak Dev Ji also said:
tSlh eS vkoS [kle dh ck.kh rSlMk djh fxvkuq os ykyksAA
As the Word of the merciful Lord
comes to me, so do I express it, O Lalo.
Aadi Granth (Tilang M.1, p.722)
One who has not experienced this state of super-
consciousness, he is not a Sant indeed.A Sant is one,
who has become merged with the Lord.He sees that
God-power is working in him and says:
esjk dhvk dNw u gksbAA dfj gS jkeq gksb gS lks gksbAA
I cannot do anything by my own actions.
Whatever the Lord does, that alone happens.
Aadi Granth (Bhairav Namdev, p.1165)
Namdev Ji is saying as much. In this reference,
Guru Nanak Sahib says:
T;ks cksykofg R;ksa ukud nkl cksySAA
The slave, Nanak speaks as He makes him speak.
Guru Nanak, Janam Sakhi (Bhai Bala)
Bullehshah, who had already mastered the practice
of the concentration, visited his Master-to-be, Shah
Inayat. There was a mango orchard. Bullehshah
plucked some of its mangoes through concentration
and put them into his pocket.In the meantime, Shah
Inayat arrived there and said, O brother, you are my
thief.Bullehshah said,Maharaj, I have not plucked
anything.Shah Inayat said, I am also seeing that you
have not plucked; but the way it has been plucked,
I know of that too. That is to say that Bullehshah
wanted to deceive Inayat Shah the very first day.But
when the inner eye opened, the same Bulleshah said

of his Master:
ekSyk vkneh c.k vk;kAA
The Lord has come in the human form.
He is not a mere human being, God Himself has
come in the human form.This is the state of the
people whose inner eye is opened and see from that
level.We are presently looking from the level of mind
and intellect.
rw lqyrku dgk gm ehvk rsjh dou oMkbZAA
You are the Emperor, and I call You a Chieftain.
How does this add to Your greatness?
Aadi Granth (Bilawal M.1, p.795)
Is it your praise or denunciation, is it respect or
disrespect?We can but describe him at our own level
only. In this context, there is an illustration.There was
a Deputy Commisioner, who was on inspection visit to
a village.When he was returning, the village head went
upto him and said,Sir, we pray before the Lord that
you may be promoted as a Patwari (Keeper of land
records).For the villagers, Patwari was an important
person.But they were not aware that many such
Patwaris are subordinates of the Deputy Commissioner
and stand waiting at his door!People, whose inner eye
is not opened, call such Great beings wicked, ones that
mislead others. During the times when Guru Nanak
came into the world, the scholars and Pandits said that
he was a wayward and would lead the people astray.
He was not even permitted to enter the city. Thus, each
has a level of perception. It has been said:
d+njs ykys ctqt+ vkfkd+ u nkun gsp dl]
d+hers&;kdw+r nkun pes&xkSgj ckjs&ekA
One who is a Master Jeweller,
alone can know the true worth of the ruby.

It is the lovers eye that is able to know the value of the jewel.
Deewan-e-Goya (Ghazal 2, p.11)
A Saint cannot be perceived merely by means of dry
philosophies. Try to look at him with a love-suffused
vision.
ySyk jk cp'es&etuaw ck;n nhnA
Should you wish to look at Laila,
you need to see her through Majnus eyes.
O brother! if you wish to witness the glory of these
Great beings, look through the eyes of the devotees. He
will be perceived in very different hues.
There is an incident of Dera Beas.In the Satsang
of Huzur Maharaj, wealthy persons used to sit in the
front rows, whereas Maharaj Kirpal Singh Ji used to sit
in the rearmost row.Once a wealthy person, who had
come for some personal work, got to sit near Maharaj
Kirpal Singh Ji.The next day, he again seated himself
there. Maharaj Kirpal Singh said, Your place is in
the front rows, why you are sitting at the rear?He
replied,Huzurs faceappears to be something else from
here. This conveys that only when we see him with
the right perspective, does his true self appear before
us.The one who has not been blessed with the inner
eye, what can he possibly see!Mouindeen Chishti Sahib
says that if you desire to see him, do not see him with
the eyes of the mind, but through the eyes of love, only
then he can be seen.Love is a quality of the soul, and
intellect that of the mind. How could a person, who is
within the jurisdiction of the mind, possibly see the
one who is beyond the intellect?
gj uQl xks;k ck;ns ujfxls e[kewjs A
cknk gk, kkSd eh ukskn fnys gqfk;kjs ek
His lyrical glance is full of intoxication.
Goyas (nom de plume of Bhai Nand Lal, the great poet)
heart remains absored in the remembrance of

divine intoxication at all times.
Whosoever saw him even once, was lost to himself
for the entire life.A worldly idiom goes thus: One who
has fallen for someones eyes is left bewildered for
ever.The eye which is beholding the Lord, if it bestows
lyrical glances to someone, that person will be lost for
ever! He says that my heart, with every breath, every
moment, every minute, every second, is absorbed in the
sweet remembrance of his lyrical glances.My mind is
getting inebriated, drinking the nectar flowing out of
his beautiful ecstatic eyes. Where doeswriting possess
the power to describe the glory of the Master!

THE ATTRACTION OF HUZURS PERSONALITY
Huzurs personality bore a special impact.God-power
was functioning through him. Whosoever beheld
him, received that effect. Those, who had a glimpse
of the God-Power in human body, their hearts soared
instictively. Maharaj Kirpal Singh Ji, in one of his
poems says:
vk[k ikrh gS ft;k lkou rsjs nhnkj ls]
:g ikrh gS fQ+t+k I;kjs rsjs I;kj lsA
O Satguru, with your darshan, the eyes get their light.
You are a dancing cup of love.
By loving you, the soul gets nourished and uplifted.
Gurubani says:
lqHkj Hkjs se jl jafxAA mitS pkm lkk dS lafxAA
The cups are filled to the brim
with the sweet delight of His Love.
Spiritual ebullience is generated in the
Saadh sangat, the Company of the Holy.
Aadi Granth (Gaudi Sukhmani M.5, p.289)
Maharaj Kirpal Singh Ji says, further:

;kn vkrh gS rsjh lkou eq>s kke&vks&lgj]

rsjk gj uDk&,&dne gS] xSjrs kEl&vks&dejA
Morning and evening, at every moment
your sweet rememberance engulfs me.
The sun and the moon salute and
pay respects at every foot-print of yours.
jgcj&,&jkg&,&futkr gS rw lcds okLrs]
se dk lksek gS rw gj fny ds okLrsA
Along the pathway to liberation,
you are the guide for everyone,
You are the very source of love in all the hearts.
In yet another poem, he expresses his heartfelt
sentiments as:
gS nok&,&jat&vks&vye minsk esjs lkou dk]

eLr gks tkrs gSa lHkh ys ys uke esjs lkou dkA
The message of my Sawan is the remedy of all the sorrows.
All become inebriated, taking the name of my Sawan.
Gurubani says:
ljc jksx dk vm[knq ukeqAA
Naam is the panacea, the remedy to cure all ailments.
All acquire the state of inner bliss through thy Name.
gqLu dk bd cj&,&csik;ka esjs lRxq# rw gS]
uwj dk c<rk gqvk rwQka esjs lRxq# rw gSA
O Satguru, you are endless ocean of divine Beauty,
the raging storm of divine Light.
rw eqtLle uwj gS lkjs tgka ds okLrs]
rw pjkx+&,&cTe gS dkSu&vks&edka ds okLrsA
You are Light-personified for the entire world.
You are the lamp lighting the divine assembly
for the entire creation.
Great beings are called the Sons of Light. Whenever

they come, they spread the divine light into the
world.
fnyngh dh tku] cj&,&gqLu vkSj dku&,&deky]
cdZ+ ls Hkh rst gS rsjh dqcd jrkj pkyA
The essence of attraction lies within you,
you are the splendorous Ocean of divine Beauty,
and the very mine of Virtues.
Your intoxicated gait in the manner of
the Chakor bird, leaving a huge impact upon the hearts
is even quicker than lightning.
The Great beings have many characteristics, and
one of them is their intoxicated gait, like that of the
Chakor. There is black mole on their visage. Huzur
had a beautiful mole on his gracious face.
uktdh dqjcku gS lkS tku ls cfygkj gS]
gka cgkjs :, lkou xSjrs xqytkj gSA
You are so delicate that even delicacy
is sacrificed to you a hundred lives.
Seeing your visage, O Sawan,
even the spring abloom is bashful.
Each and every part of Huzurs beautiful body
was very delicateeyes, lips, hands, and even his
feet. Whenever the people would to sit in his loving
remembrance, their hearts would bloom, and the
world would be forgotten. Nature had exhausted all its
beauties on him.
fnycjh fQj lknx+h] redur fQj tkafQtk]
:g ijoj] fnydqkk] lkou dh gS gjsd vnkA
Endearance, then simplicity,
stability, then grace
the awesomeness is life-enhancing.
Each and every mannerism of Sawan is
soul-nurturing and heart-warming.

On the one hand he would take away the heart, on

the other, a simple attire, an authority and sternness
that too, which made the soul soar. Huzurs personality,
though commanding, was captivating.The result was
that although the heart would be attracted, but one
could not get closer. Fear and love, both developed while
going near to him. With every gesture of his, hearts
and souls would be nourished. In this context, Jesus
Christ says, I am the bread of life. Whoever comes to me will
never go hungry, and whoever believes in me will never be thirsty.
Holy Bible (John 6:35). The disciple gets nourishment from
every gesture of the Master.
lqjexha og eLr vk[k] lqjexha vks dSQ ckj]
rlOoqj esa cyk, ftudh vkfcn ckj&ckjA
Your collyrium-laced divine-intoxicated eyes
completely turn thebeholders ecstatic.
The devotees are a sacrifice unto you
in remembrance and contemplation.
ejdts m'kkd gS rw] ljpe, gqCcks&djkj]
nnZ eUnksa dh nok gS] csdlksa dk xexqlkjA
You are the centre of faith and devotion
for the loving devotees,
the grand fountain of love,
ashelter for the shelterless,
remedy for the poor and the suffering.
After the partition of India and the making of
Pakistan, whenever the anguished used to visit Huzur,
he would gently tell them, It is okay, it does not
matter.Do not worry.But by these few simple words,
a balm would get applied to their broken hearts that
would become whole again. The words of the Great
beings are charged with the Divine-Power and they
have a telling effect.
egojs vLer gS rw vkSj iSdjs keks&g;k]
jkgs bfl;ka esa xqugxkjksa dk rw gS jguqekA
You are an embodiment of purity;

delicacy and hesitancy is your embellishment.
You are guide of those who have been
treading on the path of sinfulness.
In Huzurs presence, one was so forgetful that one
lost all awareness of body and mind.
ns[kdj I;kjs rq>s ;g fny esa vkrk gS [;ky]
rq> is dqnjr dj pqdh gS [kRe viuk lc dekyA
Seeing you, a thought comes to mind, that
Nature has expended its wonder in creating you.
rsjh gj rdjhj I;kjs cdsZ ckfry&lkst gS]
tks Hkh gS minsk rsjk og lcd vkekst gSA
Each and every discourse of yours burns away falsity.
All the precepts of yours provide a lesson to learn.
cdZ ls Hkh t+wn&vlj rsjh gjsd xqQrkj gS]
[kYd rq>ij blfy, dqjcku gS cfygkj gSA
Each and every utterance of yours is
more rapidly effective than even lightning.
This is why the whole creation too
is a sacrifice unto you.
Huzurs words would descend straight into the
heart.He would present the essence of all the religious
scriptures concisely, only in a few words. In few
simple words, he would solve the most complicated of
problems.
rsjk gj minsk ve`r gS tekus ds fy,]
rw ;gk vk;k Fkk [+kkfyd ls feykus ds fy,A
Each sermon of yours is Nectar for the times.
You had come in order to connect us with the Lord.
Here, there is the mention about the mission, the
work of the Great beings.
cs rjg f[kap tkrk gS tks ns[k gS ikrk rq>s]
xSj xSfj;r esa Hkh gj tk gS viukrk rq>sA

Whosoever is able to perceive you,

is compellingly attracted toward you.
Even the strangers make you their own.
What to talk of his own, even the unknown persons
who happened to see him, would call out all of sudden,
What a divine image!
ftanxh esa ;kns lkou fny ls D;ksadj tk,xh]
lwjr&,&lkou isk&vt+&exZ Hkh ykSV vk,xhA
Why would the memories vanish
from the heart, O Sawan?
The visage of Sawan shall return post death as well.
How could I forget the one, who would come and
stand before me at the the time of death? The disciple
may leave and depart, but the Guru does not.
dkSu lk fny gS tks ml kEek dk ijokuk u gks]
dkSu tkfgn gS tks ml ewjr dk nhokuk u gksA
Which heart is that, which is not a moth to that lamp?
Which aspirant is that,
who is not infatuated with that idol?
Those, who are knowers of secrets, those who are
the assessors of wealth, of Spirituality they are drawn
in. The drunk recognize the drunk. This is not the field of
narrow-hearted scholars. Swami Ji Maharaj says:
gs fo|k rw cMh vfo|kA laru dh rSa d+nj u tkuhAA
O Learning! You are very unlearned.
You have not known the reverence of the Sants.
Saar Bachan, Poetry (Bachan 24, Shabd 3)
Whenever the Great beings have come, the scholars,
the Pundits have opposed them. Had their eye been
opened, why would they have done so? Although they
have been opposed, whenever they have come, they do
not take anything to heart; they seek the well-being of
all. When Christ was crucified, he prayed, Father, forgive
them, for they know not what they do. Holy Bible (Luke 23:34)
It is not possible to cross this stage without

devotion for the Master. Christ says, I am the vine; you
are the branches. If you remain in me, and I in you, you will bear
much fruit; apart from me, you can do nothing. Holy Bible (John
15:5) The very first step is realizing God is Godman (God
+ man). Should the disciple become Guru-man, i.e.
become Gurus mouthpiece, God would automatically
enter him. Guru is not the body. He is God-power
working within the human body.
cz cksys dk;k ds vksysA dk;k fcuk cz D;k cksysA
God comes in the human form like us in order to
make us understand the divine path.
Kabir Sahib
Initially, the connection remains with the body.
Dwelling alongwith the fellow species is a natural
quality. When we see the Guru, peep into this eyes for
the glimpse of the God-power. Becoming absorbed in
it, we become oblivious of all planeswhether physical,
astral or causal. Further ahead, the stage appears
wherein the differentiation between the Master and
disciple disappears. St. Paul says:
It is I not now I, it is Christ that lives in me.
Holy Bible (Galations 2:20)
Amir Khusrao says:
eu rw kqne rw eu kqnh] eu ru kqne rw tka kqnh]
rk dl uxks;n cvn vt+h eu nhxje rw nhxjhA
I have become you, and you have become me.
I have become the body, and you its life so that
none can say that I am separate and you are separate.
Amir Khusrao (p.112)
Hafiz says:
pquka iqj kqn Q+t+k, lhuk vt+ nksLr]
fdg~ fQ+s&[+osk xqekqn vt+ t+ehjeA

My heart has become so consummated,

so fulfilled with that Beloved,
that I have lost cognizance whether he is me, or I in Him.
In another place, he says:
Q+kk eh xkse vks vt+ xq+rk&, [+kqn fny kkne]
cank&, bd+e vks vt+ gj nks tgka vkt+kneA
I have latched upon the Master.
Now, I have become fearless.
All Great beings have given such indications. He,
who is absorbed in the Master, is absorbed in the
Lord.
GLIMPSES OF THE GLORY AND GRACE OF HUZUR

Here, we present a few glimpses from the life of Huzur
Maharaj regarding his splendor (Jalal) and glory
(Jamal). Once, Huzur had gone to Rawalpindi and
was returning by train. The train was yet stationed at
the Rawalpindi railway station, that an elderly Muslim
proceeded to purchase some grapes. He espied Huzur
sitting at the compartment windowa visage clothed
in glorious aura, milky-white enlightened beard. His
heart sang out, Allah! Allah! What a glorious radiance
of Khuda (Lord)! He walked and came hither and
presented the grapes, Do accept these. Huzur broke
into laughter, and touched the grapes. Huzur said
to him, Okay brother, so you have come? In the
meanwhile, the guard gave the whistle and the man also
boarded the train. That was how the meeting ended.
That Muslim was a resident of Mator town. He went
to the village and raised a hue and cry that he had seen
such a Radiant Personality, the likes of which cannot
be found in the entire world. Shri Paramanand, Sardar
Balwant Singh and other loving Satsangis were also
residents of that village. Balwant heard him talk and

asked him, Was it not our own Master? saying which
he displayed a photograph, seeing which, he cried out,
Yes, this is the very elder, whose darshan I occasioned
to have. A year after this incident, his life was coming
to an end. He called for Balwant Singh, and said to
him, Your Master (Murshid) has come. He says that
he will take me along with him. He had merely seen
Huzur with a loving perception. Huzurs single glance
upon him became the reason for his being taken care
of at the final hour. What an amazing grace that was!
There is another anecdote related with railway
travel. Huzur was travelling by the Frontier mail.
The train was passing in between Rawalpindi and
Manakwala. Frontier Mail runs at a speed of at least 40
miles per hour. Huzur was looking outside. Down below
was a camel rider. He saw the beauty, the loveliness of
Huzurs visage, and merely remarked upon it. How long
would he have had the darshan? How much impact
could have been made at the speed of the train and that
of the camel? Yet, there was. He was a Muslim. Four
years after this incident, when his end came near, he
started saying, An elderly person with a white beard
in a Radiant form has come to take me. I merely had a
glimpse of him in a running train. If a single glance of
a Competent Master befalls a person, where can he go?
When Pakistan was created, people used to come
to the Dera. Of them, some had had their relatives
murdered, some had all their property looted, all was
destroyed. People would give them a lot of solace, but
their heart would not be at peace. They would go to
Huzur. He would lift his hands and say, Do not be
afraid, the Lord shall provide. That was all! These few
words were sufficient to apply balm to broken hearts.
In the description of Huzurs splendor and glory, the

glimpses of his divine competence are combined,

connected with one-another in such a manner, that
they cannot be separated, one from the other. The
entity that attracted hearts in the magnetism of his
personality was, after all, the power of the Supreme
Lord. God peeped from his eyes. ;g vk[ksa gSa kqj ?kj dhA
These eyes are the eyes of the True Home. Swami Ji Maharaj.
Christ has said, Eyes are the windows to the soul. The
color that flows from the eyes is same as the color in
which the soul is colored. Upon whomsoever the glance
of mercythat was ed in the colors of the Lordfell,
his disease and misery came to an end.
This relates to a period not many years ago. There is
a person by the name of Khushdil, who is an employee
of the Life Insurance Corporation of India, who also
gives music programmes on the radio. He became so ill
that he went into a depression. All physicians gave him
upas they could not diagnose the disease. His brother
and sister-in-law used to live in Delhi and were initiates
of Huzur Baba Sawan Singh Ji Maharaj. The sister-in-
law said to him, Living and dying is in the hands of
God. For the few days that are left for you, remember the
Lord. Then it occurred to her, Huzurs birthday, 27th
July, is close at hand. Come for the Satsang and Huzur
shall have mercy upon you. Thus, he participated in
the birthday celebrations, during which a film of Huzur
was being screened. Khushdil says, I saw in the film
that Huzurs face was glowing with divine effulgence.
I had its darshan and was attracted to it. He lost all
consciousness of his body on account of having eye
to eye contact.15 He had had Huzurs darshan during
15. Such instances are taking place even today. In September, 1968, a
satsangi of Maharaj Kirpal Singh Ji, Mr. Verma, engineer brought along
a minister. After listening to the satsang, the minister remarked that
Maharaj Jis eyes seemed to permeate the soul.
childhood. Now, that he had his close darshan, he

experienced Huzur saying to him, Do not be worried.
You will be alright, and it appeared to him that all his
sorrows and difficulties had dissolved. Next day, when
a senior doctor of Life Insurance Corporation examined
him, he said, You are afflicted with herpes. It is good
that you have come in good time. Had you come even
a day later, the disease would have become incurable.
He said, I know that I shall be cured. Now I am not in
danger, and he was cured.
It is said of Jesus Christ that he had remitted all the
sins of a prostitute, Mary Magdelene. This incident goes
thus. Christ was visiting his dear disciple, Simon. The
city gentry was also present there. A prostitute, Mary
Magdelene was also a guest. The visage of a Mahatma
is distinctive to behold. In a crowd of thousands, he
stands out. She saw Jesus. Her eyes met his. There
was an attraction and she fell at his feet and began to
weep. She wept so much that she wetted his feet with
her tears. Then she wiped his feet with her hair. Christ
said pardoning her, Do no more, and placed his hand
upon her head and said, Lady, I forgive you since you have
loved sincerely. Holy Bible (John 8:11)
People have a perception of their own. Simon
thought that although he is a Mahatma, he still has
relations with a prostitute. Christ saw that Simon had
fallen and needed to be picked up. He said, Simon,
if one owes five rupees and another person fifty, and
the loans of both are cancelled, then upon whom has
greater charity been shown? Simon replied carelessly,
Upon him, whose fifty rupees were excused. Christ
said, I came to you, you did not wash my feet, but
she washed my feet with her hair and wiped them with
her tears. That is why I forgave her. Whether a Guru
(Godman) shows mercy or God, who else can forgive?

Hundreds such anecdotes of Huzurs beneficence

can be provided. Huzur was giving Satsang at Delhi.
After the Satsang, a woman with folded hands began
to cry uncontrollably. She said, True King! I am a
great sinner. My life is very foul. What did you see in
me that you came to reside within my body and gave
your Radiant darshan. I, a sinner, was not worthy
of it. Huzur Maharaj said, Now that I have come to
reside within you, do keep this house neat and clean
and keep my honor.
In the glory and the grace of Huzurs personality
could be seen a glimpse of his competence, of Divine
Light that was effulgent in that bulb. He was Light-
embodied and enlightened the world. His competence
and grace comprise a separate subject, upon which
many texts can be written. Here, we only present a few
broad examples.
THE COMPETENT MASTER

The branches of a fruit-laden tree are always bowed.
Humility is the adornment of the Sants. Despite being
God-manifest, they refer to themselves as a sinner and
a servant of all. However, at times, when it wills them,
they also provide clear indications as to who they really
are.16 If they were not to tell us about themselves, how
would we, the stupid beings, who function at the level
of mind and intellect, ever get to know them? In his
Satsangs, Maharaj Kirpal Singh Ji used to often provide
an example from the life of Huzur. He says, It was
night time. Dr. Johnson and I were seated at Huzurs
feet. No other person was present. Dr. Johnson asked,
Ought the disciple seek from the Master? Huzur
replied, The disciple is seeking all the time, and will
keep seeking something or the other from him. There
was a silence for a while, then Huzur continued, When
16. The Tenth Guru Sahib, in Dasam Granth (Bachitar Natak, p.54-57)
has given a comprehensive description of his previous life and the task
in this world. He says:
vc eS viuh dFkk c[kkuksAA ri lk/kr ftg fcf/k eqfg vkuksAA
gsedqaV ijcr gS tgkAA lir fax kksfHkr gSa rgkAA
I now relate my story. I did great penance
where the seven peaks of the Hemkund
mountain range do stand magnificently.
Further, he says:
bg fcfk djr riflvk Hk;ksAA }S rs ,d :i S x;ksAA
fru tks dfj vy[k dh lsokAA rk rs Hk, lafu xq#nsokAA
fru Hk tc vkbl eqfg nhvkAA rc ge tue dyw efg yhvkAA
fpr u Hk;ks gejks vkou dfgAA pqHkh jgh qfr Hk pjuu efgAA
ftm frm Hk ge dks le>k;ksAA be fdg dS bg yksfd iBk;ksAA
Meditating in this manner,
the twain (the Lord and I) became one in form.
Doing service of the Unperceivable in this manner,
the Gurudev became pleased with me.
When He, the Lord, gave me the commandment,
then I took birth during the Kaliyuga.
But in my heart I did not desire to come here,
as my soul was affixated to the Lords feet.
However, He somehow persuaded me,
and speaking thus, sent me to this world:
Further up, there is a detailed description as to how the world has
fallen into improper ways. Those who had come to preach Dharma, they
ignored the Lord, and began to get the masses to worship themselves.
People started worshipping stone idols. Knowers of the Lord became
scarce. Spirituality became extinct. The world became enmeshed in
the outer rites and rituals and faiths of various kinds. Then, what
commandment did the Lord give?
eSa viuk lqr rksfg fuoktkAA iaFk pqj djcs dgq lktkAA
tkfg rgka rS kjeq pykbAA dcqf/k dju rs yksd gVkbAA
I have adopted you as my own son and
have created you for propagating the true pathway (Panth).
Go and propagate righteousness (Dharma) and
prevent the people from doing improper deeds.

we come into the world, we bring our staff along with

us. When we complete our work at one place, we are
sent away to another place. In these words were the
indication as to who he was and what his mission i.e.
lifes work was. It is clear from this statement that
Sants, who come into the world, have been sent by the
Lord.16 Also, that it was not the first occasion for Huzur
to have come into the world. It is also clear from this
statement that they are always successful in fulfilling
the task that they are sent for. Also, that they bring
their own workers in the fulfillment of their task. The
most important is the fact that they come, already
perfected, proof of which is to be found in several places
in the life of Huzur. After all, what was it about him
that Baba Ji had to come travelling all the way from
Beas to Murree Hills in his search? In this context, it
will suffice to present description of an incident from
Huzurs life. This relates to the days when he was a
Sub-Divisional Officer (S.D.O.) at Koh Murree. He would
say, One day, while returning from duty, I experienced
a very exotic fragrance that was out of this world. I
went ahead and saw that a fakir was sitting there, from
whose body the fragrance was radiating. He laughed
upon seeing me and said, So, you have come! Huzur
could experience the fragrance on account of his rich
spiritual background. After all, it was some power,
which had been entrusted with the task of liberating
beings, some power that could bow the stiff necks of the
haughty, the merciless, and the marauding and reduced
great and outstanding scholars into newly enrolled
students.
In this context, the name of Kartar Singh Nabeena
comes up as an example. He was a noted philosopher,
a great intellectual wrestler, whom none could defeat
in debate. He came to the Satsang. Huzur seated him
right in the front. He listened to the Satsang, after which

he said, Maharaj, I am the same person, who has
defeated people in big functions in the interpretation of
the scriptures, defeated them in such a way that they
remained no longer capable of showing their faces. It
is the first day that I am now seated at your feet like
a child. Dr. Johnson arrived from America. When he
reached Huzurs feet, he said, I had originally come
as a priest in order to preach. Now, I have come to be
preached unto. All his life, he remained at the feet of
Huzur, and wrote several books. Huzur attempted to
send him to America to preach, but he was not willing
to leave the cool shade of his Masters feet and return
home.
A SAINTS COURT IS AN ALTAR OF MERCY

During the times of Huzur, there was a dacoit possessing
a dreadful appearance. His name was Udham Singh.
He would catch hold of those visiting Huzur and dunk
them into the river. By chance, he came to Huzurs
Satsang. He listened and came to his senses. After
that it became his routine that he would cover his face
and continuously sing paeans. Huzur would ask him
to stop and he would clasp his hands and say, True
King, this tongue has considerably spoken ill of you.
With your holy name, I am washing its filth. Several
slanderers, who would dance to the tune of what they
had heard, also came to Huzurs Dera. When they came
to their senses after listening to the Satsang, they would
seek his forgiveness, saying that they had abused and
criticised him no end.17 Huzur would reply, It has not
reached me, O brother, and would elevate them with
his mercy and grace.
ukud larlafx fuand Hkh rjSA
O Nanak, in the Company of the Saints,

the slanderer may still be saved.

The durbar of the Sants is that of forgiveness. They
come to release souls from their bonds. There is no
question of the sinner or of the pious. Dacoits such as
Bidhichand were in the sangat of Guru Arjan Sahib.
The emperor received a complaint that the Guru has
kept dacoits. Upon investigation, a reply was given that
they may have been dacoits at one time, but now, they
are Mahatmas. Huzur would say with his own tongue,
Clothes come to the washerman from the oil-extractor,
as well as from the sweet-maker. Has he ever refused to
wash them? This is his daily task. He has confidence in
his ability. He knows whiteness is hidden in the cloth.
He says that if not in one, I shall extract it in two goes
in the furnace. Many a person of this kind came to
Huzur, who became Mahatmas by his grace.
There is an anecdote of a dacoit in the context of
limitless mercy and grace upon sinners. The police was
after him. He landed up in the Dera in order to save
himself and stood in the porch of Huzurs residence. His
throat was parched due to thirst and asked for water
17. The Rabab players came to Guru Arjan Sahib. A girls wedding was
to take place in their family. They made a request that if one Taka (coin)
could be provided by each of his sikhs (disciples), then their task would be
accomplished. He said, We shall collect. Two or three days passed. They
said that the wedding date had come, kindly have the takas provided. He
said, Collect it tomorrow. Next day, he handed over four and half takas
to them. They said, Maharaj, what is this? He said, The first sikh was
Guru Nanak Sahib, Guru Angad Sahib the second, Guru Amardas Sahib
the third, Guru Ramdas Sahib the fourth and half a taka of mineas I
am only half a sikh. The Rababis became cross and started saying that
it was only due to them that that Guru Nanak Sahib became well-known,
otherwise, who knew him? They also became abusive. However, when
their worldly difficulties mounted, they asked to be forgiven. Guru Arjan
Sahib said, Do as much praise with your tongue as you have hurlled
abuses, all your sorrows and poverty will be removed.
from Huzurs personal sewadar, Gandhi. He drank the

water. In the meantime, Huzur was giving darshan
from the first floor. Their eyes met with each other.
The dacoit bowed his head, seeing the Divine Beauty.
He did obeisance at the feet of Huzur with intensity of
heart. He went away, after find his way being clear. After
a while, the dacoit was on his death bed. He told his
nears and dears, There is a tremendous debate going
on within. The Messengers of Death are saying that we
will take him and that Mahatma, whose glimpse I had
at Beas is saying that no, this soul belongs to us. He
had come to our refuge and we shall not desert him.
The messengers of Yamaraj (Lord of Death) are standing
helplessly in front of that Great being.
These are but glimpses of competence. Huzur said,
If we are to go with the Messengers of Death after
taking Naam from a perfect Master, then our goodbye
goes out from afar to both such Naam and to such a
Guru. He used to say, Naam is not all about providing
five names. This, even a girl at the spinning-wheel
can do. The question is one of protection, of providing
spiritual capital.
laru eks dm iwath lmih rm mrfj;k eu dk kks[kkAA
kje jkb vc dgk djSxks tm QfVvks lxyks ys[kkAA
The Saints entrusted to me the capital,
and my minds delusion was dispelled.
What can the Righteous Judge of Dharma do now?
As all my accounts have been torn up.
Once, a person said, Maharaj, such and such
a person has listened secretly at the time of Naam
initiation ceremony. He jocularly said, If a dog were
to pass through a field of cotton, would he come out
wearing clothes? Naam is Attention-power18, not
mere letters. Huzur used to say that when the Guru

gives Naam, he begins to reside within the disciple

and does not desert him until he does not take him to
the lap of Sat Purush, the Lord. He remains with him
always, whether in the ocean, jungles or deserts.19 He
remains with him even after death, further guiding
him through the inner divine regions. The disciple may
desert him, but he does not desert the disciple. At times,
some people would ask him to take back his Naam.
18. This relates to the days when Maharaj Kirpal Singh Ji had begun to give
Naam. A little child was given the Sound meditation. He had espied and
heard the five names as well. He used to do Simran (remembrance), but
could not perceive light within. He could only perceive it when Maharaj
Ji made him sit and gave him the power of his attention.
19. In this context, there is an anecdote related to Bibi Hardevi. Huzur used
to indicate towards the wife of a gentleman and used to laugh copiously
while looking towards her. The story was this that Bibi Hardevi alighted at
the Beas station for having darshan of Huzur. Due to the train having been
delayed, it was already 11:30 a.m. The way was dangerous, but she did
remembrance of the Master and started off. She kept her baggage upon
her head. Her shoe was biting, so she wound it around her waist. The night
was pitch dark and it was lonely. When she reached the unfinished canal,
she saw about 10 to 15 people alighting from their horses, after crossing
the road. She found Huzur Maharaj walking alongside her, telling her to
hand over her baggage to him. Bibi said, No Maharaj Ji, why should you
take the trouble? Going further a little, those people called out from
behind. Huzur was walking alongside on foot and said, Keep moving,
daughter. Whe they reached the Dera, the small gate was open, while
the bid one was shut. When the watchman arrived, Huzur disappeared.
It was now 1:00 a.m. Bibi said, Huzur was here just now. Where has he
gone? The watchman said, Huzur is taking rest within. Bibi Hardevi
did not consider it proper to disturb Huzurs rest and was about to return
after bowing her head at his door, when Miyan Shadi called out, Is that
you Bibi? Huzur is expecting you. Bibi went and bowed her head. He said,
Touch your ears that you will not come all alone during the night. Do
you know, those thieves and dacoits would have killed you and me and
destroyed your respect? I had to walk alongside you. At first, the Bibi
did not feel afraid, but then she became stunned and fell at his knees.
He would reply, After granting it, Naam is not to be

taken back.20 You may leave if you like, but I shall not
leave. Once, Huzur went to Maharaj Kirpal Singh Jis
village, Saiyyed Kasran, where there was considerable
opposition during those days, so much so that even
salt had to be carted from 100 miles away. When the
Satsang took place, the headmaster of the village said,
pointing to Maharaj Kirpal Singh Ji and one or two
other Satsangis, You have granted them Naam, which
is good, as they are deserving persons. But, you are
granting Naam to whosoever that comes to you! The
person ought to be worthy of the boon. Huzur said with
great humility, Now that you talk of merit, deserving
even I am not. Nevertheless, if a rich man desires to
give away his wealth freely, why should you find that
objectionable? In the context of worthiness, he would
say, If a person comes and sits with earnest humility,
that is sufficient, because this is the period of extreme
Kali-yuga. No one becomes a Satsangi merely by taking
Naam. He has merely been granted the key to becoming
one. These days, Sants take on the task of both making
and taking. In the previous ages, they would first make,
i.e. they would grant Naam only after the person had
become fully receptive, and only then take him to the
lap of the Lord. But those conditions do not prevail
today.
There is an incident from the life of Huzur. A
person went to Africa and returned after 5 or 6 years.
Maharaj Kirpal Singh Ji was present at the time. This
20. The wife of a loving satsangi of Huzur, Hemchand Bhargav begged
Huzur for some spiritual wealth. Huzur said, It shall be granted. But she
greatly insisted on having it at once. Huzur said, Okay, good. Her Shabd
(inner music) was opened. The Shabd began to resound so loudly that
she could no longer bear it. She requested Huzur to stop it. He said, The
Sants do not take back the gift they provide. Now, affix your attention
in the Shabd.

person reached his feet and said, Maharaj, Kabir

Sahib has said that one should have Masters darshan
a few times in a day, if not, definitely at least once.
Otherwise, once or twice a week. Else, after a month,
or after three months, or after six months. But, if you
have not had a darshan during a whole year, then the
connection is broken. I have returned after six years.
What is to become of me? He said, Kabir Sahib has
said that, not I. Look at the competencethese are the
signs of competence. That Power speaks on the basis
of something after all!
Huzur used to provide a beautiful illustration about
the mission of the Sants, their mastery and limitless
mercy upon the beings. In this context, we shall present
three instances. He used to give the example of a lion
cub, who went and got mixed up in a sheeps herd
and was brought up with them. The cub would also
bleat like a sheep and eat grass. A lion noticed it, and
thought, How is it that my child is mingling with the
sheep and and behaving like one? He went to him and
told him, You are the cub of a lion. It said, No, no.
I am a sheep. He took the cub to a nearby lake and
told him, Look, is there any difference between your
reflection and mine? He noticed that there was no
difference. The lion said, I shall roar and you also must
roar after me. The lion roared and the cub roared too.
The shepherd and the sheep ran away. This is how the
Sants-Mahatmas provide the experience of the soul by
liberating them from the bondage of mind and senses.
In this connection, Huzur use to often give the
instance of a jailhouse. A benefactor went to visit the
jail. He noticed that the prisoners were not being fed
properly. He provided the charitable funds for it and the
prisoners began to get proper food. Another person went
there. He found that the prisoners did not have proper
clothes to wear, and they were shivering during winters.
He also provided some funds and they were furnished

with proper clothing. Yet another kind-hearted person
went there. He noticed that the prisoners were being
housed in hovels without proper lighting and fresh air,
and their condition was miserable. He also sanctioned
some money and had proper houses constructed for
them.
Then came another person to the jailhouse. He
noticed these poor prisoners, although they are in
comfort in every possible way, could not step outside
the jail premises. The classes may keep altering and
one may be A-class, another B-class and someone
C-class, but they continued to be prisoners. Even the
government can make arrangements for proper food
and living, but only the Sants can accomplish the task
of liberating beings from the jailhouse of birth and death
and connecting them with the Lord. It is said:
csfx feykoSa uke ls] bUgSa feyS tks dks;AA
Whosoever gets to meet him (the Saint) is
promptly connected with Naam.
Kabir Saakhi Sangrah, Part 2 (Sadh ka Ang 83, p.123)
What did he do? He had the key to the jailhouse
in his hands. He opened the door and said that
anyone desiring to go home can do so. Now, all were
benefactors, but who was the greatest benefactor of
them all? It must be admittedthe one who liberated
them from the jail. All the Great beings who have visited,
donning the garb of the physical body, have all been
engaging in the very same task of getting the lost souls
to meet with their Lord.
All the various texts and the utterances of the Great
beings state that God does not have a companion,
look-alike, brother, relative, mother or father. One who
does not have an acquaintance or relative, who is to

get one to meet Him? It must be admitted that God-

power, by itself becoming manifest at some human pole,
lives like a prisoner amongst the prisoners and makes
arrangements for them to meet with Himself.
To clarify this subject further, Huzur used to give
the example of Peter, the Great. He would relate that
the Czar of Russia, Peter, the Great, went to Holland
to learn the craft of shipmaking. He put on the garb of
a worker and began to work amongst the workers. He
noticed that there were many people there who had been
exiled from Russia. He told them lovingly, Your country
is Russia, to which you should return. They said, The
Czar has exiled us. We cannot go back there. He said,
Never mind, I have some acquaintance with the Czar.
I will make a recommendation for you people. When
competent beings say something, there is substance
in what they say. There is also a special manner of
their speaking. Many of them became convinced that
he was speaking with authority. Many of them opted
to return along with him to Russia. When they entered
the Russian territory, people started to salute Peter.
The exiled persons whispered to one-another saying
that he seems to be someone of position, he must have
the Czars acquaintance for sure! After walking for
long, they reached Moscow. Reaching there, he went
and sat down upon the throne. Those, who had been
convinced by him, said, Look, did we not say that there
was substance in his words?
In this very context, Huzur would present the
example of Queen Indumati. She was a spiritually-
advanced disciple of Kabir Sahib. When she finally
reached Sach Khand in her meditations, she found
that Kabir Sahib himself was seated on the throne of
Sat Purush (God). She said, It would have been so nice
had you told in the world itself that you are Sat Purush
Himself. He said, At that time, you would not have

believed my word. After all, without seeing, one does
not comprehend or believe. None can comprehend the
Great beings in a single day. We are able to become
worthy of seeing their magnificence and glory only to the
extent our own vision is developed. We can see the Great
beings only as much as they choose to show themselves.
How are the blind to know about those gifted with
eyes?
Huzur used to say that if the student belongs to
the primary class, then the teacher displays ability of
the primary class. When he enters the middle class
then that of the middle school, when in high school
that of the high school, and when in the college that
of the college. When the people asked him as to how
they should address him, Huzur said, You may call
me brother, call me a friend, call me an elder, consider
me to be like your father. In accordance with my
commandment, do the practice of Naam and enter
within. When you see the Gurus glory within, then you
can call me whatever you may like to.
In the context of the limitless mercy and grace of
the Sants, Huzur used to relate the example of the king
of Bukhara, Ibrahim Adham. Once, he was wandering
about in his city. He noticed a drunkard lying in the
drain. The king took pity on him and picked him up. He
put his head on his own lap and wiped his face. When
the drunkard came to his senses and realized that he
was lying in the lap of the king, he began to cry. He
said, I am that wreched person, whose face even the
dogs do not wipe. What is your stature, O King, and
what is mine! I have no words to express my gratitude.
The Great beings come to the earth in order to raise
the fallen and and to lighten the burden of their sins.
^deZ dk cgqr mBk;k HkkjA* They carry the considerable burden of

karmas. Saar Bachan (Bachan 19, Shabd 21) This example

presents a glimpse of the mercy and grace of that
Great being.
Of the incidents that occurred in the lives of the
various Satsangis, only a few are being described here.
Huzur used to lovingly bring the forgotten and the lost
beings around to the straight path after counseling
them. He used to say, Guru-power does not err; it is
omniscient and the knower of each and every one. When
a being goes to the Sants, they are able to perceive his
inner condition as clearly as if he were pickle in a glass
jar. Instead of exposing anyone, they try to cleanse him
lovingly. Huzurs way of pursuading was also unique.
He would not say things bluntly to anyone. He would
talk to a person, while the bystander would feel utterly
ashamed of himself. He would say, If my disciple has
sinned, it is I who has to uplift him. Why would I run
him down? Human beings are fallible after all.
dktj dh dksBjh esa dSlks gh fl;kuks cus]
nkx ykxr ij ykxr ij ykxr gSA
You may howsoever act clever
in a closet of collyrium,
the blemish is certain to stick anyhow.
Several brothers would stand up confess to their
sins in the presence of the entire sangat and say, O
True King! Do overlook my shortcomings, do forgive my
sins. He would turn to the sangat and ask, Is there
anyone willing to take up his burden? Now, who would
ever do so? To be able to take up the burden of sins
or to forgive the sins is not beyond human power and
comprehension. Only God can forgive or the Master
within whom He is manifest. Huzur would lift his
hand and say, Thats it. Do no more. Do your regular
meditation and all your sins would be wiped out.
In the life of Jesus Christ, it is related that the

people took a fallen woman to him saying that she
had indulged in adultery. They were Jews. Jesus
asked them, According to your religious law, what
punishment is prescribed for this? They said that
she should be stoned to death. Jesus said, Very well,
make her stand up. But let the first stone be pelted by
one, who has never ever sinned in his life. None had
the courage to pick up a stone. Then he turned to the
woman and said, Do no more.
It was initially considered that from the treasury
of innumerable incidents, a separate head had to be
created to present those events which are beyond
mind-intellect and imagination, which are designated
as miracles by the people. However, in dealing with
one, who is himself a miracle, whose every action is a
miracle, how is one to present the topic of miracles?
Huzurs magical personality was a miracle in itself. The
unparalleled work that he accomplished is something
even beyond the scope of miracles. The unfathomable
treasure of Spirituality, which was to be had after great
search and labor in the previous ages, and came by
into the hands of very few, was made commonplace
by Huzur in this age of materialism. The God-power
was the same as that which, becoming manifest in
the person of a human being, has been connecting
beings with God, about which, Huzur used to say that
when one bulb gets fused, another is lit up; another
gets fused, a third gets lit up. The light remains the
same, and we all are but worshippers of the Light. So,
howsoever dense the darkness may be, the light also
keeps increasing in intensity. Huzur Maharaj came at a
time when entertainment gadgets like radio, television,
cinema etc. had become available to attract the peoples
attention. The embodied-Light came with such a

tremendous attraction and serene form that whosoever

had its glimpse, became sacrificed on it with a thousand
lives. He, upon whom a single glance was cast, went out
of his mind. In order to lend credence to this utterance
of Huzur Swami Ji Maharaj that this time, the wave
that has come, will liberate all, Huzur Baba Sawan
Singh Ji Maharaj came in the manner of rain-bearing
clouds of Sawan and poured down Spirituality to such
an extent, that water and land become one. Now, the
same power is calling out in the garb of Kirpal:
firk ikfy vkfxvk bg nhuh ckfjdq eqf[k ekxS lks nsukAA
My Merciful Father has issued this Command:
whatever the child asks for, that should be provided.
Aadi Granth (Malar M.5, p.1266)
The Bible says, Knock, and it shall be opened. Holy Bible
(Luke 11:9) In no previous era did Spirituality become as
commonplace. In the previous ages, Naam was given
only after making a person worthy of it. It was given
after one performed Sewa (service) for years. These
days, however, on the very first day, the entire secret
of Naam and personal experience is provided. As has
been mentioned earlier on, in these times, God-power
undertakes both the task of the making of the human-
being, as well as of escorting him to the lap of the
Lord.
ftfu ek.kl rs nsors dh, djr u ykxh okjAA
Who is capable of making angels out of men,
without any delay.
Only when a person becomes a human being, can
he become divine. Humility is the adornment of the
Sants! They may try to hide it behind a million veils,
that Divine Light manages to shine through. When a
Sant speaks at the level of the human being, he refers
to himself as a sinner, slave or servant. When he speaks

at the level of the God-power, he calls out, I and my
father are one. Holy Bible (John 10:30)
The Father and the Son are dyed in a single color.
Aadi Granth (Bhairav M.5,p.1141)
And, in this very context,
T;ks cksykofg R;ksa ukud nkl cksySAA
Nanak, the slave speaks just as He makes him speak.
Janam Sakhi, Guru Nanak (Bhai Bala)
In these times of dense Kali-yuga, the proof of the
unlimited mercy and grace of Truth and the competence
of the perfect Master is to be had in the following words:
1. If we are to go with the Messengers of Death
after taking Naam from a perfect Master, then we bid
goodbye from afar to both such a Naam and to such
a Guru.
2. If you desire to witness the glory of Naam, then
go see a Satsangi who is dying, and you will know what
the Masters protection is like.
3. When the Master gives Naam initiation, he
begins to reside with the disciple within, and does not
leave until he takes him to the lap of Sat Purush.
These statements are but true; their truth is being
realized by both ordinary and distinguished people in
all countries from the East to the West, through their
personal experiences. Spirituality, which was once
thought to be beyond verification, is being proven
and confirmed with the grace of Huzur Maharaj. A
demonstration of the same i.e. individual experience
is being provided to people today. In the light of these
conditions, it is difficult to decide as to which events
in the life of Huzur, may be termed transcendental,

and which may not. The interesting thing is that these

events took place in such an easy, natural manner that
even the miracle ceased to appear a miracle. Often,
while Huzur delivered Satsang, the rainclouds would
turn up and begin to thunder. While giving Satsang,
he would raise his attention towards the sky and
say, O brother, do wait a little, let me do my work,
and the clouds would pause. This would happen so
spontaneously that one did not realize that an unusual
event had occurred. The rain would only fall when the
Satsang had ended.
There is an incident that took place at Amritsar.
Huzur was staying at the bungalow of Dunichand
Nagpal. A Sikh brother turned up at the evening time
and asked, Where do I find the Mahatma? Maharaj
Kirpal Singh Ji was present there. He asked, Brother,
what brings you here? He said, Last night, Huzur
appeared within me and gave his address, saying that
I am staying there, do come over. There is a similar
anecdote from Karachi. A spiritually intoxicated person
showed up, bowed to Huzur and ran away. People asked
him, What is it that you have found that you are so
joyous? He said, I have found my Yaar (dear friend).
Thus, one eye can recognize the other.
THE ANECDOTE OF GRANTING EYESIGHT

History tells us that Christ granted eyesight to the
blind. This is an anecdote relating to Bibi Hardevi at
the time of Huzur which Dr. Johnson also mentioned
about. This transpired at Rawalpindi during 1927-28
when Bibi Hardevi had lost her eyesight. The eyes were
intact, but had no vision. The doctors had admitted
that the defect could not be rectified as the optical
nerve had shrivelled. Bibi could not see anything on
the outside, but within, she used to have darshan of
Huzur. Hence, she was not unduly troubled. One day,

when her husband, Lala Rajaram and Maharaj Kirpal
Singh Ji were seated, she started saying, I am having
a conversation with Maharaj Kirpal Singh Ji within. He
is recommending to Huzur to shower his grace upon
me. Huzur is saying, Okay, very well, and that very
instant, her eyesight was restored all of a sudden. She
stood up from her cot and came running, saying that
now she could see.
UNENDING STORE OF BREAD

Similarly, there is a mention in regard to Jesus Christ
that many a persons ate bread from a basket, and
yet, much bread remained. Maharaj Kirpal Singh Ji
provides an anecdote related to the times of Huzur. This
transpired at Saiyyad Kasran when Huzur had gone
there. A big crowd had gathered for Huzurs darshan.
There, the Akali brothers also set up a Deewan (holy
scripture) for prayer. Kirpal Singh Ji had organized a
langar, alongside Huzurs Satsang. One day, when the
langar had been served to the sangat, around 1:30 to
2:00 p.m., two to three hundred Akali brothers came
there asking to be fed quickly, with the intention of
finishing off the langar. When Kirpal Singh Ji went to
the langar, he found that only half a basket of Rotis
(Indian bread) and a bucketful of Daal (lintels) were
now left. He told the sewadars to quickly heat up the
griddles (iron cooking plates) and prepare the Rotis. All
the while, these people were asking to be fed quickly.
Meanwhile, Huzur came to the langar area and asked,
Kirpal Singh, why dont you feed them? He beseeched,
Huzur, half a basket of Rotis are prepared. They are not
sufficient even if only one is served to each person. We are
awaiting their preparation. Huzur said, It does not matter.
Just cover the baskets with cloth and keep serving.

The Rotis were distributed, the people ate. Instead of

falling short, many Rotis were still left after feeding all.
MERCY AND GRACE UPON AN INCURABLE PATIENT

Gangrene struck the leg of the wife of a loving disciple of
Huzur, Dr. Vasudev. In this sort of malaise, upon being
operated, the doctors remove the limb immediately, or
else the poison can spread to the rest of the body. The
husband prayed to Huzur who came to see her and
administered some medicine, and kept asking about
her condition for one or two days. After a while, the leg
became perfectly normal, although its treatment was
not available with the doctors. At the time of writing,
40 years have passed since this incident. Dr. Vasudev
is over 80 years old and his wife is also with him.
WELFARE OF THE ENTIRE FAMILY

In the context of Huzurs mercy and grace, Maharaj
Kirpal Singh Ji relates the incident of his cousin sister,
Ram Lubhai. Kirpal Singh Ji was in Lahore, while
she was at her native place. She became ill and her
condition began to worsen. Receiving the news, he took
leave and left for Lahore. The night before he was to
reach, while lying on the cot, she began to say, Bhapa
Ji (Kirpal Singh Ji) has come. There is an elderly person
along with him. Bhapa Ji said, This is her, and left
after showing me to him. Please call Bhapa Ji, where
has he gone? The family members said that he had
not arrived as yet. She said, No, no, he had come just
now. He has left behind an elderly person, the one who
is standing here.
Kirpal Singh Ji reached around 12 or 1 oclock
in the afternoon. She started saying, You had come
during the night. Where did you go away? An elderly
person had also come along with you, and you went
away after introducing him to me. Slowly, she began

to recover. Kirpal Singh Ji told his cousin sister, If you
recover and see that elderly person, will you be able
to recognize him? She explained, Surely. Two-three
months later, when Huzur went to Rawalpindi, she
was standing at the residence of Lala Rajaram. Kirpal
Singh Ji told her, Look, who is coming? She said, He
is the same person, whom you had left behind. Not
only do the Sants deliver you, they deliver your dear
ones, your children as well. But, one ought to turn
ones face towards them somewhat, create a pathway,
heart-to-heart. The description of Huzurs mercy and
grace can never finish. Volumes of text may get filled
up, but the topic will never get completed. We close
this description with a recent example.
The Assistant News Editor of Daily Milap
newspaper, Mr. Manmohan Nath Sharar used to
enter into lengthy debates on the subject of Naam.
He had mastered the religious texts and was a
spiritually-inclined person. As to what Naam is,
cannot be explained in words. It was a difficult task
explaining it.
He took one years volumes of Sat Sandesh home
to read. A few days later, he appeared very pleased
and said, What Naam is, that I have understood
thoroughly, but what I have understood, cannot be
explained. He said that in one of the issues of Sat
Sandesh, he found a beautiful picture of Huzur
Maharaj, seeing which, he was enticed. He started
to read and kept reading late into the night. In an
article, the topic was such, reading which, an urge
arose in the heart, if only I had had Huzurs darshan
with these eyes! He fell asleep while reading. At night,
Huzur visited him in a dream and gave him such a
lucid description of Naam that doors within were flung
open. Those days, Maharaj Kirpal Singh Ji had gone

on a world tour. When he returned, Sharar Sahib and

his entire family took Naam from him.
WHAT IS A MIRACLE?
After listening to these things, many people will say that
these are mere tales and fables. They are altogether
against the rules of nature. We do not know as to what
miracle (Karamaat) is. The word, Karamaat (djkekr) is
drawn from Karamat (djker), meaning elderliness or
greatness. In English, the word, miracle is taken from
the Latin root, miraculum, happenstances that make
the observer wonder. It is also called Mojiz (eksftt ).
The miracles of Christ are said to be a proof of his
being a Mahatma. Locke states that miracle is such a
certificate, which is given to a Prophet or Avatar. Great
beings are never devoid of miracles. In fact, miracle is a
wonder, whose working is known to none. Hence, to call
a happening a miracle is a sign of ignorance. Patanjali
Sutra states in the Shalokas 50-51 of 3rd part that:
Once one just sees the distinction between pure
awareness and the luminous aspect (Sato-guna) of
the phenomenal world, all states are known and
mastered. When one is unattached even to this
omniscience and mastery, the seeds of suffering
wither, and pure awareness knows it stands alone.
i.e. that Riddhi-Siddhis are branches of perfection.
But, in themselves they do not indicate perfection.
They are merely flowers strewn around in the path of
Samadhi. The aspirant to perfection does not bother
to pick them up. In fact, paying attention to Riddhi-
Siddhis is altogether proscribed on the spiritual
path.
It is stated that some Pundits went to Guru
Harkishan Sahib in order to do Shastrarth (debate
based on the interpretation of scriptures). They said,

you have kept your name as Hari and Krishna. If your
are Hari and Krishna, then you should be able to do a
debate upon the Bhagwad Geeta. What he did, instead,
was that he kept a stick upon the head of an illiterate
person who debated with the Pundits in his place, so
well that they were without any answer. This thing is a
matter of the concentration of the mind. Riddhis, Siddhis,
miraclesthese are all the play of the monkey-juggler.
These powers are automatically generated on account of
focus of the mind. They are gifted to the Mahatmas, who
do the practice of Naam, although they abjure them.
In 1919, a hypnotist came to Mission Edward College
at Peshawar. He took a boy under his control through
hypnotism. The boy would reply to any question put
to him in the very language in which he was asked. A
professor asked him a question in Latin, to which he
replied in Latin. He then levitated the body above the
ground. So, these things are all within the realm of
possibility.
Once, Madame Blavatsky came to Lahore. In
a meeting she was speaking to some persons. One
professor stood up and said, All the things you are
relating are all tales and fables. They are as possible
as the falling of flowers from the ceiling. Madame
Blavatsky said, Professor, do you think that is
impossible? Suddenly, flowers started falling from
the ceiling and the table was flooded with them. The
professor was flabbergasted. Madame Blavatsky said,
These things are all in accordance with the hidden
laws of Nature, but we are as yet in ignorance of them.
Shams Tabrezi went to meet Maulana Rumi, who
was teaching some boys at that time. Shams asked
Rumi, What is this all about? Rumi replied, This is
a knowledge, which is beyond your comprehension.

The boys went for their recess. Shams picked up the

books and notebooks and threw them into the pool.
After the recess, Rumi returned and asked, Where
have the books and notebooks gone? Shams began to
pick up the books and notebooks from the pond, one by
one. Rumi was surprised to see that they were all dry
as dust and the water had not affected them at all. He
asked, What is this all about? Shams replied, This
is a knowledge, which is beyond your comprehension.
Riddhis-Siddhis are the consequence of the
concentration of the mind. Mahatmas do not pay them
much attention. They avoid them. Magribi Sahib says:
ck ek lq[+ku vt dkQks&djkekr exwbn]
pwa ek ts ljs dkQks&djkekr xqtrheA
Do not speak to me of intuition and miracles,
for I have progressed beyond them.
The superior grade Mahatmas do not make use of
miracles and forbid others to use them as these present
obstacles on the spiritual path, although through
the practice of Naam, one acquires Riddhi-Siddhis
automatically.
uo fuf/k ukeq fu/kkuq fjf/k flf/k rk dh nklhAA
Riddhis-Siddhis are but the handmaidens of Naam.
Aadi Granth (Savaiye M.4, p.1397)
The Great beings do not make use of them; even
so, things happen on their own, seeing which, people
are dumbstruck. Their biggest miracle is that they
themselves rise above mind and the outer faculties, and
enable whosoever that comes within their protection, to
rise above body-consciousness. What the Yogis could
achieve after hundreds of years, by Huzur Baba Sawan
Singh Ji Maharajs endless grace, that unattainable
wealth is provided on the very first day by coming to
the Gurus fold. Its practical experience is provided
instantaneously, while sitting in the front of the Master.

So, there is little need for Great beings to perform
any other miracle beyond the remarkable miracle of
manifesting Naam or Word in others.
HUZURS LIGHTHEARTEDNESS
Huzur was always abloom like the rose flower.
Whenever he laughed, his entire body, even his
shoulders, appeared to be laughing. From his visage,
rays of joy and ecstasy would spread and illuminate
the entire environment in such a manner that the
observers hearts buds would bloom. Whenever he
related a humorous anecdote, he would burst into peals
of laughter, and his face would glow with happiness.
Though he presented funny parables of Maulana Rumi,
Bullehshah and other Mahatmas in his sermons, but
his style of presentation was unique, suffused with his
own sense of humor. A few examples are presented
here:
Huzur used to often present the anecdote of a
monkey and a goat. The tale goes thus: a person had
kept a monkey and a he-goat as his pets. What the
monkey would do was to drink all the milk after the
owner departed. When it was time for the owner to
return, in order to put the entire blame upon the goat,
he would loosen its rope and rub milk on its mouth,
and tie the rope to himself and take a very honorable
posture. The owner would return and notice that the
milk was gone, the rope was round the neck of the
monkey and the goat is roaming free with milk on its
mouth. He would then proceed to beat up the goat with
a stick, but say nothing to the monkey, who would
keep sitting in the manner of a Sadhu, after doing all
his handiwork. At this juncture, Huzur would laugh
out loudly. He would relate this in such a way that

the entire sangat would laugh along with him. This

anecdote related to the context of the battle being with
the mind, while the body is being subjected to the
torture of being roasted in fire and subjected to fasts.
The fault is that of the mind, while the body is being
subject to punishment.
Another of his anecdotes related to an old lady,
whose daughter was ill. There was no hope of her
survival. The old lady would pray each day, O Yamaraj
(Lord of Death), take away my life instead, but please
spare my daughter. Now, as it so happened, a bull
came barging into their courtyard. It put its head in a
pot and its horns got stuck in it. It started scampering
around with the pot stuck to its mouth searching for
a way out, the pot being black on the outside, and the
remaining body of the bull being white. The old lady
saw this spectacle and thought that Yamraj had come
to take her. She pointed at the cot of her daughter and
said, I am not the one that is supposed to die. The one
to die is lying there comfortably. This anecdote was
related in the context of the difference between the
heart and the tongue.
In Lahore, at Lala Veerbhan, Assistant Director
of Industries, Punjabs house, the well off intelligentia
started putting all kinds of absurd questions to Huzur,
just to start a debate. Huzur stated in his especial
manner as to what work does the Mulla have in
the jungle, and what indeed does the bear have to
do with the mosque? He was explaining to persons
of the literate class that Spirituality is a subject of
keeping good company. If you keep meeting, you would
understand, but you do not seem inclined in that
direction. The parallel of the jungle in relation to the
life of worldliness is to be found often in the utterances
of the Great beings:
fc[kS cuq Qhdk frvkfx jh l[kh, ukeq egk jlq ihvksAA

Renounce the jungles of sense pleasures,
O my companion; drink in
the Supreme Nectar of Naam.
The example of the bear was a little stiff, but the
light-hearted manner of the jest in the Punjabi language
created an impact that none took offense.
Huzur would give another example of a Namazi.
His wife told him that by reading the nightly namaz,
the radiance of the Lord would appear on his face.
Accordingly, he woke up at the first watch. He
proceeded to wash his hands and face, but could not
find water. So, he thought of doing the Tayammum i.e.
washing with sand. When he rubbed the floor with his
hands, they struck the black pot, lying upside down.
And, in the process, his face got painted black. Early
in the morning, in a state of joy, he went to his wife
asking her if Lords radiance had started to show up.
She replied, If the radiance is black, then it certainly
has come with good measure, and Huzur would burst
into guffaws and the entire sangat too experienced
paroxyms of laughter.
In the same manner, he would present an example
of Saain Bullehshah. A man came to Bullehshah saying
that you are a man of Allah. Pray for me that my wife,
who has run away, comes back. Bullehshah thought
that if I pray, a crowd would collect here. He took that
man along with him and walked on. Further up, some
eunuchs were dancing and the song that was being
sung was, ^phuk bap fNfMUnk ;kjA* Bullehshah joined them
in dancing, and in his will, sang this verse:
vafc;ka okyh cxhph , rs [kfTt;k okyk ckxA
[kksfr;k okyk lkk cqykank lqkh ,a rs tkxA
phuka bat fNfMank ;kjA

Be it in the little garden of raw mangoes,

or the garden of dates.
The Sadhu owning donkeys calls out to you:
If you are asleep, then hasten to wake up.
Thus has the grain to be threshed, O friend!
In other words, this is how the soul has to be
cleansed of the impurities of the mind. These people are
all-knowing. He saw what condition that woman was in.
He gave his attention and she left her lovers bed and
came running, and started dancing with the eunuchs.
The people complained to Bullehshahs father, who
was a Kazi (magistrate). He was already cut up that
although being the son of a Saiyyad (a descendent of
the Prophet), he had kept donkeys for pets, and had lost
all sense of propriety. He proceeded from his house, full
of anger. Bullehshah saw from afar that his father was
coming. The Kazi had a long bead-string in his hand
and marks on his forehead on account of the frequent
bowing. While singing, he read the verse:
yksdka fn;ka ekyka rs dkth ns gRFk ekyA
lkjh mej eRFks Vsds [kql u lfd;k okyA
phuka bat fNMhank ;kjA
The people pray with a rosary and
the magistrate (Kazi) holds the merchandise.
Despite having prostrated all his life,
he could not split a single hair of truth.
In other words, what is the point of putting on
outer symbols and marks? What counts is the inner
condition. When he came closer, Bullehshah said,
Let me give my father something hell remember! He
gave his attention and Kazi Sahib also began to dance
alongwith the eunuchs. Then Bullehshah sang the
following verse:
iqr ftukans jaxys ekfi;ka uwa nsans rkjA

phuka bap fNMhUnk ;kjA
The parents of those, whose sons
are dyed in the s of the Lord,
get liberated by their sons.
Bullehshahs father, who was the citys Kazi,
set aside all manners and reputations, rules and
regulations and began dancing along with the eunuchs!
At this point, Huzur would guffaw openly, and with
roars of laughter of the entire sangat, the environment
became fragrant.
Huzur used to relate a joke about an ecstatic fakir.
A barren woman goes to an spiritually intoxicated fakir
and says, Sain Ji, write me a amulet for having a
child. She says this many a times. Then one day, out
of his own will, he writes out something on a piece of
paper and gives it to her. The woman makes a locket
out of it and wears it on her neck. One after the other,
five children are born to her. She realizes that the
amulet is very effective, let me see what is written in it.
She finds it is written: fNat ibZ njckj kjsdka QqfYy;kA (kjsd]
Dharek is the name of a flowerless tree) i.e. While in
the durbar there is blemish, flowers have bloomed on
the Dharek tree. The woman goes to the fakir and
says, what is this that you have written, fNat ibZ njckj
kjsdka QqfYy;k\ He says, "vPNk] Qsj QqfYy;k] QqfYy;k u QqfYy;k]
rs u lgh Okay then, let the flowersthose flowers, not
be She goes home and finds that all the children are
dead. Through this, Huzur used to explain that it is all
a play of concentration.
Huzur used to laugh copiously even after relating a
joke on himself. He said, Once a woman said, I have to
say something to you. Asked, what is it that you wish
to state? She said that people at home started off for a

bath in the Ganges; I too had to go along. Going there,

I also had to take bath alongwith them. They gave me
a coin for oblation in the Ganges. When I refused it,
they became angry with me. I was furious and I took
the coin and flung it at the forehead of mother Ganges.
Then what happened? Why did you disappear? It was
good that it happened, but why did you change your
deity? Hold your ears and promise that you will not do
that again. Says she, You too hold your ears you will
not disappear again. Saying this, Huzur would guffaw
so loudly that sangat would be in raptures. Those
fortunate ones who have witnessed those scenes cannot
ever forget them. Whenever Huzur used to laugh,
even the doors and walls appeared to be swaying and
laughing.
glrs Fks oLy esa njksnhokj esjs lkFk
Even the doors and walls would laugh alongside with me,
when we were together.
This was the condition when he was present. All
those jokes were with his life. Alas! What wonderful
days were those that melted away like a dream. After
his departure, the state of affairs is:
vc jks jgk gw eSa njksnhokj ns[k dj
And now, I am weeping, looking at the doors and walls.
If these pangs of separation continue, would that
not be wonderful?
SIMPLE, BRIEF AND COMPREHENSIVE DISCOURSE

The Sants have a principle that they present the essence of
volumes of texts in a few and simple words. Simplicity and
brevity extreme brevity, is the very life of their
utterances and writings. Huzur Maharaj would put
across, in a few words, matters of great import with such
simplicity and clarity, that they would enter the heart.
In his Satsang, one who was an M.A. would receive the

dosage of M.A., a middle class person that of the middle
class and a primary class person that of the primary
class. Even the most illiterate of persons would get
such clear indications that the essence would present
itself clear as glass. To put across abstruse matters in
a few words was the art of his utterances. Brevity is the
soul of wit. If beautiful language is a sword, then brief,
essential description is its excellence, its incisive cut.
What is the secret of the swords cut? A large quantity
of iron is melted and remelted and purified to arrive at
a lighter sword capable of chopping. Huzur Maharaj
would utter a few words, but the backdrop to the same
would be considerable. He had made an exhaustive
study of published and unpublished texts of all religions
and utterances of of Great beings. His brief utterance
was the cut of the sword, selected and extracted from a
heap of iron. Maharaj Kirpal Singh Ji had told Huzur,
What you are able to put across in a few words, and the
simplicity and clarity with which you put them across,
we cannot present it with so many words.
The brief description also becomes two-edged ^lgy
myeLruk* (Sahal ul-Mastana in Urdu) at timeswords
being so simple that even a child would understand,
and the meaning so deep that great intellectuals
may scratch their heads and yet not comprehend.
This was not the case in Huzurs utterances. If he
did give indications, he would exemplify them with
commonplace instances, things which are known
and seen by everyone. His words were understood by
everyone, and if the literati expounded upon them, they
could open dictionaries after dictionaries of in-depth
meaning in their folds. Some utterances, culled from
the limitless treasury of his nectar-suffused words are
given below.

Huzur would say, The human being keeps

consuming poison and keeps lamenting as well. Yet,
he keeps on consuming even more poison. These are
a few simple, straightfoward words, but they present
the picture of every aspect, every level of life. People eat
copiously, fall ill, become miserable, but do they desist
from eating excessively? Enmeshed in the indulgences
and attractions of the sensory organs, the human being
reaches a condition that he is no longer capable of
using them, but yet, does he leave them aside? When
people came and related their sorrows, cried out from
their griefs, Huzur would quote:
ljc jksx dk vm[knq ukeq
Naam is the panacea, the remedy to cure all ills.
and say, You have received the wealth of Naam,
now go practice it. It is the panacea for all ailments.
Should you procure the medicine, but keep it in the
drawer and not consume it, how would the ailment
get cured? How simple, pithy and heart-touching an
utterance!
Huzur would say that the trade of Spirituality is
not in credit, but in cashdo and experience. Naam is
received, now practice it. This is a knowledge of dying
while living. Do not live under the illusion that you will
find it after death. In this context, he would say, He,
who is a Pundit while living, is also a Pundit at death.
He, who is illiterate while living, how will he become
literate after death? What a significant thing has been
said in a few words! The various exoteric practices
(Karmakaand, Shariat) of the different faiths stand on
the principle that you will receive when you are dead,
isnt it? In Huzurs sangat were illiterate farmers as well
as literate city-dwellers and intellectuals. Persons may
belong to any social class, if they have not sat at the
feet of an experienced Great being and found the Truth,

they are all entrapped, thinking that making a study of
religious scriptures or getting a Pundit to do recitation
of the same, going on pilgrimages and riverbanks wiil
make them entitled to reward toward virtuous deeds,
after they die. These are all good deeds, which will
fetch good rewards. Lord Krishna has implied in the
Bhagwad Geeta that good deeds and bad deeds both
are like chains of gold and iron that keep us bound.
None has any reply to counter the warning that Huzur
has given in a few words.
Often, intellectuals would land at Huzurs durbar
for debate and wrangling and ask strange questions.
Huzur would reply them with one or two words and
the need for debate would no longer exist. Once, a
rationalist asked him, Why was this world created?
Huzur said, Let us go ask the one, who has made it.
He then added, After reaching there, both mind and
intellect would cease. So who would ask the question?
First get out of the house that is afire (i.e. rise above
gross body-consciousness). When you have escaped,
then ask as to who started the fire, and why did he
start the fire? Once, the Arya Samaji brothers came
to meet him. They insisted that they did not accept
anything beyond Brahm existed. It is the ultimate
stage and there is nothing beyond it. Huzur said, In
our texts, there is mention of Paar Brahm (Beyond
Brahm), as well as Kootastha Brahm (the root Brahm,
situated atop). You may agree or disagree, but you do
agree upto the stage of Brahm, after all! So since we
have a common path to tread upto Brahm, why dont
we travel upto that together? If there is anything to be
seen beyond it, you may come along; otherwise, you
shall have reached upto Brahm anyway. But the Sants
assert that there much beyond it.

Huzur Maharajs description was so distinguished,

his choice of words so perfect in that Truth was
explained in a manner that all could understand, and
yet, none would take offense. How beautifully has
he given the reply during the debate on Brahm and Paar-
Brahmno ones belief was decried and yet, Truth was
put across with clarity that Spirituality is not a subject
of expounding and comprehending, but that of seeing
and experiencing through meditation.
There is a similar example of a Christian priest of
Beas. The priest used to occupy the bungalow outside
the Beas station. When Huzur was passing by, one of
the priests asked, Maharaj, please tell us whether your
Baba Jaimal Singh Ji is greater or Jesus Christ? The
intention of the questioner was obvious. He only wanted
to get Huzur to say such a thing that would raise a
controversy. Huzur said, I have seen Baba Jaimal
Singh Ji. I can speak about him. If you can materialize
Christ before me, then I would be in a position to make
a comparison. The first thing he pointed out was that
I have seen my deity, my Guru, and you have not. You
only possess bookish knowledge. As Kabir says:
eSa dgrk gkSa] vkf[ku ns[kh] rw dgrk dkxn dh ys[khA
I speak after seeing with my own eyes,
while you speak from the writing on paper.
Kabir Sakhi Sangrah Part-1 (Shabd 78, p.45)
The second aspect is that Sikh (disciple), in the
true sense, is made only when Guru appears within
him and speaks to him. The Guru-power never dies.
Even if the Competent Master leaves his body, he can
appear in divine form or in physical form, in response
to the cry of the disciple. Hundreds of initiates of Huzur
or new brothers, who have taken Naam from Maharaj
Kirpal Singh Ji, can testify on the basis of their personal
experience to this. Huzur could have made Baba Ji
to appear physically, but wherefrom could the priest

bring Christ?
Huzur would speak upon the finer aspects of
Spirituality in simple words replete with examples. He
would say, In between the eyebrows, behind the eyes,
come to the Tenth Lane, which is the seat of the soul.
There, Guru is awaiting you, bearing mercy and grace
in both hands. In this context, he gave an example that
even a thick-headed person could understand easily.
He would say, Guru is like a woman in veil. He will
not come out on his own. The child may keep crying
outside. He says, He can go to hell. But when the
child comes near the door behind the eyes, he promptly
extends her hand and pulls him in.
Another interesting utterance of Huzur was,
Should the chair get damaged, then a carpenter has
to be called. Should the table break, call the carpenter.
Should the door break, call the carpenter. Why not keep
the carpenter at home itself? In other words, why not
make the Master appear within? Have a conversation
with him whenever you feel like. This was the science
he had come to the world to teach, and he gave its
practical experience to people. Once, in his own Will,
he said during Satsang, If only one is willing to part
with his mind, can he then go home. Is there anyone
here willing to give up his mind? One person stood
up and said, Maharaj, I give it up. He said, First,
make it you own. How can you give away something
that does not belong to you? In the context of faith in
the Master, he gave an example that while being seated
in a vehicle, you have full faith in the driver that he
would definitely take you to your destination. You trust
a driver, who has not taken his fare from you as yet,
but you have little faith in the Master that he will take
you safely across to your True Home, after liberating
you from the bondage of birth and death!

There is a saying of Huzur Maharaj, full of essence,

in which he says, The soul (Surat) was a princess. It
was due to wed a king. But it befriended a sweeper
(mind-body)! Now, see, our soul is under the bondage
of mind; the mind, further, keeps wandering at the
centres of the sensory organs. At times, the organ of
sight drags it into lovely scenes; at times, the tongue
into delicious tastes. There is filth and dirt at the
sensory organ centres. The eye exudes rheum, the ear
contains dirt, the nose has mucous, saliva drips from
the mouth, and down below is excretion and urine. If
the mind, which lives at the level of the senses all the
time, is not a sweeper, then what else is it? This has
been described in Mahabharat (Anushasan Parva 158)
and in Kathopanishad (I.3-3,4) thus:
vkRekua jFkfra of) kjhj jFkeso rq
cq)a lkjFka of) eu% xzgeso pA
bfUnz;k.k g;kukgqoZfk;k Lrskq xkspjku~
vkResfUn;euks;qDra HkksDrsR;kgqeZuhf.k%A
The soul is a rider upon the chariot of the body;
the intellect is the charioteer, mind is the reins,
while the horses of the senses keep dragging it
into the fields of sensory objects.
The example is straightforward and clear, but only
the literate would understand it, the illiterate farmers
would not. And then, it does not carry such a weight.
But the way Huzur handles the delicate subject, gets
across to one and all. It results in one beginning to
despise the indulgences and attractions of the sensory
organs.
MMM

CHAPTER 5
The Teachings of Huzur Baba

Sawan Singh Ji Maharaj
The mission of the Sants relates to pure Spirituality.They
come to connect the souls with the Oversoul (God).
tue ej.k nqggw efg ukgh tu ijmidkjh vk,AA
thv nkuq ns Hkxrh ykbfu gfj flm ySfu feyk,AA
Beyond the Cycle of Birth and Death are they;
come the benefactors of humanity,
Granting the gift of Eternal Life and steadfast devotion,
they get us to meet the Lord.
They are commissioned by Godand sent into the
world to liberate the souls.Through their attention
and by granting Divine Nectar, they uplift the souls
above the body-consciousness and to unite them with
the Lord.This is the mission, for which they come into
the world. They provide the right perspective to the
people. They themselves are free from bondage, and
come to liberate the others:
vkfi eqdrq eqdrq djS lalk#A
Being themselves liberated,
they liberate the world too.
They do not disturb the social order, nor create
a new society. They believe that Great beings have
been coming within all societies to manifest the Truth.
235
They themselves experienced the Truth and granted

experience to all those who came to them. Whatever
experience they had on the pathway to self-knowledge
and God-realization, they presented them in the
holy books and scriptures for the guidance of the
people.After they left, the mission continued till the
time there were experienced persons; thereafter, when
there came to be a dearth of such persons, people fell
into deception.Then, several more Great beings were
sent to refresh the teachings, which the people had
forgotten.
In the present times, Huzur Baba Sawan Singh Ji
Maharaj came and refreshed those teachings, about
which, he used to say that this is not a new philosophy,
rather this is a continuing tradition, which is the most
eternal and the most ancient of all. These teachings are
available to all the societies and are contained in the
religious scriptures, which have been forgotten by their
followers due to dearth of experienced persons. When
it was suggested to Huzur that he ought to create a
new society, he said, So many wells already exist, so
where is the need to dig yet another? The purpose, after
all, is to quench the thirst by drinking water.Huzur
stated that the Divine Nectar, the wealth of Spirituality,
is not the sole propriety of one particular society or
the other. It is the common property of all. Should
a Hindu extract it, it is his; should a Muslim extract
it, it is his; should a Sikh extract it, it is his, and if a
Christian extracts it, it will be his.Huzur spoke with
such simplicity and clarity, in a language that was easy
to comprehend by all, which could be easily understood
by an illiterate with the thickest of skulls and should
an intellectual ponder over it, layers and layers of in-
depth meanings would appear.
The Great beings do not go by outer signs and
symbols.They do not see that if anyone is a Hindu,

Muslim, Sikh or Christian. God made human

beings.In their perspective, all humans are equal. All
are embodied souls. At the level of humanity, we all
areone. Soul is an essence of the Oversoul.Its caste is
the sameas that of God.According to Huzurs sayings,
God did not send human-beings stamped as a Hindu, a
Muslim, a Sikh or a Christian.When Huzur was asked
as to what his religion was, he said, If God is a Hindu
then I am a Hindu, if He is Sikh then I am Sikh, if He
is a Muslim then I am a Muslim, If God is a Christian
I am a Christian.This was Huzurs viewpoint.People
from all countries, religions and societies used to
come to Huzurs court. He said, Whichever society
that you belong to, congratulations for being in it.
Remain in the society that you are in,follow your own
slogans, keep your signs and symbols, and maintain
their customs and traditions. Your rites and rituals
are none of my concern.My relation with you is
purely spiritual.By remaining in your own societies,
achieve the goal towards which you entered them,
i.e. self-knowledge and God-realization, which is the
fundamental teachings and the ultimate goal of all the
religions/sects.In this context, Huzur used to say, I
love Hindus, Muslims, Sikhs, Christians and people
of all other religions, they are all dear to me. You may
call out Raam-Raam, Salam-aleikum or Jaideva, all are
acceptable to me. All Great beings have presented this
ideal of unity that all human beings are one.
The tenth Guru Sahib has said:
dks Hkbvks eqaMhvk lafuvklh] dks tksxh
Hkbvks dks czgepkjh dks trh vuqekucksAA
fganw rqjd dks jkQth beke lkQh
ekul dh tkfr lcS ,dS ifgpkucksAA
Someone has become a Sanyasi (renunciate) after
clean shaving his head, another has become a Yogi, another is
Brahmachari (celebate), another is Yati (hermit) practising

rituals.Someone is a Hindu, another a Turk (Muslim),
another a Rafzi (Shia), some other an Imam Saafi (Sunni).
They are called differently in accordance with the labels
affixed to them, but they are, after all, all human beings.
Dasam Granth (Akaal Ustati, p.19)
Further on, he says:
,dS uSu ,dS dku ,dS nsg ,dS cku
[kkd ckn vkfrl vkS vkc dks jykm gSAA
All humans have noses, ears, bodies and
habits that are alike.
They are but made up of Earth, Water, Fire and Air.

THE IDEAL OF HUMAN LIFE
The human life is to be obtained as a result of great
fortune.All the Great beings have said as much:
;g ru nqyZHk rqeus ik;kA dksfV tUe HkVdk tc [kk;kAA
This rare, inaccessible body you have acquired
only after wandering in millions of births.
Saar Bachan, Poetry (Bachan 15, Shabd 1, Sifat 1)
After passing through the cycle of birth and death,
graduating from the lower births in various species, at
last to the roof and crown of creationthe human body.
dbZ tue Hk, dhV iraxkAA dbZ tue xt ehu dqjaxkAA
dbZ tue ia[kh lji gksb;ksAA dbZ tue gSoj c`[k tksb;ksAA
fey txnhl feyu dh cjhvkAA fpjadky bg nsg latfj;kAA
In so many incarnations, you were a worm and an
insect; in so many incarnations, you were an elephant,
a fish and a deer. In so many incarnations, you were a bird
and a snake. In so many incarnations, you were yoked
as an ox and a horse. Meet the Lord of the Universe,
for now is the time to meet Him. After so very long, this
human body was fashioned for you.
Aadi Granth (Gaudi Guareri M.5, p.176)

The human species is the roof and crown of 8.4

million species.
voj tksfu rsjh ifugkjhAA blq /kjrh efg rsjh fldnkjhAA
Other species are your water-carriers;
in this world, you are supreme.
All other species are meant to be at your service,
you are the most superior.
ckn vt+ [+kqnk cqtqxZ rqbZ fd+Llk eq[+rlj
After God, the next grade is that of the human-being.
What is its quality? In it, the element Ether is
dominant; hence, it can differentiate between the right
and the wrong.This cannot be achieved in any other
life-species.The greatest task that we can achieve while
in the human body is to find God.Gurubani says:
HkbZ ijkifr ekuq[k nsgqjhvkAA xksfcan fey.k dh bg rsjh cjhvkAA
vofj dkt rsjS fdrS u dkeAA feyq lkklaxfr Hkt dsoy ukeAA
This human body has been given to you.
This is your chance to meet the Lord of the Universe.
All work will be to no avail.
Join the Saadh sangat, the company of the Holy;
meditate only on the Jewel of Naam.
Aadi Granth (Gaudi Deepaki M.1, p.12)
The ultimate aim of this human birth is to find
God. All others tasks are worthless. Kabir Sahib says:
bl nsgh dm flejfg nsoAA lks nsgh Hktq gfj dh lsoAA
Even the gods long for this human body.
So meditate in the human body,
and serve the Lord.
Aadi Granth (Bhagataan Kabir, p.1159)
Even the gods receive the human body only after
performing good deeds. This body you have received is
due to great good fortune.Meet the Lord in it. Maulana
Rumi Sahib says:
vanj gSoka ds lj lw, teha nkjn]

rw vknehbZ vkf[+kj lj tkfucs ckyk dquA
The animal head looks down towards the earth.
If it remains engaged in mere eating and drinking,
it does not really matter.
But nature has affixed your head upright,
you must look upwards.
Deewane-Shams Tabrezi (Gazalia, Part 3, p.260)
In every society, the significance of human life
has been stated.Hindu religious scriptures (Dharma-
Shastras) call it the body comprising both the human
and the divine (Nar-Narayani deh).The Rig Veda calls it
Brahmpuri or the place in which the Lord resides.The
Quran Sharif says that when Allah created the human
prototype, he ordered the angels to salute it. In the
Upnishads, it is mentioned that when all the human
bodies were prepared, the souls of the Rishis appeared
and they chose the human body because in the form
of gods-goddesses, they need to eventually return to
earth.That is why Paltu Sahib has said that neither
do we need the salvation spoken of, nor heaven, nor
Vaikunth (abode of Lord Vishnu), because we shall
have to return to earth from there.
lar u pkgSa eqfDr dks ugha inkjFk pkjAA---
uk pkgSa cSdqB u vkokxou fuokjkA
lkr LoxZ vioxZ rqPN le rkfg fcpkjkAA
Paltu Sahib ki Bani, Part 1 (57, p.27)
The greatness of the human body is that we can
meet God only during this very life-form. Maulana
Rumi says:
vkZ vLr ukseus&rw keZr cknk]
dkgh vks eqd+hes&[krs [kkd kohA
O Soul!You are dweller of the sky,
but have gotten stuck in muck.

DOES GOD EXIST?

Now the question arises, does God exist?Can we see
Him? In this regard we find two types of statements.One
is that no one has seen God till-datethat God is
nameless, and cannot be described in words. When
this world had not been created, there was nothing; He
was alone.No one has seen the One who is unmanifest,
nor can anyone see Him.All the issues pertaining to
seeing and being seen end there.That is the place for
merger.The manifested Power: ,dks vge~ cgqL;ke (I am
one, and become many), dqu Qk ;dwu (Be, and it became),
,dks dokvks frlrs gks; y[k nfj;kvks] ,dadkj(Ekankar). He is
one, and the entire expanse is that of the one.Truth is
one, He is the Truth, immutable and unperishable.We
define that one in a limited way, as we ourselves are
limited. Gurubani says:
gfj fcvarq gm fefr dfj ojum fdvk tkuk gksb dSlks jsAA
The Lord is limitless,
but I can only describe Him within my limitations;
what do I know about what He is like?
I offer my prayer to my True Guru;
I am so foolish, do guide me!
Otherwise, He is not one neither two.
,d dgkSa rks gS ugha] nqb dgkSa rks xkfjA
gS tSlk rSlk jgS] dgSa dchj fcpkfjAA
Should I say that He is onethat He is not;
Should I say that He is two, that would be slanderous.
May He remain what He is,
So sayeth Kabir, after due consideration.
Kabir Sahib, Beejak (p.94)
And the one, whom we call One, one who gets to
know His secret, becomes one with His form.
blq ,ds dk tk.kS HksmAA vkis djrk vkis nsmAA
One who knows the mystery of the One God,

is Himself the Creator, Himself the Divine Lord.
Only a Satguru can provide divine experience.
lfrxqj rs n`fM+vk bdq ,dSAA
Through the True Guru,
the One and only Lord was implanted within me.
Aadi Granth (Gaudi Gurareri M.5, p.181)
When the flow of attention power of the Great Spirit
came into manifestation, that manifest God-power can
be seen and heard.Maulana Rumi says:
csck;n pes ljs ekkwd nhnu]
dykek jk cs xksks [+kqn kquhnuA
We ought to see the beloved Lord with our own eyes
and listen to his music with our own ears.
This is a clear indication that we can see God.When
Guru Nanak Sahib was asked if God existed, he replied,
Yes, He does exist.
ukud dk ikfrlkgq fnlS tkgjkAA
The Supreme King of Nanak
is immanent and manifest.
No explanation is provided. He is perceiving
God. When Jesus Christ was asked, he also gave
the same reply,Behold the Lordlook, He is being
seen.Why should an explantion be provided by those
who see the Lord? He is seeing the Lord, and can
showHim to others as well.Every sect has proof of the
same.Kabir Sahib says:
vygq vy[kq u tkbZ yf[kvk xqfj xqMq nhuk ehBkAA
dfga dchj esjh ladk uklh ljc fujatuq MhBkAA
The Lord Allah is Unseen; He cannot be seen.
The Guru has blessed me with this sweet jaggery.

Says Kabir, my anxiety and fear have dissolved;

I see the Immaculate Lord pervading everywhere."
Aadi Granth (Bibhas Prabhat Kabir, p.1350)
God is unperceivable. He cannot be seen as long as
we are seated at the level of the senses.The Master gave
me a valuable advice, due to which, I saw the Lord.All
my doubts about Gods existence have now been
cleared.This is a sign of submission, not one of pride.It
is one thing to say, in the grip of emotions, that God is
perfect and the support of all.On the basis of this, one
can only think of the subtle elements.When one is in an
emotional state, the thoughts become ecstatic.On the
basis of inferences i.e. intellect-thought, one reaches
a conclusion that some Power exists. Those who have
seen Him, they have clearly declared that God exists,
that we have seen Him.
Swami Vivekananda went to Ramakrishna
Paramhansa and asked him,Have you seen God? He
replied,Yes child, I am seeing Him, as I see you,in
fact, even more clearer than that. Some Christians
asked Huzur Baba Sawan Singh Ji Maharaj if he had
seen God. Huzur replied, Yes, with the grace of the
Master, I have seen Him.
WHERE CAN GOD BE REALIZED?

Where is that God?He dwells within this body-temple
(Hari-mandir). The glory of the human body is only
until we, the soul, exist within it.
frp# olfg lqgsyMh ftp# lkFkh ukfyAA
tk lkFkh mBh pfyvk rk ku [kkdw jkfyAA
As long as the soul-companion is with the body,
it dwells in happiness.
But when the companion rises and departs,
then the body-bride mingles with dust.
The Upanishads say, Who is that Master craftsman,

who has shaped the body?It has nine doors, two eyes,
two ears, two nostrils, a mouth, and two at lower parts
of the body.Despite the doors being open, the soul
cannot escape from the body. The breath goes out, but
it cannot remain outside.The same Power is pushing
it back into the body.When that Power departs, the
soul has to leave this body. The very same power is
holding up all the regions and planes. When that Power
withdraws from them, they undergo dissolution. That
Power is known as Naam or Shabd. That Power is
the life-sustaining power of all. The Great beings have
said:
?kV&?kV esa gfj tw cls] lUru ds iqdkjA
The Sants cry out saying that
the Lord resides in every body.
Guru Amardas Sahib says:
blq xqQk efg v[kqV HkaMkjkAA
frlq fofp olS gfj vy[k vikjkAA
Within this cave, there is an inexhaustible treasure.
Within this cave, the Invisible and Infinite Lord
abides. He Himself is hidden, and He Himself is
revealed; through the Word of the Guru,
greed and ego are eliminated.
God dwells within this body.He cannot be perceived
at the level of the senses. Further he says:
ljhjgq Hkkyf.k dks ckgfj tk,AA
ukeq u ygS cgqrq osxkfj nq[kq ik,AA
Those who look outside the body, searching
for the Lord, shall not receive Naam;
they shall instead be forced to suffer
the terrible pains of slavery.

Those who wish to obtain Him, they can find Him

only in this human body; those who search elsewhere
on the outside, their labor goes waste, like a labor who
works for entire day, still does not get paid in return.
ns[ks dk er ,dA The Seers all concur. All the great Great
beings, who have seen God, stand witness that God
resides in each and every body.First they found God
within their own body, then they stood witness to it.
bgq ljh# lHkq /kjeq gS ftlq vanfj lps dh fofp tksfrAA
This body is the home of Righteousness;
the Divine Light of the True Lord is within it.
Aadi Granth (Gaudi ki War M.4, p.309)
This human body is the temple of God, in which
the light of the Truth, of God is shining.The Bible says:
Man body is the Temple of God.You are
the Temple of God and God dweleth in you.
The Holy Bible (I Cor. 5:10)
This body is the temple of God, who dwells within
it and that He is your true self.When He is seen within
our own body, He can also be seen without, in the
entire world.
bgq txq lpS dh gS dksBM+h lps dk fofp oklqAA
This world is the closet of the True Lord;
within it is the dwelling of the True Lord.
,gq folq lalk# rqe ns[kns ,gq gfj dk :iq gS gfj :iq unjh vkbvkAA
This entire world, which you see, is the image
of the Lord; only the image of the Lord is seen.
This are the statements of those who have seen
God. Hadith Qudsi says:
dqUrq dUt+u e[k+fQ+;u Q+k vgccrq mjQ+k
Q+k [+kyDrqy&[+kydk fyd+kbZ mjQ+k
God has declared that I was a treasure hidden;

I wanted to be known. So, I created all of creation
LOVE IS THE WAY TO REALIZE GOD

We are all souls.The soul is a part, which implies that
it has a source as well. We are a form of conscious-
nessa conscious entity. God is the ocean of all-
consciousness, in which waves ride high. Every
partwishes to meet its source.So, the soul has innate
qualities of meet God. It searches on the outside for
God, in different forms.Initially, in sports, then at the
level of the indulgences and attractions of the senses,
thereafter at the level of intellect and thoughtthe
intellect is also an object. When happiness and peace
is not obtained, then we search for it elsewhere. Since
this search is sincere, the Lord also makes available
the means of meeting Him. Guru Amardas Ji says:
esjS efu seq yxks gfj rhjAA
My mind is pierced through by
the arrow of the Lords Love.
Aadi Granth (Gond M.4, p.861)
In the core of my heart, the twisted arrow of love has
pierced through and through that is stuck and cannot
be withdrawn.The burning desire, passion and agony
to meet the Lord has developed within my heart, and
like the twisted arrow, when it gets pierced, cannot be
taken out.
gfj njlu dm esjk euq cgq rirS ftm r`[kkoarq fcuq uhjAA
My mind yearns deeply for the blessed darshan of the
Lord, like a person thirsting for water.
What is this devotion for?It is to have the darshan
of the Lord (Hari).How is this agony?It is the agony,
like that of a thirsty person craving for water.A thirsty

personscondition remains desperate. Until he obtains

water, he does not get relief.God is love;the soul is its
essence, and is also love.Its characterestic, it nature
is that it shall be attached somewhere or the other.At
present, its affection is drawn towards the body and
its relations. All the worldy things are perishable
and mutableeither we shall leave them behind or
these shall leave us.They cannot give us permanent
happiness.
tm lq[k dm pkgS lnk ljfu jke dh ysgAA
If you yearn for eternal peace,
then seek the Sanctuary of the Lord.
Says Nanak, listen, O mind!
this human body is difficult to obtain.
Aadi Granth (Salok M.9, p.1427)
Who is known as Raam? The God which is
immanent (jek gqvk) in all.The Sants-Mahatmas are the
true devotees of God and teach the path of devotion to
the entire world. They are themselves attached to the
Lord and desire to connect people with Him.They do
not attach with themselves, rather, with the Lord.One,
who has become devoted to God, his inner condition
can only be known by those who have themselves
experienced the pangs of devotion.
?kk;y dh xr ?kk;y tkuS] dh ftu ykbZ gks;AA
Only can one who is himself injured,
know the condition of an injured one.
Meerabai ki Shabdavali (2, Shabd 3, p.4)
What is it that he wants? Either God comes to
me or I go unto Himhe definitely seeks one of these
two.If He is found, then I will keep beholding Him and
He may keep beholding me.Neither should He look at
anyone else, nor should I see anyone else.Amir Khusro
Sahib says:
eu rks kqne rw eu kqnh] eu ru kqne rks tka kqnh]

rk dl uxks;n cvn vtha] eu nhxje rw nhxjhAA
Come and settle in my eyes,
so that the world may not be able to see you.
Neither you see anyone else,
nor I see anyone else except you.
Amir Khusro (p.112)
Kabir Sahib also says the same thing:
uSuksa dh dfj dksBjh] iqryh iyax fcNk;A
iydksa dh fpd Mkfj dS] fi; dks fy;k fj>k;AA
Having made a closet out of the eyes;
a bed by spreading the eyes;
and a bamboo screen of the eyelids
captivate the Beloved.
Kabir Saakhi Sangrah, Part 1 (Prem ka Ang 50, p.47)
Our soul is love manifest,and the means to find
God is through love alone. All the means we adopt,
perform rites and rituals and devotional ceremonies, we
perform all these so that the love of God may develop
within us. If after performing all these acts, love of God
isnot cultivated, then what is their utility?
gt+kj lky bcknr dqun uekth uhLr]
dls dw~ bd unkjn [kqnk jkth uhLrA
Even if one goes on praying for thousand years,
he cannot become a true devotee (Namazi).
One, within whom, love has not developed,
how can he possibly obtain the secret of God?
Khwaja Hafiz
Love is such a flame, in which nothing can survive
except the beloved. The Hadith Qudsi says:
vybd+ ukj ek rqgfjdq flok vYykgA
Love is such a flame, in which except Him,
whom we wish to find (God), none else can remain.
Guru Gobind Singh Ji has said:

lkpq dgksa lqu ysgq lHkS ftu se dhvks fru gh Hk ikbvksAA

I speak the truth, listen ye all.
Only those who have truly loved find God.
He says that: I am craving for the darshan of the
Lord as a person thirsting for water.
gejh csnu gfj Hkq tkuS esjs eu varj dh ihjAA
The Lord God knows my anguish,
and the pain deep within my mind.
Aadi Granth (Gond Chaupade M.4, p.861)
We are found weeping for the world a thousand
times. That is the flowing of ^bZ&lw* Ee-su, (this side)
weeping for worldly matters.The tears of ^vk&lw* An-su
(that side) are meant for God.How many are those who
weep and bang their heads for God? Just look at the
life of a Mahatma; their hearts possess such incessant
agony.This is pre-indication of the arrival of God, like
the clouds that gather indicating impending rainfall
or the budding in trees is indicative of fruition. In
whichever heart that acquires such a state, there is
hope for the arrival of God. Guru Ramdas Ji says
thatonly God knows my inner agony.At another place,
Guru Ram Das Ji says:
bdq iyq f[kuq foljfg rw lqvkeh tk.km cjl ipklkAA
If I were to forget You, for a moment,
even for an instant,
O Lord Master, it would be like fifty years.
A poet has said that one who keeps account, has he
not taken into account how long the night of separation
is?The world weeps in the night for the world, but the
true devotees of God weep only for God.
gl&gl dar u ikb;k] ftu ik;k fru jks;A
gklh [ksys fi; feySa] rks dkSu nqgkfxfu gks;AA
None has obtained the husband-Lord in mirth;

those who have obtained him have done so by shedding tears.
Should the husband be obtained through laugh and play,
why would anyone at all be mournful?
Kabir Sakhi Sangreh (Bireh ka Ang 19, p.37)
The falling of tears is necessary.Without that, the
past tendencies (Sanskars) of previous births, lying
deep within for ages cannot be washed away.Which
is why, Maulana Rumi has said that should you desire
to go for pilgrimage, i.e. visit Kaaba for Haj, go through
the watery path(of devotion); you will not reach there
through the dry path.Which is watery path?The same,
of tears of the eyes.
esjs gfj hre dh dksbZ ckr lqukoS lks HkkbZ lks esjk chjAA
Whoever tells me the Stories of my Beloved
Lord is my brother, my friend.
It is but natural that one who is truly devoted to
someone,and if any one comes and speaks about him,
that too feels good.The Beloved is the one who is loved,
but even the one who speaks of him becomes an object
of love.And the one, who can take one unto Him, how
much will be the love for him?
dksbZ vkf.k feykoS esjk hreq fivkjk gm frlq ifg vkiq ospkbZA
If only someone would come,
and lead me to meet my
Darling Beloved; I would sell myself to him.
esjk euq ykspS xqj njlu rkbZAA
My mind longs for the Blessed Vision
of the Gurus darshan.
gfj njluq nsf[k gfj njlfu r`irkbZAA
Gazing upon the Blessed vision of

the Lords darshan, he is gratified.

Aadi Granth (Gond Chaupade M.4, p.860)
Thus, Guru Ram Das Ji says that one who speaks
about my Beloved is truly my friend, my brother.
Now look, where is the question of societies here?
If there are four drunkards, hailing from any society,
how much love do they have for one another! We are
all lovers of God, yet whyis it that we do not love one
another? It must be said that love for God has not
been cultivated yet.This is the very first step on the
spiritual path.
I have totally forgotten my jealousy of others,
since I found Sadh sangat, the Company of the Holy.
No one is my enemy, and no one is a stranger.
I get along with everyone.
In the gatherings of the Sants, we are not advised
to meet someone or not the other.They say that God
dwells in each and every one.There is no question of
sects or religions.
ukud lfrxq# ,slk tk.kh,s tks lclS y, feykb thmAA
who unites us with all.
The Satguru makes us all sit together.While sitting
there, even the thought does not arise as to who is
sitting around us.Once it was desired to know from
Huzur Baba Sawan Singh Ji Maharaj that of those,
who have received initiation, some have progressed
sufficiently and reached their destination, while
others are still sitting in the school;how will they get
along?Huzur said,All have to cross the river.Some
have reached in the first boat, some others in second.

After all, all have to reach the bank on the other side,
the destination.All shall meet there.
lpk lkdq u rqVbZ xq# esys lghvkgAA
True relationship with the Lord cannot be broken;
it was established by the Guru, O sister soul-brides.
Aadi Granth (Maru Kafi M.1, p.1015)
It is an unbreakable bond, in which the Master
binds us.The soul is neither Hindu, nor Muslim, nor
Sikh, nor Christian.The caste of the soul is the same
as that of the Lord.Every soul has a true relationship
with the other. It already exists, although we have
forgotten. Sants join us together and remind us about
our true relationship.With their grace, we realize that
we are bound in the same relationship.
feyq feyq l[kh xq.k dgqq esjs Hk ds ys lfrxqj dh efr khjAA
Come, and join together, O my companions;
lets sing the glorious praises of my God,
and follow the comforting advice of the True Guru.
He says:
Bkdq# ,dq lckbZ ukfjAA
O ye maiden, there is but one Husband Lord,
and all are His brides.
All the souls are maidens, and God is the only
male. By meeting Him, the everlastingconsummation
takes place.He calls the maidens, asking them to
sit together.What to do further? Have conversations
about God, after receiving instructions from a Master
(Satguru).Go meet the Master, and he shall get you to
realize God.He says that after meeting the Master, your
thoughts will become stable, and the mind patient.The
Master will suggest the way to concentrate and still

the mind.
Howsoever much may you sing words of praise
of Lords glory, the mind shall continue to reason
and argue, and go on logically thinking all the
time.Although it may be a good thought, but the very
same becomes a hindrance on the divine path. Lord
Krishna implies in the Bhagwad Geeta that: Good
actions and bad actionsboth are equally responsible
for binding the soul, in the manner of chains of gold
or chains of iron.The thought is good, but is leading
us astray;how will the mind get stability?By meeting
the Satguru, some spiritually-evolved person.He will
explain the process of stilling the mind. When some
inner bliss is experienced, stability will develop, which
will pave the way for further progress. That is why,
the Sants address the maidens and ask them to sit
together.
gksb bd= feygq esjs HkkbZ nqfckk nwfj djgq fyo ykbAA
Come and join together, O my Siblings in Faith;
dispel your sense of duality and let yourselves be
lovingly absorbed in the glory of the Lord.
The soul is a conscious entity. It is only a part.It
wants to meet its source, the all-consciousnessLord
Supreme.This is essence of the matter. After
wandering and struggling, finally, a person comes in
this direction.Some have already reached this place
after exerting themselves, and others shall come to
understand as well after their fair share of jostling.
tu ukud dh gfj vkl iqtkogq gfj njlfu lkr ljhjAA
Please fulfill the hopes of servant Nanak, O Lord;
his body finds peace and tranquility in
the Blessed Vision of the Lord.
Now he prays to the Lord, Please fulfil my minds

desire.What is it? To have darshan of the Lord.And
this is also the highest ideal of human life.There is no
difference between the disciple and the Master.That
power is manifest inthe Master.The disciple has reached
the threshold of the Master in order to have the same
revealed to him.Throughout life, a person continues
to learn. Whenever we desire to learn something, we
need to go to an experienced master of that field,may
we call him by any name.The word Guru or Satguru
is becoming notorious these days because those who
are not competent are posing as masters. Seeing such
persons, the masters name is unnecessarily being
ridiculed.The people are genuine,but without the True
Master, the beings have never got, nor shall they ever
get salvation.
AS IN MACROCOSM, THUS IN MICROCOSM

tks czgeaMs lksbZ fiaMs tks [kkstS lks ikoSAA
The One who pervades the Universe (macrocosm)
also dwells in the body (microcosm);
whoever seeks Him, finds Him there.
Aadi Granth (Dhanasari Trilochan, p.695)
The human body is the Temple of God, rather
this entire universe is the Temple of God. This human
body is a microcosm, an image of the macrocosm.Our
body has been fashioned upon the design of the
cosmos. Brahmand has three realms i.e. physical,
astral and causal. Above that are the grand regions
of Paar-Brahm (supra-causal) and Sach Khand, the
region of all-Truth, our True Home.God has gifted us
this human body in accordance with these realms.For
functioning in the physical world, we have been
provided the physical body. For working in the astral

world, we have been provided the astral body, and for

functioning in the causal plane, we have been given the
causal body.These coveringsphysical, astral, causal
and supra-causal, have been granted, so that whenever
we need to, we can function in these planes or beyond
them. Until Brahmand, it is the jurisdictionof Brahm;
beyond it, there are Paar-Brahm and Sach Khand.The
manifest God-power, which is called Naam, Shabd or
Word has created all these realms.The astral world
is more beautiful than the physical world, while the
causal world is more beautiful than the astral world,
and so on. The Divine region, Sach Khand is the most
beautiful of all.That is why it has been said:
All glory and beauty lies within you,
And he finds great delight in living there.
Thomas Kempis, Imitation of Christ
The Emperor Jamshed had a cup, known as
Jaam-e-Jamshed, in which could see all things of
the world. This is the inverted cup, the skull of the
head,throughwhich we can see the astral, causal,
supra-causal regions and even the True Home, Sach
Khand.By becoming True Disciples (Gurumukhs), we
can journey into the inner divine regions.Guru Amar
Das Ji says:
dkbvk vanfj lHkq fdNq olS [kaM eaMy ikrkykAA
dkbvk vanfj txthou nkrk olS lHkuk djs frikykAA
dkbvk dkef.k lnk lqgsyh xqjeqf[k ukeq le~kykAA
Everything is within the Lord
the continents, worlds and nether regions.
The Life of the World, the Great Giver,
dwells within the body; He sustains all.
The body-bride is eternally beautiful;
the Gurumukh contemplates the Naam.
This human body has a unique structure.The

physical body has six ganglionic centres. Kabir Sahib
has, in a single verse, dj uSuksa nhnkj egy esa I;kjk gSA (Kar
nainon deedar, mahal mein pyaara hai) given a detailed
description of each centre.The first centre is excretory
(Guda Chakra), whose deity is Ganesh (the Elephant
god).The second centre is urinary (Indri Chakra), whose
deity is Brahma.The third is the navel centre (Nabhi
Chakra), whose deity is Vishnu. The fourth is the centre
of the heart (Hridya Chakra), whose deity is Shiva.
The fifth is the throat centre (Kanth Chakra), which
is place of Shakti, who is mother of the triple Gunas
(propensities)Vishnu (Satogunapurity), Brahma
(Rajoguna activity) and Shankar or Mahadev
(Tamoguna inertia). The sixth centre, between the
two eyebrows and behind the eyes, is known as Shiva-
netra, Teesra Til, Third eye or the Single eye. It is the
seat of the soul in the body (microcosm). The lower
centres get the power from here. The vital life-power
spreads from this point to the entire body.All the centres
of the Yogis end here.After crossing these centres, the
Yogis,with the aid of the Anahad Shabd (continous
melody) merge in the (false) thousand petalled lotus
(Sahasraar). Guru Nanak Sahib hasgiven indication
of these while speaking to the Yogis:
dkbvk uxjh efg eaxf.k pM+fg tksxh rk ukeq iyS ikbZAA
Go begging in the village of the body, Yogi,
and then, you shall obtain the Naam.
If you rise above these six centres of the physical
body,you shall have the experience of Naam.Further
on, there are six centres as well: (i) Sahansdal Kanwal
or Sahasraar (ii) Trikuti (iii) Sunn (iv) Mahasunn
(v) Bhanwar Gupha and (VI) Sat Lok. There is no
need to explain about them further here.21 These

realmscan only be crossed with the help of the perfect

Master.The competent Master withdraws the attention
above the microcosmic centres on the very first day
itself;thereafter,step by step he takes it to Sach Khand.
The lower centres have the supernatural powers
(Riddhi-Siddhis). One, who gets entangled in them,
cannot progress and they remain devoid of the highest
ideal of God-realization.That is why the Great beings
strictly forbid the use of Riddhi-Siddhis.Great beings
of all sects have emphasized and thrown light upon the
importance of the human body.
il ctkgj vkyes vlxj rqbZ] il csekuh vkyes vdcj rqbZA
rks edkuh vLy rks nj ykedk] bnqdk cjcanks fodqkk vkanqdkaA
vka rqbZ fdg~ cs&cnu nkjh cnu] il erlZ vt ftLeks&tka cs:a kqnuA
You are little in appearance (microcosm), but contain the
entire cosmos within you (macrocosm).
You appear to be bonded to the body, but are, in fact,
endless, boundless and all-pervading.
The shop of your outer physical body is open, on account
of which, you are perceiving the physical world.
Close this shop i.e. come beyond this physical body and
open another shop i.e. awaken into a new world.
Maulana Rumi, Haqiqat-e-Insaan-e-Kamil
Further, he says:
rw cru gSokuh ctkuh vt+ eyd]
rk joh ge cjt+ehuks cjQ+ydA
You are not merely the physical body;
within this body, there are more bodies,
so that you may function upon this earth,
and whenever you so desire, rise above this body
and function in the higher realms.
21. For detailed explanation, please refer Sant Kirpal Singh Jis book
entitled, The Crown of Life, published by Sawan Kirpal Publications.
WHY ARE WE UNABLE TO SEE GOD?

The Great beings say, we have seen God. Why cant
we see as well? We are embodied souls. The soul is
deathless and immortal, but being attached to the mind
it is now bound to the body.Our soul, being under the
influence of the mind, due to its going outward through
the faculty of the senses in body, has taken the form of
the body, of the world.Mind and senses draw strength
from the soul, and astride it.Thus, the Kathopanishad
(2.3:10) says:
;nk ipkofrBUrs Kkukfu eulk lgA
cqf)p i fopsVfr rkekgw% ijeka xfre~AA
Until the senses are supressed, the mind stilled,
and the intellect also made stable,
the soul cannot be experienced.
God resides within us, but due to attention being
diverted to the outside world, we are not able to see
Him.Tulsi Sahib says:
gS ?kV esa lw>r ugha ykur ,slh ftUnA
rqylh ;k lalkj dks Hk;k eksfr;kfcUnA
He resides in the body, but none realize Him.
Such a life is condemnable indeed.
Tulsi says that this world is blinded by cataract.
What is the biggest hurdle between us and
God?The mind. A fakir has said:
xj rks nkjh nj feys [kqn vTes jQru lw, nksLrA
;d dne cj uls [kqn ug nhxjs nj dw, nksLrA
If you have firmly decided in your heart to realize God,
then you must keep onestep upon your heart and still it,
the second step that you will take
shall take you to the laneof God.
It is a question of the changing of heart. If it is
attached to the body and senses, one shall only remain
rooted to the earth.If it is directed towards the soul, one

shall become spiritual.What is the condition of mind at

present? All the time, high tides are rising, waves are
rising in itsometimes of lust, sometimes of anger, at
other times of greed, attachment and ego.Only if water
is stilled, will the reflection be visible in it!
ftp# bfg euq ygjh fofp gS gmeS cgqrq vdk#AA
lcnS lknq u vkobZ ukfe u yxS fivk#AA
As long as ones mind is disturbed by waves,
one is caught in ego and egotistical pride.
One does not find the taste of the Shabd,
nor feel the love for Naam.
Aadi Granth (Sarang ki War M.4, p.1247)
The soul, which was to experience bliss, is going
outward into expansion. It is being drawn outwards
by the senses.At times, the sense of hearing is drawn
by the sweet melodies, at times the sense of sight is
drawn by the beautiful scenery. The store of the sub-
conscious mind is filled to the brim by being constantly
drawn out by the sense of sight and of hearing, tasting
voraciously through the sensory agencies.Only when
it withdraws from the outer senses, can it come to its
senses and experience its own true self.What is reason
for the attention to spread outwards?These sensory
organs.Who tempts these senses?Desires, wishes and
stuff of the outer world. Therefore, the Great beings
have proposed the fundamental principle that one
should become desireless.The Tenth Guru of Sikhs,
Lord Buddha and all other Great beings have laid great
emphasis on this aspect. If there are no desires, where
would the mind venture out? Therefore, as has been
said earlier, unless the senses are controlled, the mind
is stilled, and the intellect made stable, the soul cannot
be realized.Who can see God?
,oMq pk gksoS dksbAA frlq ps dm tk.kS lksbAA
Only he who is one with God

can ever know the Exalted One.
Aadi Granth (Jap Ji 24, p.5)
God is extremely subtle and beyond reach. Not
unless we ourselves become as subtle, shall we be able
to see God, isnt it?Unless we acquire such a state, we
cannot see Him.We cannot see anything now in the
air.Does it mean that air does not contain anything?It
cant be seen because it is in subtle form, while our eyes
are gross. Now, either our eyes become as subtle as the
air, or whatever that is in the air becomes so gross that
our eyes can catch it, only then shall we be able to see
it.If one sees through the microscope, which enlarges
things say, 700 times, we shall find it filled with insects
and other micro-organisms, which are not visible at
present.
,gq ljh# lHk ewyq gS ekbvkAA
This body is the source of all Maya (illusion).
Call it Maya or illusion, its basic cause is this
physical body.All the relations, whether they are the
children, family relations, friends and acquaintances,
and others are entirely due to the body, isnt it?This
body is comprised of the five inert elements.Our
attention, the soul,getting attached to the mind,
becomes associated with inert materials and destroys its
own consciousness. The conscious soul, being attached
to these materials, shall acquire inertness, wouldnt
it? Where would it go? Where the consciousness is
lowinto the lower species.The human birth was
meant to enhance consciousness. The Great beings say:
nqyHk nsg ikbZ oMHkkxhAA ukeq u tifg rs vkre ?kkrhAA
This human body is so difficult to obtain;
it is only obtained by great good fortune.

Those who do not meditate on the Naam,

are murderers of the soul.
And,
unjh vkoS frlq flm eksgqAA
fdm feyhvS Hk vfcuklh rksfgAA
One is attached to what one sees.
How may I meet You, O Imperishable God?
Whatever we perceive, we become attached to
that.All these things are subject to constant change.One
who is attached to the perishable materials, how can
he find God?
dwfM dwMS usgq yxk folfjvk djrk#AA
fdlq ukfy dhpS nkslrh lHkq txq py.kgk#AA
The false ones love falsehood, and forget their
Creator. With whom should I become friends,
for all the world shall pass away?
We have to come out of this illusion. We were
granted this human body, so that on account of the
Ether element being predominant in it, we could
differentiate between the right andthe wrong.The
human body is false and perishable. Taking advantage
of it, we could realize the soul,which is Truth and
Eternal.However, becoming attached with the mind,
the soul itself has become of the form of falsity, of the
body and the world.The word ^dwM* koodh is from the
Punjabi language, which means, untrue or perishable.
HOW CAN WE REALIZE GOD?

God is not a subject of outer perception. The Bible
says:
The kingdom of God cometh
not with observation
the kingdom of God is within you.

Holy Bible (Luke 17:20-21)
At present, we are living at the level of the
senses.We have adopted means that are related to the
senses.All the reading, writing, analysis, recitation-
austerity-temperance (Jap-Tap-Sanyam), pilgrimages,
fasts, sacred fire worship, charity, ritual worship,
reading of scriptures, singing of devotional hymns
etc., which are all the acts performed at the level of
senses, relate to Apara-vidya (outer knowledge).Truth
is invisible and unperceivable. It is not a subject of
outer perception.Its A, B, C begins above the level of
the senses.The means of Apara-vidya are meant for
the preparation of the ground. These constitute good
actions (karmas), which beget good fruits. However,
by these means, the comings and the goings within
the cycle of birth-rebirth do not end.Not unless does
one rise the above the doors of the bodily senses, and
realize the self, and comprehension dawns that God
is the doer, not I; will the coming and the going come
to an end. Self-realization can be experienced only
when the attention is withdrawn from the outside
world and inverted within.Hence, Emerson has said,
Tap Inside, which means search within. Where all
the mind-intellect and principles end, Spirituality
begins there.The relation of the philosophy is with
the principles, while Para-vidya (self-knowledge) is a
subject of experience, of realizing Truth. Where do we
experience it? When one rises above the level of the
physical body and the senses.
pwa t+ fgLl cs:a u;ken vkneh]
ckkn vt rLohjs&xSch vvt+ehA
When one comes above the restricted bodily senses,
the glimpse of a new world can be had without effort.

Therefore, he prayed thus:

,s [kqnk csxqekj d+kSeh :geUn]
rk ts lanwds cnus eku ok[+kjanA
Masnavi Maulana Rumi (Daftar 6)
O Lord! Please send the merciful (Dayal) Masters, who
would extricate my soul from this magical box (body).
The teachings and the spiritual initiations of the
Competent Masters begin from here.On the very first
day, at the first sitting,theyuplift the soul above the
physical body by the boost of their thought-transference
and connect it with Truth.The soul has to be able to
perceive the Oversoul.Presently, it hasbecome so much
engrossed at the level of senses, that it has becomes
identified with the body and the world. It has forgotten
its true self and its life-giving sustenanceGod.Every
part is attracted towards its source. Howsoever
forcefully a lump of clay is thrown upwards, it will
return downward to the earth, because its source is
the earth. Even if the wick of a lamp is inverted, its
flame will remain upright since its sourcethe sun,
is above. The soul is an essence of the all-conscious
God. God is the ocean and soul its droplet. But the
essence (soul), having mixed with earth, has lost all
memory of its being a droplet of the ocean. Should
the droplet get separated from the earth, and becomes
its original selfthe droplet, then it will be attracted
without resistance towards its source, the ocean. This is
not a subject of intellect-thought or of philosophy, it is
subject of practical self-analysis, i.e. of rising above the
physical body and untying the knot of consciousness
and inertness.
WHAT IS Sant Mat?

The teachings of the Sants have been continuing
traditionally and convey the straightforward route

to God-realization. The world attempts to realize
the Truth, based on feelings or emotions or through
drawing conclusions based on intellect and thought.
Spirituality (Sant Mat) is the path of experiencing or
perceiving. Whenever the Sants have come into the
world, they have expressed whatever they have seen.
And their views are identical. It is said, ns[ks dk er ,dA
Seers see alike.The teachings of Sant Mat are based upon
the three principles: (i) Satguru (the Master of Truth)
(ii) Satsang (spiritual discourse) and (iii) Satnaam
(Divine Name), which is being detailed in the following
pages.
WHO IS A PERFECT MASTER?

This is not a new question.The Siddhas asked of Guru
Nanak Sahib:
rsjk do.kq xq: ftl dk rw psykAA
Who is your Guru? Whose disciple are you?
He replied:
lcnq xq: lqjfr kqfu psykAA
The Shabd is the Guru, and Surat,
(the attention) is the disciple.
The same question was asked of Kabir Sahib:
xq# rqEgkjk dgka gS] psyk dgka jgk;A
D;ksa djds feyuk Hk;k] D;ksa fcNMs+ vkos tk;A
Where is your Guru? Where do the disciples reside?
How did the unification happen?
Why the coming-going due to separation?
Kabir Saakhi Sangrah, Part 1 (Gurudev ka Ang 57, p.5)

To which, he replied:
xq# gekjk xxu ega] psyk gS ?kV ekgsA
lqjr kcn feyuk Hk;k] fcNqMr dcgwa ukgsA
My Guru is in the heavens.
The disciple is in this body.
The Surat has met the Shabd.
They shall now never separate.
Kabir Saakhi Sangrah, Part 1 (Gurudev ka Ang 58, p.5)
Bhai Gurdas Ji says:
lcn xq# xq# tk.kh,s xqjeqf[k gksb lqjfr /kqfu psykAA
Know the Shabd Guru to be the true Guru, and
Surat, the attention of the Gurumukh upon the Shabd,
to be the disciple.
Waran Gian Ratanawali (7:20)
Tulsi Sahib says:
lqjfr fl; lCnS xq:] fefy ekjx tkuk gksA
yf[k vdkl vkSakk dwvk] rk esa lqjfr lekuk gksA
Surat is the disciple and Shabd the Guru.
Both need to tread a common path.
The Surat has to be absorbed within the inner
sky seen within the inverted well (of the body).
Ghat Ramayan, Part 2 (p.176)
The soul is the disciple.The head is inverted well,
wherein lies the Gagan (or Akash, sky). When one
rises above the physical body, and rises to the Gagan,
the Surat (soul) can meet with the Shabd (Word), the
soul merges with the Word. Hence, the Guru is Shabd.
One, within whom, Shabd, the creative-causating God-
power becomes manifest, he alone is called the Guru.
Christ says:
And the Word was made flesh,
and dwelt amongst us.
i.e. the Shabd became embodied and came to live

with us human-beings.The Gurubani says:
xqj efg vkiq leksb lcnq ojrkbvkAA
One has merged oneself into the Guru;
One is pervading through the Shabd.
When one is pleasing to the True Lord,
the mortal merges in Truth.
God dwells in the Master in order to connect the
souls with Himself.God, who has no brother, no friend,
no mother, no father, no companion, no parallel, who
can possibly connect with Him?It must be said that
whichever body God chooses to manifest Himself,
being seated in that body, He connects the souls unto
Himself. In truth, that God is the true Guru. The
Gurubani says:
lkk :i viuk ruq kkfjvkAA
The Holy Saint is the very embodiment
of the Lords form.
The human pole in which God hasrevealed itself,
one who is one with God,shall connect you with God.
Guru (Master) has three aspects.One is his perfect,
omnipresent form, the Satguru:
lfrxq# jfgvk HkjiwjsAA
The True Guru is all-pervading and permeating.
One, who is one with the Lord. Then, when he
comes down into the lower regions, we call him
Gurudev or the Radiant form of the Master, and
one who is seated in the physical form, he is called
Deh-Guru. He functions as a teacher in order to
make us comprehend and to persuade; he teaches us
lovingly, expresses compassion, provides support and

sometimes even sheds tears for us. These are three

states of the Master.In fact, these are three different
forms of the same power, in the manner of ice, water
and steam.The ice is but one form; when it melts, it
turns into water, and further, when heated, it turns
into steam. Maulana Rumi Sahib says:
xq+r iSx+Ecj fdg~ gd+ Q+jewnk vLr]
eu uxqate gsp nj ckyk vks iLrA
God has told the Prophet that I cannot be
containedwithin the highs and the lows.
That there is no space upon the earth and in
the heaven, worthy of containing me.
nj fnys&eksfeu cxqate ,s vtc]
xj ejk t+wbZ njk fnygk rycA
But it is a matter of surprise that I dwell
in the heart of the Momin (true devotee).
Should you desire to search for me, go to him.
Only one, in whose heart God is immanent, can he
get one to meet him, isnt it? Hence, Guru Arjan Dev
Ji has said:
gfj thm ukeq ifjvkss jkenklqA
Ramdas is indeed Gods name.
Guru Ramdas Ji was the Master of Guru Arjan
Dev Ji.
In this context it has been said:
pwa fdg~ djnh t+krs&eqfkZn jk d+cwy]
ge [kqnk nj t+krk vken ge jlwyA
When a perfect Master is found,
both God and his messenger,are contained in him.
Kitaab-ul-Baiat (p.8)
Guru Arjan Dev Ji says:

ftfu rqe Hksts frufg cqyk, lq[k lgt lsrh ?kfj vkmAA
One who has sent you into this world,
is calling you back, Return home.
Aadi Granth (Dhanasari M.5, p.678)
Shams Tabrezi says:
vk iknkkgs&vkte nj cLrk cwn eqgde]
ikskhn nYd+s&vkne ;kuh fdg~ cj nj vkenA
God, the Almighty King of kings had tightly closed the
door (iron curtain) and was sitting behind it.
Now, He has Himself turned up in the human garb
in order to open the door.
Deewan-e-Shams Tabrezi (p.136)
Swami Shivdayal Singh Ji says:
jkkkLokeh kjk uj :i txr esaA xq# gks; tho fprk;AA
God has come to liberate the souls,
having donned the human body.
nLrs& nLrs&[kqnk pes& eLrs&[+kqnkA
His hand is Gods hand; his eyes are
filled with the intoxication of God.
xqrk,& xqrk,&vYykg cqon] xjfpg~ vt gYdwe+ s vCnqYyk cqonA
The Masters speech is truly the speech of God,
although its sound appears to be coming
out of a human throat.
Bullehshah says:
ekSyk vkneh c.k vkbvkAA vksg vkbvk txr txkbvkAA
God has come in the human form
in order to awaken the world.
In this context, Peepa Sahib says:

ihik .koS ije rrq gS lfrxq# gksb y[kkoSAA

Naam is the prime essence;
He reveals Himself through the True Guru.
Aadi Granth (Dhanasari Trilochan, p.695)
Pranava, the sound of breath (Shabd or Naam)
is the highest essence.God comes in the form of the
Satguru to unite beings with Himself.
Guru Arjan Dev Ji provides further clarification on
this subject and says:
lrxq# fujatuq lksbAA ekuq[k dk dfj :iq u tkuqAA
The True Guru is the Immaculate Lord.
Do not believe that He is a mere human being.
And,
gfj dk lsodq lks gfj tsgkAA Hksnq u tk.kgq ek.kl nsgkAA
The Lords servant becomes like the Lord Himself.
Do not think that, because of his human body,
he is different from Him.
Kabir Sahib says:
cz cksys dk;k ds vksysA dk;k fcuk cz D;k cksysA
God comes in the human form like us
in order to make us understand the divine path.
In this context, Huzur Baba Sawan Singh Ji
Maharaj used to give example of the Czar, Peter, the
Great,22 who went to Holland to learn the technique
of ship building and worked their as worker amongst
them.There, he asked the deported workers to return
back to the native home, and he assured them that he
was acquainted with the Czar, and would recommend
22. During his tour of the Western Countries, Maharaj Kirpal Singh Ji
saw the model of the ship built by the Czar, Peter the Great in Germany.
their case.They did not know that they were speaking

to the Czar himself!
In this context, the example of Queen Indumati, who
was the disciple of Kabir Sahib, can be recalled.When
she reached Sach Khand after raching spiritual heights
in her meditations, she found that Kabir Sahib himself
was seated on the throne of Sat Purush (God). She said,
It would have been so nice had you told me in the world
itself that you were Sat Purush. He said, At that time,
you would not have believed my word. The disciple
cannot recognize the Satguru, until he sees the glory
of the Master within in the inner divine realms.Hence,
Huzur Baba Sawan Singh Ji Maharaj used to say,You
may consider me as a brother, a friend, a teacher, or a
father. Follow my commandments and enter within the
body.After seeing the glory of the Master in the spiritual
regions within, you may call me whatever you like.
THE NECESSITY FOR THE MASTER

Unless one meets a Master, who is one with the Lord,
the very self-form of Truth, God cannot be realized.
Even in order to teach tasks, which are at the level of
the senses, there is need for an experienced, skilled
person. In order to learn a knowledge, which is to be
had above the level of the senses, would there not be
the need for an experienced Master?In order to have
the knowledge of self (soul), there is the need of the
guidance from someone who has experienced the self,
who has solved the mystery of life, having unraveled
the knot of the inert and consciousness.
Therefore,Tulsi Sahib has said:
xqj fcu Hko fuf/k rjb u dksbZA tkSa fojafp ladj le gksbZAA
None can cross over Bhavsagar, the Ocean of Life
without the aid of a Guru, even though
one may be an intellectual wrestler like Shankar.
Ramacharitamanas (Uttarkaand Doha 93, Chaupai 3)

Further he says:
canm xq# in dat ik flakq uj:i gfjA
egkeksg re iqat tklq cpu jfc dj fudjAA
Wepay obeisance at the lotus feet of the Master.
He is ocean of mercy, himself God in human form.
His words, like the sun rays, dispel
the great darkness of attatchment.
Ramcharitamanas (Baalkaand Soratha 5)
Kabir Sahib says:
jke .k rs dks cMk] frugwa Hkh xq# dhu]
rhu yksd ds uk;dk] xq# vkxs vkkhuA
Who can be greater than Raam and Krishna?
They ruled the Triloki (triple worlds),
but were subservient before their Master.
Gurubani says:
er dks Hkjfe HkqyS lalkfjAA xq# fcuq dksb u mrjfl ikfjAA
Let no one wander in doubt in the world.
Without the Guru, no one can cross over.
And,
fcuq xqj ukeq u ikbvk tkbAA fl/k lkfkd jgs fcyykbAA
May the disciple clamor and cry,
Without the Guru, Naam is not obtained.
These are very clear words.Maulana Rumi says:
ihj jk cxqtha fdg~ cs ihj b lQj]
gLr cl iqj vkQrks&[kkSQks&[krjA
gj fdg~ cs nj eqfZkns nj jkg kqn]
t+&xwyk xqejg vks nj pkg kqnA
xj u ckkn lk;k&, ihj ,s Qqt+wy]
il rqjk ljxkrk nkjn ckaxs&xwyA
x+wyr vt+ jg vQ+xun vUnj xt+an]
vt+ rw nkgh rj njha jg cl cqnanA

Look for a Master; without the Master,
this path is full of tribulations and dangers.
Without a Master, this path cannot be traversed,
for Satan i.e.Kaal, the Negative Powershall
deviate you from the path.
Should the helping hand of the Master not be upon you,
Satans voice shall harass and trouble you.
Many intelligent persons tread this path,
but Satan deceived them all.
Masnavi Maulana Rumi (Daftar 1, p.308-309)
Within, there are the sounds of Satan (Kaal), which
resemble the sounds of the merciful Lord (Dayal), which
take one towards destruction.
gj fdg~ [okgn geukhuh ck [+kqnk] xks ukhun nj gqtwjs&vkSfy;kA

Should you desire to realize the Lord (Khuda),
go to the presence of a Saint (Auliya).
Further, he says:
ensZ&gTth gejgh gkth ryc] [okg fgUnw [okg rqdZ vks ;k vjcA
eaxj vUnj uDkks vUnj jaxs ] fcaxj vanj vTes vkagxs A
Should you desire to go for Haj,get hold of some Haaji,
who has undertaken the Haj already and take him along.
He may belong to any caste, religion or sect,
but should be an adept. The worries and tribulations of
the journey shall be mitigated.
Meera Bai was a princess and went to Guru Ravidas
Ji, who was a cobbler.
fcuq lfrxqj gfj ukeq u yHkbZ y[k dksVh dje dekmAA
Without the True Guru, Naam of the Lord is
not found, even though people may perform
hundreds of thousands, even millions of rituals.

Only a human being can be a teacher of a human-

being.The Vedas and Shastras contain the utterances
of such beings within whom God was revealed. Bhai
Gurdas Ji says:
csn xzaFk xq# gV gS] ftl yx Hkoty ikj mrkjkAA
lfrxqj ck> u cq>h,s ftPpj /kjs u Hkq vorkjkAA
The Vedas and the scriptures are
but handy aids to the Master,
The Way to true Salvation lies in his hands;
Unless God Himself incarnates, one cannot see God.
Bhai Gurdas, Waran Gian Ratanawali (1:17)
The Lord cannot be recognised without the
Master.The Master has a human form like us.From
the childhood itself, the need for teachers is felt.Our
first teachers are the mother and father, brother and
sister.Thereafter, for gaining education, there is the
need for teachers.For learning any skill, there is the
need of a teacher. Likewise, in order to be able to
realize God, there is the need for such a person, who
has himself realized Him.God dwells within the human
body. We also reside in it,but our attention is going out
into the expanse of the world.How may it be extricated
from the without?How may it transcend the level of
senses, how may it know its own true self, how may
it experience the presence of God? By making study
of the self, an interest will develop, inspiration will be
acquired. But in order to have the direct experience
of Truth, there is the need for an experienced Great
being, who could bring bring our scattered attention
above the level of the senses and give us the personal
experience.Guru Amardas Ji says:
HkkbZ js xqj fcuq fxvkuq u gksbAA
iwNgq czges ukjnS csn fcvklS dksbAA
O Siblings of Destiny! without the Guru, there is
no spiritual wisdom. Go and ask Brahma, Naarad and
Vyaas, the writer of the Vedas.

Further, he says:
kqfj [kleS dk gqdeq ikbvk fo.kq lfrxqj psfrvk u tkbAA
It is the pre-ordained Command of the Lord that
one cannot experience Him
without the help of the True Guru.
Aadi Granth (Bihagda War M.4, p.556)
The statement is quite clear. It has been stated
inthe Chhandogya Upanishad (Part IV, verse 9.3) that:
Jqrso es Hkxon~nksH; vkpk;kZ)So fo|k fofnrk lkf/kBa
kirhfr rLeS gsrnsoksokpk= g u fdapu oh;k;sfr
I have definitely heard from persons like your
venerable self that the knowledge directly learnt
from ones own teacher becomes most beneficial.
Chhandogya Upanishad (IV.ix.3)
Similarly, the fourth chapter of Geeta says:
rf}f) f.kikrsu ifjusu lso;kA
mins{;fUr rs Kkua KkfuuLronfkZu%AA
Acquire this transcendental knowledge from a
Self-realized Master by humble reverence, by sincere
inquiry, and by service. The empowered ones,
who have realized the Truth, will teach you.
Srimad Bhagavad Geeta (Chapter 4, Verse 34)
Kabir Sahib says:
xq# xksfoUn nks [kMs] dk ds ykxkSa ik;A
cfygkjh xq# vkius] ftu xksfcan fn;ks crk;AA
The Lord and my Guru are both before me,
To whom shall I pay obeisance?
I prostrate at the feet of my Master,
As through him have I realized the Lord.
Kabir Saakhi Sangrah, Part 1 (Gurudev ka Ang 10)

The meaning is clear that unless we meet a Master,

who is one with the Lord, we cannot meet God.Hence,
Sahjobai Ji, while comparing Guru and God, gives
greater importance to the Guru and says:
jke rtwa iS xq# u fclk:aA xq# ds le gfj dks u fugk:aAA
I will leave the Lord, but will not forget the Guru.
I will not adore the Lord in the manner
I love the Guru.
Further, she says:
gfj us tUe fn;kS tx ekghaA xq# us vkokxou NqVkghaAA

gfj us ikap pksj fn;s lkFkkA xq# us ybZ NqVk; vukFkkAA
gfj us dqVac tky esa xsjhA xq# us dkVh eerk csjhAA
pjunkl ij ru eu ok:aA xq# u rtwa gfj dwa rt Mk:aAA
The Lord gave me birth in the world, while the
Guru ended my coming and going. The Lord append-
ed the five thieves along with me, while the Guru rid
me, the helpless, from them. The Lord got me en-
grossed in the trap of the family, while the Guru cut
asunder the shackles of attachment. I sacrifice my body
and mind to Charandas Ji, my Guru. I shall leave the
Lord, but not my Guru.
Sahjobai Ji ki Bani (Hari te Guru ki Bisheshata)
WHAT DOES THE MASTER TEACH?

The Master teaches, O Man! You are the conscious
soul. Your True Home is all-consciousness, Gods
abode. O Soul! You should return home.You are living
at the level of senses in the body and having become
identified with the world, have forgotten your True
Home.Swami Ji Maharaj says:
kke vius pyks HkkbZ] ijk, nsk D;ksa jgukA

dke viuk djks tkbZ] ijk, dkt D;ksa QalukA
Return to your Home, O brother!

Why to remain in this foreign land?
Do your own work;
why get tinvolved in the work of others?
This what Maulana Rumi is also saying:
vkZ vLr ukseus&rw keZr cknk]
dkgh vks eqd+hes&[krs [kkd kohA
O Soul!You are dweller of the sky,
but have gotten stuck in muck.
Kabir Sahib says:
galk lqfk dj viuks nslkA
O swan! recall your own home.
O soul, your nature is that of a swan that can decide
between the right and the wrong.Do become aware of
your True Home.You have become bound in the world
at the level of the mind and senses. Now is the time
that you should cultivate the love of God within your-
self.Whom one has not seen, whose pleasure one has
not experienced, how can He be loved?Hence, go and
take the commandments of a Master.Further, it is said:
bgk vkb rksjh lqf/k cqf/k fcljh] vkfu Qls ij ns[kkA
vcgw psrq gsrq d# fim ls] lrxq# ds minslkAA
Ever since you came here,
you have lost your memory and your reason.
Only after getting entrapped, have you realized.
Now, in order to become conscious,
take sermon from the Guru and meet the Beloved.
Kabir Sahib ki Shabdawali, Part 2 (Chitavani Shabd 44, p.42)
God is the soul of your soul. The Master shall provide
such an eye, through which you shall perceive God.
ukud lfrxq# feyS r v[kh os[kS ?kjS vanfj lpq ik,A
O Nanak, meeting with the True Guru,

one sees with his own eyes, and finds the

True Lord within the home of his own being.
This human body contains ten doors.
um nqvkjs ijxV dh, nlok xqirq j[kkbvkAA
He revealed the nine doors;
but He kept the Tenth Door hidden.
There are nine doorstwo of the eyes, two of
the ears, two of nostrils, mouth, and two lower ones
(urinary and excretory). Until the attention (Surat)
keeps wandering within these nine portals, it cannot
realize God.
um ?kj nsf[k tq dkefu Hkwyh clrq vuwi u ikbZAA
Seeing the nine openings of the body,
the soul-bride is led astray;
she does not obtain that incomparable object.
Aadi Granth (Gaudi Poorabi Kabir, p.339)
um njokt uos nj Qhds jlq vae`rq nlos pqbZtSAA
There are nine doors, but the taste of
these nine doors is bland and insipid,
The nectar flows in the tenth.
Aadi Granth (Kaliyan Asatpadia M.4, p.1323)
Come into the tenth lane, which is the pathway
to rise above the physical word, gross body which the
Muslim fakirs have called, Nukta-e-Saveda. Yogis
call it, Shiva-netra.Lord Krishna has called it Divya
Chakshu.Kabir Sahib says:
yxkvks lqjfr vy[k LFkku ij] tkdks jVr egskkA
Concentrate your attention at the unmanifest place
where the senses merge (the Third Eye),
where Lord Mahesh is doing repetition.
The Third Eye is located behind and between the
two eyebrows.This is the seat of the soul, from where
the entire body gets vitality. The senses also derive

power from here.
Swami Ji Maharaj says:
clks rqe vk; uSuu esaA
fleV dj ,d ;g gksukAA
Come and reside behind the eyes,
where the senses merge.
WHAT IS DYING WHILE LIVING?

Now the question arises as to what is dying while
living?
Kabir Sahib says:
ejrs ejrs tx eqvk] vkSlj eqvk u dks;A
nkl dchjk ;ksa eqvk] cgqfj u ejuk gks;AA
The world is in the cycle of death; rare is true dying.
Kabir, the slave dies in a manner that
there would no longer be any dying.
Kabir Saakhi Sangrah, Part 2 (Jeevat Mritak ko Ang 16, p.115)
The entire world experiences death. When the
accounts of the Fate (Prarabdh) Karmas are cleared,
one has to leave the world. That death is altogether
something elseto be able to die as per ones own wish,
death that is ones own control.
The science of being able to leave the physical world
even while living is taught by the Sants, dying in which
one obtains eternal life.
Learn to die so that you may begin to live
Thomas Kempis, The Imitation of Christ
In this context, St. Plutarch says:
The soul of those, who are initiated into the
mysteries of the Beyond, has the same experience
of leaving the body as it has at the time of death.

Hakim Sanai says:

cehj ,s nksLr isk vt exZ] vxj eh ftanxh [okghA
If you desire to have eternal life,
then you must learn to die.
Deewan-e-Sanai (p.27)
What dying is that? Further, he says:
uS pquka exsZ fdg~ nj xwjs joh] cfYd vt t+qyer lq, uwjs johA
uS pquka exsZ fdg~ nj xwjs joh] exZ&rCnhyh fdg~ nj uwjs kohA
It is not such a death, which would take you to the grave.
It is such a transformation, which shall take you from dark-
ness to light and you shall obtain the happiness eternal.
In Quran Sharif (1.143) also, there is an indication
of such a death:
ewrq d+cyk vu rewrq
Die before you your death.
Jesus Christ says:
Unless you lose this life you cannot have everlasting life.
Holy Bible (Matt. 10:39)
TheA, B, C of teachings and initiations of the Sants
starts from here.
thou ls ejuk Hkyk] tks efj tkuS dks;A
ejus igys tks ejS] vtj # vEej gks;AA
Dying is better than living,
if only one knows how to die.
He, who dies before death,
is free of birth and becomes immortal.
Kabir Saakhi Sangrah, Part 2 (Jeevat Mritak ko Ang 8, p.115)
These are very clear words. Dadu Sahib says:
nknw ifgyh efj jgS] ihNs rS lc dksbA
Says Dadu, die first. All die later."
Dadu Dayal ki Bani, Part 1 (Jeevat Mritak ko Ang 23)
He too is issuing a commandment for dying while

living.
ukud thofrvk efj jgh,s ,slk tksxq dekbZ,sAA
O Nanak, remain dead while yet alive
practice such a Yoga.
The knowledge of Dying while living is a proper
science, a yoga, whose education and initiation can be
had from the Sants.On the very first day itself, they
teach us the way to die and free us from the fear of
death.
ej.kS rs txrq MjS thfovk yksMS lHkq dksbAA
The world is terrified of death;
everyone longs to live.
Aadi Granth (Bihagde ki War, M.4, p.555)
The entire world fears death.Why?There are two
reasons.First of all, it has not learnt to die.Secondly,it
is not aware where we go after death. The Great
beings have provided varied descriptions of the heart-
rending agonies faced at the time of death.The Hindu
scriptures state that the body faces pain equilvalent
to one thousand scorpion-bites when the soul leaves
the body.The Muslim fakirs say that man faces such
an agony at the time of death as if a thorny bushis
inserted into his anal tractand taken out from the
mouth.Gurubani says:
ftanq fuek.kh d<hvS g Mk dw dM+dkbAA
The Messenger of Death breaks the bones
of the body and pulls the helpless soul out.
Aadi Granth (Salok Farid, p.1377)
In order to escape from the acute agony experienced
at the time of death, go to the Guru.
xqj ijlknh thor ejS efj thoS lcnq dekbAA

eqdfr nqvkjk lksb ik, ft fopgq vkiq xokbAA

By Gurus Grace, the mortal dies in life,
and by so dying, lives to practice the Shabd.
He alone finds the Door of Salvation,
who eradicates self-conceit from within himself.
Aadi Granth (Malar Asatpadia M.3, p.1276)
The Master provides such an eye, that the disciple
becomes a seer, and is able see that God is the doer,
not he. He becomes the knower of the divine Will,
and makes his wishes subservient to the divine
Will.
ukud gqdes ts cq>S r gmeS dgS u dksbAA
O Nanak, one who understands His Command,
does not speak in ego.
One who becomes a knower of His Will, loses
egoism. This state is beyond speaking and hearing.
thor ejS rka cw> ikbAA
When one remains dead while yet alive,
obtains true understanding.
One can have this experience by dying while living.
lfrxqfj fefy,s myVh HkbZ dg.kk fdNw u tkbAA
Meeting the True Guru,
one is transformed beyond description.
With the grace of the Masters,thesenses begin to
invert by dying while living:
xqj ijlknh thor ejS gqdeS cw>S lksbAA
ukud ,slh ejuh tks ejS rk ln tho.kq gksbAA
By Gurus Grace, one who dies while yet alive,
understands the commandment of the Lord.
Says Nanak, one who dies while living, finds

everlasting life.
Aadi Granth (Bihagde ki War M.4, p.555)
The perfect Master, on the very first day itself,
raises one above the physical world and frees the soul
from the fear of death.By practicing daily, the soul is
able to leave the physical body fearlessly.
xqjeqf[k vkoS tkb fulaxqAA
The Gurumukh comes and goes without fear.
Kabir Sahib says:
dchj ftlq ejus rs txq MjS esjs efu vkuUnqAA
ejus gh rs ikb,s iwjuq ijekuUnqAA
Kabir, the world is afraid of death
that death fills my mind with bliss.
It is only by death that supreme bliss is obtained.
The soul can experience total bliss only after leaving
the physical plane.
mg jlq ihvk bg jlq ugh HkkokAA
Once we have that taste, this taste is no longer pleasing.
Aadi Granth (Gaudi Kabir, p.342)
When the soul experiences the divine bliss, all
the pleasures of the senses become tasteless. When
Maulana Rumi Sahibs end was near, the fakirs came
to enquire about his condition. They prayed to the
Almighty, O, Lord, grant him a speedy recovery.
He opened the eyes and said,May these prayers be
blessings unto you. Earlier, whenever I could find
leisure, I could go to the lap of the Lord and taste the
Eternal Bliss. This body was a barrier between me
and Him, which is now about to be removed forever.
Do you not wish that this veil drops and that I become

absorbed in Him for Eternity? The Satguru teaches the

art of dying while living the very first day by bringing
one above the physical plane. In order to bring one
there, there is a need for a Master, who is spiritually
competent, who has become the mouthpiece of the
Great Spirit i.e. God. He could open our inner eye by
bringing our attention, which has become identified
with the world due to being scattered at the seat of
the mind-senses, to the seat of the soul, between the
eyebrows behind the eyes.
[kSaps lqjr xq# cyokuA
The powerful Master draws the spirit in.
There is the need for such a competent Master
one who can provide such an experience. He does not
involve you into practices at the level of the senses,
rather provides the experience of rising above the
human body-temple i.e. gives the experience of being
born anew. It is only after rising beyond the physical
plane, does the pathway to the astral, casual and supra-
casual regions, and beyond them, the path to Sat Lok
(Sach Khand) opens up.
WHAT IS BEING BORN ANEW OR TWICE BORN?

What it is being born anew or twice born?The first is
to born in this body.The second is to be born into a new
world by rising above physical consciousness.This is
known as being born anew or being twice born (Dwija
or Do-janma). The Christians call it, Twice born, to
be born anew. Jesus Christ said:
The kingdom of God cometh
not with observation
The kingdom of God it is within you.
Holy Bible (Luke 17:20-21)
i.e. God is not a matter of outward vision, but is

within you.How is He to be found? He further says:
Except a man be born again,
he cannot see the Kingdom of God.
The Hindus have the sacrament of making one
twice born. The Gayatri Mantra is given for the
purpose.The only difference is that in ancient times,
the experience of the same was granted that *rr~ lforqj~
ojs.;e~^ (Tat SaviturVarenyam) i.e. absorb the Brahm
within you, manifest it within and become its self-
form. These days, however, it has become a ritual of
recitation, with no experience being granted, no direct
realization being had.
Huzur Baba Sawan Singh Ji Maharaj used to
say that one becomes a true Sikh or disciple only
when he personally experiences the Master within
and converses with him.This can only happen when
he is able to awaken into a new world after crossing
the sun, moon and starry constellations within. Only
then, can he reach Gurudev i.e. the Radiant form of
the Masters feet. The hidden indication behind this
pithy statement of Huzur Maharajis that the teachings
and the spiritual initiation of the Sants begins with
becoming a twice-born. Only then is the experience of
the Guru within is had.The introduction of Naamis
also provided beyond physical body-consciousness.The
personal experience of rising above physical body is
received by every one at the time of the initiation.
Whosoever is able to realize the Radiant form of the
Master, becomes a True Disciple.The others were
advised to practice meditation and unravel the Radiant
form of the Master within.Merely by receiving Naam
initiation, one does not become a Satsangi (companion
of Truth).A little of the wealth of Truth is granted in

order to become a True Disciple. But one becomes

a disciple only when he/she is able to envision the
Radiant form of the Master within and the form
speaks with him/her.During the discussions with the
Siddhas, Guru Nanak Sahib was asked as to when
did your birth and death end, to which, Guru Nanak
replied:
lRxq# dS tues xouq feVkbvk
Born into the House of the True Guru,
my wandering in reincarnations ended.
Aadi Granth (Sidh Gosti Ramkali M.1, p.940)
Rising above the physical body, I took birth in
the house of the Satguru; then the coming-and-going
(Aavaa-gaman) ceased forever.
THE MASTERS ROLE

The entire world is indulging in remembrance in its own
way. Some call out Raam-Raam, some Waheguru.
There are many names to provide a cognizance of Him.
The Master provides the introduction, the personal
experience of the One, whose various names are
these.
csfx feykoSa uke ls] bUgSa feyS tks dks;AA
Whosoever gets to meet him is
promptly connected with Naam.
Kabir Saakhi Sangrah, Part 2 (Sadh ka Ang 83, p.123)
He, who meets him, is joined with Raam, the
Radiant Lord permeating each and every body. The
etymology of word, Guru is also the same. Gu-Ru,
one who leads from darkness to light. Guru Amardas
Ji says:
xq# Kku vatu lp us=h ik;k] vUrj pkuu vKku vaksj xaok;kAA
The Guru has applied the true collyrium
of spiritual wisdom to my eyes.
Deep within, the Divine Light has dawned,

and the darkness of ignorance has been dispelled.
The Master applies the collyrium of knowledge i.e.
Truth to the eyes. Truth:
vkfn lpq tqxkfn lpqAA gS Hkh lpq ukud gkslh Hkh lpqAA
True in the Primal Beginning.
True at the Beginning of the Ages.
True here and now.
O Nanak! forever and ever True.
Aadi Granth (Jap Ji, p.1)
The description is allegoric. The collyrium is applied
to the eyes, isnt it? The essence of the verse is that
the Master brings back the attention, which is spread
through the outer sensory faculties, to the seat of the
soul, between and behind the two eyebows, and thus
the darkness of ignorance is dispelled.Knowledge is
not a subject of merely reading and writing,it concerns
with the experience of God.
fxvkuq f/kvkuq kqfu tk.kh,s vdFkq dgkoS lksbAA
Know that from the vibration of the Word,
we obtain spiritual wisdom and concentration.
Knowledge-affixation is the name of the inner
Sound (Naad), which is beyond description, beyond
speaking and hearing.Guru Nanak Sahib, presenting
the touchstone for determining the Master, says:
lks xq# djm ft lkpq n`M+koSAA vdFkq dFkkoS lcfn feykoSAA
Make such a one your Guru,
who implants Truth within you,
who leads you to speak the Unspoken Speech,
and who merges you in the Word.
Aadi Granth (Dhanasiri M.1, p.686)

Take the shelter ofsuch a Master, who can provide

experience of Truth. God is beyond all description,
beyond speaking-hearing, but the Master can grant us
an experience of Him.While describing the glory of the
perfect Master, Guru Amardas Ji says:
lfrxq# iwjk lcnq lquk,AA vufnuq Hkxfr djgq fyo yk,AA
The Perfect True Guru makes us hear the Shabd;
night and day, we remain lovingly attuned to
devotional worship.
The perfect Master attunes us to the Sound of
Naam or Shabd, and yokes usperennially into his
devotion. Paltu Sahib says:
kqfu vkuS tks xxu dh lks esjk xq#nsoAA
The melody emanating in the heavens is my Gurudev.
Paltu Sahib ki Bani, Part 1 (Gurudev, Kundalia 5, p.6)
One who connects with the Celestial Music, is
called Gurudev. Guru Ramdas Sahib says:
jke uke dhjru jru oFkq gfj lkkw ikfl j[khtSAA
tks cpuq xqj lfr lfr dfj ekuS frlq vkxS dkf< /kjhtSAA
The Lords Name is a priceless jewel.
The Lord has given it to the Sadhu for its upkeep.
Whoever accepts and follows the Gurus Teachings as
Truth this Jewel is taken out and given to him.
Aadi Granth (Kalian M.4, p.1326)
The Lord has bestowed the perfect Master with
the priceless inner wealth of Naam or Shabd, which
is more precious than diamonds and jewels.The one,
who obeys the commandments of the Master, realizes
Him.Kabir Sahib says:
lkkks lks lRxq# eksfga HkkoSA
ijnk nwj djS vkaf[ku dks fut njlu fn[kykoSAA
O ye Sadhus! such a Satguru is dear to me
one, who removes the veil from the eyes

and gives darshan of the Lord.
Kabir Shabdavali, Part 2 (Satguru Mahima, Shabd 2)
This is the work of the Master.The Master (Guru)
is one, who removes the veilof darkness and connects
us with the divine light within. Guru Ramdas Ji
says:
ukeq veksydq jruq gS iwjs lfrxqj ikflAA
lfrxqj lsoS yfxvk df< jruq nsoSs ijxkflAA
Naam is a Priceless Jewel;
it is available with the perfect True Guru.
When one is enjoined to serve the True Guru,
He brings out this jewel and bestows enlightenment.
And,
jruq tosg# ykyq gfj ukek xqfj dkf< ryh fn[kyk;kAA
The Lords Name is the jewel, the emerald, the ruby;
digging it out, the Guru places it in your palm.
The priceless gem of Hari-naam is available with
the perfect Master. To those who utilize it i.e. follow
his commandments, he provides them a personal
experience. Kabir Sahib says:
lkkq esjs lc cMs] viuh viuh BkSjA
lcn fccsd ikj[kh] lks ekFks ds ekSjAA
All the Sadhus appear great to me;
each of them has his own place.
However, it is the connoisseurs of the wisdom of the
Shabd who are crowned with
the diadems of the forehead.
Kabir Saakhi Sangrah (Vivek ka Ang 2, p.144)

WHOSE SHELTER SHOULD WE SEEK?

Whose shelter ought the seeker take? The Great beings
have answered this important question. Maulana Rumi
Sahib says:
nkeus& xhj , ;kjs nysj] dw equT+t+k ckkn vt ckyk vks tsjA
O brave man! take hold of the hem of one,
who is familiar with the highs and the lows of the Path.
ck rw ckkn nj edku vks yk&edka]

pwa cekuh vt ljk vks vt+ nqdkaA
Look for a Master, who not only provides you the precept
of turning from untruth to Truth, but can as well provide you
his company in both this and the other worlds.
Gurubani says:
ukud dpfM+vk flm rksfM <wf< lt.k lar ifdvkAA
vksb thoans foNqMfg vksb eqbvk u tkgh NksfMAA
O Nanak, break away from the false ones,
and seek out the Saints, your true friends.
The false shall leave you, even while you are alive;
the Saints shall not forsake you, even after death.
Aadi Granth (Maru War M.5, p.1102)
The beloved ones, friends, relatives and
acquaintances of the world provide company, at best,
until death. While one dies in agony, they can but stand
by, watching. It is at that time, that the Competent
Master appears and confronts the person, saying, I
am with you. It is being said that these are all fragile
companions that desert one even while living. Seek a
friend, who will never desert you, here and hereafter.
lpk lfrxq# lsfo lpq le~kfyvkAA
vafr [kyksvk vkb ft lfrxqj vxS ?kkfyvkAA
Serving the True Guru, I dwell upon the True Lord.

The work done for the True Guru
shall be very useful in the end.
It says, Become a slave to the True Masterhe,
who will materialize at death, watch and stand beside
you. Huzur Baba Sawan Singh Ji Maharaj used to say
that should you desire to see the care and protection
of Satguru, then go see a Satsangi dying!
THE COMPETENCE OF THE MASTER

Shri Guru Amardas Ji Sahib says:
bgq txq vakk lHkq vakq dekoS fcuq xqj exq u ik,AA
ukud lfrxq# feyS r v[kh os[kS ?kjS vanfj lpq ik,AA
This world is blind, and all act blindly;
without the Guru, no one finds the Path.
O Nanak! meeting with True Guru one sees with his eyes,
and finds the True Lord within his own home (being).
He says that this entire world is blind. The eye
that perceives the Truth has not been opened and all
are incurring dark karmas. The Satguru provided the
eye that can see the inner elements. Who is blind? The
Gurubani says:
vak ,fg u vk[khvfu ftu eqf[k yksb.k ukfgAA
vaks lsbZ ukudk [klegq ?kqFks tkfgAA
Do not call them blind, who have no eyes on their face.
They alone are blind, O Nanak,
who wander away from their Lord and Master."
Aadi Granth (Ramkali War M.3, p.954)
They are not blind, who do not possess eyes; they
are blind, who do not see the Lord within. Shri Guru
Angad Sahib says:

vakk lksb ft vakq dekoS frlq fjnS fl ykspu ukghAA

They alone are blind, who act blindly.
They have no eyes in their hearts.
He who accumulates dark karmas, he whose inner
eye is not opened, he is blind. Shams Tabrezi says:
kEl rcjsth gtkjka dksjs&ekfnj tkn jk]
;d ut+j vt+ jgers&[+kqn tqeyk jk jg cha dquUnA
We have provided eyes to thousands of persons, blind by
birth, through merciful glances, and made them seers.
Kulliyat-e-Shams Tabrezi (p.267)
This is the description of inner vision through the
Single Eye or Nukta-e-Saveda, if you like. Guru is not
bound to the body. He journeys into the grand inner
regions as per his will and functions upon earth when
he wills. He is no different from God. He is His manifest
form. Despite being manifest, he is unmanifest. He is
Word-made-flesh, the very avatar of joy and peace. All
spiritual texts relate his glory.
vijaij ikjczgeq ijeslq# ukud xq# fefyvk lksbZ thmAA
Nanak has met with the the Guru, the Infinite
Transcendent Lord, the Supreme Lord.
I have found such a Guru, who is himself God, the
Paar-Brahm (beyond Brahm).
lfrxq# esjk lnk lnk uk vkoS u tkbAA
My True Guru, forever and ever,
does not come and go.
WHAT DOES THE MASTER LOOK LIKE?

The Master (Guru) possesses a human form similar
to ours. Although his body appears to function in the

world, his life, his soul is identical with the Lord. He is
not bound to the earth. His soul traverses the divine
regions.
ru e;kus [kYd+ vks tka uTns [kqnkoans tgk]
ru fxjrkjs tehu vks :g cj gr vklekaA
They may be embodied like us and live amongst us,
but their soul remains with the Lord of all creation.
They appear to be bound to the earth,
but their soul remains beyond the seven heavens.
Deewan-e-Garib Nawaz (p.175)
Hence, it is said:
vkSfy;k jk cj d+;kls&[kqn exhj]
xjfpg~ ekun nj uforu ksj vks khjA
Do not take the Saints to be what they are in accordance
with your intellect. There is a world of a difference between
Sher and Sheer though they may appear nearly alike.
The Farsi letters, Sher & Sheer are written similar
to one another, but there is considerable difference
between the two. One refers to a lion, the ferocious
animal that can tear up and eat its victim, while
the other is milk that provides sustenance. In a like
manner, the Sadhu too appears to be human like us,
but he is also something more. Do not perceive him
from your own limited perspective.
MASTERSHIP IS GODS GIFT

The Guru comes to the world, sent by the Lord, for the
benefit of the world, to unite the parted souls with God.
dg dchj ge kqj ds Hksnh yk, gqde gtwjhAA
Says Kabir, I am a Confidant of the Prisitine Home,
and have come accepting the Lords Commnadment.

Dasam Guru Sahib has given an indication of this,

saying that he had become One with the Lord. I had
little desire to come here, but that God persuaded me
to do so:
ftm frm Hk ge dks le>k;ksAA
be fdg dS yksfd iBk;ksAA
Somehow or the other, the Lord counselled me.
And, saying this, he despatched me to the world:
And said:
eSa viuk lqr rksfg fuoktkAA iaFk pqj djcs dgq lktkAA
Go, I send you, making you my Son.
I ask you to go and spread the Path far and wide.
The Great beings have given such indications in
various places. Kabir Sahib says:
lejFk dk ijokuk yk;s] gal psrkou vk;sAA
We have brought the Warrant of the omnipotent Lord.
We have come to liberate the Swans (beings).
What a clear utterance! Shri Huzur Baba Sawan
Singh Ji Maharaj has also mentioned about having been
sent by the Lord. Once, it was night time. Dr. Johnson
and Maharaj Kirpal Singh Ji were seated at Huzurs
feet. No other person was present. Dr. Johnson asked,
Ought the disciple seek from the Master? Huzur
replied, The disciple is seeking all the time, and will
keep seeking something or the other from him. There
was a silence for a while, then he continued, When
we come into the world, we bring our own staff along
with us. When we complete our work at one place, we
are sent away to yet another place.
IN THE MASTERS CHARGE

Huzur Baba Sawan Singh Ji Maharaj used to say that
when the Master gives Naam initiation, he begins to

reside with the disciple within, and does not leave until
he takes him to the lap of Sat Purush (God), our divine
Father. In this context, he would say that he is with
the disciple everywherein the jungles, mountains,
desertsin all the places. He accompanies and guides
the disciple in the inner divine regions, whether after
death or while living. The disciple may leave, but the
Master never does. Gurubani says:
lks lfrxq# fivkjk esjS uky gS ftFkS fdFkS eSauks y, NMkbZAA
The beloved Guru is always with me.
Whenever I get entangled in difficulties, he rescues me.
Aadi Granth (Wadhans War M.4, p.588)
lQy ewjfr xq# esjS ekFkSAA tr dr is[km rr rr lkFkSAA
The beautiful image of the Guru,
is upon my forehead.
Whenever I look, there I find Him with me.
Aadi Granth (Devgandhari M.5, p.535)
The Guru is with me at all times. Whenever I see
within, between my eyebrows behind the eyes, I find
him along with me. Even if I do not peep inside, he is
with me.
The relation between the Master (Guru) and the
disciple (Shishya) is very intense, which has no parallels.
Even so, Mahatmas have attempted to describe it. All
relations of the world are tied to self-centredness. The
relation of Master with the disciple is one of selflessness,
there are no axes to grind. It may be useful to examine
the loving relation between the mother and the child
in order to comprehend this. Having given birth to
the child, how much love and care does the mother
shower upon the child! She experiences sorrow when
it is sorrowful and is joyful in its joys. The child is not
aware of itself, it cannot distinguish between good and

bad, filthiness and cleanliness. The mother cares for

it. If the child becomes miserable, the mother becomes
restless, she tries to obviate its misery, and stays awake
whole nights in the process. If the child is happy, her
heart blooms. If the child becomes soiled in its excreta
and urine, the mother does not feel disgusted cleaning
the child, she hugs it to her heart, feeds it with her
milk, sings lullabies to put it to sleep. Should the child
urinate at night, she shifts it to the dry side, while she
herself sleeps on the wet .
Until the child becomes capable of comprehending
the speech of his family, the mother keeps peeping into
its eyes and in this manner, with the tongue of the
speechless, has her own sweet dialogue with the infant.
Along with its upbringing, she assists it to develop
intellectually, gives it the knowledge of good and bad.
In exactly the same manner, when the disciple takes
birth in the house of the Satguru (i.e. takes spiritual
intitiation), he is totally ignorant of Spirituality. His
entire thought and intellectual process is, in a manner
of speaking, soiled because mind and intellect are the
cause of the scattering, while Spirituality deals with
the focusing of intellect by removing it from outer
distractions. Hence, the Master provides the disciple
with the means of stilling the mind and sensory organs,
and through his attention-power, through the uplift
of his merciful glances, stills them and makes the
intellect unsullied. In Spirituality, the stilling of mind-
intellect and senses is absolutely essential. Through
his compassionate glances, the Master, bringing
the disciple into stillness, makes him competent to
comprehend and speak his own language (which is
the tongue of tonguelessness). In other words, the
Master gives him the introduction to and the experience
of inner Music or Sound. The Master is constantly
concerned about the disciples welfare. He makes an

attempt to make the disciple free of pollutants, and
that all his impurities may get cleansed. Guru Arjan
says:
lq[knkrk xq# lsoh,s lfHk vox.k d<S kksbAA
The Guru washes away the filth of
the evil intellect of his Sikh.
The perfect Master removes the filth of evil-
mindedness.
kUuq kUuq xq: xq# lfrxq# ikkk ftfu gfj minslq ns dh, flvk.ksAA
Hail, hail, to the Guru, the Guru, the True Guru,
the Divine Teacher who has made me wise
through the Lords Teachings.
He says that the Satguru makes the disciple mature
and wise by providing him pure-mindedness. Such a
Master is blessed. In this context, several affirmations
are to be found in Gurubani.
fl[k dh xq# nqjefr eyq fgjSAA
The Guru washes away the filth of
the evil intellect of his Sikh (disciple).
And,
lfrxq# fl[k ds caku dkVSAA
The True Guru cuts away the bonds of his Sikh.
He cuts off all the bonds of the disciple. Guru Arjan
Sahib says:
vm[kh ?kMh u ns[k.k nsbZ viuk fcjnq lekysAA
He does not let His devotees see the difficult times;
this is His innate nature.

In the manner the mother protects the child from

the prospective danger, the Master also protects the
disciple. Further, he says:
Hk, iky xqlkbZvk uBs lksx larkiAA
rrh okm u yxbZ lfrxqfj j[ks vkfiAA
When the Lord of the Universe became merciful,
sorrow and suffering departed.
The hot winds do not even touch those
who are protected by the True Guru.
Aadi Granth (Gaudi Majh M.5, p.218)
The Guru dissipates all the illnesses and miseries
of the disciple. He mitigates the agonies of fate through
his power and also gives the strength to the disciple to
be able to bear his miseries.
ftm tuuh lqrq tkf.k ikyrh jk[kS unfj e>kfjAA
frm lfrxq# xqjfl[k jk[krk gfj hfr fivkfjAA
Just as the mother, having given birth to a son,
feeds him and keeps him in her vision.
In just the same way, the True Guru protects
his Gursikhs, who love their Beloved Lord.
The Master brings up the disciple with even greater
love than does the mother. He takes care of the disciple
by giving him the diet of Naam i.e. the food of Eternal
Life. In this context, it is said:
ekrk hfr djs iqrq [kkbAA ehus hfr HkbZ tfy ukbAA
lfrxqj hfr xqjfl[k eqf[k ikbAA
The mother loves to see her son eat.
The fish loves to bathe in the water.
The True Guru loves to place food in
the mouth of His Gursikh.
He provides the bread of love, the nectar of life to

the disciple. Maulana Sahib says:
nLrs&ihj vt xk;cka dksrkg uhLr]
nLrs& tqt dCt+k&, vYykg uhLrA
The invisible hand of the Master is very long; it does not
distinguish between distance and proximity of the disciple.
In him, the creative and causative God-power functions.
In the utterances of the Great beings, many
examples are to be found in this context. Guru Ramdas
Sahib says:
tSlh xxfu fQjarh Mrh dijs ckxs okyhAA
vksg jk[kS phrq ihNS cpjs fur fgjnS lkfj lekyhAA
frm lfrxqj fl[k hfr gfj gfj dh xq# fl[k j[kS thv ukyhAA
The warbling circles through the sky, but keeps her
young ones in her mind; she has left them behind,
but constantly remembers them in her heart.
In just the same way, the True Guru loves his Sikhs.
The Lord cherishes his Gursikhs,
and keeps them clasped to his Heart.
The Master always keeps the disciple under his
attention and nourishes him. Innumerable examples
have been provided by the Great beings in order to
explain this. Tulsi Sahib says:
lksuk dkbZ ugha yxs] yksgk ?kqu ufga [kk;A
cqjk Hkyk tks xq: Hkxr] dcgq udZ u tk;AA
In the manner that gold does not attract any moss,
and the wood-worm cannot eat into iron,
similarly, the devotee of the Master,
whether good or bad, never goes to hell.
The souls of those who have been awakened
by the Satguru are not taken away
by the minions of the Lord of Death (Yama).
Tulsi Sahib (Hathras wale) ki Bani (Shabd 17, p.271)

The Master arrives to take his disciples along

with him. Huzur Baba Sawan Singh Ji Maharaj used
to say the should one have to go with Yama after
taking Naam from a perfect Master, then our salute
goes out from afar to both such Naam and to such a
Guru.
WHY OUGHT HUMAN-BEINGS WORSHIP ANOTHER HUMAN?

Now, the question that arises is: why ought the human
worship another human? The Guru possesses a human
body just like us; however, God is manifest in it.
Although he is present in all, in the Guru he is manifest.
lc ?kV esjk lkb;k] lwuh lst u dks;A
cfygkjh ok ?k dh] tk ?kV ijxV gks;AA
My Lord resides in all bodies, no couch is desolate.
I am sacrificed to that body, in which He manifests.
Kabir Sakhi Sangrah (Sewak aur Das ka Ang 27, p.20)
He is manifest in the Master. The Master alone can
make him manifest in others. Hence, we give regards
to that human body. Therefore, it has been said:
gfj dh lsok lfrxq# iwtgq dfj fdjik vkfi rjkoSAA
To worship and adore the true Guru is to serve the Lord.
In his Mercy, he saves us and carries us across.
It is the Lord Himself that connects the beings with
Himself, while residing within Gurus human form. He
is Naam-embodied or Shabd-embodied, and connects
us with Naam or Shabd, which is the pathway to the
Original Home.
fujthm iwtfg eM+k ljsofg lHk fcjFkh ?kky xokoSAA
They worship the inert and serve the shrines and tombs
of the dead; all their efforts are useless.
There are four Khanis (life-classifications) of

creation. The first is that which grows upon the earth,
called Udbhijja. In it come plants, trees, shrubs etc.
in which only one element, Water is predominant, rest
being absent. The second creation, Swedaja is born
through sweat comprising insects, crawlers etc. in
which two elements, Fire and Air are predominant.
The third is Andaja, such as birds and fish born from
eggs, in whom three elements, Water, Fire and Air
predominate. The fourth, Jeraja i.e. those born of Jer
or a film such as quadrupeds (animals), in whom four
elements, Earth, Water, Fire and Air are predominant.
In the human being, all the five elements, viz. Earth,
Water, Fire, Air and Ether predominate. Hence, the
deity of the human can only be a human being. The
lower life-forms such as plants (such as Tulsi or Basil,
Peepul or Ficus), animals and birds (cows, eagle etc.)
are not worthy of being worshipped by him. The five-
elemented being, by worshipping lower life-forms, shall
only go into the lower life-forms. Hence, only a human-
being is worthy of being worshipped by human-beings,
one in whom God is manifest, one who is one with God.
He is known as Guru or Satguru. The Great beings
have, in clear language, expressed profound faith
and intimate love for the Guru. Bhai Nandlal Goya,
a prominent disciple of the Dasam Guru Sahib, says:
cjs nhnus :, rks vkene ejk cotwn]
oxjuk vkenue vt vne ejk ps lwnA
I took on the human form in order to have your darshan;
else what was the other need to come here?
A Sufi says:
gok, cUnxh vkojn nj otwns ejk]
oxjuk tkSd pquha vkenu ucwnejkA
It was the desire to worship you
that dragged me into this body,

else what was the pleasure of my coming here?

Fazlullah Rashidi (Zikr-e-Haq)
njka teka u;lkbZ c;kn eh ehje]
cxSj ;knsrkstha tksLru ps lwn ejkA
When you obliterate me from your memory,
I become corpselike.
Without your holy remembrance,
what else is there to gain in this world?
Maulana Rumi says:
c;k lkdh buk;r dqu rw ekSykuk,&:eh jk]
xqykes&kEl rcjste dyanj okj eh xjneA
O Cupbearer! Have mercy upon Maulana Rumi.
In the manner of the Qalandars (ecstatics), I keep calling
out in ecstasy that I am a slave of Shams Tabrezi.
Nukate-Deewane-Shams Tabrezi (p.8)
ekSyoh gjfxt ukqn ekSyk, :e]

rk xqykes kEl rcjsth u kqnA
Maulana Rumi certainly could not have become
Maulana Rumi, had he not become the slave of
Shams Tabrezi.
Kitaab-ul-Baiat (p.8)
Here, he is praising his own Guru. Amir Khusro,
who was the disciple of Hazrat Nizamuddin Aulia, says:
[kYd eh xks;n fdg~ [kqljks cqr ijLrh eh dqun]
vkjs vkjs eh dque ck [kYdks&vkye dkj uhLrA
The world accuses Khusro of having become an idolator.
Yes, I do worship my idol. I am aware as to what I am
obtaining here. What do I have to do with the world?
For such people, who, out of societal fear or for
earning name and fame, disregards their Guru, the
Gurubani states:
tks xq# xksis vki.kk lq ukgh iapgq vksfu ykgk ewyq lHkq xokbvkAA
O chosen people! O self-elect!

one who does not publicly affirm his Guru,
is a sinner and loses all his profits and capital."
Aadi Granth (Gaudi War M.4, p.304)
Such persons are weighed down by sins. These
are things are beyond intellect and thought. Hence,
Maulana Rumi Sahib prayed: O Satguru!
b f[+kjns csxkuk jk njdkj dkA
My intellect is bound to take me away from Truth.
Please exercise restraint upon it.
These utterances are of the Great beings, who
saw before their eyes that creative and causative God-
power working within tise human body. Those, who are
hesitant and fear the society and religion (Shariats),
state:
canxkus [kqnk] [kqnk u ckkan] ysfdu ts [kqnk tqnk u ckkanA
The slaves of the Lord are not the Lord Himself,
but they are not separate from Him either.
Those, who become bold, state clearly:
God appears in that human body and comes to connect
souls with himself.
Bhai Nandlal Goya
Hafiz Sahib says:
gt+wjh xj geh [+kkgh vt+w x+k;c ekks gkfQ+t+]
erk ek rYydk eu rgok nvqfu;k o vgeygkA
Should you desire presence in the durbar,
do not ever absent yourself.
Should you desire to meet the Lord,
abandon the world.

This is a rhyme in the Arabic language. Bhai

Nandlal Goya, who wrote poetry in the Farsi (Persian)
language, says, by way of reply:
[kqnk gkftj cqon nk;e ccha nhnkjs&ikdk jkA
That God is standing before us in the form of the Master.
Have the darshan of his holy visage.
Where does one have to go to, leaving him?
Deewan-e-Goya (p.12)
PROTECT YOURSELF FROM A IMPOSTER GURUS

The above declares the glory of the True Guru (Master).
Wherever there is the real thing, there is also the
imitation. For that, the Great beings have provided
a touchstone. Seat yourself before a Guru, who can
give you a cash deal, i.e. provide the capital of Truth,
make for you that eye through which you can perceive
within the effulgence of the Radiant Lord, and be able
to listen to His Divine Musicwho does not say that
these will be granted post-death he alone will provide
the spiritual welfare to seekers after Truth, who come
to him. Maulana Rumi has made an evaluation, in an
interesting manner, to decide as to who is a True Guru,
and who a charlatan, egotistic Guru. He says:
fnyk futns&dlh csukha fdg~ vt+ fny [kcj nkjn]
cs ts+js&vk nj[+rh jkS fdg~ xqygk; rj nkjnA
O my heart! acquire the company of
the one who knows our condition well,
how we are drowning in the vagaries of the mind.
One, who has already passed through all the
circumstances like us, would know, wouldnt he?
Sit beneath a tree, upon which fresh flower are blooming.
Should a person scorched in the sun come beneath
such a tree, he is able to recover his wits for a while
and obtain the spiritual fruits.
Deewan-e-Shams Tabrezi (Ghazaliat, p.128)
nkok vxfu cgqrq r`.k tkys dksbZ gfjvk cwVq jfgvks jhAA
A rare verdant tree (the benevolent human-being)
alone remains standing,
while the fire of desire is consuming all.
lHkh Hkqykuks isV ds kakkA
All have forgotten; it is now only the
business of the stomach.
Kabir Sahib ki Shabdavali, Part 2 (Chitavani Shabd 26, p.37)
We would awaken from our slumber, and experience
some coolness and stability by going to a spiritual
Adept. Further, it is said:
njha cktkjs&vkkjka ejkS gj lw pw csdkjka]
c&nqdkus dls c&ukha fdg~ nj nqdku kdj nkjnA
Do not wander about in the bazaars
of the world like a vagabond.
Go and visit such a shop,
where the sweet honey of Naam is available.
Now, he warns that where there is the real, there
is also the fake. He says:
csgj nsx+h fdg~ eh twkkn E;koj d+kls o eukha]
fdg~ gj nsx+h fdg~ eh twkkn n:u pht+h fnxj nkjnA
Where there is a hot boiling cauldren,
do not ever sit there with your cup.
The hot boiling cauldron contains
a thing altogether different.
Deewan-e-Shams Tabrezi
May be there is some selfish interest. A lot of self-
promotion is going on, huge cauldrons are boiling.
The true wealth of Spirituality can only be obtained
from a True Guru. Kabir Sahib says in very strong
words:

dchj ekb ewaMm frg xq: dh tk rs Hkjeq u tkbAA

vki Mqcs pgq csn efg psys nh, cgkbAA
Kabir, shave the head of the mother of that guru,
who does not remove our doubts.
He himself is drowning in the four Vedas;
he takes his disciples along as well.
What is the worth of such a Guru, who does not
remove all our doubts! Whosoever will join with the
one, who himself is drowning in mere reading, writing
and thinking, will surely drown alongwith with such a
worthless Guru. Guru Angad Sahib says:
xq: ftuk dk vakqyk psys ukgh BkmAA
Those disciples, those devotees, whose spiritual
teacher is blind, shall not find their way.
He, whose own eye is not opened, how would he
open the eye of another person? In this context, it is
said:
xq: lnk, vfxvkuh vakk fdlq vksgq ekjfx ik,AA
The ignorant, blind man calls himself the guru,
but to whom can he show the true way?
Aadi Granth (Gujari M.3, p.491)
He, whose own inner vision has not yet been
opened, who cannot see beyond the physical universe,
how can he be capable of guiding others? The Gurubani
says at one place:
vaks dS jkfg nfl,s vakk gksb lq tkbAA
gksb lqtk[kk ukudk lks fdm m>fM+ ikbAA
He is truly blind, who follows the way
shown by the blind man.
O Nanak, why should the one who can see, get lost?
Aadi Granth (Ramkali War M.3, p.954)
He says, one who follows the path set out by a

Master, whose inner eye has not been opened, is also
blind. If he had eyes, why would he follow the wrong
path in the first place?
lkfgcq ftl dk uaxk Hkq[kk gksoS frl nk uQ# fdFkgq jft [kk,AA
One who has a poor beggar for a master,
how can he be well-fed?
If there is something in his masters house,
he can get it; but how can he get what is not there?
Clarifying the topic, he says that if the owner is
himself hungry and naked, then how will his servant
hope of obtaining stomachful of food? Sri Guru Ramdas
Ji says:
ftl nh lsok dhrh fQfj ys[kk eaxh,s lk lsok vm[kh gksbZAA
ukud lsok djgq gfj xqj lQy njlu dh fQfj ys[kk eaxS u dksbAZ A
That sewa is fruitless, after doing which,
we are still held accountable for our karmas.
O Nanak, do service to the perfect Master, who is the
Lord Incarnate, whose darshan is profitable, so that
you are no more asked for your karmic account.
Even after serving whom, should Yamraj (Lord of
death) ask for ones accounts, the service of such a
Guru will be the cause of misery and sorrow. Serve
such a Guru, who is the self-form of God (Hari), with
whose darshan, a being would obtain true success
i.e. whose karmic account is destroyed and Yamraj no
longer asks for an account.
The world is full of charlatan Gurus. A Guru, who
is a listener of the Shabd, who is affixated in Shabd
is rare indeed. One should not take time in abandoning
a false Guru. Kabir Sahib says:
>wBs xq# ds iPN dks] rtr u dhtS okjA
}kj u ikos lcn dk] HkVdS ckjackjAA

Do not delay in leaving the side of a false guru.

He himself has not found the door of Shabd,
and wanders again and again in this world.
Kabir Saakhi Sangrah, Part 1 (Jhoothe Guru ko Ang 11, p.13)
Seek a true Guru, and you will certainly find him.
In truth, it is the Master (Guru), who gets hold of the
disciple (Chela). Otherwise, how could the blind get hold
of a person with sight? It says in the Bible:
Knock, and it shall be opened unto you.
Holy Bible (Matt.7:7 & Luke 11:9)
When the cry is genuine, then the Lord listens to
it, and get you to meet someone who can deliver you.
The Quran Sharif (2.186) says:
Whenever my servant calls for me,
I listen to his call, and accept the same.
In Gurubani, in the same context, it is said:
firk ikfy vkfxvk bg nhuh ckfjdq eqf[k ekxS lks nsukAA
My Merciful Father has issued this Command:
whatever the child asks for, I shall put into his mouth.
Until the true Guru is obtained, what is one to do
until then, so that he can be found? Kabir Sahib says:
,slh HkfDr djks ?kV Hkhrj] NksMks diV prqjkbZA
lsok canxh vkSj vkhurk] lgt feys xq# vkbZAA
Leaving aside hypocrisy and cunning, do such
devotion within, that through service,
prayer and humility, the Guru can appear.
WHAT IS Satsang?
Satsang stands for the company of Truth (Sat). God
is Truth. His company i.e. accompanying the Supreme
Lord is known as Satsang. Until such a Satsang is
not obtained, the company of the one in whom he
is manifest is also Satsang. Sat is the eternal life.

Satguru is a person, who has obtained eternal life.
lks thfovk ftlq efu oflvk lksbAA
ukud vo# u thoS dksbAA
Only he lives in whose heart abides the One,
Says Nanak, all others are devoid of life.
Aadi Granth (Majh War tatha Salok M.1, p.142)
A person can be said to be living, only when he has
established the sustainer of life, God, in his mind. None
else is living. The company of such a living person is
called Satsang. Shri Guru Amardas Sahib says:
lfrxqj ck>gq laxfr u gksbZAA
Without the True Guru,
there is no sangat (Congregation).
Without Shabd, none can cross over
to the other side.
He further clarifies:
iwjs xqj rs lrlaxfr itS lgts lfp lqHkkbAA
From the Perfect Guru, the Sat sangat emanates,
and one easily merges into the Love of the True One.
The company of Truth (Satsangati) emanates from
the Satguru. In this context, it is said:
tg lfrxq# rg lrlaxfr c.kkbZAA
tg lfrxq# lgts gfj xq.k xkbZAA
Where the True Guru resides,
there is the Sat sangat, the True Congregation.
Where the True Guru resides,
the Glorious Praises of the Lord are gently sung.

The Satguru provides the introduction to Naam or

Word. According to the Shastras, one who has realized
Brahm is a Brahman. In the same way, a knower of Sat
is also Sat (Truth). There is no distinction between Sat
and Sat-Purush (God). Satguru is the manifest form
of Truth, is himself Sat (Truth), a glimpse of which is
had in his company. Whosoever the mind remains and
associates with, takes on his color and becomes his self-
form. If it remains in the company of the worldly people,
it acquires worldly color. If it remains in the company
of spiritual persons, it takes on spiritual color, and it
becomes the self-form of spiritual people.
lksgcrs&lkfyg rqjk lkfyg dqun]
lqgcrs&rkfyg rqjk rkfyg dqunA
The company of genteel persons will make you
gentle and that of wicked people wicked.
Often people refer to orations-talks, religious
discourses or expositions of some learned person or a
gathering where people join together is singing psalms,
as Satsang. In the perspective of the Sants, that is
not Satsang. Satsang is where Sat (Truth) is being
manifested, where a glimpse of it can be had. Guru
Arjan Sahib says:
lfr iqj[kq ftfu tkfuvk lfrxq# frl dk ukmaaAA
frl ds lafx fl[kq m/kjS ukud gfj xqu xkmAA
The one who knows the True Lord God, is called
the True Guru. In His Company, the Sikh is saved,
O Nanak, singing the Glorious Praises of the Lord.
He, who has known Sat-Purush, his name is
Satguru. In his company, the disciple gets connected
with the divine.
THE IMPACT OF SATSANG

Life springs from life.
They are filled to the brim with the sweet delight of
Gods Love. Spiritual delight wells up within, in the
The Great beings are like cups filled to the brim
with the nectar of love and ecstasy. Seeing them, one
is enthused to meet the Lord. Just as in the company
of wrestlers, one wishes to build muscles, and a
watermelon takes the of the one placed next to it;
in the same way, the impact of the spiritual persons
makes us spiritual. All are sprinkled with the drops
of love. Literate or illiterateall take from him. The
divine beauty and attraction of the Satguru attracts
according to the nature of ones receptivity and purity of
heart. Sitting in his environment, one does not feel the
effect of time. The effect of the Negative Power (Kaal)
and illusion (Maya) is negated due to the impact of
his spiritual aura. It says in Mahabharat (3.1.24-26):
The manner in which due to the fragrance
of flowers, all things around become fragrant,
in a similar manner, the company of the Sants
grants the influence of spiritual wisdom. The
worldly persons, who are stuck in the world, are
in ignorance. Their company leads to ignorance.
The company of the Sants provides inspires us
towards Truth and duty (Dharma). Hence, one
should seek the company of the Sants, so that
we may acquire the peace-giving power in their
environment.
The same feelings have been expressed by Maulana
Rumi very beautifully in his writings. He says:

fxys [kq cw, nj gEeke jkst]+s jlhn vt nLr egcwrs cnLreA

cnkS xqre ds eqd+h ;k vchjh] ds vt cw, fnykosts ds eLreA
cxqr k eu fxys ukpht cwne] oysfdu eqrs cka xqy fukLreA
tekys geukha njtka vlj dnZ] oxjuk eu gek [kkd+e ds gLreA
One day, a very fragrant lump of clay came into my hand.
I asked, You are so very fragrant.
Are you Musk or Abiri (a pink ed fragrant powder)?
It said, I am but a humble lump of clay, but for a while,
I had the good fortune of the company of flowers,
on account of which I became fragrant.
In this context, it is said:
ikjl efg vkS lar esa] cMks varjks tkuA
og yksgk dapu djS] og djS vki lekuA
There is great deal of difference between
the loadstone and the Sant.
The loadstone converts iron into gold (and not into load-
stone), while the Sant makes one into a Sant.
Updesh Ratnakar (p.64)
Who is entitled to the protection of such a Sant?
tk ds elrfd fyf[kvkss djekAA

lks Hkft ifj gS xqj dh ljukAA
One who has good karma recorded on his forehead,
hurries to enter the Gurus Sanctuary.
Aadi Granth (Bhairav Namdev, p.1165)
The company of the Sants is to be had with
great good fortune. They are the Masters of the Spirit
(attention). Whosoever goes into his company, his
attention begins to take focus. Since the mind takes its
power from the spirit, hence, even the mind gets stilled.
lwjr lkkw lax BfgjkbZA rc eu fFkjrk lwjr ikbZA
When the attention is affixated upon the Sadhu,
then the mind gains the state of stability.
Tulsi Sahib
Tulsi Das Ji says:

xxu p<b jt iou laxkA dhpfga feyb uhp ty laxkA
The dirt mixes with the wind and takes to the sky.
The same dirt becomes slush in the company of water.
Ramcharitmanas (Baalkaand Doha 7, Chaupai 5)
Those who sit in Satsang with concentration, they
take fullest advantage of the spiritualized radiation of
the perfect Master. Hence, Swami Ji Maharaj has said:
djks jh dksbZ lRlax vkt cuk;A
Let somebody today truly sit in Satsang.
i.e. by sitting at the feet of the perfect Master by
withdrawing the wavering mind from all sides.23 Either
he remains or you do. Let there be no other thought,
so much so, that even the awareness of the body does
not remain. Keep doing the darshan with unblinking
eyes, because these eyes are the eyes of the Original
Home. Eyes are the windows of the soul. p'es rks eLrs
[kq n kA His eyes are intoxicated with God. A potion
of the nectar of the spirit is provided to the soul.
This is what is referred to as Upasana (Up + Asana)
i.e. sitting in proximity. This is a teaching conveyed
only through the eyes, without the intervention of
words.
ghp udkn uQ+l jk tqt ftYys ihj]
xj cs[+kkgh geukhuh ck [+kqnkA
Should you desire the proximity to the Lord,
the mind does not ever die,
23. This is an incident related to Maharaj Kirpal Singh Jis first world tour.
He was the first person to go to Berlin, which was at that time of history,
surrounded by Russian armies. He gave a satsang there. The interpreter
was doing a simultaneous translation into the German language. After
a while, the listeners, who were listening with concentration, started
saying, Remove the interpreter. He is doing an incorrect translation. We
are understanding much better by just looking into the Masters eyes.

until the shadow of a Peer, a Guru falls upon it.

Gulzar-e-Ishq-e-Kamal
egk ifo= lkk dk laxqAA ftlq HksVr ykxS Hk jaxqAA
The Saadh sangat, the Company of the Holy,
is so very pure and sacred.
Meeting with them, love for God is embraced.
The company of the Sadhu provides purity, the of
God emanates from it. Hence, he prays:
ftu fMfBvk euq jglh,s fdm ikbZ,s fru~ laxq thmAA
lar ltu eu fe= ls ykbfu Hk jaxq thmAA
Gazing upon them, my mind is enraptured.
How may I join them and be with them?
They are Saints and friends, good friends of my mind,
who inspire me and help me tune in to Gods Love.
The one, with whose darshan the mind is stilled, O
Lord! How can we acquire his companionship? He alone
is our friend, who colors us in the color of the Lord.
ftu~k fnlanfM+vk nqjefr oakS fe= vlkMMs+ lsbZAA
The darshan of them banishes my evil-mindedness;
they are my only true friends.
I have searched the whole world;
O servant Nanak, how rare are such persons!
Aadi Granth (Gujari War M.5, p.520)
In this very context, Maulana Rumi says:
gj fdg~ [okgn geukhuh ck [+kqnk] xks ukhun nj gqtwjs&vkSfy;kA
He, who seeks the proximity of the Lord, he ought to
sit at the feet of Mahatmas who have realized Him.
geukhuh lkvrs ck vkSfy;k] fcgrj vt ln lkyk rkvr cs fj;kA
Should you have the good fortune of sitting near a fully
evolved Great being, its fruit is more than that of doing
secluded devotion for a hundred years.

The Shrimad Bhagavat states in Skandh 11,
Adhyaya 12, Shlokas 1-15:
O Udho! The beings cannot realize me
easily through yoga, knowledge, the study of
the scriptures, asceticism, sacrifice, service of
others, charity, fire-worship, recitation, study of
Vedas, pilgrimages, suppression of mind-senses,
as through Satsang. Through Satsang, all worldly
impressions are cleansed.
Gosain Tulsidas Ji says:
lar lekxe gfj dFkk rqylh nqyZHk nks;A
ftu ij ik jke dh rkfg kIr ;g gks;AA
O Tulsi! the company of the Sants and their spiritual
discourse; these two are rare indeed.
Only those, upon whom the Lord
bestows limitless grace, do obtain them.
The company of such Sants can only be had
through Gods grace. This is what Gurubani says as
well:
gfj dhjfr lkklaxfr gS flfj djeu dS djekAA
dgq ukud frlq Hkb, ijkifr ftlq iqjc fy[ks dk ygukAA
Singing the Kirtan of the Lords praises
in the Saadh sangat, the Company of the Holy,
is the highest of all actions.
Says Nanak, he alone obtains it,
who is pre-destined to receive it.
Hence, Kabir Sahib says:
dchj laxfr lkk dh] var djs fuckZgA
lkdr lax u dhft;s] tkrs gksb fcukgAA

The company of Sadhu ultimately releases one

from karmic bondage and that of the worldly (Sakat)
leads to ones downfall.
Tulsi Sahib says:
iqfu cUnkSa lUru ljukbZ] ftu iqfu lqjfr fujfr njlkbZA
ckj ckj laru cfygkjh] lqjfr nhuh y[ku lgkjhA
gksos bV lar Jqfr lkjk] lar fcuk dksbZ ikos u ikjkA
tks fdNq djs djs lksbZ lUrk] lar fcuk ikos ugha iUFkkA
rkrs ckj&ckj ljuka] nhu gks; laru xqq.k xkaA
Once again, I pay obeisance to the Sants, who have
again revealed Surat-Nirat (the power to hear and see within).
I am willing to repeatedly be a sacrifice to the Sants, who
helped me to witness my soul. The supreme deity of the
Sants is the essence of the Shruti (Sound). None can go
across without the aid of the Sants. Whatever happens is
the doing of the Sants. Without the Sants, none can find the
Pathway. I repeatedly surrender myself to them. Humbly,
do I sing the praises of the Sants.
Ghat Ramayan, Part 1 (Bhed Pind aur Brahmand ka, Chaupai, p.14)
Hazrat Bahu Sahib says:
dyek vkkd vksFks i<ns ftRFks uwj bykgh nh gksyh gwA
dyek lkuwa ihj i<k;k] ftUntku mlFkha ?kksyh gwAA
pkSnka rcd djs #ukbZ] vUus;k dqN u fnLls gwA
ck> fokky eqfkZn ns ckgw] gksj dgkfu;ka fdLls gwAA
The true lovers read the Kalma (Shabd), where Holi,
the festival of divine colors is being celebrated.
All the 14 Tabaqs (inner regions) are divinely illuminated,
but the blind cannot see anything at all.
Other than the greatness of the Master, O Bahu!
the rest are all stories and anecdotes.
Bullehshah Sahib also states in the same context:
uk [+kqnk dqjku drkcka] uk [+kqnk uekts+A
uk [+kqnk eSa rhjFk fMBk] ,sosa iSaMs >k[ksA
God can neither be found in the holy books

such as the Quran,
nor in the recited prayers (Namazes).
I have not found God in pilgrimages either,
travelling there is fruitless effort.
Huzur Maharaj Rai Shaligram Ji says:
p ls pk nsl gS og vkj fBdkuhA
fcuk lar ikos ugha lzqr kCn fukkuhAA
That unsupported region is the highest of the high
regions.Without the aid of a Sant, the Surat (soul) cannot
attain the target of Shabd (Sound current).
Prem Bani, Part 1 (Bachan 6, Shabd 11)
Here, it is not a question of the garbs being worn.
Even if one puts a thick black quilt over ice, it will
still produce a chill. If you put a silk cloth upon filth,
it will still continue to stink. One, who has not been
connected to the Truth (Sat), no amount of story-telling,
talks, knowledge, lengthy descriptions etc. will have any
impact upon such a listener, because the utterances
bring with them the influence of the heart from which
they emanate.
Out of the abundance of heart a man speaks.
Holy Bible (Luke 6:45)
One, from whose heart are streaming tidesat
times of lust, at times of anger, at times of jealousy,
at times of greed, no matter how much knowledgeably
he may speak, it will not affect the hearts condition.
Perhaps at no other time in history, has so much
religious propaganda taken place, as is today. But, is
it having any effect? The reason for this is that there
is only verbal discourse, not followed by action; only
words, no change in living. Hence, a Muslim fakir says
that should you not obtain the company of a Sadhu,
sit alone in Gods remembrance. The Great beings

have sung great praises of Satsang. Guru Arjan Sahib

says:
egk ifo= lkk dk laxqAA ftlq HksVr ykxS Hk jaxqAA
The Saadh sangat, the company of the Holy,
is so very pure and sacred.
Meeting with them, we get dyed in Gods .
This happens not merely by mere meeting, but by
the making of a pathway from our heart to his.
They are filled to the brim with the sweet delight of
Gods Love. Spiritual delight wells up within, in the
dchj njlu lkk dk] lkfgc vkoSa ;knA
ys[ks esa lksbZ ?kMh] ckdh ds fnu cknAA
Says Kabir, Sadhs darshan reminds one of the Lord.
Such moments alone stand to our credit;
the remaining days are a sheer waste.
Kabir Saakhi Sangrah, Part 2 (Sadh ko Ang 34, p.119)
lq[k nsoSa nq[k dks gjSa] nwj djSa vijkkA
dg dchj os dc feySa] ije lusgh lkkAA
Says Kabir, when one does find
these most compassionate Sadhus,
they provide joy, mitigate sorrow
and remove all sins.
Kabir Saakhi Sangrah, Part 2 (Sadh ko Ang 42, p.120)
By going to the Satsang, one gets the gift of the
divine love and the universal love. Guru Arjan Sahib
says:
I have totally forgotten my jealousy of others, since I

found the Saadh sangat, the Company of the Holy.
No one is my enemy, and no one is a stranger to me.
I get along with all.
Shri Guru Amardas Sahib says:
=S xq.k ekbvk eksgq ilkjk lHk ojrS vkdkjhAA
rqjhvk xq.kq lrlaxfr ikbZ,s unjh ikfj mrkjhAA
The triple-Guna (Sato, Rajo & Tamo) attributed Maya
pervades all created forms. In Sat sangat, the Society of
the Saints, the state of supreme awareness is attained.
The Merciful Lord carries us across.
In the Satsang, one obtains the state of Turiya
(lit., the Fourth), and in the end, the Supreme State.
Guru Ramdas Ji says:
gfj lrlaxfr lr iqj[k feykbZ,sAA
fefy lrlaxfr gfj ukeq f/kvkbZ,sAA
O Lord, lead me to the Sat sangat, the True
Congregation, and the true beings. Joining the Sat sangat,
I meditate upon the Lords Name. O Nanak, I listen and
chant the Lords Sermon; through the Gurus Teachings,
I am fulfilled by the Name of the Lord.
One gets to realize God. Guru Arjan Sahib states:
esjs ekkm th lrlaxr feys fl rfjvkAA
xqj ijlkfn ije inq ikbvk lwds dklV gfjvkAA
O my Dear Lord of Souls, one who meets with
the Sat sangat, the True Congregation, is saved.
By Gurus Grace, he obtains the supreme status,
and the dry branch blossoms forth in greenery.
Aadi Granth (Gujari M.5, p.495)
Through the company of Truth (Sat-sangat), even
dry wood becomes green. Kabir Sahib says:

lRxq# kkjk fueZy cgs] ok esa ru&eu kksbZ ysA

The stream of the Satguru flows unsoiled.
Cleanse your body and mind in it.
And, Shri Guru Arjan Sahib says:
efgek lkkw lax dh lqugq esjs ehrkAA
eSyq [kksbZ dksfV v?k gjs fujey Hk, phrkAA
This is the Glory of the Saadh sangat,
the Company of the Holy; listen, O my friends.
Dirt is washed away, millions of sins are dispelled, and the
soul becomes immaculate and pure.
Now, the difficulty is that Sants do not put up a
nameplate, by which they can be recognized. Many
persons, who have not reached this exalted state,
create an ostentation and display to attract crowds. On
the other hand, the true Sant lives a life of simplicity.
He does not make his secret explicit to others. Only
he, unto whom he grants the eye, can recognize him.
Hence, Guru Arjan Sahib has presented this litmus
test for the congregation of the Sants:
ftu fMfBvk euq jglh,s fdm ikbZ,s fru~ laxq thmAA
Gazing upon them (the Sants), my mind is enraptured.
How might I join them and be with them?
By going into their congregation, one loses
awareness of the mind, as to where it is. Then, he says:
lk/k dS lafx cq>S Hkq usjkAA
In the Company of the Holy,
God is understood to be near at hand.
In Sukhmani Sahib, Guru Arjan Sahib has written
a complete Ashtapadi (eightfold verse) in the praise
of the Sadhu. In the Shanti Parva of Mahabharat, in
the second and the fourth chapters of Bhagwat Geeta,

and in the Bhagavat, the traits of the Sants have been
described and the glory of their company has been
described. In the Shrimad Bhagwat, Skandh 3, Adhyaya
25, Shlokas 32-36, Bhagwan Kapil Dev says:
All know that company is the cause of bondage,
but the company of Sants opens the doors to
liberation.
Satsang is of two kinds:
1. The outer Satsang of Sants, which purifies the
mind, and by the impact of the spiritual aura of the
Satsang, one becomes worthy of Spirituality, and begins
to do Naam practice.
2. The inner Satsang, in which Surat or soul
connects with Naam or Supreme Lord, and is absorbed
in Him. In the Skandh 1, Adhyaya 18, Shlokas 12-13
of the Shrimad Bhagwat, it is said:
Before the company of the realized Great
beings, who have become one with God, even
the nectars of the heaven and of liberation fade.
Hence, Bhakt Shiromani (Supreme Devotee) Narad
Jis Bhakti-Sutras, the sermon of the company of Sants
is to be found in powerful words:
rnso lk;rka rnso lk;rke~A
Accept the company of the saints alone.
Narad Bhakti Sutra (3.09)
In the Puranas, there is a beautiful anecdote. A
debate broke out between Maharshi Vashishtha and
Maharshi Vishwamitra. Vishwamitra Ji would say that
Tapas (asceticism) is superior, while Vashishtha Ji
would say that Satsang is superior. For its resolution,
they went to Brahma Ji. Brahma sent them to Shiva,
who saw that both were strong, what could he possibly

say to them? So, he sent them to Vishnu, who directed

them to Shesh-naag (the 1000-hooded Serpent). After
listening to the entire episode, Shesh-naag Ji said, In
order to think clearly, I need to be relieved of the load
of the earth that I carry upon my head. Vishwamitra
had done tapas for 60 thousand years. He said, I
give the fruit of 10 thousand years of tapas. The
earth remained where it was. Then 20 thousand, 40
thousand and ultimately all the 60 thousand years
fruit was given. The earth rose a little, but after that,
rested again. Vashisht Ji said, I give the fruit of 2.1/2
Ghadis (1 hours) fruit. The earth rose and stood
still. Vishwamitra Ji said, Now that the load is lifted
off your head, please give us a decision. Shesh-naag
Ji said, The decision has been made already. This is
but an allegorical description of the glory of Satsang.
Sahjobai Ji says:
lkk lax esa pkanuk] ldy vaksjk nwjA
lgtks nqyZHk ikb;s] lrlaxr esa BkSjAA
lkk lax rhjFk cMks] rk esa uhj fcpkjA
lgtks Ugk, ikb;s] eqfDr inkjFk pkjAA
tks vkoS lrlax esa] tkfr cju dqy [kks;A
lgtks eSy dqpSy ty] feyS lq xaxk gks;AA
lgtks laxfr lkk dh] dkx gUl gks tk;A
rt ds HkPN&vHkPN dwa] eksrh pqx pqx [kk;AA
The company of the Sadhs enlightens like the moon and
dispels all the darkness. The rarest of the rare resting-place
is to be found in Sat-sangat, so says Sahjo. The pilgrimage
of Sadh-sangat is exhilerating, where the ever-flowing waters
of spirituality are to be found; by bathing in its waters, one
acquires all the four aspects of liberation (righteousness,
wealth, fulfilment of desires and salvation). Whosoever
comes to the Satsang becomes equal, and loses the identity
of caste, Varna and family. Polluted water, by mingling,
becomes akin to the water of Ganges. In Sadhs sangat, the
crow becomes a swan. Discarding the worldly materials, it

pecks at pearls only.
Sahjobai Ji ki Bani (Sadh Mahima)
The words are very clear. This portrait of Satsang
can only be experienced at the Satsang venue. For a
person with crow-like inclinations, cultivation of swan-
like attributes is not possible in a day. Hence, Kabir
Sahib says:
lRlax ykx jgks js HkkbZ] rsjh fcxMh ckr cu tkbZA
Keep on coming to the Satsang regularly
Your messed-up affairs shall be set right.
WHAT IS NAAM?
God is Nameless. No one has seen Him, nor can see
Him. When he came into manifestation i.e., ^,dks vge~
cgqL;ke%* I am one, but become many.
dhrk ilkm ,dks dokmA frl rs gks, y[k njhvkmAA
You created the vast expanse of the
Universe with One Word!
Hundreds of thousands of rivers began to flow.
That manifest God-power that becomes many from
One has been called by the Sants as Naam or Shabd.
Naam, Shabd, Sach (Truth), Vani (Utterance), Word,
Kalma, Hukm (Order), all are the same thing. Through
Naam everything was created. Gurubani says:
uke ds kkjs [kaM czgeaMAA
The Naam is the Support of Khands & Brahmands,
the spiritual grand-regions and triple worlds.
And,
ukeS gh rs lHkq fdNq gksvk fcuq lfrxqj ukeq u tkiSAA

Everything comes from the Naam;

without the True Guru, Naam is not experienced.
And,
gfj gfj mreq ukeq gS ftfu flfjvk lHkq dksb thmAA
gfj thv lHks frikynk ?kfV ?kfV jebZvk lksbAA
The Name of the Lord, Har, Har,
is Exalted and Sublime. He created everyone.
He sustains and dwells in each body.
The Lord cherishes all beings.
Naam is the Controlling Power.
ukud lHk fdNq ukoS dS ofl gS iwjS Hkkfx dks ikbZAA
O Nanak, everything is under the influence of Naam;
a few obtain it by perfect good destiny.
This entire expanse is that of Naam, whose
residence is in the body.
tsrk dhrk rsrk ukmAA fo.kq ukoS ukgh dks FkkmAA
The created Universe is the manifestation of Your
Name. there is no place at all without Your Name.
And,
um fufk vae`rq Hk dk ukeqAA nsgh efg bl dk fclzkeqAA
The nine treasures are in the Ambrosial Name of God.
Within the human body is its place of rest.
Naam is not a subject of outer perception. It is to
be found above the level of the outer senses.
vn`lV vxksp# ukeq vikjkAA vfr jlq ehBk ukeq fivkjkAA
Naam, the Name of the invisible and
unfathomable Lord, is infinite.
The sublime essence of the Beloved Naam

is utterly sweet.
When we cross the five Chakras (ganglionic
centres) and come upon the Ajna (or Aggya) Chakra,
the sixth, only then can we find Him.
dkbvk uxjh efg eaxf.k pM+fg tksxh rk ukeq iyS ikbZAA
Go begging in the township of the body, O Yogi,
and then, you shall obtain Naam right in your lap.
There is light in Naam.
ukeq tir dksfV lwj mtkjk
Chanting Naam, the light of
millions of suns shines forth.
Aadi Granth (Jaitsari M.5, p.700)
In Naam, there is sound, Kirtan.
jke uke dhjru jru oFkq gfj lkkw ikfl j[khtSAA
tks cpuq xqj lr lr dfj ekuS frlq vkxS dkf< kjhtSAA
The Music (Kirtan) of the Lords Name is a priceless
jewel. The Lord has given it to the Holy to keep.
Whoever accepts and follows the Gurus Teachings,
this Jewel is taken out and handed over to him.
Aadi Granth (Kalian M.4, p.1326)
Naam can only be had through the Guru.
fcuq xqj ukeq u ikbvk tkbAA fl/k lkfkd jgs fcyykbAA
Without the Guru, Naam cannot be obtained.
The Siddhas endowed with supernatural powers
and the hermits lack it; they only weep and wail.
The endless store of 'Naam is realized by the
Gurumukh (mouthpiece of the Guru), and not by the
Manmukh (mouthpiece of the mind).
ukeq v[kqVq fukkuq gS xqjeqf[k efu oflvkAA

Naam, the Name of the Lord, is an inexhaustible

treasure; it abides in the mind of the Gurumukh.
Aadi Granth (Suhi War tatha Saalok M.3, p.787)
eueq[k ukeq u tk.kuh fc.kq ukoS ifr tkbAA
The self-willed manmukhs do not know Naam.
Without Naam, they lose their honor.
No religious rite or ritual can equal Naam. Naam
is beyond all the actions of holiness, charity and so
on. All good-evil, intelligent-stupid get liberated upon
connecting with it.
ftuh ukeq fkvkbvk x, eldfr ?kkfyAA
ukud rs eq[k mtys dsrh NqVh ukfyAA
Those who have meditated on Naam, and departed after
having worked by the sweat of their brows O Nanak,
their faces are radiant in the Court of the Lord,
and many are saved as well along with them!
Aadi Granth (Jap Ji Concluding, p.8)
Huzur Baba Sawan Singh Ji Maharaj used to say
that should one accidentally swallow a tablet of laxative,
one gets diarrhoea. While describing the glory of Naam,
it has been stated in the Ramayana that:
dgkSa dgk yfx uke cMkbZA jke u ldfga uke xqu xkbZAA
To what possible extent can I praise Naam?
Even Raam cannot sing the glory of Naam.
Ramcharitamanas (Baalkaand 26:4)
The same glory has been assigned to Shabd:
mrifr ijym lcns gksoSAA lcns gh fQfj vksifr gksoSAA
Creation and destruction happen through the Shabad.
Through Shabd, creation takes place again.
The entire creation comprises five regions.
Shabd is the creator of all five of them. Hence, it has
been described as Panch Shabd (five-fold Shabd).

Kabir Sahib says:
iaps lcn vukgn ckts laxs lkfjaxikuhAA
dchj nkl rsjh vkjrh dhuh fujadkj fujckuhAA
The Unstruck Melody of the Panch Shabad, the Five
Primal Sounds, vibrates and resounds.
I dwell with the Lord of the World.
Kabir, your slave, performs Your Aartee the lamp-lit
worship service, O Formless Lord of Nirvana (salvation).
Aadi Granth (Bibhas Prabhati Kabir, p.1350)
God has been called Panch Shabdi (five-sounded),
that Panch Shabdi has come and in Him, the melody
is sounding, kqu mits 'kCn fu'kkuA Maulana Rumi Sahib
says:
[kkeksk vks iat ukScr fckukS t+ vklekus]
d&vk vklekus cs: tka gQ+r vks b kk vkenA
Listen quietly to the sound of the five Shabds
that is coming within you from the heavens.
They are beyond the six Chakras and the seven heavens.
It is Sound Eternal:
ck.kh oth pgq tqxh lpks lpq lqukbAA
The Word (Gurus Melody)
vibrates throughout the four ages.
Its residence is within the body:
?kV varjs lkph ck.kh
Deep within the nucleus of their heart,
is the True Word of the Lords Melody.
Within and without, all is his expanse:
varfj ckgfj rsjh ck.khAA rqkq vkfi dFkh rS vkfi o[kk.khAA

Your Melody is inside and outside as well.

You Yourself chant it, and You Yourself speak it.
ftfu ftfu tih rsbZ lfHk ful=s fru ikbvk fugpy Fkkuk gsAA
Those who meditate on it, are all emancipated;
they attain the Eternal and Unchanging Home.
The Gurus sound is manifesting in all:
xqj dh ck.kh lHk ekfg lek.khAA
vkfi lq.kh rS vkfi o[kk.khAA
Gurus Bani is contained in all.
He Himself hears it, and He Himself repeats it.
Paltu Sahib says:
myVk dwok xxu esa frl esa tjS fpjkxAA
frl esa tjS fpjkx fcuk jksxu fcu ckrhAA
N% fjrq ckjg ekl jgr tjrS fnu jkrhAA
lrxq# feyk tks gks; rkfg dh utj esa vkoSAA
fcu lrxq# dksm gks; ugha okdks njlkoSAA
fudlS ,d vkokt fpjkx dh tksfrfga ekghaAA
Kku lek/kh lquS vkSj vkSj dksm lqurk ukghaAA
iyVw tks dksbZ lquS rkds iwjs HkkxAA
myVk dwok xxu esa frl esa tjS fpjkxAA
An inverted well exists in the skies, in which a lamp is lit,
which remains lighted without oil. It lights day and night
throughout the six seasons and twelve months. He alone,
who has found a Satguru can espy it. Other than the Satguru,
there is none to show it. A Sound emanates from within the
lamp, which can only be heard by one in Gyan-Samadhi
(deep absorption), and none other. Says Paltu, he who listens
to it is fully fortunate. An inverted well exists in the skies, in
which a lamp is lit."
Paltu Sahib ki Bani Part-1 (Kundli 169)
Where can these Five Shabds be heard? When the

soul rises beyond the six Chakras, then it can catch
this Shabd.
gj jksts iat ukScr cj njs&] geha dkscan dkSls&fdcz;kbZA
vxj mrn&fcxksr lkSr&s vk dkSl] fdcz vks vt gln ;k&cs jgkbZA
The five sounds herald the glory of the Lord at His doorstep
daily. If the sound of the Nagara (drum) of His praise were to
fall upon our ears, then we shall be rid of ego and jealousy.
This sound can be heard within the Sushumna
vein.
iwjs xqj dh lkph ck.khAA lq[k eu varfj lgft lek.khAA
True is the Perfect Gurus Melody. It brings peace to
the mind, and celestial peace is absorbed within.
Christ called it the Word:
In the beginning was the Word and the
Word was with God and the Word was God. The
same was in the beginning with God. All things
were made by Him, and without Him was not
made anything that was made.
Th Muslim fakirs say that 14 Tabaqs were
created by Kalma. The Hindu scriptures say that 14
Bhawans were created by Naad. Hence, Naam is the
creative-causative Power, that has created everything.
For purposes of understanding, it has been described
variously by several names.
cfygkjh tkm tsrs rsjs uko gSAA
I am a sacrifice to Your Names,
as many as there are, O Lord.

We are sacrificed upon all his names, but,

dmuq ukeq xqj tk dS flejS Hko lkxj dm rjbZAA
What Name of the Guru should
one remember during meditation,
in order to cross over the terrifying world-ocean?
Guru Teg Bahadur Sahib says, Which Name is
that, contacting which, we can cross Bhavsagar (Ocean
of the World)? Persons belonging to each society speak
of their own names: Allah (Muslims), Raam (Hindu),
Waheguru (Sikh), saying that liberation can be had
by their remembrance. Which then is the true Name?
dmuq ukeq txq tk dS flejS ikoS inq fujckukA
What is that Name, by contemplating which the world,
might attain the state of Nirvana (salvation)?
Which Name is that, connecting with which, the
state of Nirvana i.e. state beyond the triple Gunas
(qualities) can be had? All the syllabic names are but
within the three Gunas. What is the touchstone of
Naam?
ukeq tir dksfV lwj mtkjk fculS Hkjeq va/ksjkAA
Chanting Naam, the light of millions of suns shines forth
and the darkness of doubt is dispelled.
Aadi Granth (Jaitsari M.5, p.700)
God is of the form of Light. He, who is Light-
embodied, can give light unto others. This alone is the
one hallmark. When God became manifest, a vibration
occurred. With it, were created two things: Light and
Sound.
The Melody emanating from the heavens
is my Gurudev.
One, who is experienced in listening to the Sound,

he alone can grant its experience to others. He, who
has the light within, he alone shall enlighten. This is
the true proof.
This basic teaching has been provided by all the
Great beings, whichever period of history they may
have come in. Plato said, I hear the Music of the
Spheres. Aristotle said, I heard a voice that took me
to a new world. Pythagoras called it the Music of all
Harmonies and Truth, clothed in light. Zoroaster
called it Unstruck fire and Sraosha (Sound). Lord
Buddha called it the Path of Light and the Path
of Sound. The Sants have given it the appellation
of Naam and Shabd. The Gurubani gives its
description:
varfj tksfr fujarfj ck.kh lkps lkgc flm fyo ykbZAA
Gods Light shines continually within
the nucleus of my deepest self;
I am lovingly attached to the Inner Music,
the Word of the True Lord Master.
Mahatma Buddha, about whom it is said that he
did not believe in God, too acknowledged to listening
to the inner Sound. He was certainly not an atheist.
His root mantra is: ^vkse ef.k in~es gqe~* Om Mani Padme Hum
i.e. He is effulgent as the jewel and in Him is the roar
of thunder. Hum refers to roar. The founder of the
Theosophical Society, Madam Blavatsky has called it
Voice of the Silence. The Freemasons call it the Lost
Word, in whose search the Mason is. Quran Sharif
(36.82) states that Khuda has said, dqu Qk ;dwu] Kun
fai yukun, that a sound emanated from Him and the
entire creation came into being. The Muslim fakirs call
it, Kalam-e-Qadim i.e. the most ancient call of God.
Hence, this is the basic teaching of all. As long as the

enlightened beings were there, things were alright.

Even now, the need for experienced seers, who can
provide the requisite experience, exists. Despite being
a queen, Meerabai went to Ravidas Ji, who was a
cobblerjust for this thing!
So, call it Naam, call it Shabd or Word, if you will,
it refers to the God-power. In it is the development of
Light and the experience of Sound. It is the straight path
of returning to the Home of the Lord. God is nameless
and soundless. He became Naam when he came into
manifestation. If you get connected with Naam, where
will you reach? From where it emanates i.e. in the
Nameless (Anaam). In the remaining paths, one has to
make an imaginary basis. The experienced Master gives
one a little wealthof Light and Soundon the first
day itself by bringing one above the level of the senses.
Hence, it has been said, Philosophy deals with theory,
while Mysticism deals with Reality, direct. Now you
may do a parallel study of the teachings of the Sants.
The Yogis traverse the lower six Chakras and reach the
Ajna Chakra and reach Sahasraar by catching hold of
Anahad Shabd (continuous melody). The Sants give a
little of their attention and help us cross the six Chakras
the very first day itself, which could not be crossed even
after hundreds of years of Tapas (asceticism), during
which, they would become a bag of bones. What a great
concession! These days, when the average age is not
above 60-70 years, considering the times, the Sants
have made the path easy and brief. Kabir Sahib, Guru
Nanak Sahib and others popularized Surat-Shabd
Yoga, left behind the practices of Pranas (vital airs)
and connected the soul with Naam, bringing it above
the physical plane.
WHERE IS NAAM TO BE HAD?

um fufk vae`rq Hk dk ukeqAA nsgh efg bl dk fclzkeqAA
The nine treasures are in the Ambrosial Name of God.
Within the human body is its place of rest.
It resides within you. How can it be obtained?
vn`lV vxksp# ukeq vikjkAA vfr jlq ehBk ukeq fivkjkAA
Naam, the Name of the invisible and
unfathomable Lord, is infinite.
The sublime essence of the Beloved Naam
is utterly sweet.
That is not a subject of outer vision. One will have
to withdraw from the without. Come above the level of
the senses, invert, then it shall be obtained. What is
its symbol? Light and Sound, whose experience is to
be had from the Sants.
SURAT-SHABD YOGA
The word, Yoga is constructed from the root, Yuj,
meaning to yoke together. Several methodologies
attempting to connect the soul with the Oversoul were
populairized, such as:
1. Hatha Yoga: It makes the body healthy and
strong.
2. Prana Yoga: By doing the practice of the Pranas,
one can lengthen ones life.
3. Gyaan Yoga: In it, the intellect is sharpened, and
through intellect and thought, the unity of Jiva (being,
soul) and Brahm is explained.
4. Bhakti Yoga: in it, some imaginary basis is first
sought.

5. Surat-Shabd Yoga: Surat means attention, wits,

concentration. The soul is also known as Surat. Shabd
or Dhunatmak Naam (sound that can be heard, but
not written), Shruti, Uthgith, Word, Naam, Kalma
are all names of sound and are also the names of the
God-power. It is a natural path. Surat has a natural
connection, attraction with Shabd. Unless the Surat
assists, we cannot undertake any worldly task. Guru
Nanak Sahib says:
tsgh lqjfr rsgk fru jkgqAA
As is their awareness, so is their way.
When Surat and Shabd are conjoined, it is called
Surat-Shabd Yoga, also known as Sahaj Yoga. This
is not the path of agony. This is an easy path, which
can be tread by allwhether a child, grown-up or an
elderly person. In it, one only has to listen with Surat
or attention to Shabd or Naad. For this, one does
not have to forego the world, nor that to change ones
religion or society. There are three practices to Surat-
Shabd Yoga: Simran, Dhyan and Bhajan.
(i) Simran
Simran means remembrance. In the world, all persons
do remembrance of their professiontraders that of
their trade, land-holder that of agriculture, workers
that of their work, mother that of her child. The form of
that, which is being remembered, comes to the fore. One
you remember, naturally comes before the minds eye.
This is a natural means that everyone already employs.
The Simran of the world has permeated the heart and
head by being constantly done, and the person has
taken the form of the material world. The impressions
get ingrained, and keep getting ingrained constantly,
on account of the constant practice of looking and
listening outwardly.
The statisticians have estimated that 83% of traits

enter through the eyes, 14% through the ears and
the rest through the remaining senses of smell, taste
and touch. Should the senses cease taking on the
traits from without, even so, the filth that has already
accumulated, shall have to be cleansed, isnt it? And
the filth would refuse to vanish away. The world has
got etched on our mind due to our doing remembrance
of the world. Now, in order to cultivate divine traits,
the first step is Simran or Japa of the Lord. This is like
cutting steel with steel. So, the first thing is to establish
the remembrance of the Lord, so that the traits that
have gotten wrongly established due to the senses may
be negated, and replaced with it. The remembrance
should be established so strongly that one would begin
to even sigh of Him.
,dks tfi ,dks lkykfgAA ,dks flefj ,dks eu vkfgAA
,dl ds xqu xkm vuUrAA efu rfu tkfi ,d HkxoarAA
Meditate on the One, and worship the One.
Remember the One, and
yearn for the One in your mind.
With the mind, with the body, let us remember
Him lovingly. May we remember Him so intensely that
the divine traits get established, that should we even
mumble while sleeping, even then the Lords Name
should come to our lips. This is the sign of remembrance
getting established. Presently, what comes out? Catch,
grab, do this, do that. If the world abides in our mind,
it is the world that comes out. Kabir Sahib says:
liugq esa cjkZb ds] /kks[ksgq fudjS ukeA
ok ds ix dh iSarjh] esjs ru dh pkeAA
I would sacrifice my own skin for
the shoes of such a person,

from whose mouth, while murmuring in dream

even involuntarily, emanates the Name.
Kabir Saakhi Sangrah, Part 1 (Naam ka Ang 31, p.86)
Guru Nanak Sahib says:
bd nw thHkkS y[k gksfg y[k gksofg y[k ohlAA
y[kq y[kq xsMk vk[khvfg ,dq ukeq txnhlAA
,rq jkfg ifr ioMhvk pM+h,s gksb bdhlAA
If I had 100,000 tongues, and these were then
multiplied twenty times more, with each tongue,
I would repeat, hundreds of thousands of times,
the Name of the One, the Lord of the Universe.
Along this path to our Husband Lord, we climb
the steps of the ladder, and come to merge in Him.
Swami Shivdayal Singh Ji Maharaj says:
eu bUh mYVks ?kV ekghaA lqjr fujr nksm uSu tekbZAA
Invert the mind and senses within the physical body.
Affix both Surat and Nirat upon the twin eyes.
Simran is carried out without the intervention
of the body, with the tongue of the soul. In it, the
practitioner loses awareness of the body-mind. Kabir
Sahib says:
nsgh esa m|e djs fleju djs fonsgA
Exert within the body,
but do remembrance rising above body-consciousness.
Only when does the mind go to sleep and the soul
awaken, the Simran with the tongue of the soul is
performed. Hence, Swami Ji Maharaj has said:
fc[kjh kqusa lesV dj] lc ,d djks jhA
Collect the scattered tunes, and make them all into one.
When Simran becomes ripened, then the inner

space becomes enlightened. Kabir Sahib says:
rhu cak yxk; dj] eq[k ls dNq u cksyA
ckgj ds iV ns; dj] varj ds iV [kksyAA
Affixing the three padlocks
on the eyes, nostrils and ears,
speak nothing with your mouth.
After closing the outer screens,
open the inner ones.
In the Bible, it is said:
When thou hast shut thy doors, pray to thy
Father which is in secret; and thy Father which
seeth in secret shall reward thee openly.
Shabd or Naam, to which Jesus Christ gave the
appellation of Word, is light. Jesus says:
Thy Word is the Lamp unto my feet and a
Light unto my path.
Holy Bible (Psalm 119:105)
In this context, it says:
If therefore thine eye be single, thy whole
body shall be full of Light.
How does the single eye get created out of two eyes?
This is a subject of experimentation, whose experience
the Guru provides.
(ii) Dhyan
Dhyan has emanated from the Sanskrit root, ^/;S*dhya-
ee, which means to concentrate upon, to do Simran of,
to have the thought of. Dhyan is looking and thinking.
A person cannot remain without doing Dhyan. A person
who does trading, does its Simran while sleeping,
alongside does its Dhyan. The relation between Simran

and Dhyan is unbreakable. The being comes into the

world repeatedly by doing its Dhyan and Simran. Now,
whose Dhyan shall we do, so that we do not return into
the world? Kabir Sahib says: ^lks ;ku kjks ts cgqM u kjuk* Do
such a Dhyan that the coming and going into the world may end.
Which Dhyan is that? According to Gurubani, Dhyan
is the name of knowing and listening to the Melody or
Sound. Guru Nanak Sahib says:
fxvkuq fkvkuq kqfu tk.kh,s vdFkq dgkoS lksbAA
Know that from the vibration of the Word,
we obtain spiritual wisdom and meditation.
Through it, we speak the Unspoken.
The form of God, Shabd, is love, which is
undescribable, inscribed upon the tongue of
tonguelessness. Of all the Dhyans in the world, the
most superior is that of God i.e. connecting with the
God-in-action Power, the creative-causative Power of
God, and connecting with and listening to Naam or
Shabd; or else, the Dhyan of the Great being, who is
of the form of Truth, in whom that Shabd or Naam
is manifest. The first Dhyan is impossible, because,
fcuq is[ks dgq dSlks fkvkuqAA
Without seeingO tell me:
how can anyone visualize in meditation?
Aadi Granth (Bhairav M.5, p.1140)
Guru Arjan Sahib says, Him, whom you have not
seen, how might you do his Dhyan? We can only do the
Dhyan of the Guru initially because we perceive him.
He is Shabd or Naam embodied. It is only through
him that we can become capable of doing the Dhyan
of Shabd or Naam.
Our difficulty is that we are in love with the outer
world, which we can see. Whatever connections we have
made, we are in love with them and remain in contact

with. By seeing them repeatedly, our impressions are
being formed. We are merely looking at the outer skin,
the covering, at the labels that have been worn. Is he a
Hindu, a Muslim, a Sikh or a Christian? Then, someone
is an uncle, mother or father. It is in this, that our
impressions are being firmed up. With what result?
^tgk vklk rgk oklkA* Wherever our desires take us, there do we
dwell. As a result, we come repeatedly into the world.
So, to perceive the outer world is innate in our nature.
Then, where are we to look, who shall we look for? We
have not seen the Lord. What, then, is the first step?
On this subject, it has been said:
xq: dk ;ku dj I;kjsA fcuk bl ds ugha NqVukAA
O dear one! meditate upon the Guru.
Without this, there is no liberation.
The Guru certainly possesses a human visage, just
like we do. But in him, God is manifest. He is Man-in-
God, and God-in-man as well. God is functioning in
him. If you do his Dhyan, where would you go? Wherever
that he goes. But, if God is not manifest in that body,
where would you go? Which is why, doing Dhyan can
also be dangerous. Whosoevers contemplation you
do, you will become like himthat is the law. Which
is why, it has been said, ^xq# dhts tku dj] ikuh ihts NkudjA*
Take on a Guru only after proper examination, just as you would
drink water after filtering it. Huzur Baba Sawan Singh Ji
Maharaj used to say that should you spend your entire
life searching, it does not matter. But the Guru ought
to be a Guru. Only when a genuine Guru is found, the
being is truly delivered. Therefore, the first step is to
do Dhyan of the one, in whom God is manifest. All the
Mahatmas recommend their own Dhyan, not just one
of them, but all of them. Dhyan of the one that is truly

a Guru is alright, but what is the consequence of doing

Dhyan of those, who are not true Gurus? Then, why
do Dhyan at all? Which is why Maharaj Kirpal Singh
Ji did not recommend any Dhyan to his disciples. He
says, God (Khuda) is the one that comes on his own
(Khud-aa).24 One would get the glimpse of the one that
is manifest within.
In the manner we cannot climb a fort without the
stairs, we cannot reach upto the Lord without the
Dhyan of the Guru (if he be a Guru). The litmus test
for the Guru has been provided earlierone, who can
provide the experience of Light and Sound within, on
the very first day itself. The Dhyan of such a competent
being is the ladder to take one from the gross to the
subtle, subtle to the causal, and beyond it, to the divine
Lord. Guru Nanak Sahib says:
fcuq imM+h xfM fdm pM+m xqj gfj fkvku fugkyAA
How can climb up to the Fortress without a ladder?
By meditating on the Lord, through the Guru,
I am blessed and exalted.
So, Dhyan of the Guru is a step to climb the ladder
up to the destination. If that Guru is Naam-embodied,
then he would possess radiation, wouldnt he? If you
24. A little after taking Naam Maharaj Kirpal Singh Ji had asked Huzur
Baba Sawan Singh Ji Maharaj that if the disciple withdraws from the
outside world, and the doors to the next station do not open, but the vision
of the Radiant form of Master is present, what is he to do? Huzur said,
People think of their children, cattle, wealth and properties, so what is
the any harm in thinking of a Sadhu?Then, a few days later, when the
discussion veered around Dhyan, he said, When the Master initiates, he
begins to dwell with the disciple within. Whether one meditates with the
thought or otherwise, the one who is sitting within will be surely appear
in vision. Hence, he never told anyone to do Dhyan of anyone. One, who
is residing within, is seen on his own.
go to the shop of the perfumer, even if he does not give

you anything, yet you will get the whiff of the perfume.
If he gives a bottle of perfume too, how wonderful would
that be! Many persons say that we do the Dhyan of
omnipresence, which is the quality of the Sky (Akash).
It is a self-made Dhyan, consisting of subtle elements.
What kind of Dhyan is of the one who cannot be
perceived? There ought to be something tangible for
it to stand upon. Until the Dhyan of the Guru cannot
be affirmed, the soul (Surat) cannot stand up within.
Guru Arjan Sahib states:
tsrk is[kuq rsrk fkvkuqAA
Whatever they see is meditation.
And Kabir Sahib states:
lcn fcuk lqjr vkakjh] dgks dgk dks tk,A
}kj u ikoS lcn dk] fQfj fQfj HkVdk [kk,A
Without Shabd, the attention power is but blind
and does not know where to go.
It does not find the door of Shabd,
and is led astray, and left wandering around.
Kabir Saakhi Sangrah, Part 1 (Shabd ka Ang, Shabd 15, p.93)
There are two powers operating within: first, Surat,
and second, Nirat. The function of Nirat is to see. Until
Nirat becomes operational, mere listening to Shabd
is not wholly fruitful. Unless Nirat goes ahead, Surat
cannot reach out into the higher regions in darkness.
fujr l[kh dks vxqok djdsA
lryksd p< tkxhA
Says Surat, I shall climb up to Sat Lok by
sending my (female) friend, Nirat ahead.

(iii) Bhajan
Listening to the Naad by the Surat is known as
Bhajan. Surat listens to the Naad or Sound, coming
up, after detaching itself from the outer expanse and
leaving the focus of the senses. This Melody or Sound
can only be heard through the grace of the Guru.
The Melody emanating from the heavens
is my Gurudev.
That unceasing Sound is playing, which the Muslim
fakirs call, Sama. Bu-Ali Shah Qalandar says:
pe canks&xksk&cUnks&yc ccan]
xj u chuh fljs&gD+d cj eu c[kanA
Close the eyes, shut the ears and seal the lips.
If you still do not obtain the secret of God,
then feel free to sneer at me.
Masnavi Bu-Ali Shah Qalandar (p.30)
The same is related by Kabir Sahib:
vk[k dku eq[k can djkvks] vugn f>axk lCn lqukvksA
Close the eye, ear and mouth and listen to
the continuous melody of the cricket.
Kabir Sahib ki Shabdavali, Part 1 (Shabd 22, p.65)
All these three practices, Simran, Dhyan and
Bhajan are done at Third Eye, call it Divya Chakshu
or Nukta-e-Saveda if you will, at the border of the
physical plane. Maulana Rumi says:
pwa t+ fgLl cs:a u;ken vkneh]
ckkn vt rLohjs&xSch vvt+ehA
When one comes above the restricted bodily senses,
the glimpse of a new world can be had without effort.
Unless a person comes above the body, above mind-

senses, he cannot obtain the knowledge of the invisible.
This practice can only be done by taking spiritual
initiation from a Guru. Hence, it has been said:
djeq gksoS lfrxq# feyk,AA lsok lqjfr lcfn fprq yk,AA
By His Mercy, we meet the True Guru.
Center your awareness on Sewa selfless service,
and focus your consciousness on the Shabd.
Should there be divine mercy, a Guru is obtained,
and through him, the initiation into Surat-Shabd
Yoga obtained. Through the practice of of this Yoga,
a person remains untouched by the world, even while
remaining in it.
tSls ty efg deyq fujkyeq eqjxkbZ uS lk.ksAA
lqjfr lcfn Hko lkx# rfj,s ukud ukeq o[kk.ksAA
The lotus flower floats untouched upon the surface of
the water, and the duck swims through the stream;
with ones consciousness focused on the Shabd,
one crosses over the terrifying World-Ocean.
THE IDEAL OF THE SANTS

The ideal (deity) of the Sants is very loftybeyond
physical (Pind), astral (And), causal (Brahmand),
supra-causal (Paar-Brahm), at spiritual (Sach
Khand , Satnaam), rather even beyond these
beyond Unperceivable (Alakh), Inaccessible (Agam) at
Unspeakable (Akah), Nameless (Anami), Lord (Swami)
regions are their ideal and their resting place. It has
also been described as most merciful (Maha-dayal),
unique (Nirala) etc. in the utterances of the Sants.
Swami Ji Maharaj has called it the Lord of the soul
(Radha-swami). Guru Arjan Sahib has said:

lryksd ds ij kkos] vy[k vxe dh rc xr ikosA

frlds ij laru kke] ukud nkl fd;ks fcljkeAA
Only when the soul traverses beyond Sat Lok,
the True Region, it reaches the stage of Alakh, the
Unperceivable and Agam, the Inaccessible.
Beyond that is the Home of the Sants.
Reaching there, the slave Nanak takes rest.
And, in the utterances of Swami Ji Maharaj is
stated:
{kj v{kj fugv{kj ikjkA fcurh djs tgka nkl rqEgkjkAA
Kshar, the perishable, Akshar, the non-perishable,
and Nih-Akshar, the non-non-perishable.
That is where your slave prays to You.
There is a this mutable universe to begin with. It
is called Kshar. Beyond this, the region upto Triloki,
until where dissolution takes place, is called Akshar.
Beyond Triloki, upto the limit of grand-dissolution, is
called Nih-Akshar. He says: standing beyond it, your
slave is calling out. Upto the Kshar stage, the entire
world describes. Upto Akshar, the Vedas-Shastras,
texts-scriptures mention it. A little mention is made of
the Person, most superior (Purushottam), who is the
support of Kshar and Akshar, and it is left at that. In
the utterances of the Sants, mention is made of Nih-
Akshar and beyond it. In this context, Kabir Sahib
has said:
,d jke nkjFk dk csVk] ,d jke ?kV&?kV esa cSBk]
,d jke dk ldy ilkjk] ,d jke lcgwa rs U;kjkA
There are four Raams in all:
the first is the son of Dashrath;
the second, the mind, is located in each and every body;
the third, the Negative Power, permeates everywhere;
while, the fourth, the Lord of the Sants,
is distinct from them all.
The first is the avatar, Raam (or Bhagwan

Ramachandra Ji). The second Raam is the mind that
is immanent in each and every body, which is an
essence of the Negative Power (Kaal). Another is Kaal,
the Lord of the mind, whose expanse all this is. He is
the third Raam; and the fourth Raam is that, who is
the support of even Kaal. That Supreme Power is the
Raam of the Sants. This points to the reach beyond
Kshar, Akshar and Nih-Akshar, beyond the reach of the
circle of Kaal and Maha-kaal. Whichever stage a person
reached, he took that to be the destination, taking it to
be the last stage and stopped there. Vedas-Shastras,
texts-scriptures merely give indication upto Brahm.
The Sants say that there is much beyond Brahm. The
mention of Paar-Brahm, Satlok, Alakh, Agam and
Anami is to be found in the utterances of the Sants.
Hence, Guru Arjan Sahib said:
xqj dh efgek csn u tk.kfgAA
Even the Vedas do not know the Gurus Glory.
This statement is also affirmed in the Geeta and
other texts. In the second chapter of the Geeta (Shlok
45), it is stated:
=Sxq.;fok;k osnk fuL=Sxq.;ks HkoktqZuA
O Arjun! the Vedas will provide you
with the knowledge of the triple Gunas,
and are ignorant of what is beyond it.
Go beyond the triple Gunas,
should you desire to be established in the self.
In a like manner, the Mundakopanishad, which
describes Para-vidya (inner science) and Apara-vidya
(outer science), speaks of the Vedas as being Apara-
vidya. In the first chapter (Shlokas 3-5), it says that
his Guru, Angiras rishi told Shaunak Rishi, Knowledge
is of two kinds: Apara-vidya and Para-vidya. All the

four Vedas and the six Vedangas (parts of Vedas) are

included in Apara-vidya. They do not lead to liberation.
Para-vidya is the superior learning and the highest
knowledge, which leads to liberation due to which
the coming and going (Aavagaman) comes to an end.
The reach of the Vedas is Brahm, while the Sants go
beyond both Brahm and Paar-Brahm. Upto Brahm, the
entire creation is within Kaals sway. Atharva Veda (e.g.
4:16:4) contains description of Kaal (whom the Vedas
call Triloki-nath (ruler of the triple worlds) saying, He
has a thousand eyes.
fno Lik% pjUrhneL; lglzk{kk vfr i;fUr Hkwfee~AA
He has countless progeny. He is never destroyed.
He created the entire universe, and too is the destroyer of
all. He is creator of all, Deva of all Devas (god of all gods).
All the gods worship him, there is none greater than him in
the universe. In the upper regions, he is known as Kaal.
He made the Earth and the Heaven, and he gave light
and warmth to the sun. All the vibration, movement has
emanated from Kaal. Whatever is visible, all of it is Kaals
creation. The mind and the Pranas (vital breaths) are from
Kaal, and the eye sees through Kaal. Naam is founded in
Kaal i.e. is joined to him. Kaal is the creator of Prajapati
(Lord of the beings), ruler of all. He alone is the creator and
supporter of the universe. The god of Fire resides in Kaal,
and in Kaal is the very pure and most superior Brahm. Kaal
is like a steed with seven reins. Only a rare saint journeys
upon them. Upon Kaals head, there is a passage as minute
as the hair, through which the beings not willing to remain
here, may leave.
The Gurubani also says:
lgl ro uSu uu uSu gS rksfg dm lgl ewjfr uuk ,d rksghAA
Thousand are Your eyes, and yet no eyes.
Thousands are Your forms,
and yet You have not a single form.
The soul is the essence of Sat Purush, presently

bonded within Kaals domain. The mind is the agent
of Kaal, whose function is to keep the soul engrossed
in the world, so as to prevent it from returning to its
true home, Sach Khand (Satnaam). Mind is the essence
of Brahm. It is difficult to compete with it. Kaal is a
very powerful entity. In Yog Vashishtha, Maharshi
Vashishtha says to Lord Raam, O Raam, If someone
claims to have drunk the ocean, lifted the earth upon
his hands or stopped the hurricane and storm in the
sky, then I shall believe, even without checking. But,
if someone says that he has controlled the mind, that
I shall never be willing to believe. O Raam! In front
of the mind, even Brahma, Vishnu and Shankar
cannot stand. It has slayed great warriors, Yogis and
Tapishwars (ascetics).
Only the Sants have escaped the web of Kaal, and they
help others escape from it as well. Otherwise, Kaal has
trapped the entire world in the outer rites and rituals, so
that they may come repeatedly into the world. The Sants
say:
dje kje ik[kaM tks nhlfg fru te tkxkrh ywVSAA
The religious rites, rituals and hypocrisies
which are seen, are plundered by
the Messenger of Death, the ultimate tax collector.
The deeds that a person performs, and the Karma
that we collectively do, is known as Dharma. Good
Karma (deeds) bear good fruits, while bad Karma begets
bad ones. Until the state of Nih-Karma is acquired,
the coming-going (Aavagaman) continues. The hopes
and the desires not having ended, one has to go into
the custody of the Yamas. The Yamadoots (minions of
Yama) snatch away the fruit of the good deeds. Along
the way, when one gets thirsty, the Yamadoots say,

give us the fruit of so and so good deed, then we shall

provide you with water. When he gets weary, desires
to rest, they seek the fruit of so and so good deed. In
this manner, the traveller (soul) is looted.
ftg iSMS ywVh iugkjhAA lks ekjxq laru nwnkjhAA
That highway, upon which the water-carrier is plundered
that way is far removed from the Saints.
The servants of the Sants do not have to take the
pathway of Yama, upon which the travellers are looted.
The Sants connect one to the true Dharma, the power
that bears (the creative-causative God-power), Shabd
or Naam, seeing which the Yamas scamper away afar.
Gurubani says:
vQfjvkss teq ekfjvk u tkbZAA xqj dS lcns usfM+ u vkbZAA
lcnq lq.ks rk nwjgq HkkxS erq gjtw ekjs gfj thm osijokgk gsAA
The invulnerable Messenger of Death cannot be killed.
The Gurus Shabad prevents him from approaching.
When he hears the Shabd, he runs far away. He is afraid
that the Omnipresent dear Lord will kill him.
The Sants go beyond the reach of Maha-kaal, and
take along their servants beyond the borders of Kaal
and Maya (delusion). Dasam Guru has stated:
dky gwa ds dky egk dky gwa ds dky gSa
You are veritably the death of death (Kaal,
Lord of Time) and the death of great-death (Maha-Kaal,
Lord of seed Time).
The ideal of the Sants is to extricate the beings
from the circle (trap) of Kaal and take them to the lap
of Sat Purush-Satnaam.
MMM

CHAPTER 6
Now, Stoutly Hold Your Heart

Now the heart-breaking episode is to be written, at
the very thought of which, the heart explodes.Maharaj
Kirpal Singh Ji says, Even after meeting Satguru Dayal,
I was not fortunate enough to have that happiness,
which was the consequence of this auspicious
meeting.Five years after receiving initiation, in 1929,
I saw this heart-rending scene within of Huzur taking
leave of this mortal world and proceeding to his true
Home. I had to witness this scene 18 years prior to
Huzurs leaving the physical body.Even after that, while
I felt the coolness and relief through the darshan of
Huzur; at the sametime, the fear continued to stalk me
that Huzur may leave.Which is why, I made repeated
requests until the very last moment at the lotus feet of
Huzurthat he may continue to remain with us.But this
request was not accepted.Yes, however, for a while,
this moment was put off, as will be described later on.
Throughout his life, Huzur did not rest. Of the
24 hours, he devoted twenty hours in the service of
the people. It was the consequence of hard labor and
indifference towards rest, that at the age of 90 years,
his body could not bear the load, and upon the request
of the disciples (Sadh-sangat), was compelled to rest
and have medical treatment. This relates to September,
1947. Before going to Amritsar for treatment, Huzur
appointed three committees. One committee was
formed to look after the administration of Dera Baba
349
Jaimal Singh, of which Huzur himself was President,

while Sardar Bahadur Jagat Singh was Vice-President.
The second commitee was for the development of Dera
land and matters pertaining to agriculture.The third
commitee was about Satsang programmes, the charge
of which was handed over to Maharaj Kirpal Singh Ji
and for his assistance, the veteran Sardar Gulab Singh
Ji was chosen.During those days, Huzur announced
in a packed Satsang, I have grown old and cannot
attend all the works on my own, therefore for different
works, committees have been appointed. If any Satsangi
wishes to enquire about any matter relating to the inner
spiritual progress, he may ask the same from Sardar
Kirpal Singh, who will function as per my orders.
SATSANG PROPERTY BELONGS TO THE SANGAT

In the same Satsang, Huzur said the following
words, The property of Dera Beas and the Satsang
belongs to the sangat (disciples) only. Should any
individual be owed anything from me, he may come
forward just now. I have only consumed vegetables
and petrol in the cause of sangat, and for that I
beg the sangat to pardon me. Upon hearing this
announcement, there was great uproar in the sangat,
because this was not the first announcement of this
kind.Sometime earlier also, Huzur had made such an
anouncement during a packed Satsang.Huzur also
said,I have written two wills, in which it has been made
clear that all the property belongs to the sangat.After
this, both of Huzurs sons, Sardar Bachint Singh and
Sardar Harbans Singh stoodwith folded hands before
the sangat and announced. Huzur has given us a lot
already. We will not cast an eye towards the money
of the Satsang.25We will serve selflessly with a clean
intention,like other devotees (Satsangis).

Upon returning from Satsang, Huzur said to

Maharaj Kirpal Singh Ji, For the work of Satsang,
you are not under any committee, but shall work
directly under me.Before proceeding to Amritsar from
DeraBeas, Huzur also settled the matters relating to
the house.The will, which was written for the family
members, was also signed by Maharaj Kirpal Singh
Ji. When all others were about to leave, after writing
the will documents, Huzur said,Kirpal Singh! remain
here.Then Huzur said,If Bibi Rakhi stays in the Dera,
continue to pay her fifty rupees per month.Likewise,
to Bibi Laljwanti as well.I have spoken to Munshiram
about this; tomorrow,he will show you the balance
sheet.
Upon hearing this, Maharaj Kirpal Singh Ji felt as
though lightning had struck his body and mind. With
tears in his eyes and spreading the hem of his shirt
(Jholi), begged Huzur and prayed,Huzur, throughout
my life I have not asked for anything from you. It
does not mean that I have not received anything. I
have been getting all, even without asking. Today, for
the first time, I am begging Huzur to continue to be
with us.Please do not bequeath us the stain of going
away. Huzur said, Alright, we shall see. Around
three-four p.m. in the afternoon, when Maharaj Kirpal
Singh Ji again presented himself for the service, Huzur
said, For a while, it will be like that, Kirpal Singh.This
relates to September, 1947.After this, Huzur remained
until 2ndApril, 1948, i.e. remained for seven months
more.
25. When Huzur had his land registered in the name of his children, there
were several satsangis present for Huzurs darshan. In front of them all,
Huzur told his sons, I have given you sufficiently for your requirements.
Do not cast an eye upon the Dera. At that time, over a thousand satsangis
were present there.
THE SECURITY OF THE MUSLIM BRETHERN

Before leaving for Amritsar Huzur directed Maharaj
Kirpal Singh Ji to stay on in the Dera Beas and attend
to the work of Satsang. Further Huzur said, Kirpal
Singh!At a time of lenience remain lenient and at a
time of strictness be strict, take care in accordance
with the conditions. When Huzur was proceeding to
Amritsar, on the way a caravan of Muslim brothers
was passing through, under the protection of the
Pakistani Military, in which Muslim refugees were
migrating to Pakistan. There was a caravan ahead and
also one at the rear.Huzur askedto stop the car pat in
the middle.Subedar Shivdev Singh, who as personal
security guard was alongside, panicked and asked
Huzur, What have you done?Huzur called out to the
commander of the Pakistani Military and said, I have
some Muslim brothers with me at the Dera.Please
see to it that they reach Pakistan safely, without any
inconvenience.There were about one hundred and fifty
Muslims refugees, who had taken shelter at the Dera.
Huzur had directed Maharaj Kirpal Singh Ji to safely
include them in this caravan.
When Maharaj Kirpal Singh Ji sent them away in
lorries, they were waylaid by Akali brothers.They were
quickly brought back to the Dera. Maharaj Kirpal Singh
was proceeding for Satsang. He was informed that the
Akalis were lying ready in wait to kill the Muslims,
and more of them are coming for the attack.Maharaj
Kirpal Singh Ji handed over the work of Satsang to
someone else and proceeded alone to the spot, where
the Akalis were preparing for the attack.He said to
them,Brothers! The glory of the Sikhs lies in protecting
those who come to their refuge.
tks ljf.k vkoS frlq dafB ykoS bgq fcjnq lqokeh lankAA
The Lord lovingly embraces whoever

comes to His Sanctuary

this is the way of the Lord and Master.
Aadi Granth (Bihagda M.5, p.544)
These Muslim brothers have come into our refuge.
It is a great sin to kill one who has come into refuge.
Amongst them were two elderly Akalis too. They
said, You have been merciful, and have saved our
Dharma. Now you may take them away, and we will
not trouble them.You may accompany them for safe
passage.Maharaj Kirpal Singh Ji went and called for
the lorries.Then he said to the Akali brothers, These
brothers livedalong with us like brothers for quite some
time.But now the conditions have become somewhat
disturbed, due to which they are in danger. That is
why they are leaving.It will be so much nicer if you
embrace them before departing.The Muslim brothers
alighted from the lorriesand those people, who were
earlier ready to slay them, embraced them and wept
heartily.Both the killers and those to be killed were
embracing and weeping!
MAHARAJ KIRPAL SINGH JI IS CALLED

Huzur Maharaj reached Amritsar.On 4thOctober,
1947, on the advice of thedoctors, a blood transfusion
was administered, which on account improper match,
resulted in considerable increase of Huzurs agony and
restlessness.Malik Radhakrishan was also there.He
disconnected and threw away the tube through which
the blood was being transfused.The condition remained
quite serious for the next two-three days.The doctors
suggested a medicine, which was not available in
Amritsar. Dr. Harbans Kaur, daughter of Huzurs
relative Sardar Kunda Singh, was present there.She
was sent by car to Jullundar to procure the medicine.
Subedar Shiv Singh was also sent alongwith for
security.At that moment, Huzur called Bibi Hardevi

and directed her to go in the same car and on the
way, alight at Beas Station and reach the Dera, where
Sardar Kunda Singhs wife, who was there in the Dera,
be brought upon her return toAmritsar alongwith Dr.
Harbans Kaur after procuring the medicine.Huzur
also directed Bibi Hardevi to ask Sardar Kirpal Singh
to also come to Amritsar in the same car.I have some
very urgent work with him.Thus, obeying the orders
Huzur, Sardar Kirpal Singh Ji reached Amritsar on the
night on 11thOctober in the same car on its way back.
ENTRUSTING INITIATION DUTY TO MAHARAJ KIRPAL SINGH JI

The next day, on 12 th October,in the morning,
when as per regular practice Bibi Ralli, who was in
Huzurs service, went up, Huzur asked, Has Sardar
Kirpal Singh come to Amritsar?When she replied in
affirmation, Huzur immediately called him and told
him, I had an urgent work with you.I have handed
over all duties, but till now, I have not handed over my
duty of Spirituality and the work of spiritual initiation
to any one.I now transfer the same to you, so the work
of Spirituality may flourish and grow. On hearing
these words, Maharaj Kirpal Singh Jis eyes were filled
with tears, and with sorrow-laden heart requested,
Huzur, the bliss that can be experienced at your lotus
feet, cannot be had in even in the higher regions and
planes. Huzur consoled and said, The mission has
to be accomplished.Baba Ji had ordered me and I too
had to do the work. At this time, Bibi Hardevi and Bibi
Ralli, both were present. When they came down, Bibi
Hardevi said to Bibi Ralli, The way Huzur is talking,
it appears that he is in the process of departing.Let us
take Malik Radhakrishan and let usall make a request
to Huzur that he may continue to have his protective

hand over our heads.Why is he talking like this? Bibi

Ralli said, Do not reveal this matter outside.
SECRET DECISION ABOUT THE OPERATION

Huzurs elder son Sardar Bachint Singh was informed
telegraphically at Sirsa about the discussion held on
12thOctober.Upon receiving the telegram, he reached
Amritsar.Earlier he used to stay at the Dera for a
few days. Now, after reaching Amritsar, he stayed
with Huzur till his last breath.Maharaj Kirpal Singh
Ji stayed at the residence of Huzur throughout this
period and served with great love and devotion.During
the day, he would leave for one and half hours for
lunch, and remained rest of the time, engaged in sewa
(service). One day, when Maharaj Kirpal Singh Ji
was returning from lunch,Sardar Hazara Singh, the
compounder met him on the way. He said, Do you
know that Huzur is going to be operated today?At four
in the evening, Dr. Nat will come for the operation.The
room has already been arranged for.This happened
aroundone thirtyor two in the afternoon.
When Maharaj Kirpal Singh Ji heard this news, he
was stunned and the earth beneath his feet appeared
to slipping away.The decision for the operation was
kept so secret that even he did not have a clue about
it. Immediately, he rushed to the upper floor of Satsang
house, where Huzur used to reside.There, Sardar
Bachint Singh was seated at the door. He asked him,
I have heard that Huzur is going to be operated at
four in the evening, is that true? He replied, Yes,
Huzur himself ordered for it.On this, Maharaj Kirpal
Singh Ji said, I have enquired from senior doctors in
Delhi. It is a dangerous operation and should not be
undertaken. Sardar Bachint Singh repeated, Huzur
has himself ordered for it. Maharaj Kirpal Singh Ji
said,You are related by blood.Kindly go and request

Huzur that it is a delicate operation that should be best
avoided.Bachint Singh said again that Huzur himself
had ordered the operation andwe cannot violate his
order.Maharaj Kirpal Singh Ji said, You have a blood
(Bindi) relationship. If you do not go, since I have a
Sound (Naadi) relationship with Huzur, I will go. After
saying this Maharaj Kirpal Singh Ji reached Huzur
and beseeched.Huzur, have you given order for this
operation? Huzur said, They had already made all
arrangements. Maharaj Kirpal Singh Ji stated that
the operation was very risky.The advice of the doctors
was against this.He had consulted senior doctors in
Delhi.He said that it did not make any difference to
him whether he stayed here or there. But this was
unbearable for us.Huzur Maharaj said, You may relax,
I will see what is to be done. Then, Maharaj Kirpal
Singh Ji returned.In the evening, when Dr. Nat came
to take Huzur for the operation, Huzur said, Doctor
Sahib!I am feeling somewhat better now. The doctor
thanked him. Knowing how dangerous the operation
was, he said,That is very good.Then there is no need
for the operation now.
I HAVE ALREADY ACCOMPLISHED HALF OF YOUR WORK

During illness, upon returning from Amritsar, Huzur
asked,How many souls have I initiated?The names
of the initiates were properly registered in the records.
After going into the records, it was informed that Huzur
had initiated around one lakh and fifty thousand
souls.The same evening when Maharaj Kirpal Singh
came in for the service, Huzur said, Kirpal Singh! I
have completed half of your work, the rest half you
have to complete.With folded hands, Maharaj Kirpal
Singh Ji requested, Huzur, may it be as per your

commandment!But there is a request.The rest of half

work should also be completed by you.Howsoever you
wish to make me dance, I will willingly do so, but Huzur
should remain present before our eyes.
CONFIDENTIAL MATTERS
One night, during those very days, Huzur, while
discussing inner spiritual experiences, said,The sun
has risen.Can the people in Jullundar see it as well?
People thought thathis illness had affected his mind
and he was delirious. When Maharaj Kirpal Singh
Ji reached the feet of Huzur in the evening, Huzur
repeated the same question.Maharaj Kirpal Singh Ji
replied humbly, Truly Huzur! the sun has risen.What
to speak of the people of Jullundar, but others in
England and America, whosoever goes within, can
see this sun.26 Huzur said, Kirpal Singh! you have
given the right answer. He kept speaking of many
confidential and privy matters. Dr. Schmidt, who was
an initiate of Huzur, also began to cast doubtswhether
Huzurs mind was at all working properly. Once he
started to say to Maharaj Kirpal Singh Ji, who used to
accompany him several times in the day for the service
of Huzur, You may ask the Huzur whether he remains
in full consciousness or sometimes slips into an
unconscious state? How could Maharaj Kirpal Singh Ji
ask this of Huzur?He requested,Huzur!Dr. Schmidt
is sitting there and he wants to ask a question.It is that
you mostly remain in silence.Whether your attention
remains in the upper realms or do you fall asleep?But
26. Guru Nanak had also asked the same question at midnight. His sons
assumed that his decrepitness had imapired his good sense. However,
Bhai Lehna, who later on came to be called Guru Angad, replied, Yes
Master, the sun is risen. Guru Nanak again asked, How much has it
arisen? He replied, To the extent you have risen it. After all, the sun
had to rise due to Masters grace!
Huzur was all-knowing and said,Just tell Dr. Schmidt

that I remain fully conscious and at no point am
unconscious.Yes, sometimes I do fall asleep.But my
attention remains focussed.During the illness, Huzur
kept revealing several secret matters, but the people
around could not understand them.Huzur would say,
I feel sorry that the initiates of Sant Mat are also falling
prey to misunderstandings.The teaching of the Sants
tells us that until you see with your own eyes do not
believe even the Master.
tc rd u ns[kaw viuh uS.khA
rc yx u irhtwa xqj dh cS.khA
Until I do not see with my own eyes,
I shall not believe the Gurus words.
It is an immutable principle of Sant Mat that the
disciple should speak to the Master within.Generally,
those who meditate, are unable to leave the body and
enter within. Those who practice in accordance with
the commandments of the radiant Masters, with love
and devotion, shall meet the Master within and shall
stand witness to this.This is the path of seeing through
doing practice, do and see.Those who do not meditate,
say that going within is doubtful.Even if someone goes
within, the inner experiences are unbelievable. If only
they themselves would go within, they would believe
others as well. The sangat should not believe such
people. Those who have alienated themselves from the
Master and God, will shatter the faith of others as well.
Therefore, Satsangis ought to open their inner eye.
When their soul (attention) shall find focus within the
physical body and journey to the inner regions, they
shall acquire knowledge on their own.The science of
travelling within in the divine regions is not error-prone,
but one hundred percent correct.

On another occasion, Huzur said,I am not bound

by any particular place.The Sants, who are sent by
God, give commandments to the world to follow the
True path.Those, who come to them for the sake of
acquiring spiritual knowledge, are told that if you follow
such and such path, you shall meet God.The worldly
people, to fulfil their vested interests, somehow manage
to create some source of income for themselves even
there.When such wealth accumulates excessively, the
worshipers of wealth are born out of them, whose lusts
are never fulfilled. When such conditions arise, Sants
leave that place and isolate themselves and thereafter,
the temporal seats of worship and power continue to
flourish there. Then the seekers of truth cannot feel
the peace in their souls there.True Mahatmas are not
bound by any particular sect or garb.They are free
souls. They indulge in uk dkgw ls nksLrh uk dkgw ls cSj neither
friendship with anyone, nor enmity. They teach the lesson
of Truth.Those who shall remain in their company and
practice meditation, shall qualify and those who remain
away, it shall be their misfortune!
Huzur would repeatedly emphasize, saying,The
work of Spirituality (self-realization) shall be
accomplished only by some expert of Spirituality. How
can the sangat be entrusted to someone blind?If you
desire to search for me, find me out in such a person,
who has merged into me.I shall not be found in the
people, who seek the world.Do not fall into illusion.
Practice meditation and reach the True Home to find
me.I do not dwell in the creatures of wealth (Maya).Go
to some selfless enlightened personality, who needs only
me, and not these Deras.Gurumukh (True Disciple) is
satisfied to meet the Guruand the Manmukhs (wordly
persons) are lost in illusion (Maya).Once Huzur said,
Kirpal Singh!Wherever the people will find the wealth
of Naam, the world would reach there. What concern

you have with the Dera? Go away from the Dera. Baba
Ji had come away from Agra.He did not bring money
with him, nor did any sangat accompany him. He
brought only his Master within. With his blessings,
this Dera has become inhabited.I still love the sangat
now, as I used to love earlier.It only needs to practice
meditation and enter within.Then everybody will come
to understand on his own.Everyone has the storehouse
of knowledge within. If an uneducated person wants to
learn with the guidance of some educated person, he
can eventually become an M.A.On the other hand, just
by sitting throughout life near an uneducated person,
one cannot acquire an M.A. degree.Do not waste your
time.If you desire to acquire self-knowledge, go and sit
near someone, who has experienced the essence of the
soul.He will reveal this knowledge within you.He has
not to transfer anything from without.Keep asking the
Satsangis to practice meditation and continue with the
Satsang work.The beings are getting assistance from
within and shall continue to get likewise. Continue
your work under the commandments of the Master.If
a woman follows the orders of the husband, and yet,
people call her unchaste, let them do so. Remind all
to do their meditation practice diligently and reach up
to the Radiant form of the Master. Whenever Maharaj
Kirpal Singh Ji had an opportunity of sitting at the feet
of the Master, Huzurwould discuss the practical form,
type and method of the spreading of Spirituality and
provide necessary instructions.
FINAL DECISION IN INNER REGIONS

This relates to the month of March 1948.One early
morning at five, Huzur called for Maharaj Kirpal Singh
Ji.Huzur sent his personal attendant, Gandhi to call

both Sardar Kirpal Singh and Bibi Hardevi. On the

way, Kirpal Singh Ji met Sardar Gulab Singh Ji, who
asked, Where are you going? He replied, Huzur
has called me.When he reached Huzurs feet, Huzur
said,Today, it is to be decided finally in the meeting
of the Sants.Every day you keep pressurizing me not
go, but to stay here.Whatever force you wish to apply,
you may do so now.So, he asked Sardar Kirpal Singh
to sit in meditation and Huzur himself also went within.
The scene that was witnessed within was a meeting
of the Sants on the same matter just discussed in the
outer world. In the meeting Kabir Sahib, Guru Nanak
Sahib, Tulsi Sahib, Swami Ji Maharaj, Baba Ji Maharaj
were present. Maharaj Kirpal Singh Ji requested that
Huzur may not be taken away at this time.There is
lot of disturbance amongst the sangat and there is no
support.Swami Ji Maharaj came to be in favor of this,
but Baba Ji said,In this physical condition, I will not
let Babu Sawan Singh stay there.After getting up from
meditation, Huzur said, Now have you seen with your
eyes that Baba Ji is not ready to keep me here?
THE SUN OF SPIRITUALITY SETS

During the month of March, Huzur had to face many
physical difficulties.The Satsangat had started to pray
every morning before Baba Ji for the good health of
Huzur, so that he may continue to preside over them.It
was also requested before Huzur that he may request
Baba Ji likewise, but Huzur always took the stand
that I shall not say anything to Baba Ji.This makes
difference in my True Discipleship.If you wish,you may
make the request.It was the duty of Maharaj Kirpal
Singh Ji to convey the request of sangat before Huzur
and to convey the direction of Huzur to the sangat as
well. Once, Huzur said, Tell the sangat to do Bhajan-
Simran even now. As a result, a large number of

persons began to sit on meditation in the Large Hall.
On the night of 29thMarch, Huzurs physical misery
increased. Throughout the night, he was restless. On
30thMarch, at five in the morning, when Maharaj Kirpal
Singh Ji, alongwith Dr. Schmidt, went upstairs, Huzur
was physically in much agony. His tongue had distorted
and was unable to speak.
Bibi Ralli used to narrate the private conversation
of the family members to Babi Hardevi, she told
her that Huzur himself had said these words before
everybody, In my last hour, I will face more physical
agony. However, should the one, who has to work
after me, sit beside me, my excruciating pain will be
mitigated.So, Sardar Bahadur Jagat Singh, Bibi Ralli
and other family members of Huzur sat near him, turn
by turn, but his agony did not lessen. On 30thand
31stMarch, Huzur was in severe physical agony.Next
day, on 1stApril between six and seven in the morning,
Maharaj Kirpal Singh Ji, alongwith Bibi Ralli, reached
where Huzur, the True King waslying.Bibi Ralli also
wentalong, but soon left.There was total solitude now.
Huzur was trembling and feeling restlessness.Maharaj
Kirpal Singh Ji paid obeisance at his feet and requested,
Huzur, True King, it does not make any difference for
you, but we cannot witness this scene. Please have
mercy upon us.Remove your sufferings on your own.It
was a direct prayer before Huzur.After the prayer, when
Maharaj Kirpal Singh Ji opened his eyes, he saw that
Huzurs suffering was over.The Divine Lights were once
again visible on the Radiant face of Huzur. Maharaj
Kirpal Singh Ji describes the undescribable story of
Huzurs last darshan as follows:
Huzur, the True King, in his infinite grace,
accepted the prayer and thereafter he was completely at
peace physically.The Radiant forehead was resplendent

with divine aura.He opened his eyes that were dyed

in the colors of Gods mercy and grace, and glanced at
this humble servant.Both the eyes were radiating like
the eyes of a ferocious lion.Unable to control myself, I
bowed and said, It is all Thy grace.Huzur continued to
look into the eyes of this insignificant servant for nearly
three-four minutes without blinking.The eyes of the
servant remained absorbed in the eyes of the Supreme
Father and kept enjoying the sublime bliss.Each and
every pore of my body was filled with unprecedented
divine ecstasy, the like of which I had never experienced
before.
Then the merciful and gracious filled eyes closed,
never to open again.
Maharaj Kirpal Singh Ji called Bibi Ralli and
showed her that there were no sign of discomfort on
the visage of Huzur. All the other family members
also saw that the suffering had disappeared.At that
time, Huzurs personal attendant, Mr.Gandhi rushed
outside and said, With the arrival of Bhapa Ji,
Huzur sufferings have greatly lessened.Dr. Schmidt
estimated that Huzur would leave the body at night,
but Maharaj Kirpal Singh Ji told Bibi Ralli that Huzur
would leavetomorrowmorning i.e. on 2ndApril, and
not on that night.
At midnight, at half past two, Bibi Hardevi and
Maharaj Kirpal Singh Ji, along with Dr. Schmdt, went
inside.At that time, Bibi Laajo, Bibi Rakhi, Sardar Ranjit
Singh, Sardar Harbans Singh, Sardar Purushottam
Singh and others were sitting in the room.Bibi Hardevi
was massaging the feet of Huzur.On Huzurs left Dr.
Schmidt and on the right Maharaj Kirpal Singh Ji were
standing. As per his forecast, exactly at eight in the
morning, Huzur breathed his last and left the physical
body.
Maharaj Kirpal Singh Ji placed his head over the

chest of Huzur and said, The Sun of Spirituality has
set.
Maharaj Kirpal Singh Ji told Sardar Bahadur that
sangat is coming from far off.Therefore, the body of
Huzur should be kept at least for two days, so that
every one could have his holy darshan.
The lifeless body was laid down in the courtyard
of Huzurs kothi (bungalow).The people would enter
from one door and exit from the another.At that time,
there was a duststorm at the Dera and drops of rain
began to fall.Dust was smearing the heads and faces
of thepeople. At four the same evening, Huzurs body
was consigned to flames (cremated) on the banks of
river Beas.
Maharaj Kirpal Singh Ji remained in the Dera until
the fourth day, when the ashes were collected. Next
day, on 6thApril, he came away to Delhi.
ftlq fivkjs flm usgq frlq vkxS efj pyh,sAA
fkzxq tho.kq lalkfj rk dS ikNS tho.kkAA
Die before the one whom you love;
fie on such life that is lived thereafter.
Aadi Granth (Siri ki War M.4, p.83)
UNBEARABLE AGONY
The news of Huzur Maharaj leaving the physical body
spreadall around like a wild forest fire.The people of
villages nearby instantly rushed towards the Dera in
whatever condition they were in, without caring whether
they had put on shoes, turbans or proper clothes.It
was as if thunder had struck the people. Some could
not tolerate this shock and sacrificed their lives.The
brother-in-law of Sardar Nanak Singh, who worked as
a compounder at the Dera dispensary, while returning
from post office after delivering telegrams that informed

of Huzurs demise, felt so hopeless and sorrowful that

he expired the same night.On the bank of the river,
when the pyre was being lit, two young persons, from a
village near the Dera were coming on bicycles.Someone
told them that Huzur had left the physical body and
this was his funeral pyre that was in flames.On hearing
this, they felt such a shock that they jumped into the
river and gave up their lives. In another village near the
Dera,when a mother and her young daughter heard
the heart-breaking news, they jumped into a well and
sacrificed their life. In the evening, when the husband
came, he also jumped into the well, saying what was
the purpose of living now?
The most tragic incident relates to the wife of Judge
Prabhu Dayal. When she attended the last prayer
(Bhog), she was so grief-stricken that her tears did
not stop flowing.On her way back, she leaped into the
gushing river and made a sacrifice of herself to her
Guru.
MMM

CHAPTER 7
Without You Life Has Become

a Heavy Burden
The dazzling Sun of Spirituality, which was providing
life and divine light to the entire world through the
Radiant form of Shri Hazur Baba Sawan Singh Ji
Maharaj had set.Just as after blazing light, the
sudden darkness seems to be even more, somewhat
of a similar situation existed at that time. Those lotus
eyes, suffused with Divine Nectar, whose single lyrical
glance lifted the souls from the earth down below to the
heavenly skies abovewhere were those glances to be
found now? Thousands upon thousands of eyes were
yearning to see those eyes, the radiant form, through
whose holy body, through the bright milky-white garb
the blessed moonlight emanated and engulfed the entire
environment with effulgence, enveloped the seekers
seated at the feet in a circle of Divine Lightwhere was
that endless source of life and light now? The towering
wish-fulfilling tree in the desert of mortifying-scorching
life, sitting in whose dense shade the people used to
find coolness and rest, had disappeared and the people
were wandering around in search of it. The unfortunate
weary-lost souls, the shelterless ones going to him and
his raising his hand and saying, Dont worry, which
were but two words, but they provided solace and
succor to lacerated hearts, and broken hearts would
become whole once again. The ears were yearning
to hear those two words of consolation flowing from
367
a tongue, suffused with Love-Nectar. The Ocean of

Divine Grace, whose infinite mercy, forgave the sinners,
saying,Stop, and do no more, the eyes were searching
for that merciful Redeemer.
Much prior to when Pakistan was created, Huzur,
the gracious Master, had declared that there will come
a raging red-hot storm and hurricanes would rage, but
for those coming to his shelter, he declared, vlh vksgyk
dj ykaxs We shall conceal ourselves, i.e. the sangat
shall be taken into protection by the Masters grace and
mercy and no one would get hurt.He, who absorbed
the sufferings of the entire world in his heart, the very
form of Gods endless grace and mercy, had disappeared
before the eyes and the people wept unconsolably
remembering his benevolence.To the extent one had
envisioned that personality, to that extent, one had the
realization of the deprivation. As to what he truly was,
the one whoever saw him in his pristine glory, imagine
what his condition would have been!
Maharaj Kirpal Singh Ji, in his Satsang discourses,
often said, A living Master is a great blessing.
Whosoever had the good fortune to sit at the feet of that
Great being, would vouch for the truth of that statement,
but the level of experience from which Maharaj Kirpal
Singh Ji says this, only he knows or the one, whom he
may grant the inner vision; who else can know?The
glimpses of these undescribable states can often be
found in his Satsangs.He says, It is a great fortune to
meet a talking and walking Saint during ones life. You
may say that if a Great being leaves his physical body,
what is there to mourn? Only those know, who have
given their heart away. Where the heart gets attached,
people sacrifice their lives. There are thousands of
worldly examples before you.Those who were truly
attached to Huzur Baba Sawan Singh ji Maharaj,

they sacrificed their lives for him.27They thought that

sacrificing this material existence is to find everlasting
life, and sacrificing life meant to them merger with their
Satguru, for which their life had been given.Take the
examples of worldly lovers, who died for their beloved.
Just look at Sassi, who died wandering in the forests.
Shirin died falling from the palace.Sohni, knowing that
the pitcher was unbaked, still jumped into the river
for the sake of worldly attachment and love.These are
all worldly examples, but one who is attached with his
soul, what would his condition be?This state cannot
be expressed in words. Yes, one who has experienced
a portion of it, has experienced this acute agony, only
he can know, what this state is like?
I remember, in the times of Hazur, whenGurumat
Siddhant was being written, there was a section on the
agony of separation (Virah), which I took to Huzur to
show.At first, it was written that Guru Angad Sahib, he
too became anguished at Guru Nanaks departure.You
may say that Guru Angad Sahib was the Divine Light of
Guru Nanak Sahib, how could he be grieved? Why?Was
he imperfect? No, brother. The world is attached to
the heart, whereas they are attached to the soul.Just
remember, Great beings have two types of beauty, one
is the Divine Beauty, providing glimpses of God. He
comes as Ranjha Jogi28 i.e. God comes in human form.
ekSyk vkneh c.k vkbvkAA
The Lord has come in the human form.
Bullehshah
27. This refers to the lives several persons sacrificed upon hearing the
news of the demise of Huzur Maharajs mortal body.
28. This is an indication towards Bullehshahs poem, ^jka>k tksfx;Mk cu
vk;kA* Ranjha dresses up as a jogi (ascetic) and goes to beg at Heers
house.. Now, Heer is observing the jogi, as well as Ranjha in disguise.
Bullehshah has allegorically expressed the combination of grandeur and
gentleness in the Gurus personality.
And,
gfj thm ukeq ifjvks jkenklqAA
The Lords name came to be Ramdas.
Bhai Nandlal Goya says:
It is his beauty that God appears in that human body and
comes to connect souls with himself.
Just see, does he not possess two kinds of
beauties?One, that he became an actor, and another
the role he plays. So, when you look at him, there are
two beauties: one, of physical similarity, that he bears
a body just like ours. He shares our sufferings and
pains.He has passed through the world like us.He
can give guidance in our worldly affairs too.Here, he
functions as son of man or works as a man, and since
he is internally connected with God, he is God in man,
God is seated in him.
There is incident at Wazirabad from the times of Huzur.
During some discussions, Huzur said, If Baba Ji (Baba
Jaimal Singh Ji Maharaj) just appears before me walk-
ing and talking, I will sacrifice everything for him. If
we so desire that Huzur may appear before us, as we
are sitting here and give the same commandments
as he used to give while living, is that possible?It is
altogether a different matter that the Master is Word-
personified, he also comes to help us, taking on the human
form before our very open eyes.But this form does not re-
main there always.So, the living perfect Masters have two
beautiesone is outer and the other, inner.One is what
he himself is, or a God in man or God, the second
one is the pretence that he has created, that of son of

man or the human being.Therefore, the enlightened

beings feel the anguish of separation, when their own
Masters leave. The tears of the world, (blw] Een-soo) are
for this side, only for this world; whereas the tears of
the Great beings (vklw] Aan-soo) are for that side, for
God. And these tears are involuntarily injected into
Maharaj Kirpal Singh Jis poems, which he wrote in
remembrance of Huzur, in the state of the anguish of
separation. A verse out of the poem, which was written
just a day prior to when Satguru Dayal Huzur Baba
Sawan Singh Ji Maharaj merged in the Ocean of Divine
Light, is being reproduced here:
jkts&mYQr Qkk gks tk, u ;wa ns[k vc dgha]
ojuk Fkh ekywe fdldks nkLrka rsjs cxSjA
Take care that the secret of love is not exposed.
Else, whoever did know the tale other than thee?
The words are the same, which stand both for
worldly love, as well as Eternal Love, but the story
relates to such personalities, whose abode is beyond
the seven heavenly skies.How can the worldly people
comprehend that secret of love (Raaz-e-Ulfat), as to
what that love-story (Daastan) is? The agony of In
your absence (Tere bagair) that occurs in the final
phase, can only be known by someone who has had
the privileged experience of the inner self (Bhedi). The
entire Ghazal goes like this:
ft+anxh vc gks xbZ ckjs&xjka rsjs cxS+j]
vkt ukdkjk gS esjh :gks&tka rsjs cxSjA
vkidh utjksa ds fQjrs gh [kqnkbZ fQj xbZ]
esgjcka Hkh gks x, uk&esgjcka rsjs cxSjA
ns[k bl eafty is ykds eq>dks vc rugk u NksM]
mez lkjh tk,xh ;g jk;xka rsjs cxSjA
,d eqr ls gS csjkSud+ esjh nqfu;k&,&fny]
igys lh tTckr esa kks[+kh dgka rsjs cxSjA

jkts&myQr Qkk gks tk;s u ;wa ns[k vc dgha]
ojuk Fkh ekywe fdldks nkLrka rsjs cxSjA
Now, without you, my life has become miserable.
Without you, my soul and life are good for nothing.
The moment you turned your eyes from me,
the entire creation turned against me.
Even those who were kind and compassionate
have now become callous and cruel.
I beseech you, O my Beloved,
not to leave me alone at this juncture
Otherwise, without you, my whole life
would become futile.
The orchard of my heart is desolate and
bereft of any charm.
In Your absence, where is the once blooming and
ecstatic state of my heart?
Dont gaze thus, lest the secret of our love
would stand exposed.
Else, whoever did know the hidden tale besides you?
As to what the condition of a true disciple
(Gurumukh) is if the Master leaves the physical body,
the indication of this can be found in this Shabad of
Gurubani:
Hk lqvkeh dar fogw.khvk ehr ltu lfHk tkeAA
Without God, our Husband, our Lord and Master,
all friends and companions are like Yama
the Messenger of Death.
Aadi Granth (Majh Barahmasa M.5, p.133)
The glimpse of this condition of the agony of
separation can be found in this verse:
ns[kh ^teky* nqfu;k] dksbZ ugha fdlh dk]
nsrs gSa vc fn[kkbZ vius&ijk;s te lsA

Jamal 29 has seen the world

no one belongs to another.
Both our own and the strange
now appear to be like Yama (Lord of Death).
It was this very state of anguish of separation that
had carried Kirpal Singh Ji away from his near and
dear ones into the far off jungles of Rishikesh.
RETURN FROM THE DERA

On 6thApril, after collecting the ashes of Huzur,
Maharaj Kirpal Singh Ji, with tearful eyes and a heavy
heart, paid respects to the city of the Master and
returned from the Dera.Sardar Bahadur Jagat Singh
Ji requested him to come on 13th April to the Dera
to participate in the final prayer (Bhog). In response,
Maharaj Kirpal Singh Ji said,Now I shall only come
if Huzur calls.
Heleft not only the seat of the Dera and its
properties, but even the house there.However, holding
the priceless wealth of Spirituality, which Huzur had
granted him for distributing freely with both hands
and to continue the tradition with his mercy and grace,
he proceeded from there. Huzur Maharaj had said:
Kirpal Singh!What concern have you by residing at
the Dera? When Baba Ji had come from Agra, what
had he brought with him?He had brought with him
only the Master and the wealth of Naam. And with
his grace the Dera has developed.The Master is with
you.Wherever you will go, the seekers of truth shall
be drawn towards you.Wherever the lamp is glowing,
the moths (seekers) get attracted to it on their own.
Wherever the lamp is glowing, the moths get drawn
to it on their own, these words of Huzur rang absolutely
true, it was all for everyone to see now how from one
29. Nom de plume of Maharaj Kirpal Singh Ji in poetry.
Dera, several others had developed. This sequence

of Huzurs mercy and grace has today spread to all
corners of the world.At the time of writing, there are
more than five hundred centres (presently, around two
thousand) in the various countries of the world, as shall
be narrated in the forthcoming chapter.Here, suffice
it to mention the circumstancesunder which Maharaj
Kirpal Singh Ji had to leave the Dera in order to start
thespiritual teachings of Huzur at another place.
It is not something new. Such conditions have
developed in all the times. Guru Nanak Sahib lived in
Talwandi. His spiritual successor Guru Angad Sahib
moved from there to Khadur Sahib. The progeny of
Guru Nanak opposed him throughout his lifetime, in
fact, this process of opposition continued for sevral
generations.Guru Amardas Ji moved from Goindwal
to Amritsar. So, this system has been continuing right
from the beginning.
MMM

CHAPTER 8
Solitude in the Forests of Rishikesh

After staying for a few days in Delhi with his elder son,
Darshan Singh, Maharaj Kirpal Singh Ji proceeded to
the solitude in the forests of Rishikesh. When around
thirty-forty persons started to visit Darshan Singhs
home on a daily basis, one day, Maharaj Kirpal Singh
Ji left for Rishikesh without informing anyone about his
address. When the near and dear ones appear to be like
Angels of Death, how could peace of mind be attained
in such a crowded place? Maharaj Kirpal Singh Ji says,
What is the use of a disciple living after his Master?
What is left for showing ones face? I had thought that
I would never show my face to anyone again. The whole
of my life would be spent in his remembrance only, but
I had to come back. The moths who had sacrificed their
lives upon hearing of the death of Hazur Maharaj had
struck a good bargain. But the ones who had to live this
unbearable suffering, what would their condition be?
dgnks dksbZ dksgdu ls fd ejuk ugha deky
ej&ej ds fgtjs&;kj esa thuk deky gS
Someone, do tell the cutter of the mountain*
that dying is of no wonder.
What is of wonder is to live,
while pining with desire for the Beloved.
[* refers to Farhad, the lover of Shirin]
Maharaj Kirpal Singh Jis life was totally surrendered
to the Master. Each and every breath was a sacrifice
375
before the Master. It was like living while dying. What

is the state of the disciple, when the Master leaves the
physical body, in this context, many incidents from the
life of Great beings have been presented by Maharaj
Kirpal Singh Ji. Of these incidents, one relates to
Maulana Rumi, which throws light on the solitude of
Maharaj Kirpal Singh Ji during his stay at Rishikesh.
When Shams Tabrezi, the Master of Maulana Rumi finally
left for the Region of Truth, in his state of the anguish of
separation, Maulana Rumis attention got fixed within,
only to find Shams Tabrezi standing before him, who
said, All your reading and writing are worthless, just
look towards me. The eye met the eye. The waves of
Eternal Life, ecstasy of the self filled each and every
pore of his body. In that ecstasy, he forgot everything.
For sometime his attention remained fixed. Shams
Tabrezi said, Go, your task is accomplished. Who can
understand and describe this undescribable state! It was
only a hint.
Maharaj Kirpal Singh Ji left Delhi and proceeded
to the dense forests of Rishikesh. There, he stayed at
Neel-dhaara (Haridwar), Neel-kanth, Swarg Ashram
and other isolated places. There, he would not speak
to anybody, and throughout the day would remain
absorbed in meditation. He did four sittings of
meditation, each four hours long, which means that he
remained absorbed in meditation for 16 hours during
the day. He was utterly careless about eating-drinking
etc. His old companion, Lala Mangat Ram and another
gentleman, Dwarika Das accompanied him. On the
recommendation of Lala Mangat Ram, Bibi Hardevi was
also permitted to join his company. Lala Mangat Ram
stayed on till the end, but Dwarika Dass wife somehow
convinced him to return with her. The others, who were
staying with Maharaj were issued strict instructions,

Do not disturb me for food etc, nor chase me. Leave

me the way I am.
In the first instance, Maharaj Kirpal Singh Ji stayed
for three weeks in Haridwar at Keshav Ashram in Neel-
dhaara, which is also known as Mauni Baba Ashram.
It was an isolated place in the dense forest then. Now,
there are proper platforms and cemented roads. At that
time, it was a virgin forest and people could only go by
boats. Besides wild animals, there were plenty of snakes
too. When he reached there, carts carrying wooden logs
were passing; he asked his companions to purchase
the logs as they would be of use in the morning.
Maharaj Kirpal Singh Ji asked the companions
to return to the city, else they be found dead in the
morning, for there were too many snakes there. One
day prior to his reaching there, a snake had bitten a
man, who died on the spot. On his advice, one of the
companions left the place, while the others remained
there. The rooms of Mauni Baba Ashram had doors,
but did not have bolts, thus no lock could be affixed.
In order to keep vigil over snakes at night, he and his
companions started doing the watch turn by turn. One
day, when Maharaj Ji was awake, a snake sneeked in
through the window. It was a huge Cobra. It entered
the room and sat, spreading its hood in the kundalini
position and struck the wooden charpoy of the
companion with great force. Fortunately, there was a tin
box and the strike hit upon it, and immediately, there
was a noise of the knock. When Maharaj Ji switched
on the torchlight and directed it upon the snake, it
started to circle the room at great speed. Sensing the
door closed. Maharaj Kirpal Singh Ji got up and opened
the door, and let the snake out.
At Neel-dhaara, Maharaj Jis programme was
that he would sit and remain absorbed in Samadhi at
such a lonely spot where even a bird could not flap its
wings. He wore only a dhoti, kurta and had no turban
etc.that was his dress. He had food only once a day,
that too on the request of his companions, otherwise,
he was not bothered.
DARSHAN OF MOTHER GANGA

During stay at Neel-dhaara, one day, while looking for
him, one companion reached the spot where Maharaj
Ji was sitting in Samadhi. After sometime, he saw
that a lady with her hair open, standing in the middle
of the river taking her bath. She was wearing a saree
and was just above the water. Seeing this eerie scene,
he feared that it may be some apparition, who could
stand in the middle of such deep water and having bath
in the strong flow of the water! In the meanwhile, he
saw that the woman was approaching Maharaj Ji. He
could not hold himself and rushed and caught hold of
the feet of the Master and prayed that something was
heading towards him. Maharaj Ji opened his eyes and
said, Had you not made the commotion, you would
have seen for yourself as to who that woman was. In
the meanwhile, the mysterious lady, who was visible
a while earlier, disappeared into the water. Upon the
companions asking, Maharaj Ji told him that the lady
was none other than Mother Ganga. Had you not
disturbed, you could have seen with your own eyes
how she would have met us.
AT SWARG ASHRAM
From Neel-dhaara, Maharaj Ji reached Swarg Ashram
at Rishikesh. There, he stayed at Rani ki Kothi, where
during earlier times, Swami Shivananda used to stay.
At some distance from Swarg Ashram, there was a rock
in the middle of the river, which was chosen as the

spot for meditation. Maharaj Kirpal Singh Ji used to

sit upon that rock and remain absorbed in meditation
or would cross the river to sit in the cave where Seth
Jaydayal Goenka, the owner of Geeta Bhawan sat for
meditation. Besides isolation, it had the benefit that no
one could disturb him there for food-drink etc. One day,
there was a telegraphic message that the flow of water
is quickly rising upstream and the level of the river
may rise by 5-6 feet. The Sadhus, who were dwelling
at the banks of the river, were ordered to vacate their
huts and move to higher locales.
The companions were worried that river would soon
be flooded and Maharaj Ji oblivious to all this, still sat
in meditation on his rock in the river. How to make
him come out of meditation? They asked a boatman to
bring Maharaj Ji on the boat to the river bank, but he
refused. When the companions had no option left, they
threw stone pellets towards the rock where Maharaj Ji
was still meditating, but could not reach the place as it
was too far off. Having lost all hope, at last they prayed
before Hazur Baba Sawan Singh Ji Maharaj, O Satguru,
have mercy upon us, please awaken him. At that time,
the wild and rapid flow of the waves was presenting
a scene of an impending storm. At last the Almighty
accepted our prayer. Maharaj Kirpal Singh Ji slowly
opened his eyes and cried out, O Lord! At that time
the flow of water was pretty strong, but although the
news that had reached earlier of the level of water rising
upto 5-6 feet, that did not happen, rather it started to
recede gradually. Maharaj Kirpal Singh Ji rose from
the rock and wading through the water, reached the
bank of the river safely.
At Swarg Ashram, Maharaj Ji had carried a few
books along with him, so that he could write something
about Spirituality there, but he was deeply absorbed
in spiritual bliss within that reading and writing just
appeared to be too trivial, and kept the books aside.

It also transpired in the life of Swami Ramtirth that
when he had come to Rishikesh, he brought books
with him with the intention to writing a simple book
on Spirituality, but when he experienced the eternal
bliss in his meditations, he picked up the books and
flung them into the river.
THE ROAR OF A LION

Maharaj Kirpal Singh Ji had now made it a practice that
he would go to the nearby hill and remain absorbed
there in meditation throughout the day. One day, while
taking a walk, he started to move in the direction of
Neel-kanth. When he did not return for long, the worried
companions went out in his search and reached a forest
near Neel-kanth. The people informed them that there
was a lion lurking in the area. A Sadhu, aged 110 years,
informed them that the lion was moving around, and
that they should go carefully. Do not look towards the
eyes of the lion, he warned them. When they proceeded
further, they found an ox lying dead that had been a
victim of the lions attack. Boldly, repeating the Masters
Name, they proceeded further. On the way, there was
a rivulet, upon passing through which, they heard the
lions roar and their heart skipped a beat, but they did
not lose heart. In the meanwhile, what do they see? That
Maharaj Ji is coming from the front and is saying, Do
not be scared. It was only me, who was scaring you,
so that you may not chase me.
What could the poor companions do? Who else was
there for them besides Maharaj Ji? Where could they
go after leaving him? In this manner, time kept rolling
by and four months passed. In this state of agony and
anguish of separation from his Guru, Maharaj Kirpal
Singh Ji sang two poems. When one sings in solitude,

filled with divine love and pangs of separation, the mind

begins to feel despondent of the world and no worldly
desire remains in the mind. The effect of the poems
was so intense that even the companions did not wish
to return to worldly life. But, at the same time, Kirpal
Singh Ji also thought as to what would be the fate of
the Satsangis and the seekers after Truth.
The poems are:
1.
gfj fcu thou dkSus dkeA
ldy lEifk v# eku&c<+kbZ] nhls ldy ckr ;s [kkeA
Lokal nks /kkjk cgrh tk,] gj ?kMh vkBksa tkeA
gfj fcu---
uke u tfi;ks lnk enekrk] [kks cSB~;ks viuk fut kkeA
ldy erka esa dsoy gfjukek] fcu jl pk[ks thou dkSus dkeA
gfj fcu---
gfj uke le tx dNq ukfga] [kksy ns[kks osn dqjkuA
gfj gfj djrs mej xaokbZ] vc rks dj ys viuk tkuA
gfj fcu---
gs gfj th eks dks dj ys viuk] fcu iSls fcu nkeA
gfj th nkl dh lqu yks iqdkjk] Fkd vk, Hkq rsjh NkeA
gfj fcu---
Without God, life is futile indeed.
All properties, name and fame are perishable.
Inhaling and exhaling go on round the clock, without break.
Being in stupor, one forgets ones true Home and the repetition of Naam.
Gods Name is paramount in all religions; without its taste, life is a shame.
Gods Name is peerless, so say all the scriptures such as Vedas & Quran.
Life has gone by doing lip-repition; at least now make the Lord your own.
Make me your own, O Lord, without paying any price.

Accede to this prayer of your slave, for being weary he has taken refuge in you.
2.
gfj eksdks ys py vius kkeA
eu bUh jl yksHk yqHkkuk] cfl;ks gkM&ekal dks pkeA
gfj eksdks---
ru&eu ds fiatjs esa cSB dj] Hkwy x;ks viuk futkkeA
eksg&ek;k dk :i gks x;ks] cfl;ks tknw ds kkeAA
gfj ekssdks---
vc fudlwa dl fudfl;k tk,] dj cSB~;ks blesa fcljkeA
gfj lRxq# eksfg vk, cpkvks] ugha rks iMk jgw bl xzkeAA
gfj eksdks---
ckr cuk d: dNq ukfga] dl igqpw hre rksjs xkeA
?kV ds iV [kksyks esjs gfj thvks] eSa gkj iMk rsjh NkeAA
gfj eksdks---
eSa voxq.k Hkjk dksbZ xq.k ukfga] fdl eqg ls d: .kkeA
vkiu fcjn vkigh jk[;ks] gfj th nkl flj ij NkeAA
gfj eksdks---
O Lord, do take me to your abode.
Mind is indulged in sensuous pleasures and greed,
the body of flesh and bones is my stead.
Sitting in the cage of the body, I have forgotten my true Home
And residing in this magical land,
have become the very form of attachments and illusions.
Now that I have reposed in it,
how might I extricate myself from this land?
O Lord and Master! come to my rescue; otherwise,
I shall remain in this land indefinitely.

I indulge in empty talk, how might I reach your land?

I have taken refuge in you, O Lord; draw aside the inner curtain.
I am filled with sins and do not possess any virtues,
How might I show my face to prostrate before you?
Be honour-bound, O Lord, and place your shadow upon my head.
MEETING WITH JAYADAYAL GOENKA

In Rishikesh, Maharaj Ji met many Sadhus (hermits,
ascetics), but no one recognised who this personality
was. People called him a Sadhu wearing white
clothes. He met and spoke to the owners of several
Matths (established centres of sects), but did not find
anyone spiritually experienced. One day, he met Seth
Jayadayal Goenka of Geeta Bhawan. They spoke for
two hours sitting in a cave. Maharaj Ji would often
mention about him in his discourses and praise his
inner transparency. Goenka Ji told Maharaj Ji about
his inner practices and that his was a path of Bhakti
(devotion). Maharaj Ji said to him, I wish that all the
chiefs of the Matths and heads of different sects would
sit together, and share the knowledge and experience
they have gained with the people clearly. Matths and
their wealth is the property of the public and should be
handed over to them. Seth Jaidayal said, Your view is
a good one and I fully agree with you, but the owners
of Matths will not agree to this. Only you can do this
work. If you take up this job in your hands, then my
entire Geeta Bhawan is at your service.
DISCUSSIONS, CONSULTATIONS WITH SADHUS/MAHATMAS

Maharaj Ji visited different ashrams in Rishikesh
and met several Sadhus-Mahatmas. He met Swami
Shivananda too, who showed his ashram to him.
Maharaj Ji asked, what is the difference between Surat-

Shabd Yoga and Vedanta? Swami Ji said, if Vedanta is
M.A., in comparison, Surat-Shabd Yoga is Matric. On
hearing this amazing reply, Maharaj Ji did not discuss
the subject further. In history it is narrated that when
Savitris husband, Satyavan died, she left the body and
went after him. What was that science through which
Savitri went after Yamaraj (Angel of Death) and again
returned to the body? Swami Shivananda Ji replied,
Yogis can enter anothers body, and could not say
anything more than this. The next day, some people
from the ashram of Swami Shivananda reached Rani
ki Kothi, the residence of Maharaj Kirpal Singh Ji for
a debate and soon the discussions began. Maharaj Ji
asked them, You say, ^vga cz vfLe* Aham Brahm Asmi,
meaning I am Brahm. If everything is Brahm, then to
whom do you pray? They had no reply to this question.
After discussing for a while, they left. Again after a few
days, a few Sadhus came. Maharaj Ji asked them, that
in the unmanifested state (when the veil of personality
is removed, i.e. the soul is depersonalised) how do you
go within? They replied, Yogis go ahead with force.
Maharaj Ji told them that at that time one can proceed
through Shabd only, and there is no other way.
ONLY TO WHOM HE MAY GRANT THE INNER EYE

During his stay in Rishikesh, Maharaj Ji met several
Mahants (priests) and head of the Matths, but no one
could recognize him. But there were some people,
who did see a glimpse of the divine in his physical
body. In this context, two incidents are remarkable.
Once Maharaj Ji went to Swami Ramtirth Library and
started to select a few books for reading. The librarian
continued to pick up and provide him with the books
for nearly fifteen minutes. In between, he had some

discussions about the books with Maharaj Ji. The

librarian did not know who Maharaj Ji was. All of a
sudden, he bowed and held the feet of the Master and
said, Maharaj Ji! I saw your eyes, and felt that they
were absorbed in God, and all of sudden, it came to my
mind that I should fall at your feet.
MEETING WITH RAGHAVACHARYA JI

The second incident is the meeting with the aged Yogi,
Shri Raghavacharya Ji. While taking a stroll, Maharaj
Kirpal Singh Ji was approaching his place. The Yogi,
who was above hundred years of age, would not move
from his seat, nor would he meet anyone. Maharaj Ji
was still standing far away from his place. It was so
far away that one could not guess just by looking as
to who was coming. But the Yogi had his inner eye
opened. He sensed Kirpal Singh Ji from far and stood
up from his seat. When Maharaj Ji came near, he met
Kirpal Singh Ji with great love. It is true that the eye
recognizes the eye. The discussion between Maharaj Ji
and Yogi Ji about inner meditation practices went on
for quite a while. In the whole of Rishikesh, where there
were several large ashrams and renowned Mahatmas,
only one Sadhu could be found, who had practiced the
Patanjali Yoga and could leave the physical plane and go
up to Sahasraar (the thousand petalled lotus). Maharaj
Ji had great love for Raghavacharya Ji, who is no
more.
THE BACKGROUND TO SOLITUDE

Maharaj Kirpal Singh Ji stayed in Rishikesh for five
months and seven days. The solitude in the jungles
(Vanavaas) for five and quarter months was the time for
meditation and for the preparation for the great work,
which he had to accomplish in the future. The entire
work plan and design for it was set there. For example,
the idea of the introduction of the introspection diary
was the outcome of the stay in Rishikesh. Maharaj Kirpal
Singh Ji had studied the biographies of all the great
Great beings at a very early age and had found they all
contained the idea of maintaining an introspection diary
in one form or the other. Therefore, Maharaj himself
had been maintaining his personal diary from a very
early age. Baba Jaimal Singh Ji Maharaj used to ask
every visitor as to what they had brought. And when the
visitor left, he used to ask as to what they were taking
away. This was a form of the diary itself. The diary is
but an account of ones daily actions. Hafiz Sahib used
to maintain account of his lapses and shortcomings by
dropping a pebble at a particular place. After a few days,
when there was huge pile of his shortcomings, his heart
would feel uneasy seeing them. In the context of the
diary, it was also the idea that after taking initiation,
the disciples (whose number could be in thousands)
could not always stay with the Master. For them, the
right way of reprimanding would come from the diary.
INITIATION OF THE SEEKERS

Till that time, Maharaj Kirpal Singh Ji had not started
the process of granting spiritual initiation to the seekers.
One day, Huzur Maharaj gave the inner instruction to
him to grant Naam initiation to Gopal Das, who used
to serve there. Therefore, he was Maharaj Jis first
Satsangi and his name appears on the top in the list
of disciples. This relates to the beginning of September
1948. Thereafter, in October and November, Maharaj
Ji did not grant initiation to anyone. The process of
granting of initiation started on a regular basis on 2nd
December, 1948 in Delhi.

RETURN TO DELHI FROM RISHIKESH

After a few days, Huzur Baba Sawan Singh Ji Maharaj
said within, Kirpal Singh! The sangat is sliding away
in neglect and have shifted their attention. Who will be
their protector? Go and do the work there.30 During
those days, people from far-off had flocked around
him and were insisting that Maharaj Ji, move to Delhi
and take up the work of Satsang. Thus, after staying
for five and quarter months in Rishikesh, upon inner
orders of Huzur and the requests of the Satsangis,
Maharaj Ji began his return journey to Delhi. On the
way, he stopped at Dehradun. An old Satsangi asked
as to where Huzur Maharajs grace and mercy was
working. Maharaj Kirpal Singh Ji said, Go within and
ask him. Saying this, and granting his attention, he
was made to sit in meditation and instructed him to
continue with practice until the Radiant form of the
Master appeared within. After saying this, Maharaj Ji
proceeded for Delhi. After several days of practice, when
that person had the inner darshan of Huzur Maharaj,
who said that my grace and mercy is now working in
Kirpal Singh. In him five currents are working: one is
mine, another that of Baba Jaimal Singh Ji Maharaj,
that of Swami Ji Maharaj, of Rai Shaligram Ji and one
his own current.
MMM
30. When Huzur gave this commandment, Maharaj Kirpal Singh Ji said,
Who shall be able to hear the rosefinch inside a noisy factory? Huzur
replied, Whosoever that shall listen, he shall be saved at least.

CHAPTER 9
A Ray of Hope in the Dark

When Maharaj Kirpal Singh Ji arrived from Rishikesh
to Delhi, there appeared to be a strange kind of
barrenness all around. The life-giving streams, which
were nourishing the souls with the grace and mercy
of Huzur Baba Sawan Singh Ji Maharaj, had dried up
after his departure.There was no one to be seen, who
knew the secrets of the heart, who could be approached
to convey the hearts sufferings.The travellers feeling
the scorching heat of the barren deserts of the world,
could not find a verdant tree, under which they could
sit in its dense shade in order to experience coolness
and peace. In the infinite dark silence of the night,
the thirsty eyes were searching for the ray, which had
disappeared, and had left behind the burdensome
shroud of darkness. Such conditions generally arise
when the Great beings leave, when life exits, only the
structure remains; the wine dries up, only the cups
remaineven the scent evaporates, which could have
indicated that these cups at one time had contained
wine too. Huzur Maharaj used to say, When the Master
gives Naam initiation, he begins to reside with the
disciple within, and does not leave until he takes him
to the lap of Sat Purush. Not only in this world, but
in the divine regions beyond, he provides directions:
ck rw ckkn nj edku vks yk&edka]
pwa cekuh vt ljk vks vt+ nqdkaA
389
Look for a Master, who not only provides you the precept
of turning from untruth to Truth, but can accompany in both
this and the other worlds as well.
Describing the glory of the Master, Maulana Rumi
says that he functions in this world, as well in the other
world.Therefore, he says:
nkeus& xhj , ;kjs nysj]
dw equT+t+k ckkn vt ckyk vks tsjA
O heroic one! take hold of the hem of one, who is
familiar with the highs and the lows of the path.
The teachings of the Sants have been coming from
eternity, which have been revived in the present times
by Huzur Baba Sawan Singh Ji Maharaj, who gave
its practical experience to the people. A curtain was
now being put upon those teachings.Huzur Maharajs
one hundred and fifty thousand initiates, who had
experienced the Master-power, were being asked to
shift their attention from Huzur, that infinite life-giving
personality, the thought was being implanted to forget
that Great being, who was calling out loudly,I have
not gone anywhere, I am residing within you. Withdraw
attention from the outside and invert within. I have
given you the complete science of Naam.Practice it
and reach upto me.Reach out to the door, where the
Master is standing with the wealth of grace and mercy
in both the hands and is waiting for his children to
come up to him.And his inspirational words,If you
take a single step towards him, he (the Master) shall
come forward by hundred steps to receive you. Efforts
were being made to erase this teaching.
The seats (of Gurus, so-called) and the prieshoods
continue, and shall continue in future.Sants do not
pay attention to this. They do not get involved in these

disputes, nor make any analysis.Whatever that was

happening, it was not something new.This generally
happens when a Great being departs.But that Master-
power, which never dies, which always remains with
the disciples and protects them upon earth and even
beyondhow could it possibly remain silent? The
personality who had said, If the disciple so desires he
may leave the Master, but the Master never leaves the
disciple.That current of Truth, the wave of mercy came
into flow, and ordered, Kirpal Singh! The sangat is
sliding away in neglect and have shifted their attention.
Who will be their protector? Go and do the work there.
And, as a result, Maharaj Kirpal Singh Ji came
to Delhi with the bounties of Huzur to irrigate the
dried-out flower beds of Spirituality, to give water to
the thirsty plants,about whom, he had much earlier
beseeched Huzur that, Whatever water you will
provide, shall be disbursed; what do the drains have
to do with this?The bestower poured the water, which
soon resulted in floods in the drains and rivers.In the
dried-out barren deserts, where dust used to blow,
the season of greenery returned, the fields of the heart
became green and fresh.The storms of opposition
arose, hurricances blew, but no one could stop the
flow of infinite grace and mercy. Huzurs infinite flow
of mercy flowed so strongly that the flood of Spirituality
became a topic of heated discussion.
The very purpose of providing this background is to
make known whatthe circumstances were, which made
the rare wealth of Spirituality so readily available.Such
conditions had developed that Spirituality seemed to
have disappeared. In this scientific age, people were
not prepared to be convinced merely by talk.They were
seeking ready cash (instant results). In the present
times, seeing the extraordinary scientific inventions, the
eyes of the people had been bedazzled.They were not
prepared to be satisfied merely on the basis of reasoning

and arguments and confirmations of the religious
scriptures, upon which, their faith had already been
lost. Here, the question was not one of explaining and
understanding; rather, it was a question of seeing and
experiencing. There was a crying need for a personality
that could not only explain, but show, as wellin the
manner of Huzur Maharaj.
So, these were the circumstances, due to which
the new wave of Spirituality appeared with a great
force.The God-power remains the same, but greater the
darkness, the greater the light that is required to dispel
it. What to mention about those who were not fortunate
enough to have the direct eye-to-eye connection with
a living Great being, who was an embodiment of
Truth, even the initiates of the Masters were losing the
way.Under these circumstances, if the flow of mercy
and grace took the form of a flood of Spirituality, there
was nothing surprising about it.
Whose power was that? It was the power of Huzur
Maharaj.He had given his word to provide complete
protection31 and that power, the Master-power, provided
proof as to where that mercy and grace of Huzur was
working.As a result, Huzur appeared to those taking
a walk and gave them the address of Maharaj Kirpal
Singh Jis residence.Huzur himself accompanied many
others and put them on the way and directed them to
the place, where the remedy of their ailments lay.And
when the process of initiation started, although it
was being granted by Maharaj Kirpal Singh Ji, but
the Radiant form of the Huzur Maharaj would appear
within. Even the new initiates, who had never seen
31. When Huzur Maharaj granted his spiritual duty to him, he prayed,
The duty to bark shall be mine, while that of protection would be yours.
Upon this, Huzur said, It shall be thus, Kirpal Singh. These were Huzurs
utterances fructifying now.

Huzur during their life, when they were shown Huzurs

photograph, they confirmed that he was the same
personality, whose divine form they had seen within.At
times, both the formsof Maharaj Kirpal Singh Ji and
of Huzur Maharaj would appear together.Sometimes,
the form of Huzur would appear, which turned into the
form of Maharaj Kirpal Singh Ji.The flow of this mercy
is still continuing, should the stories of which be written
down, thousand texts of thousands pages each be
scripted, even so, not even a thousandth fraction of the
epic-story of limitless grace would be able to be written.
Many objections were raised upon Maharaj Kirpal
Singh Jinot about not meeting, but about meeting
excessively, about providing easy access to inner self-
experience. This relates to the early days.Several old
Satsangis complained that it was okaythat those who
receive initiation get the experience, but that Maharaj
Ji was permitting others, who had not even received
the initiation, to sit in meditation as well, and they
were receiving inner experience too.Many were even
get the Radiant form of the Master within, then what
difference remained between a Satsangi and a non-
Satsangi?What then was the glory of those, who have
received initiation? To this question, Maharaj Kirpal
Singh Ji provided the same reply as Huzur used to
give, that Naam is attention, not letters. People also
said that you grant Naam, but the form of Huzur is
seen within, sometimes along with you, sometimes
all alone.Maharaj Ji said, Who knows, it is possible
that Huzur Maharaj may be working within me.Some
brothers said it is his (Maharaj Jis) own earning. The
manner with which he is distributing it, it appears
that it will soon be expended.Maharaj Kirpal Singh Ji
said, If it is my earning, then it will come to end.If it
is Huzurs grace, then it cannot come to an end.Until
this day, that grace has not come to an end, rather the
process of divine grace is expanding day by day.
In Delhi, Maharaj Kirpal Singh Ji had taken up
residence in a small two-roomed quarter in Radio
Colony near Kingsway Camp.Maharaj Jis old devotee
and companion, Sardar Gurbux Singh, who used to give
Satsang in Delhi with the order of Huzur, used to live
in the adjoining house, and had arranged the house
for the Master on rent.He had already told the Delhi
sangat that Huzurs spiritual successor is Maharaj
Kirpal Singh Ji.The new and old devotees (Satsangis)
started to visit Radio Colony.Maharaj Ji provided them
meditation sittings, and to those who were unable to
concentrate, he would give them the boost of merciful
radiation to rectify their meditation, and also gave
Satsang (discourse). The regular Satsang started at
7, Darya Ganj in the Satsang Hall of Lala Hemchand
Bhargav.Thereafter, at 35, Rajpur Road and later the
process started at Malka Ganj in Anaar ki Kothi.
BEGINNING OF THE INITIATION PROCESS

Maharaj Kirpal Singh Ji started the process of granting
Naam initiation to the seekers with the inner orders of
Huzur on regular basis on 2ndDecember, 1948 at Radio
Colony, Kingway Camp, Delhi.On that day, among the
seekers who had received intiation, there was a lady
who, during the illness of Huzur, had asked as to when
she would get initiated.And True King, Huzur had said
that she would receive it after nine months.At the time
of initiation, Huzur appeared within to that lady in the
Radiant form and enquired, Bibi, you have received
the initiation now!Are you satisfied?
SPREADING OF MISSION IN INDIA AND ABROAD

The teachings and the process of the spiritual mercy

of Huzur Baba Sawan Singh Ji Maharaj continued

with great speed in India and other countries of the
world through his spiritual son, Maharaj Kirpal Singh
Ji.Sardar Trilochan Singh Khanna, who was present
in Dera Beas at the time of Huzurs leaving of the
physical body, was fully conversant with the incidents
there, took permission from Maharaj Kirpal Singh Ji
and started the work of Satsang in America.Initially,
he was all alone, but slowly, in due course of time,
several centres were established in America.Here, in
India, the process of Satsang spread at a great speed
in Delhi and other cities. In Delhi, the sangat increased
at such a rapid pace that all places of Satsang began to
fall short of space.When the space fell short at Radio
Colony and at 7, Darya Ganj, the Satsang started in
the open grounds of 35, Rajpur Road.Even that space
fell short.There was some more space at Anaar Ki
Kothi, Malkaganj, but became inadequate for the ever
increasing sangat.The Satsangis requested Maharaj Ji
for the construction of Satsang Hall somewhere. Thus,
the search for an appropriate place began, and in this
process the incident of Dasna River took place.
THE MISHAP AT DASNA CANAL

Dasna is a scenic place on the road from Delhi towards
Hapur.After having seen several locations for Satsang
in Delhi, Maharaj Kirpal Singh Ji, alongwith some
devotees, visited Dasna to consider a plot of land near
the railway station. In order to feed a power generation
plant, a big waterfall had been constructed on the lake
there. Maharaj Ji and other devotees were enjoying the
beautiful scene of the waterfall. The fall was dropping
from a height above and down below there were stairs
running deep into the water. Due to the regular falling
of water, thick algae had collected on the stairs,
making them quite slippery.Maharaj Ji was walking

ahead, followed by others. At a place, where the algae
was heavy, Maharaj Jis feet slipped and he fell head
downwards. This is a place, where the flow of water
is so strong, that if someone were to fall in, not just a
human-being, even an animal, it could not be saved.
The foam arising from high tides appeared to be like
the water was being agitated with with huge churns.
The devotees were stunned to see Maharaj Kirpal Singh
Ji falling into deep flowing waters. They made a lot
of noise and collected people, saying that their man
had fallen into the waters.Should anyone jump into
the water and bring him back, we shall reward that
person, whatever he demands.They said, Even if an
animal falls here in this water, no traces even of its
bones can be found, and you are asking us to rescue
a man! The companions kept screaming loudly until
they were exhausted. At last, Maharajs body bobbed
up above the water for a few moments, waving the
hand.This indication was not for any help, but was
for assurance, do not worry.All ran towards the spot
where the hand had been seen.After crossing some
distance, the hand appeared and then disappeared
again.The devotees had the consolation that the Master
was still alive.But a 100 feet wide canal, where the 40
feet high fall was flowing, and where strong waves of a
frightful typhoon were rising, the chances of survival
seemed bleak.After an hour, what did the people
see? That at quite a distance, the Masters body was
coming up, floating above the water. Upon seeing this,
everyone was shell-shocked, as it was understood that
dead bodies float over water. All the people started
to move alongwith the flow.After walking for quite a
distance, the Master was found sitting at the bank,
on his own.Everyone heaved a sigh of relief to see the

Master alive. After remaining in ice-chilled water for

more than an hour, his body had turned blue and the
wet clothes had become tattered.Maharaj Ji took off the
wet clothes, wrapped a white sheet around himself and
sat calmly. In the meantime, people from the nearby
places gathered around him and asked as to who had
fallen in the water?
While narrating the fall in water, Maharaj Kirpal
Singh Ji said that: when I fell into the water, there was
strong red colored light at the bottom.I had the darshan
of Baba Jaimal Singh Ji and Huzur Baba Sawan Singh
Ji Maharaj.I let my body loose.The gracious Master
was taking care, and after floating around, I came upon
the bank.Maharaj Ji also said that it was written in
the horoscope (Janmapatri) of his elder son, Darshan
Singh that after 1948, the boy will lose the shelter of
his father. This drowning incident took place on 31st
December 1948. From that day onwards, Satguru
Dayal (gracious Master) on his own has granted me a
fresh lease of new life, so that the work of Spirituality,
which he had assigned to me could be completed.
BEGINNING OF THE COMMON PLATFORM

When Maharaj Kirpal Singh Ji started the work of
Spirituality, Pakistanhad been newly formed at that
time.The onslaught of hatred had taken the toll of
more than 14 lakhs (140 thousands) of lives on both
the sides. It was the mutual enmity and vengence of
the societies, which was the creation of fanaticism and
narrow-mindedness that became the prime reason for
the partition of the country and was responsible for
the carnage of lakhs of people.Those personalities
that come with the divine mission to unite the people
and connect them with God, look at the entire world
from the level of humanity, without considerations
of caste-religion, color-race, countries and sects. In

their view, all men are equal. The Great beings bring
everybody together. Therefore, Maharaj Kirpal Singh Ji
collected all the awakened persons of different societies
at one place, so that all of them could join together
and propagate the concept of world brotherhood. He
emphasized that the customs and traditions of the
societies were not to be disturbed, and Spirituality,
which is the core subject lying at the heart of all the
societies, as expounded equally by all the religious
scriptures, was to be propagated and presented as
a science. Hence, a society named the Spiritual
Friends Society was established, under which several
programmes were held at 35, Rajpur Road, where
Maulana Ahmed Said Madni, Professor Abdul Majid
Khan, Pandi Sundar Lal, Parsi leader Shri Davar and
other leaders gave speeches. It was the beginning of a
World Religion in modern times, the blue-print of which
was prepared while writing Gurumat Siddhant several
years ago and whose practical form came into shape at
Ruhani Satsang, Sawan Ashram and later appeared in
the form of World Fellowship of Religions.
In the functions of this organization, Maharaj
Kirpal Singh Ji, in his speeches, emphasized mutual
intermingling and said that if the followers of different
religions sit together, they will come closer, will come
to know the views of one-another, which will remove
half of the doubts and illusions, which are the result of
misunderstanding and ignorance, shall automatically
be removed.Religion has two aspects: one pertains to
the moral valuesthat man may become honest, pure
and ethical; that he serve others selflessly, so it may
result in happiness for all. The second aspect is that
man should know himself and realize that he is not just
the body, but a soul, which is running the body, and

when it goes out of the body, it turns into a handful of

dust.The soul is part of the Oversoul (which is Sat-
Chit-Anand: Truth, Consciousness & Bliss), which is
running the entire world, and belongs to all.If He is the
ocean, the souls are its drops.Should the drops come
to know about their true form, they will be unwittingly
drawn towards the ocean, because every part is drawn
towards its source, it is keen to meet its source.Citing
excerpts from various religious scriptures, Maharaj
Kirpal Singh Ji presented the subject with such clarity
that the world-renowned Islamic religious leader,
Maulana Ahmed Saeed Sahib was left speechless.As
a result, in his speech he said that he had come to his
function thinking it to be a formal meeting on the topic
of Unity, but the speech of Maharaj Kirpal Singh Ji
had opened his eyes.Maharaj Ji, in his speech had
given certain subtler hints about Spirituality, which
could only be understood by a person possessing
esoteric knowledge. Maulana Ahmed Saeed Sahib was
a person experienced in practical Spirituality.During
discussions with Maharaj Kirpal Singh Ji, he revealed
that he used to practice Zikr-e-Kalbi (remembrance
through the heart-centre).Maharaj Ji told him about
Zikr-e-Roohi (remembrance through the soul). Upon
hearing this, Maulana Ahmed Saeed was very much
impressed.A notable matter that came to light was
that the Maulana was a pure vegetarian and stated
that for a practitioner of Spirituality, non-vegetarian
diet is forbidden.
During those days, the first meeting of the members
of Pacific Peace Conference was held at 35, Rajpur
Road, in which Mr. Reginald Reynolds (who at one time
met the Viceroy as the messenger of Mahatma Gandhi)
and representatives from Germany, France and other
countries participated.Out of them, some members
took initiation from Maharaj Ji. In this Conference,

Maharaj Kirpal Singh Ji presented his vision of world
brotherhood and a common platform of all religions,
which he later placed at the universal platform of
World Fellowship of Religions, before the religious
and social leaders, rulers and politicians of various
countries. In this manner, the foundation for the work
that had to be accomplished on a much wider and
universal scale, was being laid.
WORK OF THE MASTER POWER

These are descriptions of eye-witness incidents, and
not the history of some bygone age.Only a few years
have passed since these incidents took place,but so
much work was accomplished in such brief span of
time, that the intellect fails to comprehend as to how
all this happened? In the absence of any resources,
from where did they materialize?There was no money,
no volunteers, nor any effort was made to collect the
money. And on the other hand were those who had
lakhs of rupees,a well-established readymade Dera,
large number of followers, and enough resources were
being spent in fighting opposition. In comparison,
here there was nothing, not even the thought of
opposing.What to speak of retaliation, no step had been
taken to even protect themselves from the attack from
the opponents. Then how did this great transformation
come about with no resources. Brick-by-brick, houses
were constructed. Even without putting in an effort,
new centres kept opening up. People kept coming and
the caravan kept forming and expandingfrom east to
west, north to south, in every corner of India, in all the
ten directions of the world.It all happened before us,
it is an eye-witness account, even then one could not
comprehend how it all happened?

In September, 1948, Maharaj Kirpal Singh Ji began

the work of Satsang in Delhi, and in just a period of
three years upto June, 1951, the foundation stone of
Sawan Ashram, Delhi was laid.During this duration,
the process of setting up Satsangs in different places
had become established. In America, the work spread
with great speed.In other countries of the world, the
ground for spreading the glory of Naam was being
prepared. The sewadars (volunteers) had such great
devotion and enthusism for the work.The construction
of Sawan Ashram is its living example. In order to
understand the whole process, it is pertinent to mention
the Master-power, which revealed through Satsangs,
meditation sessions that appeared as miracles.In this
context, some of the incidents are being presented here.
A GLIMPSE OF THE GLOBAL MISSION

This relates to the initial days.Several older Satsangi
brotherswould give often message to Maharaj Kirpal
Singh Ji in the name of Huzur, saying that kindly
ask our questions from Huzur, since he would meet
him within. Maharaj Kirpal Singh Ji had maintained
a diary in which he recorded the discussions which
he had within, in the divine regions with the realized
souls of the past, the orders of Huzur Baba Sawan
Singh Ji Maharaj for the sangat and such similar
experiences.Many a times, Maharaj Ji would give his
attention to some child to sit in meditation, and directed
him to ask a particular question from Huzur and to
return with the answer. One day, Maharaj Ji asked
a child to sit in meditation.The child told that Huzur
had asked the child if he wanted to see the sangat
of his Master (Maharaj Kirpal Singh Ji)? When the
child replied affirmatively, he saw the scene that from
one corner of the earth to the other end, only human
heads were visible. Some were having hats over their

heads, others had caps, all were seen in vibrant-colored
dresses.People of all countries, castes and creeds were
present there.A similar scene was witnessed within by
a lady, who narrated that the people holding colorful
flags and signs were coming to welcome Maharaj Kirpal
Singh Ji. Somewhere, the Arabs holding the reins of
camels in their hands were coming up, at other place
Russians wearing long gowns and adorning large
chamois leather caps were approaching.At yet another
place, a group of Africans was coming along, and at
other place a Chinese contingent, and at other places
people wearing coat-pants were coming from America
and Europe.Twenty-twenty two years ago, this scene
appeared to be a miracle, but now (at the time of writing)
it is manifest before us, true to form.
MAHARAJ KIRPAL SINGH JIS Satsang

The greatest factor, which brought spiritual seekers
to the holy feet of Maharaj Kirpal Singh Ji was unique
effect of the aura of Satsang.In his discourses, people
would forget their mind and body and get totally
absorbed, as it used to be the case in the discourses
of Huzur. They would not even remain conscious as
to who was sitting next to them.The discourse would
spread over two to two and half hours and people would
listen attentively while sitting in a statue-like posture.
Even the passage of time was not felt. In his Satsangs,
there was no imprint of any specific religion or sect.
His discourses covered the extracts from the various
religious scriptures along with the clarifications. It
was thereby made clear that Truth is one, and all the
religious scriptures provide the same teachings.Their
language and style could be different, but the essence
of all religious scriptures is the same. When this is

so, then where is scope for disparity?His discourses

expressed respect for all the religious books and for all
the perfect Masters who came to the world until then.
Hence, Hindus, Muslims, Sikhs, Christians all started
to attend his discourses.There, everybody could receive
the spiritual nourishment from their own religious
scriptures and felt that Truth did not belong to any one
particular religion or sect.The Great beings have come
within all societies, and they propagated the one Truth,
which was at the heart of all religions and sects. The
words of discourses emanated from the heart, which
was dyed in the love of God and the color of oneness.
Hence, it contained that charging, upliftment of love
and unity, which joined the broken hearts together and
bound all in a single chain of oneness.This unique
effect can only be seen in the discourse environment
of a perfect Master.The glory of the Master is also the
same:
ukud lfrxq# ,slk tk.kh,s tks lHklS y, feykb thmAA
who unites all with the Lord.
He makes all to sit together. The old devotees
started receiving the gift of spiritual nourishment
in his discourses, which had become a rarity. While
going to the discourses of Maharaj Kirpal Singh Ji, the
memories of Huzur Baba Sawan Singh Ji were being
refreshed.The new brothers and sisters, who had never
had the darshan of Huzur, used to weep upon hearing
about him, what to speak of the condition of devotees,
who were Huzurs initiates?
During his lifetime, Maharaj Kirpal Singh Ji gave
thousands of discourses in India and abroad, and that
process continued with his grace.There was not a single
discourse which did not contain a reference to Huzur
Baba Sawan Singh Ji Maharaj or was devoid of his

remembrance.Many of the discourses were recorded,
or published in books or as articles in newspapers.
Reading them, one is struck with wonder that every
discourse presented Huzur in a newer and newer form,
and fresh knowledge is received about his personality
and teachings, on the basis of which, volumes can
be created about Huzurs life and teachings. While
attending the discourses of Maharaj Kirpal Singh Ji,
the words of Huzur Maharaj seemed to stand testified
that:the company of broken ones shall break you, and
the company of one, who is united, shall join you.One
who is united with his Master, shall not join you with
himself but with the Master.When the old Satsangis
received the sweet and joyful remembrance of Huzur
Baba Sawan Singh Ji Maharaj and the priceless wealth
of Masters love at the lotus feet of Maharaj Kirpal
Singh Ji, they started to attend his discourses in large
numbers.The people from Punjab, U.P., rural areas and
far off places like Bombay (Mumbai), inspite of the Dera
propaganda and hindrances, continued to be attracted
towards him. The old devotees would come weeping
after Satsang and would say that after the departure
of Huzur Maharaj, for the first time, they were getting a
sympathetic brother to water their parched and forlorn
hearts, who had envitalized the buried impressions of
the love for the Master, within them and given them a
new life. The blessing of Masters grace still continued
for the old devotees.The above picture of discourse can
only be seen in the discourse of a perfect Master.What
to talk of older devotee brothers, the love and respect
present in the minds of the new devotees for Huzur
Baba Sawan Singh Ji Maharaj, had removed the
distinction between the old and the new devotees.As a
consequence, Maharaj Kirpal Singh Ji used to say in his

discourses that he felt proud to see that the old disciples

of Huzur did not have so much love for Baba Jaimal
Singh Maharaj, as the new devotees have love for Huzur
Baba Sawan Singh Ji Maharaj. This was the result of
the fact that even those who had never seen Huzur,
could see his Radiant form within, to confirm which,
they had to be shown the photo of Huzur Maharaj.
THE GRANT OF INNER EXPERIENCE

After the departure of Huzur Baba Sawan Singh Ji
Maharaj, it appeared impossible that there would
be another personality, who would be distributing
the spiritual wealth as freely as Huzur Maharaj had
granted. While sitting in Satsang, some competent
Master alone can claim with confidence that a Master
is the one, who can grant the wealth of the Divine to
the disciple just by sitting in front of him,can uplift
the soul through his attention-power to rise above the
physical body to connect within with the Divine Light
and Sound i.e. Celestial Music, Shruti or Naad, may
it be called Kalma, Word, Baang-e-Aasmani, which
is resounding in each and every body or God-into-
expression power (of which Light and Sound are its
manifested form), which is indwelling in each and every
particle, which is Creator for everything and sustainer
of all, and can connect us with that power.The perfect
Master, who can stand the testimony to the following
criterion of Kabir Sahib:
ijnk nwfj djS vkf[ku dks] fut njlu fn[kykosA
lkkks lks lRxq# eksfg HkkoSA
Dear Seekers after Truth,
I am enamored of such a Satguru,
who removes the veil from the eyes
and gives his own darshan.
Kabir Sahib ki Shabdavali, Part 2 (Shabd 2, p.18)
Whenever we close our eyes, we find darkness

within.One who could remove the darkness of the veil
and develop the light within, bring us above the level
ofphysical senses and grant us the knowledge of the
self, could grant his darshan or of ourselves within,
that we are not body, but a soul; that we are not the
physical house (body), we are its indwellers, the driving
force behind it. He says that such a Master is dear
to me. The divine gift from the infinite store-house
ofmercy and grace of Huzur Baba Sawan Singh Ji
Maharaj was distributed freely with both hands and
open heartedly by Maharaj Kirpal Singh Ji that people
from far off places rushed to receive it. The grant of
limitless grace spread so fast that people gathered in
Delhi, U.P., Mumbai, Punjab and new centres started
to open in different places.That the grant of inner
experience wasliberally distributed, the estimate to
which can be made from the fact that in the rural areas
people over 80-90 percent, even sometimes initiates
upto 99% sawthe form of the Master within, and in the
urban cities, where are the people were mostly involved
at the mental level, 30-40% could see the Masters
form within.Everyone had the experience of the Divine
Light.If not at the first sitting, the initiate is asked to
sit again and at least the experience of the Divine Light
was granted to everyone. Beyond this, the experience of
the light ofmoon, sun and stars was being commonly
granted.The initiates also were granted the experiences
of the Divine Sounds such as Celestial Music in the
form of bell, conch, roar of clouds and sounds of
higher inner realms.Some initiates within had the
darshan of Huzur Baba Sawan Singh Ji Maharaj,
besides Baba Jaimal Singh Ji, Guru Nanak Sahib,
Kabir Sahib, Swami Ji Maharaj, Khwaja Hafiz and other
Great beings.

In the beginning, how the mission ofNaam spread

and how freely the gift of spiritual wealth was being
distributed, and is still being distributed, in that
connection, we narrate here the first tour of Bombay
(now Mumbai) and Devlali, during which Sardar
Hurbux Singh and Amolak Mastaana accompanied
Maharaj Kirpal Singh Ji. Maharaj Kirpal Singh Ji first
visited Devlali and thereafter Mumbai.
After the departure of Huzur Baba Sawan Singh Ji
Maharaj to his True Home, there was much confusion
among the followers.The people of Mumbai sent
some volunteers to Devlali to see if Maharaj Kirpal
Singh Ji was truly doing the work of Huzur Maharaj.
Whatever happened in Devlali, they saw with their own
eyes and reported back to Mumbai that the wealth
of Spirituality was being freely distributed with both
hands. On return from Devlali to Mumbai, Maharaj
Kirpal Singh Ji stayed at the Readymoney Mansion
at Worli Naka.This seven storey building was famous
and was known as the House of Ghosts.There must
have been some reason for that infamous name. But
the name which was inscripted on the foundation
stone of that building, Maharaj Kirpal Singh Ji proved
its worth, of ready money, by granting experience of
spiritual wealth to the people. Before the arrival of
Maharaj Ji in Mumbai, pamphlets had been distributed
in the city that there will be a spiritual gathering in
which every individual desirous of seeking personal
experience of Spirituality could come and participate.In
the morning, mill workers, Maratha clerks working in
offices,Gujaratis, Parsis, Sindhi business people and
others also came there.Maharaj asked all to sit for
mediation and to contemplate on whichever deity one
believes in and to concentrate between and behind the
two eyebrows.Maharaj Ji would walk in-between the
rows, where the people were sitting in meditation and

would order in loud voice, Do not move the body, forget
the body and concentrate at eye centre and continue
to look within lovingly in the darkness. After some
time, when each one was asked about the experience,
those witnessing were surprised.Everyone had a good
inner experience. Everyone, in their own language
stood witness to the inner experiences.Someone said,
majha prakash disla, the other said, majha surya
disla (meaning, I saw the light, I saw the sun).Baba
Somnath, who was working as the interpreter and
kept translating and relating the experiences, was
amazed.
One wealthy businessman sat for meditation,
while he gave permission to his driver to take leave
to have tea. The driver heard all the instructions
which Maharaj gave about meditation and thereafter
went outside for a smoke.On his return, he saw that
all the people were sitting in meditation with closed
eyes.He thought, what will I do standing outside, let
me also sit in meditation. He must have sat just for
ten minutes.When he was asked, he related that he
saw red sun within.This is miracle of the attention
of a perfect Master. Just keep in mind that leaving
aside a few devotees, all others were new persons,
who had not received the initiation.But with the grace
of Maharaj Ji, everyone had a personal experience, a
unique experience.At that time, many older devotees
developed doubts in their mind. Baba Somnath who
used to give Satsang in Mumbai, objected as to how
could the people, who have not been initiated, get
the rare experience of rising above the level senses?
With the grace of Maharaj Kirpal Singh Ji, even Baba
Somnath himself had for the first time seen the form of
Huzur within and affirmed to it,and said that Huzur

had ordered him to announce that the Huzurs divine

grace is now working in Maharaj Kirpal Singh Ji.Sardar
Gurbux Singh Ji, who saw the bounteous rain of mercy
and grace in Mumbai, said that when a new shop is
opened, free gifts are distributed as advertisements,
but later on the same conditions do not prevail. Had he
been alive, he could have seen how the grace of Maharaj
was being received by people, as it used to be in earlier
times. In U.P. at Usmanpur, Bulandshehr, Khurja,
Pilibhit, Kanpur, Lucknow, Agra, Meerut, Mathura and
in other regions, wherever Maharaj Ji visited, the same
story wasrepeated.
The miraculous incidents of the competence and
protection of the perfect Master took place those days,
the fragrance of which spread to far off places.Only
two incidents are being related here. It is an incident
of Pilibhit.In the morning, some spiritual seekers were
speaking to Maharaj Ji.The discussion was about
the dacoit Balmiki and how he got liberated.A person
sitting there asked, if there was any hope for a dacoit
like him to get liberated.Maharaj Ji said, Gods door
of mercy is open for all. Next day the man came and
sat down among the aspiring initiates. He received
the initiation and saw Radiant from of the Master
within.He transformed from a dacoit to a Mahatma.He
told Maharaj Ji that he used to loot articles from rich
people and throw them into the houses of the poor and
needy.As for himself, he could hardly manage bread
and eked out a living.
I AM A FOLLOWER OF MASTER SAWAN

Maharaj Kirpal Singh Ji had to make a visit in the thick
jungles near Pilibhit on the request of a loving devotee,
Thakar Singh.Some old devotees, who were attached
to Dera Beas, had planned to create problems, hence
they asked Kirpal Singh Ji not to visit there.But he

said, I have given word to Thakar Singh and read the
following verse from Ramayana:
j?kqdqy jhfr lnk pfy vkbZA k.k tkgq c# cpuq u tkbZAA
The tradition that has come down eternally
in the family of King Raghu is that one may
lose ones life, but shall not dither on the given word.
Ramacharitamanas (Ayodhaykaand 27.3)
He further said, Onewho fears for his life, need
not visit there, but I will definitely go there,and after
saying this, he proceeded. The people of the opposition
group were standing in front.Maharaj Kirpal Singh
Ji asked them, Go ahead and show the way.It was
such a forceful voice that they began to show the way
by walking in front of the car.They had to run quite
a distance. Upon reaching there, it was found that
Thakar Singh had decorated his wooden hut with floral
garlands and was weeping before the photograph of
Huzur Baba Sawan Singh Ji Maharaj, saying that if
Huzur is truly dwelling within him (Maharaj Kirpal
Singh Ji), he will definitely come.When Maharaj Kirpal
Singh Ji reached there, it was already evening. Maharaj
Ji met Thakar Singh with great affection and gave him
assurance.Thakar Singh and his family members said,
Truly, you are Sawan-shah (beloved of Sawan).
At night, in a far off place in the forest the Satsang
programme had been arranged.The people of opposite
group had also reached. The dacoit, whom Maharaj Ji
had initiated in Pilibhit, had also arrived.He said that
he had got the news that the enemy had been waiting
with a hawk-eye and that Maharaj Ji had gone to a
very dangerous area. Maharaj Ji asked him, How
have you reached this thick forest here on a dark
night?He said it was his daily routine. He moved and
searched the forests during nights only. The Satsang

was conducted in the jungle under the lights of tractors.

Maharaj Ji said, I am neither a Hindu, Muslim, Sikh,
Christian, nor am I Radhaswami. I am a follower of
Master Sawan. Whosoever wishes to listen my talks
may attend, if not interested, he may abstain.After
saying these words, Maharaj Kirpal Singh Ji gave the
Satsang discourse and colored everyone in Gods love
and even the people of the opposite camp became his
lovers.
SATGURU IS THE PROTECTOR

This is an incident from a small village, Saidampur in
District Bulandshahr about the protection of the perfect
Master.A devotee, Thakur Nahar Singh lived there.He
had planted watermelons in the fields. The crop was
ready and was due to be plucked the next day.When
the crop is ready, the farmer sits throughout the night
and keeps vigil. But he said that the crop belonged to
the Master, who shall take care of the same. Saying
this, he returned home. At night, thieves came and
plucked the melons.When they were about to leave,
all of sudden, five Sardars, holding long wooden sticks
in their hands, appeared from nowhere and started
to beat the thieves black and blue, who were also
five in number. Each thief was being chased by one
Sardar. The thieves were frightened to see that all the
five Sardars had an identical face!The thieves left the
plucked melons and ran for dear life, but the fear did
not leave them. The next day, the owner came to the
field and saw that the melons had been plucked, but
no one had taken them away and they were just lying
untouched.An interesting thing happened then. All the
thieves were laid up in bed in their respective homes,
running high fever.They tried many treatments, but
the fever did not relent.Then it came to their mind that
some divine power was punishing them, and unless

they admitted their fault, they would not be forgiven and
their life spared.Finally, they went to Thakur Nahar
Singh and said, We had plucked the melons, please
forgive us. He said, Go, I forgive you. The thieves
asked him as to who those five Sardars were, who beat
us withsticks and how come they turned from one
to five? He showed them the photograph of Maharaj
Kirpal Singh Ji and they recognized him immediately
as the face of the Sardars.Thakur Nahar Singh told
them that this is our Master, Maharaj Kirpal Singh Ji.
The thieves requested that they may also be taken to
the feet of that Competent Master. They arranged a
Satsang programme of Maharaj Kirpal Singh Ji in that
village. When Maharaj Ji reached there, he saw that
a large procession, playing musical instruments and
drums was coming to welcome him.Maharaj Ji asked,
What is this spectacle all about, brother? It transpired
that people from the nearby villages were coming in
groups to welcome the perfect Master. Many people
received Naam initiation and today, many villagers
are Satsangis.
So, in this manner Satsang and the publicity of
Naam spread all around. Not just in India, but in
America as well, and spread at such a speed which bears
no parallel.There, the aspirant of Naam initiation had
to give an application in advance.The representatives of
Maharaj Kirpal Singh Ji used to forward the application
to Delhi.Prior to that, the applicant was thoroughly
screened that he/she has renounced use of all drugs,
meat, fish and eggs.The permission for grant of Naam
is that after receipt of approval from Delhi, thereafter the
representative of Maharaj Ji called each applicant and
gave him/her Naam and gave necessary instructions
regarding initiation on behalf of the Master, and asked

them to sit in meditation, while surrendering before the

Master.The power of Masters spiritual attention lifted
the applicant above the body-consciousnessproviding
the experience of divine Light and Sound.Even without
asking them to contemplate upon the Masters form,
30-40% initiates saw the Radiant form of the Master
at the very first sitting, and the rest had experience of
the spiritual Light and Sound.
THE FOUNDING OF SAWAN ASHRAM

After two years of effort, a land was procured for
construction of the Satsang House near Gurmandi
railway bridge, on the bank of the drain, admeasuring
two acres.At that time, the place was completely
isolated.All around, there were old gardens and further
up was the forest area.Beyond the drain, the Shakti
Nagar area was not developed as yet.There were a few
houses here and there. The colonies like Pratap Bagh
and DESU colony came up later.At the place, where
Sawan Ashram is located, there were only two huts,
which did not even have roof.It was said that thieves
used to share their booties here. There was a well near
the huts, which is still present, and the people from
afar have its sweet and wholesome water.
The land was registered on 9thJune, 1951 and
on 21stJune, the work of the construction of Satsang
Ghar (Hall) began.Before the start of work, a Satsang
was held. It was around three in the afternoon; the
sky was clear with a scorching sun oveheadwith not
a sign of cloud anywhere. All of a sudden, big drops
of rain started to pour.Maharaj Kirpal Singh Ji said,
It is a sign that Huzur Baba Sawan Singh Ji has
granted his blessings and grace. Now, all the works
shall be accomplished without any obstruction. The
land of the ashram was quite uneven;in order to level
the land, the contactor demanded one thousand five

hundred rupees.The devotees said, What are we here
for? Immediately, axes, spades and buckets were
arranged and the sangat got involved in the work.The
people working in officesoffice clerks, advocates,
police officials, government employees, their wives
and childrenall got working and within a week the
entire land was levelled evenly and all around, a four
feet deep and two feet wide trench was dug, which was
filled with fertilizer and prepared for the plantation of
trees.Open space was left in the middle for holding
Satsang and trees were planted on both the sides.On
the right side, a long shed was constructed which was
supported on the trunks of palm trees. On the rear,
where presently, the Pratap Bagh locality exists today,
there was a forest, which had dry stumps of palm
trees.The devotees would uproot and carry them on
their shoulders.On the left side, small rooms were
being constructed for residence.All these works started
simultaneously.Since it was the season for the reaping
of crops, the villagers could not come.Therefore, the
entire work of construction of Sawan Ashram was
carried out by the working class of Delhi and their
families, including women and children.
A SINGULAR SPECTACLE OF SEWA

The zeal and devotion with which the construction
of Sawan Ashram was accomplished is beyond
description. Those who have witnessed that unique
scene, alone do they know.Even small children used
to crush the stones and transport bricks.The work
would start at six-seven in the morning and continue
till late night.The office goers and shopkeepers would
devote three-four hours in the morning and proceed to
their work places on cycles or by boarding buses from

there itself. Upon return in the evening, they would

devotedly work at the ashram until late night. Even
the girls studying in colleges would transport twenty-
twenty five bricks, placing a cloth support (Mendi) upon
their heads.Similarly, the office goers would also work
as though their lives were at stake. The professional
workers too were surprised and wondered as wherefrom
these office goers and school-college girls were getting
this courage and strength?The women crushed the
bricks from morning till evening. The time available
was less and the work enormous.The birthday of
Huzur (27th July) was approaching. Before that i.e.
within one and half month, the whole work was to be
completed.The enthusiasm and devotion with which
the work was being carried out, was a thing which
cannot be described.Maharaj Kirpal Singh Ji himself
carried baskets of mud on his head.Maharaj Ji did not
stop, even though the devotees asked him to refrain
to do so.The whole environment appeared drenched
in spiritual intoxication from morning till evening, due
to which the workers did not experience weariness or
boredom.Maharaj Kirpal Singh Ji used to distribute
black grams and jaggery to the sewadars with his
own hands, both in the morning and evening.In the
afternoon there was break for three-quarters of an
hour, during which Maharaj Ji served langar to sangat
under the shade of trees near the railway line.Maharaj
Ji himself distributed bread (Chapatis) with his own
hands and Tai Ji (Bibi Hardevi) distributed cooked
pulses (Daal).After having langar, the men, women and
children would drink water from the well and feeling
refreshed, would get involved in the work once again.
There were many snakes at this site.Two sewadars
were bitten by the snakes. Even after the construction
of the ashram, there were many snakes and they stung
many persons.Only mud was rubbed on the wounds

of the sewadars, whom snakes had bitten, and soon
they were back working.With the grace of Maharaj Ji,
through auction of government barracks, innumerable
bricks, cement sheets for covering the sheds, wooden
logs and other material was procuredfor just two
thousand rupees, which contributed to the completion
of the shed, and even the roof was laid with cement
sheets.Even after completion of the shed, thousands of
bricks remained for the ashram.During construction
of the ashram, videos were also taken, but the devotion
to the service, the waves of intoxication in which every
sewadar was working with the power of a thousands
hands, that state cannot either be expressed in words,
nor can its picture be captured.
COMMON GROUND OF SAWAN ASHRAM

On 26thJuly, 1951 i.e. on the eve of birth anniversary
of Huzur Baba Sawan Singh Ji Maharaj, the work of
construction of Sawan Ashram had been completed.In
the middle, there was even ground for Satsang, and
on one side of which, a permanent platform of bricks
had been constructed.On the right side there was 120
feet long and 40 feet wide shed with roof of cement
sheets for arranging Satsang in case of rains or extreme
heat.Further up, there was a well from which the water
tank was filled with a hand-pump. To the left side, there
were around 17-18 fully constructed small rooms in
a row for residence.The entire work of construction
was completed within one and half month.This was
the first picture of Sawan Ashram.Throwing light on
the mission and the aim of Ruhani SatsangSawan
Ashram,Maharaj Kirpal Singh Ji said that it is a
Common Ground, where people of all societies can
come.It was the suggestion of Huzur Baba Sawan Singh

Ji Maharaj and the name Ruhani Satsang too was

suggested by him.He had said, Kirpal Singh!Prepare
such common ground in which brothers of all
societies may sit together and receive the teachings
of Spirituality, which is fundamental teaching of all
religions and sects.There should not be any of the outer
rites and rituals and symbols and signs (Karmakaand
or Shariat) of a particular religion or society.Everyone
should remain within their societies, address each
other in their own manner (i.e. Raam-Raam, Waheguru
etc.).They should realize the goal for which they have
entered into one society or the other. That institution
may be called by any namelet that be called a college
or school of Spirituality or Ruhani Satsang.
WHAT IS RUHANI Satsang?

Maharaj Kirpal Singh Ji said, This common ground
has been prepared, in which brothers of all the
societies can come, as per the commandments of
Huzur Maharaj.Here, there is no house of worship
of any particular religion or the other i.e. temple,
mosque, church or gurudwara. The earth is below
and the sky is above.This whole world is the abode of
God.
bgq txq lpS dh gS dksBM+h lps dk fofp oklqAA
This world is the closet of the True Lord;
within it dwells the True Lord.
Which is that place, where He does not
dwell?Wherever one bows ones head with reverence
and devotion is a religious place.All is holy where devotion
kneels - O.W. Holmes and the true Home of God is this
human body, which we carry around.
bgq ljh# lHkq /kjeq gS ftlq vanfj lpS dh fofp tksfrAA
This body is the home of Righteousness;

the Divine Light of the True Lord is within it.
Body is the Temple of God.So this is a Common
Ground.Probably, this is the only place in the entire
world, where people of all societies can come and receive
the spiritual teachings of self-realization, which is the
fundamental teaching of all societies.
Maharaj Kirpal Singh Ji made it clear that Ruhani
SatsangSawan Ashram is a public trust in which
there is no personal interest of his own or of his family,
nor ofthe directors of the trust. Further, a new clause
was introduced in its constitution and rules that after
Maharaj Kirpal Singh Ji, if God sends some spiritual
person, who could grant personal experience of self-
realization to the people and could continue the work
of Spirituality, then all the belongings of the trust
goods, money and property, may be handed over to that
group, society or trust, where the work of Spirituality
is being carried on.
A NEW CENTRE FOR SELF-REALIZATION

With the establishment of Sawan Ashram, a new centre
of the teaching of self-realization and spiritual initiation
came up, where people from far and wide were drawn
towards it.Till that time, several branches of Ruhani
Satsang had opened up in many parts of India, and
outside too, the teachings were spreading widely in
America and Britain. With the foundation of Sawan
Ashram, the central office was established in India.The
teachings spread at such a speed that within no time
the teachings of Huzur Baba Sawan Singh Ji Maharaj
and his divine boon spread from east to west in the
entire world.As per the prediction of Huzur Maharaj,32

the new centre of self-realization was established at a

distance of three hundred kilometres from Dera Beas.
During his illness, Huzur Maharaj used to say, I
am not bound by any particular place, nor is this wealth
of Spirituality tied to any place.Wherever the lamp shall
be lit, the moths shall automatically get attracted.In
this reference, Huzur gave the reference of the words
of the Tenth Sikh Guru, Shri Gobind Singh Ji Maharaj
that after departure of Sants, the wealth of Spirituality
shifts to some other place, but those who stick to the
old traditions continue to dig the earth at the old site in
the hope of only finding everything there, whereas the
lamp of Spirituality continues to grant Life and Divine
Light to the seekers of Truth at some other place.Again
when the Spirituality shifts from that particular place,
still the people continue to dig the earth there, but do
not go to the place, where the lamp of Spirituality is
lit.In this regard, Huzur Maharaj presented a testimony
to the spiritual seekers that, One if one bulb fuses,
it is replaced by second; if the second bulb fuses, it is
replaced by third, but the light remains the same.We
are but the worshippers of the light.Inspite of these
32. During the illness of Huzur, his family members pressurized Huzur
that the seat of the family should remain only within the family.In this
context, names of Sardar Bahadur Jagat Singh and Sardar Charan Singh
were floated, but Huzur said that the work of Spirituality shall be carried
out by some spiritual expert only.The seat of Baba Jaimal Singh Ji is not
a childs play. When Bibi Laajo pressurised Huzur to bless Sardar Bahadur
Jagat Singh by placing his hand over his head, Huzur said he is sick and
shall not survive for more than four years (thus after three years and
seven months, Sardar Bahadur expired). Then Babu Gulab Singh asked
Huzur if he did not appoint Sardar Bahadur as his successor, what will be
the fate of Dera?At that time, Huzur uttered the following poetic words,
The Bulbul bird has abandoned its nest in the garden, now what does it
matter if an owl stays or a Phoenix bird?In this context, it is important
to note that the distance between Dera Beas and Delhi is about 500 kms.
clear and unambigouous allusions, many brothers

still remained in illusion, while the true seekers of
Spirituality soon came out of it. With the passage
of time, the work of Ruhani Satsang continued to
spread all around,and the process of granting of grace
becamefreely available, even the people who were tied
to the family and location earlier got attracted in large
numbers to this new centre of Spirituality.
Three months after the establishment of Sawan
Ashram, Maharaj Kirpal Singh Ji sent a letter to Babu
Gokal Singh in the name of Sardar Bahadur to deliver
the same personally by hand. In that letter, it was
written that you are seriously ill.We have been working
together at the lotus feet of the Master.I was desirous
of serving you, but such circumstances have developed
that I cannot come. It ismy requestthat you should
make clear the illusions from the minds of devotees,
before your departure. It was clear indication in the
letter that Sardar Bahadur was a guest in the world
for some time only. Babu Gokal Singh handed over
that letter to Sardar Bahadur.After reading the letter
he said, Where from has this soothsayer appeared? I
am not going to die.Babu Gokal Singh returned.After
this, on the last day, when he died, Dr. Balwant
Singh said to Sardar Bahadur, Your condition is very
critical, but Sardar Bahadur was filled with ego that
he will continue to live. He said, I am okay.The same
evening i.e. on 22ndOctober 1951, he expired in Dera
Beas.
EARLY DAYS OF SAWAN ASHRAM

It has already been mentioned that there was no
population for quite some distance around Sawan
Ashram.Hence, vigilance had to be kept at night.The
drain used to be quite small those days, on which

the sewadars had constructed a temporary wooden

suspension bridge. However, for Satsang, it was a much
more open place as compared to the earlier locations
because other than the shed and the parallel row of
eighteen small rooms no additional building had been
constructed.The double-storeyed guest house for the
foreigner visitors and other houses were constructed
later on.Maharaj Kirpal Singh Ji used to stay in a
small room near the drain. Besides the foul smell of
the open drain, there were innumerable mosquitoes.
Maharaj Ji never used the mosquito-net and used to
rest in the open ground, full of mosquitoes.There were
many snakes there as well.
SERPENT IN THE Satsang

There was the notable incident of the snake, which
Maharaj Ji often narrated in his discourses. Once,
Satsang was being held in the shed, where a small
cobra snake, spreading its hood, came to sit in the
kundalini posture ahead of all others in the front. The
people raised an alarm and made a hue and cry that
there was a snake. Maharaj Ji said,There is nothing to
fear, let it hear the Satsang too.The Satsang extended
over for one and quarter hours and the snake sat
calmly, listening to the same.When the Satsang ended,
the cobra lowered down its head and moved out from
under the wooden platform.The people wanted to kill
the snake, but Maharaj Ji restrained them and asked
that if it has not harmed you, why do you want to kill
it?
THE ACCIDENT OF FALLING OF THE PEEPAL TREE

The subject relates to the early days of ashram.At
the rear, where there is big garage, there was a huge
peepul tree,which was being cut.The peepul does not
have its own roots, but stands on the surrounding

roots.Therefore,one needs to be extra careful and
alert, while cutting it, otherwise it could take a life or
two, because the cutter, after cutting the roots of the
surrounding trees, thinks of cutting the roots of the
trunk, whereas the trunks do not have roots. Hence,
Maharaj Ji had instructed the sewadars to cut the roots
only from one side, and not to cut all the roots.But
the sewadars cut the roots on both the sides, due to
which the tree fell down suddenly.Ramesh, the 13-14
year old son of Roshan Chirag, the Surma (collyrium)
manufacturer was playing there. The tree fell upon
him and he was badly crushed.Maharaj Ji was about
to take tea in his room, when he heard the noise and
ran and straight away reached the tree.Since it was
not possible to lift the trunk of the tree, the earth was
dug beneath to bring out the boy.Maharaj Ji pressed
his head with his hands to set it right, lifted him in
his lap and took him to the hospital.There was no
hope of his survival, but there is nothing impossible
for a competent Master.The hospital staff said that he
will require stitches, the whole skull will be required
to be stitched. Maharaj Ji said, There is nothing to
worry. Incidentally, chloroform was not available at
the hospital. Maharaj Ji said there is no cause of worry,
just stitch the skull without use of chloroform. He
asked Ramesh, Just continue to look towards me.The
boypointedly kept looking into Maharaj Jis eyes.Due
to effect of the Masters attention, Ramesh did not feel
even the slightest pain.The hospital staff stitched the
entire skull without chloroform and Ramesh did not
experience any pain and did not even utter a sigh.Upon
return from the hospital after the bandaging, the mother
of Ramesh was informed. When she arrived, Maharaj Ji
told her, Your son is safe, do not worry.With the grace
of the Master,after some days, Ramesh fully recovered.

THE GREAT RUSH OF SPIRITUAL SEEKERS

After the construction of Sawan Ashram, there was
so much rush on 27thJuly, 1951 during the birth
anniversary function of Huzur that an ocean of human
heads could be seen covering the entire area.People
came from great distances to attend this auspicious
occasion. Thereafter, every year in April and July
on the two anniversies, and on 6thof February, the
birth anniversary of Maharaj Kirpal Singh Ji, the
crowd continued to swell, and the queues of people,
who received langar looked somewhat similar to that
which used to be at the Dera Beas at the time of Huzur
Maharaj.The power of Huzur Baba Sawan Singh Ji,
which used to manifest in the physical form to guide
the spiritual seekers of truth towards the small house
of Maharaj Kirpal Singh Ji at Radio Colony, also
instructed people that this Master also asks to maintain
the introspection diary.The spread of that divine boon
continued to wider zones and started to have effect in
all the directions. Thus, besides the spiritual seekers,
the workers of various social services, religious heads,
political workers and leaders also started coming
to Sawan Ashram, and the live picture of the joint
platform (Common Ground) began to emerge, which
later on,at the international platform of Conferences
of World Religions,proved to be the reason to unify all
the world religions.
During four years, from 1951 and 1955, seeds were
sown for all the works, which unravelled later. The
visitors to Sawan Ashram included political leaders
like the Personal Secretary to Pandit Jawaharlal Nehru,
Shri Upadhyay, Sardar Udham Singh Nagoke, the Chief
Minister of Patiala Colonel Raghbir Singh, religious
leaders like the aged Yogi Shri Raghavachrya,
Muni Sushil Kumar, Swami Gangeshwaranand,
Shri Sarvagya Muni, Swami Premanand, Swami

Vedavyasanand, Swami Saarshabdanand, Shri Hari
Om, Maulana Ahmad Saeed, Padri Abdul Haq, Shri
Dastur of Zoroastrian Society, Mahatma Anand Swami
Saraswati, Peer Zamin Nizami, Sant Sunder Singh etc.
and Shri Dharam Dev Shastri, the social worker and
old companion of Mahatma Gandhi. Maharaj Kirpal
Singh Ji started to receive invitations from different
societies and had interaction with the realized persons
of different sects, which had started with the foundation
of the Spiritual Friends Society, continued to spread.
Besides religious leaders, workers from social and
political arenas also started to come for sharing of views
and consultation with the founder of Sawan Ashram.In
this context, mention of the Second Pacific Conference
or the second conference of world peace-loving people
is significant.
UNIQUE EXPERIENCE OF A KOREAN MEMBER

Mention of the First Pacific Conference has already
been made, whose members had been welcomed at
35, Rajpur Road, Delhi.On the occasion of the second
conference, Society for the Upliftment of Mankind had
arranged a programme of Maharaj Kirpal Singh Jis
speech, which was arranged at Sapru House, for which,
special invitations were sent to the members of Pacific
Conference.Among the members of the conference also
was Mr. Kim Ir, the representative of South Korea.The
speech of Maharaj Kirpal Singh Ji had a deep impact on
him and he came to Sawan Ashram to receive the Naam
initiation.With the grace of the Master, when he had the
inner experience, he embraced the trees of the ashram
saying that hewas in love with each and every nook
of this holy place.He rubbed the holy earth of Sawan
Ashram upon his forehead and took some mud with him

tied in a handkerchief to Korea. While giving speech in

the ashram, he said that when the Government of Korea
selected my name for the conference, I refused due to
ill health. But since no other person was available at
that time, I had to come.At that time, I did not know
what priceless wealth fate is sending me to receive.The
first miracle that happened upon my reaching here was
that all my ailments vanished.Having read a poster, I
came here and reaching at the feet of Maharaj Kirpal
Singh Ji, I received the priceless wealth, for which I
had been searching all my life.
SHOWER OF GRACE UPON OPPONENTS

While on the one hand, seekers of Spirituality were
coming from far off places to Sawan Ashram to receive
the priceless gift of self-realization, on the other hand,
henchmen of those opposing wanted to blow out the
divine flame, which was providing light to the whole
world.This incident relates to Amritsar.Maharaj Kirpal
Singh Ji had a Satsang programme at Hakim Sahibs
house. Five persons of Chativind village armed with
kirpans came to the Satsang.Maharaj Kirpal Singh
lovingly asked them to sit and welcomed them saying,
brothers, we have met after a long time.They had come
with the intention to kill Maharaj Ji.After Satsang,
when Maharaj reached his residence, those people
also arrived and said that they had come with the
intention to kill him, but after listening to the Satsang
had changed their mind.They begged for mercy and
permission to sit in meditation. Maharaj Kirpal Singh
Ji guided them into meditation and they all had the
experience of inner Divine Light.
WRITING AND PUBLICATION WORK

After the departure of Huzur Maharaj to the Supreme
Home, the first book written by Maharaj Kirpal Singh

Ji was Brief Life Sketch of Huzur Maharaj Baba Sawan
Singh Ji which was published in Urdu, Gurumukhi
and English in the year 1949.Thereafter, a booklet
Man! Know Thyself was published based on a talk
given to the American devotees. This 32 page book
was published both in India and America.Alongwith
with it, a 32 page booklet named Message of the Great
Master and His Ashram, written by Shri Bhadra
Sena was published. It was beginning of the writing
works, which later on, besides publication in English
language, appeared in different languages of the world
in a dozen of volumes.
SATSANG TRANSCRIPTS IN THE NEWSPAPERS

In the beginning tape recorders were not available,
therefore discourses were only written down during
the Satsang.The Satsang used to be nearly for two
and half hours, which included exerpts from different
religious scriptures of the world in English, Hindi,
Farsi (Persian) and Punjabi etc., but with the grace
of Master Power, the Satsang were recorded clearly,
without even shorthand. These were later published
regularly inSundayeditions of Daily Milap for several
weeks.The process of publishing of the discourses
of Maharaj Kirpal Singh Ji continued for three-four
months in this newspaper, and became so popular
that the editor received scores of letters of thanks
and gratitude from different places.This largest and
progressive Urdu newspaper made an memorable
contribution in spreading the message of the Masters
(Sat Sandesh), the fruits of which were in seen in the
increase of its popularity and its circulation. Later,
discourses of Maharaj Kirpal Singh Ji were also
published in Daily Tej in its weekly edition.On this

subject, the important point is that no big newspaper

had ever reserved two and half pages so far on a
particular subject, religious or spiritual, leave aside
even a novel. The more surprising thing was that
whosoever once started to read this article (discourse),
could not leave it, without completing. Once, the
Editor of the weekly edition of Milap saw a scene,
where a shopkeeper was reading the discourse from
the newspaper in the morning to convey to a fellow
shopkeeper, and became so much absorbed that even
when someone would pick something up from the
shop he was not aware, because the newspaper had
overshadowed everything.
THE PUBLICATION OF SAT SANDESH

Considering the publishing of discourses in newspapers
and their unprecedented popularity, the need
for the regular printing of discourses was felt. To
maintaincontinuity in this work was not possible
for the daily papers.Therefore, a declaration was
admitted for the publication of a fortnightly journal by
Ruhani SatsangSawan Ashram.On the basis of an
old monthly journal of Maharishi Shivbratlal Burman,
the name Sant Sandesh was considered.When this
name was sent to Maharaj Ji for approval, he simply
deleted the letter n from Sant conveying a new
message. On Maharaj Jis suggestion, declaration of
the fortnightly journal under the name, Sat Sandesh
was admitted.This journal was published on the
pattern of weekly newspapers in large size.Only two
issues were published in this size.Thereafter, it was
given shape of monthly journal.The first issue of Sat
Sandesh was published in December, 1954. In the
beginning, it was published in Hindi, alongwith Urdu
language; later on, separate issues of Hindi and Urdu
were published.Since 1955 upto now, the publication

of Sat Sandesh has been going on, on a regular basis
and besides discourses and messages, messages of
Maharaj Kirpal Singh Ji were conveyed to the devotees
the world over on anniversary functions, which were
also published, alongwith photographs in Sat Sandesh
containing details of the two world tours and the great
international Conferences of World Religions. The
publication of Sat Sandesh is still progressing in
Hindi, Gurumukhi, Marathi, Gujarati, Sindhi and other
foreign languages such as English, French, German
and Spanish.
Within three-four years of establishment of Sawan
Ashram, the process of spreading teachings of Huzur
Baba Sawan Singh Ji and that of his divine boon,
which had been started in India and abroad, was the
foundation of the great work, which later on extended
to global level.The foundation of that mission was laid
by Maharaj Kirpal Singh Ji duringhis first world tour in
1955, and later on, at the international stage ofWorld
Fellowship of Religions, which proved to be ground for
uniting people of all religions and castes in a single
string, which is real mission of the Sants.
MMM

CHAPTER 10
Prominent Events in the Life of

Huzur Baba Sawan Singh Ji
1858 July 27, Sawan Singh born in Village Mahamansinghwala, dist.
Ludhiana. Father: Shri Kabul Singh Grewal, Subedar Major
in the army. Mother: Jeevni Ji.
1878 Passed Matric.
1883 Marriage to Kishan Kaur Ji, with whom he had three sons.
1884 Joined Thompson College of Engineering (now, IIT), Roorkee.
1886 Joined Military Engineering Service and became Sub-Overseer
at Naushehra.
1891 Foundation-stone of Dera Baba Jaimal Singh laid.
1894 Meeting with Baba Jaimal Singh Ji Maharaj at Murree.
October 15, Initiated into Sant Mat.
1902 Foundation of the Satsang Ghar of Dera Baba Jaimal Singh
laid.
1903 December 29, Passing away of Baba Jaimal Singh Ji.
1911 Retirement from Service.
1935 Completion of the Satsang Ghar.
Publishing of the first part of Gurumat Siddhant.
1947 Illness of Huzur Baba Sawan Singh Ji.
September 3, Management Committees appointed.
Went to Amritsar for treatment.
429
1948 April 1, Handed over the mantle of Mastership to Sant Kirpal

Singh Ji Maharaj.
April 2, Maha Samadhi.
MMM

CHAPTER 11
Prominent Events in the Life of Sant

Kirpal Singh Ji Maharaj
1894 February 6, Kirpal Singh born in Sayyad Kasran, dist.
Rawalpindi.
1910 Graduated from Edwards Church Mission High School,
Peshawar.
Decided God first and the world next.
1912 Marriage to Krishna Wanti Ji.
First visit to cremation grounds, where questions of the mystery
of life and death arose in him.
Joined the Military Engineering Service, and then the Military
Accounts department in Lahore.
1917 In his meditation, began seeing his future Master, Huzur Baba
Sawan Singh, taking him to be Guru Nanak.
1919 Formed a social service corps for the care of the victims of
an infuenza epidemic and to bury those who died from the
disease.
1921 September 14, Birth of his son, Darshan Singh in Kountrilla,
dist. Rawalpindi.
1924 February, Met Huzur Baba Sawan Singh Ji Maharaj at Beas
and was initiated into the path of the Masters.
1927 Had a vision of Huzurs passing exactly as it would occur
twenty-one years later.
Birth of son, Jaswant Singh.
431
1935 Began publishing Gurumat Siddhant in the name of his

Master.
1939 Initiated over two hundred people at Dera Baba Jaimal Singh
as ordered by, and in the presence of, his Master.
1943 August 22, Marriage of son, Darshan Singh to Harbhajan Kaur.
1944 September 5, Death of his elder brother, Jodh Singh.
1946 July 22, Death of his eldest brother, Prem Singh.
1947 March, Retired after thirty-six years of meritorious service as
Deputy Assistant Controller of Military Accounts.
October 12, Huzur told Kirpal Singh that he would have the
task of Naam initiation after him. Huzur approved the plans
for Ruhani Satsang submitted by Kirpal Singh.
1948 March 28, Last Satsang held by Kirpal Singh in the Dera during
the lifetime of Huzur.
April 1, Last meeting with his Master. Huzur transferred his
spiritual wealth to Kirpal Singh through the eyes.
April 2, Huzur Baba Sawan Singh Ji Maharaj left the earth
plane.
April 6, Sant Kirpal Singh left Dera Baba Jaimal Singh in Beas
for Delhi.
After a brief stay, he proceeded to Rishikesh, where he spent
five months in retreat and met many holy men in the area.
December 2, Started his mission and began giving regular
initiation in Delhi.
1950 Ruhani Satsang established along the guidelines previously
given to Kirpal Singh by Huzur Baba Sawan Singh Ji Maharaj.
October 20, Marriage of son, Jaswant Singh with Puran Kaur.
1951 June 11, Sawan Ashram dedicated at Shakti Nagar, Delhi.
1954 December, The magazine, Sat Sandesh began publication in
Urdu and Hindi.
1955 May 31, Left Delhi for first world tour.

November 5, Returned to Delhi after completing his first

world tour.
1957 First Conference of World Religions held at Ramlila Grounds,
Delhi. Sant Kirpal Singh was unanimously elected president
of the World Fellowship of Religions.
1958 First tour of Pakistan.
1959 Second tour of Pakistan.
1960 Second Conference of World Religions, held at Calcutta. Sant
Kirpal Singh was again unanimously elected president of the
World Fellowship of Religions.
1962 Sant Kirpal Singh became the first non-Christian to be honored
with the Order of Saint John of Jerusalem, Knights of Malta.
October 6, Sant Kirpal Singh was proclaimed the National
Saint of India in the presence of Pandit Jawaharlal Nehru, the
first Prime-minister of independent India at Ramlila Grounds,
Delhi.
1963 Third tour of Pakistan.
June 8, Left Delhi for second world tour.
1964 January 31, Returned to Delhi after completing his second
world tour.
1965 Third Conference of World Religions, held at Ramlila
Grounds, Delhi. Sant Kirpal Singh re-elected as president of
the World Fellowship of Religions.
1968 January, The monthly magazine, Sat Sandesh began
publication in English and Punjabi.
April, Ardh Kumbaha Mela, held at Haridwar. The Master
set up camp and gave Satsang for the benefit of the millions
of pilgrims, who attended the spiritual fair.
1969 February 6, Diamond Jubilee Celebration. The Master was
felicitated by prominent social and religious leaders, as well
as devotees.
1970 February 6, Inauguration of Manav Kendra, Dehradun.
Fourth Conference of World Religions under Sant Kirpal

Singhs presidentship, held at Ramlila Grounds, Delhi.
April 3, Sant Kirpal Singhs wife, Mata Krishna Wanti passed
away.
1971 June 29, Underwent a successful operation in aprivate nursing
home in Delhi.
1972 March 14, President V.V.Giri of India visited Manav Kendra.
August 26, Left Delhi for third world tour.1973 January 2, Returned
to Delhi after completing third world tour.
February 7, Sant Kirpal Singh presented with the Abhinandan
Patra at Vigyan Bhawan, Delhi honoring him on behalf of
religous, social and political leaders in India.
April 2, National Integration Day celebrated at Manav
Kendra. The hospital, home for the aged, school and farm
were completed.
April 13, Vice-President of India, S.S. Pathak visited Manav
Kendra.
April 14, Governer of Uttar Pradesh, Ali Akbar Khan visited
Manav Kendra.
June, Kashmir tour.
October, Punjab tour.
December, Bombay tour.
1974 January, Inaugurated second Manav Kendra at Kandhari,
dist. Baroda.
February 3-6, Sponsored and presided over the Unity of Man
Conference in Delhi. Delegates came from Australia, Austria,
Canada, Colombia, Ecuador, England, France, Germany,
Ghana, Greece, India, Indonesia, Italy, Japan, Malta, Nigeria,
Thailand and the USA.
April 12, Kumbha Mela, Haridwar. Formed the National Unity
Conference. Presided over a meeting in which leaders of half
a million Sadhus sat together for the first time. They resolved

that all holy men should go far and wide spreading the message
of National Integration.
July 26-27, Rashtirya Sant Samagam (National Convocation of
Saints) organized by Sant Kirpal Singh in Delhi.
July 29, Gave his last initiation sitting in which 1,087 were given
the gift of Naam.
August 1, Addressed members of the Indian Parliament,
becoming the first spiritual leader to be honored with the
invitation.
August 15 (Indian Independence Day), Last Satsang talk in
Hindi.
August 17, Gave the last English darshan talk at Sawan Ashram.
August 19, Transferred his spiritual mantle to Darshan Singh
Ji through the eyes.
August 21, Entered Maha Samadhi.
MMM

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Pita-Poot:

The Father & the Son

Harish Chandra Chadha

Translated from Hindi

Delhi 110009, India

In the Name of the Almighty God Power,

1. The Saintly Child 16 10. The Love Of Humanity 29

3. THE RAIN-BEARING CLOUDS OF SAWAN ...59

1. The Need Of The Times 60 8. Affairs Of The Small Court 76

4. THE STORY OF THE FATHER & THE SON..87

1. The Earnings Of Naam 93 13. Obeying Masters

25. Preaching Abroad 130 44. Gift Of The Overcoat And

59. What Is A Miracle? 219 61. Simple, Brief And

1. The Ideal Of Human Life 238 15.Whose Shelter Should

6. NOW, STOUTLY HOLD YOUR HEART ..349

1. Satsang Property 2. The Security Of The

3. Maharaj Kirpal Singh Ji 7. Confidential Matters 357

7. WITHOUT YOU LIFE HAS BECOME

8. SOLITUDE IN THE FORESTS OF RISHIKESH..375

9. A RAY OF LIGHT IN THE DARK..389

9. I Am A Follower Of 17. Serpent In The satsang 421

10. PROMINENT EVENTS IN THE LIFE OF

11. PROMINENT EVENTS IN THE LIFE OF

About This Book

Singh Ji have rejuvenated these dormant spiritual teachings.

In this manner, the significant events of the lives of the

and twelve pages about the teachings of Huzur Maharaj is taken

Harish Chandra Chadha

In other words, Sants are beings who are liberated

Carrying forth this tradition, the Universal

THE SAINTLY CHILD

Unlike normal children, he had no inclination

from Maharaj Kirpal Singh Jis home came with a

vegetarianism and a spiritual life do not go hand in

be seen functioning (in appearance exactly as described

class will come prepared with difficult words and their

teacher, Why do you refer to Jesus Christ only as

THE SQUANDERER OF SPIRITUAL WEALTH

life of Shri Ramanuja, which left a great impression upon

THE SOUL IS IMMORTAL

the work done by your Society, as far as mundane life

SHAHI-BAGH, THE ROYAL GARDEN BEHIND THE EYES

MEETING WITH BABA KAHNA

that you ultimately want? He said, Baba, give some of

PREPARATION FOR THE GREAT LIFE AHEAD

read thousands of books during his student life. These

In order to achieve this ultimate ideal of humanity,

DIARY IMPORTANCE OF DAY-TO-DAY INTROSPECTION

certainly attempt to come out of that filth. We do not

THE LOVE OF HUMANITY

still claim that they love God? Taking reference from

IDEAL LIFE HONEST EARNINGS

AN IDEAL CIVIL SERVANT

worker? We should give him another chance to improve.

jobs, would have to appear for an examination. Should

Member had faith in him. As such, even the Controller

INCLINATION TOWARDS SERVICE UNTO OTHERS

tc rd nsg gS] ns] ns] iqfu nsA

THE ARENA OF SERVICE UNTO OTHERS

became very distraught due to it. But Kirpal Singh Ji

THE SALVATION OF A DACOIT

had spread terror everywhere. He would take away

MOTHERS LOVE AND THE FAMILY SITUATION

to be called the mother of such a great personage. How