ANAND SAROVAR(The Holy Pond of Blissful Joy)

BIOGRAPHY OF SANT BABA NAND SINGH JI(KLAIRON-WALE)

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ORIGINAL IN PUNJABI (GURMUKHI SCRIPT) W r i t t e n b y :Bhagat Singh, Session Judge (Retd.)

ENGLISH TRANSLATION RENDERED AND PUBLISHED By ;-

NANAK-DARSant rayer also to Guru Sahib. After the prayer, he offered food first of all to Guru Sahib. Early in the morning it was his routine to give a bath to Guru Sahib daily not only mentally but he also put bigger underwears to do service with full mind. He rubbed the feet of the seat of Guru Sahib (Peerha Sahib) considering it to be Guru Sahib himself. He held Guru Granth Sahib in high esteem as he considered it to be body incarnate of Guru Sahib in person. He saw Guru Sahib wherever he looked as Guru Sahib was omniscient, present everywhere just as water was Guru Nanak, earth was also Guru Nanak, Guru Nanak was inside as well as outside, on earth as well as in the sky. In short he considered 'Nanak is and Nanak will be not outwardly but in reality. Once Baba Ji saw a black cobra. He said, "It is definitely that you are Guru Nanak. Either appear as Guru Nanak or kindly go away." Thereupon the cobra disappeared. Only Baba Ji knew when and in what form he saw Guru Nanak. As regards the possibility of Darshan it has already been recorded elsewhere. (As stated by Baba Ishar Singh Ji) Once a Mahatma asked Baba Ji, "Do you have Darshan of Guru Nanak Dev Ji?" Baba Ji said, "If I say .Yes, I shall be full of ego. If I say no even then it is not proper. May be I have Darshan you may see the signs yourself." But a lot of hard work and austere meditation is needed to have Darshan as he said in this incident. (According to S. Rattan Singh Ji) One day Prithipal Singh, a military pensioner, alongwith a few Sikhs of Majha, was present in my drawing room. While sitting there we 235

began to talk about Baba Ji. The Sikhs present there asked, "What is special about him?" I said, "He has all the virtues. When we see him, we have peace of mind. We get all that we desire. He helps us to have Darshan as well." Prithipal Singh : 1 can help you to see Guru Nanak. One of us named Ladha Singh, "All right, you help me to see Guru Nanak." Prithipal Singh called him near to him. He put him hand on his head. But Ladha Singh said that he had seen nothing whatsoever. Again he put his hand on his head three times but again there was no response from Ladha Singh. He said again and again that he had not been able to see anything at all then all of us said that he could try his hand on the head of anyone of us but he failed miserably to do anything of the kind. All of us were very cross with him, we warned him strictly and gave him quite a bit of our minds and turned him out of the house at once. We called him a thug and cheat. That evening it was discussed in the dewan. Baba Ji asked him if he had any such spiritual power. Did he have anything that could accompany him, after death? Did he have Darshan himself? He remained tongue tied. A1 last he fell upon the feet of Baba Ji, wept bitterly and begged forgiveness. Then Baba Ji said "If you want to have personnel presence, you need prayers, meditation of may previous lives. This is not a child's play." He used to say to his devotees about himself, "I am sitting pretty after catching hold of the feet of Guru Nanak. You also take refuge in him." According to the statement of Prof. Bhavtaran Singh. One day Baba Ji was preaching to the Sangat, "I say to all of you. Don't do anything. You have been clinging to so many things, cling to one more thing. Don't give up anything, rather, cling to one thing more. What is that? clinging to Guru Nanak's feet. Give up your ego, your SELF. Say I am yours." Whenever a family man made a pressing demand, he would say, "What dearth is there in Guru Nanak's home.? (It means there is everything). Whenever he gave kind blessings to someone to bring his troubles to an end or grant him courage and valuer, he said, "Guru Nanak will be kind to you." Regarding the birth of Avtars he explained himself so many times on different occasions, he would say, "Ram took up the birth of Avtar, he was right. Then Shri Krishan took Avtar, he was also right. But they were the kings, administrators of their respective times. The Avtar of Kalyug is only Guru Nanak. He is on patrol duty guarding the world. Therefore, so long as Guru Nanak's name is not mentioned, even prayer cannot be fruitful because a servant can never defend. It is true that everything is being done by Nirankar. That is why when you recite, you say, "God is one. His name is Truth Nanak it will be truth" It is upto this stage and the name of Nanak is a must to make it successful. As has already been mentioned in many parts in one connection or the other that Baba Ji considered Sri Guru Granth Sahib Ji as the real form of Guru Nanak. That is why he held Guru Granth Sahib Ji in the highest esteem right from the beginning. He used to say so often that if anyone wanted to get something in Kalyug, he should serve Guru Granth Sahib. That 236

is why when he went to a place, he turned the mat and saw a lot of dust under it. It was the mat on which Guru Granth Sahib had been seated. He was angry and said, "The more the dust. Under the carpet, the more is the distance between Guru and the devotee. Service is a bargain of love." As appears elsewhere Baba Ji could never stand if any part or page of Guru Granth Sahib was ever spoiled. As stated by S. Jaswant Singh Ji there lived a Namdhari Sikh between Lehra and Bhucho near the Railway track besides a well and he served fresh water to the public that passed that way. Once we stayed there for a short time alongwith Baba Ji as usual. Baba Ji saw that there were some wrapped up papers in the hand of the Kooka Sikh. He grew curious and asked him what it was that he had been carrying in his hand. He answered that they had been directed by their Sat Guru Maharaj that they should distribute among themselves one leaf each of Guru Granth Sahib and recite it daily. In this way there would be so many recitations put to-gather. Baba Ji : "As you have insulted Guru Sahib by spoiling it, it is a heinous crime you have committed. Bhai Mani Singh had divided Banis into different parts and he had to pay a heavy penalty for it. His body had been cut into small pieces as a punishment for his crime. I do not know how you are going to be dealt with". He threw the wrapped paper into the well by floating it into water and offered his humble apologies for his mistake. Heera Singh, deputy, resident of Gurpuri had the following incident to relate. Baba Ji used to say, "The only Guru is Guru Granth Sahib. He is the master of the throne. But any one possessing due ability can sit at his feet to serve it, one who can interpret it correctly. You may call him, teacher, student, Mahatma, good companion etc. That is why a Mahatma is called the 5th Ved. A Sikh may attain greater heights, still he should not proffer any claim of similarity with Guru Sahib. In this connection once he said, "(The readers know that it is a very popular historical episode of Sikh Religion) Once Budha Shah presented milk of Goats to Sri Guru Nanak Dev Ji but Sat Guru Ji told him that he would accept it when he attained the 6th stage of hierarchy in Sikh religion. So accordingly when Sri Guru Hargobind Sahib asked for milk Budhan Shah said that he would give him milk if he appeared to him in the same form. Thereupon Guru Hargobind appeared in the same physical form, Budhan Shan had his Darshan and was fully satisfied. Baba Ji used to relate this episode very many times. (According to S. Maha Singh Ji) When Baba Ji related this episode in the dewan at Kufri, he had a general look of the Sangat and knew that there were many Namdhari Sikhs present there. He said, "Bhai Sikho! A Sikh should always remain a Sikh. He should never try to be a Guru. May be a person who has such capacity,may become one if he can put on the appearance of Guru Nanak Sahib, or Guru Gobind Singh Ji or Shri Ram Chandar Ji or Shri Krishan Maharaj as per desire or demand of a devotee otherwise Bhai, a Sikh may collect and amass multifarious spiritual powers to his credit, he should never give up his faith as a Sikh. He should always remain Sikh." The hearts of the entire Sangat began to leap with joy at the sight of this omniscience of Baba Ji because these gentlemen among the Sangat were wearing ordinary clothes but they as a matter of facj, were Namdhari Sikhs. 237

HUMILITY Baba Ji used to say that Sri Guru Nanak had three appearances. Which are these? One Nirgun (without form) second Sargun (with form) third Bani but there is another appearance as well the fourth one, which is that? That is humility, the feeling of humility of being humble. This view is supported by the text of Guru Sahib himself. (He had everything) yet he used these words for himself-slave, poor, lowly, humble, unknowing etc. He has used such words not only at one place but also at many occasions. He said about himself : I belong to a mean caste among many castes, I belong to the meanest among all, I am their companion, friend. I am not jealous of the wealthy (I have no desire to be one). This was indeed the limit of humility which has not been surpassed by anyone in the word so far. Humility, which has been demanded by all the Gurus, is an in amiable special part of Sikhism. Baba Ji used to say that the above mentioned three characteristics can only be adopted by a person who can just adopt the fourth one. Baba Ji had always been emulating these steps as is evidently exhibited by his prayers, words and deeds. A description of the Vedas and Brahma Ji, the creator may be read in the third part which denounces egotism and extols the concept of Humility. To extol and preach the virtues of Guru Nanak, to. put his qualities in practice in his own life, and to serve him whole heartedly in order to impress and attract him these were the be-end and all-end of Baba Ji's life. The readers of history know that the first gift Baba Ji had received from Nirankar was Naam, the second being Humility. Baba Ji was born and received Naam in Sach Khand and asked for Humility. There is a principle of Spiritualism hidden behind this fact. Nirankar is energy, power in the same way, energy has to enter like water and electricity where there is receptive elasticity and gap, similarly Nirankar enters where there is humility, Humility in human heart. Baba Ji completely undertook this principle, accepted it and applied it to his life. One of the devotees said, "Baba Ji used to read this line frequently I did not feel ego come to me, nor shall I let it come to my mind in future, nor is my body capable of owing such a feeling." He repeated it again and again in order to avoid egotism lest it should ever enter into his mind. Kavi Ji said, "He used to pray. O God, make this world such a place in which all are at a higher pedestal and I am the meanest of them all. This is my ultimate aim. This is not my position now but if Guru Nanak is kind enough, he should make my work meaner then that of a refuse-collector, a sweeper." Many hearts of devotees were attracted towards Baba Ji because of this humility he had. According to a devotee, "What really impressed me most was the hidden unconcealable humility of Hajoor Sahib, Baba Ji. It was an inner feeling which he expressed secretly in unaudiable voice while leaving after completion of the programme of dewan namely these words, "O Almighty grant me the dust, sinner as I am, of the feet of Gur Sikhs." When I heard these words one day just by chance, my hair stood on end and I was taken aback beyond words. Such a great man and such feelings is he harbouring in his sacred heart! Simply wonderful!

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Once he was delivering his holy discourse to the devotees. He said, "What is the form of Humility? The ocean has two shores one on this side, it must have another, on the yonder side as well. It will take us quite sometime before we are able to reach the other side of the shore. But it takes us no time to reach this side of the shore. How is it? Take the dust of the feet of the person higher than you are (older than you are) The 1st class of Humility starts from this stage (of education) Like the shores of the ocean, this is the shore that is on this side of the sea. Once a devotee of Shahzada pur (Toba Tek Singh now in Pakistan) persuaded the entire sangat to accompany him to have Darshan of Baba Ji. Two days passed but the personal attendants did not allow them to come near him. Bhai Dewan Singh (who was well known to the village) went to Baba Ji after seeing all this and requested Baba Ji to come out. When he came out, he stood up, folded his hands and said to Baba Ji, "O True King, I pray, please for the sake of Guru Nanak, grant your Darshan to the Sangat" On -hearing this Baba Ji was very angry. He said, "You have asked me that I should grant my Darshan for the sake of Guru Nanak. I am a dog in the home of Guru Nanak. I am a sweeper. To have my Darshan and to mention the name of Guru Nanak! If my body is cut into small pieces and these are spread under the feet of Guru Nanak even then the bargain is very cheap." (According to Sant Das Ji of Udasi) I, accompanied by another Mahant came to Bhirki in 1933 in order to have his Darshan, I asked him, in order to satisfy my curiosity, "Maharaj, how did so large number of people begin to throng around you? What is this magnet that attracts them. You are not a very learned person. You do not possess vast knowledge. How did your popularity grow? Is it the result of your austere meditation?" Baba Ji answered, "I was roaming about hither and thither. No body listened to me. No one cared for me. And then I cultivated the company of Sat Guru. He established me." He went on saying, "I was born in the home of brick layer, a labourer. Whatever I have gained is from the home of Guru Nanak after performing the duty of a sweeper. This is my Jantar Mantar." Very true. Baba Ji was staying at Debra Dun in 1941. Bhai Sucha Singh sang at the night Kirtan he said, "Just as the moon bird and the sun bird cannot live without the moon and the sun, in the same manner, we also cannot live without you (Baba Ji)" Thereupon Baba Ji answered, "(According to S. Jhirmal Singh) I am not at all handsome. I am also not very intelligent! I am an ordinary carpenter. (I am a poor fellow possessing neither beauty nor intelligence). I want to lie down on the threshold of the door so that the entire Sadh Sangat may tread upon my body. It may help me to become a true Sikh." Once he saw doubts in the mind of a devotee and said, "I have received the training of being humility from Gur Granth Sahib. I have placed it from where I had picked it up. Whosoever looks for it, will certainly finds it. I have never tried to be a Guru nor do I have any disciple (Chela)" Bhai Sahib Sant Sujan Singh Ji in answer to a question of editor, "The real face of Baba Ji was his humility but many people do not appreciate the quality of being humble. They think that a person who has not been able to become a true Sikh himself has hardly anything 239

to offer us. So such people must be shown the other side as well even if some stranger or critic may perceive ego in it as such aspect always smacks of egoistic feelings. Humility was an ideal, a passion for Baba Ji. That is why he did not like egotism. Evpn Nirankar Himself does not like it. He is called the ego breaker. It is the word of the Guru that God does not like ego. Whenever ego raised its ugly head anywhere, Baba Ji suppressed it atonce with all his might as is evident from the examples given in this book. Once it so happened that Baba Ji came out as a matter of course and stood at a place for sometime. One person named Prem Singh Prabhu Singh of Kaonkian village also reached there. He was a Namdharia Sikh. When Baba Ji had walked away from that spot he measured the footprints and prepared a very fine pair of footwears for Baba Ji. He was very proud of his craftsmanship. He often said that footwears made by him were worn by Deputies or officers. After a few days he brought the foot wears duly finished to Baba Ji and very proudly offered the present. Baba Ji asked him who had given him the measurement. He answered truthfully that he had himself taken the measurement while Baba Ji was standing outside and had left after a short while. Then he praised the foot wears like anything and informed Baba Ji that he prepared very good shoes. Baba Ji said, "All right, let me try" He put on the left foot and found that it fitted him quite well. He was all the more pleased to see it. But when Baba Ji put on the second foot, he found it was shorter by two fingers. Baba Ji said, "Bhai, what did you do?" He could not think of any answer. When Baba Ji saw that he was quite perplaxed, he said to him, "Gentleman, both the feet are not of equal measurement" Saying this Baba Ji wore the one on left side and other on right side by changing the sides of both". To his surprise both the foot wears fitted absolutely well. It was not correct to say that the right and the left were of different size. Baba Ji wanted to smash his sense of false pride. Thereupon he fell upon the feet of Baba Ji and said, "I am sorry I had started giving myself too much airs. You have brought my sense of false pride to an end." W H A T WAS H E ? People generally say that devotees make the saints popular and raise their status and standard in the eyes of the populace. It means that people go about inventing imaginary stories about them and extol their achievements and virtues, gossip about them, generously levish heaps of praises on them so that they become demi Gods in the eyes of the general public. Many times it does happen as stated above but the writer of this book has placed the facts before the readers in a highly unbiased and neutral way. Moreover, these facts have been collected from a vast variety of sources and persons and scanned properly before bringing these to the notice of the readers. It is just possible that many persons, on account of their devotion, love, affection, respect, self-esteem, or misconception, or forgetfulness, might have dictated something that exaggerates the factual incident but because of some natural weaknesses even if these are ignored and not taken much notice of, there is enough matter that goes a long way in establishing Baba Ji as a great wonderful and powerful personality. As a matter of fact no one could comprehend him properly because only a person who could rise to the great heights that Baba Ji had attained, could really know him as has been said in the Gurubani of Jap Ji Sahib and who could have risen so high as to have been able to comprehend him thoroughly. 240

It is only slowly that a man's personality unfolds itself. The seeds of mustard and oak tree appear to be similar when these are planted but when these take roots, grow and develope it is only then that their dissimilarities, disparities and differences come to light. In the same way a bead of glass and a precious gem appear to be similar to the eye of an ordinary man, there is a deceptive semblance between them, but every one knows fully well as to the difference in both of them. No one can make a proper guess or evaluate the personality of a man by looking at him outwardly only at his body. Baba Ji's personality was quite enigmatic and highly complicated, perhaps that is why he used to say that a Sikh should be as complex as a Jaleb, (Sweet Meat) because it is very difficult to find out its head or tail. From the social or economic point of view, Baba Ji belonged to a low srtate rural background, a laboring farmer or carpenter and later on a military man. From the religious point of view he was a devout Sikh having ever abiding deep faith in the tenets of Sikhism as enunciated by all the Gurus. He remained between a Sanatani Sikh and a firm Sikh adhering to the philosophy of Sri Guru Gobind Singh Ji. For practical purposes he was a Rikhi, austere practicant, observing all types of austerity and a real saint. From the point of view of the Mohammedans he was a Fakir, prophet, soofi saint, peer, murshid or the appearance of Hazrat Mohammed or God. For the common folk a saint or Sadhu, but in the eyes of the learned people, he was a Brahmgiani. So far as the royal family of Patiala was concerned, he was a royal Rikhi, royal Guru or royal yogi. To some Hindus, he appeared to be Shri Ram Chander or Shri Krishna incarnate or Avtar. To the close disciples, he was another form of Guru Nanak, some considered him to be real Guru Nanak incarnate or Avtar of Guru Nanak or of times. A devout Hindu saw in Baba Ji, the face of God, or of Nirankar,another considered him Nirankar in human appearance. As will be explained hereafter, to call him Nirankar orally is different from feeling deep down in one's heart. It is needless to add to or elaborate on the designations which have been conferred upon Baba Ji by spectators, or devotees or some other Mahatmas, those of Lehra or of Bhuco. These have already been discussed in the first and fifth parts of the book. But it will not be out of place of explain the highest designations by giving some minor episodes which have not appeared so far. After that some views of particular devotees, disciples, learned men will be recorded because there is no other source of information to throw light on the life and activities of Baba Ji so many years after his passing away. Many people had Darshan of Baba Ji in different shapes and forms much before they had turned his devotees. It is needless to repeat the examples. Very often he raised the curtain to let them peep through 241

it at his personality because once he said he would not raise the outward curtain but fulfill their desire and do what they wanted. But at once he said that it was another way of earning one's living, nothing more and thus put a curtain on it. He did not get ego attack him because then he would become a subject of criticism. Later on many opportunities of this nature came his way. For example (According to S. Rattan Singh Ji) One day Mahanga Singh Kaleran, brother-in-law of Kehra Singh, headman of Kaleran came to Moga from Kaleran and stayed at the Gurdwara of Sant Gulab Singh. There were many devotees of Baba Ji there. Mehanga Singh was an attendant of Baba Ji. They asked him how Baba Ji was. He said, "What do you want to know? He is Guru Nanak Sahib incarnate." on hearing this answer of Mehanga Singh, they became mum. When he came here in the evening to have Darshan of Baba Ji, he asked him where he had come from. He said that he had gone to Kalkian. (He had taken Baba Ji twice to that village) Baba Ji asked him how the people of that village were. Thereafter he told Baba Ji that he had gone to Moga and stayed there at the local Gurdwara. Baba Ji : What conversation did you hold them? Mehanga Singh : I said that they wanted to know how Baba Ji was. I informed them that Baba Ji is Guru Nanak in person. Baba Ji : Then what did they say? Mehanga Singh : Noting at all. Baba Ji : It is all right. What could they say? They must have guessed that you were a damn fool. He will utter some foolish thing! Now, tell me, if they had asked you that since Baba Ji was Guru Nanak himself but when he sat for meditation on whom did he concentrate. What would you have said then? Mahenga Singh : I do not know that. Baba Ji : What a foolish man! Rattan Singha, such a man awoke criticism for me. To praise someone too much is likely to be the cause of back biting and undue criticism. Kashmira Singh, M.A., principal had opportunities to have Darshan of Baba Ji twice. He personally felt that Baba Ji had a very forceful magnetic personality. Baba Ji made him realize symbolically that if he wanted to see something special he would have to change his outlook because when Baba Ji was in good mood and the devotee had genuine curiosity, he did unfold himself and reveal some miracle, but all at the same time he issued a warning as well. One of the oldest devotees of Kaleran once said that one day, a man named Waryam Singh, who happened to be a close friend of Baba Ji of his childhood days, arrived at the shrine. He began to talk of childhood days, "we used to play together. You have now a large number of devotees." 242

Baba Ji said, "I studied a little bit. I get two square meals a day here at the shrine. You are a Sardar you get it at your village." I interrupted and said, "Waryam Singh! What are you talking. He is Guru Nanak in person." Baba Ji looked at me sternly and then began to talk to him as before. After sometime, Baba Ji bade him good bye and took me inside.Once inside he gave me quite a bit of his mind. The he said, "You are a very innocent man. His sentiments were limited to our childhood association. Be careful in future! Never talk to anyone like this in future. If you see any greatness in me, keep it only to yourself. You don't have to tell anyone about it." Late S. Lai Singh Ji, a learned old man of 75 belonging to District Ludhiana. He was very famous during those days. He told the editor of this book, "Once in the year 1943 I was on my way to attend a conference at Moussuri. When I reached Dehra Dun I saw that there was a large crowd of people on the road. It was there that I had Darshan of Baba Ji for the first and the last time and that too from some distance. I had heard of his fame and name even before that. As soon as I saw him, the picture of Guru Amar Das came to my mind. I felt as if I had been having Darshan of Guru Amar Das. There was so much of resemblance between the two. I realized that he was a man who had full faith in God, he seemed to be full of renunciation, a perfect picture of peace, and a real Mahatma. I was highly impressed and attained perfect peace of mind after seeing him. (As stated by S. Rattan Singh Ji) one day a stranger wearing yellow clothes arrived at the shrine. He was wearing a white thread round his neck. He was roaming about hither and thither. When he was requested to sit down among the Sangat, he said, "If he is a real saint, he will call me himself'. I don't know what miracle did Baba Ji perform, he began to roll about on the ground writhing with too much pain. He began to utter these words, "O my flute player, my mind has been overcome." Later on it came to light that he had visited all the four highest seats of Hindu religion. He had also completed the pilgrimage of 68 religious places. He was a chronic bachelor, a celibate, but he had not come across a perfect saint upto that time. He made a humble request to Baba Ji, "Please be kind enough to take me into your service." Baba Ji said, "You will have to dust the shoes." He said, "All right, as you say," He not only dusted shoes but began to lick these too. E V E R Y O N E SAYS HE IS GREAT Baba Ji was staying at the shrine of Nanaksar, Jagrawan. Devotees from Choorian and the surrounding Magha region had come and among with them had come prominent reciters as well. They arranged many recitations with due care and traditional zeal in the new shrine. At the completion of the programme in the evening at the dewan in the old shrine Baba Ji probed the topic as to where Nirankar Guru Nanak really was and how we could have his Darshan? (The topic was somewhat like this, words used by him might be different.) He asked all the reciters of Majha turn by turn. All their answers were simultaneously rejected by a devotee. Then Baba Ji put the same questions to a devotee sitting in the front row. He was from Delhi. He saved himself by quoting Gurbani namely "That you will find me at the place of Guru Angad." Then Baba Ji turned to the same devotee who had been 243

rejecting the answers of each and everyone. He put him the same question. Thereupon he stood up and answered humbly, "O True King, you are sitting here in person," At that time Baba Ji did not say anything but those who were capable of understanding the nature of Baba Ji knew at once that he would have to go through an ordeal, because it was a part of the duty of Baba Ji not only to bring the truth to light but also give it due importance as well. Once there were differences of opinion among the devotees of Jhorrarran village. Baba Ji sent a leading devotee there to sort out the matter after making a thorough enquiry. He also gave him a good piece of advice as to how he was to behave there. So he reached Jhorarran, called the parties concerned and held consultations with them as Baba Ji had advised him. The leader of one faction was a white collared man. The emissary sent by Baba Ji applauded the white collared man too and persuaded him to come to the shrine along with all his companions. (This white collared man was an old devotee but had lagged behind for sometime). So according the white collard man accompanied by devotees reached the shrine the very next day before the start of the evening dewan. He was carrying sweet pudding (Parshad) with him as an offering. Baba Ji received him warmly and with joy. All at the same time he called the other leader of the 2nd faction of the party of Jhorraran and asked him to offer his apology to the white collared devotee in the dewan itself. These were the leaders of both the factions. That man obeyed Baba Ji and fell at the feet of the white collared devotee at that time but immediately after that went out of the dewan and began to wail, weep and cry bitterly as he thought he had been put to disgrace and shame. Baba Ji sent a devotee from inside to console him. He went out and said, "Bhai, why do you weep? Why should you be cross at what the Nirankar has said? You have been asked to beg for apology by Nirankar himself." So it is different when you say it is the order of Nirankar. One who has seen the light of Nirankar in his teacher, his own sight is filled with Nirankar. In that case everything appears be Paar Braham including a forest, body and mountain. (S. Rattan Singh Ji explained this topic). If a man can get some work accomplished by going to a person, he will start considering him as Nirankar. Baba Ji often related this incident. There was a woman. She was travelling in a train. She was carrying a six month old baby with her. He began to cry and no one knew why. The woman did not know what to do. There was a doctor sitting in the same compartment. He gave him some medicine as a result of which the child stopped crying and began to play. The lady was very happy indeed. She thanked the doctor and showered many blessings upon him. She said to him "you are God for me." He was not God but he did the job of God. To prolong life or to bring it to an end is under the control of God. But the doctor became God for her. Those family men who got some relief at the behest of Baba Ji, who had their ambitions fulfilled, whose troubles and misfortunes came to an end, who got succour at the time of difficulty, he became God in their eyes. He was everything for such persons. He also related another story in which Guru Nanak Dev Ji said to indefatigable Randhawa something like this. I took up eighty four new lives, out of these ten were apparently accepted. In the rest of the lives I came in the appearance of a saint, Sat Guru has uttered this from his own 244

mouth. KAVI AND A F E W O F HIS IDEAS Kavi Ji about whom much has been recorded in this book was an educated devotee and highly intelligent man. After leaving Khalsa College Amritsar, he worked as editor of a Akali newspaper of Punjabi. He was a successful Industrialist and towed many countries including Germany and England. He also took active part in politics as well. He was a very intelligent man but carefree in his day to day life. He came very near Baba Ji by the sheer dint of his personality and his ever abiding faith in the principles of Sikhism. He took active part in some of the activities of the shrine. Baba Ji gave him much importance. No sooner did he recite a poem than he came to the notice of Baba Ji. Some devotees got scared that the sangat would take it ill but Baba Ji said that he was a high official and he had recited the poem extremely well. He had a point of view to present and he succeeded well. (According to S. Sampooran Singh Ji) We said in the heart of our hearts, "this is either for you to consider or it is for him but there is definitely some explaining to do" (According to Kavi Ji) When we reached Kaleran, one or two days before Baisakhi I realized that almost all my spiritual hurdles were removed with in a few days without any fuss quite silently. He treated me curtly and without giving me special status. Once he went inside along with some other devotees and sat at the -back of others. He said, "Who is he? (coming near) Are you not Kavi, brother of Giani Swaya Singh? I said.m "Yes, Sir." Baba Ji, "I'll accept only when you recite the same poem again." So he again read out the poem. He had written another poem on the way. He listened to it also at the dewan of Pooranmashi. Baba Ji was highly pleased to hear it and he applaind him at every step and gave him a lot of blessings. He commented that he had brought home the points he wanted to focus but with amiable affection. The poem was as follows : I came to the door of Baba Ji with a begging bowl of my head, I tried to beg at every door but no one gave me alms, The people of Sacha Sauda (True Bargain) asked me to come to you, I called loudly for alms at your door I bank upon you now, Do not look at the lines of my luck, nor at my previous deeds, Baba Ji, pick up a heap of mercy and draw a line of luck with it, 245

Fill up my begging bowl with a full scale of naam, I am a poor pauper, I beg for the dust of you feet, Put the whole of my life in one small tip and fill up my bowl to the brinm, Give me a mixture of herbal drink, O teacher, so that I may give up all evil, Teach me such a secret so that I may not demand anything except your feet, Fill up my glass with a peg of such wine so that all ego may vanish, Who drinks and who offers the drink, come here at once, O Saki, Each lingering moment passes like many centuries, 0 Baba Ji, kindly show me your face, I'll make a floor of my eyes, O My beloved, come and walk with your hallowed feet on it. 1 wept and wept and wept so that my eyes are now dry, O master how should I wash your feet (without water of tears), All life seems to have been seeped out of my body, even then I am telling you this, I am a dog sitting at your door, throw a morsel to me and show affection, I have fallen here quite helpless, don't curse me away curtly, (He expressed himself regarding his situation in the middle of 1935 but he read out the poem much later) When the teacher opened the door, I peeped inside, I saw Nanak sitting on every side, He was in the form of Nirankar, One momentary glimpse produced such sensations in my mind, that my eyes bowed down at his feet because of his kind blessings, His feet are a source of blissful peace that cools down that entire world, the moon and the sun are at His service, all precious stones are there, such a splash of Light fell upon me that my mind was filled with joy, My beloved was sitting where joy was and the compound looked so decoratively beautiful. In the beginning (April, 1935) when the devotes of Delhi went to Kaleran, Baba Ji asked some devotees (was it an excuse?) that they could enquire about the method of Naam if they so desired. When someone asked Kavi Ji, he at once answered as was his usual nature, that he would neither recite nor enquire about the method. Thereupon Baba said through S. Sampooran Singh Ji, "Baba Ji says that he has no time to offer again and again." When Kavi Ji came to know of this message that had come from inside he at once composed few lines of a poem and spoke to S. Sampooran Singh Ji who was standing there. 246

If there is a lover, he will try his best with all him might, a weakling is helpless and cannot feel proud; If a person has overlooked in the first instance, there is no pointing testing him again. Sardarji went inside and read out this answer to Baba Ji who said, "These mischiefs are still with him. He has not yet got rid of these." Then Kavi Ji wrote another couplet. "I do not take pride in my devotion, nor do I want to be ostentatious. I have erred this is my religious song, "I am yours" this is my ostentation. In this way tests and blessings went on side by side. Details have not been recorded nor it is possible to do so (Lest some mistake my creep in while recording these) Once S. Sampooran Singh, Kavi Ji along with two other devotees went to Kaleran. Baba Ji directed us to obtain Hukamnama from Guru Sahib in order to know whether we deserved to participate in the Sangat or not. As a matter of fact this Hukamnama was meant for the other persons who had accompanied us and not for us because about S. Sampooran Singh Ji and Kavi Ji it was said that our names had been recorded in the register but it was said that we had taken such a long time. Baba Ji said that one moment of Sat Sang was equal to one hundred years of prayers. Kavi Ji calculated on the basis of the attendance of Sat Sang that the period was long enough many lives. Thereupon Baba Ji said, "Yes, Bhai, your links with me stretch back to more than previous three lives." So it was not for nothing that he had become a staunch follower of Baba Ji. He had undertaken service beyond all limits so much so that he sacrificed everything for Baba Ji. Kavi Ji also said that Baba Ji revealed himself to each devotee as much as he deemed fit and proper. If I failed to understand any thing about him, I have surmised that there was something wrong with my understanding because his words were true and applicable for all the three eras. I placed my wisdom, intelligence at his feet and never bothered to pick it up again. I never looked for any draw back in him. There was actually no defect in him. He was not a man of this world, he was a Divine person. Talking of miracles, he said that for a man of his stature every thing that he said or did was full of miracles. I had been in contact with Baba Ji for so many years but I never felt the need to ask him even a simple question. Why so. Because he always gave me the answers on his own. "Truth and falsehood are one and the same thing". I learnt the art of speaking the truth from him. I never accepted any one as Mahatma neither before I came into contact with Baba Ji nor afterwards. Because I found perfect harmony and peace in his obedience. The mind of man is a pearl. It has to be holed in order to give it the shape of bead this is possible only by submitting completely in obedience to Baba Ji. Disobedience will lead to the breaking of the bead and the entire process will go waste. That is why Baba Ji handed over to Kavi Ji whenever difficult or arduous piece of work came his way. Kavi Ji made it a point to accomplish it as a true servant obeying his master in every way. He cared a fig whether it pleased or displeased anyone. Many were displeased. 247

Being unacquainted with this fact many devotees became his opponents. Even then he did not bother to care. He was true to his master When asked as to the connections of Baba Ji with Guru Nanak Dev Ji, Kavi Ji said that the only person who could work whole heartedly and preach zealously for the Mission of Guru Nanak Dev Ji was Guru Nanak himself; But only a true jeweller with perfect knowledge could testify a genuine jewel, (one who finds a jewel in a piece of glass is ?. jeweller with little knowledge.) That is why only a person in whose heart Guru Nanak or Nirankar resides can recognise and call him Guru Nanak or Nirankar just as Bhagat Naam Dev saw Nirankar even in a dog and took him for God Himself. That is why he picked up the pot of ghee and ran after the dog so that he might offer it to him lest the dog should eat dry bread. A person who comes to this world with a physique of flesh and blood does not deem himself God. He also does not want that others should take him for God as well. On the other hand he finds God in every body and everything. There is another aspect of such a thinking. When a person offers himself to Sri Guru Nanak, how can he think of himself as a separate entity. He is one with Him. Baba Ji used to present such thoughts off and on and acted likewise. Once it so happened that Baba Ji touched the feet of Giani Gurmukh Singh Ji all of sudden. He got scared and starlted. Baba Ji, thereupon said to him, "Who are you?" (According to Giani Ji) Myself : Sir, I am a Sikh Baba Ji : Whose Sikh are you? Myself : Sir, I am a Sikh of Guru Nanak Baba Ji : What then? you belong to him, (Guru Nanak) this body also belongs to him If a younger one touches the feet of an elder one, what difference does it make? (But many a time Baba Ji talked differently). Late Bhai Maha Singh said that when his wife expired, he carried her remains to kufri where Baba Ji was staying at that time. Baba Ji called me in and gave me a patient hearing. He told him that he had brought the last remains of his wife to him. Baba Ji asked him sympathically to put the remains near him. Next morning he called him after the completion of Kirtan and said, "Maha Singh! The last remains of your wife have been disposed o f ' Myself : In whose custody. Baba Ji : That of Guru Nanak. Myself : Is there anyone greater than you? Do you represent him? Baba J i : Maha Singha! I am a humble servant of Guru Nanak, the True King. A Mahatma 248

ever remains a servant of Guru, however strong he may grow. When the editor of this book asked Sardar Sahib S. Narinder Singh Ji, superintendent of police as to what aspect of Baba Ji's personality had impressed him the most of all he said that it was difficult to say which thing of God was greater than the other. He was pure God in the from of man but he went about and worked in the best traditions of the world. Otherwise he was not concerned with anything else. S. Sampooran Singh Ji said about, "I have seen god in the form of man. Otherwise I do not know whether there is God or not. It is due to the previous noble deeds that one is able to recognise God. Once Baba Ji told Bhai Sulakhan Singh that he should guide me in this respect as I was childish and did not know that a Mahatma was the appearance of Naam and it is a secret which every body does not know and that everyone does not have the wisdom to recognise a Mahatma. (S. Inderjit Singh, an old, wise but hidden devotee of Baba Ji at the time of his stay at Okara and Moga) Baba Ji was one with God. He was able to do anything which god can do. He was creator but did not feel or say so. (Baba Ji used to say) Even after attaining such a position a true Mahatma will say, "You are the master and I am a servant". It is my firm belief that Baba Ji was a perfect soul, perfect in a very way He could separate his soul from his body and he had full control over his body. He had knowledge of both the aspects. He could function outside the body while inhabiting the body. As a later stage Sardar Ji said that the Fakir was a strict disciplinarian. It was very difficult to face him as he was awe inspiring. His time had his own value which we cannot realize. He was an ocean coughed up in a bowl. I did not come very close to him as I feared lest it should bed to harmful consequences. Seth Jugal Kishore Birla has already expressed his views about Baba Ji. It is also said that late Goswami Ganesh Datt Ji, a close associate of Seth Ji, had ever abiding faith on Baba Ji. It is also said that once Goswami had opined at Kaleran that if all the Sadhus inhabiting the Himalayas were together put on one side of the scale and Baba Ji on the other, the scale of Baba Ji would be heavier (the writer of this book tried to contact Goswami Ji personally but could not and later on Goswami Ji expired) Once Goswami Ji said abort Baba Ji in the presence of Rai Babadur Pandit Narain Das Ji, "I say but do not do, you do but do not say." Rai Bahadur told the author about Baba Ji, "I have not seen a Mahatma like him in my life. He had information about every article, every grain as to who had brought it, where it had been put and to whom given." Later on he said that there lived a great Sadhu, Advocate, at Krishna-Ashram, Gangotri. He was a naked Sadhu. Because of his high attainments, Pandit Madan Mohan Malvia brought him to Banaras Hindu University. I also considered him to be a Sadhu of very high rank but after meeting Baba Ji Krisna-Ashram paled into insignificance. Baba Ji was a man of such lofty status. He could not be compared to anyone at all. Sardar Sarmukh Singh, advocate Jullunder said that once in 1940 a Pandit accompanied, some devotees who were going to see Baba Ji. He was a learned man well qualified double 249

M.A. and quite proficient in meditation a well. He had occupied a high political position in Afghanistan as well. He was well prepared to ask Baba Ji some questions. Baba Ji was delivering his discourse at the dewan, "Bhai, everything has been created by Nirankar. Nothing is destructible. Eras have been changing since the creation of the Universe - Satyug, Treta, Kalyug. These have been coming and going turn by turn. Even when noble deeds are uppermost in Kalyug, evil deeds do not disappear altogether, these remains hidden in some form and are not destroyed altogether. When Kalyug comes, these raise their ugly heads again. On hearing this, the Pandit stood up in the congregation and asked Baba Ji how it happened. But as soon as Baba Ji cast his glance on him he panicked and sat down at once. Baba Ji said that these were not plums which could be collected in proffers or felled by long sticks, no, but these could be annassed by practice, noble thoughts, meditation, prayers, good company, recitation and rich experience. One could get knowledge about all these through experience. After the completion of the programme of dewan I asked Pandit Ji, that he had come to ask many questions. He said that after he saw him sitting at the hyde of a lion and a lionlike light on his face, he could not muster enough courage to raise his eyes to look at him, not to speak of putting him questions. He was scared even at that time. (Bhai S. Kartar Singh Ji) Once while Baba Ji was staying at Nanda Chowki, Dehra Dun 4-5 Muslims belonging to the Body Guard Platoon of the viceroy came there to have his Darshan. They had Darshan, listened to his discourse and then requested him to visit their mosque too. Baba Ji acceded to their request and told them that one of them should come there the following day and that he would gladly accompany him. So accordingly one of them came there after the completion of the programme of Kirtan. Baba Ji ordered all the singers and the musicians to get ready in order to accompany him. When they reached the mosque (It was a very beautiful mosque indeed) Baba Ji went inside and sat down. There were 250 Muslims present there. Among them there were many men of high social and religious status, Maulvis, Molanas etc. Baba Ji ordered us to begin Kirtan. When we were about to start the Kirtan, one long bearded Maulvi stood up and said that according to the rules and regulations of their religion there could be no singing programme in a mosque. It was prohibited. Thereupon Baba Ji said, "Maulvi Sahib, this is not Raag but *weraag'. We want to link human beings with God. Some Muslims did not like the interruption caused by the Maulvi and other said to Baba Ji to start the programme. Kirtan was started. The cock has started giving the call. Why don't you get up? The couplets of Farid were recited. After about 45 minutes Baba Ji delivered his discourse. Baba Ji threw so much light on the holy book of the Muslims (Quaran Sharief) that the audience were thrilled and surprised. He revealed the real technique of reciting Allah Ho. After about one hour when Baba Ji stopped speaking, the same Maulvi, who had objected in the beginning, stood up, folded both his hands and said, "O Master Fakir, you are God incarnate. 250

You are the form of Hazrat Mohammed. Sahib. Please forgive me for my mistake, my impunity I have attended the lectures of so many learned men but I have never got so much as I have from you to-day. I know Quaran Sharief by heart but you have surpassed them all. I can say with full confidence today that I have heard the words of God today. You are really God." After saying this he sat down. Then a cadet of the platoon got up and expressed his thanks from the core of his heart. Some Sikhs of the platoon were also present in the Mosque. They had taken Baba Ji to a local Gurdwara a few days back. They had presented a roll of cloth to Baba Ji on behalf of the Muslims. Baba Ji put some money on it and gave it back to them and said, "Consider it as a present from me. I got everything from you." Once Ram Parshad, a resident of Lahore who was a devotee of Krishan Maharaj heard of Baba Ji's popularity and came to Nagrota to have his Darshan. He was a stranger and, therefore, quite unacquainted with the procedure there. During those days it was a rule not to allow anyone to stay for more than three days. He attended dewan and returned everyday but he did not get a chance to have Darshan separately. He had come here with certain questions to be answered. After three days the attendant told him to leave, he said that he wanted to see Baba Ji before leaving. The attendant went in and informed Baba Ji about it. Baba Ji said, "Tell him to go away as three days have passed. He could come again." When the attendant conveyed the message of Baba Ji, he said, "I have come here from a far off place on hearing the praise of Baba Ji. Request him to give me personal hearing please." The attendant said, "You should now leave as desired by Baba Ji and come sometime again." But he insisted, "I shall not leave until I have word with Baba Ji." The attendant went inside and conveyed the message. Baba Ji said, "All right, don't say anything to him." At the evening dewan after the recitation of Reh Ras, Kirtan started for the second time. Baba Ji ordered that the Kirtan should be stopped and he started talking to the advocate who was siting in front of him. He asked some questions and the advocate found it hard to answer these. Then Baba Ji started question answer session. He would put a question and answer it himself. These questions and answers were about Krishan Ji Maharaj. I have now completely forgotten these. In this way Baba Ji went on talking for about an hour. Then he said, "Who is the devotee that does not want to leave without seeing me. He should come forward. He can talk to me now." At this the man began to cry. He wept and wept bitterly. Baba Ji : Who is crying here? Attendant : Maharaj Ji, he is the man who is weeping now. Baba Ji : Bhai, You talk. Why are you weeping?

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The stranger : Baba Ji, what should I talk? You are omniscient. You have dispelled all my doubts. You are an Avtar of Sri Krishna. I have seen with my own eyes what I had heard about you. Baba Ji : Yes, Bhai, this a house of Guru Nanak, Guru Nanak fulfills the desire of everyone who comes here. As soon as a devotee leaves home in order to come here I atonce know what he wants. Tears were still trickling down his cheeks. Baba Ji : Don't feel shy. Don't lose heart. Bhai, ask whatever you want to ask. Thereupon he said that all his questions had been answered. Nothing remained to be answered. Baba Ji gave him Parshad and he left the next day. He came again to the shrine at Kaleran two or three times. Now-a-days, it is not known, where he is. when he came to Kaleran again, he talked to me about the popularity of Baba Ji. He said that Baba Ji was God in carnate. He was not an ordinary Sadhu. CONCLUSION What conclusion do we draw after going through the incidents, words or ideas given above? Before recording our thoughts and avoiding details, it will be appropriate to say that some ideas have already appeared in the book regarding Guru Nanak Dev Ji as being Nirankar or Nirankar incarnate or Guru Gobind Singh Ji as being God or not. All these ideas have been expressed in different sections of the book. According to the principle of the Vedas everything is a form of Brahm and is contained in Brahm. The entire Gurbani supports these two aspects. In the prayer of Baba Ji Guru Nanak Dev Ji has been referred to as Nirankar incarnate but in the songs and poems Guru Ji has been presented as Nirankar Himself. In other parts also no importance has been attached to the difference between Nirankar and Nirankar incarnate although the difference is much just as it is much easier and clearer to consider Guru Granth Sahib as the Bani of all the ten Gurus or their appearance but to consider it a body of the Gurus is a bit difficult unless or until one comes across a real miracle. In the same way it is quite easier to consider a human body of flesh and blood and bones as being an appearance of God but to consider a human being as real God is difficult. Baba Ji was an epitome of humility. He used very humble words for himself and never gave himself much airs. Even then we can safely say that his appearance was that of Guru Nanak because he resembled Guru Nanak Dev Ji as he shared one particular style of his life and possessed that quality in abundance although there were many points of dissimilarity between the two and still they resembled each other very much. Baba Ji had adopted many qualities of Guru Sahib as concentration of mind on Hari Naam and Kirtan, humility, neutrality, fearlessness, non-animosity, unselfishness, deeds, duties, mysteries and miracles. Baba Ji also appeared to many of his devotees in the appearance of Guru Nanak Dev Ji. It was, therefore, not an exaggeration or hyperbole or flattery on the part of the devotees to call him so. 252

To consider the appearance as that of Guru Nanak can be from the point of view ot (i) Kavi who has made mention of it and (ii) Sant Lachman Singh Ji who has also clearly written about it. Let us proceed a step further. Many disciples have described Baba Ji as real Nirankar or Nirankar in human form. Some thoughts have already been expressed about it. It will suffice to mention here that he could be Nirankar in appearance and he really was, if he so chose to reveal himself as such to any devotee or he did what Nirankar could do for such a person. He did possess the qualities of true Nirankar in himself as mentioned before. In the same way his personality (with the human limit) was endless, unique and supreme. He was the only one who could fathom reality or could do Sri Guru Nanak Dev Ji or Nirankar or 'one may find as one prays for* is truly applicable here. From another point of view he may be considered, if not Nirankar, at least one with Nirankar and that is if tested on the touchstone of Brahm Giani. Here some of the characteristics of the Braham Giani have been given as numerated in the 8th sectar of the Sukhmani Sahib by Guru Sahib. Readers will testify to the fact, after having gone through the characteristics of a Brahm Giani that Baba Ji had imbibed these qualities in his personality in abundant measure. Readers are also well versed with the stanzas full of eology which have been used by Guru Sahib in the Sukhmani Sahib for a Brahm Giani. A Brahm Giani is an object of worship, God by all, endless without any limit, creator of the universe and a doer for all, perfect man, Nirankar Himself, and there is no exaggeration in the use of these words and phrases. But if a Braham Giani is considered to be a real Nirankar as Guru Arjan Dev as real Hari the deeds that a Brahm Giani performs or Guru Ji undertook would lose their significance.

ABOUT ONENESS Oneness (unity) appears to be of two types - one is of those advocating vedant and second is between Hari and Harijan as professed by the tenant of Gurudom. Baba Ji preached mixture of the two like this, "Gold and gold ornaments are one and the same. There is no difference between the two so far as knowledge is concerned. For the learned man there is no difference between a Ganesh of gold and a rat of gold. But of course, there is a difference so far as an illiterate or foolish person is concerned because there is a difference in the way of thinking of different people. If you take a Ganesh of gold and rat of gold to a jeweller. He will beat both of these metals with the hammer and then melt these and show you the real appearance of gold. Both are gold. In the same way learned gentlemen, there is no difference between Hari and Harijan. In the same manner there is no difference between Baba Ji and Sri Guru Nanak through Guru Granth Sahib and though Guru Nanak to Nirankar. They are one and the same as gold is one and the same. There is no difference between them. There is oneness of the original element. They differ only in shape. How husband and wife are brought together is an absolutely different story. The same type of togetherness is between a Sikh and the Guru and the Guru and Nirankar. This oneness or togetherness comes about only when a Sikh does not give any importance to himself as a separate entity. In the other words he surrenders himself completely in front of his Guru. For example a wife hands over or surrenders her body, mind and wealth to her husband whole heartedly. She does not proclaim her right to anything. So she attains oneness with her husband. Although they are two bodies yet there is one light they attain that state of togetherness, oneness that they become inseparable. A husband will not hide anything from 253

such a wife. She begins to reserve her right to the might and property of her husband. Although she never puts that right into practice nor does she ever try to exercise it or display it, she becomes one with her husband in such a way that whatever she does, she consults her husband first or informs him before hand, that is she does not do anything on her own and she is always humble. Although she does not possess anything and yet she does possess everything indeed because if you are mine the entire world will be thine. According to the words of Far id Ji she belongs to the husband and everything that belongs to the husband actually belongs to her. That is why Guru Ji makes a request, "I am your *dasi', you are my husband, I entirely depend upon you." But one who has been owned by Guru Sahib, his protection is ensured but he cannot claim equal rights. It is also a fact that if some one wants to reap some advantage from him, he will have to cultivate a feeling of togetherness and oneness (It has also been explained hereafter on the basis of Gurbani (Although it appears not only difficult but also improper) It will not be out of place to record here the statement of late Giani Prabhakar Singh in conversation with Baba Ji. Myself: O Protector of the Poor! It has been stated in Gurbani concentrate on the picture of the saint who is your God. Baba Ji : Yes, it is true. What then? Myself : Instead of concentrating on the picture of Guru Nanak, is it proper or not to concentrate on the appearance of the saint. Baba Ji : It is like this. So long as a Sikh does not consider Nirankar, Guru Nanak and the saint whose company he cultivates, as one entity, it will not serve the purpose, howsoever hard he may indulge in austere worship, prayers and meditation. When all the three begin to appear as one entity instead of being separate, then it should be considered that the task has been perfectly achieved. It means that one should feel deep down in one's heart that they are one and only one. It is absolutely correct to concentrate on the appearance of the saint because he is solidly present in person and it is easy to believe and perceive him but the crux of the matter is when we go deep into details that the devotee is liable to see the saint performing day-to-day routine activities as man of flesh and blood and bones and if he develops, by chance some sort of disliking for any activity of the saint, then all his faith gets demolished and everything is lost in the bargain. But a picture is not going to do any activity in haste, therefore, a Sikh is not likely to develop any kind of disliking or hatred for it. Therefore, if the Sikh has developed such indelible and unshakable faith on the saint that his day-to-day activities are not going to distract him, then undoubtedly he should go on concentrating on the saint of his choice. But Baba Ji gave prominent importance to the worship of Sri Guru Nanak and Guru Granth Sahib. One Bhai Natha Singh, a very faithful disciple of Baba Ji at the very outset requested him to have his photograph prepared. Baba Ji asked him why he wanted to have that. He said that he wanted it in order to place it on a raised platform at his residence and worship it. Baba Ji at once rebuked him and said, "No, absolutely not. Just as all feet come under the foot of an elephant (All others follow the footsteps of a great man) In the same 254

way all photographs are there in the photograph of Guru Nanak Dev Ji. Then he said, "You are the appearance of Guru Nanak" Baba Ji at one said, "Then find me in the picture of Guru Nanak." (But many years after this Baba Ji had his photograph prepared on the persistent insistence of the Raj Mata of Patiala and except for two copies, he had the rest of the copies destroyed). Then he gave the examples of the grains of the mustard and its flowers and said that we have not to be separated from the Guru but to be united in him. Only a person who wants to see us separated from Guru Nanak will ask for a separate photograph. I am not to make Guru Nanak my own but I have to offer myself to him. There is ego in making him my own (possession) but humility in offering myself to him. One day while exhorting S. Avtar Singh brother Of Kavi Ji in Delhi as to the techniques of reciting Naam in various ways Baba Ji said that the best way was to resign oneself to the will of God, but it is a hard nut to crack. The easiest way for a devotee is to concentrate one's mind on an object lying in front of him. What could be a greater aim then Guru Nanak Sahib for a real Sikh? But this is not called idol worship. It is only for the purpose of helping the process of concentration that you keep a picture in front of you in order to facilitate you mind to get power of concentration from the picture. It is needless to compare Baba Ji with anyone else so far as his powers or significance are concerned. Readers may practically do and then understand what Baba Ji stood for or the future will unravel the mystery. It is not the end of all this. Many people rise higher than God Himself. Baba Ji used to say, "What is greater than God? The name of God is greater than God. God who is great resides at the very high plane but his name is greater then the rest of everything." But Kabir consider Sat Guru greater than God because, "is Ram greater than the one through whom I came to know Ram", Kabir expresses his doubts like this. He also gets answers to the questions raised by himself. Ram himself settles the issue and only Ram knew that Ram was greater than anyone else. Baba Ji used to say, "If you take a jewel to a vegetable seller. She will say I is worth four-five carrots. Now if you take the same jewel to a jeweller, he will give you Rs. 101 for showing it to him and say that it is so precious that he doesn't have sufficient money at his disposal to pay its real price. A person who knows the worth can very well appreciate it. What does a fool know of its worth? A jeweller is greater than a jewel because he has evaluated its worth. In the same way 'Is God greater or his devotee?' Is Ram greater or the one who knows Ram, I have not been able to explain. Do you understand?" S O M E O T H E R M I S C E L L A N E O U S MATTER CRITICISM Not only a few but also quite a large number of people began to criticise Baba Ji as they were not able to make out the import of what he had said above. As has already been stated Baba Ji took special care of his critics and rebuked his devotees all at the same time. 255

Not only this some other things also came under criticism regarding Baba Ji. Readers know fully well that no body has been able to save himself from criticism including a great man, saint, devotee, prophet or even Guru Sahib as has been clearly given in the Gurbani. The fifth Guru had to write a complete chapter (13th) on criticism and critics and wherein very strict terminology has been used. Bhai Gurdas has also devoted a fair part of his writings on criticts. Critics have been likened to crows and lice who thrive on garbage and blood instead of milk and thus satiate themselves. But they have deputed it perform their duties as per directions of Nirankar. Except for jealousy and animosity and natural inclination, the main cause of criticism is foolishness. Readers are fully aware that some practices followed by Baba Ji were different from those followed in some other Gurdwaras. There was some personal reasons for these as well. Baba Ji did not allow cash to be given at the shrine, he did not allow women to come near him, allowed devotees to bow to him, preached the use of the picture of Guru Sahib, to make devotees stand in queues and come to him turn by turn, to be carefree about black magic and such other practices, use of luxurious goods, to rebuke the singers, musicians and devotees, for all these he had to hear a fair share of back-biting and criticism at the hands of the critics although it was all meaningless. As per Guru's words. Those who love God's Naam care little for criticism. (According to S. Sampooran Singh) Baba Ji used to say, "My anger can never harm anyone. I never get angry at anyone from my innerself. Sins have to be burnt with anger." Over and above the behaviour of the patrol man, the conduct of the personal attendant or some other servant also became a subject of criticism. As snakes crawl around the Sandal wood tree, in the same way saintly persons are surrounded by such lecherous persons, only God knows why, but it appears they have links of some previous lives. Once Baba Ji lambasted that these attendants were a fence of thorns. If there were no thorns on a tree, it would be eaten away by birds when lush-green. Anyway, much light has been thrown on such practices in the second section of the book. Baba Ji took stock of the lavish make up of women but rarely did any Akali raise objection to the restrictions imposed by Baba Ji on them. On the other hand - Common people favoured and applauded these restrictions. Baba Ji wanted that worldly goods or wealth should not play any role here. Although he cared a fig for the critics as enunciated in Sukhmani Sahib yet he regarded them with kindness (According to S. Rattan Singh Ji) Mittoo of Kaleran use to cast aspersions on Baba Ji but Baba Ji always laughed him away. One day, while the topic was under discussion, I said, "Would the hell be ready to accept him?" Baba Ji : Why? Myself : He is always throwing mud on you. Baba Ji : He will go where you are going? 256

Myself : How is this? I serve you and he criticises you. Baba Ji : You miss me only off and on. He does it many more times. He is all the time thinking about me. "Baba Ji never cursed anyone but he used to say that people threw their sins on to us and are in turn threw these on the back-biters." Bhai Sant Sujan Singh Ji said in the dewan that once a Blacksmith made a bowl of iron and brought it to the shrine for Baba Ji. He did not have the courage to come forward and present it. He thought it was some thing trifling, how should he give it to Baba Ji. When the morning programme came to an end, as was his routine, Baba Ji looked at the audience. The man with the bowl was standing nearby. Baba Ji : Bhai, the bowl is very attractive. Where did you get it from? He : Sir, I have made it myself. Baba Ji : Friend, make one for me as well. He : (Putting the bowl at his feet he began to weep bitterly) Sir, I had brought it for you. Baba Ji : Then why don't you give it to me? (Catching hold of the bowl) What should I give you in return? He : Sir, I want salvation. Baba J i : Leave it. Talk of something worthwhile. Even my critics will also get salvation. They at least remember me. Late Heera Singh, Deputy, said that once Baba Ji heard that people were criticising him a lot because he was in the habit of using too much of almond extract. He asked me my opinion as to what should be done. I read out a Persian stanza and said, "Why should you care? Are you to get anything from the people? Whatever work you are doing, for that whatever you use is justifiable." I told him a story of Mian Meer and the emperor Jahangir regarding the carefree nature of Fakirs. (In brief) Hazrat Mian Meer had tethered a dog in front of his cottage. When Jahangir came to pay him a visit, the dog began to bark. Thereupon Jahangir complained to Saint and suggested that there should not be a dog outside the cottage of a Fakir. The Saint answered fearlessly that there must be a dog there so that no worldly dog could come to 257

scare him. If anyone resorted to back biting, no one had the courage to come face to face and spell it out boldly. His face was so impressive and personality so towering and aweinspiring that others looked pigmies in his presence and forgot everything under his influence. As soon as they crossed the Railway line, the anglovision of the critics got prevented and normalised. When he spoke to the Sangat, he exhorted his particular disciples to see what the general public gossiped about him as no one could muster enough courage to say it to his face. (According to Kavi Ji) It was a practice with Baba Ji not to come in open conflict with the people because if he did so, his real mission would be defeated. SELF REFORM Baba Ji was in the habit of analysing his own mind. He used to preach to his devotees to do likewise. Whenever a Saint or Mahatma came to meet him, he always requested him to give him a good piece of advice. He did this to accord respect to the visiting dignitary or as a matter of routine especially when the visitor was an elderly person or he put a question in order to elicit an answer that would be powered with moral overtones for anyone. For example, Mahant (Sant) Bishan Singh Ji of Kanjhla visited Baba Ji many times. Once he asked him how a man should lead his life in this world. He answered by reading out the line of Sukhmani Sahib that one should not give oneself airs but live in humility by not attaching any importance to oneself. When one gives much esteem and importance to oneself because of false pride there is much pressure on the mind and the resultant tension. Therefore, one should always live in humility. Baba Ji was beside himself with joy on hearing this answer because he hoped to hear such an answer from the wise saint and it was in keeping with his own temperament. Baba Ji was also pleased to hear how a saint should live. Once he went on repeating this line time and again. Then he became sentimental and said with tears in his eyes, "What a beautiful description! Rarely do we find a specimen like this. To him praise and criticism are one and the same." These were beautiful words of Kabir which were full of morsl overtones. During the last days of his life, once Baba Ji said to Kavi Ji, "My coffin is ready. Why do you put a blot on it." He also related the story of a Fakir Sain in this respect. It has been given in the third part. Once an official of forests near Behrrwal came to the shrine of Baba Ji and began to exchange hot words with the attendant. Baba Ji was listening to him while he was inside his room. He came out and asked the Sewadar what it was all about. He listened to him and said, "Hare Ram! being a saint, I should still show my attachment to anything! (He put on his wooden sandals and ventured out. He called the Ranger Officer) and said, "Does this thing belong to you Bhai?" He : I did not know it was you.

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Baba Ji : No, Bhai. He began to apologise and went away. The saint of Bhucho had well evaluated the inclinations of Baba Ji right from the beginning and opined that he should not be taken for an ordinary Sadhu. He is such a saint who could never be fleeced. He repeated these words thrice. He has not gone about in subordination to anyone neither has he ever demanded anything from anyone. Beauty is deceptive. Baba Ji had great control on himself. Readers must have known from the incidents cited in this connection in the bopk. Once Baba Ji began to discuss the mental state of Sant Wadhwa Singh Ji and Sant Harnam Singh Ji with Bhai Sahib Sujan Singh Ji. Then he said, "You must be guessing that while I am discussing the state of minds of others in the world, I don't say anything about myself. I am keeping it a closely guarded secret. All right, I am going to tell you about myself with the kind blessings of Guru Nanak, I consider a woman and a dry piece of wood one and the same thing." Self contradiction readers are fully aware that there are two opposites in the world. These include everything e.g. life - death, man - woman, light - darkness, summer - winter, happiness - sadness, high - low, truth - falsehood, violence - nonviolence, real - unreal, word - feeling, fence - field etc. Baba Ji's way of life, his profession and practice sometimes appeared to be self opposed. Sometimes he fell very hot and at others shivered with cold. Sometimes he was very polite but at others, he flew into a rage and was very impolite outwardly. He rejected Ridhi Sidhi, the occult powers but sometimes he made use of these. He practised austerity a lot but he also preached against it. Many times he was very economical while at others quite a sperd thrift. He laid great stress on recitation and telling of beads but sometimes he said that these were of no avail. Sometimes he said, "I am telling the beads of the rosary for you, you need not do anything at all." Once Kavi Ji's mother requested Baba Ji to be kind as she was unable to undertake any recitation. Thereupon he advanced his hand with the rosary and showed it to her saying, "For whom am I doing all this? It is for you. Mata Sulakhani had given only one out of her seven sons to Guru Sahib, but you have given us Kavi. He has become my own. You need not do anything at all." Sometimes Baba Ji was very careful about public opinion and acted discreetly but at others he became absolutely carefree. Ordinarily he prohibited some devotees from taking meat and wine but to others he did not say anything. In the same way he did not mind if someone was slack in following the principles of Sikhism. Sometimes he was most humble but at others not so. So far as food was concerned, he took very light food but sometimes he took a large number of Parshadas. Sometimes he confined himself to his secluded prayer room and at others he went to the jungles to pass time. He was so particular about sanctity that he could not bear a strap of leather but at others he took water from a container of leather (Mashak). Ordinarily he wore spotless white clothes but sometimes he put on jet black ones. To a great extent he drew attention to the real appearance of Almighty God but twice 259

everyday he sang this stanza. Why Should we worship the one Who is born and then dies, We should worship only that Nanak That lives in the water and the land. But we cannot arrive at an improper conclusion by reading these lines because those who have studied Guru Granth Sahib with keen observation know fully well that many ideas appear to be self contradictory. The point to note is when and with whom and why was such an ideas exchanged. When this point about Baba Ji, was discussed with him Kavi Ji said that there were not merely four or ten but hundreds of such contradictions in Baba Ji. The reason of this becomes clear from the details given here. A Mahatma is like a doctor. A devotee is his patent, just as the doctor takes into consideration the nature, of the patient, whether he is old; young or child, whether the disease is chronic or new, and only then he prescribes medicine and prohibition, in the same way, the Mahatma as per his intelligence and experience considering the devotee to be excellent, average or worst treats him accordingly. Someone has aptly remarked that a saint is like a doctor, he treats him as a doctor would do so after diagnosing the disease. For example while describing the names of deeds of God, Dashmesh Ji has shown in Jap Ji Sahib the various aspects of Him. In the same way, it is applicable to a Mahatma as well.

WONDERFUL CELESTIAL 'PROTECTOR* The matter does not end here. Some other glimpses of Baba Ji's unique personality, way of living, principles and traditions have been given in the second and fourth sections of the book for the benefit of the readers. Otherwise too everybody whosoever is born in this world, is unique in his own way and differs from others in many more ways than one. No two persons are alike in this world. Everyone is different from others. There is no question of his being best or worst but Baba Ji was a unique person indeed. (According to S. Rattan Singh Ji) Referring the previous incidents and matters in brief - every Mahatma tries his best to keep his devotees in good humour, he keeps his face to the outside world, but Baba Ji was quite different in the sense that instead of appeasing the public, he was true to Sat Guru and tried to please him alone and to no one else. He always kept his back to the world but his face to the Guru. All respect the rich but he was quite unconcerned. It is possible that once in a while when he was in good mood, he showed kindness even to a man of wealth but generally he ignored him. He never asked such a person 260

where he lived. If his task was accomplished, well and good otherwise good-bye. Baba Ji wanted the world to follow him, he never followed the world. This was his main characteristic. He rebuked, warned and chided the most highly influential Sardar devotees in the open dewan on such grounds as appeared to be quite flimsy to others. Baba Ji's present was quite unique and absolutely different from that of others. He said something and then made it applicable to himself, he never said anything otherwise. That is why his way of preaching was unique and most highly effective. He could keep into the hearts of his audience and say things which were uppermost in their minds. He uttered words that could mould their minds, fashion their present and reform their future life and the next world, just as Guru's word says, to make people happy in this world as well as in the next one. He made the devotee to undertake worship and prayers in order to enhance the number of his noble deeds and contribute some of his own strength to accomplish his task. According to another devotee, in short, a little bit of kindness went a long way in solving his problems, one who wanted worldly wealth or power, got it, and if one desired salvation in the next world, he was also satisfied, everyone was given a rosary to count the beads and handle it resolutely. He made thieves, cheats, dacoits and murderers as worshippers and reciters of Naam although he said to S. Surain Singh of Choorian region in a sentimental manner, "Surainia, you are black from outside as well as inside." According to a famous preacher of Singh Sabha, "One great quality of Baba Ji was that he was the only saint, among all the saints, who preached the worship and honour of Guru Granth Sahib so zealously and whole-heartedly. This service came his way. He took Guru Granth Sahib in the form of Sri Guru Nanak and after accepting it as such, he served it with respectful fear and true sentiments and offered food first of all. He provided the highest seat to Guru Granth Sahib (because Gurbani is the most highly valuable of all things for a True Sikh), he made it a point never to touch money and did everything that required a lot of money. He made use of the best of all things. People brought all these things forcibly despite his instructions to the contrary. People usually take rest at night but he was the only person who never took rest even for a single minute throughout the night. He would walk up and down the whole night. Common Mahatmas count the beads of only one rosary generally, but here was a saint who counted the beads of four rosaries at a stretch. (Great saints complete one rosary in a minute or two. Every pore of their bodies start echoing with the tune. It is said that there are 7 crore pores in a human body). According to Baba Ji :- There is a special technique for the use of a rosary which only the blessed ones come to know. It will be proper to record the rest of the autobiographical sketch of Bibi Lakhwant Kaur in this context. Once Baba Ji ordered me to undertake the recitation of the first step. It was in a dream that I saw him. I started the recitation. I continued doing so with the result that my speed increased to 18 rosaries per hour. Sometimes I did even more than this. I told my brother, S. Sampooran Singh Ji who confirmed that it was due to his blissful kindness that the speed increased to such an extent. Then he asked Baba Ji about it. Baba Ji said that it was possible to complete 18 rosaries in one hour, there is no doubt about it. After sometime I realise that I knew only "God is one Truth" and I did not know anything except this. 261

Everything seemed to happen in a dreamland. I told my brother, S. Sampooran Singh Ji to consult Baba Ji about it and give me his answer, "Otherwise here lies the rosary. I can't tell the beads any more," said I. But he did not consult Baba Ji. After six months, he said, "I shall let you know later on." Then we were about to leave for Nagrota in connection with the Pooranmashi festival. Four days prior to our departure, I had his Darshan in a dream. Just as I had told my brother, S. Sampooran Singh Ji, in the same way I put the rosary in front of him and asked him, " 0 True King, here is the rosary. It is beyond me now I can not count the beads. God is one Truth' I cannot know anything more than this. I am simply unable to do anything." Saying this I put the rosary in front of him. We went to visit him on the next Pooranmashi. At the time of distributing Parshad he said, "What is the programme of your daily prayers?" He said, "First of all, ask this lady what her daily routine is." I said, "I complete 37 rosaries." He said, "This is impossible. No one can do so many in a single day. One can complete 6 rosaries at the most in one day." I could complete a rosary 300 times a day (When I used to undertake 1 1/4 lakh recitations). In that case I could complete only one rosary six times a day at the most and that if I continued doing it the whole day. Baba Ji used his discretion whether to ask someone about the programme of recitation or not. The following incident reveals the secret. (According to Bhai (Sant) Harnam Singh Ji) Continuous recitation was started at Jhalaran in the year 1940-41 in winter. As a lot of money was to be offered to each and every reciter, such people also came to do recitation as did not have correct pronunciation. Sadhu Sangat and S. Jagat Singh of Jeewan Khara deputed me to testify as to the selection of proper reciters. So I heard recitation from each and every reciter and gave him a clearance if he was found to be fit and fine and only then he was appointed for the assignment. So I did the job quite well with the kind blessings of Guru Sahib. The correction was possible only with the kindness of Guru Arjun Sahib Ji. After the completion of the programme of recitation alongwith the devotees of Pattoki and S. Jagat Singh, I went to Dehra Dun to have Darshan of Baba Ji. Baba Ji applauded S. Jagat Singh and made him sit by his own side. He offered him a turban as a mark of respect (Saropa) All the devotees left one by one after getting Parshad. Baba Ji asked each and every one as to what routine he followed during the course of each day. Each explained his own routine turn by turn. When my turn came, I was not asked to explain. When an attendant told Baba Ji that he had not asked me my daily routine, Baba Ji said that I had completed 1 1/4 lakhs recitation of the first step and that is reason why he did not want to ask me. If he had asked me, he would have to append my performance leading to the springing up of a thorn of egotism in my mind which he wanted to avoid. Moreover, that applause would have become a stumbling block in the way of the performance of 1 1/4 lakh recitation. Now there will be humility in my mind and my path of success will ever remain open for me. When I left Okara along with the devotees, I had already completed 1 1/4 lakh 262

recitations. Baba Ji who was omniscient knew this fact too. He revealed it even before I could spell it out. I am grateful to Baba Ji that he did not allow ego to enter into my mind. It was beyond my capacity to perform 1 1/4 lakh recitations but he made it possible on account of his kind blessings as he could do miracles indeed. (According to Bhai Sahib Sant Sujan Singh Ji) I cannot leave my heart into my mouth, into how many different situations I have seen Baba Ji. He was different from the rest of the world and unique in his own way. He appeared to be so stalwart with his wonderful turban and his melodious words but he was an epitome of humility. All over India persons performing Kirtan travel all over the country to give their performance and here was I doing it at home and people flock around to listen to it. It is all due to the blissful kindness of Baba Ji because he could perform miracle indeed. Otherwise what is the value what is the value or worth of a man like me. Anyone can call a singer, musician to his house and present some money that is all. UNIQUE IN EVERY R E S P E C T Regarding the protection of devotees many incidents have already been recorded. One military devotee was given protection in a foreign country. Baba Ji was our defender, our protector. He was always with us even without giving him a call. Baba Ji used to say that the moment we left home, he took us under the net of his care and protection. Our defence was his responsibility. Many incidents support this contention. Prof. Bhai Rattan Singh of Delhi has cited many such stories which are being recorded here. One day my father, S. Hukam Singh of Sangrur returned from his office and at once thought of leaving for Baba Ji. It was the time of evening and the train for Ludhiana had already left. There was only one alternative, to reach Dhuri by a tonga and take a train from Dhuri. There was such a train coming from Patiala to Ludhiana via Dhuri. So my father and mother took a tonga to Dhuri and sat in it. That was dangerous road infested with dacoits. Such incidents had taken place there many times. Three tongas started simultaneously. They were sitting in the middle tonga. When they had travelled half way on the road from Sangrur to Dhuri three dacoits with loaded guns appeared from no where and accosted them. They stopped the tongas and ordered the passengers to get down and put all their possessions down otherwie they would not let them go further. Due to the intervention of Nirankar, one of the dacoits asked my father, "Baba Ji, where are you going?" My father said that he was going to Sa^t Baba Ji. The dacoit said,, "You get aside." Then they robbed all the other passengers but left us untouched and ran away. In this way Baba Ji came to our rescue. (2) This is my story when we were at Lahore. The festival of Baishakhi was drawing near. We thought of having Darshan of Baba Ji at Dam Dama Sahib. We sat in a bus running from Lahore to Ferozepur. My wife and my two sons were with me. This bus was to convey us from Ferozepur to Bathinda in order to catch the evening train which started at 5 O'clock. We were yet three miles away from Kasoor that the bus met with an accident. It struck against a bullock cart. The bus driver said that it had gone out of order and all the passengers should get down. It was the time of evening. There were some young passengers also. They caught other buses coming from the same 263

direction but we were not young and had beddings with us too. We could not catch any bus. The buses were already over loaded. There were no seats for four passengers. At last we were the oniy persons left behind, we got scared and did not know what to do. There was no town near by we were in a fix. We were yet thinking like this that the bus driver said, "Sardar Ji, you get into the bus. I have checked. Engine is all right. No damage has been done. I shall drop you at Ferozepur." He asked us where we wanted to go we told him that we wanted to go to Bathinda. He drove the bus so fast that he dropped us at the railway station to catch the train well in time. Nature seemed to help us, the ticket window was quite without any rush. We bought tickets and started. Baba J f s renunciation was also unique. Much has already been written about this topic. He had absolutely no property to speak of. He did not get a penny from Sant Wadhawa Singh Ji or Sant Hamam Singh Ji. He did not even like to have a name of his own. There might be some secret hidden behind it once he spoke to his brother, Santa Singh like this. One who fixes an aim himself, his traces are lost and gone forever. One who defaces his name, his name shines like a star. He kept himself away from leadership. This incident proves it beyond doubt. It is a general practice of the people that a task may be accomplished or not but one s