ANAND SAROVAR

(The Holy Pond of Blissful Joy)

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

d v o i - ivZ>

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-DAR a m
Sant <Ba6a 9{and Singh cTOoT
H3 q ^ 1 ?f\3 fiTUj
Sant Haba Isfiar Singh errar fir?

SPIRITUAL MISSION MftPHT3HoT fi-TH^

(HARD WAR)
Contact Person : HANSRAJ GUGNANI
K-49, Model Town, Delhi -110009 Tel. : 7234947,7128281 Fax : 91-011-7416295
Mission's Site : Plot KhasraNo. 71/1,GramHaripur Kalan,RishikeshRoad(NearNandatel Hotell)Hardwar
Local Contact Point : A-214, Anand Dham, Moti Choor, Rishikesh Road, (Via Raiwala) Hardwar
 BLESSINGS

The "MISSION" Named

"NANAK-DAR : SANT BABA NAND SINGH, SANT BABA ISHAR SINGH
SPIRITUAL MISSION'" established at HARDWAR, in memory of Sant Baba
Nand Singh Ji and Sant Baba Ishar Singh Ji, to promote their teachings and their
highest spiritual ideals, and to bring out their spiritual literature in English for the
widest possible Nation-Wide, World-Wide dissemination has the PERMISSION
AND BLESSINGS of SANT BABA KUNDAN SINGH JI O F NANAK-SAR,
obtained personally before the start of the "Mission".

The present work namely the English Translation of "ANAND SAROVAR"

(Original Punjabi in Gurmukhi Script written by Bhagat Singh, Retired Session
Judge) undertaken by the "Mission" is one of the first outcomes of the Blessings
of Sant Baba Kundan Singh Ji.
 DEDICATION

THIS ENGLISH VERSION OF ANAND SAROVAR

(Original in Punjabi - Gurmukhi Script Written by retd. Session Judge
Bhagat Singh) IS DEDICATED TO
BHAGAT BHAGWAN DAS

ONE OF THE FEW CLOSE DEVOTEES OF BOTH

SANT BABA NAND SINGH JI

&
SANT BABA ISHAR SINGH JI
 CONTENTS

Page No.
1. Baba Ji's Personality and way of living 001-022
2. Baba Ji's views or experiences with :
(a) Renunciation 022-034
(b) Guarding with spiritual powers 035-040
(c) Effect on the Body 040-041
(d) Store-House of Love 041-043
(e) Rebukes 043-050
(f) Method of Preaching 050-053
(g) Knowledge with Experience 053-056
(h) Respect of Gurudom 056-056
(i) Broadmindedness 056-057
(j) Against Supersittion 057-068
(k) Care-Free, Fearless, without Animosity 068-070
(1) Helper of the Helpless and the Poor 070-072
(m)Generous, Self-Hearted and Co-operative 072-074
(n) Blessing for Muslims 074-087
(o) Hermit? No.., royal Hermit 087-093
(p) Service, Servant and the Devotee 093-098
3. Blessings of Baba Ji 098-101
4. Baba Ji as well-wisher of Devotees and Human Beings 101-108
5. Views on :
(a) Invisible and Mysterious
(b) Ghosts, Appartions 108-112
(c) Appearance of fairy
6. Sacrificial Patrol Guard 112-114
7. Wonderful Kirtan 114-117
8. Darshan of Nirankar in Sach Khand 117-120
9. Concentration of High Degree 120-121
10. Service and Reverence of Guru Sahib 121-123
11. Guru Granth Sahib 123-127
12. Relations with Sikh Saints and communities 127-137
13. Truthful Speech 137-141
14. Protective Force 142-147
15. Defence of Devotees 142-147
16. Wit and Good Humour 147-156
17. Daily Routine 156-158
18. Physical Activities 158-159
19. Food 159-162

21. Strong Drinks 165-168

22. Medicine/Treatment 168-171
 23. Dress 171-174
24. Use of Scent 174-176
25. Lover of Kirtan 176-181
26. Love for Children 181-182
27. Wonderful Preacher 182-188
28. Unique Examiner 188-194
29. Univesity and Extraordinary Student 194-201
30. Spritual Matrimony 201-207
31. Some attendants 207-212
32. Some Causes of Failure 212-222
33. A son for five paisa :- A happening 222-226
34. A Psychologist 226-231
35. Oneness 231-234
36. From Nirankar to Nirankari 234-237
37. Humility 238-240
38. What was He? 240-243
39. Everyone says He is Great 243-245
40. Kavi Ji and a few of his ideas 245-253
41. About Oneness 253-255
42. Miscellanous Matters
(a) Criticism 255-258
(b) Self-Reforms 258-260
43. Wonderfful Celestial proctor 260-263
44. Unique in evry Respect 263-269
45. Darshan 269-272
46. Who is similar to Him ? 272-273
47. Effect of Noble Deeds 273-274
48. Advantage of Sangat 274-
 P E R S O N A L I T Y AND WAY O F L i y i N G

Personality is such a unique influence as a person has on others. This influence is not
as much perceived as felt by others, although it is true to say, that a person will gather as
much influence of the personality of another man as he is capable of doing because a magnet
can attract a piece of iron or stone towards itself and even turn it into an element like itself,
but it cannot attract a piece of wood or dust like wise. Personality is to a man what perfume
is to a flower.

It is not quite easy to comprehend a personality because man comprises something which
not even the spirit of man which is in him, knows. When a man fails to comprehend his
own self, how can he understand those with whom he comes into contact everyday and night.

The personally of such a man eludes all description as no man can capture it in words.
Even the most ordinary experience of a thing or event in time can never be fully or
adequately described in words. The readers can well understand how difficult it is to
comprehend and describe a spiritual person.

Only God can know such a personality of high caliber as only God knows Himself -
such sentences are quite appropriate for this occasion or one can say that everyone will try
to describe such a personality in his own humble way and according to his own intellect.

Kavi Ji, who has been very close to Baba Ji for the last 8-9 years and was present when
Baba Ji breathed his last, writes, Every devotee of Baba Ji has understood the same thing,
according to his or her state of mind, in different ways. It is, therefore, quite natural to have
difference of opinion. It means that each and every devotee of Baba Ji has been trying to
understand him according to his intellectual level and feeling. S. Sadhu Singh Ji happens
to be on old devotee of Baba Ji. The another of this book contacted him and asked him.
He replied :

What did we know of him? We understood only that much which he kindly made us
understand and no more or what was our fortune. Baba Ji was to us as the occean is to a
fish - unfathounable. Then he expressed his inability to heave his heart into his mouth. How
can this humble tongue enumerate the limitless virtues of Baba Ji in words?

The personality of an ordinary man bears a name. He wears a particular type of turban,
walks in a particular way and holds concoversation in his own style. He has a character,
outward physical personality size, colour, complexion and dress, all these have a role to play
in his life. His behaviour, way of talking, knowledge, information, acquaintance, wisdom,
wit, taunt, satire, include may other intellectual qualities. His movements, manners,
etiquettes including his way of living are some of traits that matter and his creativity and
actions are the solid things to reckon with.

More or less all these traits are abundantly and naturally present in the personality of
a great mair*because it is impossible to separate them from him but a great part of his
personality is composed of the spiritual strength and personal truth which sustain him. Baba
1
Ji had been a great store house of this strength since the beginning.

Yes, But only he knew how much of this strength was the fruit of the devotion of his
previous lives, how much was it God's gift, how much enhancement was made on account
of the devotion in this life and how much was because of the blessings of Baba fiarnam
Singh Ji of Bhuchowale. It appears that when the lamp, oil and cotton had been collected,
the Baba Bhuchowal simply lighted the lamp.

Spiritual strength is like a worldly treasure which can be amassed after the earnings of
the previous life or those of the present life or inherited from someone. No doubt, it is
obtained because of blessings, but blessings are always showered upon virtues and chastity
these might be of this life or of previous ones.

According to Bhai Sahib Dr. Veer Singh Ji, a famous learned man of the present Punjab,
"Human will power is strengthened a lot by concentration of mind (recitation, devotion self
control etc) and it gets inner strength sooner than ever if the mind is pure and devoid of
evil thoughts. Some minds are ever strong by birth while others attain strength through
practice as is the case with physique. Those who are strong by birth one sent by Waheguru
Himself and their minds are connected with God like the musical instrument whose wires
are linked with "Baaz". Whatever the will of God, their minds respond positively and echo
with the sounds to produce miracles. This will-power (of God) has been rightly interpreted
by Sat Guru as the will of God. Such are the person's strongest and purest minds who are
called great men and saints" (The context of colouring of Kalghian Wala)

Various miracles of spiritual power have been performed by Baba Ji in a spontaneous

way although he tried to conceal them from his devotees and followers by putting forth
doubts of many types and yet the ultimate truth came to light because a jewel could not be
concealed for long, how so ever hard one might try.

Because of the secret use of spiritual power, people would go about saying that he had
kept it top secret, did not allow the cat out of the bag, did not lift the lid etc.

Whether the use of this spiritual power is in keeping with the tenants of Gurudom or
not, will be discussed at the end after the readers had read all about it in detail.

Let us discuss his omniscience at the outset. There were unlimited miracles connected
with it. Some examples of these have been cited in the autobiographical incidents given in
another part (Captain) Attar Singh, the devotees of Amritsar (Master) Arjun Singh, S. Hardit
Singh, (Police Superintendent) Tek Singh, (Patwari) Dharam Singh, (Rai Bahadur) Narain
Das, (Bawa) Narinjan Singh, (Engineer) S. Ram Singh etc. Their incidents make understand-
ing reading and should be read. Here we are giving a short incident as related by Lala
Bhagwan Das in the beginning of book.

When Baba Ji came to Jhang for the first time, we, four of us, left our homes, hired
a tonga and went to his cottage in order to listen to the Kirtan. On the way my companions
said that they would carry carrots home while returning and so they would follow the route

2
via their fields near the well. But while travelling, they forgot all about the carrots in a hurry
and even did not follow that route. When we reached the cottage, Kirtan had not yet started.
Baba Ji was still outside. He was talking to his disciples. As sqon as he saw us, he began
to say to my companions, "You should first of all, go and get rid of the problem of carrots.
Then you will concentrate your minds on the "Kirtan' in a still better way."

It appeared as if Baba Ji knew the inner-most thoughts and doubts of each and every
person sitting in the audience. While delivering his discourse he would generally refer to
the thoughts going on in the minds of the audience. So their doubts were automatically
dispelled and queries answered. No one felt the need nor had the courage to put any further
question or make a fuss. So many times it seemed that Baba Ji had given apt answers to
the doubts that were likely to arise sometime in the future as well.

Out of the autobiographies, one that relates to late S. Deva Singh, Divisional Inspector
of school, has been given here by his wife.

It seemed that as soon as a devotee left home to have darshan of Baba Ji (especially
after prayers) he (Baba Ji) started providing him d le protection. If any misfortune was likely
to happen to any devotee sitting at the dewan, Baba Ji gave him hints and made him aware
of the impending danger. An example of such a case is being cited here that happened to
Bhai Ladha Ram of Maghiana. He lives at Sonipat now-a-days and the incident has been
related by him.

In 1909 plague broke out in the length and the breadth of the country-side. People left
their homes and settled near their wells temporarily.

One night the discourse continued upto l l o'clock. Baba Ji advised us to return home
as it was pretty late and our house hold was being burgled. Our residence was situated at
a distance of one mile from there. We reached our village huriedly. On seeing us the thieves
took to their heels leaving behind bundles of goods.

Many more miracles and such incidents relating to the devotees of Amritsar and the
earthquake of Quetta may be read in the part dealing with the autobiographical sketches in
another book. These incidents prove beyond doubt that time and distance, tense and country
did not create any wedge for a forceful spiritual entity like Baba Ji. In the same way, "He
rushed to his followers wherever his help was needed. He showed his disciple that he was
always beside him."

According to this saying there are many incidents which prove that Baba Ji provided
protective unbrella to his disciples when ever he found them in a tight corner whereever
they might happen to be and whether they prayed to him for help or not as happened to
Captain Attar Singh Grewal at the time of the hearing of his appeal, the incidents regardingt
the Sangat of Amritsar, as related by Chaudhary Jeewan Singh, protection from being run
over by a train, the release of Lala Bhagwan Dass etc. from Police Custody, help in a dense
forest where no help seemed possible coming to the help of Bhai Gurdial Singh Fauji in
Italy, assisting Rai Bahadur Narain Das out of his difficulty, rescuing Ram Ji Das and the
members of his family from being run over by a running-train all these incidents prove
3
beyond doubt that Baba Ji's spiritual powers were not limited only to human beings but went
far beyond them influencing anyone or anything that he wanted.

S. Rattan Singh Ji related the following incident :-

One fine day Babu Ram Ji Das sub-pletier of Jagrawan left for Kaleran along with his
wife and children on a trolley to have darshan of Baba Ji. He presented and introduced all
his sons to Baba Ji one by one. After some time he sought permission of Baba Ji to leave
but Baba Ji told him to wait for sometime. He waited for about half an hour and got up
again to seek permission for leaving but Baba Ji again refused to permit him and asked him
to wait for sometime more.

After sometime Baba Ji got up from the dewan and while going inside, instructed Babu
Ram Ji Das to stay on for some time more. He waited for about 45 minutes and then left
without the permission of Baba Ji.

He made his children and wife take their seats on the trolley. The trolley had hardly
advanced 400 yards when the collies playing the trolley, noticed that a passenger train was
rushing from behind at top speed. It seemed that the train had got late that day. During those
days there was no search light in front of any engine. The train came so dangerously near
that there was no alternative for them but to jump and leave the trolley behind on the railway
track.

But a wonder came to light when the engine came to a dead stop about two feet from
the trolley. All of them had a narrow escape from a horrible accident but their hearts were
beating fast.

The name of the engine driver was S. Boota Singh. They thanked him a lot from the
core of their hearts and asked him how he had managed to halt the train which had been
turning at such a top speed.

The driver said, "It is inexplicable. I don't know myself. I did not apply the emergency
brakes. It appeared as if some one had poured 100 pitchers of cold water on to the engine
and it became dead cold. This is the limit indeed" What a miracle!

They picked up the trolley and put it on to the train and reached home safely. They,
heaved a Sigh of relief. On reaching home, the plaiter related the incident to many people
as to how they had a narrow escape. He should not have left without the permission of Baba
Ji. So we went to him again next day, offered him Parshad, bowed to him and told him what
had transpired.

Baba Ji said, "Gentleman, I had told you specifically not to leave yet. You did it without
informing me. I had to rush in order to stop the engine leaving my prayers unfinished in
the mid-way."

4
 Another incident has been related by Lala Durga Das Sur, Divisional Commercial
Officer, Railway which may be read.

Many incidents regarding the late running of trains, stopping them for the convenience
of devotees, disciples and companions appear in the autobiographical sketches given here.
Some incidents full of surprises regarding the Amritsar Sangat, Master Arjun Singh or the
old grand mother of S. Balak Singh having darshan of Nanakana Sahib, her birth place, may
be read.

There are many incidents in which Baba Ji saved his disciples from impending dangers
in various strange ways for example, how he protected Lala Dhanpat Rai, Honorary
Magistrate of Choorian from his notorious enemies, Rattan Singh Kaleran from being
captured on the way and how he saved S. Gajjan Singh Taluja from being murdered by
fanatic Muslims.

Many a time he warned his devotees of inescapable impending misfortune and gave them
abundant strength to bear the otherwise unavoidable loss. The demise of the young son of
Bhagat Gurcharan Singh and the air Crash of the young son of Rai Bahadur Narain Das
should be read in their incidents.

Baba Rattan Singh Ji relates an incident as given below :—

Baba Ji was pleased with S. Pala Singh, sub plaiter, Jagrawan within a comparatively
short period of 2-3 months. He was also very fearless and brave. He would get the train
stopped in front of the shrine under one pretext or the other. One fine day Baba Ji prepared
to leave for Moga and Pala Singh stopped the train. Many other devotees also boarded the
train. Pandit Ram Ji Das was also with S. Pala Singh. The members of their families also
occupied seats in the first class compartment in which Baba Ji was seated. Baba Ji asked
them their identification. Then he threw a rosary to wards Pala Singh's wife and said that
her time would fly like a bird from then onwards. No one attached an importance to the
words spoken by Baba Ji but Pandit Ram Das began to feel jealousy as he belonged to a
high caste and so he felt angry. He thought that Baba Ji wanted to offer the rosary to his
wife but on account of wrong identity, it was not given to her but no one had the courage
to question Baba Ji.

Then omniscient Baba Ji said, "The rosary is a harbinger of peace and contentment but
no one can stall death."

Pala Singh was in the habit of indulging in drinks in excess. Baba Ji tried to prevent
him from taking to this bad habit indirectly but he would not listen.

It is dangerous for a plaiter to drink because of the nature of his job. Within a few days
after this Pala Singh was plying his trolley at night. He was dead drunk. His trolley struck
against a goods-train as a result of which he died on the spot but the rest of the persons
survived. After that incident Ram Ji Das realized why Baba Ji had handed over the rosary
to Pala Singh's wife.
5
 Baba Ji came to the help of even those noble people who breathed their last. They were
the recipients of his blessings even afterwards.

Out of the autobiographical sketch of Dharam Singh Patwari.

I was a resident of Skeikhu Pura. On 3rd August, 1947 I was warned that day while
counting the beads of my rosary, "You should leave this place atonce. A lot of blood shed
is going to take place here." Next day again I heard the same type of voice giving me a
similar warning but I cold not recognise the voice. On the night of 5th August I again heard
that voice which said, "This is my third warning. If you don't heed it, you should not blame
me afterwards as I would not be responsible for any harm that might ensue." This time I
recognised the voice. It was that of Baba Ji himself.

"Where should I go?", I asked myself.

"Go to Jagrawan", was the answer.

"The counting of beads had not exceeded 55 thousand so far", I said.

"It will be automatically completed," was the answer.

My family refused to leave but I got ready at 5 a.m. next morning. I put all our clothes
in a trunk and we reached Lahore.

There I was again warned by someone I did not know. Some Muslims even tried to
murder us when they came to know that we were going to Jagrawan but another Muslim
came to our rescue.

He said, "He is a servant of Baba Ji. Don't touch him." In this way we reached Jagrawan
safe and sound.

From the life story of Master A r j u n Singh —

In the night between 6 and 7 August at about 3-4 a.m. I was busy counting the beads
of my rosary. I began to doze for a moment. Baba Ji woke me up 3-4 times as if he had
caught hold of my arm and said, "Run away from here."

During those days I was suffering from a recent stroke of paralysis. I stood up leaning
against the wall and went on counting the beads. I again began to doze and again Baba Ji
warned me. Next morning I got ready as soon as possible and left that place with all the
members of my family and reached East Punjab safe and sound. More details are available
in the episode of captain Attar Singh, Bibi Charan Kaur and Bhai Ram Singh.

Baba Ji helped his devotees and disciples by curing them of their chronic diseases and
6
removing their difficulties and sufferings. He even suffered the ill effects of their diseases
on his own body in order to grant them succor and relief. He suffered so that others might
live in peace and good health. Details may be read in episodes related by S. Sampooran Singh
how his daughter was cured of her birth related disease, how he helped the relatives of S.
Jaswant Singh of Baghan at the time of the out break of plague, how he assisted the daughter
of Dr. Sant Singh of Dehra Dun and how he took upon himself the dangerous disease of
rheumatism of the Sardar of Choorian.

Many patients had been suffering from certain chronic diseases and they were simply
fed up with their lives on account of the long standing pain and suffering. Baba Ji cured
them by his magic words or blissful looks. For example, the ailment of asthma of M. Inder
Singh of Moga, the chronic dysentery of S. Sohan Singh Salani, the suffering of the child
of S. Gurbax Singh, the eye ailment of the mother of S. Balak Singh, reviving the eye-sight
of Chanan Singh, tailor of Bassian (as related by prof. Kartar Singh Sohal), giving up a
drinking habit of S. Rattan Singh curing the disease of the son of Bhai Mool Chand (later
on Mool Singh) of Pattoki. These are some of the miracles performed by Baba Ji which are
quite amazing.

There are various examples of the fulfillment of desires and ambitions e.g. The case
of Master Arjun Singh regarding his land, Parshad to the child of Raagi Arjun Singh, having
darshan of Nankana Sahib, her birth place, by the grand-mother of S. Balak Singh, getting
the dishes they wanted to eat at the hillock of Karol by S. Datar Singh and his
companions.More details of episodes related by S. Deva Singh, Divisional Inspector of
schools, S. Pritam Singh, Sarna, S.Jharnal Singh engineer may be read.

Another strange episode how danger was averted has been given here.

A soldier belonging to village named Kalal Majra, near Khanna related the episode to
Superintendent of Police S. Narinder Singh Ji that he alongwith another devotee of Baba
Ji was surrounded by troops in a certain village during the 2nd world war. They remained
hidden underground for three days without food and water. At last the devotees prayed to
Baba Ji for help. He had served Baba Ji as his personal attendant once. To his surprise and
joy he found that within half an hour after his prayer an old European lady approached them
with a basket full of food and other eatables. She asked both of them to came out of their
hiding place and not to fear as she was s friend and had come there to help them. They ate
the food to their fill and asked her how she had come there. She told them that a tall saint
wearing spotless white clothes and beard appeared all of a sudden and told her that two of
his own men were hiding. They were hungry and thirsty. He asked her to carry food and
drinks to them. She told them that she was overjoyed to see that spectacle. That lady gave
them shelter and looked after them for a couple of months at her own house after which
they received help from their own army.

S. Sampooran Singh Ji, who happened to be very close to Baba Ji, says that it appeared
as if Baba Ji could see the incidents of far off places very easily as if by sitting aside a
curtain or opening a window to look outside. In this way he could keep a watchful eye on
the movements of his dear devotees and disciples living abroad or far off places. The
episodes of S. S. Narinder Singh Ji, S. Pritam Singh Ji bear witness to this fact. Here only
one episode is being given to illustrate the point. It happened to S. Sampooran Singh Ji and
7
S. Sadhu Singh Ji (As related by S. Sampooran Singh Ji).

After Baba Ji visited Delhi in 1934, once S. Sadhu Singh saved sixty rupees with the
intention that he would buy blankets for the needy with that money. During those days things
were pretty cheap and one could get a good blanket for five rupees. S Sadhu Singh and I
went to Chandni Chowk in order to buy blankets. The shopkeeper demanded five rupees
eight annas for a blanket while we wanted to pay only rupees five for each. So haggling
started. While we were trying to strike a bargain old man appeared all of a sudden from
no where. He was carrying some cotton with him. He requested me to buy him some cloth
so that he could have a quilt for him self. He had no money with him to buy it. I suggested
to S. Sadhu Singh, "Came let us first get this poor fellow, the covering for his quilt, we
shall buy the blankets after words". We got him cloth for the cover of his quilt and suggested
that he should get new cotton as well. He refused to oblige us by saying that since he already
had cotton with him, he had no need to buy fresh one and thus load himself unnecessarily.
Saying this, he went away.

At last we had to pay five rupees and eight annas for each blanket and we bought twelve
blankets. We carried the bundle of 12 blankets on our head and reached Kaleran. Baba Ji
was standing outside.

Baba Ji : What is this?

Myself : (Pointing to Sadhu Singh) He had saved some money for service. So we have
brought some blankets for the needy.

Baba Ji : Carrying blankets! you were picking up quarrel with the shop-keeper for just
eight annas and here you are presenting us blankets. (Laughing) Alright, go and put them
in place.

According to S. Sampooran Singh, if we have not bought the old man cloth for his quilt,
our blankets would not have been accepted by Baba Ji. It was really miracle and Baba Ji
knew everything about everybody otherwise how he could know that we were haggling with
the shopkeeper at Chandni Chowk, Delhi.

Many other miracles were reported by various other persons which should be mentioned
here :

(a) Baba Ji appeared in dreams to many people and advised them to follow a certain
course of action. The example of S. Thakur Singh proves the point.

(b) Baba Ji appeared to many people in his astral body in far off places. The episodes
of Captain Attar Singh, S. Jagmohan Singh, Bibi Harnam Kaur may be read for the purpose.

(c) Baba Ji appeared to his devotees in a vision half asleep, half awake, as in the case
of Dr. Deva Singh's father S. Dalip Singh.

8
 (d) Baba Ji appeared to many disciples and devotees in different shapes of their choice
e.g. To Pandit Balak Ram (now S. Balak Singh) to some in the form of Guru Nanak Dev
Ji as in the episode of (S. Ganga Singh) to some in the form of Dashmesh Ji, (Episode of
S. Nihar Singh) late S. Kehar Singh of Delhi and another Sikh gentleman whose incident
appears in the episode of S. Tarlok Singh.

(e) He appeared to different persons at different places all at the same time e.g. an
episode that took place near Bhathinda. It has been described at some other place.

Here we are giving only one incident as an example in point —

As related by S. Sampooran Singh Ji. One day a Bengali gentleman, Mr. Maujamdar
(Superintendent in the office of the viceroy) came to have darshan of Baba Ji in Delhi. He
was a worshipper of the idol of Lord Shri Krishna. Baba Ji stayed at Khooni Nala at that
time. He gave him time to meet him there. As soon as he saw Baba Ji from a distance, he
raised slogans very loudly like a lion and lay down with his head to the ground to pay his
compliments to Baba Ji. When Baba Ji came nearer, he repeated the act. Baba Ji touched
him and praised him saying that he should get up. Then he asked him to go to the dewan.
I told Baba Ji that he would not be able to understand Kirtan at all but Baba Ji directed
him to attend Kirtan in the morning as well as evening even if he did not understand a word
of it. Only attendance was enough. There was no need to understand it. Later on when I
came across him, I asked him why he was raising slogans so loudly. He answered that he
had to because he was having darshan of Vishnu Ji Maharaj in the form of Baba Ji. What
a miracle indeed!

After reading the above mentioned episodes, the readers might jump to the conclusion
that Baba Ji was wont to show miracles all the time. This doubt is without any foundation.
It the readers are interested in reading about his miracles, they may please go through the
details as given by his Guru Sant Baba Harnam Singh Ji of Bhucho. It will appear in brief
at the end of this book. It will prove how Baba Ji made use of these miracles openly for
the benefit of his devotees.

During the long span of his life Baba Ji came across thousand of persons anxious to
cultivate the knowledge of truth but a majority of them was selfish. And if ever Baba Ji
made use of his spiritual powers for the benefit of any such devotee, it should not be
construed that he made lavish use of such powers but rather in a restricted way.

It will not be out of place to mention here that referring to any such assistance that Baba
Ji gave to any disciple would amount to showing egotism. He always tried to conceal such
happenings and suggested to those who were in need of help to arrange the recitation of
Guru Granth Sahib although he himself made use of his secret powers to make such
recitations successful. But if at all he referred to such a hidden power there should be hardly
any objection because in the absence of such a hint, the devotee would never judge how
his suffering had been mitigated by the blessings of Baba Ji. It was not merely the result
of a co-incident Or chance.

It is just possible that while dictating his autobiographical sketch any person might have
9
exaggerated any point naturally but efforts were made to warn him of any such thing. It
was suggested specifically during these dictations that they should confine themselves only
to the actual happenings neither more nor less because truth has a very bad habit, it cannot
be concealed for long. Which specific words were used by Baba Ji at that time, and in what
context and manner, which of these words were heard by the listener, how many of them
were stored in his memory and reproduced years later and how ultimately these were penned
down, all these things do leave their imprint in some-way or the other. It is hard to believe
that words dictated out of egotism were exactly reproduced by the person dictating them
as uttered by Baba Ji because he was an epitome of politeness. He always made use of polite
language for himself and avoided ostentaciousnes to ornament his words.

Some people might raise objections as to what was the need for Baba Ji to perform such
miracles and thus interfere in the will of God and that it was against the rules of nature
and the principle of natural justice. This objection is not valid. If a saint does not come to
the aid of a needy person suffering misfortune who else would. It is not undue interference
in the will of God because he always peeped into the genuineness of the cause through his
spiritual powers and did what the devotee really deserved and in keeping with the spirit of
poetic justice and the will of God although the devotee would never know that truth had
been sifted in such a minute manner and the rule of natural justice applied.

It is not that easy to make out the will of God. It is also probable that the will of a
person ultimately becomes the will of God.

The appreciation of a servant of God is akin to His own appreciation. It is through His
ow appreciation that God performs the welfare and victory of His own people.

Even then Baba Ji was always in favour of obeying the laws of nature. He wanted the
will of God to prevail. He used to relate a story in this connection.

(On the basis of the writing of S. Mohan Singh Ji) "Farid Ji was seated at a place where
the river was in flood and the water was gushing. It began to damage the banks of the river.
Farid Ji was full of pity for the banks of the river. He said, "O River, donM flow so fast
and do not damage the banks. You will have to explain your conduct to God and give an
account of your good and bad deeds."

He was a saintly person. No sooner did he say this than the water began,to ebb; there
was no longer strain on the banks.

" 0 Noble souls, those who are devoted to God always concentrate on (he holy feet. If
at all due to the bad influences of their wrong upbringing, the concentration is disturbed
for a while, it regains its lost position soon and starts concentrating on the holy feet again.
As a fish lives in water. It cannot live away from it. It is the basis of its existence. Once
in a while it raises its nose above the water level but feels suffocated and dives down into
the water again. In the same way Farid Ji was lost in deep thought. He saw the bank giving
way to the strong current of water and stopped its stormy flow at once. But his mind
wandered away to the holy feet again. He heard the voice of God in the sky. "Are you a
partner of God? Why did you speak to the river like this? She was flowing in obedience
10
« to the will of God." Then he began to think, "Why did I interfere and poke my nose in the
natural flow of the river?" Then he wrote another line "You may flow freely as per the
direction of God." Saying this, he picked up a picker and began to break the banks himself.

Whenever Baba Ji saw his friends companions and disciples in hot waters, he was forced
to take recourse to the use of his spiritual powers although he made use of these powers
sparingly. An episode goes to prove it.lt was related by S. Rattan Singh.

Amin Chand, a Brahmin of village Sherpura and a one time close friend of Baba Ji during
his childhood days, came to have darshan of Baba Ji. He sent messages many times
requesting Baba Ji to grant him permission to meet him but Baba Ji chose to remain mum.
At last Baba Ji called him in as he was bent upon seeing him. Baba Ji wanted to get rid
of him as soon as possible and made sure that he did not utter any unbecoming word in
the presence of others as would make the position of Baba Ji awkward.

When the Brahmin came in he was carrying a very sad face. He said to Baba Ji, "What
should I do? My young daughter-in-law who is 20 years old is ill. She has not been able
to deliver a child although a lot of treatment had been done. Baba Ji gave him quite a bit
of his mind and then said, "Am I here simply for this purpose?" I was also rebuked for
bringing him along with me although I had brought in the Brahmin with his permission. After
this the Brahmin left for home quite disheartened. When he had gone a little distance Baba
Ji felt pity for the poor man. He asked us to call him back. After he had returned Baba Ji
kindly said, "Pandit Ji, take heart, don't lose it. Everything happens at appropriate time. At
such a time, you should consult a doctor but there is no such emergency for you to do so
at the moment." He offered him a sugar candy as Parshad and asked him to offer it to her
to eat, saying this Baba Ji went in.

After Pandit Ji left the place, his daughter-in-law began to recover soon. When he
reached home, he offered her Parshad. She took it and after sometime she was blessed with
a son.

Next day the Brahmin came back with curd, butter etc. Baba Ji said, "I have done much
to maintain my friendship with you. you have come again." He took me aside and said,
"Don't use this curd and butter but it is not proper to return these things as well."

In the evening he needed curd but he said that it was a sin to use that curd. Such Parshad
was not distributed.

After this incident that Brahmin was not allowed to come near Baba Ji.

Mai Jawali also supported this incident. The writer went to Sherpura to question her.
She said, "I had survived because of his kindness. He was my father, I have become an
orphan after his death. I always meditate with my mind concentrating on his pious feet."

Many readers will be impressed by taking these episodes as miracles and will have faith
because in 99 cases out of 100 people want to see their selfish desires fulfilled and have
11
faith on miracles and spiritual powers. But some people might thin that these incidents were
simply improbable and therefore, would have their own doubts in respect of such episodes.
Some would interpret them as against the principles of Gurudom on the basis of the line,
"one should bow to Guru Sahib before dressing and eating and the miracles are to be cursed".

Is there anything as miracle or can we call these incidents as amounting to miracles?

Bhai Sahib Dr. Veer Singh Ji has thrown a flood of light in his Kalgian Wale De Rang in
a beautiful way and has proved that miracles do exist and these are nothing but the will
of human mind (mental truth) these are duties performed by man's mind, these are in keeping
with the laws of nature, can be termed as miracles of enhanced spiritual powers. These are
neither impossible nor gossips.

NOTE :— The spatial extensibity of personality is an exceptional fact.

Nevertheless, normal individuals may sometime read the throughts of others as claii
voyants do. In a perhaps analogous manner some men have the power of carrying away and
convincing great multitudes with seemingly common place words. Between certain individu-
als and nature there are subtle and obscure relations. Such men are able to spread across
space and time and to grasp concrete reality. They seem to escape from themselves, and
also from the physical continum.

Clairvoyance is simply and development of the ability to see in the Astral word as well
as in the Physical. Those who are clairvoyant (clear visioned) can also see reflected in the
Astral that which is transpiring in the Physical world, no matter what the distance.

Clair-audience is the ability to hear what is transpiring in the astral or at a distance on

earth. The clair-audient (clear hearer) cannot only hear the voices of departed friends, but
also nature, sounds elementals etc.

Clair-sentence is the power of grasping the reality and truth of things through mere
contact. This also includes Psychometry. Through this faculty, you sense the truth of what
you hear, see or feel. It can also be used on earth to sense conditions and states of
consciousness around you. On entering a room for instance, a clair sentient person will know
the character of conversation or thought that has been held up to the time he entered or that
may have been carried on in it years ago. A phase of this faculty manifests as the homing
instinct whether in birds, animals or men.

Although in Christian and Muslim religions the power of miracles is a sure symbol of
the inheritance of religion, In Sikh religion also history speaks of many such miracles e.g.
swimming of Kabir Sahib in water, bringing a dead cow back to life by Bhagat Nam Deu,
to be safe from an intoxicated elephant, protection given to Sadhna Bhagat are some of the
examples of clear miracles relating to strange incidents.

Notes :— These supernatural faculties acquired through the discipline of Yoga are
enumerated as eight -

12
 (1) to reduce the size of body at will.
(2) to increase at will the size of the body
(3) to increase the weight
(4) to decrease the weight
(5) to obtain any thing desired
(6) telepathy
(7) to persuade at will
(8) Mesmerism.

These powers are also counted as eighteen. In addition to the above eight the following
ten are also included in the list.

(1) to be above hunger and thirst.

(2) to hear inaudible sounds from far distance
(3) (Doordarshan) to see objects at an invisible distance
(4) conquest of place so as to be physically present, anywhere at will
(5) to assume any physical form at will
(6) to enter into a foreign organism at will
(7) to die at will
(8) free intercourse with Gods of Heaven
(9) power of wish fulfillment and
(10) no physical impediment to retard going anywhere.

The Yogic system of discipline which is propounded as the discipline of the Name in
the Sikh Scripture in its formal aspect, consists of the constant and breath regulated
repetition of the Name of God and in course of time, this turns into a mechanical repetition
of the Name of God, grounded in the sub conscious layer of the mind. At this stage, this
process of the repetition of the Name of God continues without conscious volition, and
remains so, even during sleep. This is the stage when the mind is emptied of outer sense
impressions and is ready to receive the impulses of the higher unconscious mind. When this
stage is reached, the supernormal powers, known as Sidhis, in the texts of Yoga, prescience,
telepathy, clairvoyance etc. become the normal powers of the human mind and thus such
a man, even though unwillingly, attracts the attention of his neighbours, and he, therefore,
becomes renowned and cannot remain obscure.

This Siddis or miracle-working powers are inevitably acquired in the course of Namsims
in or other forms of genuine initiation. They cannot be avoided, they constitute the new
experimental categories, Ridhi Siddhi Nanwen Ki Dasi, as the Guru Granth Sahib says, and
they pertain to the mystical body which a Sikh, the initiate, is engaged in building for
himself. The Sikh must die to his earthly life in order to be reborn in an unconditioned state

13
Death to the profane condition is manifested on the physiological, psychological and
spiritual planes by a series of mystical experiences and magical powers which announce the
Sikh's passape from the conditioned state of freedom. The possession of the Siddhis is not
equivalent to deliverance. It merely proves that the Sikh is in the process of deconditioning
himself, that he has suspended the laws of nature in whose cogs he was being crushed, and
condemned to suffer the Karmic determinism. Siddhis is not harmful but one must not
succumb to its temptation.

This is one objection to Siddhis Succumbing to their temptation and thus neglecting the
true goal. The second objection is that a possession of Siddhis is not per-se, any proof that
the possessor has acquired it as a by product of namsimrin, of genuine spiritual practices.
It may be acquired through other means, medicines, charms etc. Thus, there is possibility
of deception.

It is worth our consideration whether anywhere in the Gurbani, Sat Guru Ji has ever
condemned the undue exhibition of spiritual powers,as such. Yes, there is, if it is done to
achieve selfish goal, or turn away from Waheguru or out of satisfaction of one's ego, or
for the fulfillment of one's desires, or a dramatic way of exhibition, for worldly gains just
as is done by a magician, tantrik or yogi or as was done by Darvesh Makhdoom, as a result
of aven aging one's disgrace and out of sheer rage, like Haus Gauns or done out of fear
of some one or in conflict with someone as the Siddhis did with Guru Nanak Dev Ji. But
a spiritual power that is used to uplift someone and not to demolish him to share the suffering
of someone, not to increase it, not to mislead some one but to bring him to the right path,
to prolong the life of someone, to persuade someone to the feet of Waheguru or some other
deeds of selfless service,to protect Sikhs, devotees and disciples such acts do not deserve
condemnation at any cost.

Bhai Sahib Dr. Veer Singh Ji supports the fact through his writings that Avtars and saints
have spiritual powers right from their birth and whatever they say turns out to be true if
they so really desire. If it is suggested to them that they should perform some miracle or
the other, they refuse to do so and they on the other hand submit themselves to the will
of God and don't interfere in the natural process of poetic justice. They adopt the will of
God as their own but once in a while whatever they spell out turns out to be true.

A saint speaks in a plain natural way but whatever he speaks never goes waste.

As has been given in the previous footnote, such powers are owned by a person who
recites Naam even without his desire and remain in his service all the time. Such spiritual
powers Riddhi, Siddhi are the servants of the reciter of Naam

A person who has established God in his heart, is followed by nine Nidhis and eighteen
Siddhis spiritual powers. But a person who gives up Naam and hankers after these powers
is a bad as a person who gives up the master and begins to follow the servant. It may lead
to spiritual degradation.

Spiritual power is just like worldly powers it is neither good nor bad in itself; it depends
on how we use or misuse it that makes it good or bad.

14
 S. Sampooran Singh Ji understands the significance of these episodes and considers
{hem worth recording because he thinks and rightly too that the follower of Naam is one
among millions but Kavi Ji has expressed his views against this notion in a letter reproduced
below. I accept the spiritual power of real Naam and saint does possess it. It is true no doubt,
that the fulfillment of worldly desires pleases a large number of ordinary people and such
incidents have been widely recorded and circulated in Sikh history as well but I believe that
such expressions, writings, and preachings create a wedge in the minds of the followers of
Sikhism and take them away from the spirit of Sikh religion. By the use of these cheap
methods the number of followers might increase but the quality definitely suffers."

Baba Ji had written on the notice board :- To die or to take birth, son, daughter, marriage,
curse, loss, gain, suffering, comfort are under the control of Nirankar. Recite Naam, read
the holy scripture (Gurbani) and listen to it etc. etc.

Quite a few incidents bear testimony to the fact that Baba Ji had to manoure hard in
order to conceal some of the truths from his followers as has been recorded in the episode
related by S. Arjun Singh. But here we are giving a small incident which was related by
S. Rattan Singh Ji.

Baba Ji and Pandit Kishan Singh of Lehra studied together at Lehra Khana. They were
called Gur Bhai. Since Baba Ji had attained prominence, he began to feel jealousy. He
thought, I shall consider him great only if Baba Ji is able to read my thoughts. Before leaving
home, he pocketed raisins worth 2 annas as Parshad. He thought that he would give it to
Baba Ji only when he asked for it. When Pandit Ji arrived at Kaleran, Baba Ji was informed.
He said that Pandit Ji should be well fed and then brought in to meet him.

Pandit Ji was not only a bearded man but also a famous Hakim. Baba Ji received him
warmly and respectfully and asked him to suggest some medicine as a tonic for the brain.
Pandit Ji said that the condition of the brain was because of heart and dryness. He felt the
pulse of Baba Ji and diagnosea the disease. Baba Ji asked him how it should be set right.
If the stomach is all right, it has a good effect on the heart and head and heart go together,
opined Pandit Ji. Baba Ji supported him by saying that gold was a good energiser of the
brain. There upon Bhai Santa Ji Rikhi was called. He brought many medicines including
that of Gold but one thing that was to be taken along with it was not there. Baba Ji expressed
outward surprise. Thereupon Pandit Ji said that he had it with him in his pocket. Baba Ji
compelled him to take out raisins from his pocket after a lot of beating about the bush.

It is human nature that a person who possesses a thing does not care for it but when
he does not have it, he craves for it and values it most. So is the case with the strength
of mind.

Baba Ji did not attach much importance to such spiritual powers. Once Baba Ji was on
his way back from Delhi, t h e author requested him to break his journey at Karnal and stay
there for the night. He was kind enough to condescend to stay. Many top officials of the
district came to sed him. One of them asked him a direct question, "I have heard that you
have the power to know what is going on in the mind of another person. Now, tell me, what
I am thinking about at the moment."

15
 Baba JI : What are you talking about? You appear to be so wise and experienced. Even
an astrologer who charges four annas can tell you what is going on in your mind. It is not
at all difficult.

So, Baba Ji considered these powers as insignificant, small and below the standard of
high dignity his devotees and disciples might have thought otherwise.

Something of much greater value is Naam and Baba Ji had a full treasure of it with him.
He hated discomfort and suffering. He took upon himself the troubles of his disciples and
bore them happily. In this way he set up an example for others. It was even a greater miracle.
He made others happy. He used his power to postpone death and suffering of others. He
never abused his spiritual powers.

One more quality which is of higher value then a miracle is humility.

According to S. Sampooran Singh Ji - Many people coming from Delhi used to have
informal conversation with me. Some of them would say that they had flourished in business
because of the blessings of Baba Ji while others said that they had accomplished something
because of the service they have done. When I referred to these things with Baba Ji, he said,
"The world thinks of miracles only but the real miracle is humility. The more the humility,
the greater is the miracle." Thereupon, I said, I can show such humility."

Baba JI : How?

Myself : I have to show it, I may have it m myself or not, that is different altogether.

Baba Ji : It is not called humility. When you are strong enough to punish someone but
you not only pardon him but also bless him, that is humility. Only folding one's hands is
not humility.

To be weak when one. is wrong, to be humble when one is reputed.

Once around 500 devotees came all the way from Amritsar to have darshan of Baba
Ji at Kaleran. Sangat was listening to Kirtan. Baba Ji began to perform service of the shoe
by covering himself with a shawl. On coming to know of it; Lala Bhagwan Das alongwith
another devotee came to the place where Baba Ji was dusting the shoes and Baba Ji himself
asked, "What is the matter, Bhagwan?"

Bhagwan Das : O True King. Sangat has come here to get something and you "What"'

Baba Ji : Bhai, this Sangat is from Amritsar. The dust of their feet deserves to be
received respectfully. Baba Ji did not simply pronoun 'humility' he lived it. He made it a
part and parcel of his life. He always bowed his head to the Sangat as soon as he entered
the dewan, and after the completion of the programme walked out humbly with his hands
folded saying, "Blessed be the Sangat of Guru Ji, blessed be Sangat of Guru Ji. Sometime
16
he became so much as epitome ui numility that all were taken aback whosoever heard him
speak.

According to S. Kapur Singh --

Another episode regarding humility has been written by Bawa Niranjan Singh, Senior
Sub Judge (Retd.) which may be read.

Some other aspects of Baba Ji's spiritual powers deserve special mention here. These
are his influence on animals and other living beings and knowledge of their previous lives
and his efforts to work for their salvation.

Lala Dhan Pat Rai threw flood of light on the first aspect. On the eve of Pooranmashi
in the month of Sawan in 1941 Baba Ji was delivering his discourse at mid night in the newly
built Shrine when we started hearing the hoarse sounds of the croaking of frogs. The sounds
were so shrill, sharp and loud that we failed to hear what Baba Ji was saying. Then Baba
Ji commented, "Bhai, frogs are also singing in praise of God." As son as he uttered these
words, to our surprise the sound of the frogs became dim as if some one had switched off
the sound. Baba Ji went on delivering his educative discourse for about an hour in pin drop
silence but no sooner he finished it than the frog started their croaking sound again. What
a miracle indeed! Baba Ji commented, "All right, Bhai now you also sing your praises
loudly." It appeared the frogs also obeyed the commands of Baba Ji.

In the second aspect we find details of several incidents. Some of these will find mention
at an appropriate place in the first part. These relate to many snakes, two monkeys, one
jackal,one scorpion, one deer, one vulture, one rat, one ass and one sparrow etc. Almost
all these living beings either breathed their last after coming in contact with Baba Ji or were
killed or were seen breathing their last near Baba Ji. Whenever such an incident took place
Baba Ji invariably asked the Sangat present at that time to recite Jap Ji Sahib in the memory
of the dead. Many times bath was given to such a dead animal with curd and v ter and then
given a befitting burial in a specially dug pit putting on clothes, at such a p'aco upon which
Sangat might tread day in and day out.Several times he would explain as to what type of
person the dead animal was in his previous birth and why it had to adopt that life. Such
stories are often found in Sikh history as well. We are including only 2-3 incidents here
for the readers.

Once an incident took place in the presence of Baba Ji. It was related to the author of
this book by Sardar Bahadur Sardar Trilochan Singh to Ramgarhia Missal which he had
heard from Lala Bahadur Chand, reader of his father, S. Bishan Singh D.S.P. Lala Bahadur
Chand cultivated the company of Baba Ji and converted his sons to Sikhism. The incient
like this :

A jackal used to come near dewan at the shrine Of Harrapa, sit there and leave after
the completion of the programme. One day some one from the Sangat tried to kill the jackal.
When Baba Ji came to know of it, he intervened and prevented the person from harming
the animal. When a question was put to Baba Ji why he had done it, he said that the jackal
had been devoted to God in his previous life but due to some reason he had to take the birth
17
 of a jackal. It would breathe its last after the completion of the programme. So that is exactly
what happened as predicted by Baba Ji. The jackal died after the completion of the
programme that night.

Lala Bhagwan Das related an incident like this : One day in 1913 Baba Ji was sitting
in his cottage at Baghan, Distt. Jhang. The sun was about to set. He asked me to fill up
an earthen pot with water, picked it upon and started towards the hillock on the outskirts
of the village at a distance of about one furlong from there. He reached the hillock and sat
there. I was highly afraid. There were many holes there. I asked Baba Ji not to sit there.
"Don't be afraid. Have courage", said he, and went on sitting there. After about a couple
of minutes a poisonous black coloured scorpion appeared there. I said, "It is more poisonous
than even a snake." Baba Ji sprinkled some water on the scorpion and it died at once. Baba
Ji picked up two hand full of sand and put it on the scorpion. I said, "Maharaj, what is this
strange happening?" He said, "It was a servant in the previous birth but was harsh in his
tongue. On account of that he had to become a scorpion, now his salvation has been achieved.
He has been freed from the circle of birth and death forever. He goes to Waheguru to rest
forever."

I was quite young at that time. When I returned home, I related the incident to all and
sundry. It was indeed a very strange incident for me.

A big old monkey attended Kirtan for 15-20 days at the shrine of Bishan Nath, Choorian.
He was frightened, did not come near and sat at a distance near the jungle. He had a fearful
face. One day someone complained that it should be driven away from there. Thereupon
Baba Ji said, "Don't kill it. Let it listen to Satsang for sometime more. Let it listen to the
holy scripture. It was an inn keeper in the previous life. It was dishonest in its devotedness
to the almighty. It is suffering punishment now."

After sometime the monkey died a natural death. It was washed with curd and water,a
shround was provided and was cremated in a befitting manner Kirtan was done and holy
scripture recited in its honour.

Baba Ji used to sit outside on a raised platform due to the scorching heat of the sun
during the months of summer in his cottage near the city of Montgomery. One day a black
cobra appeared all of a sudden near the place. Those devotees sitting nearby said in a Chorus,
j "Kill it, Kill it". Baba Ji prevented them, from harming it and said, "No Bhai no it will not
harm you" Thereafter,the cobra came nearer still spread its hood and began to dance and
play. Sangat was surprised. Baba Ji said to the Cobra, "Do you want to die?" The cobra
put down its hood. Baba JI had never harmed any living being so far but that day he picked
up a sword and cut the snake into pieces. Then he put a white handkerchief over its body
and buried it under the earth.

Devotees put several questions about this incident and he answered, "It was to happen
like this. It was destined that way. Some other people wanted to know more details about
it. He said, " He was a Sikh, a resident of Mirdad Maafi A station between Montgomery
and Multan. When he was about to die, his attention was drawn towards wealth. So he had
to take birth as a snake. To day he has attained salvation on account of the kindness of Guru
Nanak" The people of that place certified that a Sikh of that name had actually been a
18
resident of that village.

Many human beings, due to one reason or the other, had to take birth and lead such
lives. There is an example of Duni Chand Khatri, a money lender of Lahore who began to
think about meat at the last moments of his life as meat was being prepared in the
neighbourhood at that time. Consequently he was reborn as a jackal. His son performed
Sharad and on that day Baba Ji revealed the secret by delivering his discourse and the
sermons of Guru Nanak Dev Ji. The salvation of the Jackal after he was located at the
predicted place find expression at the appropriate part- of the book.

It appears that the spiritual powers of Baba Ji had ample influence on the natural
elements as well although he never revealed such secrets to anyone. Causing rainfall after
the singing of Raag Malhar has been given one of the autobiographical sketches. Another
such incident has been dictated by Raagi Malwa Singh in his life story. One such episode
relating to Behrswal, Tehsil Choorian, Lahore is as follower.

It was the festival of Pooranmashi. One of the devotees said that it had not rained that
year. How should food be prepared in the common Kitchen "remember God and pray to the
almighty and submit yourselves respectfully to the will of God." Said Baba Ji. After that
Baba Ji wrapped himself with a white sheet of cloth. Hardly had he sat thus for ten minutes
when clouds started hovering about the sky and it started raining cats and dogs to the surprise
of everybody. The entire Sangat uttered, "forgive us, forgive us." Thereupon Baba Ji said,
"It is a gift of Guru Nanak, it is His blessing. But yes, if you are incapable of doing service,
don't do it.

Once Baba Ji stayed in the garden of Lai Chand at Jhang Maghiana in the beginning
stormy winds began to blow. Many devotees including Bhai Jwala Singh made a request,
"Maharaj, stretch your bed inside the room. There are trees outside. It is dangerous."
Thereupon Baba Ji said, "There is nothing to worry. Go upstairs to the terrace and raise
slogans,the storm will do not damage. His advice was followed and absolutely no harm came
to the garden.

Baba Ji had to satisfy and reform those who hankered after the demands of sons. It has
been recorded in part III under the captain saint blessings and curses. It appears appropriate
to write something more about it here. Not only in India but all the world over also a son
is considered as a special gift of God. In the Punjab a mother blesses her daughter bathe
in milk and flourish with sons and it is considered the greatest blessing ever. According
to the Hindu scriptures a man cannot get salvation if he does not have a son because only
a son is entitled to perform the last rites of a dead person. Sons too strengthen the marital
knot of man-woman. According to Gurbani, a son binds a person with the world. Everybody
knows how much cravings mothers have for sons and how far they can go to" have sons.
In order to have the gift of a son even the Mother Ganga had to go in the presence of Brahm
Giani Baba Buddha Ji. Some men resorted to the method of multi marriage in order to acquire
sons. The birth of a son is not only a biological process as is considered by scientists now-
a-days (There is,no need to mention here the experiments that such scientists have been
undertaking). But there appear to be some metaphysical reasons of this as well. It seems
that a lot of giving of this gift has been placed in the hands of the beloveds of God or the
worldly people would not have gone about them with such intensity.
19
 Many true stories are available on this topic in Sikh history. Guru Nanak Dev Ji was
pleased to see the devotion of the King and the queen of Kesi Kingdom and blessed them
and fulfilled their desire to have a son by offering them cloves and cardamons as Parshad
(Nanak Prakash) Sri Guru Hargobind Sahib Ji blessed Deso, the Bibi of Chamba with seven
sons (Sodhi Chamatkar) In this way one Bibi was blessed to have sons by Dashmesh Ji at
Dam Dama Sahib (Dasan Guru Chamatkar) It appears that these godly persons have a right
to interfere in the natural process of fate, and the lines of hands as will be evident from
the incidents to be recorded in the following portion of this book. S. Dayal Singh has related
in his autr ographical Sketch that when Baba JI arrived at Montgomery in 1929 large
crowds of i ~ople came rushing to have darshan of Baba Ji and about 100 women expressed
desire to the blessed to have sons. Thereupon Baba Ji advised them, "Bhai, seek shelter in
Nirankar and arrange recitation and Pooja. Nirankar will help you."

(1) Bhai Jaswant Singh (of Lamma Pind) the personal attendant of Baba Ji related to
the following incident :-

A rich man living near Bathinda requested Baba Ji to bless him with this gift. Baba Ji
said, "Bhai, pray and arrange recitation, there is no dearth in the house of Nirankar. But
convert your son into Sikhism"

After due course of time, he was blessed with a son. The Seth gave away rich donations
and it so pleased Wahcguru that while offering donations, he gave money as fare to a Muslim
to undertake journey in order to complete his Haj to Macca Madina. After about one month
his newly got son fell ill. The Seth came to Baba ,Ji and requested him to come to his
rescue.Baba Ji meditated for quite sometime and told him the next day that the child would
not survive. The Seth wanted to know the reason. Baba Ji told him, "The soul of Balwant
Singh Soorma had been sent to your home. The Muslim who got money from you as
donation, went to Macca and purchased a cow with that money and sacrificed it. Balwant
Singh says he will not live in your home any longer I can't say anything in this matter."
Within a day or two the son breathed his last.

(2) It is said that once S. Tirath Singh Ji of Baghan brought alongwith him the Deputy
commissioner of Multan to Baba Ji to have his darshan. He had a desire to have a son. Baba
Ji said, "What brings you here?" S. Tirath Singh and his companion said, "You are
omniscient."

Baba Ji : Khan Sahib Ji, tell us, do you know anything about your own religion. Can
you read Quaran Sharief.

Khan Sahib : Ji, yes, I can.

Baba Ji : You should get up early in the morning and read Quaran Sharief daily and
your wife should listen to it. He agreed to do what he was told.

Baba Ji : Is there any Mosque near your residence?

20
 Khan Sahib : Yes there is one near my house

Baba JI : You should go there and dust the shoes of those who go there to perform
Namaz.

On hearing this Khan Sahib was scared and became silent.

Baba JI : Don't feel frightened. If you wish to own something, you will have to follow
these instructions.

Khan Sahib had to say Yes and he started following the instructions after reaching home.

After about one and a half years, he was blessed with a son. People swarmed around
him with congratulations. They were overjoyed. They expressed themselves in different
ways because the news came to them as a great surprise and joy. They said, "What treatment
did you undertake?" How has it happened? But Khan Sahib did not want to share the secret
that he had gone to a Sikh saint to seek his blessings. He kept it as a closely guarded secret
and did not tell anybody about it as he was a Muslim and the Muslim community would
be disgraced. He did not want to invite their wrath.

After one year the son fell seriously ill. Inspite of a lot of treatment, he did not survive.
After the demise of his son, he sent a messenger to call for S. Tirath Singh Ji. He related
the whole story to him. He was full of remourse and sorrow. He said, "I have committed
a blunder. It was due to his blessings that I had got that gift and I forgot all about it. I was
so ungrateful. Can I make amends now? Is anything possible at this stage? There is no dearth
of anything with him. He forgives those who make mistakes"

He come to Jhang again alongwith S. Tirath Singh Ji. The moment he came facc to face
with Baba Ji, he could not control his tears. He began to weep bitterly, "You were kind
enough to bless me with a son and the truth is that I proved myself to be so unworthy
ungrateful that I forgot all about it."

Baba Ji Maharaj remained speechless for sometime. He began to meditate and after quite
sometime, he opened his eyes and said, "The truth of the matter is that you obeyed my
instructions and did whatever I had asked you to do. A Sikh had four sons. You had been
given one out of them. No I cannot commit this crime, you now expiate. It is different if
God is kind to you again."

It is not known what happened thereafter.

(3) Bhai Daya Singh belonged to village Sherpur. It was the birth place of Baba Ji as
well. Bhai Daya Singh did not have any son although he married twice. Once it was very
dark. He carried'cooked food to Baba Ji. It made him very happy. Baba Ji said, "You have
taken so much trouble by bringing this food to us as the night is dark." He thought that
it was a good opportunity. So he expressed his heart felt desire namely that he wanted to

21
have a son. Baba Ji said, "There is no dearth in the home of God. You should plant a tree
of Bohar. It also prolongs one's name like a son" Daya Singh understood the hint given
by Baba Ji. He planted a tree of Bohrr in the village.

After due course of time, he was blessed with a son who is called Boota Singh.

(4) In the same way Bhai Waryam Singh went to Baba Ji and very humbly said, "O
True King, I have no son but a lot of property." Baba J i : "Bhai, what can I do? Go away."
He knew that Baba Ji was not in good mood. So he went away but did not lose his heart.
The very next day he came back again accompanied by Rala Singh. Luckily that day Baba
Ji was in a good jovial mood. So he was directed to arrange continuous recitation of Sat
Guru. Baba Ji himself named five reciters. Three of these were -

(1) Baba Draub

(2) Bhai Kishan Singh and
(3) Bhai Daan Singh.

When the recitation waw mid way Baba Ji said, "Bhai, he is demanding a son. What
should I do?" The handicapped were asked but no one came forward. During those days
a young bull had been engaged to draw water from the well. Baba Ji asked him to go. Within
a few days the bull passed away. After due course of time a son was born and Waryam Singh
called him Dhatta Singh (Bull) although formally he was named Sadhu Singh.

(5) In the same way Bhai Khazan Singh of Baghan had a strong desire to have a son.
He had many daughters but no son. But he could ntit muster enough courage to ask for a
son. Baba Drauli taught him how to ask for one. If Baba Ji raised any objection, he should
say, "Should I now go to a Maulvi to ask for it?" So he made a request and said what he
was told to say. Baba Ji said, "Recite Gurubani, do service of Guru Granth Sahib." He did
as he was directed to do with the result that his desire was fulfilled in due course of time.
Some more details of such episodes have also been recorded in the autobiographical
incidents in a separate book.

RENUNCIATION

It was the habit of Baba Ji to slip away without informing any one. When he was located
at last in the garden of Moola Bankshi it was decided by many of his devotees of Maghiana
by putting their heads together that a cottage should be built there. They sent the patwari
of that area to Baba Ji in order to find out his father's name so that the land could be
registered in his name without any difficulty. As soon as the Patwari bowed his head to Baba
Ji, He (Baba Ji) at once read what was going on in his (Patwari) mind and said, "My dear,
my father's name is Guru Gobind Singh Maharaj." On hearing this, the patwari became
speechless. He did not have courage to say anything. After sometime he repeated the
question. Baba Ji answered, "I do not want to own any property. I know why you are asking
me this question. I have not come to this world to own lands and build cottages." After
hearing this answer the Patwari came back full of surprise. He related all that had happened
to the devotees.

22
 Baba Ji also rejected the offer of the seat of power of Bhuchoki and all other property
connected with it. The details are available in last page of the book. But here another episode
deserves mention. Baba Wadhwa Singh Ji, the teacher (Guru) of Baba Ji once declared that
(Baba) Nand Singh was sole heir to all his property. He considered him to be the best heir.
He sent a messenger specifically to Baba Ji for this purpose and called him to Lehra. But
Baba Ji refused tc go saying that he was ever ready to go for his darshan but he could not
go for that purpose.

Anyway, a stamp paper was written without consulting him. In the meanwhile he also
reached there. Baba Wadhwa Singh told him that he had prepared the stamp paper. He wanted
Baba Ji to sign it "I have never handled a pen. What have you written. Read it out of me,"
he said politely. When the subject of the paper was read out of him, he said, "In the whole
universe (seven skies and seven earths) I do not own property as much as the tip of a needle.
I am the son or the servant of Nirankar and whatever property belongs to Nirankar, it also
belongs to me. You want to imprison me in a hole. It is not possible for me to reject the
entire universe and accept a rat hole." On hearing this answer, all those present were stunned.
They folded their hands and apologized to him for their erroneous estimate of his personality
and his way of thinking.

Note :— It is only when we have renounced our pre occupation with T mine that we
can truly possess the world in which we live. Everything is ours, provided that we regard
nothing as our property. And not only is everything ours, it is also everybody else's.

Note :— To the extent that there is attachment to T 'Me' 'Mine' there is no attachment
to and therefore no knowledge of the Divine Ground.

Thereafter Baba Ji related the true story of Bhai Tilkoo (The Sikh of Guru Arjun Dev)
who had refused to get salvation from Mahesh Nathi Jogi.

It is an example how he rejected an offer of property. He also did not want to possess
cash because even that amounted to not having any confidence in Nirankar and banking only
upon cash at the time of emergency or dire need.

Sant Lai Singh Ji (of Rudra Pur Nanital) related an incident. Once Baba Ji went to village
Machhi Singh in 1909. He stayed there for 3-4 months. S. Gopal Singh did a lot of service
of Baba Ji.

When he left, he had to spend one night at Pak Pattan on the way. A small boy was
with him at that time. Sardar Ji had given him five rupees before they started. When Maharaj
Ji came to know that the boy was carrying money with him, he said angrily, "Why are you
carrying these bones with you?"

On hearing this the boy threw away the money.

Rai Bahadur S. Narain Singh was a famous contractor of Delhi. He was a millionaire
rolling in wealth. He gave a lot of money to many Gurdwaras and did much service because
23
he was a very generous man. S. Sampooran Singh also worked in Delhi as a contractor and
so he knew him very well.

Once both of them met at Dam Dama Sahib on the festival of Baisakhi. A few days
after that Rai Bahadur came to Kaleran to have Darshan of Baba Ji. At that time the shrine
was old and Katcha. Rai Bahadur saw this and requested Baba Ji, "Maharaj, if you very
kindly grant me permission, I shall have the entire shrine rebuilt properly. It will not cost
more than 2-4 lakhs and this amount is quite insignificant for me. You may think that if
a camel is boarded with a lot of Goods and a small sieve is removed from its back, it will
not make any difference." Baba Ji laughed and changed the topic of conversation in order
to show that he was not interested.

Then Rai Bahadur began to relate the story of his life how he had amassed all that wealth.
He went on forcibly relating the story for 4-5 minutes, then abruptly Baba Ji signaled the
reciters to start the programme of music and Kirtan. Rai Bahadur had to give up his tale
mid way without getting a chance to complete it. Later on Rai Bahadur expressed his reaction
like this. Prior to this whosoever Mahatma came to me or was called by me and I met him
I found that he showed keen interest in wealth and money matters. Whenever I related the
story of my life, he would exhibit keen interest. It was my own way of testing the integrity
and intention of a Mahatmas as to how much interest he was showing towards money matters.
All the Mahatmas I had met before had shown keen interest in my story of life. But I have
found Baba Ji quite different. He is the only Mahatma who has refused to listen to my story.

Note :— Rai Bahadur had been inclined towards Radha Swami cult but after he came
in contact with Baba Ji, he turned a firm Sikh. He admitted that he was a true Sikh of Sri
Guru Gobind Singh Ji Maharaj and the best chapter of his life had recently begun.

When Seth Ghan Shyam Das Birla came to Baba Ji in Delhi, he said, "I have lakhs of
rupees in the religious fund. I am prepared to spend it, wherever you want. If not anywhere
else, I may be allowed to run the common kitchen and bear all the expenses of running the
Shrine." Baba Ji did not give a curt reply to this suggestion. He simply said, "If I agree
to offer you this service, poor devotes would be deprived of the service that they are doing
now."

"All right, you may suggest some other alternative where I can spend money," Said Seth
Ji. Baba Ji answered, "Bhai, you should look for someone who is capable of counting
bricks."

Late Goswami Ganesh Dat, the famous leader of Sanatan Dharm who had accompanied
Seth Ghanshyam Das Birla said, "Maharaj, it is not easy to find such a great donor as Seth
Ji" Baba Ji gave an immediate answer, "Bhai, it is also not easy to find a person who has
the courage to reject such offerings." After Seth Ji and Goswami Ji left Baba Ji revealed
the conversation to his nearest devotees. S. Sadhu Singh Ji was one of them who has dictated
this episode. Baba JI began to say, "whosoever comes here starts giving me a test. I do not
need such Sewaks. I have nothing to do with them."

Love of name is the last infirmity of a noble mind.

24
 Kabir says, "What if I have given up the love of wealth, I still cling to the love of name.
Love of name destroys all greatness, it destroys everything."

The inner urge of man is to leave behind his name so that the world might miss him
after his death. The disinterestedness of Baba Ji regarding this aspect has already been
recorded in the Mukh Benti (The main request). A devotee came to Baba Ji and suggested
that he wanted a statue should be erected in order to commemorate the memory of Baba
Ji, he said, "Gurmukha, I want to demolish statutes, I do not want to construct them."

This was the only reason why he had directed that his body should be floated in water
so that no sign remained afterwards. In the same way, during his life time wherever he named
some place, it was after the name of his God-Nanaksar. "Nanak says it is all His appreciation
no body knows my name."

This incident relates to the earliest days. Once Baba Ji remained in seclusion alongwith
his friend Nirban Sant Arjun Das continuously for forty days. After the successful
completion of the period of seclusion i.e. 40 days, large crowed of devotees assembled to
celebrate the occasion. Many disciples gathered a lot of things including flowers etc. so that
a befitting procession could be taken out of both the austere saints who had lived in seclusion
for forty days full of endurance. When Baba Ji came to know of it, in keeping with his
unhaughty nature he never wanted honour, reception for himself he pickled up a utensil full
of water and disappeared in the forest. Consequently, the Nirban saint had to participate
in the procession alone.

When Baba Ji left Delhi in 1941, some devotees called for a band and parked a car
outside decorated with flowers and garlands. When the bands men began to play tunes, Baba
Ji asked someone what was it all about. He told Baba Ji that it was the sound of band which
had been arranged in his honour, a car was also being decorated outside for the occasion.
He further said that the compartment of the train had been decorated in the same manner.
Thereupon, Baba Ji said, "Then stop all this for the time being." When all went out, he said
to Kavi Ji, "Is any other car available at the moment?" Kavi Ji answered, "Yes there is one
a small car" Baba Ji said, "Bring it at once and let us run away from here." saying this,
he left by the back door unnoticed and caught the train at Rohtak. The devotees came to
know of it much later how all this had happened. Guru Nanak Dev Ji says that the praises
showered upon a person are like a net to entrap him in order to stall his advance. Naam
is forgotten so soon and no one keeps company in that solitary confinement.

About the general requirements of the body, he used to say that two pairs of clothes
were sufficient to cover the body. He did not have any desire to travel. If anyone wanted
to take him somewhere, he should make arrangements for the transport accordingly. His
utensils were always empty and kept up side down. He could not claim austerity and absence
of thirst for worldly things if he started accumulating money and wealth. Money is nectar
(Amrit) for a family man but poison for a saint or Sadhu.

Devotees brought many things in order to show their respect love and devotion but he
accepted only according to the need but he had no attachment for the worldly goods however
valuable. He lived objectively and dispassionately renouncing all attachment.

25
 According to the observations of S. Rattan Singh Ji. When a lot of things piled up many
times he would torch them including almond extract and costly clothes putting them up all
in a pile.

Once a devotee presented him a costly piece of cloth for his gown. Baba Ji ordered Bhai
Natha Singh to stitch it. But he went on putting it off due to his preoccupation or
carelessness. At last he brought it to Baba Ji. It was nicely stitched and well prepared by
all means. Baba Ji put on it and said that it was very beautiful.

After saying this, he removed it and sent it inside. He began to have a stroll. After having
5-6 rounds, he said, "Bring the gown. When is it? It has not been stitched properly."

On hearing it, we began to discuss it among ourselves in low subdued sounds, we failed
to make out what it meant. Again he said, "Bring it to me so that I can make it Pucca. When
the gown was brought out, he set it on fire in our full view.

According to S. Datar Singh, his mother presented some costly clothes to Baba Ji. He
laughed and said, "These are of no use to me. If you really wish that I should were clothes
presented by you, then weave cloth with your own hands while reciting Jap Ji Sahib and
then have clothes stitched of such cloth, I shall wear them." So my mother followed his
advice, prepared cloth herself and then presented a sheet to Baba Ji, he accepted it.

He also did not take any interest in delicious and tasty dishes. When he visited Jhang
Maghiana for the first time, Bhai Jawala Singh Ji brought Sardai (A cold drink of almonds)
without sieving it and without mixing sugar it. Baba Ji drank it and praised it very much,
"What a drink! I have enjoyed it."

While talking his meals, he would mix up odd dishes together to make a mess o'f
everything. Once a Sewak asked him, "What would you like to take?" He answered,
"Gentleman, this stomach is like a big oven (Tandoor), you may heat it with ordinary wood
or costly one (Chandan) it does not make any difference. So you may bring anything to eat."

In the multi faceted personality of Baba Ji, as has been explained in the beginning his
spiritual strength is the main element. Some Sardars might deem it improper to refer to this
quality again and again but it appears appropriate to give some more evidence regarding
this before touching other aspects of his life. This evidence is based on the lives of some
other saints. It has also come to light after some of the books written by the English authors.
These misgivings will disappear after scanning the solid proof as given in these books
although those readers who have already gone through the Yogic formulae of Rishi Patanjale
are aware of the existence and reality of such spiritual powers.

Power is not only held in high esteem, it is also worshipped in this world. This power
may be of any kind : intellectual, financial, physical or political, military or civilian and
scientific or spiritual etc.

Readers are requested to go through these pages again. If they have any doubt regarding
26
the veracity of the episodes mentioned there, they may read this latest look on the subject
(Yogic Powers and God realisation by Dr. V.M. Bhatt, Bhavan Book University Publication
1960).

Some of these powers have been mentioned in the footnote.

Another book the Hidden Springs by Renee Haynes, in which the author is at his best
in the excellent chapter on Miracles. He supports such incidents.

Note :— European researchers have collected enormous evidence based on scientific

limes proving the existence of Telepathy, clairvoyance, clair-audience, psychokinesis,
Precognition, spirit manifestations, vision, voices, Bi or Multi location, apports, multi
personalities. For brevity these are called pri faculties. And research workers have come
to the conclusion that these faculties stem from the sub or the super conscious state of mind.

Out of these powers psycho-kinesis or telekinesis is that power with the use of which
any inanimate thing may be stopped from moving or may be moved according to the need
as is evident from the episodes of trains. There is so much evidence available regarding the
existence of this power that according to the statement of Dr. Bhatt many books can be
written about it.

Baba Ji took upon his own body the ailments of many of his Sewaks, and devotees and
treated their diseases. One or two such incidents have been recorded later on in this book.
After discussing this subject in some detail some light will be thrown on the psychological
view point as well.

Bhai Gurmukh Singh, an old Sewak of Baba Ji has given an example of such an incident.
Once near the Digi of Bathinda he was rubbing almond extract on the body of Baba Ji when
he saw small white stains on the thighs. Thereupon Baba Ji rebuked him that he had used
less almond extract and that was why the white spots were visible.

Next day in the afternoon before the beginning of the dewan about 6-7 Sikhs came to
Baba Ji and informed him that plague had broken out in their village. They requested him
to kindly bless them so that the scourage of plague could be controlled.

Thereupon Baba Ji showed them his naked thing and informed them that when they were
praying the previous day, he had taken the disease upon himself. The disease will be
controlled and the people of the village would be cured. There was no cause for alarm any
longer.

Later on we learnt that the disease had come under control ever since they left their
village to meet Baba Ji.

According to the statement of S. Sampooran Singh (as he heard Baba Ji say) a Sardar
of Choorian suffered from rheumatism. He was brought to the presence of Baba Ji. Baba
Ji came to the place of bliss and said that they should arrange the recitation of Gurbani.
27
They went back home and did as they were told. At night when Baba Ji arrived at the Darbar
of Guru Nanak, he saw that a jet black man was also standing there. Baba Ji rebuked him
and said that he had nothing to do there but he remained mum. Baba Ji gave him quite a
bit of his mind and said, "Go away from here, get lost at once." Thereupon Guru Nanak
Dev Ji laughed and said, "Where should he go?"

Baba Ji : Who is he?

Guru Nanak Sahib Ji : He is the sinner whose continuous recitation you have ordered.

Baba Ji : If he is the same man, he should come, and perch on my middle finger (he
raised the middle finger of his right hand).

When be came back, he started feeling severe pain in his finger. So the sin of Sardar
was taken upon him self and he (the Sardar) recovered soon after.

The father of S. Gurdial Singh Ji of Dehra Dun had been suffering from paralysis for
the last 12 years. Once the matter was discussed with Baba Ji. He said that the ailment could
be cured but the disease had to be taken upon Baba Ji himself. Thereupon Sardar Ji expressed
his dis-approval of it and said that there was no need to take the disease upon himself. He
said that his father was an old man and he should be rid of all his troubles. So within two
days after this conversation, the patient breathed his last.

Roman Roland, a world renowned French philosopher, has written in the life story of
Swami Ram Krishan Param Hans about the use of this power.

Note :— Swami Ram Krishan was a famous Mahatma of Bengal 1836 to 1886. He was
a worshipper of Kali Devi in the beginning His disciple, swami Viveka Nand, made him
so famous that many European men of letters have written books on his life. Now-a-days
an institution named Rama Krishana Mission has been propagating Vedant outside India n
various European and American countries according to the needs of the day.

Note :— If a spiritual person accepts a disciple not only does he give him spiritual
instruction, but he takes upon himself everything that might be an obstacle in his disciple's
Karma, all his sins. The Guru then has to suffer for the Karmas of his disciples, for no body
can cancel a single Karma, it is merely transferred to another. Such sacrifices by proxy are
in conformity with pure Christian catholic doctrine which considers humanity as the mystic
body of Christ.

Note :— The idea of suffering the ills of others in his own body, and thus relieving
them when a certain degree of sanctity has been attained is very old in India. All spiritual
personages do not possess this power. It only belongs, theologically, to the Avtaras
(incarnations) and to the chosen souls, their attendants. Neither pious men nor saints possess
it even after they have attained divine realisation although popular superstition falsely
attributes it to them in these days.

28
 Note :— The Astral body (Linga Deha) is an exact replica of the gross body but
detachable from it. It is an axiomatic tenet of Theosophy that this Astral body leaves its
physical habitat every day when it sleeps or goes in trance or at the moment of crisis or
when the mind is fully concentrated, and after death. And some of their experts had the
power to see actually leaving the gross body. Many clairvoyants or mediums also do see
it in their trance. And if this hypothesis is conceded, many cases of double and multiple
personalities and all the mysterious Pri-faculties, can be more rationally explained than by
the sub conscious mind. (Yogic powers and God realisation).

Note :— Manifestations in Dreams and Samadhi Sometimes, God, Guru or Saints appear
in dreams and superconscious Samathi states. They are many references of these dream visits
in the lives of many saints, Indian and western. These unsought and sudden surprise visits
in dreams and trances make the devotees conscious of His or their Grace and this and their
watchfulness over the devotees' affairs, and engender the conviction that they will protect
them (devotees through thick and thin). Here I give some verified instances of my friends
dream visions and then tell in detail my own personal details of them. Fortunately we are
all alive yet to confirm them.

Dr. Bhatt has thrown a flood of light on distance being no obstacle in such cases. Many
instances have been cited to prove how Baba Ji gave his darshan to his devotees sitting at
distant places and gave them solace, consolation, encouragement, protection and provided
power of leadership. According to the author of Suraj Prakash, Dashmesh Ji adopted two
personalities with the help of Brahm Shakti (God's Strength) in order to protect his Sikh
Bhai Joga Singh. He adopted the appearance of guard and stood at the gate of a prostitute.
This power was used on this occasion. When unholy and vicious thoughts came to the mind
of the Sikh and he went to the sex market, it appears impossible to cover all that distance
from Anandpur Sahib to Hoshiar pur through the medium of the ordinary body.

Another devotee related an example of such a power. A normal Sadhu named Kirpal
Singh lived outside Bassian, a village in Tehsil Jagrawan. He indulged in devotion, and
prayers and had attained a high degree of concentration. It is said that Baba Ji appeared to
him in his premises daily without fail. Many other persons also witnessed this spectacle.
This secret came to light when some devotees were going to Kaleran to have darshan of
Baba Ji at the shrine. Those who had seen Baba Ji at the Dera of the Sadhu said that they
should not go to Kaleran as Baba Ji had come here. Whenever some body referred to this
miracle Baba Ji would stare at him and rebuke him.

Dr. Bhatt has also recorded his research how great men acquire powers to predict events
and incidents which later on turn out to be true.

Examples have already been recorded how Baba Ji left his body and came to the rescue
of his devotees. The following words had been committed from the episode of Captain Attar
Singh. Baba Ji protects and guides us even now in the same manner. All our desires are
fulfilled when we have darshan of Baba Ji in our dreams. What is required is to pray to
him with devotion <and indulge in recitation with concentration.

Another devotee explained that after attending the anniversary of Baba Ji in 1957 we

29
 decided to visit Anandpur Sahib. We had hired a new bus at the responsibility of S. Tarlok
Singh. Its cost was about Rs. 50,0000/- but it got stuck due to rains and did not move despite
our efforts for 2-3 hours. We were highly disappointed. So we began to pray and we felt
as if the clothes of Baba Ji were full of mud all over.

In the meantime we saw a white man coming there with a crane. We requested him to
help us. He answered, "I had no mind to come to this side. It was by the way that I decided
to pass this way."

He pulled our bus out of mud with the help of the crane in no time. We thanked him
a lot. It is our firm belief that after our sincere prayers Baba Ji persuaded that English man
to come to our rescue.

How this power is used, has been supported by another example.

To appear before the devotees in the form they worship has been given elsewhere in
this book. The details appear in the autobiographical sketches and need not be detailed here.
But as far as this miracle is concerned such instances do appear in Sikh history as well.
One such incident relates to Sri Guru Gobind Singh Ji Maharaj when he gave darshan in
the form of Vishnu to the widow, Raj Rani of Rai Pur in the Nahan Region.

Bhai Sahib Sujan Singh Ji said during his Kirtan at Ludhiana that once three Sikhs came
to the shrine at Kaleran to have darshan of Baba Ji. He was sitting at the dewan as it was
in progress. When Baba Ji started his discourse he rebuked a devotee sitting there. After
the completion of the programme at the dewan the devotees began to discuss among
themselves as to what strange spectacle was witnessed by each of them. One of them
explained, "Bhai, please don't call me an atheist. I shall relate only what I have seen. I had
gone in first of all. Baba Ji was in deep meditation at that time. I felt as if Guru Nanak
Dev Ji had been sitting there in carnation." The second devotee said, "when I went in Baba
Ji was delivering his discourse. I felt as if the fifth Guru had been making that speech and
delivering the sermons."

The third said, "When I entered I found that he was rebuking someone. I saw him in
the form of the tenth Guru Gobind Singh Ji with a naked sword in his hand shouting loudly
at some body.

These powers which are abundantly apparent in these great men have a great advantage
as has been suggested in a foot note. They create inspiration and a desire to take to the path
of truth. Sri Raman Maharishi, a famous Mahatma of India told one of his English devotees
about this advantage. Shri Arvindo was of similar view. Jesus Christ has expressed the same
opinion in the Bible. The existence of these powers go a long way in reforming the devotees
and bringing them to the path of truth and righteousness.

Baba Ji considered Sat Guru Nanak Dev Ji (and then his apparent appearance in the
form of Guru Granth Sahib) as the God. He worshipped. Not only a deity but Nirankar also.
"Let the mouth burn that does not accept the existence of Thakur." Baba Ji used to explain

30
it like this. Avtars (incarnations) are born like ordinary men but in fact it is not so though
it appears such. Those readers who raise objections to this statement like ifs and buts are
advised to glance through the following material to make out the reality.

Bhatt has also expressed similar views about Guru Arjun Dev Ji. Guru Arjun Dev Ji
was God incarnate. Similar views have been expressed about Jesus Christ in the Bible. It
is also a quality inherent in Nirankar that despite being omnipotent, he takes birth in this
world like an ordinary person and spends his life as a common man and worships and loves
Him like human beings do so much so that at the end of his life, he becomes one with
Nirankar. He does not adopt the same appearance as he has adopted in one existence because
it all happens in keeping with the needs of a country and time (era).

Due to the unlimited devotion and worship, the greatest faith and affection, meditation
and concentration Baba Ji had become so akin with Guru Ji that they had two bodies but
one soul and entity. It was due to this love and affection that Baba Ji adopted the occasion
of Pooranmashi festival for celebration at regular intervals. He also liked Kirtan more that
was sung in praise of Guru Sahib, where ever he established even a temporary camp or
shrine, he named it Nanaksar. He decorated it, on all the four sides, with the pictures of
Guru Nanak Dev Ji. He also popularised the counting of 13 in order to commemorate his
memory. As has been mentioned by Principal Sohal Baba Ji used to call himself, the Kookar
(dog) of Guru Nanak and whatever he did, wereever he went, or came, he did everything
under the commands of Guru Nanak Dev Ji as has been proved by an episode of Patiala
which Baba Ji related to the Sangat and the details of which have been given in an
appropriate portion of the book.

Note :— God Himself went about in the guise of Kalgidhar. Guru Nanak became Nanak.
Guru Nanak took up appearance of Guru Gobind Singh Ji.

The servant of God is like God Himself. It is difficult to differentiate the two. Baba
Ji demonstrated his oneness with Guru Ji to many people in the dreams and some other
devotees otherwise, sometimes Guru Nanak was seen sitting there and the next moment he
disappeared in Guru Granth Sahib. Kavi Ji had been shown this spectacle right in the
beginning in his dream, even when he had not shown any interest and faith in Baba Ji.

According to the statement of S. Sampooran Singh, Baba Ji described his oneness with
God like this. I saw that the lighted form of Nirankar was occupying a throne In front on
one side Guru Nanak Dev Ji was standing and on the other side I was standing. A voice
was heard emanating from the throne (It seemed to be addressed to Guru Sahib), "Nature,
at this time, I, you and Nand Singh are distinctly separate personalities." Instantaneously
it was observed that Guru Sahib was also enveloped in light on the seat like Nirankar, and
I was also enveloped in light on the seat like Nirankar.

Then the voice emanated from the throne of Nirankar. Nature, at the moment, all the
three of us, Nand Singh you and I are Nirankar."

Then the scene under went a change. This time it was seen that Nirankar Himself was
occupying the throne in the form of Guru Nanak, the seat of Guru Nanak was also being
31
 occupied by Guru Nanak, I was also looking like Guru Nanak. Then the voice came from
the throne Nature, at the moment I, You and Nand Singh all the three of us have become
You."

Again the spectacle changed. The appearance on the throne is that of me, I was also
sitting in place of Guru Sahib and I was also occupying my own seat. The voice again spoke,
nature, at this time, all the three of us, I, You and Nand Singh have turned Nand Singh.

Again the scene shifted and the voice addressed me, "Nand Singh, do you understood?"

Myself : O True Kind, Explain it still further.

The Voice : You have been shown that hence forth, I, Nature and you are one and the
same.there is no difference whatsoever.

"Blessings"

In the above conversation Nirankar has used Nature as a form of address for Guru Nanak
Dev Ji.

Thereafter I and Guru Sahib were on the throne and Nirankar and everything else
disappeared.

Lala Bhagwan Das of Maghiana told us that Bhai Piara Singh of Harrappa used to put
on the costume of a Nihang Sikh. He was an expert reciter and a research scholar of Gurbani.
He met us for 4-5 years regularly. He would come and stay with us from 10 to 15 days
at a stretch. He was a man of limitless patience and contentment. Once he asked me a strange
question "What do you think of Baba Nand Singh Ji, saiu he.

Myself : He is a super saint.

Piar Singh : No, No. He is an incarnation of Nirankar. If you observe him as I do, you
will not find him an iota-less then that.

Myself : Let me know something particular about him.

Piare Sigh : Stop, Stop. I am not going to tell you anything but don't forget what I am
saying, he is very secretive and keeps you guessing but never forget what I have said.

He was very firm about what he said. One day Baba Ji was in a good mood. He showed
a very strange and mysterious spacacle .to S. Sarmukh Singh, Advocate. A flood of light
has assumed the appearance of Guru Nanak and Giyu Nanak has caught hold of the arm
of Baba Ji. Thereafter, Guru Dev Ji has assumed the shape of light and then Baba Ji has
also been enveloped in the flood of light. He has simply disappeared.
32
 S. Tarlok Singh Sachar said when Baba Ji was staying at Nagrotta, a Sikh who had come
all the way from Delhi, bowed to him thrice. After bowing to Baba Ji, he came out and I
saw that there were tears in his eyes. He was weeping bitterly. I was naturally surprised.
I wanted to know why he found himself unable to control his tears. I began to talk to him
and asked him why he had bowed in front of Baba Ji thrice. He told me as follows, "When
I bowed to Baba Ji for the first time I saw him in a sitting posture but when I raised my
head I was surprised to see Guru Nanak Dev Ji incarnation. Therefore, I bowed again. But
when I raised my head again I found Guru Nanak Dev Ji had disappeared. So I bowed once
again as I had witnessed a great miracle.

As a matter of fact many people had seen Baba Ji and Guru Nanak Together at various
occasions (as has been recorded in the biographical sketch of captain Attar Singh F/o Dr.
Deva Singh).

Many devotees had darshan of Guru Sahib and Baba Ji on account of this mysterious
power of being one with him. One devotee said that even those engaged in the service of
dusting shoes also had an opportunity to have darshan but they could not recognise him.

Another episode is being recorded in this connection.

Bhagwan Singh was a big landlord and an old Sewak of Baba Ji. When Baba Ji was
staying in the forest of Bathinda, S. Bhagwan Singh requested him for help to have darshan
of Guru Nanak Dev Ji. One day Baba Ji got up after his regular daily prayers. He was highly
elated and in„good jovial mood. He said to Bhagwan Singh, "Bhagwan, ask for any thing
you desire." Bhagwan Singh answered, "I want to have darshan of Guru Nanak Dev Ji. I
want only this gift you can give it to me."

Baba Ji said, "All right, I'll see what I can do about it."

That night at about 1 o'clock, when he again sat for regular prayers, he called for
Bhagwan Sing inside and said, "Bhagwan, go and bring water from the Western bank of
the canal."

When he reached there, he saw that three persons were sitting on the bed of grass there.

While he was passing by them, he began to think that they might be persons belonging
to the shrine of Baba Ji. One of them called him and said, "Bhai Sikha you are passing by
us. Sant Ji has sent you here to fetch water. The bank is here."

Thereupon he stopped there. He thought that the Sikhs must be acquainted with Baba
Ji but he was impressed by the appearance of one of them and so he bowed his head to him,
sat down there and said, "Bhai, where are you from?"

They : Only the saint knows.

33
 Bhagwan Singh : You may go there to the saint. I shall also reach there after bringing
water.

Bhagwan Singh went to the canal to fetch water. When he returned, he was surprised
to find that all the three persons had disappeared.

He approached Baba Ji and offered him water that he had brought. "Have you brought
water?" Said Baba Ji.

Bhagwan Singh : Yes.

Baba Ji : Have you had darshan.

Bhagwan Singh : Whose? There were three Sikhs and they said that they were coming
here.

Baba Ji : Gentleman, he was Guru Nanak Dev Ji whose darshan you wanted to have.

Bhagwan Singh : Is that so? I was mistaken. He began to repent.

The separation made him feel very miserable and soon thereafter he passed away.

Baba Ji always forbade his devotees from divulging the secrets of such mysterious
incidents.

Guru Sahib is not a vision but a reality and he appears if prayed for wholeheartedly.

A famous learned man, S. Kapoor Singh said that those who practice hard can have the
darshan of God they worship. It is supported by the writings of many learned men. Mahajogi
Arvindo has a similar experience.

Note :— But sometimes these mystic saints are not satisfied with merely having His
(God's) Vision. They demand to touch his feet and converse with him if possible. These
sensory perceptions are the positive proofs of their experiences and explode all the theories
of the doubting Thomases who say that mystical experiences my be hallucinatory.

All saints, sages and mystics of almost all religions have described in their works that
they had seen God in the human form idealised by them. As Brunton has said in the "Wisdom
of the overself". God appears to him in the way he understands and recognises and becomes
a guarantee of the visit. Hence these visions vary with beliefs environments, expectancy,
education, and outlook e.g. Jesus to Christians, Krishna to Hindus, He sees what he has
consciously or unconsciously projected. But Burton affirms, "It is not an illusion. It is a
creation of new life."

34
 GUARDING W I T H SPIRITUAL P O W E R S

When Baba Ji sat in deep meditation in the beginning and there was no permanent
arrangement of a guard, spiritual powers used to take up this role in different shapes. The
following incidents will bear it out.

Four men travelled in a truck from Haveli Lakha, Deo Syal (Choorian) to have darshan
of Baba Ji. Baba Ji was sitting in deep meditation at that time. The attendants prevented
the visitors from going in as it was too early to have darshan of Baba Ji. But they were
not to be stopped. They forcibly entered the inner apartments. As soon as they went in, they
saw that a big cobra was sitting there. They were so terrified that all of them fell in the
stair way. In the meanwhile Baba Ji was awakened from his samadhi. Baba Ji gave quite
a bit of his mind to the attendant and the visitors began to apologise to Baba Ji. This incident
was related to the author of this book by Sant Jagat Singh Ji of Bhajan Garh Wala. He had
heard it from Bhai Gurbax Singh of Bhai Lakhe Wala.

Bhai Dharam Singh Patwari (now-a-days. Ludhiana) related in his autobiographical

sketch that Baba Ji was staying in a small hut outside chhanga manga in the year 1914.

"On coming to know of Baba Ji's arrival I decided to visit him. My wife and her mother
also started with me although I tried my best to dissuade them. It was the summer month
of May and the scorching heat of the sun at 2 p.m. There was an edict of Baba Ji during
those days that no one was to be allowed to see him before 3 p.m. I did not understand the
full implication of the order and so I went in. My mother-in-law and wife followed me.

No sooner did I step in than I saw a white lion standing there. The lion roared
frighteningly. I began to shout as I was terror stricken. I rushed back and stopped my wife
and mother-in-law.

In the meantime Baba Ji emerged from within. He was wearing an underwear, a towel
on his head and a rosary in his hand. I picked up some semblance of courage on seeing him.
Without uttering a single word, Baba Ji picked up a stick and put it in front of his door
and took a retreat.

Bhai Santa Singh Granthi brought a summer cold drink of almonds at 3 p.m. According
to the common practice he called loudly Sat Naam Sri Waheguru. By now the lion had
disappeared. A pair of Shoes of Baba Ji were lying there.

Baba Ji took the cold drink and put the utensil on. the ground.

I advanced a few paces hesitatingly. He was cross with me and said, "Bhai, you are
an old devotee. You have made so many mistakes at one and the same time. You came before
the appointed time. Moreover, you have brought the members of your family (women) with
you. And above all you have come to this jungle of a place. If any harm had come to any
woman, the responsibility would have been mine. How much strength would have been

35
needed. If you had been sleeping behind a curtain and some one had come to disturb you,
you would have been naturally angry with such a man. I was rubbing the feet of Guru Nanak
Sahib, you came and spoiled everything."

I expressed my humble apology and said politely, "I was under vow not to take even
a drop of water before having your darshan.

Then I asked politely from where and how that lion had come there. He answered that
it was Maya that came to serve him in that form. It would come at 10 o'clock and
automatically go away at 3 p.m. It cannot go oui. He further said that if I had come inside,
it would not have left me unharmed.

How did Baba Ji happen to come by these spiritual powers which have been described
here. No doubt one of its sources was. SEVERE AUSTERITY

It is simply impossible to collect all the details of Baba Ji's severe austerity and deep
meditation but whatever information has been available as has been revealed by him or his
devotees, it is clear that it was the limit.

It has been mentioned in his biography that he had started taking interest in austerity
and meditation even during his early childhood. He used to sit on the parapet of a well in
order to avoid sleep. He would go into Samadhi for hours together outside chak No. 362.
He completed an austere fast of forty days with his friend Nirban Sant Arjun Das and later
on with Baba Khuda Singh at Haveli Lakhe. He did a lot of austere meditation (Samadhi)
in the forest, as well as on the outskirts of the city of Choorian. He took part in worship
and prayers while standing on one leg to show his resistance and austere style of living at
Bhajan Garh and to lock himself in a Samadhi at Machhi Singh Wala, again completed the
hard and arduous fast of 40 days in the jungle of Harappa, he stood in deep water to exhibit
physical and spiritual resistance at Deo Sayal, again locking himself inside a room in the
forest of Badeur, he spent 40 days on a cot which had been hung upside down in a well
near Choorian, and such other practices mention of which has already been made in the first
part of the book. It was only after he had undertaken such physical tests and severe austerity
and had shown much resistance to physical suffering' self inflicted and self controlled, that
he began to be called Rikhi Ji or Tapassvi.

Baba Ji himself said that he used to be over powered by sleep during his childhood days.
In order to overcome sleep, he would tie his tresses to the branch of a tree with a cord and
then go into deep meditation (Samadhi) Many times, inspite of his best efforts to resist sleep,
he would doze and consequently lose some hair in the bargain by the severe pull of the card.
But he did not bother his head about it and went on practicing Samadhi for long periods
of time.

Bhagat Bhagwan Das tried to imitate Baba Ji and sat in a Samadhi with a long tress
of his hair tied to the branch of a tree with a cord in the garden of Lala Lai Chand sapra
outside Jhang Maghiana. As a result of this practice, the poor fellow lost his tress. According
to Bhagat Ji at one time during the days of Holi. Baba Ji locked himself in a room and bolted
it from inside. I carried food for him at 10.30 a.m. and kept on peeping through a key hole.
36
I saw him sitting in deep Samadhi upto 2 p.m. without an much as the slightest movement
of his body."

"Baba Ji opened the door at about 2 p.m. but he kept on standing in the door way for
about an hour as if in a trance. He did not budge an inqh clutching the doors with both his
hands. After he came.out, he spent a lot of time in urinating and then went back inside and
went into Samadhi again. I waited upto 6 p.m. left the food there and returned home."

Twice he practised austerity for forty days each in the outskirts of Choorian in a deserted
place the details of which have been made available by Lala Dhan Pat Rai Ji. "He closed
the door of the place of austerity. There was only one hole in the roof through which a little
food was hung down with the help of a cord. The container of mud had holes at the corners
and thread was tied to it. Narain Bhagat of Choorian had got this service by request.
According to the advice of Baba Ji, he put only one tola of food in the container and got
it weighed from the local jeweller and hung it down through the small hole of the roof exactly
at 12 o'clock each day."

When the 40 days were over, the door was opened. Baba Ji appeared to be a statute
of wood.His body had grown so weak. When he spoke, his voice was so low that only his
lips were seen moving from some distance but the sound of his moving lips was almost
inaudible. We felt like weeping when we looked at his face.

Wherever he went, he contained his practice of austerity, continence Samadhi and deep
meditation little caring for physical discomforts.

In the shrine of Kaleran there was a particular place where a pole had been fixed in
the ground. He would stand up, catch hold of the pole and thus, pray for long hours. In
the Sach Khand he made use of the "Bairagan" the wooden support. He kept it with him
from the beginning. This place was called Bhajan Garh.

During the period of meditation and austerity which Mantra did he recite, complete
answer has not been found to this question but as far as information has been collected it
is said that he recited the word Wahe Guru and the first paurri (1st step). According to S.
Sampooran Singh Ji, once Baba Ji said that he had recited the first Paurri crores of times.
Complete Guru Granth Sahib could be recited twice everyday. It is a regular practice to count
the beads 360 times daily. One's mind is so much concentrated and absorbed that one does
not take any interest in talking. Neither is one directed to talk much.

"A devotee comes to see me, his thoughts are conveyed to me, I take pity on him and
naturally I have to talk," said Baba Ji.

Once a devotee of Deo Sayal approached Baba Ji with a request that he should not resort
to austerity and meditation and put himself to discomforts because it was against the
principles of Sikhism. Thereupon Baba Ji answered that he did not take to the austere way
of meditation because he was stabborn, neither was it against the principles of Gurudom.
His aim was to get hold of and have complete control over the senses pertaining to the

37
acquisition of knowledge because the higher powers of the soul rise in proportion as the
life of the sense is depressed. Once Bhai Kirapl Sigh of Jagrawan said that his father once
asked Baba Ji why he indulged in such discomfortable austere meditation he answered that
he did for the betterment of this world.

It will not be improper to clarify here that austere devotion is not against the principles
of Gurudom. It is different whether it has advantages or disadvantages. Bhai Gurdas writes
about Guru Nanak Dev Ji.

"Baba (Guru Nanak Dev Ji) received blessings in abundance and then he did serve
austerity, meditation inviting several discomforts. He ate very simple food and slept on
rough bed in order to resort to austerity and meditation. He was very fortunate that he could
win over the favour of God."

That is why a popular common name of Guru Name in those days was Tapa (Tapassavi)
Reference is also made to the discomforts suffered by Guru Angad Dev Ji in his efforts to
undertake austere meditation. Guru Amar Das Ji had been suffering discomforts for
meditation by catching hold of a peg while standing through out the night. The Gurdwara
of Killi Sahib exists even now at Goindwal Sahib with a peg being there even now. It reminds
the people of the incidents that had taken place there.

Guru Tegh Bahadur Ji spent more than 25 years in a room in his style of meditative
austerity. Anandpur Sahib also bears testimony to his austerity and meditation.

Again Sri Guru Kalgidhar Ji, in his bachitar Natak (Strange Drama) has described his
existence of previous life saying that he had resorted to exclusive devotion and meditation
Then I undertook exclusive devotion to God and achieved oneness with Him."

Even after the Gurus many Sikh Saints and Mahatmas also undertook a lot of meditation
and exclusive devotion to the almighty including austerity, undergoing suffering for the
purification of soul. The examples of Baba Deep Singh Ji and in the modern times Sant Attar
Singh Ji Maharaj can be cited. It appears that such severe austerity and meditation are
undertaken by such personages who have come to this world with a mission to emancipate
human race of various ills and vices in a special way.

In the Jap Ji Sahib the need for Jap and Tap has been well emphasised. The reference
of reciters, persons of austers meditation and those inflicting self suffering comes in our
daily prayer as well. It is highlighted in Sikh religion. However, it should be borne in mind
that the austerity which is bereft of Naam and produces ego of self should be avoided at
all costs because it is against the principles of Gurudom.

In the third part of Sukhmani Sahib it has been explained in details that recitation,
austerity, practice of poverty, fast, regular prayers, self control and practice etc or other
physical suffering do not wash off the dirt of egotism, these may well excelarrate it.

If a person does not give up his ego but continues to undertake various forms of practices
38
in religion, it is all useless (Sukhmani Sahib).

But if a person saves himself from egotism and continues with his austerity he may
suffer physical discomforts, otherwise he stands to gain spiritually at all levels.

According to the views of Baba Ji the place of austerity and meditation also deserves
respect and service. Granthi Bhagat Singh of Dodhar informed the writer of this book that
once he saw Baba Ji bowing to a mound of mud while passing by it near a crossing. He
asked Baba Ji the reason of this. Baba Ji told him that a great Saint had committed a mistake
before resorting to meditation and austerity.So the place where he had been practicing
Samadhi did not flourish. Still Baba Ji bowed his head to the place because it was there
that the great man had sat in meditation and prayers. He hesitated to reveal any further
details. The sanctity and piety of the places of pilgrimage also depends upon the fact that
austerity, recitation and meditation are practised there.

Demoniac powers tried their best to disturb and interfere with the severe austerity
practices and prayers of Baba Ji as happened I the brief recitation arranged at Harappa. Many
time be predicted such interference of Kalyug in advance so that proper care could be taken
of before hand as has been recorded in the autobiographical sketch of Bhai Daan Singh.
These powers cfan very well he termed as Maya or Kalyug. how Maya tried to dupe, has
been recorded in the second pat of the book.

Regarding the efforts of kalyug, an episode of Bhirrki, Jhang Maghiana is being given
hereunder :

Once in 1924 Baba Ji was sitting alone on a full moon lit night at about 1 o'clock. A
lantern had been lighted with low flame. At that time a very tall dark complexioned man
came along. There was light in both his eyes as if lamps had been lighted. Baba Ji looked
at him and asked, "Who are you?" But he remained speechless. Again Baba Ji asked the
same question but he remained silent. Baba Ji asked him the same question for the third
time but he chose to remain mum again. Baba Ji threw his stick at him . It struck him and
broke into pieces. Then he spoke thus, "Don't you know me?" "Who are you?" Baba Ji
repeated the question by rebuking him. He answered that he was Kalyug. Baba Ji was angry
with him and said, "What brings you here?" If a rebellion is going on in the Kingdom of
a king, will he not feel disturbed. It is my empire. I feel unhappy, So I have come, "Said
Kalypg.

Baba Ji : What are we doing against you?

Kalyug : As it is contradictory to make ice out of fire, in the same manner this world
is burning on account of the efforts to satisfy the desires of the five senses, but you are
there with the ice of peace and spread this peace everywhere.

Baba Ji : Now, what do you want?

Kalyug : Do I what I say, give up austerity, meditation and worship. I shall make you
so popular that people will raise slogans in your favour. If you follow me, I shall have a
palace of gold built for you.

Baba Ji : If I had a mind to build anything, now I'll not, so that you may not have an
opportunity to say that you have done it for me. This life will go on as it is going on now.

Kalyug gave a lot of arguments in the discussion but he was defeated and he had to
concede his defeat. He heaved a heavy sigh and said before moving away, "I would have
made you suffer the consequence of what you are doing but you have the power of the effect
of the recitation of Sukhmani Sahib with you and, therefore, my power cannot harm you.

Baba Ji : All right, Bhai, you have told us your own remedy. If you are afraid of
Sukhmani Sahib, we shall continue the recitation of Sukhmani Sahib.

At another time Kalyug appeared again and went away after saying, "I have put out the
lamp of the whole world, it is only with you, here that the lamp is burning only. This
recitation of Sukhmani Sahib has the power to keep the lamp lighted.

Prior to this, the recitation of Sukhmani Sahib was undertaken during day time and that
too not regularly Baba said, "I have caught hold of a very good prescription for treatment.
In future the recitation of Sukhmani Sahib will continue day in and day out."

E F F E C T ON T H E BODY

It was natural for the austerity and severe meditation to have a bad effect on the body.
It was not possible to undertake it without insufficient food and insufficient sleep. But Baba
Ji made both of these even more insufficient a little food and less sleep with the result that
the body becomes so weak that it is difficult to take a bath or even move about, the voice
becomes so low that is difficult to listen to it. Then he would get the body massage in order
to energise the body. It had a lasting effect on the body and hair began to fall leading to
chronic ailment. He also developed piles off and on. In order to control constipation, he
had to use medicines now and then. Austerity and meditation bring many spiritual powers
these also create severe heat in the brain which Huxley calls, Curious bodily phenomenon
of intense heat, in his book. In order to remove this heat Baba Ji used to put butter on his
head and pured a lot of water on it. Even in the bitter cold days of January he would ask
his attendants to pour many pitches of water over his head. The details of such incidents
have been given elsewhere in the book.

But Baba Ji gives his own impressions towards the last days of his life, as to the result
at which he arrived regarding the austerity he had observed for meditations, worship and
prayers. He says, "I have put my body under a lot of strain. So much of strain was not
justified in anyway. I should have followed that path under strict guidance. So far as
austerity is concerned It is like this that a thorn has' been stuck in your food and you are
using an axe to extract it. Don't follow my footsteps so far as the observance of austerity
is concerned for meditation and prayers."

40
 Those leading family life should not put themselves under physical and mental strain.
They need no observance of austerity. They can attain everything through service (Sewa)
only.

It is absolutely correct to say this. Now a days struggle for life has become difficult.
To follow the path of Dharma and be fully contented with it, to set apart 10% of one's income
for the account of Guru Dev, to avoid satisfying any low desires, to get up early in the
morning everyday, to take a bath regularly, especially in ponds (Sarover) and other open
places in the cold water, to practice Samadhi (meditation) to do regular recitation of all the
five Gurbanis, to recite lengthy Gurbani like Sukhmani Sahib that brings joy, to avoid going
to cinema, drama and other entertainment centers it is, all observance of austerity.

In the same way to avoid eating delicious and tasty dishes, to give up back biting,
falsehood, gossips, wasting one's time and energy, to resign one self to the will of God,
to avoid anxiety, fear to behave alike in misery, joy, comfort, discomfort ~ all this comprises
austerity, and discipline of mind and devotion to God..

A S T O R E HOUSE O F LOVE

After undergoing such physical hardships in the observance of austerity, although the
body had become hard, the heart had become equally soft. Although he appeared to be out
wardly harsh, (details will follow) inwardly he was all love not only for human beings but
also for all beings including animals, birds and insects (Details will follow). He was a citadel
of love and affection for his devotees, disciples and companions and he always received
them with open arms.

A notice board had been displayed outside the shrine as follows -

God is one, Sat Guru Parshad, welcome we welcome your kind visit. We welcome every
step that you take whole heartedly and warmly etc. etc.

Baba Ji expected the same zeal and fervour from his devotees for himself and the shrine.

A lover will not stop howsoever hard and difficult the journey full of obstacles and
dangers the way to the tryst.

Note :— I shall go to see my beloved Guru even if there is a storm and rain in the way.
Even if the salty occean has to be crossed, it cannot stop a Gur Sikh. Farid says the street
is muddy the home of the beloved is far off still I must reach there. If I go, my blanket
will be drenched but if I don't go the ties of my love will be snapped. May the blanket get
drenched, may it rain heavily, the desire to meet my beloved is so intense that nothing can
stop me, go I must.

It was not a one sided love, it was two sided, reciprocal. If some body started loving
Baba Ji, he also started loving him. It was not only with devotees, disciples and Sikhs,
41
musicians, reciters, attendants with all and sundry the examples of which have been recorded
in the episodes related by Bhagat Bhagwan Das, Bhagat Prem chand, Bhai Mewa Singh,
Bhai Amar Singh etc. He used to explain the two sided reciprocal love in such words- "The
love insect goes to the burning lamp and sacrifices itself is burnt to death, it is an example
of one sided love. The insect is burnt but the lamp does not even know it."

But the love between a Sikh and his Guru is two sided. The Sikh loves his Guru and
the Guru loves his Sikh. The Sikh moves one step towards the Guru and the Guru walks
ten steps to meet his Sikh.

For example Kavi Ji says that he was the youngest son of his father. So he was a draling
of the entire house hold. Everyone loved him dearly. But the amount of love that he got
from Baba Ji made him forget the love and affection that he had received from his father.
Each of the leading disciples of Baba Ji thought He (Baba Ji) loved him more than he loved
any one else. In support of this statement episodes related by S. Dalip Singh, Engineer, Bhai
Ram Singh, and S. Amar Singh Mai etc.

Many devotees ignored the relations of close relatives and others because of this bond
of love and affection with Baba Ji. They made it a point to be present at Baba Ji's place
even when they had to be absent at a important function or even marriage of a relative on
the eve of Pooranmashi. On reaching the shrine, they craved for the darshan of Baba Ji every
moment feeling like a fish out of water, such was the magnetic attraction.of Baba Ji. It was
just a bond of love and affection and each was attracted by a thread of love toward him.

Once the author overheard some women talking among themselves about this topic. They
were full of zeal and inspiration for the darshan of Baba Ji. "The world appears to be a
strange place to us after we have seen Baba Ji We no longer feel at home in the world after
seeing him. We felt on the top of the world in the expectation of having his darshan" We
flew like birds but neither in the sky nor on the earth etc. etc.

"We would talk and hear about Baba Ji for hours together without getting tired or bored
or satisfied. Whenever we got an opportunity to sit near him, we felt as if we were sitting
near our own real mother; our hearts were so pacified. Many times he delivered discourses
in the scorching heat of the sun outside, we would listen to him with rapt attention bare
headed and bare footed with the sun burning over head. If rain started falling no body ran
for shelter, we remained stuck without any fear of being drenched. Whenever we could not
go to visit him on the eve of Pooranmashi, we felt helpless and unhappy, would that we
had wings so that we could fly to him like birds. We were all the time full of zeal and intense
desire to have his darshan. O! that we could see him.

The devotees and the disciples held him in very high esteem. They had a lot of love
and respect for him. Respect has to be earned, it can not be claimed as a right. No king,
no emperor deserved more respect than Baba Ji did. We gave him more respect than any
king could ever claim. When we came out a sort of telepathy happened. Some body would
say "Baba Ji has arrived and everyone would stand up instantaneously leaving everything
there. We would rush towards him as if he were a magnet, attracting as all.

42
 Many disciples (especially women) would collect the dust from the path on which he
walked because they considered it as pious and holy and present it as a treasure and took
it back home with them.

Some foreigners might interpret it as fanaticism, superstition, craze or even madness

but it was a patent fact and there is no exaggeration about it that devotees had such a deep
love, affection, respect for him and an ever abiding faith in his godliness.

Baba Ji himself wanted to have dust of the feet of Sangat. It is evident from many
incidents. Two of these are being given hereunder :-

At the shrine of Sant Wadhwa Singh Ji at Lehra Khana a queer incident took place. It
was found that someone came in the dead of night, dusted the entire place and the shoes
and swept the place quite clean. When the devotees asked Sant Ji, he simply said, he was
some one amongst them who was doing it as no stranger could come there. He actually
pointed his finger towards Baba Ji who was living in a hut outside the shrine. He was doing
that menial job.

S. Ratan Singh Ji, once, related an incident how Baba Ji was in the habit of dusting
the shoes of the Sangat. Once he saw a tall man moving about near the shoes. During those
days a few pairs of shoes of some persons had been stolen. So on seeing the stranger who
had covered himself and his face with a showl he asked him loudly and sternly as to who
he was and what he was doing there with the pairs of shoes. To his surprise he saw that
the stranger was no other but Baba Ji. Thereupon Baba Ji began to rebuke him, "You neither
work yourself nor allow others to do this service." It was only then that this phase of Baba
Ji's life came to light that the was used to dusting the shoes of his devotees secretly. How
great he was indeed!

REBUKES

Where there was love, there was reprobation as well without any consideration of age,
whether the person was young or old those who had to suffer it said, "He rebuked me so
sternly that I felt ashamed of myself'. I was reprimanded so sternly that I had never
experienced such a thing in my life. Baba Ji would give someone a piece of his mind in
such a way that it would take him by surprise. It made me shudder all over. A new devotee
would become nervous. Many times even old ones would get scared. Baba Ji would start
rebuking without pointing out mistake of a devotee etc.

But it was widely known that this reprobation was in the interest of the recipient. If
Baba Ji wanted to keep someone at an arms length, he would start holding him in high
esteem. According to the assessment of S. Sampooran Singh Ji. As a matter of fact Baba
Ji had the celestial powers to peep into the secret life of his devotee. He could see the sin
that was lurking behind in his mind. In order to wash it off. Baba Ji would start reprimanding
that person. It was to help him get rid of that sin forever. So the reprobation was a blessing
in disguise. It was for the purpose of shedding one's sinful life and to have pure life devoid
of sins. But an unacquainted person would consider it as his insult and take it to his heart.

43
Perhaps it was the reason why some Sadhus and Saints were in the habit of abusing others.
A person who was rebuked, was benefitted. His impending danger would thus be averted.
One such example is an incident related by Bhagat Bhagwan Das.

"Once Baba Ji was very angry with me. He gave me quite a bit of his mind. The
reprobation was so sever that I took it to my heart. Tear welled up in my eyes and began
to trickle down my cheeks. I cried bitterly. But at mid night Baba Ji came to me while I
was fast asleep. He woke me up and to my consternation I saw that there was poisonous
black cobra with its hood spread sitting near me. Baba Ji encouraged me and said, "Don't
be afraid". Then he spoke to the snake, "Bhai go away. Bhagwan Das belongs to me." He
picked up a piece of stone and ordered the cobra to move away and the cobra slid away
into the darkness of the night.

I think the snake had come there to sting me but Baba Ji protected me. He was my savour
and protector, he turned an impending great misfortune into a small incident.

He always rebuked those who were quite close to him as a mother rebukes her own dear
child, even slaps him, many times she abuses him but in the hearts of her heart she wishes
him well. He always said that iron could be shaped only after it had been melted. Thereafter
its value increased as it took a better and different shape. He also took special care to see
that if he wanted to humour and please someone, he would do so very privately and in
aloofness but on the other hand he made it a point always to rebuke in public although people
wanted otherwise.

Those without a family and Raagis often received such rebukes. Many times he would
turn someone out of dewan and warn someone to reform himself. Thereupon he would not
allow such a person to enter for a couple of months or so. The aim used to be to keep such
persons off egotism.

If Kirtan was performed well some day, inwardly'he would feel pleased, but out wardly
he flared up and traded rebukes in abundance. The musicians were not paid their salaries,
they were put to duty day in and day out, over and above all this, they were strietly dealt,
with. Sometimes he turned them out of the shrine. When he called them back, they-came
running without hesitation, he would often say, "The truth of the matter is that even if I
gave them a bit of my mind, they don't care and came back like a ball. This is called dog's
nature." Sometimes he would say, "Today I warned you because you failed in your duty.
This is all for your benefit as it is to reform you. You are not going to have it forever."

A special feature of this reprobation was that it, was issued with a minimum effect as
the aim was to reform the recipient.

The disciple is a burning pile of wood and the Guru is a pitcher maker who points out
defects in order to reform them. Sat Guru beats the pitcher but puts his hand underneath
so that its form is not spoiled. The aim is reformation.

Gold is melted in a container, iron is beaten to give it proper and beautiful shape all
this is done only for reformation.
44
 He would make his disciple humble but with the use of force. It was like spare the rod
and spoil the child.

There are many examples of Baba Ji connected with reprobation but only a few are being
recorded hereunder.

Once some one asked Bhai Santa Singh that he laboured very hard and his Kirtan was
also very impressive, he must be getting double salary, he simply laughed at the question,
he further asked if he received it on fortnightly or monthly basis.

Santa Singh : We get it almost daily but definitely once a week.

Stranger : How do you receive daily?

Santa Singh : You will experience it very soon. May be we might receive it today itself.

At the evening dewan Bhai Santa Singh did his best to make it impressive but Baba
Ji did not like it. He insisted that he should improve upon it. So Bhai Santa Singh tried again
but Baba Ji was not impressed and began to rebuke him. He asked him to get away. If a
person looks after a cow through out the day, gives it fodder to eat, water to drink but at
the time of milking it, if it refuses to obey and starts misbehaving, one is likely to be hurt.

The stranger observed all this and was surprised, rather got scared.

S. Ratten Singh said that once Baba Ji went on chiding him for a week. He did not allow
me to come near him. In the past he treated me like his darling and offered me a seat near
him. Naturally I was upset. At last I tried to make the last effort and decided to leave the
shrine in case I failed to win him over. I was on the look out to seize upon a chance to
talk to him. At last got one. He entered the western door. I rushed forward and touched
his feet. Then I said, "I am being rebuked everyday. It has been happening for a week. I
want to know my mistake." Baba Ji said, "You may not have made any mistake and still
you apologise, it sounds nice." On hearing it I became silent. What else could I say I began
to think. "If Guru rebukes, it looks so nice and if he forgives, it is his greatness."

Once we thought that Bhai Nath Singh had a lot of tolerance in him. We had never seen
him being rebuked. He felt humoured on hearing these comments. But one day it was his
turn. He was at the receiving end. We heard Baba Ji rebuking him, "You foolish man, if
it is not possible for you to do it, you may pack up and quit. Go home." He took it to his
heart. Poor fellow! He picked up his clothes and walked out. When I came to know of it,
I followed him to call him back, he said, "I shall not come here now. I shall bow my head
from some distance" I Said, "He had received this type of reprobation for the first time.
He should not feel scared. He will get used to it in due course of time." Anyway, he did
not leave and everything was all right. In this way, he rebuked but did not allow the recipient
to leave.

45
 Once Bhai Santa Singh and Bhai Mewa Singh went to Sant Wadhwa Singh Ji to lodge
a complaint regarding reprobation, he was education Guru of Baba Ji. We told him that we
were being unduly rebuked and that he should persuade him not to be harsh with us. He
talked to Baba Ji once —

"It is Kalyug. Now a days Sewaks are not so tolerant as they used to be in the past.
So don't rebuke them much. Thus they lose whatever little sense they have in them.

Thereupon Baba Ji answered, "Maharaj, I am not to collect an army of chicken hearted

persons. I can not do without reprobation. I must resort to it." They may stay here or quit.

On hearing this curt answer, their reaction was that it had become worse than before.

S. Rattan Singh Ji has related another such incident. He had been subjected to a lot of
reprobation for a pretty long time. He was simply fed up with it. So once he got up at mid
night. He took his bath. He recited all the five Gurbanis. Then he prepared pudding as per
the traditional practice. He brought this Parshad to the shrine and put it at its proper place.
When Baba Ji came to know of it, he said "What for is this Parshad?"

Myself : This is to get reprieve for my mistake.

Baba Ji : Which mistake?

Myself : Which I committed yesterday.

Baba Ji : But, what was it?

Myself : I don't know what was my fault.

But I was subjected to a lot of reprobation. So I thought I must have committed some
mistake or the other unwittingly. So I have come here, for a reprieve. Had I known it before,
I would have begged pardon there and then.

Baba Ji was so pleased with my answers that he put away the stick he was carrying
in his hand, and took me into his arms tightly and embraced me affectionately. He said, "Ask
for anything you want?" I had no demand to make except perhaps that he should stop
rebuking me in future. So I said, "It is vety kind of you. I simply want your blessings, that's
all."

Baba Ishar Singh Ji Maharaj was delivering his discourse one day in the dewan. He said
"Many times Baba Ji wanted that his Sewak should behave like a puppet in his hand, he
should be his yes man. Once in the shrine of Baghan, he turned us out of the premises on
account of some fault. Next day early in the morning a devotee came with breakfast and
seeing us outside he asked us why we were outside. We told him in the same tone that as

46
it was Wednesday, so it was a holiday for them. In the evening Baba Ji delivering his
discourse threw a flood of light on this situation. He said that a disciple should be like a
ball. It is thrown at a wall with force, it comes back with the same force. Every action has
its reaction. It is a natural process. It is the duty of a Sewak to be very particular at the
time of difficulty and behave properly.

When the master is in a tight corner, the Sewak is called for aid, if he doesn't he is
doomed and put to shame.

But the very next moment he would forget all faults and rebukes and be full of love,
affection and kindness. Such was the unforgettable nature of Baba Ji.

Way of Address - Baba Ji had his own unique technique of addressing his devotees.
He would answer their queries and questions unasked but upper most in their minds.
According to the saying of S. Sampooran Singh, Baba Ji had said it several times that when
he was in deep meditation and linked with the feet of Guru Sahib in Samadhi, he heard the
bells of his devotees and disciples and their questions, doubts, wishes and ambitious clearly.
He could ignore the ringing of feeble bells but he could not well afford to ignore the big
bells singing very loudly. Hence his words spoken just after opening his eyes from Samadhi
referred to such voices and questions because he had the power to know the un spoken
prayers of his devotees. He could read their minds, hearts and thoughts. Many a time he
would answer a query and satisfy a a devotee simply by looking at him only once in his
own peculiar way. He answered their questions thus and made them feel at peace with
themselves. He was a magic master in this respect. What wonderful way of dealing with
such unspoken prayers indeed!

If we analyse the words of Baba Ji and differentiate them, we will find them self
contradictory. He would say something to one devotee and quite a different one to another.
The reason was that the main principles of Sikhism were the same for everybody but each
individual was given different advice according to his situation and need. For example,to
recite Naam, to pray regularly, to cultivate a spirit of service and to practice it in actual
life, to cultivate the company of saints and noble people these steps were to be followed
by each alike but the rest of the advice was different for each one according to his spiritual
development and situation and circumstances. Similar advice is not fit for everyone as one
medicine cannot be suggested for every patient.

For example, he forbade some to eat meat while he remained silent in respect of some
others. He did not prevent some persons from gambling. He would reprimand some one for
trimming his beard, while he would remain mum in respect of someone else. He asked some
devotees to complete six times the rosary in recitation but he would say to some others that
it was of no avail to do so.

He addressed an intelligent old devotee sitting in the front row while delivering his
discourse to the audience. He would have to be alert and attentive while occupying that seat
in the front rdw. He could not blink his eyes and all at the same time he had to be a yes
man and nod his head in support of everything that Baba Ji said. Many people had their
own fears regarding occupying the front seats lest they should invite his wrath by being in

47
attentive or behaving in a manner not to the liking of Baba Ji. The focre of his looks was
such as made people fear him and they could not pick up courage enough either to bear his
stare or discuss any point with him. Many intelligent and learned persons came to argue
with him but as soon as they came face to face with him, they gave up under the influence
of his personality.

If a devotee was outspoken and answered fearlessly and frankly, he would call him
uncultured and rude but if he remained silent, he would call him a statue. In order to avoid
such apprehension, the front row listener would simply say it is true, Yes, O king etc. etc.

Sometimes Baba Ji became angry whenever he came across a selfish man who wanted
to ask for something and yet hesitated to.say so. He would say, "Be straight forward. Don't
beat about the bush. Come to the point fast." Sometimes he rebuked as well as pleased
someone. As a wise saying goes, he would make the swing go up and then come down fast.

Sometimes he flattered some one by saying, "Bhai you are wise, learned, intelligent"
and he would bow to such a man.

He would shower his blessings upon someone with a smile and then ignore him for days
together so that he might not entertain this feeling that he was a special recipient of blessings.

Ordinary listeners thought that Baba Ji had some knowledge of a few meanings of
difficult words and some stories of Sikh history and ancient scriptures and he was repeating
one after the other over and over again. He also explained meanings of some difficult words
of Gurbani. But it was a wrong premise based on misconception. The inner weaknesses of
man, main demands and urgent hunger and urges are not very many. These were very limited
in number-just a few. The treatment or solution must,.also be straight forward and clear cut.
All listen to the method of solution but very few make use of it. That is why these have
to be explained and repeated time and again. One need not propagate or exhibit one's
knowledge or learning at such times.

Sometimes he used such words which only the listener could well understand and no
one else, at others he would answer a question by putting another question and thus make
the questioner non-plussed. According to Dr. Chanan Singh of Jagrawan, someone asked
him, "What is Trikuti?" He answered, "Do you know what is one Kuti or two Kuti?" The
man became silent.

One day another devotee asked him, "Maharaj, be so kind as to enlighten my inner self.
You will lose nothing by doing so." He said, "There is no lamp, neither cotton nor oil. How
can I light the lamp without all these? The master appears only when the disciple is ready.
I am always in search of such a disciple myself." Then he read these words "If some one
tells me about my beloved, my God, he is my Kin, my brother." Sometimes he would say
something so complicated which the listener failed to understand and that would enrage him.

He wanted to know whether the devotees understood what he had said. If a person did
not understand him, how could he follow him. Then he should wait for some more time.

48
The proper time had not yet come.

Many times his arguments were understood much later after reading Gurbani. So many
have not understood even to date. Many times he referred to complicated topics which would
be discussed later.

When anyone used certain words, he commented upon them in such a way that the
speaker would get an advice as well as happiness. Many times he asked someone's name
and then commented upon it just as Khushal Singh told his name and Baba Ji said happy
at present. When S. Gurbax Singh Ji came to Choorian for the first time to have his darshan,
he commented 4-5 times 'you have been pardoned.'

When late S. Nand Singh Ji of Delhi went to see Baba Ji along with his wife, he asked,
"Gurmukha what is your name" Nand Singh, He answered. Then protect the respect linked
with this name, said Baba Ji.

There was a person named Bedi Sahib. While he was on his way to see Baba Ji, he began
to speak unbecoming words. It did not behave him to speak thus. When he came face to
face with Baba Ji, he said, "He is Bedi Sahib. I have to bow to him."

Bibi Gian Kaur came to Baba Ji after she lost her husband and become a widow. She
said that she had lost her kingdom. Baba Ji said, "You have got a kingdom now. When you
follow the path of spiritualism, your life will become fruitful."

One follower asked, "Where does God live? What does he do?" Baba Ji reversed the
question to give an appropriate answer, "Tell me were God does not live and what he does
not do" When S. Nand Singh Ji, commissioner Agent of Montgomery said that he had lost
his right path, Baba Ji said, "No, you have come to the right track." Once Baba Ji was taking
his bath in the canal, Bara Doab near Amritsar. He needed help to come out of the canal.
S. Surinder Singh Ji Majithia who was standing nearly offered his hand in order to help
Baba Ji come out of it. Baba Ji said, "Protect his honour as he has caught hold of my arm."

Many times he coined new words as if he were a dangler e.g. Those living in Baghan
were lucky. (Bhaghan wale Baghan wale) When a Gurdwara was planned to be constructed
at Bassian, he said, "Bassian has been habituated."

Many times he used words to explain something, |>ive meaning to it or throw light upon
it i.e. Giani (one who has not reached his destination) Giani. Badshan one who is a king
of arguments (Bad Wivaah Shah) Patshah a king who protects honour, true king. Karkhana
to earn one's living by hard labour. Dargah a place where one reaches after treading along
all the places. It was not in keeping with the grammar, of the language, he made it a part
and parcel of Gurbani. He referred to grave and the lap of Guru which appears in another
part of the book.

To S. Balak Singh who was once Balak Ram, "If you continue to be Balak (boy) you
will be saved."
49
 To use ambiguous words and to dwell upon ambiguity was liked by Baba Ji. He also
liked punning. Many such examples have been cited in the third part of the book.

He also used very clear words then he gave expression to his oneness with Sri Guru
Nanak Dev Ji or his spiritual alliance with him or the conversation he had in his
visions.Reference has been made to such episodes at appropriate portions of the book. He
also used clear words about celestial life and always spoke with authority while dwelling
upon this subject.

METHOD OF PREACHING

According to the statement of S. Rattan Singh, Baba Ji's preaching had a certain set
pattern and followed rules and regulations : for example, in 1923 I was in the habit of
drinking as was a general practice in that area during those days. One fine morning Baba
Ji called for me. When I reached there I found that Baba Ji was lying on a mat under a bunch
of trees. There were three cups placed near him. One contained Ghee, the second almond
extract and the third had mustard oil in it.

When I approached him, he talked to me as follows.

Myself : Ji, what is your order?

Baba Ji : I have pain in my stomach.

Myself : Is this type of pain a male disease?

Baba Ji : What do you understand? It is a sort of wind. A person who practices

meditation is liable to experience it as gas accumulates in the stomach and displaces nerves.
Rubbing rectifies it.

I took some liquid from each container and rubbing it on the napple - the middle of
the body two or three times and to my surprise the pain disappeared as if by magical touch.
He asked me to extend him a hand and help him to sit down. He was feeling quite all right.
I mustered all my strength to pull him up but to no avail. He was too heavy for me. I began
to perspire. All my physical strength left me and I felt feeble and weak. I began to feel small.
"You have caught hold of my arm, don't give it up ever, come tomorrow again, "He said
and got up him self without any assistance.

Next day I was to accompany a marriage procession. I did not want to hold out a false
promise nor did I want to give up the enjoyment of,.the marriage party. At first I became
mum but then I picked up courage and said humbly, "It won't be possible for me to come
tomorrow. I have to go to Thikri to attend a marriage ceremony."

"All right, "he said, "It is a big village. There is a wine shop just at the entrance of

50
the village. If a person drinks it, he cannot have headache. Have you ever drunk wine?"

Myself : I do drink but not daily. I am not habitual though I do drink off and on.

Baba Ji : Well, there is no harm. Even holy people, Jogis and Faquirs also drink. If
food is being cooked and one is sitting surrounded by friends in the evening, there is no
harm in drinking a peg or two.

I was speechless. I could not utter a single word.

Baba Ji : How many banis do you recite everyday?

Myself : Two, at the most, in the morning, Jap Ji, Sahib and at night, Kirtan Sohla.

Baba Ji : If you are drunk, then how many?

Myself : First of all, I don't drink much. I take only a small quantity. When I drink
a little bit more, I wait and when I come to myself, I wash my hands and face and then
take to recitation.

Baba J i : Both these Banis of Guru Nanak relate to development. So long as a Sikh does
not recite them 25 times he cannot have a feeling of valourism and courage.

Myself : Jap Ji Sahib is very tough, sir.

Baba Ji : All right, you may recite Jap Ji Sahib five times daily.

Then he asked me to recite Jap Ji Sahib in his presence and thereafter allowed me to
go.

In this way one year passed. I went on drinking a little once in a while.

Then he ordained that I should read Jap Ji Sahib a' little everyday. In this way things
came to such a pass that I began to recite Jap Ji Sahib and all the five Banis daily. He listened
to them and said, "After doing all this, now you have become eligible to move about amongst
Sikhs unhesitatingly but real path of Sikhism .begins with Sukhmani Sahib.*' So in this way
I was made to learn Sukhmani a,little and in the end I recited the whole of it in his presence.

That day drinking and recitation came to an end-in this manner.

After sometime, in 1924, S. Sher Singh of Ranie (near Daudhar) came to Baba Ji with
a saucerful of pudding. It was for the first time that pudding was brought there. Baba Ji

51
 began to reflect, thinking that if it was not distributed Sardar Ji would feel hurt and angry.
He ordered that the practice of Gurdwara at Kaleran should be followed. So it was distributed
after giving Parshad to five (Panj) Piaras. No one had tasted the Parshad so far. Baba Ji
said, "I want to have darshan of Panj Piaras."

Baba Ji : Bhai, whose share have you taken? Name him (among the Panj Piaras)

Unfortunately he could not tell even a single name among the five piaras.

He : Ji, the distributor has given it to me and so I have accepted it. I do not know any
name.

Baba Ji : I hope you are a non-vegetarian. No sir, he said in a meek feeble voice.

Baba Ji said that there was no harm if he ate once in a while. Thereupon he admitted
frankly that he did eat but not very often.

Baba Ji : What about wine?

At first he said that he did not drink but later on he admitted that he drank as well.

All of them were of the same nature. So Baba Ji admonished them all and put them to
shame.

I was still in the habit of drinking. I was sitting at the back row. So I began to tremble.
I thought that Baba Ji humiliated devotees a lot of because of these habits in the presence
of others.

I thought that I should give up attending the Sangat for fear of humiliation then I thought
that instead of giving up Sangat I should give up drinking altogether. I made a firm resolution
that day that I would never drink again but a friend happened to come to my residence the
very next day for a drinking but I told him frankly that it was my firm decision not to drink
again and offered him two bottles of wine which were lying in my house.

He was so pleased to take the bottles that he opened one there and drank half of it gladly
before leaving the house.

I was glad to give up wine but I was still in the habit of taking opium. The details of
how I gave up the lousy habit of eating opium, will be given at an appropriate portion of
this book. But thanks to Baba Ji I am no longer an opium eater.

One fine morning Baba Ji went out for a walk at Dehra Dun in 1941. He happened to
come across two mountain dwellers on the way. He asked one of them how he was. He said
that he was fine and thanked Baba Ji for he had all the blessings of God with him.
52
 Baba Ji : How do you express your gratitude to God.

Mountain dweller : I recite Gayatri Mantra regularly.

To the second mountaineer : And what do you do?

Second Mountaineer dweller : I recite Ram Ram

Baba Ji : Will you recognise Ram if He appears before you.

He was no plussed at hearing such a question.

Do you have a prayer room (a temple) for God in your house?

He said that there was one outside his house. Thereupon, Baba Ji expressed his
disapproval of it and said, "You live inside the house and keep your God outside. That is
unfair. Make a befitting temple for God inside the house" They promised that they would
try to follow his instructions.

To follow rules of discipline in speech God is not pleased by unpleasant lengthy speech
Nanak says you can influence him if you keep on pronouncing God in your heart.

According to the statement of S. Rattan Singh Ji, Baba Ji had got it written on three
papers and these were pasted on cared boards. Baba Ji had instructed his personal attendants
to show one of these cards of him, in case he tried to prolong his speech unnecessarily. We
(the attendants) had kept these cards in our pockets. After every third or fourth day, we had
to show it to Baba Ji if he did not follow the rule set by himself. But many a time we would
take out the card board and put it under his right knee.'After about five minutes we would
take out another card board and hand it over to him but he would keep it under his left knee
and continue with the speech unmindful of the breach of rule. When we offered the third
card board, he would say, "Bhai, let me complete what I really want to say. Let the listeners
understand something." Many a time he would say that the travellers had come from a far
off place. They should not go back empty handed. They had to be satisfied fully. They had
his darshan no doubt, but they should return after getting something from him etc.

In the meantime some new traveller would arrive and perhaps Baba Ji might have been
expecting him and so the breach of rule followed in such cases. Sometime he would say
to such a pilgrim, "Make haste, tell me atonce, come to the point." Sometimes he would
treat such a person with love, at others with admonishment. But he always solved his
problem.

KNOWLEDGE WITH EXPERIENCE

Baba Ji possessed a lot of wisdom and common sense, but there is no doubt about it,
53
 that he did not have much literacy qualification and university education. Worldly education
gives us only bookish knowledge; it may also chisel out our intellect but spiritual
development which is man's real development, is rather impeded by such education. It has
nothing to do with spiritual amelioration of man.

Much has been said about education in Gurbani which boils down to this that education
is good for developing man's rational faculties and trading techniques. Generaly worldly
education does not end ego, desires, selfishness, and other defects. Therefore, it is useless.
It does not help a man to realize God, mental peace and spiritual tranquility. It is, therefore,
futile as it excites the mind and renders it hopeless. It has to be noted as many learned people
were of opinion that they had respect for Baba Ji and held him in high esteem because of
his spiritual attainments, he after all was an uneducated man. Such persons did not know
that worldly experience with knowledge of day to day matters far out-weighed the university
education that one could acquire. The importance of such knowfedge was many times more
important than hollow learning based on education. According to spinoza, the foremost
philosopher of the western, world experience is more important than education. Intellectual
knowledge is to climb up a mountain slowly and with difficulty or try to understand by
imagination sitting at the foot of the mountain as td what lay on the other side of it and
the knowledge of experience is to fly in an aeroplane, reach the top of ihe-mountain and
view its beautiful scenes all around with one's open eyes. The difference lies in the fact
that it is not easy to convey this experience to others and make them understand it fully.
For example, it is impossible to make a born blind man understand the difference of colours,
how so ever hard one might try. At the most, it possible to convey the impressions Of such
experience to others by citing examples clarifying positions and using words for the purpose.

The experiences of the mystic are peculiarly his' own and are almost incommunicable
through the ordinary modes of speech to those who have not shared them.

A single hour of meditation had taught him more truths about heavenly things than all
the teachings of all the doctors put together could have taught him.

The ideas that sprang up in the mid of S. Sampooran Singh in the beginning are worth
recording here. He says, "Such a Mahatma need not read books, on the other hand, books
are written after hearing the words uttered by him."

In one quarter of an hour, such a man could see and know more than if he had been
many years together at a university.

Two incidents regarding knowledge being brought to the notice of the readers are
recorded by S. Rattan Singh Ji.

On hearing the praise and popularity of Baba Ji once Pandit. Jawala Singh of Dodhar
said, "He is a man of high spiritual attainments but he is uneducated." Pandit also indulged
in a lot of self praise regarding his ability to speech and explain Gurbani to the audience.
After hearing this Bhai Santa Singh Raagi was very angry and he conveyed it to Baba Ji.

Baba Ji : He has said the right thing. Am I well versed in Vedanta? You should not
54
argue with such a person. On the other hand, he rebuked the Raagi for it.

On the eve of the next Pooranmashi, Pandit JI came again. He was accorded a warm
welcome and treated well. He was made to sit at the head of Guru Granth Sahib.

He said, " Order me which portion of Guru Granth Sahib should I explain."

Baba Ji said, "Open Guru Granth Sahib with contentment and which ever page is opened
by you, you may throw light on it.

Pandit Ji had to follow the procedure. After getting Hukamnama Pandit Ji found himself
unequal to explain the text of Qurbani.

As a matter of fact Pandit Ji had mugged up certain portions of Gurbani and he could
speak on these portions with ease. But he found himself non plussed on seeing the difficult
text. He began to turn the pages and in this way mixed yp the text altogether. Baba Ji again
said, "You may mix up the pages and again open the text. But to his consternation, he found
the same text staring him. He felt defeated and said that he did not know the meaning of
it and hence could not explain it. Baba Ji was a bit strict with him this time, "All right,
you may say whatever you have mugged up." Pandit Ji began to speak fluently as he has
already prepared the text and knew it by heart. After that Pandit Ji was never seen again.

PandU Sucha Singh of Sangatpura (Moga) studied different branches of education

namely Vedas, Scriptures, Polity, Medicine and Astrology at Kashi for 48 years. Conse-
quently he became a very famous learned man.One fine morning Sant Gurdial Singh Ji
personal attendant of Giani Sunder Singh Ji of Bhindran brought him to Baba Ji for having
his darshan. They wanted to have appointment with Baba Ji and so a request was conveyed.
Baba Ji said, "He is a very learned man. Feed him well. Don't bring him in. I shall go out
to meet him and give him a warm welcome."

Baba Ji came out and folded his hands to Pandit Ji.He sat in front of him although Pandit
Ji tried to stop him. Sant Gurdial Singh Ji introduced Pandit Ji to Baba Ji. At first Baba
Ji became silent. Then he looked towards us and said, "How should an illiterate man proceed
if he wanted to respect the Vedas?"

"What should we say?" Said we.

Thereafter he addressed Pt. Sucha Singh Ji,

"Please, Pandit Ji, be kind enough to throw some light on it."

Pandit Ji remained silent. Thereupon Baba Ji got up and grabbed his feet very tightly.
In this way, he was rendered powerless and- speechless. Baba Ji again asked, "What are the
principles of Vedas, Puranas and Samritis?" Pandit Sucha Singh Ji remained silent but Sant
Gurdial Singh Ji said, "You are omniscient. Please be kind enough to enlighten us."
55
 Then Baba Ji referred to vedas as the best of all the scriptures. All those present were
well satisfied.

RESPECT OF GURUDOM

All the thoughts of Baba Ji, as expressed by him, were directly or indirectly, in
accordance with the principles of Gurbani and Gurudom. He could not see anything
happening that might lead to the denigration and disrespect of Gurbani, Guru Granth Sahib
or Gurdwara.

At a function being held at Bhindran, according to the statement of captain Mehtab

Singh, a young man came forward and expressed his protest against taking of photographs
and insulting the self respect of Sangat, Kirtan and Guru Granth Sahib. It was a general
practice of Baba Ji to avoid such functions but he could not prevented himself from
supporting the protest.

He had a lot of respect and reverence for Guru Granth Sahib. The details have been
recorded in other sections of this book especially in the 2nd section. It is sufficient to give
reference to one incident only. Once he went to a village Gurdwara. There he found sand
in the pages of Guru Granth Sahib. It was due to the gross negligence of the head Granthi
who was incharge of that Gurdwara. He flew into a rage and coaxed the Granthi very much
for showing disrespect to Sri Guru Granth Sahib. He asked those present there to bring sand
so that it could be thrown in to the eyes of the negligent Granthi. In this way the Granthi
was put to shame.

No one was allowed to enter the room of Sri Guru Granth Sahib without taking a bath
first at Harrapa. It was a general rule strictly adhered to. So much consideration and
reverence was shown to Sri Guru Granth Sahib and.its sanctity. Once it so happened that
a stranger from Harrapa came there. He entered the cave without washing his feet. Baba
Ji noted it with displeasure and called the stranger to stop but as he was hard of hearing,
he did not pay attention to the warning. Thereupon Baba Ji said, "Who is this man? I called
him three times but he ignored me. He has gone inside without washing his feet. Now pick
up the sheets, clean the-place and wash the floor in order to purify the place."

BROADMINDEDNESS

Baba Ji was a strong believer of the principles of Sikhism. It will be testified at an

appropriate portion of this book but many incidents bear testimony to the fact that he was
a man of braodmindedness and tolerance of very high order. Once a Sikh belonging to west
Punjab had Muslim resemblance. The question was whether he should be allowed to
participate in the continuous recitation of Guru Granth Sahib. Baba Ji pronounced his clear
cut verdict, "We are not concerned with his resemblance but with his faith. If he has faith,
let him participate."

Once a Sadhu wearing Saffron coloured clothes came to have darshan of Baba Ji in
Delhi. He carried a musical instrument with the help of which he used to do Kirtan. When
Baba Ji was informed he said that he might be called in even if he belonged to a different
faith. At least he worshipped God. That was enough. Thereupon he was called in and he
sat infront of Baba Ji with the instrument in his hand. He was bare headed. A Sikh remarked
that he should cover his head with a handkerchief, howsoever small it might be. Thereupon
he said that his Guru had ordered him never to cover his head till his death. If it was a
precondition that he must cover his head, he would not do the Kirtan because he could not
go against the dictate of his Guru.

Baba Ji : Bravo, you are a real man! It is real Sikhism, not to disobey Guru or master
(Happily) He may be allowed to recite as he pleases.

In the same way at another occasion a Bengali Baboo came and sat down bare headed.
S. Sadhoo Singh Ji rebuked him. When Baba Ji came to know of it, he called S. Sadhu Singh
to him and said, "The command to cover our heads, is meant for us and not for those
belonging to other religions. We are not to force and coaxe others to follow our path and
obey our tenets."

Once, in order to remove the unspoken doubt of a lady, he said, "It may be any place
of worship, temple, mosque or church, there is no harm to bow one's head, but while doing
so it is proper to think of one's own God only and no one else."

This was the reason why Baba Ji arranged the recitation of Gurbani whether there were
temples or mosques where ever he happened to be.

AGAINST S U P E R S T I T I O N S

Baba Ji was highly against superstitions and false notions but he always spoke according
to befitting occasions. Once he was talking about Muslim Maulvis, he said, "They have no
religion to speak of. They may drink water even in shoes." But once Baba Ji drank water
making his hands as a bowl from a leather container. He remarked that a leather container
was better than this body in which water was being poured. He pointed to his own body
and said that it contained Shit (refuse) and urine. All at the same time he repeated the saying:
Drink water in your hands bowl and make purchases by paying in cash only."

An old woman named Sardarni Mai Bhagan said that she was blessed with five grand
sons by Baba Ji. When she brought her first grandson to Baba Ji to make him bow his head,
she told Baba Ji that he had been born after the birth of three girls, so people went about
saying that the boy was inauspicious and naturally they were scared. Thereupon Baba Ji gave
us quite a bit of his mind for being so superstitious and said that he was a gift given by
Guru Nanak and there was no fear of any kind whatsoever. That boy turned out to be as
good as gold.

A new room for Sukhmani Sahib was constructed. During the rainy season its roof began
to leak. Guru Granth Sahib was inside the room. The attendants did not step on the roof
above for fear of showing disrespect to Sri Guru Granth Sahib. When Baba Ji came to know
57
 of it, he rebuked the attendants and said, "Yes foolish follows, don't you think it is disrespect
if rain water is allowed to leak on to Sri Guru Granth Sahib when we can stop it by plugging
the leakage. How can we plug the leakage unless or until we climb up the roof?"

In this way we come to know of Baba Ji's ideas against various kinds of superstitions
from the incidents recorded in this book. He was very much against play acting. He did not
want to pose to be what he was not. It was one of his original views that he had taken to
shun double standers in life. He did not want to have two salves but only one simple life
without any deception and falsehood. Therefore, he never liked to put on the garb of a Sadhu
to cheat others. Details of this truthful behaviour will be given at an appropriate place, for
example, Bhai Bhagat Singh Ji Granthi of village Dodhar Said, "Once Baba Ji stayed at the
well of S. Pala Singh of Lopo village. There a silent saint also lived who never spoke to
anyone except to children. He had been leading his speechless life for the last 35 years.
Mauni Baba sent a message to Baba Ji that he would like to see him. Baba Ji told the
messenger, "I shall go to see him if he agrees to speak to me. I will not go to speak to a
well." When the message was delivered to the silent saint, he said, "He may come but at
night." When we conveyed the message to Baba Ji, he said, "It is my power to make day
look like night" Let's go atonce."

It was 10 a.m. at that time. The distance was 1 1/2 miles. They started immediately.

On reaching there, we remained outside but Baba Ji entered the room of the silent Saint.
Then we began to lend our ears to what was transpiring inside the room. We sat just n front
of the door of the silent saint.

As soon as Baba Ji stepped in, Mauni Baba spoke thus, "Maharaj, today I feel that I
am very fortunate that a saint like you has stepped into my cottage. I am a poor man and
I have been hiding here for fear of the kalyug."

Baba Ji : You are a good perfect Mahatma and have good notions.

The silent saint :I am quite illiterate. Please be kind to me.

Thereupon Baba Ji explained the meanings of the first part of Jap Ji Sahib in great
details.

In the same way Sant Hazara Singh was also observing silence during those days. When
Baba Ji went to see him, he wanted to hold parleys with Baba Ji by writing on a piece of
paper with the help of a pencil.

Baba Ji : When the inner mind is not speechless what difference does it make whether
you move your tongue or not. By doing so you are putting you back to God and your face
to the people.

He was against every type of hypocrisy. He advised him to eat less and sleep less. He

58
also exhorted him to speak less and only to the person who should be spoken to. It was
no use observing silence.

S. Sobha Singh, a very famous artist, said that a Sadhu came to see Baba Ji when he
was staying at Khooni Nala. It was the time of evening, Kirtan was going on. He was wearing
a blanket. He had covered his head with a piece of cloth. When he sat near him after bowing
his head, Baba Ji looked at him secretly and gave a mild smile. Baba Ji edged towards him
and said softly, "Now you have given up the saffron coloured clothes and started wearing
this blanket." He meant to dub him as a hypocrite. He felt ashamed to himself, bowed to
Baba Ji once again and went away.

Baba Ji was against hypocrisy and always laid emphasis on truthful life. He wanted all
and sundry to shed pretense and be realistic and practical.

Baba Ji was always against wearing a particular type of dress. He laid stress on practical
life. According to the statement of S. Rattan Singh. One day all the others wore round half
turbans whereas I did not do so. Someone went to Baba Ji and complained against me that
I was calling those thung and cheats who were wearing round turbans. Baba Ji called me
and the conversation that took place between us is being reproduced below :

Baba Ji : Do you dislike the turban that I am wearing?

Myself : No, sir. Yours is the best of them all.

Baba Ji : then, why don't you put on one?

Myself : Sir, if I wear a turban but do not change my views, then what is the use.

Baba Ji : What you say is absolutely correct. You and Natha Singh don't have to wear
such turbans. Men who don't lead family life, have two wings like birds-objectivity and
renunciation-henceforth both of you may remain attached to family life as well.

Myself : I am also of the same views.

One Sikh began to lead double life. Outwardly he was wearing a round turban but in
wardly he began to brew liquor illegally. It was a legally punishable offence. He could not
keep his senses under his control and began to act way wardly. At last the cat was out of
the lag and he was apprehended and a criminal case was lodged against him in a court of
law. There were some very influential and. honourable witnesses against him. It was sure
that he would be convicted and sent to prison. In the meantime, Baba Ji who had been out
of Kaleran for quite sometime, returned.

After a few days Baba Ji asked me one morning, "I don't see Mr. Singh around. What
is wrong?"

59
 Myself : Sir, he has been involved in a very serious case.

Baba Ji : What will happen?

Myself : It is very difficult for him to be acquitted. He is likely to be punished.

Baba Ji : Hare Ram! It is very bad. What will people say, a man of Baba Nand Singh
Ji has been involved in illegal distillation of liquor. Something very bad has happened. We
should help him.

Myself : I have never been to a court in the whole of my life.

Baba Ji : No, Bhai, you have to go.

So on the next hearing I also went to there. We decided to engage a good lawyer to
defend his case. The lawyer demanded Rs. 200/- as his fees and the S.H.O. demanded Rs.
300/- as bribery. I did not have all that money. In the meantime S. Joginder Singh happened
to come there. So we met the S.H.O. He said that it should be settled. The lawyer also said
the same thing. So the S.H.O. gave in writing to the magistrate that there was no witnesses
and hence no proof. So he was acquitted.

It was an occasion to celebrate. He brought a basket full of fruit and vegetables and
presented himself at the main gate early next morning. Baba Ji rebuked us all and said tjiftt
he was not be admitted inside. But somehow he did seek entrance. He put the basket in front
of Baba Ji and did not dare to raise his eyes. Baba Ji called him a notorious fellow and
said, "To wear a round turban and to act like this! How shameful!"

Then Baba Ji gave him quite a bit of mind. In the end he said, "What things belonging
to us does he have? He has an underwear and a round turban. His round turban should be
removed so that he covers his head with a sheet of cloth only. He is posing himself to be
saint and acting like a devil." Thereafter he was full of remorse for what he had done. So
he was given holy water to drink again after quite sometime.

Baba Ji considered such young men wayward and foolish as indulged in unlawful
activities in the rural areas. Such cases took place very frequently in some villages and Baba
Ji viewed them seriously. But if any devotee got into the clutches of law by chance, Baba
Ji would rebuke him a lot but after some time considering him to be his own, after a lot
of admonishment and evading to see him for sometime, at last compassionately come to his
rescue at the critical hour as is evident from the recordings of several episodes.

As stated by S. Rattan Singh. If any devotee dijj something wrong or unlawful, Baba
Ji refused to accept food from him, he would not accept Parshad from him, put him off under
one pretext or the other. If such a person wanted to have darshan, Baba Ji would not appear
before him. Once it so happened that Lai Singh, a young man and son of Bhai Parkash Singh
of Kaonkian murdered Pala Singh in a fight. It was a case of ojd emenity. Now Bhai Pakhar

60
Singh used to bring cooked food for Baba Ji regularly every morning. Baba Ji, therefore
refused to accept food from Pakhar Singh. When he came, he was not allowed to enter. He
did not give him a chance to have his darshan even once during the last 3-4 months. When
the case of his son was being tried by a session court, Pakhar Singh was all the more worried.
Once he stood behind a fence to have a glimpse of Baba Ji, when Baba Ji passed that way,
he happened to set his eyes upon Pakhar Singh.

Baba Ji : (to me) Who is there?

Myself : Ji, he is Pakhar Singh.

Baba Ji : You will request me after a while. You may call him here now. I beckoned
to him. He crossed the fence, came forward and put the Parshad in front of Baba Ji.

Baba Ji : What is this?

Pakhar Singh : Ji, it is Parshad. I am Lais father.

Thereupon Baba Ji rebuked and cursed him a lot. He was very angry upon him.

Baba Ji : To accept the Parshad of murderers! It is bribery. He who has committed the
murder, should bring it. You may pack it up and take it back with you.

Pakhar Sing failed to under stand the enigma. I explained the secret to him that his son
would be acquitted. He should bring Parshad himself, when he would be acquitted.
Thereupon he packed up the Parshad and took it back with him.

On the day of hearing I went to the court with Pakhar Singh. There I saw the court with
Pakhar Singh There I saw that people were ready to squeeze money in everyway possible.

From among the witnesses, some demanded wine, others demanded tea while still others
demanded money. He was ready to spend Rs. 2000/- because he was under strain and fear.
He requested me to deliver the money some how.

The eye witness gave testimony to the best of his ability and wisdom.He had rehearsed
his role and related the story convincingly. But it turned out to the against the official
version. As a result of this a doubt cropped up in the mind of the judge and the boy was
acquitted. Pakhar Singh was beside himself with joy. He uttered "Amazing! How did all
this happen?"

Myself : It was on account of the kindness and blessing of the Master.

So he brought a basket full of fruit and put it in front of Baba Ji. While it was to be

61
 accepted, the attendant said that it was being offered on account of the fact that his son had
been set free.

Baba J i : (Kicking the basket with his foot) Parshad! They are bringing gift after cutting
the throat of human beings!

There was four other accused. They also appeared before Baba Ji. One of them had his
beard trimmed. Baba Ji happened to look at him. Then asked him "Did the barber come to
the jail to give your beard this shape? Then Baba Ji looked at me and commented, Gentleman,
do such persons also deserve toe acquitted? Thereupon he said, "Ji, I got a haircut after
coming out of the prison house. But now I promise I would never do it again." Then Baba
Ji turned to me and said, "Who is Lai among them? Tell him that he should leave his
residence at once for at least one month. He should remain away and give up taking wine
too. Anyway, he asked me to distribute the Parshad though the boys were pretty bad.

According to the advice of Baba Ji, Lai remained away from the village for 6 months.
Had he remained in the village, there would have been another fight. In this way he made
use of the technique of his advice to avert a situati.on going out of hands.

Main Baghan said that some young men of her village were apprehended in a case of
murder. They were sentenced to be hanged. They made a promise to Baba Ji in the heart
of their hearts that if they were set free, they would serve at the shrine for one month each.
In the final hearing of their appeal, they were set free.. They did come to the shrine but they
did not say anything nor did they ask for the service that they had promised to do. In this
way eight days passed.

One day Baba Ji asked them, "Where do you come from?" On hearing this they began
to look at one another. At last, one of them mustered enough courage to relate the entire
incident and requested Baba Ji with folded hands to give them some service to undertake
under his guidance. Thereupon Baba Ji said, "Let me think first," And then ask them to do
the recitation of Sukhmani Sahib in order to wash off their sins.

Baba Rattan Singh Ji related an episode, according to which a case of murder was
registered against S. Gajdev Singh and S. Thanda Singh. Gajdev Sigh used to bring cooked
food for Baba Ji once every month according to his turn. He would get the food prepared
in a wonderful way. During the days of trial, one day Baba Ji asked me, "Where is your
friend who was a bit fat looking. (He was fat indeed) I haven't see him for quite sometime."

Myself : He is suffering imprisonment.

Baba Ji : since when has he been there?

Myself : Since the day when you had enquired ..about him.

Baba Ji : hare Ram! Waheguru! Waheguru! (hearing a heavy sigh) This punishment is

62
sufficient. You should not lose heart God .will be kind.

Later on when I met s. Joginder Singh I talked to him about the case. He said, "We
have prepared 70 witnesses for defence."

thereupon I said that he would be acquitted.

S. Joginder Singh. Where are you coming from?

Myself : From Baba Ji at Jhorassan.

S. Joginder Singh : Then the acquittal is definite.

So both of them were acquitted at the next hearing.

t*

Another such incident has been recorded in the autobiographical sketch of Lala Ram
Das Ji, a former Railway Employee of Jagraon as to how he was released in a criminal case
on account of the kindness and blessings of Baba Ji. Still another incident is included in
the autobiography of Bhai Ram Singh Ji.

It should not be concluded from the incidents cited alone that Baba Ji ignored or excused
the heinous crimes committed by his devotees because, as getting pardon after committing
a crime helps and condones the breach of law, the criminal may get encouragement still
further but here things happened differently, it was the other way round here.

Help was definitely accorded to a devotee at the critical time of his dire need but at
the same time he was coaxed, rebuked and warned so strictly that he would make a firm
resolution never to repeat such a criminal act again and reform himself to lead a pious life.
It is very clear from the examples given above. But sometimes innocent people get involved
in criminal cases. It is very proper to come to the rescue of such innocent persons. Not only
this but also Baba Ji's pious messages went to the inner depths of his devotees and they
gave up many bad habits, social practices and customs which were based upon superstitions
and went against the interests of our social system. So he was a great harbinger of social
and religious reforms. For example, he helped S. Rattan Singh Ji to give up taking wine,
(it has already been recorded) how he was helped to give up eating of opium it makes an
interesting reading in his story. In the same way he helped Lala Dina Nath to give up smoking
and drinking. Lala Dina Nath was an advocate of Ferozepur and his episode has also been
recorded in the book. The autobiographical sketch of patwari, Dharam Singh regarding his
giving up of wine makes a very interesting reading.

Moreover, he inspired his devotees to take to the path of truthfulness, give up telling
lies and eating meat, all this finds ample description in the life story of S. Hardit Singh Ji.

Baba Ji also gave expression to his off quoted ideas regarding the wasteful use of money,
the habit of being economical not to be a spend thrift, exhorting women against the modern
63
 trends of fashion ostentatious styles of dresses, excessive use of ornaments and love of gold
etc. He expressed himself against these' social evils in various ways, from time to time.
Sometimes he used words full of love, sympathy, persuasion, at others warnings, threats
and rebukes. He even used the weapon of pardon for social reforms. S Gurdial Singh Rihal
has given such a beautiful example of reformation in his autobiographical sketch.

To speak the truth and adopt truthfulness as a culture and way of life, and to follow
the path of religiosity in one's life Baba Ji laid much stress on these points in his daily
discourses and general advice to his devotees. To speak the truth is the root of all good
behaviour, conduct and good living. It is a remedy of all the ailments of character building.
The words of Guru Sahib also exhort us : Truth is the remedy for all diseases, even sins
are washed with it. A person who desires to be religious minded must cultivate the habit
of speaking the truth. It will bring cheating, thieving, and profiteering automatically to an
end.

Baba Ji was always pleased with a votary of truth. He told his devotees to adopt
truthfulness in their day-to-day life. He said that if they followed the path of truth in life,
Guru Nanak would help them to meet their daily needs.

To earn one's livelihood honestly is one of the original principles of Sikhism. To recite
Naam, to earn one's living fairly, and to distribute among all before eating one's morsal
— These were the main messages which Guru Nanak Dev Ji preached to all and sundry
everywhere. Here we take up only one topic viz. To earn one's living with the sweat of one's
brow. The story of how Guru Nanak Dev Ji accepted the food prepared from coarse grain
(Roti of Kodhare) at the hands of Bhai Lalo with vegetable without salt but rejected the
delicious delicacies and rich food offered by Malik Bhago brings home once again the
principle of honest living. It is the main example we can put forth to highlight the honesty.
In this connection Bhai Sunder Singh Ji has thrown much light on the attitude adopted by
Baba Ji. When he came to Montgomery, Baba Ji accepted the Kar Sewa (Physical labour)
offered by urban citizens but he refused to accept food from them. Thereupon the urban
people put their heads together, approached Baba Ji collectivdy and requested him to explain
why food was not being accepted by him and what wrong they had done to deserve such
rejection. They included both the rich as well as the pbor. They wanted to reform themselves
and wanted him to guide them properly in this regard. Then Baba Ji said, "Bhai, your mode
of earning money is improper. That is why your food has not beeiraccepted. go and earn
your living through the sweat of your brow and in a perfectly honest manner. Then your
food will be acceptable. Living earned through questionable means does not allow the mind
to concentrate and meditate properly. Recitation is not possible and the attendants also feel
disturbed and confused." He advised them to earn their living through honest means and
then buy and prepare food with that money. It would be accepted.

No sooner did Baba Ji proclaim it than many rich men, landlords and officers sent to
the brick kilns and began to break bricks into small pieces and did other odd jobs in order
to earn money by labouring hard. When Baba Ji came to know of it, he sent messages to
them they should accept less than an ordinary labourer got during those days. They should
in no way condescend to be paid more than their due because considering their status and
social standing the owners of brick kilns might offer them lucrative sum of money which
they should in no case accept. Thus they set up a noble example of earning through the sweat
of their brows.
64
 In this way they began to offer food wmcn was giauiy auucpicu UJf 1JUUU —
them cut wood, sold it and obtained money in order to offer food to Baba Ji. What an example
of honest living.

As related by S. Ram Singh, executive Engineer (Retd.) In this way the wife of a reputed
and honourable citizen of Montgomery prepared food with her own hands in an affectionate
and pious manner and offered it to Baba Ji. He rejected it out rightly saying that it had been
adulterated. Her husband was used to the quick, but later on he took it sportingly, went to
a Brick Kiln, did hard labour making Kacha bricks and earned ten annas with that money
(he brought a receipt of it), he prepared food with extraordinary care and neatness and carried
it to Baba Ji. They were yet at a distance when Baba Ji.began to say. "Hurry up, bring the
food at once, I am feeling very hungry indeed." (During those days he used to eat only 5
tolas of food in 24 hours).

In this connection the sister-in-law of a late resident of Baghan town has related the
following incident. He was not a pious man. He used to earn money by hook or by crook.
He would underweigh commodities he sold, charge exorbitant rate of interest for the money
he lent of others, and realized the same amount again Which he had already received. Once
he approached Baba Ji at the shrine of Bhirrke and requested him to accept food from him
but Baba Ji refused to accede to his request saying, "I cannot condensed to accept your food
as you have collected wealth after extracting the blood of the poor" He tried his best to
persuade Baba Ji to agree but to no avail. At last he said, "I am ready to do anything you
want me to do." Baba Ji asked him to bring food of inferior grains which he did and it was
accepted.

Once a C.P.W.D. worker got commission amounting to Rs. SO/. Out of this money he
bought prashad and brought it for Baba Ji. Baba Ji refused to accept it and exhorted him
to lead straight life because honesty was the best policy and money earned with honesty
had more worth then that earned through dubious means.

He explained the principle of honest living to different people in different ways but Baba
Ji did not mean to suggest that only labourers and farmers were honest while all other people
following different pursuits of livelihood were not honest. More detailed views have been
given in the third portion of this book and at the proper place. The real and practical inner
meaning of the whole matter is that which Baba Ji explained to Dr. Chanan Singh Maan
when he came to have his darshan for the first time. The details will appear in the
autobiographical sketch but the words were If an ill gotten coin of money is mixed up
with the hard earned money, it is likely to make the whole lot go waste sometime or the
other. He meant to suggest that one should work more and get less money in order to make
it hard earned money and not vice versa.

Dr. Sahib understood the real meaning of the words only when he heard the details of
Baba Ji's views about this subject from his own aunt, (father's sister)

A person who changes his behaviour in keeping with this principle his can be called
hard earned money. Irreligious, sinful, unfair money or money not belonging to one's own
self all these words have the same meaning. The terirf wealth includes everything big or

65
 small. A thing which does not belong to you, should not be accepted otherwise you *re not
honest. For example, to pluck some vegetable from the Held of someone while walking along
it was not an honest practice and Baba Ji did not approve of it. He was highly critical of
such an act right from the beginning.

(Two devotees of Baba Ji followed the path of honest living. They were Bhai Kehar
Singh and Kapoor Singh of Lehra, their- details appear somewhere else.)

At the time of cultivation Baba Ji allowed non-family Sikh devotees to participate in

the cutting of crops. He allowed to collect grains in lieu of their labours in the fields. A
person who ground the grains into flour and then prepared food for Baba Ji, such a person
was liked by Baba Ji very much. Many devotees ground a lot of such grains into flour and
then prepared Parshad for Baba Ji. When grains had been collected, cattle had eaten the
leftovers in the fields and then if someone collected some grains such grains were considered
to be the best because no one had a right over them. Food made out of such left over was
given top preference by Baba Ji.

After going through the details as to the type of labour considered best by Baba Ji ,
if there is any doubt burking in the mind of the steemed reader, its brief answer is being
given hereafter, how once Guru Nanak Dev Ji gave darshan and said, "Give up all other
labour, devote yourselves to me only. Recite Naam and persuade others to do the same. This
is the best labour." Reference was also made to this God's labour when he gave darshan
at Harappa as well. But to give up the worldly labour altogether and devote oneself to
Nirankar this right to order goes only to rare personalities like Baba Ji, the celestial beings
and such persons can be expected to undertake this type of labour.

As mentioned above Saints and Mahatmas are also of many types. There are saints who
have their own families. They work and earn their living. Every man can become such a
saint if he takes initiative with the blessings of almighty. He will have a limited number
of followers and his area of preaching will also be limited. But celestial beings, they may
initially rear families or not for a limited period of time but they can fulfill their godly
mission only if they are free from the clutches of their daily needs as it is very essential
to fulfill the routine everyday physical requirements. If they accept any present given by
the devotees or welcome any service with the intention of renunciation and objective living,
then it cannot be termed as bad or selfish unless or until they have been driven by the instinct
of possession or a strong desire to amass worldly goods and wealth. This instinct of
possession becomes apparent when they acquire wealth or property in their own names or
in the names of the members of their families.

If goods are accepted according to their needs and property is used for the benefit of
Sangat then it is not bad in any way. That property belongs to Sangat and not to any
individual saint. It has already bee made clear that Baba Ji was an epitome of renunciation.
The readers are fully aware that Sri Guru Gobind Singh Ji has set up very fine examples
of renunciation for all of us. He sacrificed his entire family for the sake of the nation. He
placed his home, body, mind, head, wealth at the feet of the Khalsa. Reciters, preachers and
priests have very fine examples to emulate as it evident from certain books regarding the
religious norms and principles.

66
 The work that leads to the development and progress of religion e.g. To recite Naam
to persuade others to do it, to serve the Sangat or inspire others to serve the common people
all this is religious work. All other work is useless, therefore get together with others and
recite only Naam together. But this labour is so hard that it is not possible for everyone
to undertake it-although people may say something different.

Those who have put on the garbs of Sadhus but have not cultivated Naam, no one should
expect any fruit for serving such deceitful Sadhus because if such an under serving Sadhu
makes wrong use of the service done to him, the donor will be equally responsible and share
the sin originating from such a service. So according to the tenants of Sikhism, service
should only be performed to a person who is a beggar in the shrine of God. The person
who has been selected to do service, should thank his stars because he is fortunate enough
to get such an opportunity and Waheguru himself has selected him for the purpose.

As per the view point of Baba Ji, if a Sikh picks up an article lying on the road side,
even if with the intention of donating if for some welfare activity, it is not good for him.
Bhai Sahib Sant Sujan Singh Ji has thrown a flood of light on an episode of this nature
in his own autobiographical sketch :

Once we were roaming about the Railway track near the shrine of Nanaksar. We
happened to come across a paisa (coin) which was lying on the railway station line. Perhaps
some boy or the other had put it there to widen it as boys often do. Bhaoo (Bhai Gurbax
Singh Ji) picked up the paisa and put it into his pocket. When we reached the dewan we
found that Baba Ji had started relating the story of Rangoo Mangoo.

Rangoo and Mangoo were two brothers. They brought wood from the jungle,sold it and
thus made their living. One day they were carrying wood when they saw a precious stone
lying on the pathway. The elder brother was first to see the precious stone. He began to
ponder. We are true Sikhs of the Guru. This stone does not belong to us. My younger brother
might be tempted to pick it up." So he put some dust over the stone in order to hide it from
the eye of his brother. The younger brother asked his elder brother, "What is that? What
are you hiding?" The elder brother said, "I have covered the precious stone with dust lest
you should be templeted to pick it up." Thereupon the younger brother began to cry. He
said, "I am younger to you but you are elderly and wise. What have you done? Why did
you look at the thing that does not belong to you? Why should you put dust on dust'."

Both of them went away leaving the stone behind. After that two Sadhus passed that
way. Their names were Brahm Das and Ram Das. Brahm Das said, "Ram Das, a precious
stone is lying on the way. Pick it up; we shall give it to some poor fellow." Thus Ram Das
picked it up. They came across Rangoo and Mangoo who were on their way back home after
selling their stock of wood. On seeing their pitiable condition, the Sadhus thought that they
should, handover the stone to them as they seemed to be very poor and helpless.

They called both of them and said, "Look here, come near us. We want to give you
something precious.Here is a jewel of a stone. Take it" Both of them had spread their coffers
but they wanted to get something from the Sadhus. Some blessings etc. When the Sadhus
gave them the stone, they threw it away, saying, "We had covered it with dust." On hearing
 this the Sadhus were put to shame.

Sikh! If a bag containing on Lakh rupees is lying one tfie way, will be pick it up? Bhai
todays Sikhs pick up even a single paisa.

Baba Ji was a man of lofty ideals and high thoughts. He was a gem of a Saint.

CARE-FREE. FEARLESS. WITHOUT ANIMOSITY

Baba Ji was not selfish. He was without any desire to earn name and praise. He
considered Guru Nanak as his Master and himself as his slave. He did not have much faith
on human help as he had already got a firm guarantee from Guru Nanak to get his physical
needs. Many examples have already been given regarding his great renunciation. Thus he
was absolutely care-free. He had no care of any kind except the ultimate truth. He always
rebuked a devotee who was going on the wrong path however influential or rich he might
be. Ego is an impediment in the way of Naam and it does not go without chasetisement.
So Baba Ji was critical of those who were overpowered by the evil designs of egotism. He
wanted them to give up egotism and be humble. Baba Ji was a man of noble and high
character. Therefore, he knew no fear. A person who recites Naam in the real sense of the
term becomes absolutely fearless. When a devotee recites fearlessly, all types of fears leave
him.

Baba Ji's freedom from care and fearlessness became apparent at another time. Maharaja
Bhupinder Singh, the mighty king of the state of Patiala fell seriously ill. Baba Ji was
requested to pay a visit to the ailing king at Patiala. Baba Ji said without any hesitation and
fear, "Only a person who has selfish desires or has committed some fault should go to a
king." Later on he did condensed to go to Patiala under certain situation and conditions the
details of which appear at the appropriate place in the first part of this book.

This was the reason why Baba Ji did not allow any one to have his darshan during such
time as was fixed for his prayers and daily routine, howsoever high, rich or influential he
might happen to be. Sometimes people had to wait for a longtime on account of this reason.
It will be explained later how Baba Ji gave precedence to the poor rather than to the rich.

People fear and shun cremation grounds, graveyards and hesitate to go near such places
of the dead especially at night but Baba Ji made it a point to move about freely at such places
without any fear of any kind whatsoever. For example his visit to the place of doubt at
Sherpura, and to Bishan Nath near Choorian and how he removed'the fear of the people
the details appear at the appropriate portion of the book.

When the place for the shrine at Kaleran was ultimately selected, two dead bodies and
one head were discovered burried there but no heed was paid to it and the place flourished
day in and day out.

He preferred to live in a jungle where an ordinary man would feel highly frightened.
 He was not at all afraid of thieves, dacoits and notorious people. He was not even afraid
of ferocious animals, reptiles and dreadful living beings as well. It was because of the fact
that he was without any feeling of animosity against anyone. Many examples of such an
attitude have been given.

One of the most devoted attendants of Baba Ji, Late Bhai Sulakhan Singh gave an
account of his journey with Baba Ji during their visit to Rishikesh. They were returning from
Rishikesh and passing through a forest. He saw a lion sleeping nearby and naturally got
horrified. He informed Baba Ji about it. Baba Ji gave a hearty laugh and went near the lion
and said, "Bhai, speak if you have anything to say. Later on you should not blame us for
passing by without talking to you." Saying this he moved his hand on the head and the body
of the lion. The lion kept his head down and did not rase it even for a while as if a father
were showering his love on the son. It was really a miracle which Baba Ji displayed with
a sense of valor and fearlessness because there is nothing more horrible to fear than fear
itself and Baba Ji was an epitome of fearlessness. After.this Baba Ji went on following the
path. My surprise knew no bounds indeed!

Many incidents show that Baba Ji had fearlessness and he was without any sense of
enmity against anyone.

Once an S.D.O. of the Irrigation Department (Canal) refused to allow the bus of Baba
J H o pass. It was either because of the ego of his high official position or the misuse of
his authority of the application of rules in a very unwise and shabby manner. Baba Ji had
a valid pass of a car but due to some difficulty, he had to travel by a bus instead of a car.

The driver of the bus was smart enough to drive it to its destination but by the time
the bus reached Bhucho it was already very late. It was a special occasion and the Saint
of Bucho was getting restless. The S.D.O. did not stop here. He went to the Saint Bhucho
and began to proclaim how he had tried to delay the bus of Baba Ji. He tolerated it twice
but when he referred to the incident for the third time he was angry and he asked his attendant
to turn him out and let him go to hell. He was only one of his type who had visited that
place so far.

The result of these words was that after his return home, he fell seriously ill. At first
he got high fever, then there was pain all over his body. At last he told the zaildar of Sibian
who advised him to go to Baba Ji and seek his forgiveness.

Baba Ji was staying at Baghan during those days. Zaildar reached there. When he
requested Baba Ji, he said, "I have said nothing against him." When the Zaildar insisted
Baba Ji accompanied him.

As soon as he reached Bhucho and had the darshan of his Guru he began to rub the
legs of his Guru Dev Bucho Wale Baba Ji tell'us, great saint.

How is it that you have paid us this visit? It is very kind of you. What brings you here?

69
 Baba Ji : Ji... That Singh

Baba Ji of Bhucho wale interrupted him and said that he should not make any mention
of him.

After rubbing his legs for IS minutes more Baba Ji said that he was in great trouble.

Bhucho Wale : So, What ?

Baba Ji : The entire village is great anguish and trouble because of him.

Bhucho Wale : The entire Village? All right. Then (he let go the hand with a jerk). Let
us see if he had done any wrong to me, there was no objection but for you All right I pardon
him here right now but punishment has been pronounced By Nirankar for him. He can't
escape it. (It is said that Sikh breathed his last that very moment)

In the same way there was anther such person who was rude. He indulged in back biting
and was highly prejudiced. Someone informed Baba Ji about his condition as he had fallen
seriously ill. Baba Ji was so forgiving that he said, "It is not due to me. If it is due to me,
he will get well soon."

No sooner did Baba Ji utter these words then he began to recover fast and came to join
Sangat as usual.

In the same manner a Muslim Jogi of Hujra came to have darshan of Baba Ji in the
year 1928. He was not impressed by Baba Ji and spoke words which were quite unbecoming
and disrespectful.

It so happened that he began to feel pain in his stomach when he reached home. He
went to many doctors for treatment but he did not get any relief. Then he went to his peer,
Imdad Husain and explained to him his ailment. He also said that he had gone to see Baba
Ji as well. Thereupon his peer gave him quite a bit of his mind and called him foolish. He
said that Baba Ji had a lot of spiritual and celestial powers. He advised him to go to Baba
Ji and express his regret and sorrow for the disrespect that he had shown.

During those days Bhai Mala Ram was the personal attendant of Baba Ji. He went to
him and told him to whole story. A request was conveyed to Baba i on his behalf. Baba
Ji said, "Bhai, I didn't feel offend at all. It is self condemnation that is at the root of his
trouble. If his intention is honest, then everything will be all right." After this the trouble
of the Jogi vanished as if by magic.

H E L P E R O F T H E H E L P L E S S AND T H E P O O R

One who considered himself humble, Baba Ji grants him honour and a sense of pride
70
as is evident from the episodes of Bhai Ganga Singh, S. Sunder Singh, Bhai Gurbax Singh
Ji Raagi. According to the words of Guru Sahib, Baba ji called the mouth of a poor man
as the safe vault of Guru Sahib. How Baba Ji helped the poor has become evident in various
ways.

He always went all out to help a man who was in hot waters, irrespective of the fact
whether he was known or unknown. He blessed all alike. Once he was staying at Fateh Pur
Sahib. A man named Ram Ditta Juneja came to him and told him that he was a poor man.
He had made arrangement of 25 persons of Barat to be fed but they had brought 100 persons.
Baba Ji gave him his towel and said that he should put the food on it and then distribute
it to the guests, Guru would help him. He did as he was told and thus God saved his honour.

In the same way Muslims who were poor had their problems sorted out. Many such cases
have been recorded in autobiographical stories, for example how Baba Ji helped a poor
Muslim weaver of Maghiana. Many other such examples are worth recording here. Baba Ji
forbade some Muslims to smoke their hubble bubble (hookah) sitting in the shade of trees
and they stopped doing so. Baba Ji was pleased with them. Later on they complained to Baba
Ji that they were unable to repay their debts. Baba Ji asked them to call him when they
collected their grains in the field in a pool. He went there personally and touched the grains,
with the result they repaid their debts and still had enough and to spare for the rest of the
•year.

If some one came to Baba Ji and told him the story of his poverty, he advised him to
follow his religious duty of performing Namaaz regularly and his luck changed in a
miraculous way. He sowed melons in his field that year and these turned out to be so sweet
that these were sold like hot cakes and he earned more money than anyone else had ever
done. One day he filled a sack with melons. He wanted to take it to the market. It was so
heavy that it was difficult for him to preserve its balance. So he needed the help of someone.
He said, "O God, send someone to help me keep the balance of this sack." No sooner did
he say this, than a Sai Baba came there to help him. He paid his compliments to the stranger
who said, "I was moving about here you called we and here I am." That year he saved Rs.
250/- from the sale of melons. It was a huge profit. Many years ego he had given the young
one of his buffalo to someone for rearing on half to half profit. He had almost forgotten
the bargain. To his surprise, one fine morning he saw the same man at his door with two
buffaloes. So he sold the buffalo of his share and earned to lot of money.

That year he harvested a bumper crop of wheat. He was full of surprise but in the heart
of his hearts he thought that it was due to the kind blessings of Baba Ji. He repaid every
pie of his loan and there was still enough and to spare.

Whenever he went to perform Namaaz, he did pay his thanks to Baba Ji. Whenever he
came across a Sikh gentleman, he asked him about Baba Ji as to when he would be coming.

There lived a landless Muslim cultivator named lehna Kulasan. His well was situated
at a distance of about one furlong from the cottage of Baba Ji. Baba Ji often had a stroll
there and often talked to him.One day he came to Baba Ji and told him that his bull had
fallen ill. It was so weak that it could not get up and work. He was a poor man. He requested

71
 Baba Ji to help him.

On hearing this Baba Ji accompanied him to where the bul was. We, about 5-6 persons
also went with them. When we reached the well, we saw that the bull was sitting there with
his head pulled down. It appeared to be very weak. Baba Ji sprinkled some water on the
bull and said, "Get up, gentle animal, get up and move. To the surprise of everyone present,
the bull got up and began to move slowly. Later on we came to know, on enquiry that the
bull never behaved in that way again.

Bhai Sukha Singh of Maghiana told me that once a Muslim Arain (Vegetable grower
and seller) met him and asked him if he knew Sant Nand Singh Ji. The rest of the
conversation has been reproduced as under:

Myself : He is a perfect saint.

He : No, no, he is God Himself.

Myself : How do you know?

He : Day before yesterday my wife went to Bazar to sell vegetables. It began to drizzle.
It was very cold (being the winter season December-January Month) She had to return empty
handed as she failed to sell any vegetable at all. So all of us, including our children had
to sleep without taking food.

It was the time of mid-night when we heard knocking at our door and some said, "Child,
you have not taken food." When I opened the door, I saw Baba Ji standing there. He said,
"Bring the plate and the basket."

When I brought the plate and the basket from inside, he said, "carry the things from
here." When I turned I saw that there was hot food and Rotis in the plate with sweet pudding
and fuming hot vegetable. I saw that there was no one present here. So I brought the things
inside and all of us ate to our fill. I told this strange incident to my brothers also the next
day. It was really a miracle!

These were some of the episodes how Baba Ji was a friend of the friendless a helper
of the helpless and the poor.

G E N E R O U S . S E L F H E A R T E D AND C O - O P E R A T I V E T O A L L

His generosity was reflected in his renunciation. He took pity on others due to trifling
things. He gave hand fulls of Parshad to the poor and the weak.

He gave away a lot of things to the musicians and the singer's, Raagis and Miraasis,
the reference of which has been made in the statements of Seetal Bhatt. He distributed a
72
lot of sugar candy,almonds and baskets full of fruits of different types. He also gave away
full rolls of cloth and almost everything that lay inside. He would not stop at anything, his
generosity knew no bounds.

Baba Ji was a very soft-hearted man. He was specially kind to children and animals.
He would give handfuls of Parshad to children, feed them with his own hands and even
weaved the bocks of their hair. He helped them wear their turbans, he looked at the locusts
and the spiders and remembered their maker, he loved sequirrels very much. Once he caught
hold of a fawn, put it on a platform and talked to it with words full of affection.

He was such a soft hearted saint that he could not stand the sight of cruelty to any living
being. Once he was sitting outside enjoying the scenes and sights of nature. He saw someone
hunt a hare. He was cut to the quick. He could hardly bear the sight of cruelty to any innocent
animals. He ordered that his seat should be shifted to some other place. He was such a great
saint that no thought of violence could ever enter his mind. He did use the hyde of the deer
for his seat right from the beginning but he never wanted that any one should kill these
innocent poor animals in order to get their skins for making seat spreads. One old devotee
said that when Baba Ji stayed at Choorian in 1910-11, he said once in his jolly good mood
that he wanted the hyde of a deer to make a seat spread out of it. One of the devotees
suggested that he would ask a particular hunter to hunt a deer for him. But Baba Ji said,
"No, Bhai, no one is to kill a deer. Go to the wilderness beyond the village and you will
get one." To every body's surprise, when the Sangat went there, they saw a dead deer lying
there. They carried it to the shrine and made a seat spread out of its hyde.

In short Baba Ji possessed all the virtues in his personality, the reference of which has
been made in the 8th part of Sukhmani Sahib.

Many episodes have already been recorded regarding the virtues of objective living, non
jealousy, kindliness, humility, progressiveness, obeisance, total dependence upon Naam, to
have faith and hope upon one and only one — The Almighty -- to help those in need of help
etc.

He had nothing but good wishes and blessings for labourers, farmers, honest manual
workers, and the poor. He accepted whatever service they offered him however small it
might be. One day while distributing Parshad he asked if anyone had been left. His personal
attendants said that there was no one left and all had got their share of Parshad. Baba Ji
repeated the question.

There was an old woman. She used to boil water and then cool it for Baba Ji's drinking.
Baba Ji considered such boiled water useful for health. No one thought of the old woman.
Baba Ji pointed to the old woman who was standing apart from others "That is why I was
asking you. She has been neglected," Said Baba Ji, "Has she not served us?" In the same
manner Guru Ji used to honour Bedi, Sodhi and Bhalle etc. particularly. One such incident
is being described here as a sample. Baba Ji lived at Bhirrki in 1928. Tikka Sahib of Bedi
hierarchy (He was called Tikka Singh) was coming to Baghan from Jhang at the invitation
of the Sangat. When Baba Ji came to know of it, he went ahead half a mile to receive him.
As soon as Tikka Sahib saw Baba Ji from a distance, he got down his Chariot and began

73
 to walk towards him. Both of them met affectionately and walked a distance of about half
a mile to the cottage of Baba Ji. They talked while they were moving ahead on the way.
Baba Ji touched the feet of Tikka Ji again and spoke Dhan Guru Nanak, Dhan Guru Nanak.

Baba Ji's darbar was open to each and everyone. Hindus, Sikhs, Christians Muslims.
He was common to all and sundry without any distinction of any kind whatsoever. A person
who is one with Guru Nanak Dev Ji how is it possible that he will not rise above the narrow
considerations of caste, creed, family status and relations.

Once Baba Ji gave quite a bit of his mind to his elder brother Bhai Santa. He got scared
and began to tremble out of fear. He promised to give up evil habits and practices and in
this way he was reformed after giving him holy water to drink (Amrit). When S. Ratta Singh
pleaded his case in the position of an elder brother and requested Baba Ji not to adopt strict
posture against him, Baba Ji said, "when you are weighing someone on the scale of justice,
you forget whether he is your relation or not. In the same way he also treated his other
brother, Jagat Singh alike by giving him quite a bit of his mind. He was very strict with
him and showed no leniency of any kind whatsoever He was always coaxing and rebuking
(Baba) Sher Singh, the son of Bhai Santa Singh. He always advised him to lead a virtuous
life.

Saints (like the Almighty) have no caste, creed or religion. They are far above these
things although they have to take birth in a particular family, caste region or country. Baba
Ji was always above these narrow considerations and he considered all Naam Dhari Sikhs
as members of the same family, it was Sodhi Vansh and Chhatri Vansh. He used to say,
"Every Sikh is a Chhatri. When he took up arms, it was for the protection of his religion.
So for that matter, he is a Chhatri."

BLESSINGS FOR MUSLIMS

Under this sub-title, it is important to note that Baba Ji had a soft corner for Muslim
devotees, disciples and spectators. Many Muslims often used to come to Baba Ji after hearing
about his popularity and praise. Reference has already been made to many such incidents
in the earlier portion of this book, e.g. How he treated a patient of Maghiana. One more
incident is about a Muslim who was taught the technique of learning Quaran Sharief and
through recitation, treatment of his daughter. Baba Ji accepted the invitation of Sultan
Ahmed, a Zaildar living near Montgomery and stayed at his garden for three days and blessed
him to lead prosperous life. He also helped Baksha Arain of Deepalpur to get back his land
which had been pawned to someone. All this happened in such a mysterious and miraculous
way that Baksha himself was surprised beyond words Baba Ji used to ask his Muslim
devotees if they were regular in their prayers. He would train them in the art of performance
of Kalma Properly (as he did to Faquir Mohammed, Munshi S. Sarmukh Singh, Advocate).
He would also tell them how to do recitation also. He would also provide them leadership
by appearing before them or otherwise.

According to the statement of Udasi Sant Das Ji (now-a-days Jullandhar). My Guru,

Udasi mahant Pritam Das Ji was camping in the shade of trees near Dalloana well outside

74
the village Kadarpur, Tehsil Jhang in the year 1936. He had gone there at the invitation of
his devotees in order to bless them. Many Mahamdans were sitting all around him. A Muslim
Quraishi also came there from Mirpur Sidana. He was feeling very miserable and, he said,
"Fakir Sai, tell me a place where I may go and pray for my inheritor. I have no issue. I
have married twice but to no avail." Mahant Ji said to him, "If you want to have blessings
of Guru Nanak, you should go to the Saint of Bhirrki. He has come here. You should ask
for his blessings." He said, "What gift should I offer him so that he may feel pleased with
me." Mahant Ji, " Take two fruits with you offer these to him. Sit here with folded hands.
He will himself ask you questions."

He did as he was told. He took his wife al» with him as well. He made her sit apart.

When Baba Ji emerged from inside, everyone said, "Maharaj, Quraishi Ji wants to make
a request. Thereupon Quraishi Ji stood up and humbly requested Baba Ji to bless him as
he had no issue. Baba Ji was pleased with him - id said, "Quraishi Ji, sweep the premises
of Guru Nanak for forty days and consider it as a common place of God. Both of you should
undertake this service. Offer Karrah Parshad (Sweet Pudding) There is no dearth of anything
in the house of Guru Nanak. Guru will fulfill your desire."

Quraishi Ji went away after accepting the directions of Baba Ji. After reaching home,
both of them did as they were told. After due course of time, he was blessed with a son.
He was highly pleased and arranged free cooked meals (Langar) twice for the Hindus as
well as the Muslims.

According to S.Makhan Singh, Engineer, One day a Muslim Faquir came to the dewan
at Bhirrki in the evening. He was very frail in health. He began to wail and cry after his
arrival. Baba Ji asked him why he was crying. He answered that he had been born and
brought in that region. He went to every Faquir that he heard of. He experienced nothing
but hypocrisy everywhere. He had come here as he wanted real devotion to God and he
surrendered himself at the feet of Baba Ji. Baba Ji was full of kindness for him. He asked
his personal attendant to bring a baked Roti and gave it to the Faquir. He directed him to
go outside and eat it. He would have darshan of Hazrat Mohd in forty days but Baba Ji asked
the Faquir not to demand anything from Hazrat Mohd. When he appeared if he had some
demand in his heart, he would not have darshan. When lie had darshan, he should come to
Baba Ji and inform him.

He took this advice and Roti and went out. He returned after a few days. He was beside
himself with joy. He told Baba Ji that he was able to have darshan and expressed him thanks
for that. He further said, "I asked Hazrat what in should do. He said that I should follow
the advice of the saint whom I had consulted. After that he disappeared.

Faquir : Your slave is present in front of you. I shall do what you order me to do.

Baba Ji asked : What is your desire? What do you want?

Faquir : I want to be a Sikh. I should be taken into this cult.

75
i
 Baba Ji : You become a Sikh the moment you started following my advice, go to
Bahawalpur state and establish your camp there.

He further advised him how to perform Kalma and give up selfishness altogether.

Baba Ji treated every person according to his qualities.

According to S. Natha Singh (Contractor) Once a Maulvi came to have darshan of Baba
Ji. He was known as Pan Namaazia because he used to perform Namaaz five times daily.
Baba Ji said, "You are very fortunate.

I can't perform Namaaz even once a day. He gave utmost respect of the Maulvi and
said, "Maulvi Ji, tell me, if a person meets an officer once, he knows him fully well. You
meet Him five times daily."

Maulvi Ji felt ashamed of himself and said, "Peer Ji, I have come here to get a good
piece of advice from you.

Baba Ji : Do you have a teacher?

Maulvi Ji : Yes, I have

Baba J i : When you perform Namaaz, you should spread the carpet in front of you. Seat
your teacher on it in your imagination and you sit on the ground. And then see the result
of performing your Namaaz.

Once at the camp of Bhirrki, Baba Ji sat in the Kirtan for quite sometime as if he were
waiting for some body. At that time, the Peer of Kukarian along with some of his disciples,
arrived there. He remained at some distance,removed the sheet of cloth on his shoulder and
spread it in the shape of coffers and said, "You belong to the caste of God. Fill up my coffers.
Fill up my Coffers."

Then he spread the cloth five yards away from Baba Ji and began to repeat, "Fill up
my coffers." Baba Ji persuaded him to pray in Keeping with the tenets and practices of his
religion. But when Baba Ji told him to pray in a certain way, his answer would be, "I have
done it many times more than you suggest."

In the end Baba Ji suggested, "Think of your teacher." He said, "I have done it. There
is no result. I have achieved nothing by doing it."

On hearing this answer Baba Ji got apparently excited. At first he had addressed him
as Peer Ji, Peer Ji then he said, "Listen to me, O Peera, there is no higher question then
you have put me, there is also no higher answer than I am about to give you. Are you ready
to receive it?"

76
 Thereupon, he put his hand on his chest forcefully and exphasised the fact that he was
well prepared to receive it.

Baba Ji said, "Bhai do you know what its price is? Then he went on to say, Its price
is your head." He was about to say that he was ready to offer his head but Baba Ji stopped
him from speaking and said, "Stop,Don't say anything a,t the moment. Tell me, is there one
head or two heads?" On hearing this, he picked up the cloth, dusted it and put it on his
shoulder and said, "May God bless you. My coffers has been filled up."

Kavi Ji was sitting by the side of Peer Ji. As a rule and practice Baba Ji addressed him
and said, "Kavi, have you made out anything?"

Kavi Ji : O true king. I saw him spreading the coffers and then he picked it up and put
it on his shoulder after rolling it. I could make neither head nor tail of anything else.

Thereupon Baba Ji said to Peer, "Bhai Make Kavi Ji understand it. Explain it to him."

Peer Ji : (To Kavi Ji) Have you not understood it so far?

It is like this when Baba Ji asked me if I had one head or two heads I atonce realized
that I had already given my head to my master. So he helped me to be reunite with my
teacher.

Thereupon Baba Ji said to the peer, "Look here, Peer, you should have nothing to do
with the fact whether your master is able or not. You will be rewarded for the faith that
you have on your master. As I happen to be a man of God, I promise that I shall get as
many blessings from God for you as possible but it will be through your master and not
independently."

Another such episode, full of moral overtones as well as interesting, may be read as
related by Bhai Sukha Sigh in his autobiographical Sketch in which it has been recorded
how Baba Ji satisfied a famous sayyad of Ranjhana who had wasted 20 years of his precious
life in futile prayers and devotion. Baba Ji taught him how to give up egotism and get
blessings from God.

In the same way B. Heera Singh, Retd. Patwari related the incident of Jhang Region.
Our Zaildar was Sayyad Mohd. Hussain. He used to ask us about Baba Ji every day. After
hearing from us about Baba Ji he began to love him so much that he wanted to make some
sacrifice before meeting him. So he gave up smoking hubble bubble (Hookah). He began
to hate it so much that he did not allow the smokers to sit near him. One day he requested
both of us (Patwaris) to take him to Baba Ji. we said, "there is no bar on anyone to go to
him." Anyway, when he was ready to start, he made us wait for a couple of minutes, went
inside and brought out a book of Maulana Room in which were given eighteen qualities in
a perfect saint. He said, "come on, let us go. Today we shall recount how many of these
qualities are apparent in your saint."

•77
 When we reached there, he did not bow to Baba Ji nor did he pay his absence in any
other way. He simply sat at the back of the audience when the programme came to an end,he
began to wail and cry loudly.

Baba Ji gave him ample love and affection and said, "Shah Ji, there is everything in
the house of Allah. Take courage. Recite Allah, Allah all the time. You will be pardoned."
When we were on our way back, he said, "He is God Himself. I have found all the eighteen
qualities of a perfect saint in him."

When Baba Ji distributed the celestial Parshad even Muslims came forward and
voluntee.^d themselves to undertake recitation. One day a Muslim devotee got up and said
that he would complete the recitation of Quaran Sharief once. (He was a cobber by
profession. He had brought a new pair of shoes for Baba Ji but he was afraid lest Baba Ji
should get angry, so he had left it outside the main gate) Baba Ji called him near and patted
him on the back affectionately. He asked him how he performed the recitation.

The cobbler : Ji, I put the Quaran Sharief on the reel and continue with the recitation.

Baba Ji : It is very nice of you that, you do it. But do something more as well. Take
one handkerchief, may be very cheap, say of Khaddar. Place it inside the Quaran Sharief.
Clean the holy book with it every time you finish one leaf and turn the next one. After wards
put that handkerchief in milk and then drink that milk all of you. All will be benefitted.
It is the writing of God."

The Cobber : Ji, all right. He accepted the advice.

After the completion of the programme, he went outside, picked up the pair of shoes
and presented it to Baba Ji.

Taking into consideration, the faith that he had shown on Baba Ji, his offering was
accepted although Baba Ji did not make use of leather shoes. He continued coming to the
dewan and every time he was assigned some recitations of Quaran Sharief to undertake.

Baba Ji was very firm regarding the tenents of his religion but the opposite is equally
true as well.

Once he passed through the village Sanjhapur Nathowal which he way staying at
Jharroran. The Muslim community of that village, mainly Rajputs assembled and said that
they wanted that Baba Ji should give them sometime as well. There was a mosque nearly.
Baba Ji pointed towards it and asked whose house it was. The Muslims answered that it
was a mosque.

Baba Ji : All right, it is the house of God. If we go and do some talking there, I think
there is no harm. No one raised any objection.

78
 The group of musicians and singers was with Baba Ji. All of them entered the mosque
as soon as Baba Ji asked them to do so. The Rajputs, spread the carpets at once. The entire
Sangat occupied their seats. The Muslims were also among them. The Kirtan was based on
the Tilang Raag.

Baba Ji said about Namaaz. Bhai, what is the use of Namaaz, if people go about stealing
and cutting the fodder of others from their fields?

People of that village had complaints that the Muslims of that village had that bad habit.

In this way Kirtan continued for a couple of hours and the audience were highly
impressed by the sermons and discourse of Baba Ji.

(The writer was also present on one such occasion)

When Baba Ji passed through Debra Dun Cantt. Sikh soldiers could not get permission
to have his darshan as they were busy in connection with a parade that was going in there.
A Muslim Subadar came to know of it. Ho took some soldiers with him and came to meet
Baba Ji at some distance. He held Baba Ji in very high esteem. When Baba Ji suggested
to arrange Kirtan in a mosque, he agreed to it and attended it.

Rai Anait Ali Khan, of Raikot, subre. Jagrawan, was very much devoted to Baba Ji.
He used to contribute a lot for the free cooked food (Langar) through his Sikh friends. Much
before the disturbances of 1947 Baba Ji had once told Rai Sahib that he would have to leave
that place but there was no danger of any kind whatsoever.

At the time of partition when large scale violence was taking place Rai Sahib prevented
Muslims from indulging in violence and distance and later on all of them migrated to
Pakistan without suffering any damage or harm.

Rai Sahib family was a proud possessor of the gifts of Guru Dashmesh Ji Ganga Sagar
(a container) and a sword. Ganga Sagar remained with them and they took it to Pakistan.
Its great characteristic was that it had many countless small holes in it and even when it
was filed with water to brim, not a single drop of water tripped below (It was based on a
principle of science).

Rai's only son who was hardly six moths old and had been born when Rai was fifty
years old, fell seriously ill. Doctors said that he was suffering from a horrible disease and
there was no hope for his survival. He rushed to Baba Ji as soon as possible and began to
wail and cry loudly.

Baba Ji said, "Rai Ji, why are you crying thus? What is wrong? tell me."

Rai said respectfully, "Ji, I have only one son. He has been bom in my old age. He
is seriously ill. Every treatment has been provided to him. You are an epitome of God. Tell
79
 me some way out. Be kind to us."

Baba Ji : It is very hot these days. He must have felled ill because of the scorching
heat of the season. Give him cold drinks. Start the recitation of Quaran Sharief in all the
mosques of the town. Let there be the recitation of the Gita in the temples. Let all pray.
Feed the poor. Do noble deeds and donate liberally. People will offer blessings. Good deeds
will multiply.Tell your wife to read Quaran Sharief and clean every leaf of the scripture
with a handkerchief. Then she should wash the handkerchief in water, mix some sugar in
it and make the child drink one tea spoonful of this water. It is nectar. He will be all right.
He gave Parshad of cardamons with his own hands."

As Rai returned home, the child began to recover and soon he looked quite fine. Rai
Ji celebrated the occasion and his faith in the healing and spiritual powers of Baba Ji
increased manifold. He invited him to come to Rai Kot so that he could have his darshan
there and offer him his estate. When Baba Ji went to Lehra, he stopped at Jharroran for
sometime. When Baba Ji came to know of it, he himself came there to have darshan of Baba
Ji. He requested him to be kind to come to Raikot as it was quite near.

Baba Ji acceded to the request of Rai Ji and reached Rai Kot alongwith the entire Sangat.
There Kirtan was arranged at a spacious place. A large number of Muslims gathered there.
Kirtan was based on the Shalokas of Farid Sahib and Baba Ji himself very kindly explained
the meanings to the Sangat.

Rai Ji was afraid of Akalis lest they should snatch away the most valuable treasure gifted
to him by Dashmesh Ji. Therefore, he brought Ganga Sagar to Baba Ji under great protection
and care and said, "Protector of the poor, it belongs to you, you may accept it."

Baba Ji had the darshan of Ganga Sagar with great love and respect and said, "Kalgidhar
himself has given this gift to you. No one can snatch it from you. You may keep it with
you. You may keep it with full due respect."

In this way Baba Ji gave him full assurance and therefore Rai Ji took it back with him.

Baba Ji blessed Rai Ji by presenting him a rosary made of big beads of a special stone
saying, "Take it, I offer you to hold my arm. Keep this rosary alongwith Ganga Sagar. Then
there is no fear."

During the lifetime of Baba Ji, between 194(M3, a Sayyad was working as Sub
Inspector. Policy at Moga city. He was a deeply religious man, performed Namaaz regularly
and was quite honest. He informed Sardar Sahib S. Narinder Singh, D.S.P., Moga that he
had a Peer who had met him at Hoshiarpur. He said to the Sayyad, "Are you posted to Moga?
Have you had darshan of Baba Ji or not? This moon is now about to set. make haste. He
is God. He is our Sardar."

Thereafter, the Sub Inspector came to Baba Ji to pay his compliment and Baba Ji wished
and blessed him with happiness. He kept writing letters to Sardar Ji even after the partition
80
and requested him to convey his compliments to Baba Ji.

A devotee came from Bagan and said that his work place was at a village about 9 miles
away from Baghan. One day Baba Ji asked him where he lived. He said that he lived in
a village inhabited mostly by the Muslims. He asked me if there were not quarrels of any
type and if people there were not against him.

Devotee : Ji, no it is very kind of you. On the othejr hand, Muslims help us in day-to-
day work.

Baba Ji : It should be like this. People become against you when you are against them.
You keep good relations with them. Be amiable Don't criticise anyone. Don't think against
others.

S. Jaswant Singh Ji said that once they alongwith Baba Ji reached the Lahore Railway
Station when the train for Dam Dama Sahib was about to leave. They were going there on
the eve of Baisakhi festival. It was the time of evening and the train moved. Baba Ji and
I boarded the train but all others including Raagis, attendants and Sewadars were left behind.
Baba Ji did not have clothes with him even for taking his bath.

At Bathinda Station, I took him to the waiting room for taking rest. There I saw a Muslim
Police Officer of the State. He had not yet been promoted as S.H.O. As soon as Baba Ji
entered the room the police officer threw away the cigarette that he had been smoking.he
came to me and asked me if my companion was a saint. He wanted to have blessings from
him.

Baba Ji : (To the police officer) What is the matter?

Police Officer : Ji, I find myself in a tight corner. There is a court case going on against
me. I also want promotion. The prayers of saints are accepted in the shrine of God.

Baba Ji : You should pray to God. He will grant you all that you wish.

Police Officer : What can I do for you?

Baba Ji did not say anything to him at that time but he talked to me that if possible
he should be asked to make arrangement for an underwear, a towel and hot water for taking
a bath.

I told the police officer and he made all arrangements at night a new underwear, a towel
and hot water and he himself left after taking leave of us.

Next morning, the rest of our companions also came there and all of us started for Dam
Dama Sahib. After a few months I came across the same Muslim Police Officer at Ferozepur

81
 by chance. He asked me about the saint he had seen a few months back and where he was.
He said that he got everything that he had wished. The case went in his favour and he got
his promotion.

I told him that he did not have a permanent place of living.

Bibi Ajit Kaur said that a M^ulvi used to come from Sangrur alongwith her father, S.
Hakim Singh Ji. The Maulvi was it the habit of taking bribes.

After he had darshan of Baba Ji h? began to lead clean and honest life. He recited
Sukhmani Sahib and said that he enjoyed reading the Bani of Baba Ji.

Muslim Railway drivers were very much devoted to Baba Ji. Many times they would
stop the train and say, come on, we shall also pay our respects to the saint from a distance.
The driver would blow the whistle in order to inform the Sangat and stop the train in front
of the shrine so that the devotees could get down easily. This happened many times of the
devotees travelling from the direction of Moga.

Baba Ji did not have much contact with Muslim Faquir. There is no example in sight.
But he had a lot of love, sympathy and interest for Muslims. He also respected Quaran
Sharief. It might be due to reasons of the previous births and Baba Ji used to talk of it often.

Another such incident is being recorded here.

When Baba Ji was staying at Nanda Chowki near Dehra Dun in 1942, a platform was
being constructed under a tree to enable Baba Ji take rest. He used to enjoy it. A Muslim
was busy constructing it. The moment he saw Baba Ji, he left his work and began to wail
and cry loudly. He fell at his feet. Baba Ji asked him why he was crying that way. He said
I am always under depression. I am sad and miserable. Some time back I worked as a
gatekeeper in a cinema house. One day a Faquir came. He wanted to go inside the cinema
hall to see the film but he did not have a ticket with him. So I did not allow him. He expressed
a curse. "You have not allowed me to fulfill my desire.your heart will also burn like this"
I have been under tension and depression since that day.

Baba Ji removed the right shoe from his foot and said, "Imagine the Faquir to be present.
Beat him with this shoe seven times and say. Why should a Faquir watch a film in a cinema
hall? He picked up Baba Ji's shoe and gave a good beating to the Faquir in his imagination.
Then Baba Ji asked him, "How do you feel now?"

He said, "I feel much better. I am feeling peace of mind now."

Baba Ji said, "Now follow my one or two instructions. Pray to God every day after taking
your bath in the morning. Give up smoking altogether. He followed both the instructions
and he was happy man indeed.

82
 Many devotees of Baba Ji migrated to Pakistan in the partition of 1947 because they
were Muslims. No one could send his autobiographical sketch from there. Only one such
writing was received from Maulvi Noor Mohd which has been included in the book.

If a person of any other religion or ideas came to Baba Ji, he always gave him proper
guidance in keeping with the principles of his religion. For example when Baba Ji was
staying atBagh Gorkhian, Dehra Dun (Raj Pura) an ordinary man belonging to the hills came
to have his darshan. It was not proper time for darshan. Therefore, Bhai Ladha Singh who
was at the gate on duty stopped him. Baba Ji who was omniscient asked Kavi Ji, who was
standing nearly, "The attendant at the gate is very foolish! He stops even a person who should
be allowed to enter."

Kavi Ji came out, explained the position to the attendant and the new comer was allowed
to go inside.

As soon as the hill-man came face to face with Baba Ji, he fell flat on the ground and
bowed very reverently. He was feeling a bit nervous.

Baba JI encouraged him and he told his story. He was a landlord. He had been moving
about in the forest for the last thirty years as he had spiritual leanings. He got money from
home and did not extend his hand for help to any one.

Then Baba Ji asked him whom did he concentrate while meditating.He said trembling
that he thought of Baba Ji only. Baba Ji told him not to get nervous and called him quite
close to him. Baba Ji made him sit on the left side near him and said, "What is the matter?
How do you meditate on me?"

The hill-man : While you were proceeding to Mussourie, you stopped for a short while
by the roadside. I saw many motor-cars and asked a passer by Who was the king travelling
by those cars. He said that he was a Mahatma and not a king.

After I saw you, I had a dream at night in which I saw the God of my worship. Then
I thought that it was due to your kindness that I had experienced all this. Your appearance
had such a deep impact on me that I began to meditate on you from that day.

Baba Ji : After seeing your God of worship did you see a lion or a snake?

He answered that he had seen a lion. Baba Ji told him that there was some interruption
in his prayers. If one saw a lion or a snake after having darshan of one's God, then it should
be considered as causing interruption. Which words do you repeat in your prayer. He said
that he uttered Sita Ram. Thereupon Baba Ji told him that he should utter Ram Ram and
omit Sita, as Sita, Ram and Lakshman are the three phases of the same appearance.

Baba Ji further elaborated that he should have a photograph or picture of only Ram and
not of Sita, Ram or Lakshman and then try to meditate on it.

83
 It was the technique of Baba Ji to guide a person on the path that he had been following.
He did not want a person to carve out a new pathway but follow his own path discreetly.
He trained him to follow that path with renewed vigour. He never discouraged only one to
take a back turn and give up his pursuit. For example, if a person wanted to go to Delhi
from Lahore and he had reached Saharanpur and got stuck there. Now if someone advised
him to go back to Lahore and start his journey afresh via Kanral, that was not a good advice
as far as rail travel was concerned.

In this connection, one day, he asked, "Tell me Kavi who is God's man?"

Kavi Ji : Sir, do me the favour and be kind to guide me.

Baba Ji : God's man is one who unites a man with God, but if he makes him his
subordinate (Sarvant) he is not God's man.

Then he gave an example to bring his point home. Suppose a passenger has got stuck
at some Railway Station. It is the duty of the Railways to issue him a ticket from that stage
onwards. If a person promised to lead him to his ultimate destination by changing his
religion, he was not a man of God.

Baba Ji used different methods to lead an anxious man on to the right path. He always
gave good advice. He explained something to some one straight forward manner but to
someone else he used harsh language and even warnings and threats. He uttered words for
some one and addressed these words to someone else.

One such incident happened to Bhai Kehar Singh of Kaleran.lt is loaded with moral
overtones and is based on good principles practised at the shrine of Kaleran.

In 1940 a Patwari, incharge of consolidation of land came to our village. I told him about
Baba Ji. He was so pleased to hear about him that he decided to become a devotee of Baba
Ji. Alongwith him many other persons of that region also decided the same way. As a matter
of fact he was a resident of the village Sahoali and he was consolidating the lands of Chowki
Maan also which happened to be the village of my in-laws.

The devotees of Chowki Maan informed me that they had collected Rs. 40/-. They
wanted Parshad to be prepared on behalf of the Sangat on the eve of next Pooranmashi. Desi
Ghee was available at the rate of two seers per rupee. I began to ponder how we would
, manage to prepare so much of Parshad. It was the time of evening. It was my desire that
money should be well spent and Parshad should also be prepared well in time. Draub Ji
advised me that if it was not possible to prepare it for Pooranmashi, well we could prepare
it for the next day as well. So I entrusted this work to some reliable persons.

Next morning Parshad was brought to the common kitchen. Baba Ji also came there.
It was a matter of principle and practice with him to visit the Kitchen on the next day of
Pooranmashi at about 9 a.m. when Baba Ji saw buckets full of Parshad he said, "Who has
brought this? The administrator of the common kitchen named me.
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 Call him immediately, said Baba Ji. When I came there I saw that very fat devotees,
except Raagis, were standing there. Come on, Bhai Kehra Singhs, you have done excellent
piece of work but gentleman of Guru, tell us how much money have you made out of this
Parshad? Is this the result of your living here? said Baba Ji.

On hearing these words I began to cry bitterly.

Baba Ji : Why are you weeping. Tell us the truth. Have you made money or not?

Myself : (while weeping) Ji, then I have taken all-the money.

All the other devotees went on listening to what was happening but when Bh. Sulakhan
Singh said something Baba Ji said, "We shall conclude it at the place of the recitation of
Sukhmani Sahib."

I followed him still weeping. Going further I saw that Bhai Sulakhan Singh and Bhai
Natha Singh were standing near the cooked food. Bhai Natha Singh was a soft-spoken man.
When I began to pass by him, he said, "Don't get scared, Baba Ji will give you a good piece
of advice. I said, "Has Sulakhan Singh given bad advice?"

It was my turn to undertake the recitation. So I became busy there. Baba Ji told the
devotees, "Very influential people come here. Never touch money from them. A person who
touches it will be responsible for the sin. He will spend it n his family and children. The
donor will be ultimate suffer. If someone wants to do any type of service, he should consult
me before doing it." He rebuked and advised all of them and then took his seat.

Later on we came to know that Bhai Sulakhan Singh went inside and told Baba Ji that
Bhai Kehar Singh had quarreled with him because of that rebuke. Baba Ji sent a message
to me through Draubi Ji and I went in to see Baba Ji. When I bowed to him, he began to
laugh and said, "Gentleman, don't I know how much money you have made out of it? Go
and do the recitation. You have not made even a single rupee. Gentleman, don't quarrel with
anyone. A wise mother-in-law does not quarrel with her daughter-in-law, she will stare at
her own daughter. The wise daughter-in-law comes to her senses and reforms herself. But
it has no effect on an unwise daughter-in-law I was staring at you but was trying to reform
the devotees who were present there.

(Now I comprehend the full import of what he said at that time. Now I am making full
use of it as I know that there is everything in truth and contentment.)

It is worth noting here that a lot of Parshad started puring in during those days and Baba
Ji said to Sangat, "Bhai, go to the Gurdwaras in the villages and get pardon there for your
faults. Offer your Parshad there as well. If you people bring more Parshad here, more people
will crowd around here to eat it. We do not want such people here, we want those who want
to pray to the Almighty and recite Naam.

85

i
 Anyway, Sangat got permission to bring Parshad on the day of Pooranmashi. It was
disobedience and violation of these orders that I had brought Parshad the next day.

According to S. Rattan Singh Ji, Baba Ji gave advice to his followers in various ways

As a rule Baba Ji used to go to Dam Dama Sahib on the eve of the festival of Baisakhi
every year. One year the lorries duly arrived but when permission was sought from Guru
Granth Sahib, it was found that instead of giving approval the order for disapproval was
given. Baba Ji at once ordered that his luggage should be unloaded. He would not go at
any cost. No sooner did Baba Ji decide that all the devotees also decided not to go. So no
one visited Dam Dama Sahib that year on the eve of the festival of Baisakhi.

The managers of the Gurdwara of Gurusar came to know of the decision of Baba Ji not
to pay a visit to Dam Dama Sahib that year, they came to Baba Ji at night with the request
that he should kindly visit Gurusar. During those days it was not a decent building. There
was no water pond. Only two Nihang Singhs stayed there. There was a small water trough
nearby.

When Baba Ji reached there, Giani Narain Singh was delivering a lecture. After looking
at the condition of the Gurdwara, Baba Ji put this question as soon as he sat down. Can
any wise person inform us as to who was the Guru that visited this Gurdwara?

At first no one could tell, the lecturer also stopped his lecture. A man called Veer Singh
of Kaonkian : Sri Guru Hargobind Sahib Ji Maharaj the 6th Guru while coming from Hairan
stayed here for 8 days. He brushed his teeth with a small piece of wood brush and planted
it on the back of the village pond which grew up into a tree and it is till standing there as
sign post.

Thereupon Baba Ji said, "I have been under a misconception so far. I should take a bath
and then drink the holy nectar from there. Water was very muddy on account of the dust
and mud. To take a bath has become quite paramount.

Immediately after uttering these words, he stood up, took off his clothes and at once
entered the small pond of water. There was a sort of mud on the body. The devotees rubbed
towel on the body to remove mud. He had not yet put on the underwear that he fell down
on the knees down wards. He said, "O Ho, what has happened? You may fix the penalty.

The main devotees, thereupon, said that he was infallible. How can we penalize you?
You have displayed this miracle in order to peach and convey a message.

Even then the Sangat had to fix penalty on the insistence of Baba Ji. Thereafter Baba
Ji said to the managers. Bhai, if this is the condition during the time of day, what will be
the condition of the man who takes his bath at night. What have you constructed here? You
should have put a wooden plank here for the bather or fix four bricks at least for the
purpose."
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 It was a hint that there should be a decently constructed Gurdwara with a pond in it,
howsoever small it might be.

So within days S. Ranbir Singh, started the Karsewa of the project and a very decent
Gurdwara with a pucca pond was built there.

So in this way Baba Ji had the sewa of this historical Gurdwara and pond started and
in the process of changing the underwear, he taught a moral lesson of being clean and tidy.

Maharaja Bhupinder Singh of Patiala State developed friendship with the leader of one
sect of Sikhs but enemity with the other. It so happened that two relatives of the friendly
Sikh got jobs in the royal court (Darbar) but when the leader of the opposition developed
kinship with the king, both the previously employed were dismissed from service. When
Maharaja Bhupinder Singh sat on the throne efforts were made to get the dismissed
employees reinstated. For this purpose they went to Baba Ji who was staying at Kufri during
those days.

Baba Ji made them understand in a strange way as stated hereunder.

Once a boy of about 12 yeas old came to Baba Ji with a Riksha. Baba Ji said to him,
"Has the Maharaja employed you?" The riksha puller said, "No sir."Baba J i : Who has sent
you here with the Riksha?

Riksha Puller : Maharaj I have come here to serve you.

Baba Ji : (To S. Avtar Sigh who was standing nearby) Askhim who he is? What is his
profession?

The boy : I am employed by a Bania of Kufri bazar who pays me one rupee per month.
My parents work at home whatever little work they can do but this one rupee helps us to
make both ends meet.

Baba J i : (On hearing this) Dhan Nirankar. (To both the persons standing nearby) People
were looking up to the kings. No one looks at this poor boy who makes both ends meet
on one rupee per month. On hearing these words both the Sikhs could not muster courage
to have their say. According to Kavi Ji, people of all hues came to Baba Ji, those who got
their beards trimmed, drunkards, meat eaters but Baba Ji loved them all equally. Had he
started cursing them as soon as they came, they would not have got the benefits they did.
It is very essential to give up these bad habits but it is even more important to give up the
sexual urges.

H E R M I T ? NO... ROYAL H E R M I T

The story of the utmost austerity and devotion of Baba Ji has been given in another

87
part of this book. In the autobiographical sketch of Bibi Veeran Devi it has been recorded
that Baba Ji heaved a heavy sigh which creates a doubt in one's mind that possibly Baba
Ji practised Yoga but Baba Ji himself declared that he did not resort to persistent austerity
and devotion. According to S. Jorawar Singh Bhadoria Baba Ji practised such austerity and
devotion in the wilderness of Bhadorr for 25 days continuously that he got all the holes and
creases of the roof closed and posted an attendant on duty lest some one should come near.

After recording the conversation with Shri K. R. Sharma it becomes clear that Baba Ji
practised yoga for about twelve years but it cannot be called forced and persistent yoga.
All the eight parts of yoga are very useful.

Baba Harnam Singh Ji Bhuchowale was also expert in the art of Yoga but it has not
become clear as to what types of activities did he resort to although it is evident that Baba
Ji received the requisite training from him.

Anyway only Baba Ji knows as to what were the achievements after going through the
ordeal of austerity and the difficult practice of it but it is very clear indeed that he had given
up such practice prior to 1922 and he did not recommend this type of difficult meditation
and the ordeal of austerity to others especially to people having families.

Reference has been made to Sahej Yog in Gurbani but what is recommended for married
people having families in Raj Yog. All the Gurus adopted this yog. Baba Ji also adopted
it towards the end and he also preached it to his Sangat and helped his devotees to adopt
as well.

The special characteristics of Raj Yog are to make use of commodities, to make use
of them according to one's needs but not to be a slave of them i.e. To use them objectively,
to adopt an attitude of renunciation and not that of hankering after them, to avoid their use
as far as possible and when there is a dire need for them to leave it to the will of Nirankar
whether to get it or not.

Regarding the commodities and their use Baba Ji's views have been recorded elsewhere
in the book.

It is known far and wide and has been recorded at many places that Baba led very simple
life, simplicity was the badge of his tribe. The details of his simple living and high thinking
appear at the appropriate portions of the book but then a stage came in his life when some
changes did take place in his attitude towards life.

It was about the year 1927 when Maya—Thirst for worldly goods and wealth tried to
capture the imagination of Baba Ji's she failed in her purpose and therefore decided to serve
as a slave to Baba Ji forever. During this year for the first time in his life a motor car was
offered to Baba Ji for his personal use by a devotee. Thereafter one motor car or the other
always remained waiting at the service of Baba Ji. Gas and electricity started to be used.
The decoration of the shrine and other arrangements began in a royal manner.

88
 It was the habit of Baba Ji to put on clean clothes but now more and more sophisticated
items of soaps, clothcs, oils, almond extract and scents began to be used especially after
some gentlemen from Delhi and then the Maharaja Sahib of Pataila started visiting him.

At the time of his last days some women folk among the devotees and the wives of some
devotees knitted rich gloves, stockings and sweaters in order to present these to Baba Ji.

When these things were accepted and when rejected the details have been given under
the sub-title service and servants. But one thing is very clear Baba Ji did not have any
attachment for anything. The sense of attachment was absolutely missing in his case as he
had renounced almost everything and there was no thirst for possession in his heart. He did
not own property worth the tip of the needle. A few incidents have been recorded here for
the benefit of the readers.

Once a few disciples of Sant Anand Singh Ji (Nirankariey and belonging to village
Kukaraj) came to Baghan to have darshan of Baba Ji. On reaching there, they came to know
that Baba Ji did not allow anyone to bow at or touch his feet. He had renounced everything.
They could not believe it. They said, "All preach but do not practise it themselves. They
read the lines I do not want wealth of the world, all I want is the love of your feet but only
a few pass the test."

Then they saw the wonderful decoration of the shrine and a lot of pomp and show.
Naturally they were highly impressed but they said, "We have seen the great saint, after
all. his attendants (Sewaks) are going to be the masters of these possessions."

Baba Ji who was omniscient, learnt that the spectators had their own doubts. He left
his seat, took up his stick, crossed the fence from the back door and walked out of the shrine
without informing anybody and reached Nanaksar. It was situated at a distance of 7-5 miles
from there. The entire Sangat waited for Baba Ji for about an hour or so. When they received
no response, they realized that Baba Ji had not come out of the inner apartment. Thereupon
S. Heera Singh went to the personal attendant Bhai Uttam Singh and asked him about Baba
Ji. He said that Baba Ji had not come inside.

A Sikh : He was going towards Nanaksar very fast.

Thereupon the Sangat also rushed towards Nanaksar and found him there.

They asked him and he answered that the line conveyed the same meaning as they had
interpreted. When the duck shrinks her wings, not a drop of water remains. I have to eat
and drink like ordinary human beings. I cannot give up the use of goods. I have to renounce
the desire to accumulate them and not to hanker after them. In this way I have get out of
the circle of Maya to overcome the instinct of possession.

According to S. Rattan Singh Ji. One day I reached the living place of Baba Ji early
in the morning at 5 O'clock. I was surprised to see that Baba was wearing only an underwear.
All the other things including almond extract, scent, sugar candy, sweets, clothes for
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 personal use, blanket, hyde of animal, quilt, eatables were piled up together. When I called
loudly, he said, "Who is there? come in. What do you want? What brings you here?" I told
him that I had come to resume me duty in place of Waryam Singh. Thereupon he said, "all
right, come inside. Look at these things. Should I burn them here or outside. Summer season
is drawing near. There is no need for me to keep these things."

Myself : How cam I tell? If we light them here inside, other things including the fence
will be burnt to ashes as well. You may burn these things without any hesitation but the
hyde is raw skin. It will give out foul smell. The servant of the Sardar, who had presented
it, is present outside. It may be returned to him.

Baba Ji : All right, let us take it out (Removing it) Now give it to him. What about
the rest.

Myself : The quilt is too large for Guru Granth Sahib to be spread. If we burn it, it
will emanate bad smell.

Baba Ji : Do you want to take it home? Is there any Gurdwara at your village. Take
it there. Look at the rest of the things.

There was an earthen pot lying there. It was full of grains of wheat I pointed to it.

Baba Ji : these will be burnt alongwith other things.

In this way, after the conversation, he struck a match and put all the piled up things
to fire. He said, "I have enjoyed it very much today. Sometimes even a servant of God
becomes selfish and possessive.

Later on we realized that he did not have even an underwear to take his bath. Baba Ji
used to wear a long underwear falling below the knees (Hajoor Sahib Wale)

No one could stitch such an underwear except Bhai Natha Sigh. Anyhow, a new
underwear was arranged.

In the same way, according to Bhai Poran Singh Ji Raagi :- One day someone asked
Baba Ji "What is renunciation?" He said, "Should I give you the meaning of renunciation?
Renunciation is quite difficult. One of its meanings is that a bird and a saint do not have
any possession. I shall tell you the correct meaning but first of all bring the body of Guru
Granth Sahib out."

The body of Guru Granth Sahib was carried outside. Then he struck a match and
whatever remained inside was burnt to ashes. There was no line of auxiety or sadness visible
on his forehead.

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 Questioner : Ji, what is the meaning.

Baba Ji : Only this. One should have no attachment for worldly goods. When he lived
at Harrapa, he used to throw away the surplus things into the canal.

Note :- Many readers might be having doubts whether it would not have been proper
if instead of burning clothes etc. these had been given to some needy persons. There is a
possibility of some harm if things are given away, e.g. misuse of these goods. Once Baba
Ji gave away his gown to someone. That fellow began to cheat people after putting on that
gown. Many devotees start worshiping these articles. That is why Baba Ji destroyed many
copies of the photographs by throwing these into water. These were specially ordered to
be make by the mother queen of the state of Patiala.

Baba Ji hesitated to accept service from the rich.Once the chief queen of the Patiala
State brought silken quilts and utensils of gold. Baba Ji refused to accept these presents.
She requested that the utensils might be accepted for offering food to Guru Sahib at least.

"You live in royal splendour but we have no attachment for these things. If we keep
these things here, our attendants (Sewadars) will become thiees. Who will look after these
costly things all the time?" Said Baba Ji. This rendered the chief Queen answerless.

In the same way S. Jhiramal Singh said that he came to Nagrota one day wearing gum
boots.

Baba Ji looked at the boots and said, "Wonderful! What thing is this, Bhai?' S. Jhiramal
Singh : Ji, these are rubber boots. There are many leeches in this part of the country.
Moreover, the toes get skeptic as these are drenched in water during the rainy days. These
boots are very useful."

Baba Ji : Then, this is a very good thing. I guessed the intention of Baba Ji and next
time I brought a new pair of shoes for him. When I went to see him, I offered the same
to him and requested him to accept it saying that I had brought it for him.

He said, "A pauper like me does not need such things." So I had to carry it back with
me. Later on I gave it to an English Officer.

Once in the beginning Pandit Ishar Singh Ji asked Baba Ji what is your style of living?
You do not keep any money with you. You do not go to a place of habitation where there
is some population. You do not have any set uniform, you do not beg anything from anyone.
You have no servant with you. If a Sadhu does not have any of these five things with him,
he simply cannot pull on. Thereupon Baba Ji said, "Maharaj, I have asked for Nirankar. It
remains to be seen whether he will come at the time of need or not."

There was a very famous Mahatma named Sant Deva Singh Ji belonging to the region
of Multan. He was a very learned man and preached all the four vedas as he was well versed
in them. People used to call him Brahm Giani. He lived in a Gurdwara four miles away from
the city of Multan. He was greatly attached to Guru Granth Sahib and served it quit well.
He also did not allow women to come near him.

Once Sant Deva Sing Ji came to Maghiana to celebrate the death anniversary of his Guru
Baba Mirsa Singh Ji. There he heard enormous praise of Baba Ji. A desire cropped up in
his heart to have his Darshan. Baba Ji had a Sewak'named Bhai Kahn Singh. He brought
Sant Deva Singh Ji at noon one day without informing Baba Ji before nand.

Baba Ji was busy in his regular routine prayers and meditation. It was not a proper time
for Darshan. But Baba Ji who was quite omniscient interrupted his routine programme and
came out and said to Bhai Kahn Singh. Bhai, it is not a good thing that you have done. He
is such a great saint and you have brought him unannounced. You should have given us
prior information so that we might have made befitting arrangements to receive him. We
would have cleaned, swept and dusted the entire place and spread carpets on it. He would
have walked on them. After all he is a Brahm Giani.

Bhai Kahn Singh offered his unqualified apologies for the omission. Baba Ji said all
right and took Sant Deva Singh Ji inside and engaged him in conversation.

During the course of their conversation Sant Dev& Singh Ji expressed his ideas whether
a man should work in order to earn his living or simply beg for the purpose.

Baba Ji's view was that "He for whom we pray makes arrangement for our food."
According to the words of Guru : Man should not be worried about earning food, He who
has given birth to all living beings has made arrangement for their food for living.

After indulging in the mutual exchange of views for about an hour Sant Deva Singh
Ji requested for permission to leave but a creeping doubt lingered his mind. He wanted to
test whether God looks after his children or not.

One day he got up in the wee hours of the morning, took his bath, picked up his rosary
and support and made his way for the wilderness of the forest saying that he would like
to see who conveyed food to him there. It was not smooth path to traverse as there were
thorns everywhere. On the way he sat down for meditation. He waited upto 8 a.m. but no
one turned up.

Again he began to concentrate on God. It was 10 O'clock but no one passed that way.
He was in a dilemma. He remembered work and then the words of Gurbani. Then he closed
his eyes.

When it has 12 O'clock, he opened his eyes and saw that there was a gentleman standing
with delicious hot fresh food. He did not know wherefrom he came. He took his meals. When
he began to pray, he was surprised that the man had disappeared all of a sudden, no where
to be seen.

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 Then he remembered the words of the great saint.

Once Baba Ji was going somewhere. An attendant was with him. On the way he said,
"I am feeling very hungry. No one has brought for us. What is the matter? Don't you have
any money with you?"

He answered, "Ji, I have some money with me. If you order me, I shall buy some food
for you." "It is for Nirankar to send food, you throw away the money", Said Baba Ji.

When he had thrown away the money, at once someone turned up carrying food for them
ahd said, "Maharaj Ji, take your food."

Baba Ji used }o say often that he was a begger of Nirankar and that he was solely
dependent upon Him. That was why he did not keep any money with him nor did he allow
his companions to keep any. But only a person who has unshakable faith as stable as the
Himalayas on the all giving Nirankar and is a picture of endurance and patience, does not
feel miserable in the face of difficulties and does not curse the Almighty for the sufferings,
can follow this rule. "Knowledge and meditation are possible only when food is available
a person. If you don't believe this fact, you should remain hungry and then test the veracity
of it" Says Suthra.

If a peiaon puts Nirankar to a test, Nirankar will also put him to a test in turn. Only
one among millions makes such a rule and then follows such a rule. Although such a person
may have to remain hungry for weeks together and eat only jungle fruit as Baba Ji did in
the Bhadaur forest but did not extend his hands to any man for help.

S E R V I C E . SERVANT AND DEVOTEE

Service of many kinds was done at the shrine of Baba Ji. One type of service was to
reconstruct building after demolishing it altogether because when he used to leave Baba Ji
would get a certain portion demolished totally in order to reconstruct it in a new way. Its
details appear in the second book under a separate such heading. This service was mainly
physical labour and it was planned to enhance the number of good deeds of the devotees.
The details of how the devotees did this service with love, inspiration and devotion, appear
in another portion of the book.

This type of service was also done by the disciples of Baba Ji when they arranged a
rousing reception for him because whenever Baba Ji planned to visit Moga or the
surrounding villages the Sangat would be filled with inspiration and excitement and they
would sweep the entire area clean in order to give him a warm welcome and befitting
reception. Water would be sprinkled on the roads and in the streets. Many people would
spread white sheets and carpets in his honour. They would do physical labour (Kar Sewa)
in such a way as if a 'Jin' had entered into the body of each of them. Baba Ji also distributed
handfuls of Parshad among the boys and the young men in ample abundance to make his
visit an occasion to celebrate. In this way all these people began to pray and worship

93
 regularly and began to cultivate religious aptitude and temperament.

The second type of service was to bring goods and articles for the personal use of Baba
Ji or for the use of Sangat at the shrine. The details appear in the 2nd portion of the book.
Devotees brought all these goods of their own accord or inspired by their own inner selves
because by doing so their own desires and ambitions were fulfilled, tasks completed,
difficulties removed, every type of protection given, as according to Gurbani service never
goes waste. If some one offered to give a piece of land for the shrine, it was later on learnt
that the price of the adjoining land of that devotee increased many folds. It appears that
Baba Ji had made it a rule not to get anything free of cost and not to get any service free
as well. (If you give something free of cost to someone its value depreciates no one will
value it) He would charge a person according to the type of work and his capacity to pay.
In the same manner he also paid for any service that he commanded from others neither
less nor more. If someone had more than his due it might have been on account of the noble
needs of his previous birth, e.g. If the lamp is ready with the oil and cotton in it, all that
is needed to light it, is to strike a match. Therefore,it depended upon his will as to how
he made use of a thing thus obtained whether he made use of it, kept it for use later, threw
it away, burnt it or threw it into water.

A devotee who realized his greatness did not hesitate to undertake even the greatest
service for him which a stranger might term to be wastful expenditure. Baba Ji did not offer
costly service to his poor devotees.

Moreover, every one's service was not necessarily accepted especially when the doer
of the service was a victim of egotism, his earning was not that of honest dealings, he had
not prepared the thing as per the directions of Baba Ji had not sought permission of Baba
Ji to undertake that service, he had expressed a desire which could not be fulfilled, he had
offered to do service simply because others had done so but he had no devotion or faith.
The rules and tenets were such as persuaded the devotees to turn to the path of recitation,
meditation and prayer in a natural easy way without any difficulty whatsoever.

In this regard some small incidents have been recorded under the caption acceptance
of Parshad while others have been given in the autobiographical sketches.

Baba Ji himself would never ask for service. On the other hand every body volunteered
himself to do him some service or the other. If a rich man offered himself to do some sort^--
of service, he would put him off with one excuse or the other. Once while Baba Ji was staying
in Delhi, Seth Jugal Kishore wanted to get full benefit out of this opportunity. Seth Ji quickly
arranged a Halwai and within one hour began to send hot Puris to the devotees, Baba Ji
decided to leave that place the same night.

Once some new devotees came to know that there was shortage of tea leaves, sugar and
coal at the shrine of Kaleran. They arranged to send for these provisions without the specific
permission of Baba Ji. When Baba Ji came to know of it, he was very cross with them. He
ordered that all the provisions should be taken out of the kitchen and put on the road side.
Those persons had to stay there for 4-5 days so that they might get permission to have the
provisions accepted by Baba Ji. In this way their good deeds multiplied. All of them

94
submitted their numbly apologises and only then their supplies were accepted.

In the same way once late Bhagat Gurcharan Singh got gowns, towels and underwears
stitched for the inmates of the shrine without the permission of Baba Ji. But Baba Ji returned
those clothes. After persistent requests Bhagat Ji got permission for acceptance of these
things on the next Pooranmashi. (As a result of this he was fortunate enough to be able to
remain present on the eve of the festivals, of Pooranmashi later on which was of great
advantage to him.)

Another example is being cited here. There lived a woman at Moga named Mai Fatto.
She was known as the owner of bulls or buffaloes. She owned one hundred acres of land.
She had reared good cattle and had became famous on account of that.

It was in 1925 that once she brought some cloth for a gown and presented it to Baba
Ji. But Baba Ji refused to accept it. He said that he already had a gown which he was wearing.
Therefore, there was no need for him to have another. He would need another when this
one would be torn.

She : But I must make you wear it.

Baba Ji : If you really want that I should wear a gown presented by you then while
ploughing the land, sowing the seeds, water the field, weeding out unwanted growth,
collecting cotton, needing it, working the spinning wheel while spinning it, knitting and
making cloth if you pray and worship the Almighty while doing all these acts. Gown made
of such cloth will be acceptable to me.

The woman was very stubborn. She fulfilled all these conditions. When cloth was ready
she brought a gown for Baba Ji after stitthing it but put some cloth aside and kept it
separately with her at home. She thought that if Baba Ji demanded the cloth kept at home,
she would go back and bring it for him. In short, she presented it accordingly. She sat among
the Sangat and began to wait for her turn. She was thinking that if Baba Ji did not ask her
to bring the rest of the cloth she would tell him frankly not to accept the gown that she
had brought as well.

When her turn came, Baba. Ji addressed, her as follows, "Mai, you are lucky. You have
done very good service but don't you put us to test. You. have given us the gown, no doubt,
but shall I ask someone else to make cloth for the underwears. You have made it for us."

The old woman saw this miracle of omniscience of Baba Ji and fell at his feet. She said,
"Maharaj, I was already thinking of it. Now pardon me for my ignorance of your omniscient
nature."

She went back home and brought the rest of the cloth as well.

S. Rattan Singh related an incident how Baba Ji's service without expecting fruit for

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 it actually did bear ample fruit and how Baba Ji came to the help of such Sewaks.

My revered mother used to prepare clothes for Baba Ji before 1919 for many years
continuously every year with love, devotion and hard work. She would present gown,
underwears, towel, turban and shirt. There was no idea of any miracle at all. She went on
doing this service for many years.

In 1919 when influenza broke out in the region, one of our brothers died and, only three
of us remained alive. Our sister's husband had expired. Our mother went to Bhaini village
to find out the condition of my brother-in-law and fell it there. This village was the place
of Baba Ji's material grand-parents.

The fever would not go. A lot of treatment was done. Many medicines, both allopathic
and Ayurvedic, were taken. On the fourth day my mother thought that she was going to die
there. Her sons would have to bear this stinga that they had not served her well during the
last days of her life and she died at the place of her widowed daughter. My mother prayed
to Baba Ji in her heart requesting him to save her from that stigma.

Baba Ji was staying at Choorian during those days. When it was mid-night, my mother
realized that Baba Ji had entered the room by unlatching the door. She removed the sheet
of cloth from her mouth, got up, and bowed to him. Baba Ji touched her back with the tip
of his stick and said, "Mai, how can you get well? You are taking the wrong medicine. The
fever is due to heat and you are taking another medicine, you should take lassi of cow by
putting in salt only. Do not mix anything else in it."

When my mother raised her head, she found that Baba Ji had disappeared, you can call
it a dream or real Darshan but she was highly surprised to see it. She was full of confidence
and faith.

When the day dawned, her maternal grand-son, Bhagat Singh Lambardar came to her
and asked her if she wanted him to bring allopathic medicine or Ayurvedic one. She told
him to bring neither of the two but he should bring lassi of cow.

He : I am not going to bring lassi. You will die and leave behind a stigma on us that
we killed you by making you drink lassi. Is lassi also a medicine? ^

Mother : If you want to bring any medicine, then bring lassi for me, otherwise you may
go. I shall get it from someone else.

He : I shall bring lassi for you but you will dig.

Mother : You should bring lassi. I iiiay survive or die.

He brought a jug full of lassi from the residence of a widow of that village. People were
not in the habit of selling milk during those days. My mother took two glasses of lassi by
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putting salt in it. Her fever disappeared after two hours. She was afraid lest she snouia suner
again. So she came to Kaleran after three days. On reaching there, she told us the entire
episode.

When Baba Ji came back after two three months, my mother went there to have his
Darshan. He laughed at the sight of my mother. "Why, tell me, Mai, how are you?" Said
he. She said, "You were kind enough to cure me." thereupon Baba j said, "What did I do?
Fever which is the result of too much heat, goes only after drinking lassi."

10-12 years afterwards my mother suffered from gripping.When she did not recover
even after many days, she thought that at that time Baba Ji was at a distance of more than
200 miles but now he was quite near. She asked me to make a request to Baba Ji as I went
there daily.

My third younger brother was in the recitation group, the elder one, Ram Singh was
with me. We were coming to the shrine when Baba j happened to see us from 100 steps
away. He thought that as both of us were coming together, there was something particular.
He called me through the personal assistant, S. Santa Singh. As soon as I entered, he asked
me how my mother was. I did not have a chance to speak and my elder brother was yet
outside.

Myself: Mai is not well. She is in trouble, she is suffering from griping. She has sent
a request to you as well.

Baba Ji : You people are very careless. You did not inform me before. Your mother
is my mother. She should not be allowed to suffer. Giver her treatment.

Myself : Which treatment? Tell us.

Baba J i : There is but only one treatment. Naam is the ultimate treatment for all ailments,
go back at once. Get the house swept and cleaned thoroughly. Let there be ordinary
recitation. Start it at once. It should be completed on the day of Dussehra. The trouble will
come to-an end. Go at once.

On hearing this we returned home.

Mother : Did you talk about me or not?

We.: We did talk about you. That is why we have come back.

We brought Guru Granth Sahib, started its recitation the very next morning. My mother
said, "You have started the recitation but no one has reached here so far."

We thought that even if mothers might have seven sons, they were always thinking of
 their daughters.

In the meanwhile sister, Ram Kaur arrived. On seeing her, my mother said that she
should be offered food and tea and we should also take it. My sister, Ram Kaur was surprised
that we had not talked of anything else. We were puzzled why she was talking like that.When
we felt her pulse, we found it was running slow. My nephew ran and brought Ganga Jal.

Mother : What is this?

We : It is Ganga Jal.

Mother : I have drunk it. I am not going to the Ganga.

She told me again to take tea. went aside and took a glass of tea and took a Roti. In
the meanwhile mother breathed her last while sitting there. She did not allow any relative
to come near her. In this way Baba Ji anticipated and managed her end.

B L E S S I N G S O F BABA J I

It has also been testified that many a time Baba Ji felt mighty pleased at a paltry offering
(the real reasons were best known to him) as is quite apparent from the episodes recorded
here under.

Once it so happened in the year 1938 that Baba Ji was travelling by a bus along the
bank of a canal from Hujra to Depal Pur S. Rattan Singh, Bhai Sulakhan Singh and S. Surain
Singh were with him as well. When they were passing by the village Basanta, Baba Ji asked
the driver to stop the bus in order to know the direction and to urinate. Afterwards he went
on talking to the devotees for a pretty long time. At last they requested Baba Ji that a lot
of time had elapsed.So he did sit in the bus but still he did not stop talking. The leading
devotees did ask the driver to start the bus but after sensing the mood of Baba Ji, they again
asJceSi him to stop it. It was the season of summer. It was past 9 O'clock. In the meantime
two women and a man walked along that route. They belonged to the same village.When
they came near the bus, they stopped and bowed to Baba Ji;. The women were carrying break
fast on their heads. I don't know why Baba Ji was so full of kindliness that morning. He
said to the women, "What are you carrying on your heads?" Both of them said, "JiTLassi
and Parshad."

Baba J i : You must be carrying these for your men working in the fields but if a stranger
also comes there, what will you do?

They said hesitatingly that they always carried more food than required.

As soon as they said it, one of the women took out two Parshad and handed them over
to Baba Ji. Two thick Parshads with pickle on mangoes placed on them. The second woman

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also took out one Parshad and gave it to Baba Ji. Baba Ji put all the three rarsnau* m u t a
hands and began to munch them joyfully. When Baba Ji was busy eating we were thinking
that Baba Ji never bothered to enquire who these women were but as far as their clothes
were concerned, they appeared to be Muslim.

But Baba Ji was in a jolly good mood. He said, "Sulakhan Singh. Bhai, you will see
that they will be amply rewarded and blessed."

Then he took lassi also. He gave a handful of Parshad comprising of Sugar candy and
cardamns to both the women.

No sooner did the women go away than the bus also started but it was ordered to be
halted after it ran for about two furlongs.

Baba Ji, who was omniscient, asked Bhai Sulakhan Singh and Rattan Singh who the
they were. They appeared to be Muslims so far as their clothes were concerned. He did not
really know and he was uttering words of blessings in a natural sponteneous manner. He
asked them to find out who they were.

Sulakhan Singh went at once and came back with the information that both the women
were Muslim Kamo.

Thereafter the bus started towards Depalupur. When Baba Ji again visited Jhallari
village in 1940, he saw the same woman who had offered him two Parshadas with pickle
of mangoes. She had come alongwith her husband to have Darshan of Baba Ji. They were
carrying a pair of sons with them. They had been married for IS years but had no issue.
She gave so much importance to the words of blessings uttered by Baba Ji that she had named
both her sons as Rangoo and Laloo.

(According to the statement of S. Rattan Singh). S. Uggar Singh of Kaleran was a poor
man because his land had been pawned, but he was a devoted man and a man of firm
convictions. During those days devotees were not very many in numbers.

He had told me that I should inform him whenever we needed his services.

Baba Ji felt dryness of Skin because he had undertaken a lot of austerity and meditation.
Once when a request was made for service, Baba Ji said that Haleera (a particular dish)
should be prepared, as it was a very nourishing diet.

Uggar Singh was conveyed the news of this service. His mother, Prem Kaur prepared
Haleera (dish) with so much of love and affection that Baba Ji felt very happy after he had
taken it. He asked who had prepared the dish. The woman got up, came near and bowed
her head to Baba Ji.

Baba Ji : What brings you here? Mai, your son is a gem of a man.
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 The woman had four daughters and one son. The son was already 25 years old but he
had not yet been betrothed. All the daughters had been married. She said, "Yes, he is a nice
chap but he has not yet been engaged. I can't work now as I have grown old. If a daughter-
in-law comes, at least we can have a running household."

Baba Ji wanted to grant her some celestial gift but after hearing her out, he remained
silent. He simply said, "Mai, what is there in such things?" But in the hearts of his hearts
he was happy.

The net result was that when the daughters came during the rainy season they said that
they had only one brother. All of them put there heads together, pooled up their resources
and distributed the expenses to be incurred on the marriage of their brother among
themselves. So in this way Uggar Singh was be trothed within a few days and was married
soon.

Service was also made of more worth than its real value by Baba Ji. Narain Bhagat of
Choorian was highly devoted to Baba Ji. He used to earn his living by driving a tonga. One
day Baba Ji instructed him that he should charge only one rupee from the passengers and
buy wheat with it. He kept waiting for the passengers that day upto evening but passengers
came only at dusk. He charged them rupee one only although they offered to pay him more.

He brought wheat with that money as he had been instructed by Baba Ji to do so. He
washed it, cleaned it properly and put it in a big utensil for safe keeping. He continued to
prepare food for Baba Ji continuously for six months but there was never shortage of wheat
flour.

He would get any piece of work done, he wished S. Hardit Singh related an incident.
Baba Ji stayed at Baghan for eight months and got the cottage of Bhirrki constructed during
that period. One day he told me to buy a cow and bri,ng milk for him in the morning daily.
So I bought a cow for 40 Rs. only. I would milk the cow and get four seers of milk in the
morning everyday. Out of it I would carry 2 1/2 sers for Baba Ji. I milked the cow at 10
in the morning and at 6 in the evening. We would use the rest of the milk at home. After
eight months Baba Ji went back. We were surprised when that cow breathed its last soon
after that. The cow seemed to have come only for him, the money also came through him
and it was also brought for him.

(Only that animal comes for service that has to be blessed. It is said that Kalgtdfiar had
borrowed the lines of two horses in that manner)

When Baba Ji was staying at the pump of Ladha Ram, he began to feel pain in his body.
Neither anything warm nor cold suited his body. To take fresh sieved milk of cow with sugar
candy mixed in it is considered to be best for health. Baba Ji's personal assistant, Bhai Uttam
Singh took a cue and talked to his bosom friend, S. Kahn Singh about it. He said that there
was a good cow with Allah Yaar. That Muslim was also devoted to Baba Ji. He said that
they could take away the milk of the cow every morning. After a few days, the wife of Allah
Yaar refused to offer milk. She was afraid that the cow would be spoiled. Baba Ji came
to know of it. He asked Kahn Singh if he did not have the cow with him. He said that he

100
did have it, but did not give milk. Baba Ji said Don;t be afraid. Say Waheguru and pat her
on her back, she might condensed to be milked. Kahn Singh obeyed and did as he was told.
The cow did give milk. In this way the service of the cow was accepted.

There were some secret reasons for the service to be rejected. Only Baba Ji knew these
reasons. Once a stranger came and wanted that he should be given some service to do. The
attendant informed Baba Ji about it. Baba Ji said, "I am not going to start new relationships"
One of the devotees said, "It means that old relationships will continue." Baba Ji said, "You
have been with us since many previous births. A bead of the old rosary will find its place
in it."

Only such people came to him as had done noble deed in the past life. Those who came
without previous links, had to go back empty handed. They failed to find out the real reason
behind it. There were many devotees who had already cultivated the company of many saints
and Mahatmas. There was some very firm Sikhs e.g. S. Sampooran Singh, S. Hardit Singh,
S. Madhu Sudan Singh Kavi. There were persons like Bhagat Gurcharan Singh who had
cultivated the company of Sant Baba Sham Singh Ji, Sant Attar Singh Ji and Baba Teja Singh
Bhasaurreiy, S. Jiramal Singh Ji had seen many Mahatmas like Sant Attar Singh, Sant Mani
Singh Ji, and Sant Ishar Singh Ji Rare Wale. He was blessed because of his previous noble
nature and the present hard work. The autobiographical Sketch of S. Kishan Singh of Moga
may be gone through in this connection. Another such sketch is of Giani Prabhakar Singh.
Every devotee cannot get everything from every Mahatma. The golden celestial rule in this
connection is that a person gets benefit only ripe time comes. There is no need to gel
disappointed in case of failure, one should keep on trying again and again.

W E L L W I S H E R O F DEVOTEES AND HUMAN BEINGS

Many episodes can be linked with the sub-heading above which occurred in the life of
Baba Ji. One example relates to a practitioner of austerity belonging to Nathawal who came
to have Darshan of Baba Ji. Details appear elsewhere. When he came to the Shrine at
Jharroran, there were musicians with him. Baba Ji got up on hearing the sound and said,
"Who is coming here" He is a Sidh who is coming here to have your Darshan, one attendant
said.

Baba Ji : What brings him here?

Attendant : He is coming here to have your Darshan.

The Siddhi advanced. He was wearing many garlands around his neck. He had a lot of
income. He took out Rs. 500 and began to present to Baba Ji but Baba Ji stopped him at
once saying, "No, Bhai, this will not happen." Then Baba Ji said to the leading devotee,
"He practices a lot of austerity. He has been practicing self control since his childhood. But
he wants to put a stigma on my fair came for being selfish." After Baba Ji had given him
quite a bit of his mind, he sat down, then sought permission, got up and went away. After
he had left Baba Ji said, "He had pome here with a lot of faith I was about to teach him
a lesson. Now I shall look after him at the last hour."

101

i
 After six months the Siddhi person's, end came near. Baba Ji reached Nathowal as per
his commitment and in this way contributed to his welfare.

In the same manner Baba Ji gave Darshan to Bulaki Ram of Hujra and thus enabled
him to breathe his last peacefully.

Many incidents have been recorded regarding various living beings reptiles, insects,
birds and animals.

Leaving aside the ideas regarding the transmigration of soul and birth, death and rebirth,
it suffices to state here that except all seeing and all knowing Sat Guru Ji or some celestial
Mahatmas of the highest rank, so far no human being has been able to find out whether a
particular person had been a human being in the last birth and if so how did he happen to
take up a lower type of life after the present birth or what a particular man was in his previous
life although a few proofs have come to-light here and there but it is simply not possible
to find out the details about everybody.

Baba Ji blessed many living beings of lower life and talked about their previous births,
he was the only witness and proof of their salvation. But many times he was supported by
evidence from other quarters as well as is clear from the incident related by Bhai Sukha
Singh Ji -

Some devotees belonging to Nanak Sar, Jhang came to have Darshan of Baba Ji after
hearing about his praise. There were about 12-13 ladies with them. According to practice,
they left the ladies outside and themselves went in to have his Darshan.

Among the gents Bhai Sujan Singh and Bhai Makhan Singh were also there. While they
were sitting there a lizard happened to fall on the shoulder of Bhai Sujan Singh and he started
moving. Thereupon Baba Ji said, "Bhai, don't consider it a lizard. It is your sister who has
come to see you. She had died at Kamalaya while missing you terribly. But you had gone
to collect money from people who owed you money.all the other brothers had met her at
the last moment." It had actually happened like that. They liked the pieces of the story
together and found it to be absolutely true. They were surprised to see the all knowing
spiritual powers of Baba Ji. It was a miracle indeed!

Bhai Makhan Singh used to come for the Darshan even prior to this incident but that
day he made a firm resolution to come to have his Darshan without fail and regularly.

Apart from nature many living beings were connected with some incidents e.g. bees,
bulls, toads etc. In the same way a crow, a cobra and a snake have been described. Baba
Ji went especially to promote salvation of these beings, some were presented to him in
precarious conditions, and then to expire in his presence give credence to this statement.

Once Swami Anand Singh Ji Mangleshwar of Amritsar came to Kaleran to have Darshan
of Baba Ji (Once Baba Ji had stayed with him at Amritsar for a few days) As soon as he

102
came to Baba Ji, he saw that a peacock also happened to come there. The peacock bowed
in such a way as if it were bowing its head and paying its compliments. Thereupon Swami
Ji said that it wanted salvation. Baba Ji sprinkled some water on the peacock and to every
one's surprise the peacock breathed its last then and there. Baba Ji had uttered the words
Sat Naam Sri Waheguru. Thereafter Kirtan Sohla was read, a pit dug out and the peacock
was burried here.

In the same way once Baba Ji was staying at the well of S. Tulsa Singh of Hujra town.
The Sansis of that village wanted to hunt a hare. The hare ran and took shelter under the
feet of Baba Ji. The sansis did not come near as they were afraid and S. Tulsa Singh
threatened them and they went away after being rebuked but the hare breathed its last there
at the feet of Baba Ji. So it was given a befitting burial as per tradition. In this way it attained
salvation.

According to S. Rattan Singh Ji :- Once a dog came to the shrine of Kaleran that lay
upon the feet of Baba Ji. Baba Ji said that it was a celestial being, there was no harm.

The dog had a strange habit. It would spread all its four legs towards the sky and shout
in a strange way. Baba Ji said. No it is shouting this way, what did it do previously give
it Parshad.

A dog stayed at the shrine for ten years. When it died, it was duly cremated and a grave
made for it. Prayers were held and Kirtan Sohla was read for its salvation.

Baba Ji knew the real secret. He did not have to concoct a story in order to surprise
or terrorise the Sangat. He himself possessed various powers. It has already been explained
that Baba Ji would go suddenly and appear by the side of any animal whom he wanted to
benefit by way of affecting its salvation under the directions of Nirankar. He would reach
there by making one excuse or the other and in a strange way. Either he would persuade
that being to come to him through his instinctive urge or reach there himself as in evident
from the incidents recorded hereafter.

According to the words of Bhai Sunder sigh Ji. It was the habit of a she donkey to come
and stand by a wall near a cage at Harrapa in the summer of 1917. It appeared as if she
was listening to the discourse with rept attention.She produced strange sounds and disturbed
the concentration of Baba Ji. The attendant Rikhi would make her run away by showing her
a rod but she would come back soon after and start listening to the lecture of Baba Ji again.
This went on for 2 1/2 months as if the donkey had made it a part of her regular programme.

This went on and the winter season approached, one day Baba i came out and saw that
the donkey was snoring in the strange fashion as if her end had approached. Within a few
minutes she passed away. It was ordered that as many Sikhs should assemble as possible.
The Sangat assembled accordingly. The donkey was given a bath with curd. A huge pit was
dug up, cloth was spread on it and the donkey was buried there. So it was done under the
personal supervision of Baba Ji. After the recitation of Kirtan Sohla, Prayers were held. The
entire Sangat had a bath in the canal.

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 A devotee asked Baba Ji as to the reason of this. Baba Ji said, She was a woman in
her previous life. She had done a lot of devotion and prayers and had reached a certain stage
of achievement. But she had no issue and she kept this desire on her mind. So she~had to
take up this life of a she donkey.

Baba Ji ordered the Sangat to undertake 25 recitations of Jap Ji Sahib and 5 hat of
Sukhmani Sahib for the sake of the donkey. So it was done as directed by Baba Ji.

Recitation of Guru Granth Sahib had been arranged once at the well of Bhai Ladha Ram
Ji where a pump had been set up near Jhang.Maghiana. There was a large number of devotees
at the end of the programme. Kirtan was going on and Baba Ji was sitting in a posture of
meditation with his eyes closed. In the shelf of a wall Kumbh had been put. The entire Sangat
was surprised to see a black hooded cobra appear of all a sudden in the shelf of the wall.
It hissed furoisly and at the sound and sight of the hiss and the snake the Sangat was
horrified.

Baba Ji opened his eyes and said, "BJiai, pay your attention to the Kirtan. Don't worry.
It is a Sikh. It has come to have Darshan. It will not harm any one. It will simply bow its
head and then go away."

It happened as Baba Ji had said. The cobra left the shelf, slipped down and came in
front of Guru Granth Sahib with its hood lying down on the ground. It took a round, but
its hood on the ground and went back to the shelf and disappeared. The shelf was made
pacca, there was no hole anywhere to be seen and still the snake had gone out of sight
mysteriously. No one knew how and where it had gone.

Baba Ji said, "Bhai, it was our old Sewak. It had come to have our Darshan. He
mentioned the name as well but the story teller has forgotten it as many years have passed
since then."

Many other incidents have come to light in respect of other living beings of Choorian.
The same are being reproduced hereunder.

Once a golden snake appeared riding on the back of a black cobra early in the morning
while Kirtan was gong on. all the Raagis were terrified. Baba Ji came out at once, took up
a spear and made the golden snake dismount this cobra. The cobra went away^ The golden
snake was spearead to death by Baba Ji. He ordered that it should be cremated and a
recitation should be arranged in its honour. So it was done as per orders of Baba Ji. On
the day of the completion of recitation. Baba Ji said, that the golden snake had been a Jogi
in the past life. It had been living here with the conviction that it should die at the hands
of a Sikh. It has attained salvation at last.

One morning Baba Ji felt the need of ceasing himself. So he picked a utensil for water,
a towel, his stick and an underwear with him. He was accompanied by his personal assistant
and some devotees. On the way a snake was sitting with its head out of the hole.

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 The assistant said, "Baba Ji, a snake, get aside."

Baba Ji : Yes Bhai, I have seen it. Baba Ji put off his right shoes, went near the snake,
and put his right foot on the head of the snake and said, "Bhai, go away". After saying this,
he put on his shoe and advanced further. One of the devotees asked after being surprised,
"Sir what is this?"

Baba Ji : It is the pleasure of a saint. If you have to behave like this, you should not
accompany me. If you ask me, you will feel sad.

Devotee : Please, now enlighten us. You may not do so hereafter.

Baba Ji : This snake was a barber in its previous life. It used to serve a Saint
continuously. It had done so for a long time. One the saint said "Your nature is like that
of a snake. All right, go. You will attain salvation.

That is why it has taken up this life of a snake, you may dig its hole now, you will
find it dead."

We dug up the hole and found the snake dead.

Two villages Punu Singh Wale and Gillhan Wale were situated on either side of the
road running from Changa Maanga to Choorian. Once Baba Ji stayed there for a day. There
was a huge provisions store of the Deptt. of forests there. Baba Ji said to Bhai Sulakhan
Singh, "There is a Sikh here. He should be caught and,brought here. He doesn't want on
come of his own. I have come here only for his sake."

Bhai Sulakhan Singh began to reflect, there is a dense forest here. What is a Sikh doing
here? and where is he?" He looked around attentively and saw a monkey at a tree nearby
climging to a branch. When he went near, the monkey began to show its teeth in a threatening
posture. At last he sought the help of cattle grazers, put off his turban and with its help
caught hold of the monkey and brought him to Baba Ji although in the process the monkey
hit him on his arm.

Baba Ji said, "Listen Gurmukha, have you forgotten the story of your past life?
Thereupon the monkey became silent and sat down in front of Baba Ji. The Baba Ji said,
"Bhai, give it some Parshad." The monkey accepted it and ate it up. It sat down while the
Kirtan continued.

It expired in the wee hours of the morning.

When asked Baba Ji informed us that he was a Granthi of a particular village. He

neglected the rules and tenets, ignored certain practices and committed glaring mistakes.So
he had to take up this birth as a punishment.

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i
 Baba Ji ordered the monkey to be given a bath with cured, covered it with a part of
cloth of Guru Sahib, a pit was dig in the pathway of the Sangat and the monkey was buried
there under the specific instructions and personal supervision of Baba Ji.

Then Baba Ji said, "All right, Bhai, now you have attained salvation."

When Baba Ji got a humble hut made of straw near the deserted place of Gundhis, he
asked Narain Bhagat to go and brig back a worshipper who had lost his way.

He went twice and came back with the answer that there was no one in sight.

Baba Ji : You go again. There is a monkey roaming about there. Go and fetch it to me.
Tell it that Baba Ji is calling it to come.

Narain Bhagat followed the direction of Baba Ji verbatim. He told the monkey that he
should come to Baba Ji. To his surprise, the monkey followed him. It entered the shrine
through an open window. While entering it seemed to bow to Baba Ji and thereafter it passed
away immediately.

As per instructions of Baba Ji, it was given a bath, covered with white cotton cloth,
a pit was dug outside the same window-and it was buried there honourably.

Then Baba Ji said, "It will attain salvation now after coming under the feet of the Sangat.
It was not to breathe its last without coming here.

One night after the completion of the programme of dewan Baba Ji called Bhai Sulakhan
Singh. The incident took place at Gajan Singh. He asked Bhai Ji to dig a huge pit with a
spade under a tree. The pit was knee deep. A monkey had been coming there for the last
two days and had been sitting at the back listening to the entire programme. It was seen
lying dead in that pit the next morning. Baba Ji then ordered that pit to be covered up.

Bhai Jawala Singh Ji Nihang, aged 63 years, resident of Shekh Pura Kalan, district
Kapurthala visited Baba Ji for the first time in 1935. At that time Baba Ji stayed in a jungle
near that village. It was at a distance of 2-2 1/2 miles from Pattoki towards Lahore. It was
near a railway track. A monkey happened to come there at the time of evening congregation.
There was some disturbance among the Sangat. Some one suggested'fhat it might be that
of a monkey show player but Baba Ji said that it should be allowed to come in It did not
belong to any body. It had come from Hardwar. It wanted to attain its salvation.

Thereafter the monkey came nearer Baba Ji and lay down on the ground. The entire
Sangat was surprised to see all this. Baba Ji addressed the Sangat thus, "You have to bring
white cotton cloth and curd to morrow you will find it dead before you come here tomorrow."

It happened as he had predicted. The monkey was given a bath with curd, covered with

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white cotton cloth and given a decent burial under the place upon which the Sangat used
to traverse.

One day someone caught a jackal at Hujra. When Baba Ji came to know of it, he called
the man and asked him to release the animal. But next day the same jackal again entered
the premises. Thereupon Baba Ji said, "all right we shall make it attain salvation tomorrow"
Next day the said animal was found dead. As per instructions of Baba Ji, it was given a
bath with curd, and then buried, under the ground upon which Sangat used to walk. Devotes
recited Jap Ji Sahib in honour of the dead -animal.

According to Mahajans of Bania community, to water certain plants and trees was
considered auspicious and a noble deed.

According to S. Rattan Singh Ji, Ram Chand Banya of Jagrawan bought a calf for Rs.
40 and let it loose to graze. Within a short time, it grew up to be sturdy and strong. Then
it was branded. The young grew up to be a fine animal. A thief stole it. The thief was a
Muslim. He conveyed it to Rai Kot. There it was taken to the butcher house to be killed.
When they were about to kill it, an Arain (Vegetable tiller grower) saw it, took pity upon
it and got it released by paying its price. He got it made impotent and set it free to roam
about wherever it wanted. Now it so happened hat a tonga got smashed near a place where
it had been tethered. Some of the passengers recognised it. One of them told Ram Chand
about it. So its owner claimed it and got possession of it once more, during those days men
used to ply the wheel for drawing water out of the well at the shrine. Ram Chand consulted
Bhai Natha Singh and brought the bull to the shrine Baba Ji was mighty pleased to see the
bull as he used to do. It was engaged to work the well but it refused to obey and did not
budge an inch to start with. It was handed over to me. I trained it well and it began to work
properly. When Baba Ji saw all this, he was a happy man indeed. After two or three years
in 1934, at one Pooranmashi it was given too many Rotis to eat due to which he felt awfully
bad and bloated. People often puncture the side of a bloated animal to allow the wind to
pass but I could not muster enough courage to do so as I loved him too much. I asked for
oil which I wanted him to drink but before the oil could reach there, the bull died. Baba
Ji asked me how it was I said that it had breathed its last. Baba Ji at once answered that
he had reached the house of Raley of Sherpur. It would be born there.

After ten months Rale was blessed with a son. He celebrated the occasion on the 6th
day and came to Baba Ji with Parshad. Baba Ji told me, "You may eat it. It is the rebirth
of the bull (Fata)" This was due to the secret powers of Baba Ji. These were his miracles.

Bhara Singh used to perform the duty of a guard. He was a man of strict discipline and
was very rough and tough in his speech. Many times he misbehaved with others. He expired,
about six moths after this incident, Baba Ji went to the forest. He saw a deer running fast
followed by dogs. The deer felt horrified and came to Baba Ji to seek refuge. Thereupon
Baba Ji told the attendants to catch hold of it. They caught the deer and brought it to the
shrine.

The Sangat asked Baba Ji as to what the matter was. Baba Ji told them that it was Bhara
Singh and that they should tether it with a rope.

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 After about a week the deer expired it had been bitten by a dog and its wound had
become septic. Baba Ji opined that Nirankar had made it so meek. It had got salvation in
this very life.

Thereafter its skin was peeled off by Partap Singh, shoe maker of Kaanka and got his
own shoes made and commented that he had now attained salvation.

I N V I S I B L E AND M Y S T E R I O U S

It appears to be proper to record certain incidents which include invisible, mysterious,

strange and unnatural elements. These were connected with Baba Ji directly or indirectly.
These were related by S. Rattan Singh Ji.

GHOSTS APPARITIONS ETC

Once my daughter came to our house, (her parent's house). She had a small daughter
in her lap. While she was sleeping at night, she saw two women. They were standing on
one foot. Both of them asked for her daughter from her. She began to shriek loudly. My
daughters began to say that there were spirits near her pillow. I told her (in order to tally
her fears) that she had seen a dream. Inspite of the fact that I encouraged her a lot,she did
not have a wink of sleep. She came to me after half an hour and said, "Your mother wants
that girl from me."

We ware surprised to hear what our daughter told us. We thought, "What is the use of
Bani to us?" My daughter's face became bloodless. At last I began to recite Kirtan Solha
but it had no effect. I was feeling sad to think why it had happened.

Next day in the evening dewan Baba Ji began to discuss spirits in his discourse and
said that there was every type of power. Taking advantage of the opportunity I atonce said,
"listen to me. It has happened in our house. I was afraid. So I didn't want to disclose. They
called the name of my mother too. Is she a spirit? You used to say that she had gone to
heaven" These wicked spirits have the power. They name others. These are of many types,
ghosts, apparitions, specters, spirits, shadowy outlines etc.

APPEARANCE OF A FAIRY

Once a fairy appeared in a young boy. Many people approached him for a match but
he did not agree. He did not tell anybody the real reason as he felt horrified. At last he
revealed the secret. His parents went here and there but to no avail. In the end we approached
Baba Ji and requested him to solve the problem. Baba Ji said, "all right, so this is the matter.
We have only one remedy. Arrange the recitation of Guru Granth Sahib. At night the boy
should undertake service."

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 The recitation was arranged. The boy went on fanning the reciters through out the night.
That fairy never cam near him again. Baba Ji advised him to continue reciting Jap Ji Sahib.
The boy recovered completely by the next Pooranmashi.

There lived a Sadhu Ishar Das at village Moom in the State of Patiala. He was a cobbler
but he professed to be a Sadhu of a particular community. He knew the art of witchcraft
with the help of which he had controlled ghosts and witches so much that if he turned against
any one he would harass him very much. He would let loose one or two ghosts after his
adversary. He was very fat and sat in front of fire dust all the time. He would not get up
for days together and also would not use much water. He worshipped balls of fire-dust day
in and day out and practised black magic.

When Baba Ji was staying at the outer well, Bhai Natha Singh and I used to serve him
most of the time.

On hearing the praise and popularity of Baba Ji, Ishar Das became jealous and later on
he became so egotistical that he began to call both of us as Ratia and Nathia.

A person named Lakh Singh (Laloo) was a servant of Sadhu Ishar Das. Once he told
Laloo, "Go to the saint of your village and give him a message. Tell him to dye his sheep."

Labh Singh did come but he could not muster enough courage to talk to Baba Ji. He
remained with us for sometime and talked to us and went away. Later on Baba Ji came to
know of it and said, "Whom did he call sheep? Whom to dye?"

Myself : He might have called us sheep and by dye he might mean nectar.

Baba Ji : I have not offered nectar to any one, neither do I have a servant. I have also
no sheep with me. But who is a grazer of the sheep.

Myself : Ji, Gujjar.

Baba Ji : then he has called me Gujjar. You should go to him. Go at once. But what
will you say to him when you meet him.?

Myself : Whatever you say.

It was a moonless dark night. I thought it was useless to go at that odd hour.

And at the same time I did not want to disobey Baba Ji. It was already 12 O'clock of
mid-night I got on to the back of mare and started. I came across another man at that time.
We went on talking to-gather on the way. We reached there in the wee hours of the morning.
On reaching there we saw that many people were already sitting there. The attendant did
not allow me to get inside. I told him that he should go in and inform him that Rattan Singh

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 of Kaleran had come to see him. If he called me good and well, otherwise I would see.

No sooner did he go in than I was also called in. I felt afraid to see the surroundings.
He was leaning against a cart. There was a pile of fire-dust in front of him. An innocent
Sikh put me a question. "First of all listen to me. If a person does not get peace of mind
after reading the five Banis. What should he do?"

Ishar Das : Such a person should concentrate on his Guru's face.

Myself : What if he has not even seen his Guru (You can't love without seeing) what
should a blind man do?

Thereupon he pointed towards me to give an answer.

Myself : What can one beggar give to another begger? I have also the same question
to ask.

Ishar Das : (To his own attendants who were ready to quarrel with me because of my
questions and answers) I know it. He is a Sewak of Sant Nand Singh Ji. (Again Said) If
I may speak the truth, this knowledge is with him alone. I also go to him for this.

Myself : (In the heart of my hearts) then he is my co-brother. All right, I may leave
now (because I had instructions not to do something superfluous).

After this he never uttered any word against us but S. Jhanda Singh, Zaildar of Kaonkan
was harassed a lot. Wherever the members of his family put their food, they found pieces
of meat there. Sometime they would find Shit and excrete in a handkerchief. If they started
recitation of religious text at house there were obstacles there as well. If he brought a milch
cow or a buffalo, either it would die or its teats would get damaged. He was fed up. So
at last he came to Baba Ji. On hearing him what he had to say, Baba Ji advised him to go
to Dev Puri (This Sadhu lived at Kalsian near Raikot) Baba Ji was so sharp minded that
he never opposed people like Ishar Das but had his piece of work done through someone
else. He used to say that it was no use carrying a basket of rubbish on one's head oneself.

Dev Puri offered many Mantras but these did not fit on. When he came again, he was
told. Make a wooden statute of Ishar Das. Fix it in the middle of your compound. Whosoever
gets up early in the morning, should give it a shoe beating on its head, (the purpose was
not to disgrace the Sadhu, but to acquire a sense of fearlessness about him).

They made a fat wooden toy with a lock of air on the top of its head. They fixed it
in the middle of their compound. It was made a practice for everyone to get up and beat
that toy with a shoe many times first thing in the morning. The young boys and girls of
the household enjoyed this fun very much. The zaildar had two wives. He had ten issues
from both the wives 6 sons and 4 daughters. In total there were more than 12 members of
the family.

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 Thereupon Ishar Das was put to a lot of humiliation. His attendants advised him to give
up such activities. They will be all right. The sons and daughters of zaildar said, We are
not going to give it up. We have started enjoying it now.

Anyway, in this way their trouble came to an end. Bibi Ishar Kaur of Kaonkian has also
testified this incident.

Wazir Singh of Kaleran Patti had a nice house. They were three brothers. Unfortunately
their eldest brother, Heera Singh died in 1938. Thereafter their father said that the younger
one should marry his wife. So Wazir Singh had to marry his brother's wife. Later on that
woman began to experience witch pain. A lot of treatment was undertaken but to no use.
The position of the household worsened. Wazir Singh found himself in hot waters. He used
to say. They have hanged me by making me marry my brother's wife." One day he asked
me if Baba Ji could be of any help. I told him that he should do as much service as he could
possibly do.

In the morning he should bring milk, Curd Sarson Ka Saag and Makki Ki Roti. Women
also felt trouble when they were asked to get up at mid-night in order to prepare food. One
day while walking to the shrine in the wee hours of the dark morning, he lost his way. He
had to walk higher and thither and so when he reached at last he was late and it was already
day break. Baba Ji asked him the reason of getting late. Hearing his answer Baba j felt that
he was feeling overburdened. So Baba Ji said, "Please be kind, if you feel troubled by
bringing food, please don't do it in future."

I used to bring food at 10 O'clock One day Baba Ji met me on the way. He was walking
with a utensil in his hand.

Myself : Ji, I have brought Parshad.

Baba Ji : I have yet to take food.

The well Grehwels was quite near. The well was working. I sent information to the
village through the owners of the well. They rang the bell in order to flash the message.
So a lot of Sangat gathered there. Wazir Singh was made to stand ahead alongwith the
members of his family.

Baba Ji : Who is he?

Myself : He is Wazir Singh who brings food early in the morning.

Baba Ji : What does he say?

M y s e l f : He 'says that they are in great trouble. The women are troubled by witches.

Ill
 Baba Ji : So this is the problem. Give him a bottle full of holy water from the tank.
Hold prayers daily. Arrange recitation. Bloody Muslims have no business here.

Wazir Singh and his family members arranged the recitation. All got well, there were
no problem.

S A C R I F I C I A L PATROL GUARD

Many devotees of Jharrassan said that when Baba Ji used to leave the shrine of
Jharrassan, it being far away from the village the place remained deserted and lonely but
it was guarded by patrolling of the Sikhs who had sacrificed themselves because it was
observed that if a weak willed man happened to go there, he suffered some accident or the
other.

Once during the afternoon three young girls of Scheduled caste happened to go there
in order to collect dry branches of trees for burning purposes. One of the said that it was
the place of Baba Ji and, therefore they should not collect wood from there but go somewhere
else to collect it. The other who was headstrong insisted that she would collect it from there
and challenged Baba Ji to harm her by breaking her. leg if he could.

When she tried to dislodge a dry branch, to her consternation she fell down with a thud
and broke her hipbone. She was carried to the village. Thereafter she touched her both ears
that she would never utter a word against Baba Ji.

Devotees belonging to nearly places used to gather at the t ; me of the darkest night of
the month. As per tradition many women would carry grains and offer these to Birds and
bow to the Almighty because it was considered to be a noble act. The land of the Subadar
of Jharrorran, S. Sunder Singh was situated at a distance of two furlongs from the shrine.
His eldest son, Bathtawar Singh had a mare which he used to offer for marriages. He thought
of plan. He would collect the grains offered by the women to the birds and feed these grains
to his mare. Once he fed the mare but when he did so far the second time, his mare felt
pain in her stomach, fell ill and died soon after reaching the village Bachtawar Singh himself
fell ill with fever. Later on he told the members of his family that he had done a bad deed
and that he was not going to survive and that was why his mare had died. He asked the
members of his family to do something while there was still time.

The Subedar went to some devotees and submitted his apologises for the wrong act of
his son. Bhai Sucha Singh said that he should visit Baba Ji with Parshad, his son should
accept his mistake and promise never to repeat it again.

Thereafter five Sikhs accompanied them. They took sweet pudding as Parshad with them
and prayed very politely. Baba Ji was full of kindness for them and the boy survived and
got well.

During the summer of 1942 when Baba Ji was staying at Nagrota during his absence

112
Pakhar and Sakhi, two men of backward classes began to set up an illegal distillery for
distilating liquor for boot legging near the shrine of Jharrassan. One of them began to
construct an oven under a tree, the other went to fetch water at night.

When the man, Sakhi, went towards the well, he saw a tall Sikh standing there in white
dress. He saw him standing there and came back and said to Pakhar, "There is a Sikh standing
there. I don't have the courage to go there. If you want, you may go." Pakhar posed to be
brave and fearless and said, "You are a weaver afterall. I'll go." But when he advanced he
also saw the same Sikh standing there. He also heard him saying, "Don't you dare to take
water from this place." But when he did not heed the warning and advanced further, the
tall Sikh picked him up and threw him on the ground.

"He has killed me, killed me," He shrieked and ran away to the village and Sakhi heard
him from a far and took to his heels.

Pakhar expired the very next day. But Sakhi requested all the devotees, "I am also
connected with this sinful act. Pakhar is dead, save me somehow."

Some 35 Sikhs of Jharrorran and nearby region were going to Nagrota to have Darshan
of Baba Ji. They advised Sakhi to accompany the next day and accept his sinful activity.
Only Baba Ji could pardon him. They could do nothing else.

So Sakhi also went along with the rest of the Sangat and reached Nagrota. When he
told the story of his sinful activity, Baba Ji said, "That place is being guarded by those Sikhs
who had sacrificed themselves. You committed a serious sin and heinous crime by distilling
liquor illegally. The punishment of this act is death but since you did not advance further,
you were pardoned. The other fellow has been punished for his guilt. In future never do
any thing that may mean disrespect to that place."

It is but proper to record here the story of the partition of our country as related by
S. Guddarr Singh S/o S Kartar Singh, resident of Gur Pur. He said, "Our entire family left
by riding the backs of horses. We left all our house hold goods behind. We took three copies
of Sri Guru Granth Sahib (One our own and two belonging to the village Gurdwara). We
also had three pictures of Guru Nanak Dev Ji and of Baba Ji. We put all these things on
the cart. On the way we came to know that a lot of violence and blood shed had taken place
against a Hindu Sikh caravan. There were thousands of people in our caravan. Mohammed-
ans were beating drums and getting ready to loot and kill us but we had ammunition, we
were riders, and some Hindu military men were with us. So we made them run away. When
we approached the Indo Pak border, it began to rain in torrents about two miles from the
border. The carts were immobilised for two three days. A lot of people left the animals and
carts there, crossed the border and entered India and went away. A person advised my father
that we should leave the goods behind and retrieve them after a few days but my father said,
"I shall not leave even if I may have to sacrifice my life in the bargain." He seated himself
in the cart with a naked sword in his hand and did recitation all the time with his eyes closed.
The Mohammedans, robbed all the other carts but they did not come near our cart in which
my father was continuously doing recitation. Later on my father told us that it appeared to
him as if an army of Sikhs had been guarding him all the time.My father continued to sit

113
 there in the cart for three days and three night until we went to him with military aid.

We had to go to the house of Bhai Pooran Singh Raagi at Taran Taran to leave our goods
there. So we had to spend the first night in a jungle.My mother was worried. But we slept
soundly as we were being protected by an army of the Shahidi Sikhs.

Next day we left our goods and reached the shrine. We handed over the copies of Guru
Granth Sahibs and the pictures to Drauli Ji. My father expired at the anniversary of 1949.

W O N D E R F U L KIRTAN

Sardar Sahib Joginder Singh Ji said that in the previous years when the shrine was very
ordinary Baba Ji used to pick up essential things and go to a dilapidated building of the
Mohammedan Gujar nearby and return only in the evening. In this way he used to escape
the scorching heat of the summer sun. Once in the beginning of March, the days of Hola
Mohalla, I accompanied by 4-5 devotees, were coming to the shrine in the afternoon at 2.30
p.m. We had not yet approached the outer fence that we heard the sweet sound of Kirtan.
We were guessing as to where from a group of singers had arrived. We thought that Baba
Ji would be in the shrine, we advanced further. When we reached near the well, we bowed
our heads from a far and the sound of the Kirtan stopped. We were surprised. We enquired
and learnt that Baba Ji was not there. He had not yet returned from outside. So we sat there
and began to wait for him.

Baba Ji returned as per his programme. When he reached the dewan we asked him what
we had heard. At first he said, "It appears you are under some sort of misconception. May
be some one passing by might have produced those,sounds that you heard."

But all of us said, "No, Maharaj, we have clearly heard Kirtan how can there be any
misconception?"

He said at last, "Bhai the reality of the matter is that it was a group. They have also
done Kirtan at Gurusar. They were going to Anand Pur Sahib."

Anther such incident has come to light which has been given below

"A Sikh who belonged to Nathowal used to do the service of beating drums. He was
behind. He said that once Baba Ji instructed him to come and do Kirtan at 3 a.m. During
those days Kirtan groups did not stay at the shrine. This party had to come from Kaonkian.
We woke up at 12.30 a.m. We thought of starting at once. We were at a distance of quarter
to a mile that we beard the sound of drums. We thought that perhaps Baba Ji had gone angry
with us and therefore, he had engaged another group. When we reached the shrine we found
that there was so such group at all.

In the winter season of 1937 at the Bhirrki Shrine of Jhang Maghiana, the Raagi group

114
performed Kirtan and Baba Ji told them that they should not be under the wrong impression
that they were the only ones who performed Kirtan there, even celestial Kirtan was
performed there. Bhai Mardana came and performed Kirtan there. That night Bhai Mardana
would come and undertake the performance of Kirtan there. Anyone who wanted to hear
it, was most welcome. The person who related this incident that he had full faith in Baba
Ji and therefore,did not exprpss any doubt nor did we go to verify the veracity of this
statement. We went to the Gurdwara of Baghan to spend the night but one gentleman who
had his own doubts and wanted to verify the truth did go there at night.

He told us the next morning that it was the time of 12-1 of night and he was some
distance away from the shrine, he heard such sweet and melodious sound of Kirtan that the
like of it he had never heard before in his life. He did not go further lest it should amount
to disobedience of the orders.

Dr. Duni Chand related his autobiography to the writer that once Baba Ji referred to
the fact that celestial beings assembled at night to discuss the activities they had performed
during the course of the day and new duties are assigned for the next day.

What was the reality in this, only Baba Ji knew. It does not appear that Baba j referred
to this matter in the presence of any other devotee neither did Dr. Sahib make any further
enquiries to verify the veracity of it.

Over the above these, two more powers are also referred to which mislead, misguide
and deceive human beings. These are Maya and Kalyug. Maya tried to deceive Baba Ji in
different appearances but two incidents are being recorded here.

An old woman tried to enter the room of Baba Ji at the forest resort near Behrrwal at
the time of dusk. The attendant on duty asked her. She said that she wanted to have darshan
of Baba Ji and serve him. The attendant became doubtfull and so the old woman was pushed
away. To his surprise she disappeared in the bushes. No one could find her later. When Baba
Ji heard the commotion he called the attendants and said to them, "Come here. You can not
locate her." One of them said, "What is this game?"

Baba Ji : Bhai this is Maya. She comes in the appearance of a woman. She asks for
some service."

S. Makhan Singh of Nabha said that once in the year 1928 Baba Ji had been staying
at the tubewell of S. Kirapl Singh a few miles outside Jhang Maghiana. That place was quite
near our factory. So I used to get a chance to do service of Baba Ji. I had taken up the service
of fanning Baba Ji at noon. One day I saw that the outside gate had been latched and I was
surprised to see a highly beautiful woman coming in after unlatching the gate. She was a
paragon of beauty and appeared to be a fairy come down from the sky. I tried to stop her
by saying that women were not allowed to enter there and how and why she had come there.
On hearing my voice, Baba Ji spoke loudly and said, "O Makhan Singha. Beat her with the
wooden shoe. Hurry up."

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 Hardly had I put down the fan when Baba Ji picked up the wooden shoe and threw it
at her and said angrily cursing her, "Illegal born! where she has come, when I have stopped
you why have you come?"

She took to her heels at once. Baba Ji said to me, "Go out and see to which direction
she has gone."

When I came out I did not find any trace of her as to where she had gone.

I came back and said that I could not race her. Baba Ji said, "Maya found us alone and
came here in the garb of a woman. All right, now it is time for me to take my bath. Bring
me the bathing seat."

Kalyug is also such a satanic power which has already been .described in this book.
Another incident which is being recorded here was related by Bhai Budh Singh Ji Bajaj of
Jhang Maghiana (Now a days Partap Bazar Ludhiana)

We were attending the dewan at Bhirrki in the year 1929-30. Baba Ji was sitting in deep
meditation (Samadhi) Bhai Sant Singh Rikhi was performing Kirtan. He was reading aloud
the words of analogy of Sat Guru. Baba Ji got up from his meditation and said to Rikhi
Ji softly. "Ab Kaloo Aayo Re" but he did not understand what Baba Ji wanted to say. Baba
Ji repeated the words for his benefit but he could make neither head nor tail of the matter
and remained confused.

Baba Ji looked at him with glaring eyes and pronounced the words very loudly and
clearly for the third time. Thereupon he started and took up the words and continued to
perform Kirtan for the next two hours spell-bounding the audience.

•
S. Jaswat Singh thought it was high time for Reh Raas. So he put the board in front
of Baba Ji as it was the order. Baba Ji : Bhai, Kalyug had come. His head was touching
the sky. He was gazing at the entire Sangat with his mouth wide open. That is why I asked
that this Kirtan should be performed.

It is appropriate to mention the messengers of Death here. Reference has also been made
in the autobiographies. The following episode was related by Bhai Nazar Singh, Bodyguard,
Maharaja Sahib, Faridkot, Widespread influenza broke out in the year 1918. Baba Ji stayed
for full one month of Katak in the village kala near Bagha Purana. One day he informed
the Sangat that Messengers of Death had come to him. They were wearing red underwear.
They said, "Let us rub your legs."

I said, "Do you want to take me along with you?"

They answered, "No, Maharaj, we have come here to do you some service."

Baba Ji again asked, "Bhai how have you come here? What brings you here? Which
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service?"

Messengers of Death : We were living like fence makers. We were pitched around
several villages by the fences. We took away those who were ordered to be taken away.
Now we have received orders that we shov'.d return. Those persons we are ailing even now
will not die."

It happened as Baba Ji had said. No one died thereafter. All the ailing patient recovered
soon.

Note :- It goes a long way to prove what has been stated in the Gurbani at many places
that life and death are under the orders of Nirankar. Ailments come only to a person whose
life is likely to the terminated.

DARSHAN O F NIRANKAR IN SACH KHAND

Ideas of Baba Ji as expressed by him on the deep and difficult subject cited above have
been gathered from four different sources and these are being briefly described here for the
information of readers. Whatever information was collected through S. Sampooran Singh
Ji regarding the semblance of mutual unity among Baba Ji, Sri Guru Nanak Dev Ji and the
Nirankari light has been given here. In this conversation the Nirankar light addressed Sri
Guru Nanak Dev Ji as nature. According to the words of Sri Guru Ji (He resides in Nature
I am all praise for him) Nirankar himself resides in Nature. If that light has called Sri Guru
Nanak Dev Ji as Nature the oneness of all the three stands confirmed.

According to the statement of S. Rattan Singh, Baba Ji told him that once when Guru
Nanak dev Ji gave him darshan, he requested Guru Sahib that he should help him to have
darshan of Nirankar at the latters place. At first Sri Guru asked him "What is the need to
have his darshan at his place? Moreover, you can't go there in this solid body." When
insisted upon, he agreed to help him to have his darshan and then he fulfilled his promise.
That wonderful scene was a follows :-

It was the most beautiful place ever seen by me. There was a wonderful throne with
a beautiful sheet spread on it. No one was sitting on it. As we were looking on a human
face appeared there. He called Guru Nanak Sahib as Nature. Then he asked, "Who is he?"

He is one of your beloveds. He had a great desire to have your darshan. That is why
he has been brought here," Sri Guru Ji requested.

There were other words as well which could not be understood.

In the meantime it was time for the meals to be taken. A very beautiful bright black
of gold came in which was lying a big spoon of sparkling gold. It was covered by a silken
handkerchief very costly and attractive.

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 Nature, it is time to distribute wealth among the people of the world, You may now
take up this job.

It is your job. You may kindly do it yourself.

All right then let me do it. Saying this he removed the handkerchief from the plate,
picked up the big spoon, filled it up with something and then emptied it on one side of the
big place and then asked.

"Nature, have you come to know? (No answer was given). The entire universe has been
given wealth. Every one has got, wherever he or she might have been what ever one deserves,
he/she has got it."

The third episode was related by Bhai Makhan Singh i in 1935 to the Shrine of Baghan.
It is as follows :-

When Baba Ram Narain Singh Ji, Bedi Sahibzada, of Una Sahib came. Tikka Ji
requested at the evening dewan that the holy story of Sach Khand might kindly be related
as to the treatment that was meted out there. At first Baba Ji said, "You should relate the
strorey as you are a descendant of Gurusahib but tikka Ji insisted, "at the moment it is your
duty to explain it." thereupon Baba Ji very humbly said, "I am your servant. I shall obey
you as you wish." he then related the story

"When a person leaves this world after death, he comes accross many types of creation
on the way. Two Shahids are there, guarding the main gate of Sach Khand. They are carrying
naked sword in their hands.After entering the main gate he comes across unlimited number
of Shahids. (Ninety six crores to be exact) Beyond that he finds saints and Mahatmas in
order of their deeds. Then come devotees and thereafter comes the residence of Baba Ram
Singh Ji Kooka.

Beyond that there is Sach Khand where Nirankar resides. Kabir Sahib is on duty fanning
Nirankar. Whosoever living being is allowed entry in the Sach Khand, he is granted one
big spoon full of power to be distributed by him. At the time of distribution of Parshad,
big plates are filled with it, these are for 84 lakh living beings, Nirankar's Light grants
another big spoonful of power to be given to each and every living being of Sach Khand
to be distributed by him.

The fourth description was found in the note book of Bhai Gurmukh Singh Ji. It is not
known who dictated it. It was related by Baba Ji when after he fell down from the back
of a mare at Choorian and regained consciousness after remaining unconscious for two days
and remained in that state covering his face with a sheet of cloth. Baba Ji got up and gave
this description. He reached the realm of Gods, Ishar Puri, Shiv Puri, Brahm Puri and passed
through the region of the pole star. Thereafter he reached a very beautiful place where he
saw Baba Ram Singh Ji Naam Dharis and then reached Bishan Puri.

It was the time to take one's meals. All were ordered to sit in rows. Rows were arranged.
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Each and every one got a plate in front of him. With one big spoon an wc piaiv.
distributed pudding food. Guru Nanak Dev Ji said that it was Bishan puri. Wealth and food
to all are distributed from here. Where ever one lives, gets his livelihood.

After that he walked to where Nirankar was.There was light all around and nothing but
light. Sat Guru said that it was Sach Khand. Nirankar lived there. Baba Ji submitted humbly
that Nirankar had no appearance. Guru Sahib said that he had appearance.

As sun is not visible because of its dazzling light but the sun has its own appearance.
In the same way on account of the dazzling light the appearance of Nirankar is not visible.
There is heat in the sun but here is coolness in Nirankar.

After this Guru Nanak Dev Ji read the words uf Gurbani in which he expressed the
extreme beauty of Nirankar God-made man in his image and his image is most beautiful
in which there are all the parts of his body.

He disappeared while reading these words.

We felt nervous at the Sight of this strange scene, yfe were left alone. After sitting at
the feet of Nirankar for some time in this state of mind, prayed to the almighty, put on the
appearance of Sri Guru Nanak Dev Ji, emerged from the dazzling light and sat by us. When
we bowed to him, Sat Guru Ji asked, "Rikhi Ji, what have you seen?"

We said, "Patshah, we could not understand. Please be kind enough to throw light on
the matter." Then Sat Guru Ji pointed towards Nirankar and said, "Take Guru and God for
only one entity"

After comprehending the point, we bowed our heads and took a view to consider Guru
Nanak and Nirankar as one thereafter even if some one threatened to chop our bodies into
pieces in order to change our view point.

After taking in to account all the four .episodes, we come to know that :--

1. Although Nirankar is omnipresent, He is present in every particle in the entire

universe in His ordinary self, and can appear anywhere, yet He has a particular place of
habitation where he sits on a beautiful throne of truth, looks at and surveys everything and
looks after the welfare of the universe.This place is called Sach Khand.

2. Man cannot reach that place in his ordinary body.

3. This place is far away from the land of God fairies.

4. Although Nirankar is all dazzling light, he has solid appearance as well.

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 Note 1. Bhai Sahib Randhir Singh Ji has supported the view in his book Sach Khand
Darshan.

2. The second point is supported by the fact that Guru Nanak Dev Ji disappeared
in the flowing river and Baba Ji left his body quite motionless at Choorian. The flying of
the solid body roaming about the universe doesn't appear to be feasible.

3. New discoveries in the field of science regarding the situation of Sach Khand
will be discussed in the later portion of the book.

4. There is no difference for us between Guru Nanak and Nirankar.

CONCENTRATION OF HIGH DEGREE

Baba Ji considered Guru Nanak Dev Ji as Nirankar Himself and some description of
their oneness has already been given in this book. According to Kavi Ji Baba Ji found the
replica of Guru Nanak Dev Ji in everything. Once at the shrine of Bhirrki a cobra came
and sat on the seat in front of Guru Sahib and Baba Ji. said, "You are none but Guru Nanak.
Either you adopt that appearance pr kindly leave."

Thereupon the cobra disappeared. He considered Sri Guru Nanak Dev Ji as the real
epitome of Nirankar. He did not stop here. He heard the ever singing tune of "you are
Nirankar" from every tangible object of this world, his spirit had found such celestial
harmony with the omnipotent Almighty God.

Bhai Sahib Sant Sujan Singh Ji said in his Kirtan that once when devotees were offering
their presents to Baba Ji and bowing to him in service, two birds sitting on the branch of
a tree in the forest were quarreling with each other. Looking at the way they were fighting
Baba j said, "Why are you quarreling like human beings? You are not fighting for land or
wealth? one of them says : Bhai, why don't you pray to God?" the devotees said, "Patshaho,
only you know your mysterious ways."

Baba Ji was in the habit of reciting these lines. Always speak noble words and pray
to God., Even birds chirp, they pray to God and nothing else.

He used to interpret the twittering of the dove as only you, only you." He always
enveloped in Naam, drenched in prayers, always one with You and Yours, what else could
Baba Ji hear?

In the same way Bhai Sahib Pooran Singh Said, "Once I was sitting under a tree. Baba
Ji in the meanwhile, came from outside. Many sparrows, perching on the branches of the
tree, were twittering and making a lot of noise. Baba Ji stood there for quite some time and
listened to the twittering sounds of the sparrows and then said, "Are they quarreling? No,
they are saying to one another, why don't you pray to God? The other one answers, Neither

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are you praying. So high was his concentration. That is why he was a man ot nign iaeais
and lofty thoughts. Then he said, These sparrows are better than we, Bhai. They get up early
in the morning and pray to the Almighty Master."

Farid says that he enlogises the birds that live in jungles, they pick up stones, like here
but don't give up their proximity to God. They are near Him as they always pray to Him.

Abdul Majid Khan of Patiala was an expert musician. He played upon Veena wonder-
fully well. Once he came to pay his homage to Baba Ji. He played up veena in such a
wonderful way that he impressed everyone present at the time. Baba Ji was also highly
pleased and said, "Bhai, you have played upon the instrument very nicely but if you do not
play "You are Nirankar" then you instrument is of no use.

This was Baba Ji's most favourite tune. But Khan Sahib was unacquainted with it. He
began to say. I belong to this world. You are celestial light. You guide me."

Bhai Sahib Dr. Veer Singh Ji, writes about Guru Nanak Dev Ji, the words of the birds
of the jungles conveyed the tune of the prayer of God to the ears of the beloved of God
and the birds near the wells working and producing sounds melodious of You, You reached
his ears as welcome notes.

In reality this is all a reflection of the mind of a Mahatma.

A strong wind was blowing outside while Kirtan was going on at the dewan being held
at Kufri (Simla). It was the time of evening. The waving trees produced mysterious sounds
coupled by the blowing of strong winds in the jungle. Nature was at its best. The soothing
sounds enraptured ears which enjoyed the natural sound of music. It started raining as well
and the drip drop sounds added to the beauty of nature.

When they began to sing "So-dar" in order to start the recitation of Rehras Baba Ji
stopped them by saying, "Bhai, today you have not started So-dar properly." The singers
began to sing it again but Baba Ji again interrupted them and said that it had not been done
properly. In short, they sang it 16 times and the same was rejected by Baba Ji. On the
seventeenth time, he backed them up by saying well done. We have now sung it properly
at last."

At one point of tune he said that he was helped in his concentration of mind by the
beetle, the musical instruments were of no use to him. It showed his oneness with nature.

SERVICE AND REVERENCE OF GURU SAHIB

Baba Ji had been doing mental service of Guru Nanak Dev Ji since long. When he used
to live near Harrapa, he used to give bath to Guru Ji through the method of meditation and
then requested very humbly Guru Granth Sahib, "O True King, please occupy your celestial
throne and grant me leave."
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 At a distance of about 10 feet from there all the things of daily need wooden shoes,
seat-spread etc. were kept. That higher pedestal was meant for the seat of Guru Nanak Dev
Ji.

During those days there used to be a routine programme, to stay at Nanaksar for one
night during a month. Two mares used to be sent to, take him back. One mare was meant
for the riding of Guru Nanak Dev Ji. Sewadar used to walk in front of this mare, it was
followed by the mare of Baba Ji on which he used to ride. Before taking the bath, he would
offer the first dip of water to Guru Ji and then invite him to enter his own body and take
a lot of bath himself. He always concentrated his mind on the fact that he was giving bath
to Guru Ji. In this way alongwith Guru Ji, he also had his own bath.

As has already been stated Baba Ji understood, respected and loved Sri Guru Granth
Sahib Ji as the apparent body of Sri Guru Ji.Therefore,many times it so happened both of
these in his consciousness, got mixed up as there was some confusion in his mind, Guru
Granth Sahib and Guru Nanak Dev Ji were so inseparable in his mind that it was very
difficult to separate one from the other. That is why it is said that once or twice water
appeared on the handkerchief covering Guru Granth Sahib or its leaf although the main seat
of Guru Granth Sahib was situated at a separate place. Two incident came to light in this
respect which were related by S. Sampopran Singh Ji and S. Sarmukh Singh Ji advocate,
once each. The words are as follows.

(They were told by Baba Ji). One night I gave a bath to Guru Nanak Dev Ji and I began
to start the recitation of Guru Granth Sahib I found that the leaves of Guru Granth Sahib
had become wet. I asked Guru Sahib the reason of this. He said, "When you were busy giving
a bath, your attention might have been drawn to Guru Granth Sahib, which is my
appearance.While pouring water whichever object catches attention will also get water."

(According to S. Sarmukh Singh Ji, Advocate) One day early in the morning Baba Ji
came to begin the recitation of Guru Granth Sahib, he was surprised to find drops of water
on the handkerchiefs. Thereupon Baba Ji asked the personal attendant, Bhai Hajoora Singh
as to what had happened. What could the poor fellow say? He himself did not know what
had happened and how? Then Baba Ji himself gave an answer. There is nothing to fear. I
now recall what I had forgotten. When I was getting and giving a bath my attention was
diverted to Guru Granth Sahib that is why water was sprinkled there."

The body of Guru Granth Sahib out of which Gtiru Nanak Dev Ji appeared and gave
darshan to Baba Ji is very vast and the letters are pretty bold and of old type. He had been
looking after the body of it himself right from the beginning but when he grew old, he made
a request that he might be allowed to shift the responsibility of doing some service to his
personal attendant.

Thereupon Guru Sahib gave darshan and warned him that he couldn't be a Mahant
without doing service. The service of Sat Guru is to observe austerity. Thereafter he went
on doing service as before. But then he got permission, to get the order of the day, to change
the handkerchiefs as per the existing season, to offer food to Guru Ji, to change the seating
arrangement. At first Bhai Rattan Singh Ji Drauli used to do these services and then these

122
were shifted on to Baba Ishar Singh Ji. The rest of the mental service and to rub the legs
were done by himself to the last. Recitation was done by Baba Ji on special occasions but
the rest of the service continued to be done as before.

GURU GRANTH SAHIB "THE ONLY RIGHTFUL

MASTER OF CHAWAR TAKHAT"

It appeared in 1929. One day, a Mahatma who called himself, Guru came to Jhorrarri
after attending a function at Rai Kot. He wanted to have darshan of Baba Ji. Baba Ji was
still in his personal room. Programme had been going on at the dewan since 4 p.m. When
Baba Ji was informed inside about the arrival of the Mahatma, by a sewadar, he was told
to accord a warm welcome to the Mahatma and give him a seat with due respect. Accordingly
the Mahatma seated himself in front of the group of singers. But the personal attendant of
the Mahatma began to fan him with a "chaur". The Sangat thought it improper but they
remained silent.

Baba Ji walked out as soon as the Kirtan started. He went straight to his seat which
was at a lower level. But no sooner did he occupy his seat than he looked at the Mahatma
and his attendant doing chaur sewa of the Mahatma. Then he looked at Guru Granth Sahib;s
Chaur. Thereupon Baba j flared up and said loudly. To get the service of chaur here goes
only to Him (He pointed towards Guru Granth Sahib) and to none else. He is the living light
of all the ten Gurus, the perfect Guru of Kalyug, Sri Guru Granth Sahib. Those worldly
Gurus who have bodies do not possess this right."

When the sewadar of the Mahatma saw the light of the stare of Baba Ji's eyes, he atonce
stopped fanning as he felt too weak to do so, the Mahatma himself failed to find any words
and became speechless but after some time the Mahatma said, "why have you stopped chaur,
you Sikh? This is our tradition."

The servant said, "Maharaj, I have been rendered powerless. I cannot move my hands."

Baba J i : This is the court of Guru Nanak. Here you can;t have two Gurus. One scabbard
cannot keep two swords in it."

Saying this Baba Ji got up and tried to touch the feet of the Mahatma but he on his
part got up and stopped Baba Ji.

He saw the humility of Baba Ji and became peaceful. After listening to the Kirtan for
sometime, he sought permission of Baba Ji and left.

Baba Ji gave the highest place to Sri Guru Granth Sahib for respect. He gave the greatest
honour to it while it was carried to a new place for recitation. An incident that took place
at the shrine of Baghan is being recorded at some other place in this respect.

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 Some new devotees were given an opportunity to undertake service of Sri Guru Granth
Sahib for the first time. So due instructions were given them as follows : You have to come
in front of Guru Sahib at the time of starting recitation in pure cleanliness. You must consider
it as Guru Nanak. While engaged in doing service no foul wind should pass through your
body, nose or mouth. There should be no sneezing at all. Chaur should be moved while
standing and not in a sitting posture as if Guru Nanak himself is sitting in person. Chaur
should not be lowered too much a it is against the dignity of Guru Ji. Even if there s no
one else except Guru Granth Sahib, even then pronounce Sat Naam Sri Waheguru before
entering. Never earn his displeasure! He is evidently the body of Guru Sahib."

Only a person who has taken his bath should be appointed to fan Sat Guru. The same
yard stick should be applied to the person doing Chaur Sewa.

S. Gurdial Singh Ji informed us that while at Dehra Dun water had to be fetched from
a far. One day it so happened that my bucket was used by someone else. So that day I went
without taking my bath. But Baba Ji caught me the same day. As soon as I reached, he asked
me, "Have you taken your bath before coming here. I wanted you to do Chaur Service to
Guru Sahib."

Once Baba Ji went to a Gurdwara in a village. A strong wind began to blow and particles
of sand were carried with it. Sri Guru Granth Sahib was lying open as it was being recited.
There were handkerchiefs but these were covered with sand and the leaves were also covered
with sand. Tears appeared in the eyes of Baba Ji at the sight of this. He called the Granthi
Singh immediately and gave him quite a bit of his mind by saying that if he put a small
quantity of sand in his eyes only then he would realize the situation. Thereafter he took a
tidy neat handkerchief and cleaned the leaves himself.. His devotion was full of faith and
emotions. He used to say, "These are not letters, these are the eyes of Guru Nanak. These
eyes-lids are the eye-lids of Guru Nanak's eyes."

Wherever he went the first thing he did was to see how Guru Granth Sahib was being
maintained there, how it is being served and respected. He found it in a closed box, he got
the box opened,took it out and established it on a cot befittingly. At one place he saw that
it had been kept under the folds of guilts and then found the excrete of rats he got furious
and gave quite a bit of his mind. At first he gave a warning but later on made them understand
with affection and sympathy.

On account of the above mentioned oneness and devotion of Baba Ji and the celestial
powers that he had acquired as a result thereof that Bhai Sahib Dr. Veer Singh Ji
recommended a Sardar Ji to go to Baba Ji if he wanted that he should be enabled that Guru
Nanak Dev Ji should catch hold of his hand and guide his destiny failing which he was so
enamoured by a Mohammedan Faquir that he was ready to be converted as a Muslim.

Note :- To bring the point home, this episode is being recorded as related by S. Ranbir
Ji, 1/B, pusa Road, New Delhi. "I was at Lahore in the year 1942,1 had a talk with a Sardar
Ji there who thought it was no use holding prayers and recitation. A man should have good
moral character. I was of the opinion, on the other hand, that if a man did not have faith
in God, he could not have good moral character at all.

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 Alter a few days, he met me and said that I was right because one could not form good
character without having faith in God. Despite his best efforts he was unable to control
himself. Now he has come across a Mohammedan Faquir who has granted him the requisite
power to control himself and he has persuaded him to the path of prayers and meditation
so that whereas he was ready to commit suicide,now he is contented and satisfied with
whatever is happening to him. The goal is yet far ahead but he can sit in meditation for
two hours at a stretch. When I said, "You cannot meet God without a Guru" He said, Now
you are confusing me with the need of a Guru. I don't need a Guru. After a few months
one hot summer day during noon, he came to my house and knocked at my door and said,
"What you said has turned out to be true. You can't gain anything without a Guru. My Pir
says that he is a saint, he can take me to Mohammed only and the knowledge about God
lies with Mohammed Sahib. Continuing his statement he said that whatever he has, he was
after all born and brought up in Sikh environment and how could be give up that, you seem
to be correct. Please let me know a Sikh who could hand me over to Sri Guru Nanak Dev
Ji. If there is one, please take me along to him. If there is none then I shall turn a Muslim
next Friday or next but one Friday by performing Namaaz. Pir has taken me to such a place
from where I can now never return."

He was in a hurry. So I took him to Bhai Sahib Veer Singh Ji.

When he met Bhai Sahib, he was told, "Tell that Faquir that I belong to Sikh environment
and culture. He should hand me over to Guru Nanak Dev Ji. All the hands of religion are
one. If he could hand you over to Mohammed Sahib, why not to Guru Nanak Sahib. But
that Sardar said the Pir was not able to do it. Thereupon Bhai Sahib said that to hold one's
hand and then to hand him over to some one was an easy thing to do. A person who is caught
up in the mire and mud of sin, it is not easy to pull him out, both the parties are put to
an ordeal. Now I am being inspired to take you to some other direction.I am going to write
a letter to Sant Baba Nand Singh Ji, only he is capable of handing your over to Guru Nanak
Dev Ji. Go and follow his directions.

But he began to praise his Pir and used unbecoming words for other saints. Thereafter
Bhai Sahib did not deem it fit to say anything more and gave him leave.

It has been stated in the first part that Baba Ji achieved a lot from Sant Hamam Singh
Ji and Sant Wadhawa Singh Ji. He got education from the latter. Thereupon, Baba Ji held
both the Mahatmas in high esteem due to these reasons. He spoke very highly of them in
his affectionate tones but he never did it in the presence of Guru Granth Sahib.

Whenever he left for Bhucho, he would say that he was gong to Makka.

He would start rubbing his feet or arrival. After that service of twenty minutes,he was
given leave to go "Go, Bhai, do whatever you want to do." Then he would leave for the
jungle for observance of austerity. (He did not do any other mannual activity like other
sewaks). He always paid a visit to Lehra on his way to or back from Dam Dama Sahib.
After the demise of Sant Baba Hamam Singh Ji, some one hinted in the way that they should
go to Bhucho as well. He said at once. Where there is a friend, there is spring. I am going
to look at the graveyard." Lehra is at a distance of three miles from Bhucho along the route

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 of Railway line and there is a well at a distance of two miles.

It is said that at the time of his l^st meeting with the saint of Bhucho. Baba Ji asked
him who should be his guide and gurdian. He said, "Catch the hand of Baba Wadhawa Singh
Ji. You might be having more powers but you will have to catch someone's hand. You will
have to follow him although you will find me in him too. Take him for my appearance."

Sant Wadhawa Singh Ji was order than Baba Ji by about 12-13 years. He was a great
scholar of Sanskriti language. No scholar could be compared with him. He was a learned
man but he led a very simple life as if he knew nothing of the world.

As has been mentioned in the first part, Baba Ji got general education from his mentor,
Sant Wadhwa Singh Ji. Baba Ji held him in high esteem. Whenever he visited Lehra, he
always had a group of 10-12 singers with him. They performed Kirtan. The Gurdwara of
Lehra was situated at a higher plane. He would start Kirtan as soon as he entered the village
and Sant Wadhwa Singh Ji would come down at once on hearing the sound of Kirtan. Once
the Kirtan was so impressive that there were tears in the eyes of the listeners.

Baba Ji would lie flat on the ground in order to pay his respect to his mentor until Sant
Wadhwa Singh Ji came forward and asked him to get up by calling him Rikhi Ji and
compelled him to obey his order.

After reaching the Gurdwara, Baba Ji would seat Sant Wadhawa Singh Ji on a cot and
himself sit on the ground near him. Thereafter he would ask for water and wash his feet
and drink that water himself (nectar). Thereafter he would make him lie on the cot and serve
him devotedly and start the very next morning after spending a night there.

Whenever Sant Ji wanted Baba Ji to visit him, he would ask a particular attendant to
write a letter to him. Whenever Baba Ji came to Lehra t*> pay a visit, he made it a point
to bring new dresses, shirts and underwears for all the attendants there. This happened many
times but once the writer ignored it. It was then that Baba Ji made a request to Sant Ji that
instead of writing a letter to hi, he should simply send him a message through telepathy.
He should simply stand in front of Guru Granth Sahib, pray aloud and this would be a sort
of telephonic message and he would receive it and abide by it.

Sant Ji smiled and said, "Rikhi Ji, I fully realize the implication of it all. The writer
of the letter was interested in new dresses, abundant food and sweet pudding over and above
having darshan."

Thereafter the saint of Lehra stopped sending letters to Baba Ji. If any one ever referred
to it, the answer was always the same. He often said, "It is a mistake on the part of some
people to brand me education mentor of Baba Ji. My life has been elevated by cultivating
the company of Rikhi Ji.

Once it so happened that Sant Ji Maharaj prayed in the heart of his hearts that Rikhi
Ji should visit him. On this side, at that particular juncture, Baba Ji was sitting in meditation.
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When he opened his eyes, he told the attendant to make preparations immediately as
telepathic message had been received and he wanted to start at once. A car arrived within
half an hour and it did not stop at Jagrawan, Bassian or any other town on the way and
reached Lehra direct.

On reaching there he found that Bhai Pooran Singh'Raagi of Taran Taran was singing
My beloved has come to meet me after being separated from me for a long time. No sooner
did he approach him than he fell flat on the ground to pay his homage and said, "Maharaj,
you sent me a double telegram. What is the matter? What are your orders?"

Sant Wadhawa Singh Ji said, "Nothing. I simply wanted to have your darshan."
Thereafter he began to look after him, serve him in his own usual manner. He did not hesitate
to say, "You are my God."

Sant Wadhawa Singh Ji, "Rikhi Ji, I simply reside here at this place, you assume the
appearance of Guru Nanak Dev Ji in reality." The conversation went on like this full of love
and affection and it appeared two rivers over brimming with water had met at last and were
producing roaring sounds.

R E L A T I O N S W I T H S I K H SAINT AND C O M M U N I T I E S

When a traveller traversesr a certain path, it is but natural for him to come in contact
with fellow travellers on the way.

Hence, Baba Ji had cultivated the company of meditatiors, saints and Mahatmas, to some
extent right from his young age.

Sant Arjun Das Nirban, Baba Khuda Singh Ji Nirmala, Haveli Lakhan, Sant Bachan
Singh Ji, Bhajan Garh, Sant Jawand Singh Ji, of Raja. Sansi, Sant Giani Sunder Singh Ji,
Bhindran Wale, Sant Mangal Singh Ji Dodhar, Sant Maghar Singh Ji Ram Garh, all these
were Baba Ji's contemporaries and almost of his age-group.

Sant Ishar Singh Ji Dodhar Wale who lived mostly at Rishikesh, Kankhal (Hardwar)
was widely known learned man. It is said that once Baba Ji requested him to teach him some
religious books. He advised him to learn only Gurbani and nothing else as there was no need
to learn anything more than this. Every type of knowledge emanated from it.

Once while Baba Ji was staying at Nagrota, he made reference to those who had attained
spiritual achievements. Prominent among those were Baba Karam Singh Ji of Hoti Mardan,
Baba Attar Singh Ji of Mastooana, and Baba Sham Singh Ji. Reference has been made in
the autobiographical sketches when he visited the frontier province, reached Hoti Mardan,
performed a miracle there, and Baba Karam Singh Ji expressed his appreciation and held
prayer in his honour. But no one has supported the story that he related there. Yet it seems
improbable that Baba Ji who was a staunch follower of spiritualism failed to see a prominent
Mahatma like Baba Karam Singh Ji.

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 It has come to light that he came in contact with Sant Attar Singh Ji Maharaj only twice
once at the back of Ram Sar Sarovar on the eve of Dewali where Baba Ji had set up his
seat and once later on. As per his nature, Baba Ji requested him to be kind enough to give
him a piece of advice. He said, "You have arrived at a fine stage of life. Keep on doing
what you are engaged in, at present keep it up" Thus he advised him. Once Baba Ji referred
to Sant Ji as a spiritual leader and a celestial saint and he was the inheritor of the orchard
that Sant Ji had planted. Sant Sham Singh Ji also was a great spiritual leader of Amritsar.We
have not been able to come across any detail of any meeting that he might have had with
him.

He did have two meetings with Sant Sunder Singh Ji of Ali Bagh but the zeal and
affection with which these meetings took place reveals the mutual love and attraction that
they harboured for each other. Both these meetings took place at Amritsar. They warmly
embraced each other for many minutes. Both Mahatmas enjoyed themselves of the warmth
of love and affection that they showered upon each other. It was a spiritual union because
both of them believed in the same principles and traditions as is quite from the notes given
in the text.

He also had °reat friendship with Baba Bachan Singh of Bhajan Garh and had several
meetings with him as well. Once when he came to Choorian to have darshan the miraculous
Baba Ji arranged Kirtan inside a well. It was performed by Raagi Badam Singh Ji.

Mahant Karam Chand of Shah Jeona, Distt. Jhang (who turned a Sikh and took up new
name Harbaksh Singh after the partition) also visited Bhirrki to have his darshan. The
conversation with him appears in this part in a different context. He was occupying the seat
initially started by Bhai Moola Sahib, Sewa Panthi as blessed by Guru Amar Das Ji Maharaj.

Baba Ji also had great love for Sant Mangal Singh,of Malwa. He had very close relations
with Sant Jawala Singh of Harkhowal as is evident from the footnote of the first page.
Reference has also been made to Sant Mani Singh Ji of Sri Jafar Nama Sahib in the first
part of the book. He also had close and cordial relations with Sant Maghar Singh Ji of Ram
Garh because he was also enrolled in the Safar Maine alongwith Baba Ji and he had very
objective life full of high spiritual inclinations and values.

Baba Ji had mutual love and cooperation with Namdhari Leader, Maharaj Partap Singh
Ji (although Baba Ji did not like the practice of his being served with Chaur in the presence
of Guru Granth Sahib). In this context on one occasion Baba Ji uttered some bitter words
against him as well. Later on once Maharaj Partap Singh alongwith some attendants and
followers came to the shrine at Kaleran to have darshan of Baba Ji. At that particular point
of time Baba Ji was sitting in deep meditation. The personal attendant of Baba Ji gave them
a warm welcome but expressed his helplessness and said that he could not disturb Baba Ji
as it was not opportune time to have his darshan. They were yet standing like this when
one of their companions said, "Maharaj, even ordinary lovers of this world like Laila Majnu
could understand each other through telepathic messages, why can't you spiritual lovers do
the same. You are a celestial personality. You do not understand each other."

Hardly had he uttered these words when to every body's surprise Baba Ji walked out

128
with a stick in his hand. He rebuked the attendant and warned him to be careful in future
and escorted Sant Ji Maharaj inside with respect and honour. They engaged themselves in
conversation in an atmosphere of mutual cordiality for a pretty long time.

A person (Bhai Kishan Singh Saraf) who cultivated the company of both sides has
thrown much light on their mutual relationship. A description appears in the autobiographies.
Baba Ji told Maharaj Partap Singh Ji frankly but firmly that Guru Granth Sahib is the only
Master of Sikh Panth in the present era. Although the latter could not bring to bear the
principle in his faith due to his helplessness in one way or the other but he went a long
way in bringing about various modifications in his tradition and practice later on. Inspite
of all this Maharaj continued to hold Baba Ji in the highest esteem. The same is evident
from some small episodes as related by S. Sampooran Singh Ji.

Once in the year 1935 Maharaj Partap Singh Ji was,in Delhi. One of his disciples took
me to him one day. I was standing apart from him at some distance. The disciple went to
Maharaj Ji and I saw them talking to each other. After a while Maharaj Partap Singh Ji called
aloud, "You may come forward." One is bound to one place and one sect but there is no
harm in the mutual exchange of thoughts. Hence I advanced further. When I bowed to him,
Maharaj Ji said, "I can tell you only one thing. The center of Naam is only witlfBaba Nand
Singh Ji. We are simply running small shops. He uttered these words either out of courtesy
or humility or some other feeling I do not know. He knows better."

I had a lot of conversation with him. He spoke only in praise of Baba Ji. He got up
and began to walk with me towards my house. It was at a distance of about two miles from
there. We walked that distance while heaping praises of Baba Ji. On reaching my residence
he very kindly came in. We received him as warmly as we could and served him with love
and affection.

One day I was having a morning stroll at Thandi Road at Lahore in the year 1937. A
car came from behind and stood by my side. To my utmost joy and pleasure I saw that
Maharaj Partap Singh Ji was seated in it. He said, "Bhai, We had organised a function. I
am very grateful to Baba Ji that very kindly he graced the occasion with his divine presence.
Thus he helped me in completing the function successfully. He had come there only for that
purpose." Saying this he left in his car as it sped away.

Many more great men well known to Baba Ji who took interest in the development and
progress of Sikh religion have already been mentioned in the first part of this book because
as desired by Baba Ji these persons were invited to "chehal in 1938 to participate in the
wedding ceremony and holy water taking (Nectar) function of Maharaja Yadvinder Singh
Sahib, His Highness of Patiala State.

Baba Ji had very cordial relations with all the Sikh communities including Nirmalas and
Nihang Sikhs except Radha Soamis. Not only this, if sonqe other representatives of any other
sect saint, Pir, Fakir happened to visit him, he accorded him due respect. He did not feel
happy to get any service from any such person but on the other felt pleased to render any
service he possibly could. He called persons like Pt. Kishan Singh as Bhagwan (God). But
some time he was cross with deceitful characters and hypocrites who posed to be saints but

129
 were sinners in real life as is evident from the episddes given in the book. Sometimes he
had to use harsh words to foolish persons who behaved oddly e.g. one day an old man came
to Baba Ji with a bandage put across his mouth.

Baba Ji : (To Kavi Ji) He is a saint of high order. Tell him to speak out.

He : Sarb Brahm, Sarb Brahm (He did not say anything else).

Baba Ji : What does he say? If I put cow dung on one side and sweet pudding on the
other, which one will he get. Why does he wash clothes? Let him wear untidy clothes. We
have to purify impure Brahm. We must separate it from the impure and then make use of
it. It is true to say that all knowledge boils down to one point i.e. Sarb Brahm but as the
unripe pea cannot take root, only its ripe seed will grow up when planted, in the same manner
unripe knowledge cannot take root and only spreads when it becomes ripe and fit.
Attachment, desire for possession and egotism are desisted by Sat Guru. He finds the welfare
amiable. This is also the repining of knowledge. To dye clothes in cheap saffron colour and
to proclaim Brahm loudly is of no use."

According to the statement of S. Rattan Singh Ji, once in 1938 a sturdy Sadhu happened
to visit Nanaksar. He was very rough and tough. He boasted of great treasure of knowledge.
He said that it was wrong on the part of devotees to bow down their heads and he also blamed
the person to whom they bowed their heads. We were listening to what he said. In the
meantime Baba Ji happened to arrive there. As soon as he came, Baba Ji bowed down his
head with his hands folded and asked him humbly where from he had come.

Sadhu : What is this coming and going? The wooden doll does not know anything. Only
the player of the doll knows everything.

The dog of God (Ram) has a name according to Kabir. The dog has no option of his
own to move about. It has a chain round its neck and it goes wherever the chain is pulled
and it is directed to move.

Baba Ji : (changing his tone) Hurrah! he recites very good lines of poetry, yes, Bhai,
what he says is right.

Baba Ji pushed the sharp edged stick into the ground while talking.

Sadhu : (To Baba Ji) Maharaj, tell me something. Enlighten me.

Baba Ji : We shall discuss the matter in the evening at the dewan.

Sadhu : I can't stay here that long.I have to reach Moga.

Baba Ji : Is there any wedding there?

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 This is the wooden puppet. It is fixed here. It move's. It can do nothing of its own win
this wooden piece. He talks of celestial, universal knowledge but he is in the clutches
on the one hand he says, there is nothing in my control, on the other he says that he has
to go on an urgent piece of work.

On hearing this the Sadhu seemed to have no answer.

In the same way there came a highly learned scholar of Sanskrit who said "the Puranas
have a different view point."

Baba Ji : A thing that has become old has lost its luster and value. I do not need an
old shirt with many patches.

Once Giani Kala Singh, who was a great scholar of Sanskrit began to speak flawless
Sanskrit. Baba Ji said, "Why are you rolling small pebbles in a utensil. If you are a learned
man, you should read Guru Granth Sahib. Either read the poems of Bhai Gurdas or those
of Bhai Nand Lai Ji. You may start from anywhere. An old thing has lost its value. It belongs
to the past. Its time is over. What is its need now? If it had any value, what was the need
of writing Gurubani?"

Baba Ji took much care to see that proper manners and etiquette were observed. He gave
people due respect, honour and treated them nicely. He did not like to put anyone to undue
humiliation. But to be able to come equal to Baba Ji was on the part of a wise man indeed
as is quite evident from the episodes given below.

Baba Ji issued an order in 1930 to all of us to accompany him to Dam Dama Sahib.
During those days Bhai Sam Pooran Singh Ji of Choohrr chak and Bhai Kartar Singh, Purana
Wale had jointly bought a new bus on installments. New body of the bus was made nearly
four five days prior to the festival of Baisakhi. The bus was brought to the shrine and
stationed outside. A request was made to Baba Ji through Bhai Natha Singh Ji of Jagrawan
to step into the bus. Baba Ji called both the owners of the bus inside through Bhai Natha
Singh Ji. When both of them had bowed down their heads to Baba Ji in severance and stood
in front of him. Baba Ji signaled them to sit down on the mat and asked them who owned
the bus. Bhai Sampooran Singh said that the bus belonged to Baba Ji.

Baba Ji : (pointing to the straw roof above) Bhai, I do not own even a single straw on
the roof of this hut, how is it then that the bus belongs to me. Sampooran Singh Ji folded
both his hands and bowed down his head to Baba Ji and said, "We are foolish people. We
fail to find proper words to give expression to our thoughts but the truth of the matter is
that, Baba Ji, the bus belongs to you."

Baba Ji : (After abut a minute) Bhai, don't say that the bus belongs to me but say that
the bus belongs to Guru Nanak Sahib Ji. Only then I can go and sit in the bus. Nothing
belongs to me. How can, then the bus be mine?

Then Sampooran Singh Ji said, "Baba Ji, I have made a mistake. Kindly forgive me.
131
 The bus is of Sri Guru Nanak Dev Ji."

Then he said, "There you are. I am of Guru Nanak and Guru Nanak is mine. All right,
Bhai, now let us make a start (Pointing to Natha Singh Ji) Is that all right?

Bhai Natha Singh Ji : Yes, True saint, as you please, go, call the Raagis, I am also
coming.

Once it so happened at Khooni Nala at Delhi that a Sikh devotee brought a basket full
of oranges and two bottles full of almond extract. Attendant : Ji, Sardar Singh
Ji, two bottles

Baba Ji : (Touching both his ears with his hands) Bring them here. Tie them to our ears.
I shall use them whenever I need them.'

The attendant realized the situation and humbly submitted that he wanted a piece of
advice. Baba Ji said to him, "Bring here, Bhai." He gave him a good piece of advice and
the Sikh gentleman was highly pleased.

Once Chaudhary Charan Singh resident of Gurpuri and of Mai Sewan bazar presented
some books to Baba Ji. He said, "Bhai, if you ask a highly educated man to read ABC how
appropriate does it appear to be."

Once he asked the devotees coming from Amritsar, "Why have you come here from
Amritsar."

Devotee : Maharaj, we have come here to have your darshan.

Baba Ji : Amritsar is full of Sadhus and Sants.

Devotee : We have come here to hear Kirtan.

Baba Ji : Kirtan is available there all the 24 hours.

Kavi J i : (who was standing nearly) Sri Gur Ram Das Ji has inspired them to come here.

It was very difficult to argue with Baba Ji. He was an epitome of humility. He would
often submit humbly. I am an illiterate man. I speak as I have heard someone say or as I
have been able to recall. I do not know how to speak, you are educated people. You may
adjust it as per your need." Then he would utter a line or two out of humility to support
his argument.

In order to get work out of someone, he would pump his ego. He said many times,
132
"Noble people come here. They leave behind with us a little bit irun ui i w u ~
I, on my part, can not do anything."

Baba Ji was a very witty man. There are many examples of his wit and humour. Once
he visited Amritsar. While he was taking a round of the Sarovar at the Golden Temple,many
women also followed him. His disciples as per his instructions and practice prohibited
women and asked them to remain at an a distance from him. One of the woman was bold
enough to accost him thus. "You are born of us and now you are pushing us away."

Baba Ji : Yes, I was born of you, no doubt but you also know in what condition. I was
topsy turvy all the time. So who should come near you again? I am better here at a distance
from you." She became silent on hearing this curt and bitter answer.

Many times he demonstrated more ready wit and humour. But whatever he said was to
the point and opportune.

When S. Sunder Singh of Baghan had his fifth daughter, his mother asked Baba Ji that
there were daughters and daughters in both the houses, Baba Ji simply said, "Where ever
these girls go, they will bring fair name to us. Moreover, girls are what a water pipe is in
house."

When an honourable widow of a good family met Baba Ji after the death of her husband,
she said, "I have lost my kingdom." Thereupon Baba Ji answered, "As a matter of fact you
have got a new kingdom now. Make your life successful by reciting Naam.

In the same manner another widow came to him and told him that her husband had died.
He said, "Now you are free. You have a lot of leisure. You should start reciting Naam."

Baba Ji gave his own interpretation to many sad happenings and accidents. For example
on seeing a snake, a scorpion or some other insect or reptile, finding something precious,
suffering an accident or getting hurt-all these have been recorded in different chapters of
the book. Baba Ji gave his own reaction and made comments quite in keeping with his own
way of thinking. If a minor accident happened while performing one's duty or doing good
deeds he would comment. "Death Penalty (Hanging) has been reduced to a pir-prick" Many
a time he would say something far above the comprehension of the listener.

Many times he said something that would appear to be quite odd to ordinary persons.
But all these were loaded with moral overtones. They were meant for those whom he wanted
to preach morality. Only the persons for whom he spoke such words understood the import
of what he had said.

Anyhow, in order to understand Baba Ji properly, it was essential to make out the context
to whom it was spoken in what context was it said and what was the situation of the person
spoken to otherwise it would appear that the same words supported a view point at one place
and opposed to another.

133
 Many a time, like wise men, he would not utter anything unpleasant from his own mouth
but persuade someone else to say it. And sometimes he influenced another man with the
force of his magnetic personality in such a way that fhe other fellow would forget what he
wanted to say or simply would not muster enough courage to spell it out.

According to S. Rattan Singh Ji during the wona war days once a Recruitment Military
officer who happened to be an English man asked S. Ujaggar Singh, subadar of Chooharr
Chak that he had heard that there were many astrologers and spiritual leaders in India who
could correctly predict the coming events before hand. He wanted to know if there was still
any such person in India.

He told him that Baba Ji was such a man and the English man started at once to meet
him. They reached the shrine at 3 p.m. The subedar was known to me. I took them inside.
Baba Ji asked him what brought them there. He said that they had come to have his darshan.
They forgot the purpose of their visit. It went clean out of their minds. After a few minutes
Baba Ji said, "Bhai, ask something else as well." In this way Baba Ji asked them thrice.
But he seemed to have cast such a spell that they could not think of any thing. Baba Ji then
asked them. "When you left Chooharr Chak, what did you want." The Subedar said that they
wanted to take tea after they returned. Baba Ji said, "How can this?" He called for a basket
full of sweets and fruit and gave it to them. The Sahib picked up one banana but they were
surprised to think as to where from had all those things come.

After they had left, I said to Baba Ji, "You asked them thrice but they did not open
their mouths."

Baba Ji : They were scared. It is a good Gout. They had to rule for one hundred years.
They wont quit for some more years."

Myself : He (Hitler) is advancing.

Baba Ji : He is still a boy. He will have to retreat. They have many years to rule.

Baba Ji was a recluse, a non-family man in the real sense of the term. That is why
he could rebuke even the supermost attendant. He would turn him out as one picks out a
hair from a slab of butter.

An old attendant made a promise in front of Guru Granth Sahib. After wards he backed
out of his word. When Baba Ji was informed about it, he said, "How is he my Sewak? He
is not. He is the 41st. His name should be included in the list of the 40 such persons."

Readers know fully well that a Superintendent of District Police is a terror for ordinary
people but Baba Ji was not afraid of giving curt answers even to such persons once an S.P.
of Ludhiana district came to Baba Ji and began to ask very difficult question about
spiritualism. Baba Ji asked his companion who he was. He told Baba Ji that he was the S.P.
of the district police.

134
 //' Baba Ji : All right. He is asking such questions as if he had passed 16th class but he
has not passed even 2nd class.
j

Hearing this the S.P. became silent.

Baba Ji rebuked those performing Kirtan at the shrine. A reference has already been
made of such incidents. He also dealt with such persons very strictly who recommended
their cases. One incident is being given here to support this point. Once Bhai Pritam Singh
Raagi was found to be ease in performing his duties. Bhai Santa Singh Rikhi began to feel
egotistical. Both of them began to be jealous of each other. So there was a tiff between them.
Santa Sigh said, "either Pritam Singh will remain here or I shall." Baba Ji said, "You pack
up and go away." So he had to quit the shrine. He was out for almost one whole year.
Thereafter he tried to make a request through Bhai Natha Singh Ji that he should be forgiven
for his way ward behaviour and he be allowed to return to the shrine.

The letter sent by him was still in the pocket of Bhai Natha Singh Ji. It was 10 p.m.
we (Ujaggar Singh, I and three-four more) used to perform Kirtan whatever little we knew.
We were doing Kirtan that night and Baba Ji was pacing up and down nearby. Natha Singh
Ji put his hand into his pocket and said, "Maharaj Ji, I have a request to make "

Baba Ji : Speak, Why are you moving your hand?

Natha Singh : Ji, I have received a letter here.

Baba Ji : Quit at once. You are doing recommendations.

It was very cold. Bhai Natha Singh picked up his clothes, went to the well side and
sat there. Bhai Rattan Singh was asked to go after him and find out where he had gone.
Whether he was at the well or on this side. Bhai Rattan Singh saw him sitting There and
so he returned after talking to him.

Baba Ji : Where is he?

Bhai Rattan Singh : He is sitting by the side of the well.

Baba Ji : Go and call him here. (After they return) what will you write to Bhai Natha
Singh.

Bhai Rattan Singh : (Shame faced) Now what can I write?

Baba Ji : But you have to send a reply. Now you should write a letter stating your
position. Tell him that you had not yet taken the letter out of your pocket and you had to
spend two hours out in the biting cold of the month of Magh at the time of night and that
you do not have the courage to say anything in the matter.
135
 When Rikhi received this reply he understood that I was not in a position to help him.

Then he went to Lehra and told Sant Wadhawa Singh Ji about it and requested him "I
have made a mistake. It was my fault. I wrote a letter too. Now only you can help. I have
no other support."

So he came here along with him. The saint of Lehra came alone after leaving Rikhi at
the Railway Line. The evening Kirtan was going on at the shrine. A message was at once
sent in. Baba Ji was highly pleased. He offered a lot of respect and honour as usual. He
washed Sant Ji's feet, his face and then asked, "All right, now be kind tell, me what brings
you here?"

"You should understand it yourself. Take Rikhi back into your service," Said Sant Ji.

Baba Ji : O God! You have taken such trouble. You should have written a letter from
there. How could I disobey you? Where is he?

He was brought to the shrine from the Railway Line and reinstated in his previous
position.

So he did not tolerate any outside interference.

Baba Ji was carefree and fearless. It has already been mentioned. Only a person who
takes refuge in the Fearless Nirankar can become fearless himself. He should be an epitome
of renunciation, the desire for possession of wealth should have no attraction for him. He
should appear to be omniscient although he might be rolling in wealth. He should be self-
introspective, feeling alone among many. This aspect of his life has already been revealed
but some more incidents are being recorded here to bring out the best part of his nature and
personality.

After perceiving the grandeur and splendour of the shrine one of the visiting devotees
happened to utter a passing remark that it was indeed royal luxury that Baba Ji was enjoying.
It was no renunciation at all. He had the requisite inclination but it had not been backed
up with action to renounce it. That night at 10 p.m. Baba Ji was no where to be seen. They
waited for quite sometime and then a search was launched. All of them began^to discuss
"What was the matter? what happened? Some thing must have happened." During the process
of search it came to light that someone had seen him proceeding towards "Guru Sar. When
Bhai Rattan Singh along with some more devotees reached there they found that Baba Ji
was seated on a blanket with the support under his arms completely lost in deep meditation
on the bank of the pond. All of us bowed down our heads to him and sat near him.

After sometime he broke away from his state of meditation, opened his eyes and asked
us why we were there. When we revealed the state of our minds, he said, "I do not love
anybody. I have no attachment neither for you nor for the shrine. I do not love any one except
Guru Nanak."

136
 (According to S. Rattan Singh) Baba Brij Balak Singh Bedi, a famous scholar and
preacher came to have darshan of Baba Ji in 1928. Baba Ji received him well and accorded
him due respect. During those days there was no arrangement to accommodate a visitor for
the night stay. On the first night arrangement was made for food and night stay at the
residence of Sardar Ji at Kaleran. But on the second day he was shifted to the Kothi of Bedi
Khatri, a devout disciple of Baba Ji at Jagrawan City. At night he used to be taken to the
Kothi and at 4 a.m. brought back.

I used to get permission to leave at 10:11 p.m. after all had left. One night Baba Ji
insisted that I should also stay at the Kothi alongwith him for the night. So I arranged and
we kept on talking till late at night. Bedi Ji told me that he had a chance to come in contact
with many saints but the spiritual powers of Baba Ji were unlimited. I asked him if he was
not saying so because of a feeling of appeasement. But Bedi Ji rebuked me by saying hat
he did not say so because he wanted to appeare anyone unduly. It was his heart-felt sincere
perception. The real reason was that all other Mahatmas whom he had known usually spent
their powers in fulfilling the demands and desires of their worshippers whereas Baba Ji did
not do so. The difference was that Baba Ji had more powers than anyone else and above
all he did not waste his powers although his devotees were well satisfied and their desires
jvere automatically fulfilled. It would be in the fitness of things if Baba Ji went on long
tours for preaching. He should set up his own printing press and start a newspaper. If he
does not allow the structure to be built with pacca bricks, then it should be done in his
absence. He the Guru of Kings and who with him. Countless people will flock around him.
All that is needed is a sum of Rs. Two lakhs. He need not touch the money. So long as
all this does not happen, the shrine will not prosper.

Bedi Ji wanted that the gist of our conversation should be conveyed to Baba Ji. I did
not do so but Baba Ji had his own ways to knowing things. Then he said, "He wants me
to go to the kings for a couple of lakhs of rupees. Waheguru, Waheguru. A day will come
when only one person would be ready to spend one lakh and he would never look back.
Bedi Ji should be given permission to leave."

At the time of evening many things including clothes, Parshad etc. was brought out from
inside and placed in front of Bedi Ji. We at once understood that these gifts were meant
for Bedi Ji and Baba Ji wanted him to go. So in this way he was bidden good bye. In the
eyes of Baba Ji a straw (Zero) and a lakh of rupees were of equal value.

Many a time Baba Ji used to say that he was on perpetual fast (Roza). Even if there
was a road made of precious stones for him, there was no difference. That would not in
any way change his way of thinking.

Once it so happened that the Sangat constructed a pacca structure of bricks during the
long absence of Baba Ji. When Baba Ji returned to the shrine, he looked at what had
happened. He called Bhai Natha Singh and gave him quite a bit of his mind and then he
disallowed the iron guarder that had been brought there and as per his ideas and tradition
he satisfied himself with wooden beams and pillars.

TRUTHFUL SPEECH
137
 Baba Ji was widely known for his truthful speech among his devotees. Many incidents
have been recorded here in this connection. Some more examples are being given here under.

S. Rattan Singh Ji said that once a Patwari was taking stock of the land towards the
Southern side of the shrine. There were some other men with him too. Among them was
Punjab Singh (Jagrawan), the headman of Lopo Agwarr. Baba Ji looked across the fence
wall and asked who those men were.

Baba Ji : (After hearing from us) Zaildar is also moving around with them.

Myself : He is Punjabi headman.

Baba Ji : Say, he is a Zaildar. Is he not?

Myself : No, he is a headman.

Anyway, we became silent. Sham Singh of Kaonkian was the Zaildar of Jagrawan at
that time. After sometime that zaildar was murdered and Punjab is became the Zaildar in
his place.

Once Sant Attar Singh Ji of Attrawala came to see Baba Ji at the time of Pooranmashi.
He was riding a very good mare. The mare was of beautiful jet black colour. Its costs must
have been a thousand rupees.

He tied the mare under the care of an attendant and himself went in.

It was 5-6 p.m. An unbearded young boy approached the guard and asked him if the
mare belonged to him and that he had been called inside. The innocent attendant went inside.
The boy jumped on to the back of the mare and ran away with the mare at top speed.

Later on it became known that the mare took the boy towards the residence of her owner.
On the way the boy lost his turban. He was awfully tired. So laid down to take rest. He
felt sleepy and began to feel drowsy, people caught hold of the mare and asked him various
questions. He told them that he had caught the mare wandering about here and there. People
tied his hands and feet and reported the matter to the police. They asked him, "Where are
your footwears and turban?"

On the other hand when it was known that the mare had been taken away by a thief,
the owner approached Baba Ji.

Baba Ji told them that they should not worry. The mare would be found on this side
of Jagrawan Ferozepur road. It happened exactly as'they were told.

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 Rode was a village of notorious people. The owners went there and waited for the mare.
They (the villagers) promised to return the mare within a few days which they did.

Even ordinary words uttered by Baba Ji turned out to be true if these came from the
core of his heart. According to S. Rattan Singh Ji, the son of a devotee fell into bad company.
He was a college student. He got his hair cut.

The mother of the young man came to Baba Ji. She put Parshad in front of Baba Ji and
said that the boy had behaved very oddly. Her fear was lest the boy should turn a Muslim.

Baba Ji said that he could do something and talk to him if the boy came in front of
him.

The lady, some how, brought the boy to Baba Ji. He only said to the boy. "Youngman,
you have done something very bad. It is against the spirit of our religion. It does not
humiliate you only, it humiliates your mother and your father." After listening to these
words, the boy apoligised and began to wear long hair after getting back home.

Baba Ji gave adequate protection to his companions, devotees and disciples. Some
examples have been given here for the benefit of the readers.

S. Sampooran Singh Ji said that it rained heavily one season in Delhi. Many Govt,
buildings began to leak. We got a contract to stop leakage. We had some mixture which
we applied on the roof-tops but the real reason of the leakage was the crevices in the roofs
and water dripped from these openings. We had done nothing to control them.

The contract was worth many thousand rupees. When the work was finished I went to
Baba Ji to have his darshan. He asked me what I was doing those days.

Myself : There have been heavy rains. I got a contract to stop leakage.

Baba Ji : (laughing) come on. Your work has been done. Others might suffer loss
because of it. How do you stop leakage?

Myself : We apply mixture.

Baba Ji : But how do you block crevices?

Myself: We have done nothing so far.

Baba Ji : Gentleman, roofs leak because of crevices; go and stop them. I came back
at once. At night I engaged labourers and stopped the leakage of crevices.

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 Next day it rained cats and dogs continuously for many hours. By chance the X.E.N,
and the S.D.O. and the Superintending Engineer, all were standing under the roof which
we had repaired. They were inspecting it. While we stood there it rained heavily for many
hours but not a single drop of water fell down the roof. They were satisfied as a result of
which we got more work to do.

This was the result of the golden advice given by Baba Ji.

As related by S. Rattan Singh Ji - It was in 1940 that someone reported against Pt. Ram
Ji Das, overseer, Railways, Jagrawan that he was corrupt and embezzled money and Railway
property and that there were railway sleepers lying in his house. The police raided his house
at mid-night and recovered Railway sleepers etc from his premises. Consequently he was
arrested and released on personal bond. After two-three hours his son also expired all of
a sudden. I went by chance from Kaleran to meet him. They had come back after cremating
his son. He had given strict instructions that no one was to disturb him up to 10 o'clock.

I could not stay for long. So I sent in my name. He came out on hearing my name and
began to cry bitterly. He was a broken man. I tried to console him and said, "Over and above
the death of the son, I have been involved in a court case, people think that I count the beads
of the rosary. Get me out of this difficult situation. Only you can do it."

Myself : What can I do?

Ram Ji Das : Go to Baba Ji. Only he can do something to help me.

Myself : He will give me shoe beating if I make such a request at this time of the
morning.

Anyway I began to follow the path along the railway track. On the way I came across
Baba Ji who was coming towards me with a jug of water in his hand. He said to me, "were
are you coming from at this time of the morning? When you go to the city, do meet the
devotees."

Myself : I did so.

Baba Ji : Then?

Myself : I shall tell you if you promise to pardon me.

Baba Ji : Is that so? He is a very bad man. He is a tail of wickedness. It was Govt,
property. He has done something very bad. What will happen now?

Myself : He is full of remorse. He is crying for .his sins. He is counting the beads of
the rosary. I related the entire story. What were his actions? He has been involved in a case.
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 Baba J i : The counting of the beads of the rosary is going to help him out of this impasse.

Myself : How?

Baba Ji : If he had any bad intention of stealing Govt, property, why should he have
kept it at home. Officers are very intelligent people. They will definitely consider this point.

Baba Ji himself had done his work-helped him of his difficulty but said that it was the
rosary that was going to do so. The net result of all this was that he was set free in the
case.

He came to Baba Ji with a full roll of cloth and a lot of Parshad. The entire family was
with him.

Baba Ji : See his cleverness. He is trying to bribe us (Then slowly) He is nice man.
(He started weeping His wife and daughters were with him) Take these things away. Am
I to open a cloth merchant shop here? (He tore the cloth into pieces of 2 yards each and
throwing these to his daughters and wife) wear these yourselves. He kept only one yard of
cloth for himself and ordered that Parshad should be distributed.

Many incidents have been recorded in which Baba Ji took upon himself the troubles
of his devotees. Two of these which have come to light now are being cited hereunder -

One day Bhai Aijun Singh Ji Raagi said in the dewan that when he used to perform
Kirtan at Choorian, he saw that Baba Ji developed wounds on the lower parts of his arms.
One day we asked Baba Ji what were those mysterious wounds which healed up by the
evening and again became visible the next morning. It was indeed a strange happening. We
wanted him to throw some light on it. Baba Ji : Bhai Arjuna, what will you get by putting
such a question? Whatever is happening is correct. I again wanted to know the secret and
requested him to throw some light on it.

Baba Ji "Some of our devotees are fighting war in Germany. They pray to me. When
the enemy fires bullets I bear them on my body. These are the wounds of those bullets.

Once small pox broke out at Jharorran, only a handful of Sikhs came to the shrine at
Birr Behman (Bathinda). Baba Ji asked them the reason of so thin attendance. Thereupon,
they informed him that the whole village was in the grip of the deadly disease and the entire
population was scared.

Baba Ji : Why are you so worried. (He showed them his thigh which was covered with
pimples and boils all over. He had been treating them for the last 3-4 days). I have taken
the disease upon myself."

After the pimples appeared on the body of Baba Ji, no death had taken place in the
village. Baba Ji had already taken upon his own body the ailment of his devotees.
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 PRC TECTIVE FORCE

The protection of the various holy places of Baba Ji was the responsibility of his spiritual
powers. Two incidents regarding the holy place of Jharorran appears some where else. About
Nanaksar we detail hereunder.

It was a common practice with Baba Ji that before leaving a place he would throw the
surplus material, planks, pieces of wood, hand fans etc. in a pit and put some straw etc in
order to cover them.

Once four boys of weavers came from Jagrawan. They saw that there were many things
lying in a big pit. They put the material in four pickable sacks. Two of them sold their load
for a rupee and half each. One of them had put it on the roof of his house. It so happened
that three of them caught cholera. Two of them died and the third began to shriek and shout
saying that there were pieces of wood etc. on the roof, take these back to the shrine.
Otherwise, he was likely to die too. He said it was difficult for him to survive. They took
the material back to the shrine and the boy survived and got well.

This news took a round of the entire village of Lopo-Ke-Agwarr. Gulzara Singh was
a tough young man of that village. He said, "It is a hoax. There is no truth in it. They might
have died of over-eating. The stealing of wood had nothing to do with it. There was o snake
hiding in the wood." One person suggested, "Then you go and steal something from there."
He did not go near that place that day. Then it began to' rain. He went to that side in order
to manage surplus water. He saw a big piece of wood. He thought that it was a fine piece
of wood. He could make a wooden plough shaelout of it. So he picked it up and carried
it home. He had covered his face with a piece of cloth. He put the piece of wood in the
animal shed. He took his meals at night and went to bed. He began to vomit. He felt acute
pain in his stomach and began to shrink and shout. He called his son and said, "Pakhara,
go at once and throw the piece of wood at the shrine failing which I shall die or we shall
have to spend a lot of money on the treatment."

On account of these incidents the people of Lopo-Ke-Agwarr feel afraid even to this
day

S. Rattan Singh Ji said that some pieces of wood were lying near the shrine. Baba Ji
was not present there. He had gone off for a few days. A wayward man thought, "What
is the harm if I take away these pieces of woods? These are lying useless here. As soon
as he reached home, he caught fever. He began to shout and shriek. He asked his son to
carry back the pieces of wood but the boy felt afraid and did not have the courage to go
near the shrine. At last he returned the wood and submitted his apologies as well.

No one had the courage to touch anything belonging to the shrine because of these
incidents.

DEFENSE OF DEVOTEES

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 Devotees were given due protection while coming to Baba Ji and back home.

Bhai Natha Singh Ji used to come at 2 p.m. and return at 1-2 a.m. past mid-night (None
was allowed to spend the night at the shrine). He would ride his bicycle at that time of night.
One day Baba Ji said, "You get late. Therefore, it is better to carry a stick or something."
Bhai Natha Singh said, "Maharaj, there is no need so long as you are there to protect us."
The same night, he came across 3-4 dacbits near the Govt. Bungalow. They came forward
and stopped his cycle and asked him where he was coming from at such a late hour of the
night. He told them that he was coming from Baba Ji. Hearing this they allowed him to go
safely.

When Baba Ji came to know of this incident the next day, he began to smile.

Mai Jawali of Pattoki has related the following incidents.

Once Baba Ji visited the region of Choorian. I started all alone to have his darshan.
The path was lonely and ran through a dense forest. I was carrying some money and
ornaments with me. I came across two thieves on the way. They were carrying axes with
them. When they saw me alone, they said, "Mai, take out whatever you have and hand over
to us, otherwise, we will kill you."

I was horrified. So I took out cash, ornaments, whatever I had and threw these in front
of them. I started walking fast to be away from them as quickly as possible but they called
me at once from behind, "Mai, where are you going?" I said, "I am going to Sant Ji. I am
going to have his darshan." Thereupon they returned the cash and ornaments that they had
robbed from me. Then they apologised to me." Dacoits and thieves were highly afraid of
Baba Ji. Many more such incidents have been included in the autobiographical sketches.

The description of Baba Ji's spiritual powers has appeared in various chapters of this
book but it will not be out of place to mention a few more such incidents here as well. It
is absolutely essential to point out here that the real source of all power is omnipotent God
Himself and it is his power which he used for the protection of His beloveds and to bring
them to light. But for the people it was Baba Ji's power and they had blind faith in his power
right from the beginning.

(According to S. Joginder Singh Ji, disciple of Baba Ji since young age)

We had tested the spiritual power of Baba Ji by perceiving one thing. At the time when
the place of Baba Ji was wilderness, quite lonely and deserted. No one lived there accept
Baba Ji. It seemed to be a dreary place quite fierce to inhabit. There was no road, no regular
path just a wild place inhabited by wild animals and reptiles, snakes, jackals, scorpions
aboundkg. Not only these there were thieves, robbers, dacoits moving about freely and in
impunity. It was indeed a strange place for Baba Ji to inhabit with a fierce jungle an
atmosphere of haunting lonely wilderness. He had a small hut of straw and lay in which
he lived like a recluse unaffected by the fearful surroundings. No one can live at such a
place as this without power. It was due to recitation and meditation that fear vanished.

143
 Innocent people could not understand how Baba Ji lived here unaffected by fear. There is
nothing more horrible to fear then fear itself.

Anyway, some more incidents are being recorded here. The readers might be well aware
of the fact that Baba Ji had the power to detect the coming events. It was like a Sardar which
informs us about the existence and movements of objects at various heights and great
distance. Baba Ji was a living Sardar who could foreseen a coming happening that would
take place in the near or distant future. Bhagat Bhagwan Das related such an incident which
has been recorded.

Baba Ji of Kaleran, a prominent saint had been staying at our well during those days.
It was the season of summer. The time was 12 o'clock of midnight. Plague had broken out
in our village. So we had shifted our residence to the well side as well. We were four
brothers. We had one cow each. All the four cows had been tied at one place near the well.
This place was at a distance of 1 1/4 furlongs from the place of Baba Ji. Baba Ji told us
that we should make haste as our cows were being stolen by thieves. All of us started running
towards the cowas.

When we reached there we found that the thieves were untethering three of the cows.
They had already taken away the fourth cow that was the best of the lot. Its cost was Rs.
75.00 at that time. We took the case to the village panchayat. The thieves had run away
and we were not able to apprehend them but we knew their identity. The panchayat did not
get the thieves arrested but they took Rs. 25.00 from us and returned the cow to us. We
thanked Baba Ji because it was due to this prediction and passing on the timely information
to us that we were able to save our cows. The panches were also quite fair, just and helpful.

Related by S. Makhan Singh - Once it so happened at Jhang Maghiana that I was helping
Baba Ji to take his bath. I put a wooden seat under the handpump. I began to work the pump
in order to draw water. Baba Ji was standing nearby. He asked me, "Where is your wife.?"

Myself : I have sent her to Khadoor Sahib.

Baba JI : Why have you sent her there.?

Myself : She was seriously ill.

Baba Ji : Where is your residence? (Closing his eyes for second).

Myself : Near Darbar Sahib towards the west.

Baba Ji : (After opening his eyes) she is O.K. Don't worry. You will receive a letter
day-after-tomorrow.

I helped him to take his bath Baba Ji put on his clothes. Now it was time for the dewan
to start. We did not talk more but I received a letter from my wife the thirdjiay informing
144
me that she was in perfect good health and that there was nothing to worry about.

Lala Dhanpat Rai related that all of them came to have darshan of Baba Ji in the winter
of 1941-42.

As directed by Baba Ji we arranged 101 times recitation of Guru Granth Sahib. At the
time of completion the scene was full of happiness but I told the members of my family
that I was not happy as Baba Ji had not come. At least we could have sent Parshad to Baba
Ji. Kaleran was not far away. So we started from Choorian and reached Ferozepur. We had
to catch the train to Jagrawan. During those days the train stopped either at Ajitwal or
Jagrawan. I requested the guard to stop the train near the shrine for a minute but he said
that it was the time of night and there was jungle all around, his service would be in danger.

We offered him even Rs. 50/- but he did to accept the money. "All right, I shall think
about it but why do you want the train to be stopped there" said the guard.

Myself : We have brought this sweet pudding (Parshad) we want that it should be
accepted.

He did not agree clearly but we pulled the chain and the train stopped there.

When we reached the Darbar of Baba Ji we came to know that he was continuing talking
even after a long time. The leading devotees showed cards that they had missed the 9.30
p.m. Train as well but to no avail. In the meantime we reached there with the bucket full
of Parshad. We offered it to him.

Now I was happy and Baba Ji blessed us a lot.

It was in 1934-35 that we, a group of 5-6 devotees left Montgomery for Nanaksar in
order to have darshan of Baba Ji. When we reached the shrine it was about 3 .p.m. The
evening dewan started at 5 p.m. and Baba Ji began to-meditate with the help of the support.
Santa Singh Rikhi was performing Kirtan and about 100/150 devotees were present.

Baba Ji gave a signal for the Kirtan to be stopped momentarily. He whispered to his
attendant Harnam Singh to inform the Sangat that they should keep their cool and not to
panic even if something unusual happened. They were advised to keep on sitting as before
with proper concentration and attention.

Straw mats had been spread for the devotees and they were sitting on these. Another
small mat had been spread in front. After about 5-7 minutes a black cobra came from
southern side. It was very big, sturdy about 2 yards long and rounded like an arm. When
it went past the Sangat it produced hissing sounds. Then it went round Baba Ji full circle,lay
flat with its hood downwards in front of Baba Ji and then went away to the to other side
and vanished.

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 All the devotees were wonder struck. They began to spell out Nirankar, Nirankar. The
Raagis started the tune you are Nirankar. We did not have the courage to ask Baba Ji about
this strange sight. We did not have a wink of sleep throughout the night. Our attention was
drawn to the strange miracle time and again.

Baba Ji stayed at the fall of the canal, Chak No. 81 near the city of Montgomery under
the shade of trees and sprinkled water on the small plants in the farm of a wall.One fine
morning Baba Ji left the place after the completion of the programme of dewan and went
towards the canal to have a nice stroll. He did not return upto 11 o'clock . All of us were
naturally worried. So we went in research of his hither and thither. It was 1 o'clock and
yet there was no trace of him. Where could he have gone? When we returned we found two
attendants of the shrine of Kaleran waiting for us. They informed us that they had come
to collect the necessary articles, clothes of Baba Ji as he had reached Kaleran and wanted
to stay there.

We gave them good treatment and due respect. Later on we served them food as well.
Then they started packing Baba Ji's things. But when it was 5 o'clock, to every body's
surprise Baba Ji silently came back.

The entire city talked about this strange happening for several days but no body could
pick up enough courage to put a question to Baba Ji about it. Baba Ji stayed there for 5
days and then returned to Kaleran. Both the incidents have been related by S. Nand Singh
Ji, commission agent. We have not been able to get an opportunity to collect evidence in
support of these episodes so far. But as has been clarified here after Baba Ji had the powers
to be present at two different distant places all at the same time. He had the power, no doubt,
to see near a thing situated at a distance as well. He also had the power to appear in a
different form as has been related by Bhai Pooran Singh Ji Raagi. There lived a staunch
Akali at Choorian. He was full of doubts about Baba Ji. Later on he became a strong votary
of Baba Ji and had much faith in him. He gave an account of how his faith in Baba Ji
increased. "I went to Hazoor Sahib to have darshan. There I saw Baba Ji standing at the
time of prayer. But after the prayer he was no where to be seen. He vanished mysteriously.
When I bowed down my head to Baba Ji and he asked. Tell me, did you have darshan of
Dashmesh Ji? I said politely, "I saw none but you there." He cut me short by saying, "Be
silent. You should not talk like this."

A conversation by S. Ajit Singh, Taxiwala, Age 52 yeas, village Pakhowal, Distt

Ludhiana, year 1940 "It was the time of evening. Baba Ji was praying and meditating in
his room. We, a group of 5-7 soldiers, went there as sight seers, we wanted to pick holes
and see what he did there.

We were surrounded by snakes from all sides. In the mean while Baba Ji emerged from
within. We fell at his feet and begged his forgiveness. He said that he was prone to excuse
us as it was our first fault but we should be very careful in future and not repeat such
misbehaviour. Even if there was a saint the style of functioning should not be viewed in
such a wayward manner.

Baba Ji had the power to produce material things as and when he needed them. An
example has already been cited in another part of this book. Once, prior to 1929, Bhai Karam
146
Singh, a staunch follower of Baba Ji from Maghiana and his son, Attar Singh were rubbing
oil on the body of Baba Ji. At that time a holy person came to have darshan of Baba Ji.
Baba Ji said that he wanted to give a befitting present to the visiting dignitary as a mark
of respect to him. So he called his personal attendant, late Bhai Uttam Singh to him and
ordered him to go to one side and bring some clothes lying there. He rushed to that place
but there was a field beyond that. So he came back and said that there was nothing lying
there. Baba Ji asked him to go a bit father than before. He did as he was told but returned
empty handed as there was nothing there too. Baba Ji was strict with him and asked him
to walk still farther. When he advanced further this time he found a bundle of fine new
clothes. He picked up the bundle and brought it to Baba Ji.

FULL OF PLEASING WIT AND GOOD HUMOUR

Leaving aside the serious and spiritual aspects of Baba Ji's life for the time being, we
want to discuss the lighter side of his personality here. Even the devotees of Baba Ji do
not have much information about this as most of his discourses and lectures were regarding
renunciation and threw light only on the darker side of life. So many of his devotees were
scared of his rebukes and warnings. But Baba Ji was very witty and humourous as well as
is evident from the episodes recorded hereafter. His wit and humour were loaded with moral
and spiritual overtones.

As food was not cooked at the shrine,so it was the duty of some devotees to bring cooked
food from time to time. Many a time some one got late or Baba Ji himself wanted him to
be late in order to show his ready wit.

As related by S. Jaswant Singh.

1. Once Baba Ji was staying near a well by the side of Railway track outside Lehra
village. It was the time of morning breakfast but no one brought food that morning from
the village. Baba Ji was sitting under a tree outside. He said, "Breakfast has not been
brought. Arrange it somehow." In the meanwhile a lady was carrying food for the men
working in the fields. Baba Ji thought it would be proper if food was taken from the woman.
I accosted her but she said that she would go to Sant Ji herself. She put the food in front
of Baba Ji and bowed her head to him as a mark of respect and reverence. Baba Ji asked
her where she was taking the food but she said, "You may take it. I shall go back and bring
some more food for the ploughmen working in the fields. My house is not far away from
here."

Baba Ji : No, take this food to the ploughmen and let them take it.

Lady : No, you may take it first.

So I took 2-3 Parshadas from the woman alongwith lassi as well. Baba Ji took the
Parshada made of mixture and gave me one, made of wheat flour and said, "I am taking
this heavy one made of mixture flour because if I fall ill, you will atonce go and bring some
medicine for me. But there is no one else here to do it for you."
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 One morning Baba Ji started alongwith S. Rattan Singh in a car. He stopped the car
along the track and said to me, "Go to such Brahmini and bring me food from her." When
I reached there I found that she was making Parshadas. She atonce put some in a plate with
butter and curd and gave these to me. Baba Ji took the food himself and distributed it among
the Sangat that had also followed us to that place. After taking the food, he returned. That
is how he blessed the woman.

As related by Mata Sunder Kaur -

Once we got down at Jagrawan and started on foot to have darshan of Baba Ji. It was
about 9 a.m. We had not yet crossed the railway line when we saw Baba Ji coming from
the opposite side. He gave a signal with his hand to stop where we were. When he approached
us I took out a neat white sheet and spread it on the ground. He was standing as if waiting
for some one special. Within a span of two minutes a middle aged woman with food on her
head and a small bucket of lassi in her hand walked down the side. She was coming from
the direction of Jagrawan and tried to walk past us. Looking at her Baba Ji said, "Mai, give
me the food and lassi. You were daily asking me to

She at once put the utensil of lassi down and bowed down her head to Baba Ji. She
was highly pleased. Tears welled up in her eyes and began to trickle down her cheeks. Baba
Ji ordered us, "First take food, then go further." He took a little but himself and then
distributed the rest among us thereafter he said to the woman, "Mai today your man will
go hungry. We have got his share too."

Woman : True Emperor, it is after such a long time that my heart felt desire has been
fulfilled.

Baba Ji squatted on the sheet spread. We had the food in our hands. I found it very
difficult to control my tears.

Baba J i : (To me) Mai, you are weeping. You seem to invite me to Maghiana, your place.
All right, Mai, I'll come. I'll definitely come.

4. That woman departed with a lot of blessings in her coffers.

Bhai Karam Singh and his son Attar Singh of Jhang were called Sampan Mooson by
Baba Ji. They were poor but very faithful devotees. Over and above cultivating the company
of Baba Ji, they used to undertake the service of rubbing oil. One day they left home with
stale Tandoori Parshadas and pickle of mangoes for their own eating at the shrine. They
thought that, they were not rich enough to donate anything to the shrine, they should atj^ast
eat their own food. Before entering the shrine of Bhirrki they hid their food in the thorny v
fence outside. Immediately afterwards Baba Ji happened to walk down that side.

He sent Sampan Mooson to one side and himself made a detour and came to the spot
of the fence under which food had been hidden. He picked up the packet of food and opened
it. He began to eat and relish it. In the meantime the father-son duo also chanced to come
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\ there. They saw the strange spectacle of relishing the stale Parshadas by Baba Ji and were
1; surprised to see it. They folded their hands and entreated, "O true king, these are stale, not
fresh. How is it that you are eating these?"

Baba Ji : There is wonderful juice and excellent taste in them. You have put a large
amount of love and affection into them. I think you have been musing on the way that I
should taste them?"

5. When Baba Ji was staying at Dehra dun Bhai Natha Singh of Jagrawan prepared a
cotton coat for him. He also sent Sarson Da Saag and Makki Di Roti (A punjabi speciality)
along with the coat. He did not come himself as he was held back due to some urgent reason.
When the messenger presented these things to Baba Ji, he said, "There are so many tailors
here. What was the need of sending food from a far off place." But after sometime he put
on the coat and started pacing up and down the place from 11 a.m. to 3 p.m. although the
sun was hot and it was quite a warm day.

6. As related by S. Rattan Singh -

Baba Ji loved chariot ride extremely. One day he said to me, "It does to behove dignified
person to ride a chariot driven by oxen. There should be bulls or deer. They turn immediately
on the command of the rider."

Myself : We already have one deer at Kaonki, we shall find the 2nd one too.

Baba J i : Keep it in mind. It is a must. But the next day we came across a bull. It looked
very charming but we found it very difficult to catch hold of it. There was no question of
getting hold of a deer. It was another fancy of Baba Ji's imaginative mind."

As related by S. Sunder Singh Juneja of Baghan -

One day in the year 1936, Baba Ji expressed his desire for horse riding. He wanted to
go to the pump of Ladha Ram on any of those days. It was situated at a distance of 3-4
miles from the shrine. There were 8-10 mares tied there all the time. So we got the seat
of the mare prepared specifically for the occasion. Consequently we decorated the best mare
we had at the shrine and brought it to Baba Ji's presence. Baba Ji rode the mare and ordered
that all of us were to accompany him. There were about 50/60 devotees present at the
moment.

It was a smart fast running mare. When we had covereo about two miles he recited words
of Gurbani, all became purified when they accompanied a Sikh saint riding piously. It
presented a wonderful pleasant scene to the eyes. We reached the pump and returned by
the evening.

This incident took place at Nagrota. Baba Ji turned all the Raagis of the shrine out. He
asked us to understand the duty of performing Kirtan. Over and above the duties of morning
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 and evening, I used to put the entire group on duty at noon time as well and sat with them
- by their side. One day while reciting Kirtan my companions read the line. "I do not want
the throne of the kingdom, neither do I desire crown, all I want is to love the feet of my
beloved." Baba Ji gave Parshad to (Baba) Ishar Singh Ji and said to him, "Go and give it
to the boys.If they accept it, just ask them where is your I do not want throne of the Kingdom
neither do I want crown."

We had a hearty laugh on hearing the witty remarks of Baba Ji.

9. On another occasion (according to Bhai Pooran Singh Ji) Baba Ji was cross with the
performers of Kirtan and told them curtly, "You people quarrel at the unfair distribution
of the pieces of oranges but otherwise, make tall claims. I don't want throne of Kingdoms
etc "

In this world people are, what they are not. They do not practice what they preach.

10. One day during rainy season frogs croaked loudly. It went on like this for two three
days. One day Baba Ji asked the music masters which tune it was. They answered, "You
know better."

As related by Bhai Chanan Singh Killi. My town, Killi is situated near Kokri Kalan.
So Baba Ji called me Killi on account of the name of my town. He would ask me "Do you
have acres of land?" Baba Ji has an idea of going to the hills. He said, "If you want to
accompany me, you will have to go as a collie."

It had been my habit to do recitation since my childhood. One day the problem of
keeping reciters at the shrine was discussed. Baba Ji said that he would have such reciters
at the shrine as could perform Kirtan too. Bhai Kham Singh recited the line :- momentary
separation.

Bhai Ram Singh Kaonka recited. Don't take my sins to heart, ignore them Bhai Choohrr
Singh recited. Whatever is liked by the truthful, is also liked by you."

These three candidates were approved. They were appointed to perform Kirtan. When
my turn came I frankly and humbly submitted that I had never performed Kirtan before and
neither did I know how to perform it. I could only do recitation of the text.

Baba J i : One can perform only one duty well. Yes, it is all right. You may recite only
the text.

Thus I was appointed as a reciter.

It was a norm of Baba Ji that he would prefer a candidate without any backing or
recommendation.

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 He used to tell me, "You are my son of previous lives." Then he said, "You have no
wife, no liability, no son, no daughter, no young one of a buffalo, no calf, you are a case
of co-incident, you are my responsibility."

One day Baba Ji said to me, "I have betrothed you to be married."

Myself : As you wish.

Baba Ji : Do you understand?

Myself : Yes, sir.

After a few days, he said one day, "I have solomnised your marriage as well. You have
also been blessed with a son. Do you make out what I mean? You will be known as mine.
You are a pigeon under my umbrella. You may fly anywhere."

As related by Bhai Sardool Singh Ji Granthi -

It rained heavily one day at Partap Garh. Baba Ji called us inside the room and when
the Kirtan came to an end he asked me to arrange for the comfortable rest of Guru Granth
Sahib. I was not well acquainted with the procedure as followed by Baba Ji in this respect
and so I did it my own way and in the process arranged Guru Granth Sahib on the opposite
side. Next morning be asked, "Who had made these arrangements or is it that Guru Granth
Sahib had himself turned his side and mouth to the other side.

Thereupon I begged forgiveness. Baba Ji wore the underwear after the model of Hajoor
Sahib. It took eight yards of cloth to stitch it. Pandit Dhari Ram of Moga who had religious
leanings and holy bent of mind was a personal friend of Baba Ji. He was taken aback once
to have a look at the underwear and commented jocularly, "Such a big tent"

Baba Ji : My Nirankar is of that big size.

Baba Ji was very generous when he distributed Parshad. Once when he was distributing
Parshad among the devotees of Delhi, some one commented that only a little but of Parshad
was sufficient for them. Thereupon Baba Ji said atonce, "The handfuls of Nirankar are
always that big. They are never small."

Once Baba Ji was staying at the hillock of Karol. One night Sir Datar Singh Ji who
had just arrived from Simla requested Baba Ji to allow him to spend the night there. Baba
Ji smiled and gave the example of the guests of bats and said, "We are hanging topsy turvy.
you may also do the same. There is no room to take rest here, go to that tent and hang upside
down."

Mittoo of Kaleran could lift the huge pan of many maunds. He was a very strong and
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 sturdy man. Although he was a bit critical yet Baba Ji did not dislike his comments. One
day Baba Ji took two Parshadas of mixed flour alongwith lassi and asked him to take him
to the shrine. He tried his best but could not muster enough strength to make him move even
an inch. It was not known where from so much of strength had been gathered by Baba Ji.

Bhai Hajoora Singh was a famous Sewak of Baba Ji. He was never allowed to use a
vehicle. He would walk the distance to and from Jhang Maghiana. He was a man of
phlegmatic temperament. He would fly into a rage like Darbasha Rikhi over trifles and in
no time but his relations with Baba Ji were so intimate and on such firm grounds that he
never took exception to Baba Ji's attitude towards him.

In 1937, when he was staying at the hillock Karol, Baba Ji kept both S. Sampooran Singh
and S. Jaswant Singh on their toes ordering them to travel to solan almost daily as a result
of which they were always on the road.

As related by S. Gurdial Singh. When Baba Ji went to Dehra Dun for the fist time he
kept his attendants on the run. He would send them hither and thither on various missions
under one pretext or the other, "now go to this side and find out whether water is good and
palatable or not" said he. In this way all felt under tension and quite nervous.

He did not allow the singers to sit idle either. As has been mentioned elsewhere they
also remained under constant stress. Special attendants and devotees sailed in the same boat
as was the case of Bhai Dhara Singh. S. Jaswant Singh Ji of Baghan said that he had a one
eyed horse. "We never used it to pull a tonga. One day Baba Ji put a cloth on it and it was
so happy that it began to run very fast in front of a tonga. Thereupon Baba Ji said that as
he could get any type of work from Dhara Singh, he could be sent anywhere with any errand
so was the case with the one eyed horse. He could be put to any duty like Dhara Singh.

One more funny incident took place. It has been related by S. Sampooran Singh Ji, "It
was in June, 1943 that one day Baba Ji said to me, "Take this pair of canvas shoes and get
a similar pair prepared." He also gave me a cotton gown and wanted me to have another
stitched like that. He asked me to get these as early as possible. I went to Delhi and ordered
a pair of shoes to be made by a shoemaker of Pahar Ganj who was a famous and expert
canvas shoe maker. The vicinity where he lived was so dirty and moreover plague had broken
out there that I could not collect the shoes and was delayed by about a fortnight.

During those days I issued three bearer cheques amounting to Rs. 25000/- put these into
my pocket and went to bed to sleep. A strong wind blew at night. It rained heavily as well.
In the rain and the wind the cheques were blown away. I came to know of it in the morning
when Bhali found a cheque of Rs. 9000/- while sweeping the compound, but I could not
find 2 cheques of Rs. 16000/-1 went to the bank to find out if any one had got them encashed
but thank God it had not happened. I came back home and made extensive enquiries in the
neighbourhood but to no avail. There lived a Muslim family in our neighbourhood. We found
that a Muslim boy was flying a kite of that cheque. It was a cheque of Rs. 6000/- we got
it too. There was still one cheque to be found. I asked Nikki to make a request. She prayed
and then went to sleep. Early next morning she told us. that she had a dream the previous
night. In the dream Baba Ji met her and told her that her father was a miser, he had not

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come back after getting the shoes prepared, and that he had the cheque with him but he would
give it later on.

After I came to know of it I began to repent for my mistake. I went to the shoe maker
at once and told him urgently to prepare the shoes at the earliest. All of us were worried
about the loss of the cheque. No sooner did I order the shoes to be made than I got the third
cheque as well. It had got entangled in a fence in the neighbourhood. I sent my elder son
Harcharan Singh to Dehradun Specially to present the shoes and the gown to Baba Ji. When
my son returned, he told that Baba Ji had said after putting on the shoes and the gown. "The
contractor is a miser. These are a bit tight." S. Harcharan Singh supported the view that
he was surprised to see that Baba Ji had used the same words as Nikki had heard in her
dream from Baba Ji.

As related by S. Kartar Singh Ji While at Nagrota Baba Ji was going out for a morning
walk one day All the singers, reciters and some Sikhs were accompanying him. They went
to a far off place while walking. A Hindu gentleman was coming from the opposite side
Baba Ji saw him and stopped. He called him near and asked, "Bhai, listen to me where are
you going?" He said, "I am going to the flour mill to get the grains ground into flour."

Baba Ji : You may do it later on, first come with us and show us some nice place.

He : Please let me go. There is no flour at my residence, it is urgent.

Baba Ji caught hold of his arm and asked, "What is tattooed on your arm?

He : My name is Ram Nath. It has been tattood here.

Baba Ji : Your arm has been held by Ram, I shall not forsake you. We shall take you
along with us.

He insisted that he must go and Baba Ji said that he would not let him go. He was highly
surprised and asked, "Who are you?"

Baba Ji : I am a servant of Ram.

He : All right, it means you won't let me go.

Baba Ji : Yes, I shall not let you go. He became helpless. There was no alternative.
So he accompanied Baba Ji with the grains on his head.

After advancing a furlong or two Baba Ji said, "come on, I shall give you flour." He
took him to his place,called Maharaja Sahib, advocate and instructed him that two men
should go and leave one mound of flour at his residence.

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 After coming back to the shrine, he asked him if he prayed daily in the morning. He
said that he did nothing of the sort. Thereupon Baba Ji taught him how to count the beads
of a rosary telling ram Naam and Gayatri mantra. Thus he departed taking flour with him.

Next day he returned to the shrine accompanied by 10-20 men and women. Kirtan was
in full swing at that time. Baba Ji felt highly pleased to see them and exhorted them to attend
Kirtan daily. Later on about 40-50 men and women from that village continued coming there
regularly until the stay of Baba Ji i.e. about two months. In this way Baba Ji gave them
to eat and also reformed their future life after death.

One night I was engrossed in performing Kirtan. Baba Ji asked the hilly people if they
knew the meanings of the words. They said they did not but the music and the times were
very enjoyable and they liked them. Baba Ji said that it was about the Almighty. Then he
related some stories of Ram's life and the importance and greatness of Naam telling them
how Sri Ram Chander Ji wrote Ram Naam on the stones at the time of invading Lanka and
these stone began to float upon the sea water and thus a bridge was formed to cross the
sea at Rameshwaran.

These were the fancies, fun, frolic the methods of preaching moral values of life and
his love and sympathy for the poor.

There is humour in the episodes related with the birth of children. Bhai Sahib Sant Sujan
Singh Ji said that his youngest son was 12-13 days old. We requested Baba Ji to give him
a name. At first he was angry saying, "Is it my business to give names to children?" then
he became polite and said, "What do you say?"

"I want you to give him a new name." said I

"All right, call him Gurmukh. He may turn out to be so in his life." He said

Then he started laughing and said, "If there is a new born baby (Male) in a client's house
a Brahman becomes vary happy that he will get more food (one Roti more). We are happy
that we shall have one more hand (perhaps he was referring to the crying of children during
Kirtan and discourses)

As relate by S. Rattan Singh Ji :-- It was the season of winter. A Sehajdhari devotee
came all the way from Amritsar. He had made a vow that if he were blessed with a son
he would present a basket full of Laddoos. His desire was fulfilled. He got a son. That night
would not stop his discouise. He went on delivering it up to 9.45 p.m. All were surprised.
Usually the programme used to come to an end at 8 p.m. during those days. We were
becoming impatient and thought that there was something particular that night. In the
meanwhile Sahejdhari Sikh arrived from Jagrawan by a special tonga. He placed a basket
full of laddoos at the spot meant for Parshad.

Baba Ji : Who are you? where from have you come? What brings you here?

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 He : Sir, I have been blessed with a sondue to your kindness.

Baba Ji : If one son is born every month like this, it will be recreation. Saying this Baba
Ji was kind enough to share his joy and blessed him a lot. There after Laddoos were
distributed among all.

Another such humorous episode has been described by S. Kartar sigh Ji Chawla. It
appears some where else in the book. Baba Ji blessed him as well.

Baba Ji so often related stories loaded with humour and wit in one way or the other
especially those of Suthra which were full of wit, humour and moral lessons. These have
been included in the third part. Many tit bits were connected with Nihang Singhs. Readers
know that it was a principle of Baba Ji not to ask for anything from anyone including
personal service. He related a story of getting Parshada by a Nihang Singh. "A Nihang Singh
had fallen on evil days. He was not getting sufficient food to eat. He began to think. "I am
not going to beg and yet I do not want to remain hungry I must eat something."

One of his Muslim friends came to know of his miserable situation. The friend sent his
own servant to him and asked him if he needed any food. The Nihang sigh said, "If you
want that I should eat. bring the provisions and put these on the main crossing of the village.
It is a part of our religious duty to rob, loot and plunder." So we shall say, " 0 you
now you run away leaving behind everything, we shall collect everything and come back
but if you stay on, then it is possible that you may be hurt.'

He did as he was told to do. Thereafter the Nihang Sikh took his meals to his fill. Many
simple minded, credulous, foolish or introvert devotees became the victims of wit, humour,
jokes and tit bits.

For example, as related by S. Rattan Singh Ji: The Son-in-law of S. Mota Singh Ji
Kanonkian was employed in the army. He had to come back home on long leave as he was
suffering from T-B. The treatments of various kinds of that he had undertaken to cure the
ailment proved useless. Someone advised him to go to Baba Ji and request him to do
something in the matter.

Mota Singh prepared plenty of Parshad. He came to the door of the shrine and called
Sat Naam loudly. Baba Ji was angry and asked who he was. Why he had come at that time?
He did not come near him when he came and sat there, Baba Ji would slip away to some
other side. He was also adamant. He stayed a dharna and went on sitting there.

One day some new visitors came to see Baba Ji. When they entered, he also went in
alongwith them forcibly and said unhesitatingly and sharply, "I want to take only one minute
of your precious time. What I am going to say in worthy of hearing by you. You will say
go and arrange recitation and I will arrange it according to your wishes. That is all."

Baba Ji : You foolish man. Self praise is no recommendation. You are proclaiming
everything yourself. Go away."
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 It was a sort of blessing by Baba Ji. He went away and arranged recitation. He was
rid of the disease; then he said to us, "It was not right for you to say that. It did not harm
Baba Ji in anyway. What did you lose anyway? My son-in-law got absolutely well.?

After sometime his wife aged 40-50 years expired all of a sudden. When the villagers
asked him to make preparations for cremating her, he did not allow them to touch her. Baba
Ji was his last refuge. So he prepared a lot of Parshad and reached the. shrine with it. He
called a loud Sat Naam as usual. During those days Bhai Santa Singh Socka of Kaleran was
acting as a special attendant of Baba Ji. He prevented him from going inside but Mota Singh
made a detour and entered from the other side. He placed the utensil of Parshad in front
of Baba Ji and began to cry bitterly. He also began to pull at his hair of head and bread.

Baba Ji asked him "Tell me, what has happened?" thereupon he shrieked and shouted,
"I am completely ruined. I am dead. My wife has expired after leaving behind two sons and
two daughters."

Baba Ji said, "The entire world has to die. (Looking at the devotees) whosoever has
been born, must die. There is nothing imperishable in this world. Death must come to one
and all Bhai, if his wife can return to life by pulling at his hair, then all of you get together
and pull at his hair with all your might."

In this way he consoled and pacified him. The dead woman could not be brought back
to life. She was cremated with due respect. On account of the blessings of Baba Ji both the
sons were married in the same family which was a rare gift for an ordinary farmer during
those days. In this way his house hold prospered.

Now the sons are strong and well off. The have constructed Pucca houses and are
enjoying life like anything.

DAILY ROUTINE

The daily routine of a man's life is the key to his ideals of life, (your daily life is your
temple and your religion) or you may say that it is a yard stick with the help of which you
can measure the whole life of many years in terms of days. But Baba Ji was not an ordinary
man. Therefore, when he was in high spirits he used to remind his devotees that people could
see his outward life but his inner life which could not be explained, where he went, what
he did, no one could see. As the ninth Guru appeared encaged and imprisoned to the Mughal
officers, at the same time he blessed his devotees and disciples by traversing their homes
and hearths with his holy feet and pious presence. How can this invisible activity be made
transparent? he used to utter such words concerning life.

A fish lives in water, water is its life. But it keeps its mouth out of water, again dives
into water. In the same way a saint remains engrossed on the basis of Naam. He talks to
the worldly people. He feels suffocated like a fish and again dives down deep into
meditation. He does not waste his time in useless talk and does not like being talkative.

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 This statement is based on his devoted disciples and devotees, S. Rattan Singh, S.
Jaswant Singh their first hand experiences, what they saw and felt.

He used warm water for his bath. He went into deep meditation between 1 and 3, his
union with God. At the time of his youth he tied his hair and then practiced meditation for
4-5 hours continuously. Later on he did so in a standing posture with the help of the bigger
support or in a sitting position with the short wooden support under his arms. At that time
no part of the body eyes, lips or any other limb would move. If a spectator saw him at such
a time, he would presume that he were sleeping but spiritually he would be roaming about
God knows where. He would start reading Sri Guru Granth Sahib at 3 a.m. and then at 3.30
Kirtan would start. At this time Baba Ji confined himself to his room, while the entire Sangat
(attendance was compulsory for everyone) attended Kirtan at the appropriate place. The
Kirtan would come to an end at sun rise and then order (Hukam Nama) would be taken.
In the initial stages he used to get it himself, but later on he shifted the duty on to his
confident attendants. Sangat had darshan of Sach Khand, Guru Sahib, Baba Ji sitting at the
service of Guru Sahib or doing Chaur Service and go by the front door. Then offering
breakfast to Guru Sahib, making him feel comfortable by changing clothes etc. he took his
own breakfast and later on went for a walk of about 3 miles. Before going out if he found
some new visitors among the Sangat he would give them darshan as well otherwise he would
have his long walk, come back, take his bath put on his clothes and then come before the
Sangat. If he had time he would listen to the religious books as mentioned hereafter.

He used to take his lunch at 12 O'clock after offering it Guru Sahib. Then he took rest
upto 12.30 p.m. In the afternoon between 12 and 2.30 p.m. he would attend to regular
prayers.

He took his bath again at 2.30 p.m. He changed his clothes and it took him amount half
an hour. He listened to religious discourses, stories from 3 to 4. These included the works
of Bhai Nand Lai or the poems of Bhai Gurdas. This was the duty of either Bhai Rattan
Singh Ji Drauli or that of Bhai Udey Sigh Ji. Then the box of eatables arrived, it was offered
first to Guru Sahib after starting the reading and took himself too as per his requirement.
Then he talked to the new visitors between 4 and 5. He would come to attend dewan at 5
p.m. The programme would go on up to 6 o'clock.

The recitation of Reh Ras took place between 6 and 6.30 p.m. Then started Kirtan for

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 1 1/2 hours. He also delivered a discourse during this time which was called reciting Bani.

The dewan would come to an end upto 8 or at the most 9 p.m. He would then offer
parshada to Guru Sahib and then take it himself. The he would talk to some special guest/
visitor if any. Then some lonely singer would start singing which would also be listened
to by the Sangat as well.

He would perform recitation of Kirtan Sohla at 11 p.m. Thereafter he would serve Sat
Guru, do Chaur etc. In the summer he would do service by using hand fan, in winter rubbing
with hands. Then he would take his violin and did Kirtan with music for Guru Sahib.

PHYSICAL ACTIVITY

As has been mentioned earlier the physical personality of man is so important that it
cannot be ignored. The significance of body in the life of a Sant is also very great because
in this world action is possible only with the help of body. That is why inspite of the fact
that body has been branded untrue, perishable, brittle, useless, momentary it has been
extolled as most valuable in the Gurbani as it is rare, it has been said that this body is an
object of worship by the gods, it is also called the temple of God. It is very essential to
control and train the body through the practice of austerity, all at the same time it is very
necessary to look after it properly and protect it is discreetly. It is rather the foremost duty
of a man to do it. The difference lies in the fact that whereas an ordinary man of the modern
age spends his entire life in the pursuit of worldly comforts and physical pleasure a Mahatma,
on the other hand, considers it a means to the achievement of his great mission in life and
nothing else. Therefore (According to the statement of S. Rattan Singh Ji) once at Choorian
Baba Ji said, "I have reached my destination where I wanted to reach. What is the use of
keeping this body any longer now? It does not behove me to take tablets for rheumatic pains.
What will people think of me?"

(He instructed his special Sewaks that when he was dead, his body should be floated
in water). We considered the whole situation and concluded that it was very bad. There was
a good 'Vaid' there. He had some spiritual power as well. He had a desire to see Baba Ji.
He went to him and said, "don't throw this body away for nothing. You do not need this
body but we do. When we don't need it, we shall throw it away into water." He also quoted
Gurbani in support of his argument. On hearing what he had said, Baba Ji laughed. He gave
a little medicine to take. It has also been said that when Sant Gulab Singh Ji of Gholia
attained the age of 90 he had grown very weak and remained ill most of the time. Baba Ji
had very good relations with him. One day Baba Ji said to him, "Why are you putting patches
on a-torn shirt? Give it up." Sant Gulab Singh Ji. It is just like the blanket of the bear. I
want to give it up but it doesn't" Baba Ji had got a very good body from his parents as
a gift of inheritance. His height was about five feet nine inches. He had big bones, broad
chest but complexion was a bit dark, features were tolerably good. He was very strong and
sturdy during his youth though he grew weak later on when he undertook severe austerity.

At first he was short tempered but during the days of austere living and suffering
physical hardships he was prone to more of heat in the body. In order to overcome this
shortcoming of excessive teat he resorted to the method of taking more and more to cold
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baths. He bathed thrice daily ordinary but many times he took more baths. He took regular
baths even in the cold winter season during the months of December and January and even
washed his hair as well. He put his head under the flow of water from pitchers and in this
way sat under water for one hour at least. Once at Choorian he put ice in a sheet of cloth,
two attendants caught it from both the corners and put water in it. Thus he took his bath
in ice cold water. In this way ice cold water was poured on his head for a long time.

FOOD

It is essential to look after the body and feed it properly although it is considered to
be destructible. This is also the will of God. There are three basic needs of the body-food,
house and clothes. Food is essential to nourish the body, to keep it in good trim. We fill
the belly with food in order to get sufficient nourishment and strength for the body. When
he observed austerity in the forest he ate jungle fruit from Shrubs and plums, peetoo etc
in order to satiate the palate. It was a period of aloofness and meditation. But as he came
in contact with devotees, companions, disciples there were various changes in the physical
surroundings and needs. Naturally there were small changes in the provision of food and
the style of living. Various pulses, black beans, spinach and green leafy vegetables, grams
and their soup mixed with one tola of wheat - that was how small Rotis were made for eating.
Ordinarily food used to be quite meager but whenever he found himself in a jovial and
different mood he ate four five Pranthas of mixed flour.

It has been mentioned elsewhere that at the outset eating meant putting pieces of wood
in a (tandoor) fire place, so all the eatables were put together and then stuffed into the
stomach.

Howsoever meager the food might have been a loi of service was involved in its
preparation which was in the best interests of both the master and the servant. As per
recorded statement of Mai Bhagan when Baba Ji lived in the Majha region in the initial stages
of his life the method of preparing Parshada for his consumption was somewhat like this
: When the crops were reaped, the poor got their share of the crops, they went all over the
fields picking up left over, then animals were let loose in the fields to eat whatever had
been left there. Thereafter whatever little had been still left behind was picked up.

The grains were then dried up in the sun and beaten after taking a bath and reciting
Jap Ji Sahib all the time. Wheat was thoroughly cleaned, boiled, dried up and heated in sand.
These heated grains were ground in a grinding machine. Thereafter about one seer of dry
ginger was beaten and then boiled in water. This water was sieved and preserved preferably
in a glass bottle or clean utensil.

Thereafter pure desi ghee was mixed up with flour and made a dough of it by mixing
the liquid of dry ginger. Then two very small phulkas, the size of rupee were prepared which
were very soft. Before taking these four-five ordinary phulkas were put underneath and the
same number above them. In between two special ones were placed best these should get
dry in any way. In this way about 20-25 seers of wheat flour was prepared well before hand
and preserved in a utensil. It was called specially picked grains flour.

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 This type of service, though very difficult, was given only to rare persons. Bhaoo
Gurbax Singh Raagi said that a woman of Baghan used to bring a small bundle of ground
flour and handed it over to me with the request that it should be put in front of Baba Ji
and that I should bow my head to him on behalf of the woman. I put it in front of Baba
Ji alongwith other things. He would touch it with the tip of his stick and ask, "What is it?
Put it inside." This happened 2-4 times. A desire cropped up in my heart that I should also
present ground flour to him. So I got wheat ground, prepared a small bundle of it but before
I started that day I changed my mind that I would go the next day. So I kept the bundle
there, that I would pick it up the next day from there. Next day I picked up everything else
except that bundle of flour. It went clean out of my ihind. When I reached the shrine I
recollected that I had forgotten it. When I came back the next day to pick it up I came to
know that dogs of the neighborhood had taken it away the same day.

Note Whatever material was to be presented to Baba Ji should necessarily be carefully

packed and carried. It was very essential, it was possible that the flour was taken away by
the dogs on account of my carelessness and it amounted to disrespect of Baba Ji.

After 1924-25 Baba Ji's food was as follows :

Breakfast at 6-7 a.m. with about 2 Parshadas and a little butter, Parshada at noon, fresh
milk of cow in the evening, Parshada at about 9 p.m. after the completion of dewan.

Over the eatables listed above he liked to take the. vegetable of brinjals, the juice of
ginger, plantain, black-pepper, black salt to avoid indigestion. He also made use of almonds
during summer and winter in different ways.

At about 2.30 a.m. at the time of starting the reading of Guru Granth Sahib he offered
Parshada of Panjera made of flour, ghee, sugar t almonds and dry-fruit etc. Later on when
big thermos bottles came into fashion, he would put these things in them and eat and drink
without the help of attendants as well.

He took meals with Sangat only on special occasions. Otherwise he would like to take
his meals in isolation. As per his instructions food was brought to him and he always said
Dhan Guru Nanak before taking it.

He kept almonds and dry fruits in a white handkerchief. He took it whenever he felt
like doing so. He used honey in place of sugar but it was not essential. Once a Sikh devotee
brought Gurr from Bikaner, he began to take a little bit of it after meals.

Among fruits he liked apples, papays, grapes very much. He also took mango from time
to time but not much. Instead of eating oranges he liked to take juice instead.

After Baba Ji had gone to Delhi the member of urban, educated and rich devotees
increased manifold, cash donations were not allowed. So they started the practice of bringing
many valuable things as presents for Baba Ji, e.g. jams and jellies, expensive soaps, oils
etc. The chief queen of the state of Patiala began to present many such things from the year
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1938. It was but natural that all this had a deep impact on the standard of living of Baba
Ji. As his activities increased and age advanced his body needed more comfort and rest as
well.

As the food that came was first offered to Guru Sahib. So Baba Ji laid much stress on
cleanliness, faith and honest earnings. It will not be out of place to include some more
episodes here in this connection Late S. Gian Singh of Baghan was a money-lender and
cloth merchant of repute. He was a very good and smart devotee. He was also an expert
in the art of preparing meals. But he had a bad habit. After preparing vegetables, he would
take out a spoonful to relish the taste of salt and chilly. How Baba Ji prevented him from
following this practice has been recorded somewhere else? Once when he was carrying food
for Baba Ji from his village to the shrine of Bhirrki, he felt the natural call of easing himself,
on the way. He put the tiffin of food on the bank of a stream, let eased himself washed
his hands in the stream, picked up the tiffin and came to the shrine. When the tiffin was
put in front of Baba Ji who was omniscient and could see distant happenings refused to
accept the food. He said, "Bhai, where did you place the tiffin of food on the way before
coming here? (He told everything truthfully). If you had hung it on a tree or a piece of wood,
it would have been different. Here, this food has to be offered to Guru Sahib." So it was
rejected.

The yard stick of Baba Ji of measuring the standard of purity and cleanliness was very
lofty indeed because while preparing meals and afterwards the feelings and thoughts were
as important as cleanliness of convironment.

As per recorded statement of S. Sarmukh Singh Ji, Advocate :- When Baba Ji stayed
at Jahan Khelan, (Hoshiarpur), he granted permission to the owner of the garden to leave
by saying that he was not to bring anything any longer. One day I carried food prepared
at the residence of my brother in law, prof. Harwant Singh Ji. My nephew, Kaka Jasjit Singh
(Now Major) was also with me. As the food was being packed in the tiffins, my sister, by
the way, asked her husband if he had put away some sweet meat for the children or not,
or if he packed everything in the tiffins.

Myself : It is Baba Ji's food. Nothing can be taken out of it now at this stage.

After reaching the presence of Baba Ji we opened the box of food, he said, "Bhai, it
is not untouched. So it cannot be accepted."

Myself : But it has been prepared as per instructions and with great care.

Baba Ji : You can't see anything but I see everything clearly. It is not untouched..
Thereupon I said Sat Bachan and became silent. Thereafter, according to the order of Baba
Ji, Baba Ishar Singh Ji prepared the meals.

Nihang Jawala Singh Ji related a minor incident which throws light on this aspect of
cleanliness and purity of Baba Ji.

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 It happened in 1939. The Barat (marriage procession) of my son was returning to Kasoor
after performing the wedding ceremony. Our village was situated at a distance of 10-11 miles
from there. We had to spend the night at the Railway Station of Raiwind. There w^as a
Gurdwara of Naamdharis near the station. When we went there to pay our homage, we came
to know that Baba Ji had come there. We really wanted to have his darshan.

There were 8-10 Sikhs with Baba Ji who were going to Pattoki. When we reached the
Gurdwara, it was the time of early morning and Baba Ji was waiting for water as he wanted
to take his baih. The Sikh Gentleman who had to give him a bath, took bath himself first
of all. Baba Ji was sitting with his legs crossed. He had not yet poured water when Baba
Ji noticed a few drops of water falling on his body from the wet beard of the Sikh. Baba
Ji gave him quite a bit of mind for being careless. He sent him back so that he could bring
another utensil full of water. Before that we bowed down our heads to him and he joyfully
blessed us all. The attendant had strict instructions not to put his finger into potable water
as was often done by inexperienced first timers. Sikhs belonging to ancient times also took
great care about these things. To cover one's face with a cloth is also one of the ways to
keep one's environment clean and protect eatables from being polluted.

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 STRONG DRINKS

Baba Ji was always against strong drinks. He repudiated drinking habits but according
to rules as is evident from the incidents related below (According to S. Rattan Singh) S.
Kehar Singh, the late headman of Kaleran had no issue. In his family history there had been
only one son in his family since the known history of his fore fathers. He used to perform
much service of Baba Ji because he was desirous of having a son. He had a son in due course
of time. Incidentally during those days the wedding ceremony of the son of his neighbour
was going to take place. It was a huge marriage procession. At the time of the return of
Barat all his companions asked for wine from S. Kehar Singh . So he gave wine to drink
to all those who had accompanied the procession. When they returned home, Kehar Sigh's
son fell ill. Women began to whisper in hushed tone that it was a fatal disease and that the
boy was likely to die. Many other boys had also died of that dangerous disease. The headman
was naturally worried that the boy would not survive. He was scared. So he rushed to Baba
Ji early in the morning even before we had reached the shrine. When we came to Baba Ji,
he said to us, "Did you see Budhu" (foolish man).

We : Who is the Budhu you are referring to?

Baba Ji : (laughing) Kehar Singh. He came to us in the morning and told me that his
son was dangerously ill. I told him frankly that I could do nothing in the matter. He began
to entreat and request, weeping and crying. "Yes, Bhai, it is possible that you should offer
drinks to those whom you had offered before, you also offer it to the mother of your son,
also offer it to your son, pour some of it into his mouth Go, invite them all again. May
be something will happen! A Sikh! and indulging in such activities!"

Baba Ji had rebuked him and sent him away like that. Anyway he arranged recitation
and the boy survived and recovered completely.

(As per statement of Sardar Singh Sandhu of Chowki Maan)

Baba Ji had been staying at Khudian village, Tehsil Choorian in the year 1934-35. Sant
Bakshish Singh Ji and I also went there to have his darshan.

Baba Ji came back after walking at 9 o'clock and found people waiting to have his
darshan. They were busy reciting Naam. He signalled them to be silent. Baba Ji said, "Say
whatever each of you wants to say."

10-15 people had come from Dhodian, a nearby village. They requested Baba Ji that

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the people of that village wanted to have his darshan. He stared at them with anger and said,
"In what roles have you come here?"

All of them remained silent?

Baba Ji : Have you come here as true Sikhs or villains.

He asked this question to the leader of the group.

Baba J i : Tell me truth fully. How many pitchers of illicit liquor are hidden at your place?
How many at the well and how many at your residence?

On hearing this he began to tremble out of consternation. When Baba Ji stared at him
hard he began to weep.

Baba Ji : His house and well are full of pitchers. It is his regular job. He wants to cheat
even Sadhus and Saints. He has come here to take me there. He silently slipped away. Then
Baba Ji turned to other, "now, who wants to speak to me?" A retired Inspector of police .
was standing nearby. Tears welled up in his eyes and began to trickle down his cheeks. He
wept and wept bitterly. Baba Ji asked him why he was weeping but he remained tongue tied. 4
Then Baba Ji began to speak about him too. (this strange episode will appear in the
appropriate section of the book). He gave him quite a bit of his mind. All of them slipped
away one by one. Thereafter Baba Ji went in because he was due to leave that place the ,
same day. He ordered in our presence that the cluster of huts should be set aflame and
thereafter left the place.

So far as utensils or other articles of daily need were concerned, in the initial stages
of his life, he used to carry an earthen pot with him. He took eatables in the broken lower
part of the earthen bowl. He carried an iron jug for twelve years of his life. Later on due
to the insistence of his devotees, disciples and companions he began to use crockery and
glasses. S. Saranjit Singh Ji of Delhi brought cups of China from Agra for Baba Ji. He was
Christened as cup wala. But Baba Ji did not have any attachment for anything. Once Baba
Ji stopped into the Palatial residence of Sir Sunder Singh Ji Mijithia who offered tea in a
cup of gold. Thereupon Baba Ji said, No, brother. These are meant for you, rich people (Then
to Natha Singh, his personal attendant) Natha Singh bring our earthen cup." Tea water was
poured into that cup, then mixed with a little milk and sugar. He took only 2-4 tea spoon
fulls.

As per statement of S. Rattan Singh. In the same way, once Maharaja Yadvinder Singh,
the king of the state of Patiala came to Kaleran to have darshan of Baba Ji, he was offered
meals on the lid of a utensil. Maharaja thought that they might not be having good utensils
at the place. He put a phulka on his hands with vegetables on it and ate it.

He reached back Patiala, the capital city of his state. He sent 51 big plates 101 cups
and 101 spoons, all made of silver, 2-3 baskets of sweets and fruits through S. Harchand
Singh Ji with the prayer that the utensils of silver might be kept permanently at the shrine.
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Baba Ji asked S. Harchand Singh Ji to wait. I came back at 3.30 p.m. He called S. Harchand
Singh Ji in my presence and explained the whole thing. Then he looked at me and asked
"should we keep these things here?"

Myself : As you wish.

Baba Ji : Think over it. When we offer meals to a visitor in the utensils of silver, he
will definitely imagine that Sant Ji must be eating in the utensils of gold. Then think of
dacoits, they will reach herein no time. (We were a bit of surprised on hearing this) Bhai,
this type of material behoves only a royal palace. A person who comes here will be offered
food on his hands. A person who is a hypocrite has no need to come here. Do people come
her only to eat? Here we have only dry grains of a saint.

Baba Ji put some sweets in the plates and returned all these things to the Maharaja with
thanks. As a marks of respect he kept back one cup and one spoon saying that we shall be
offering food to Guru Sahib hence forth in these utensils. In the same way everything else
was disposed off similarly.

In the initial stages hay, remains of sugercane were filled up in the pillows. Then some
sweet smelling herb. Its roots gave out sweet smell, the devotees of Choorian would plant
10-12 branches of it and then pull these out, planting again and again like this.

Baba Ji used to go out for a walk daily for a distance of about two miles in order to
keep his health in good shape. He called it stroll, taking in fresh air. Usually he did it after
the completion of the morning session of Kirtan. When he had acquired a car for his personal
use, he would go in it at any other time up to the road or the canal and then have a free
walk for fresh air. By looking at the daily schedule of Baba Ji one comes to know that he
hardly found any time to sleep or take rest. It was but natural for him therefore, to get tired.
The remedial measures that he took in order to remove his tiredness was rubbing of oil
on the body and the head. While undergoing this treatment, it appeared outwardly that he
had gone to sleep but as a matter of fact he used to be very alert and conscious mentally
at that time. One of the attendants said that they were five of them rubbing oil on his head,
feet and hands - one, two and two respectively." When we thought he had actually gone
to sleep, he would move his leg and say, "You may go to sleep if you feel like. He said
that they had not seen Baba Ji asleep for the last 35-40 years."

He used to lie flat with his head downwards while rubbing continued from shoulders
to the waist, many attendants under took this job but S. Jaswant Singh of Baghan was an
expert in rubbing the head. Baba Ji would sit on a chair, and S. Jaswant Singh would stand
on the back of the chair rubbing strenuously with all his might. He applied so much of his
strength that no one else could bear it except Baba Ji even for 5 minutes. Sometimes he
applied one method and at others another one. He would use both his hands on the head
of Baba Ji like a drum beater. He would start perspiring and Baba Ji would go into deep
meditation. That is why Baba Ji used to say, "Jaswant Singh will come and look after my
head, it has become hollow from inside."

Sometimes he used ghee of a cow with heated almond and at other used simply almond
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drops.

He also made use of almonds extract in vegetables as well and he used to say that a
lot of energy was used in meditation and concentration of mind and almonds extract was
useful for preserving energy.

He used to put a slab ot outter on his head as is quite evident from a photograph. First
of all he put some butter on the head, placed some cotton on it, and then covered with a
piece of Khaki coloured cloth in order to prevent grease flowing out. Then he thought of
a new invention. He got a cup-shaped aluminum sheet with small holes in it and on the
corners covered it with cloth-it no longer resembled a Muslim cap and was airy as well and
did not slip down. He covered his head, then, with a long piece of cloth like a towel. In
this way he provided nourishment to his head and prevented dryness of skin.

He dried his head as well as his body with a towel and put on Khaddar (cotton) clothes.
If he had time, he would lie down and take rest for as long as half an hour. When warm
water was made available, the attendant called a loved Sat Naam, he cleaned his teeth and
went in to have his bath.

MEDICINE TREATMENT

Much has already gone on record regarding physical ailments, their causes and the
treatment suggested to cure them. In the light of that it is sufficient to state here that Baba
Ji was a man of mysterious nature and unlimited spiritual powers. He used local medicines
(Desi, Herbs etc) himself and suggested to the suffering devotees as well, sometimes in
dreams, at other times in person. It has already been mentioned in many parts of the book,
It has appeared in the autobiographical sketches, sometimes he treated himself without any
thing at all. Sometimes he suggested recitation for Gurbani. In case of too much trouble,
he would move a thin handkerchief on every page of Guru Granth Sahib, wash it with water,
mix suger in it and prepare Nectar (Amrit) and drink it with the result that he got well.

Some more examples are being recorded here for the interest of the readers. (As related
by S. Rattan Singh Ji)

Baba Ji suffered from high fever after the Pooranmashi of November, 1929. The
temperature ranged between 103 and 105 degrees centigrade. It did not come down
continuously for three days. Dr. Daya Singh Sidhwan came from Jagrawan. He diagnosed
the disease and suggested medicine to be taken. Thereupon Baba Ji said, "A person resides
inside a house. If an outsider throws a stone at the house, it may not hit the person living
inside but he will definitely protest and object to the wrong action of the outsider and
challenge him by calling loudly

'Who are you to demolish my house like this?' It means that the insider (the spirit living
inside the body) is not troubled, but the body is not to be allowed to be demolished like
this."

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 Anyway, the doctor gave the medicine but Baba Ji did not take it. It lay there unused.
Thereupon the devotees prayed that he should take the medicine or suggest some alternative.
They said, MAs per your instructions Naam is a panacea (a medicine for all disease) for all
ailments." Then he said, "All right, left us start recitation." Thereupon five reciters
assembled atonce, Parshad was prepared and brought there, order was obtained it said, "A
call was given to the Almighty for help, all trouble let the family." Immediately after hearing
the order, he got up and extended his arm and said, "Just feel the pulse to find out if there
is fever still." We felt the pulse. There was no temperature. The arm was cold. We said that
we could not fathom his mysterious. Even then recitation was started. Baba Ji had already
recovered. At the completion of the recitation every one at the shrine suffering from any
disease recovered miraculously.

As related by S. Sampooran Singh Ji. In 1936 the B.P. of Baba Ji went up a lot. We
did not know why it had gone up so suddenly. He started vomiting and had fever too. I asked
the doctor as to what was the result of this increase in blood pressure. He said that it could
lead to even paralysis. I thought that it was something very serious. So I approached Baba
Ji with the request that since it was a very bad disease, he should do something to get rid
of it.

Baba Ji : All right, if it is so bad, we shall set it right. He sat down within half an hour
as if he were absolutely alright. All troubles vanished as if by magic. I do not understand
even to this day what power he used to rectify what had gone wrong in the body. It was
a miracle.

As related by Raagi Arjun Singh Ji about the village Sadda in the Choorian region. He
said, "Once Baba Ji fell ill.. He had fever. It did not come down for many days. Doctors,
Hakims and aids prescribed various medicines but of no avail. Baba Ji did not care at all
for the fever and went on performing his duties of daily routine regularly. He prayed and
meditated as per his schedule. He took his bath regularly. One day he said, "Throw all the
medicines into the well." We asked him the reason of it. He said, "I came here on the
persistent requests and prayers of the Sangat of this place. I am suffering because of their
sins. That is why no medicine had any effect on me. Now the account of the sins has been
squared. Now I have got well."

Sometimes he fell ill as he wanted the services of a particular doctor. For example, once
Dr. Sewa Singh, a homeopathic doctor came to Baba Ji to have his darshan. He wanted
somehow, to touch the feet of Baba Ji. He went on sitting there for many days. One day
Baba Ji began to behave as if he felt like vomiting. He said, "Find out if some doctor is
available here. Bring any one available even if not well qualified." We called in Dr. Sewa
Singh at once. The doctor came. He put all the medicines in front of Baba Ji and said, "Take
whatever medicine you want to take out of there." Baba Ji said, "How is that?" The doctor
answered, "You fell ill yourself, you know how to cure yourself too." Baba Ji obliged the
doctor by taking a few tablets from all the bottles and got well soon after.

As per statement of S. Rattan Sigh Ji, "Whenever a patient came to Baba Ji after taking
all types of treatments, he would say to him, "I have only one medicine. It is effective equally
in birth, death, joy, sorrow, misery and comfort, it is recitation. Therefore, resort to
recitation. You may undertake ordinary continuous or brief recitation as per your need and

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 according to the thickness of your pocket. If a patient could not afford even ordinary
recitation, he was given a bottle of water from the pond and he recovered after taking this
holy water (nectar or Amrit)

Baba Ji referred some patients to Pandit Shambhu Chand Vaid, Jagrawan by saying that
he also consulted him and was presently taking medicine from him. In this way the patient
got well through him.

Baba Ji always took light food which could be easily digested by him. He did not stuff
his stomach. Even then he usually took a laxative after every eight days in order to keep
him fit and fine. He used to take two tablets of laxative sent by Sant Gurbax Singh Ji of
Gholia. Once the tablets were not there. The bottle was empty. I told him that there were
15-16 tablets lying at my residence. I sent for these. He put all into his mouth and took
water after that. On seeing this my face lost colour, it became pale because of consternation.
I thought I had committed a sin. He had taken so many tablets all together. He used to feel
very bad whenever he took 3 tables and that day so many at one go I was feeling
horrified. I thought he would be very cross with me. So I got up as early as possible and
rushed to him. As soon as I reached here, he said, "Last night you played a practical joke
with me. Those tablets were meant for improving digestion, you said that those were a
laxative. Those were not effective at all." I heaved a sigh of relief.

Myself : I could not have a wink of sleep the whole night thinking as to what would
happen.

After a few days I talked to Sant Gulab Singh Ji of Gholia and told him everything that
had happened. He said that Baba Ji should not be given any medicine at night. "He does
not remain in his body at night. Give him medicine when he has taken his meals, "Said he
Baba Ji used to take another, herbal liquid in order to keep this problem under control.

Hakim Lai Sigh who lived at Sanaur, 3 miles away from Patiala, was a close relative
of the famous Baba Karam Singh Ji of Hoti Mardan. Baba Ji called in Hakim Lai Singh
Ji whenever he had any problem.

When doctors, Hakims and Vaidhs came to know that Baba Ji was unwell, they came
on their own. Baba Ji would keep whatever medicine, they gave but did not use t. In this
way he accepted their service. But many times, in order to satisfy the ego of a particular
Hakim, he would take his medicine in a bunch together. He would take many tablets all
together. Sometimes he took medicines prepared by them using gold and silver and many
other expensive ingredient in order to get sleep. So that he could meditate still more. Hakim
Uttam Singh was a famous Hakim of Choorian. Many times he came to have darshan of
Baba Ji and stayed at the shrine as well. He used to bring many medicines prepared out
of gold, silver and other expensive ingredients. Baba Ji used to call it a straw as it was taken
in minute doses. He used to ask. S. Jaswant Singh or (Baba) Ishar Singh Ji to bring him
a straw (Kakh)

He made ample use of leaves of herbs, mint, flowers of Neem, dry ginger and black
pepper in order to improve digestive system. He also used black salt. All these things made
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the mixture so bitter to drink.

He also made use of cardamom, cloves and hasil leaves.

He always took boiled water. Sometimes he also took black pepper with water.

He took tonics in order to overcome fatigue. He used to say that it was the order of
Guru Gobind Singh Ji that during war or at any such time a little bit of opium or intoxicate
is also allowed.

DRESS

He wore clothes of common people before he want to Hajoor Sahib. These included
cotton clothes (Khaddar) made at home but very clean.

After his visit to Hajoor Sahib, he switched to the type of dress worn there, the
underwear in fashion there, a short turban (dastar), a parna and four yards of loose cloth.
(Chakhara) He did not put on a shirt because when' he appeared at the garden of Moola
Bakshi at Jhang for the first time, there was n o shirt on his body. He wore long hair and
the locks could be wound into a big round dough. He changed its position often, sometimes
in front and at others behind. He wore round it 1 1/4 yards of cloth. He also wrapped it
with an ivory comb, a sword and a Khanda. of Hajoor Sahib. When Bhai Sulakhan Singh
became his personal sewak he asked for permission to have a shirt as the region was sandy
and cold. Baba Ji said, "I have received celestial orders to put on a shirt." Thereafter Baba
Ji sent him to Dam Dama Sahib so that he could learn how to cut a short shirt and stitch
it as was the order of the day there because it is said that it has been a tradition there for
every Sikh to learn apart from preparing meals, the art of cutting and stitching of short shirt
(Jhaggi) and underwear at the time of getting education. Baba Ji called himself a Sikh of
the Dam Dama cult. So Bhai Sulakhan Singh prepared two short shirts as per practice there
one very short like a mini undershirt and the other quite long touching the knees. Baba Ji
accepted and put on these clothes after offering prayers at a function. Later on he wore
almost the similar dress till the time when embroidered gowns came into fashion.

When the sons of Bhai Lai Singh of Lyalpur. i.e. Bhai Uttam, Singh and Bhagat Singh
had darshan of Baba Ji after a gap of 7-8 years they were so surprised to see the changed
dress that they went into peals of laughter and it was very difficult for them to control it.

He wore very tidy and clean clothes as usual. As has been advised in the ancient
scriptures, he liked to wear cotton (Khaddar) home spun cloth especially when someone went
through all the processes from cotton to cloth in a manner full of religiosity and ever abiding
faith as was done by many women. He wore gowns quite neat and well ironed.

The service of washing and ironing the clothes was entrusted to the personal assistant
or his helper. The service of winter-clothes was given to some devotee or the other on special
request.

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 He wore usually clothes of white colour except natural pink, khaki, gray and black.

During the Akali movement, black turbans were in vogue. During those days S. Khushal
Singh of Choorian came to have darshan of Baba Ji. He brought a black turban for Baba
Ji and presented it to him. He said, "O true king, all have started wearing black turbans."
Baba Ji said, "All right, as you wish. You are our Sewak. If wearing a black turban serves
some purpose, I have no objection, I shall wear it."

He : It is upto you to decide. I have been sent here with a special duty to inform you
of our common decision

Baba Ji : We follow such a programme here that if we were to follow the common slot
everything would be spoiled. It is a celestial programme. You have a worldly programme
to follow. Then he related a historical story. There were differences of opinion among the
Khalsa. One section said "Say, victory to Waheguru." (Waheguru Ji Ki Fateh) and the second
section said, The usual victory (Darshani Fateh salutation)

Both the sects could not arrive at a commonly agreed decision.The leaders of both the
groups went to Mata Sundri to get the matter thrashed out. She suggested that both the
salutations should be written on two separate pieces of paper. These pieces of paper, then,
should be thrown into the pond of Harmandir Sahib. The piece of paper that floats on the
surface of water and does not drown should be followed and given credence. So it was done
like that and the original salutation remained in vogue. Let us both of us go to Harmandir
Sahib. We shall throw into the pond the turbans of both the colours the white and the black
but one have to take full responsibility that if the black turban drowns, no one will wear
a turban of black colour and if the white drowns, I shall come out of Harmandir Sahib
wearing a black turban. That is my promise.

On hearing this condition, he began to tremble and said that he could not very well agree
to this so he requested that he might be given permission to leave. He said that it was Baba
Ji's discretion to wear black or white.

So, this episode came to an end on this note.

But during the last couple of years, he started wearing black dress on the eve of
Pooranmashi off and on. Some people began to jump to a collusion that he had arrived at
the last stage of the journey of his worldly life and that the end was not very far off.

S. Nidhan Singh Ji of Baghan narrated that once on the eve of the first day of the month
he dressed himself in black, black gown and black turban. He was holding a long stick in
his hand. I was awfully scared to look at him. It was 4-5 p.m. I visualized that Dashmesh
himself had come and stood in front of me. I retreated and sat down.

I used to go a( that time to have his darshan. He called me to him and said, "why are
you sitting at the back? What have you made out? come forward and sit in front."

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 (During the last days) Baba Ji wore his dress as followes except the gown. A small
turban of 1 1/4 yards as he had only thin hair on his head now this was covered by length
of cloth, a dastard the model of which can be seen in various picture and he had his own
peculiar way of wearing it. It was very simple indeed. A two yard length of cotton cloth
which he wore round his neck like a long muffler, it can also be seen in one of the pictures,
a pair of Pyjamas like stockings, he used to wear it during winter season as it was quite
comfortable and he had some problem of having pain in his legs. He would wear 2-3 pairs
of socks all together and in winter one pair of woolen socks, and gloves. Some women were
very fond of doing this service as a mark of respect and devotion to Baba Ji. There were
some of his methods of getting service from his devotees and persuading them to recite Naam
and pray to God.

All these clothes have been preserved safely in the glass almirah at the Baradari of the
shrine at Nanaksar even now.

In the beginning Baba Ji used to carry a small rod with him but later on he shifted on
to a long stick with a handle. It has a sharp iron tip at its end.

Before he came to dewan or went out he always adjusted his turban in front of a looking
glass because over and above whiteness, cleanliness and tidynen he also liked smartness,
it will not be out of place to mention here a few examples connected with the topic in hand.

He took keen interest in Kavi Ji. So he persuaded him to change his coloured turban
and also stop tying his beard. But he was special devotee but for common devotees and
spectators he wanted that they might wear coat and pantaloons but when they came to the
shrine the dress should be in keeping with the religious tone of the place. He liked military
men and other Sardars if they had well kept beard and presentable turban. (According to
S. Rattan Singh Ji) They should look smart and well dressed. Once soldiers of Patiala Sate
came to have darshan. They were wearing boots. They began to remove their boots at the
time of salute, Baba Ji prohibited them, "No, Bhai don't do like that. It is all right like this.
If you remove your shoes, you will be half yourselves."

To dress like a gentleman means to appear like a gentleman, well dressed. Not that the
beard is dyed or trimmed Late Bhagat Gurcharan Singh used to dye his beard. One day when
he bowed down his head at the feet of Baba Ji, he said to him innocently, "Do you use
something to dye your beard or are you really young."

He : No Maharaj, I use a dye.

Baba Ji : Your wife is sitting beside you. Do you mean to deceive her?

Bhagat Ji later on said that this was the last advice that Baba Ji had given him namely,
against dyeing his beard.he gave up the bad practice of dyeing his beard but Baba Ji did
not give the same type of advice to everyone.

According to S. Rattan Singh Ji. Mall Singh who showed scant resect to his beard was
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 asked by Baba Ji, "What do you do to your beard?"

Mall Singh : I do not use anything. J simply cut the hair with my teeth.

Baba Ji gave a hearty laugh but he did not say anything to him. Baba Ji made ample
use of wooden foot wear. Baba Ji of Bhucho wala was of the opinion that only leather shoes
should be used, leather is a low degree material. Therefore, it is but proper that it should
be kept under one's feet. So Baba Ji wore leather foot wear whenever he went out of shrine.
This was made of good quality leather and flat at the tips of the toes. Later on when Bhai
Natha Singh brought a pair of canvas shoes, he began to wear that to a large extent because
he entered the room of Guru Sahib after duly washing, cleaning his feet. Many times he
wetted his hands, moved these on his feet and then cleaned his feet with a towel.

As a matter of fact Baba Ji did not like the use of leather material. While at Choorian
Bishan Nath and Rai Sahib Dhanpat Rai installed a handpump Baba Ji said that many types
of leather parts were used as components of a hand pump. So he removed all leather
components and used those made of the skin of a deer specially designed for the purpose.

He also objected to taking water from a leather container once. That is why he did not
like to wear a wrist watch that had a leather strap attached to it.

THE USE OF SCENT

Baba Ji was very particular about physical and environmental cleanliness. He also liked
scents. Flowers also give out sweet smell but one may collect a large number of flowers,
these will not have as much effect as two drops of scent will do. The smell persists for a
full month. That is why Baba Ji made ample use of good scents. Why? and When? these
points need clarification. In his opinion smoke caused pollution and blackened the inner
portion of a house. In the presence of holy scripture scent is of paramount importance. It
must be there; flowers wither away soon. Therefore, scent, should be made use of. He used
Heena and Gulab scents frequently and in ample abundance.

When Guru Granth Sahib was carried to some other place, he used scent on the
handkerchief and all other clothes. The entire environment was scented and sweet smell
spread all around. Many a time he mixed all types of scents. The chief queen of the State
of Patiala used to bring big bottles of Lavinder scent.

The devotees had standing instructions that they should use scents on their clothes and
they were advised to do so definitely while they went in the presence of Guru Granth Sahib.

Rooh, Keorra and Gulab were sprinkled on the Sangat. These contained very sweet smell
and when it was exhausted more scent was poured in to the bottle. Many a time he came
to the presence of Guru Granth Sahib and sprinkled scented water on the devotees out of
jovial and blissful mood.

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 The leaves of Auto-Dil-Bahar resembling blotting paper were available in the market.
They contained scented smell and it could be added from time to time. These were wrapped
in a handkerchief of thin cloth and put on the sewak of Gur Granth Sahib. Khas Khas accent
of Kananj was also used for the purpose.

Many spectators were surprised to see such prolific use of scent on the clothes of Baba
Ji. Once an S.P. of Ludhiana came to have darshan of Baba Ji. He saw the decent clothes,
expensive gown and prolific use of rich scents that Baba Ji was using. He became suspicious.
Baba Ji on the other hand, asked him "Why do we have a bath." He asked apparently the
purpose was to keep oneself clean. Thereupon Baba Ji said, "If cleanliness is essential foi
:
the body, is it not proper to keep the clothes tidy and clean as well, not for ostentation or
outward show to impress people but to go in the presence of Guru Sahib gracefully."

As far as Baba Ji was concerned the use of scent was a part and parcel of worship. The
same Guru bestowed upon his people, all these articles, who was to be worshipped.

Kavi Ji said that in keeping with the advice of Baba Ji of Bhuchowal, Baba Ji always
traveled first class. Even when he returned to his county after his visit to Hajoor Sahib, and
had not yet met his mentor of Bhuchowal, still he travelled in 1st class. The miserable
conditions under which Indian public has to travel in the third class of Indian railways is
not unknown to anyone.

All and sundry are well acquainted with the suffocation, great rush and overcrowdedness,
jostling of passengers, foul smelling, tattered baggage, unhygienic conditions, noise pollu-
tion, smoking nuisance and various other types of discomforts. There is absolutely no
arrangement for water for taking a bath which is very essential for a religious minded man
following the path of worship, devotion and meditation. There is no question of having
Kirtan of any type whatsoever.

But to listen to the Kirtan twice very day was spiritual food for Baba Ji. S. Jaswant
Singh Ji took the guard into confidence at least on two occasions and arranged Kirtan in
the running train with the active co-operation of the Raagis.Baba Ji took great care to see
that traditional values of life were properly preserved. He was of the opinion that travelling
third class was a direct disgrace of the devotees. He used to say that a well off devotee should
own a car, no matter whether he walked on foot.

How is it improper to travel by a car? It saves time and energy. It is quite comfortable,
it s a vehicle of the modern age. In the past there were horses, chariots and elephants, now-
a-days there are motor-cars, aeroplanes. But it is the duty of a family man to cut his coat
according to his cloth. A poor man should not imitate or ape, neither should be feel
disappointed, and a rich man should not feel egotistical. He should consider it a blessing
of only Guru. Riches have wings.

Once Maharaja Sahib of Patiala state submitted a personal request to Baba Ji to be kind
enough to pay him a visit. Consequently he left Jhang for Patiala. On the way, he passed
through the city of Lyalpur (now in Pakistan). He had many Sikhs with him. He saw that
many policemen were standing on duty at the clock-tower. (As per recorded statement of
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 Master Nanak Singh Ji) S. Gurdit Singh, one of the richest men of the region and I were
passing through the Bazar. On enquiry we came to know that the rush was due to Baba Ji.

S. Gurdit Singh was really wonder struck to see all this. Sant Nand Singh Ji and so
much of grandeur. He could not beleave his eyes. He had seen Sant Nand Sing in bad days,
when he used to live on the bank of a dirty pond. He was now moving about in motor-cars.
What a change indeed! They advanced and exchanged courtesies.

Baba Ji : You carry heavy load of old times, Gurdit Singh. You let me know when a
boy works hard, day in and day out, and his parents spend a lot of money on his education
and at long last he turns out to be a civil surgeon then is it unfair for him to charge heavy
fees from his patients and move about in motor-cars? Is it not his right? Sat Guru has given
me Raj Yog. These people are taking me on their own. I did not compel them. I did not
send them a message. Bhai, why are you in doubts? Master Nanak Singhs make him
understand this.

As with lions, so with Mahatmas, both cannot be confined to fenced enclosures.

Enclosures are meant for sheep lest some one should eat them up or steal them. The dnly
thing that is responsible for the honour and worship of a Mahatma is his inner-self. He does
not care for anyone except Nirankar. He cares only for his true master.

According to S. Rattan Singh Ji. One day Baba Ji expressed a strong resolution that
he would return to the shrine only on two conditions (i) No one would bring sweet pudding
(Karrah) and (ii) women would not be permitted inside the shrine. Is there any one who
is ready to stand surety for both the conditions. Sobha Singh of Kaleran seconded the
resolution. He said that only simple food should be brought and no ladies please."

We tried to stop people from breaking b.oth these rules but no one listened to us. Ladies
made a detour and started coming from the other side. Baba Ji picked up his stick and came
out so that women had his darshan. When I said, "What have you done? Why did you come
out? He said, "Am I to be guided by you? These women have a large stock of noble deeds
at their credit. How can I stop them from having my darshan?" such was the noble nature
of Baba Ji.

A LOWER OF KIRTAN

A lot has already been recorded about this aspect of his personality. Baba Ji wanted
that God should be given due appreciation and praise at all time every movement. Those
who performed Kirtan got tired but not the listeners, the ones who took this celestial food
of Kirtan never got tired.

Baba Ji had deep insight into the composition of music. If any one played a wrong tune,
he at once pointed it out. No sooner did a drummer skip than Baba Ji pointed him out at
once. He himself gave hints for the tunes to be composed. An instrument had been kept at
Sach Khand which Baba Ji himself played. (That musical instrument is still lying at the Sach

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Khand of Nanaksar) "You are Nirankar," His favourite tunes used to keep him busy for 2
hours at a stretch praising the Almighty. This instrument had been set by Bhai Sahib Sujan
Singh Ji in such a wonderful way that the tune "you are Nirankar" would start immediately
on touching the wires. (According to Bhai Sahib Sujan Singh Ji and Kartar Singh Ji) It
happened at Nagrota once. The Sangat of Amritsar came to have darshan of Baba Ji. It was
the time of the early hours of the morning. A highly impressive Kirtan was in progress. This
tune "You are Nirankar" was being played by Baba Ji. Different types of instruments drums,
harmoiums and Dil Rubas were being played. Bhai Sahib was playing upon his violin (Baba
Ji used to call it Dhoo Dhoo) The highly captivating Kirtan went on for almost an hour.
It was a celestial Kirtan that took place there that day. Wonderful! All the audience were
of the opinion that a new, strange instrument was being played there that day. It was unique,
new, unheard of and none among the existing instruments. Bhai Sahib made a specific
request to Baba Ji to shed light.

Baba J i : Raga Siangha, Bhai Mardana not only did Baba Ji hear Kirtan but also arranged
recitation heard recitation with rapt attention, holding prayers and getting these arranged
and all through this he never felt tired or bored. His position was like that of a fish swimming
about in the deep under currents of water never feeling tired even for a moment. The more,
the messier.

Giani Jai Singh, an old man said, "I came to know of Baba Ji through S. Harbans Singh
of Soap Bazar,Dehra Dun. I went to the shrine at Kaleran in the year 1930 to have darshan
of Baba Ji. I was a good reciter of continuous recitation.When I reached the shrine, I found
that continual recitation was already in progress there. I bowed my head to Baba Ji
introduced myself and sought his permission to take part in the recitation. Baba Ji listened
to my recitation. After two hours when my turn came to an end, he asked me to continue.
I recited for five hours and Baba Ji listened to me with rapt attention. My voice was
impressive. He asked me if any one else had also taken interest in his recitation, he said
that Sant Attar Singh Ji and Sant Sunder Singh Ji of Ali Beg had listened to him with keen
interest.

I further informed him that Sant Attar Singh Ji was so impressed by me that he offered
me almond extract and orange juice for 15 days and then I went on continuously with the
recitation for 47 3/4 hours at a stetch."

But Baba Ji did not allow any one to arrange personal recitation at the shrine. Whatever
the case might be. S. Bhagwan Singh who was working as a superintendent of police, Rattan
Garh (Patiala) suggested that he wanted to arrange 101 times recitation at the shrine. Baba
Ji asked him as to how much money he would be ready to spend. He said that he had already
set apart an amount of Rs. 10,000-00/- if need be he could spend much more than that. It
was for Baba Ji to name the amount.

Baba Ji : Wonderful! Ten thousand! It would be a new record! The entire world will
rush to this place. It would be a fair like scene. If you are serious, you should go back home
and arrange recitation there." He tired his best to persuade Baba Ji to accede to his request
but it was not to be (There were many problems and a lurking fear that it would crate many
problems as a large sum of money was involved.)

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 Not to speak of loud noise, Baba Ji did not like even the least disturbance. According
to S. Joginder Singh) In the beginning he asked that the branches of trees near the shrine
should be trimmed as birds came and sat on them and due to their chirpings and singing
he felt disturbed. He could not stand the whistling sounds of birds. I do not understand why
he wanted pindrop silence for concentration and meditation.

One of the devotes said that in the initial stages Baba Ji had made a hut of straw near
the bank of a village pond and he had set up a seat for his meditation there. There was a
field of melons and the owner used to keep a vigil during the night lest Jackals or some
other animals should spoil his crops. So he raised a lot of hue and cry through out the night
he keep the animals off the field. Baba Ji felt disturbed. One day Baba Ji asked the devotees
if the noise could be stopped.

A landlord, Bagga Singh said, "Why not? If you so desire, it will be stopped. It is an
ordinary thing."

The same day he approached the owner of the field and gave him a bundle of rupees
and said, "Here is the money. Now stop that noise you make at night. You cannot get more
than one hundred rupees from your melons. The saint is put to undue inconvenience."

What else could the owner expect. Such were the devotees and disciples of the Baba
Ji.

During the summer the pulling of the big fan also created disturbance. Its wheels had
to be changed - rubber was used in place of iron. If a devotee wanted to call, he said Sat
Naam Sri Waheguru and then the door was lightly touched and then knocked. Thereafter
either the attendant or Baba Ji himself would come out.

If Baba Ji wanted to call the attendant he uttered Hari Har.

The following incident reflects how careful the personal attendant had to be. Baba Ishar
Singh Ji has included it in his autobiographical sketch as well.

Once Baba Ji was returning from Patiala. He stayed outside a town. The devotees, being
new, did not know the practice of preparing meals etc. Baba Ji seemed to be a bit angry.
We wanted to fix the pegs but we were afraid that the disturbance would enrage him still
further. So we informed the other attendants also that when we put down the buckets of
water for taking his bath, some sort of disturbance was likely and that was the time when
they should fix the pegs. So we had to do exactly like that because Baba Ji felt annoyed
at the slightest sound. If we did some piece of work, there was disturbance, and if we did
not, work would remain pending. When we used shower, even then we put a piece of cloth
at the mouth end of the shower. Baba Ji used to say that a servant must be more intelligent
than his master, a wife more discreet than her husband and a Minister smarter than the king.
The attendant had a great responsibility. He used to say to him, "All good and bad deeds
are yours. If you use your good sense and attract some one to us, it will be your noble deed
but if you unwisely scare away someone from us, it will be your sin."

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 Baba Ji had aesthetic sense of the highest order which was reflected in his style of living
and many expects'of daily life just as tidyness in his physical activities, clean clothes, clean
and healthy environment, love for music and his knowledge of music. He liked to see
greenery all around him and flowers, plants and trees. If nothing else could be sowed, he
at least sowed the seeds of oats in frot of the shrine. Vegetation grows up with the help
of water. That is why he was in love with water. Wherever he went to stay for a few days,
he had a pit of water dug near his bed, the samples of which can still be found at the old
shrine of Nanaksar and that of Jhorraran. Another such pit was prepared at the shrine of
Baghan. He could have a fountain if possible. In order to keep dust under control as well
as to keep the environment of the shrine cool, he had water sprinkled all over the place.

He liked whiteness most of all. During the season of summer he wore white clothes and
even during winter he preferred white filaleen cloth. The covers of the instruments were
invariably spotless white. He loved white handkerchief for Guru Granth Sahib. If some one
presented a handkerchief of any other colour, he would touch it with Guru Granth Sahib
and return the same to the presenter. If he did not come across any woolen handkerchief
at any Gurdwara during winter, he advised that black shawl should be spread underneath
and cover should be of spotless white handkerchief.

He had much knowledge of architecture as well. He drew lines on the ground with the
tip of the stick in order to explain the asthitectural plan of the shrine in such a way that
the spectation were simply spell-bound. He patronised art as well because he always kept
a painting of Guru Nanak Dev Ji painted by an artist, in front of him. Because of his
appreciation for such artistic talent, there are many beautiful paintings still occupying a pride
of place in the Sachkhand at the shrine of Nanaksar. In the broad sense we can say that
beauty of nature is a special quality that attracts Waheguru who takes keen interest in it
and no worshipper of God can well afford to turn his back to the beauty of Nature. Baba
Ji felt highly pleased to hear Kirtan and poetry. It appeared as if counting of beads, praying
attending Sat Sang, cleanliness, love of whiteness, softness, simplicity, piety, scented
smells, music, appreciation of beauty, decoration, cool headness, all these were inseparable
parts of his personality. He was infact a lover of fine arts.

He had such a refined nature one example of which was respect, honour, reverence he
gave to it in everyday chores. Kavi Ji said, "I leant the real meaning of reverence after I
came in contact with Baba Ji. To obey is a higher virtue than to respect (According to Kavi
li) once Baba Ji asked him, at the Tibba of Karol to walk ahead of him. I said, "No, Sir,
it amounts to showing disrespect."

Baba Ji : When you walk ahead in obedience to my order, it is not disrespect.

Anyway, no one can refuse to admit the significance of reverence in the celestial path
of life.

Baba Ji used to say, "The more respect you give to Guru Nanak Dev Ji and better fruit
you will get." The best advice that one could give any one was to anulate the way Baba
Ji gave respect to Guru Nanak Dev Ji.

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 It was a part of his everyday routine to observe proper etiquettes while interacting with
people at his level.Mention of it has already been made earlier. Another example of it is
being given hereunder.

A devotee came to see Baba Ji. While holding lively conversation, he told Baba Ji that
he was fortunate enough to have had darshan of Guru Nanak Dev Ji in a dream but Guru
Ji was sleeping at that time. Baba Ji at once started rebuking him and said, "Guru Sahib
and sleeping? Impossible. The day Guru Nanak Dev Ji went to sleep, the world go topsy
Turvy that day because there one Sat Guru that wakes while the entire world sleeps."

Baba Ji received blissful joy from meditation, prayers and Kirtan but all at the same
he obtained mental peace and tranquility by the cleanliness of his environment, sweet smells,
greenery beauty of flowers, regular walk, villages, forests, hills and mountains and the
scenes of nature. All these were a source of enjoyment for him.

He also liked fast running means of conveyance. The pilots of aeroplanes, the drivers
of motor cars, the riders of horses and chariots only know the thrills that they got when
they move their respective conveyance at top speed. A slow moving car was never liked
by Baba Ji. The faster the speed, the happier he felt. The driver also drove fearlessly. While
in Delhi in the year 1939, one fine morning after the completion of the programme of Dewan,
he went out with Kavi Ji. The latter drove the car at a speed of 75 miles per hour along
the lower Ridge Road as far as Dhaula Kaun, a distance of about three miles, the road being
quite straight. Prior to this in the year 1937 when he caught the train from Rohtak, even
then motor-car was driven by Kavi Ji. He said that the speed of the car rose as high as 84
miles per hour. A restraining factor was that the car that belonged to Rai Bahadur Narain
Das happened to be a small one, otherwise the speed could have gone even higher.

While walking on foot, he moved so fast that it became difficult for an ordinary person
to keep pace with him. How much alacrity and swiftness was exhibited by Baba Ji is clear
from the incident of the gas flaring up once when continuous recitation was in progress and
which has been recorded by Bhai Dan Singh in this book.

Baba Ji possessed a unique sharpness of mind and eyes. (According to S. Rattan Singh
Ji) Once a stranger came to do service as a Granthi at Kaleran Village. He declared that
he had been working as a Granthi elsewhere. He was a man of very sharp eyes. The moment
Baba Ji looked at him, he said, (Later on of course) "Rattan Singha you have been keeping
company for such a long time, but you people have not yet learnt how to test a person. A
real person is one who can peep through the personality of a man the moment he gets down
a train at the Railway Station. But this is no man to work as a Granthi."

At the time of leaving the dewan he would look at the people with a slanting eye and
attracted all those present impressively. Then he sometimes asked us, "To day some sharp
minded men had come. What did they say?"

Baba Ji was very particular about the full utiliztion of time. There was no question of
wasting his time as he prayed with each breath. The programme at the shrine had been so
regularized that there was no question of anyone coming late or any programme postponed
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or cancelled without any reason.

He always kept a good watch or alarm time piece with a radium dial with him. He would
wind up the time piece himself. He always put it into a wooden case under lock and key
lest someone should meddle with the setting of time. Time piece was one of the most
essential items of articles that Baba Ji kept with him near his seat of meditation.

LOVE FOR CHILDREN

As has already been mentioned that Baba Ji loved animals and birds very much. In the
same manner he had a great amount of love for children. The innocence, softness and
handsomeness of children impresses everyone and Baba Ji was no exception. All great men
including saints never prevented children from coming near them. Jesus Christ considered
children as an epitome of God. In the same manner Baba Ji was highly pleased with children.
No doubt, he did not like crying children and those misbehaving and kept them at an arms
length. As an example of it Hardeep Singh s/o S. Sampooran Singh said, "I was hardly five
years old when I was playing one day at the camp of Khooni Nala. Kar Sewa was going
on near me. I was a handsome chap with fair complexion, round face and golden hair. Baba
Ji was coming back after having his morning stroll. He picked me up with both his hands
but I began to cry. Then he caught me by the hair and asked me what I wanted to have.
But I did not stop crying. Baba Ji said that I was crying and did not tell him anything. It
was these that later on once I and Nikki Ji bowed down our heads at the feet of Baba Ji.
He held me by the arm and took me into his embrace and gave me a lot of Parshad. I
requested Baba Ji to give Parshad to my elder sister, Davinder. Baba Ji was highly pleased
and said, "Bring, Bhai, Parshad for his sister as well".

He gave me more Parshad but in the meantime Nikki Ji went on clinging to his feet.

Baba Ji did not pick her up but began to shout, "See, she has robbed, robbed me. She
has taken away everything."

Later on Nikki told me that she was thinking that Baba Ji would pick her up just then
but this did not happen for a long time and she did not want to get up without permission.

Baba Ji : (Similarly) Thief! Bhai, Thief! She has robbed me of everything.

(To get up early in the morning, to perform Kirtan, to do recitation all that we have
today is due to the blessings of Baba Ji as well as due to his blissful hand on our head).

Baba Ji never prevented children from bowing their heads at his feet. He used to say
that it was always better if they remained at his feet most of the time.

The sons of S. Dalip Singh and other devotees went to Kaleran (Nanaksar) to have his
darshan. After the completion of the programme of Kirtan at night, we stood in a row at

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 the place from where Baba Ji was to pass. Baba Ji stopped suddenly and asked, "Whose
sons are you?" We were small children. We also did not have much intelligence. I told him
in response to his question, "I am S. Samporan Singh's son." Baba Ji, thereupon said, "Then
go to him."

My father was standing nearby. He tried to persuade me, "Sa'y, True King, I am your
child." Baba Ji was pleased to hear it. He added, "It is proper to answer like this. When
you are asked such a question you should say, "I am the child of Guru Nanak."

Later on whenever Baba Ji asked us this question, we answered as directed by Baba

Ji. Baba Ji would feel pleased and give us a lot of Parshad. One day Kavi Ji's son went
near Baba Ji. He answered, "I am Daar Ji's son." Baba Ji began to advise him, "Say, I am
Guru Nanak's Son." He said as he was told at that time but he forgot to repeat the same
answer on the next occasion. Baba Ji caught hold of his lock of hair and prompted him to
say that he was Guru Nanak's child.

Bhai Sahib (Sant) Sujan Singh Ji said that once he asked Kaka Harbans Singh, (Who
was with him). "Whose son are you?" I prompted him, "Say, yours" Baba Ji said, "No, say
Guru Nanaks's" Harbans repeated the answer but later on Baba Ji asked the same question
to jeet (Surjit Singh). He folded his hand and answered, full of excitement, 4 Tam the son
of Guru Gobind Singh Ji."

Baba Ji : "The time of Gur Gobind Singh has not yet come. Let Guru Nanak Dev Ji
remain for the time being .

The real or inner interpretation was known only to Baba Ji. The mission of Sri Guru
Nanak Dev Ji and Dashmesh Ji was one and the same. People might apparently see
difference. The means used by both of them were in keeping with the time and the
environments. When a plant is sowed it is different and when it starts growing up and
development it becomes and looks different in shape and size. But as a matter of fact it is
just one and the same. In the same manner light was the same in all the ten Gurus. The
importance that the rest of the nine Gurus attached to the fist emperor (Guru Nanak Dev
Ji) that is evident for their Gurbani. Guru Nanak and Guru Gobind are one and the same.
All of them used the stamp of Guru Nanak in their Bani and called the Guru^of Gurus.

WONDERFUL PREACHER

Baba Ji used his own unique methods to bring, about improvements in the working of
Gurdwaras in towns and villages. Some examples appear elsewhere but a few are being given
here.

Once Baba Ji was returning from Bhucho in the year 1921 in the Lorry alongwith twelve
devotees. (A lorry was a sort of a miracle for the villages during those days. They called
it a room on wheels which mysteriously ran on the road without the help of horses or oxen
on the type of fuel or energy they failed to understand). On the way they came across the

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village Bhagtoo developed and established by Bhai Bhagtoo. He called for the water of the
historical well of that village. Before drinking water he said to Bhai Natha Singh, "Would
that I could get two morsels of bread from somewhere. I would have eaten it before taking
this water."

A few residents who were standing nearby said, "There is no dearth of bread in this
village. If you permit, it will be made available without delay."

Baba Ji, "Bhai we are not to delay. We need only two loaves of bread but these must
belong to the entire village community. These must not be from any one residence."

On hearing this condition all of them seemed to be surprised. Baba Ji said, "Why are
you surprised? Take one Sikh from amongst us with you and get two Parshada from the
village Gurdwara." When they reached the Gurdwara, they came disappointed to see a big
lock at the door. They enquired about the Granthi and leannt that he had gone to Rampur
Phool to bring provisions.

When Baba Ji came to know of it, he said, "Bhai, Hard luck. All right, we shall eat
at some other village on the way." The lorry was started. The residents of the village were
sorry and they repented. In the meantime a villager began to pray and pleaded, "Maharaj,
it is not good that a saint like you should go away without eating anything in the village."

He sought permission, rushed to his house and brought three Rotis from there. These
were big, black, rough and dry. But as per instructions, these were distributed among all
two morsels each, they ate and Baba Ji felt pleased and missed the rough Roti of inferior
grams of Bhai Lalo. No doubt the devotees found it difficult to cut hard with their teeth
and swallow down their throats. Slowly but steadily we drove along Kacha roads full of
mud, and sandy mounds, and reached Dyal Pur. The Sangat requested that there were two
historical Gurdwaras there and it would be in the fitness of things to pay a visit to these
Gurdwaras. Baba Ji said in a spontaneous and natural way that all of them were feeling thirty
too. So we shall start after having some refreshment there. The entire village assembled there
on seeing a lorry. Some Sikhs among the assembly of people requested that they would like
to serve us all food. Here again Baba Ji uttered the same words, "Gentlemen, we want two
Parshadas but these must come co-operatively from the entire village community."

They were taken aback on hearing this strange demand. They requested that food would
be prepared for the entire Sangat without the loss of much time. But Baba Ji said, "We don't
need food. All that we need is your co-operation to obey." Thereupon Baba Ji instructed
his disciple, Bhai Waryam Singh of Ghalib to rush to the village Gurdwara and bring two
Parshadas from there.

In obedience to the order of Baba Ji, he went to the Gurdwaras and found that it was
also locked. The Granthi had left for some animal market. He was a commission agent of
animals, he went to the second Gurdwara alongwith another Sikh but he found it locked as
well. On enquiry he came to know that the Granthi had gone to collect grass for the mare.

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 So we started without taking anything. By this type of behaviour, Baba Ji wanted to
teach a moral lesson to the villagers that someone must always remain present in the '
Gurdwara and look after the travellers if any one happened to come there.

We crossed another village on the way. A Sikh gentleman of that village who happened
to be a school teacher came forth and bowed down his head respectfully to Baba Ji. He told
him that he was a teacher by profession. Baba Ji called him and made him sit in the lorry
itself. He turned out to be a very intelligent man. He deputed one of his students to make
cold drinks of almonds. The second one to prepare tea and the third one to prepare food
and while the conversation was still in progress, to every one's joy and supervise, he put
eatables and refreshment in front of us all. Baba Ji was gladdened to see his feelings and
faith as well as sharp intelligence and loaded him with a lot of joyful blessings.

Baba Ji explained the meaning of famous saying namely that a lamp would be lighted
only at one place in an area of 12 Kos (Miles). There would be darkness except in that one
lighted place. Baba Ji said, "It does not mean that all the villages would be destroyed and
demolished in that region. If a lamp is lighted then it should be noted that it is lighted in
such families as offer food to guests and not in those Gurdwaras and temples which are
locked and closed to the visitors.

Some incidents have already been recorded regarding the reciters of Gurbani. It will
be but proper to record one more incident here.

One day a Sikh of Majha came to Baba Ji. He requested that e might be allowed to
undertake SO recitations. But Baba Ji who was omniscient put him off. At the next full
moonlit night he came again to have darshan. Thereupon Baba Ji,. "Bring the leader of the
group of reciters to me.

At the time of the next Pooranmashi, he came along with the leader of the reciters. Baba
Ji asked him to make him stand in the dewan. Thereupon, the group leader stood up in the
middle of full assembly of devotees at the dewan Baba Ji asked him, "Are you the group
leader." He answered that he was.

Baba Ji : Have you taken nectar? (Amrit)

He : Yes, I have.

Baba Ji : Have you not done anything immoral?

He remained mum and did not answer the question.

Baba Ji : You will have to tell with your own tongue.

When he did not open his mouth and chose to remain silent Baba Ji rebuked him.

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 Baba J I : Gurmkha. Look at your beard. Your beard has grown grey. You are a sewadar
of SAHIB. You are indulging in immoral activities even at this age after taking holy water
(Amrit) You will have to say something. Either say something or pay a penalty of Rs. 25.00/

He said, "I agree to pay Rs. 25.00- as penalty but it is not possible for me to say in
so'many words."

Baba Ji : (To the Sardar who had brought him) It is not acceptable to us here to have
recitation undertaken by such reciters. Don't waste money. Bring someone else (He also
said) only one recitation is sufficient. Reciters should be such as have taken holy water
(Amrit) Another spare reciter should sit along the reciter in the room where recitation is
going on. There should be a thin curtain between the two. A reciter should be so pure minded
that he should entertain no immoral thought in his mind so that his concentration in the
recitation should not be disturbed. Baba JI used to criticise performing recitation for the
sake of money by saying. "One has ploughed the land, the other has ploughed the holy book.
What is the difference?" (It means both are doing it for money) Baba Ji always advised
Dranli Ji to charge as much money for recitation so that he could make both ends meet.
It should be considered a stepping stone for getting rich. A large number of people should
come to you to have recitation. He told the family men,on the other hand, that to serve a
reciter is to serve Guru. He would curtly tell a reciter "Don;t pressure my devotees to pay
you more and more money. To get this type of money is poisonous. It is not worship , iv
is deceit." He also advised a reciter, "You are going in the presence of Guru Nanak. He
is omniscient See that you don't make any mistake."

Whenever a minor incident took place, he would cite it as an example to teach a moral
lesson to the devotees or he told a moral story. Once at the shrine of Bhirrki, Baba JI
developed a pimple on one of his fingers. The doctor did a minor operation. S. Tirath Sigh
who was standing nearby at once tore up his new turban and gave the bandage to be used
to cover the wound.

Baba JI : (surprised) What have you done?

S. Tirath Singh : Is a turban better then you?

Baba Ji was highly pleased. He related an incident of Kirshan and Dropadi. In order
to test the love of friends Sri Krishna Ji took up a knife and began to make wooden pen
with it. Incidentally he hurt his finger. There was panic among the bevy of girls standing
around him. They began to look for something to make a bandage. Draupadi atonce took
her Sari between her teeth, tore it and thus offered a part of it to Sri Krishna to bandage
his wounded finger. Lord Krishna was highly pleased with Draupadi on seeing this.

It happened in 1935 that one day a passenger train was coming from the direction of
Moga at 1.30 p.m. When it reached opposite the shrine, it halted. There was some defect
in the engine. The driver, guard, T.T. and some other came to Baba Ji pay their respect and
have his darshan. When they bowed their heads to Baba Ji, he said, "Where have you come
from?"
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 They : Our train has stopped in front of the shrine. .We have asked for another engine.
It will take some time to get it here. We deemed it proper to have your darshan in the
meanwhile. Then they introduced themselves one by one.

Baba Ji : What do you mean by T.T.?

T.T. : A Baboo who checks the tickets of passengers.

Baba Ji : All right, Bhai. Sometime the train of death will also arrive. The messenger
of death will be like an engine. It has a driver as well. Do all of us have valid tickets for
that train? Now if a person does not have a ticket, how do you deal with him.

T.T. : We charge double the fare of the original one.

Baba J i : If the passenger is a poor fellow and doesn't have as much money in his pocket
to pay the double fare. (If so, he can be punished). The Messenger will check tickets, do
you have any ticket? If a person doesn't have a ticket, he should have money in his pocket.
Here in this world you need money, on that side, you need the wealth of Hari Naam. Try
to amass that wealth. Find sometime for the worship of God. Pray in the evening. Recite
Gayatri Mantra.

In the meantime another engine arrived. In this way Baba Ji preached an auspicious holy
message for about 45 minutes, distributed Parshad among them and gave them a lot of joyful
blessings.

S. Rattan Singh, a famous devotee of Baba Ji have given expression to his method of
preaching and great in a poetic composition. It is a beautiful poem. But how did it come
into being? Once in the year 1930, S. Hari Singh of Baghan wrote a letter for Baba Ji in
which he gave expression to his feelings, sentiments and emotions full of love and
renunciation. Baba Ji received it at Jhorraran, Giani Jeema Singh of Ghalib was also present
there. Baba Ji asked him to read out the letter to him. He also directed him to write an
appropriate reply to the letter the next day but he said that it would take him three days
to write a reply. I was sitting outside listening to the conversation. I said that it was not
at all difficult for me to write a reply to the letter. Baba Ji called me in at once. I read out
the following lines forthwith.

0 Beloved! Don't snap ties of love on the behest of the villain. As the thread snaps
while spinning the spinner joins it atonce.

It had been written in the letter that Baba Ji had gone far away. The body may be far
away but the mind finds it very near. In reply to this

My beloved resides at one thousand miles (Kos) away but lives in my heart. But the
villain living next door. Is hundreds of miles (Kos) away. How should one love has been
expressed like this :-

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 The best love is of Dooj (Second day of the moon) Beloved, it goes on increasing
everyday.

O Beloved, proffer such love as are the waves of a pond.

We splash the waves backwards. But these are ever coming forward again and again.

Those who love without response are crazy.

The lamp does not like the moth even though it burns itself to death.

O Moth, you may burn but the fire will not be extinguished. The lamp burns first, the
moth afterwards.

Baba Ji was very glad to hear these lines of poetry. He said, "Ask for anything you
want. (He asked me thrice) But I remained silent. Then he looked all around and said, "Go,
all your recitation, austerity, regular prayers, truth, self control all are pardoned henceforth.
This is indeed the limit. Tomorrow we want to hear something new from you."

After three days I read out the following composition :

My Baba! Maharaj, Chakravarti has taken upon himself the welfare of the world now-
a-days.

He has a hospital for the disease of egotism Hundreds of patients are brought back to
health, now-a-days.

People of the world come to him from far and near to have his darshan in person now-
a-days. Everyone becomes happy to have his darshan, his celestial words bring coolness,
peace and tranquility now-a-days.

The hottest hearts turn cool and soft, the fever and the fret disappear now-a-days. He
is the Master of magic, ocean of peace, he is an omniscient Avtar now-a-days. Many
scholars, learned men, interpreters of Vedas all admit defeat to him now-a-days. B.A's and
M.A's slip away when Bani is explained and scanned now-a-days. If you want to see, come
near and see. Only then you will have full faith (on him) now-a-days. He doesn't open the
bundle (of thoughts) When there is a customer (inquisitive devotee), when a customer
(Devotee) comes, he is not hesitant to deliver (goods) now-a-days.

It is not worth writing, so I can;t write, I feel ashamed as I note now-a-days. Whosoever
comes to him, goes after all desires are fulfilled, all say victory to him now-a-days.

First of all, he fulfills the desire of devotion to God,

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 Second worship and prayer coffers are filled up now-a-days.

Thirdly meditative power, fourthly power of knowledge, truth is served out of extract
now-a-days. Fourth,

He is running a river of Naam, the world takes a dip (in this river).

Fifth (principle is service, service for the fifth time, now-a-days.

Sixth, he is full of Ridhis, Sidhis, he is using these as per the principles of Gurudom
now-a-days.

Seventh, he is wearing the dress of Truth and contentment, he is carrying the weapon
of humility now-a-days.

Eight, he is happy all the twenty four hours (8 Pehr) the drizzle of ninth has started
now-a-days.,

Nine, man is at the bank of the river without Naam (He has not entered it yet), how
can he reach the ocean (without entering the river first) Now-a-days.

Ten, he has controlled all the ten senses (of the body), he is now free from their control
now-a-days.

The musicians and singers (Raagis) sing in the mornings and evenings, song and music
go on continuously and endlessly now-a.-days. Different types of Raags go on (Majh,
Telang, Maroo, Gaurd, Karnarra, Sargama, Daar) Now-a-days.

Raag Basant is sung in the months of Phagun and Jeth, Jog Soratha, Lalit, Malhar Now-
a-days.

A lot of Sewa (Service) has been undertaken at Jhorraran, a grand common kitchen
(langar) has been opened there now-a-days.

A UNIQUE EXAMINER

Baba Ji used to say many times that the shrine was a school where the tenets and
principles of Sikhism were taught. It was a unique school with wonderful teaching. Its
questions were strange and its teachers were also unique. (Whatever anyone may say.)

(According to Kavi Ji) It was a practice of Baba Ji preach morality and give training
of it at every step and then to test it. It was very difficult to understand the intention of

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Baba Ji. Then personal attendant had to understand every movement and act according*?.

(Keeping the standard of Education and the examples of worldly educational institutions
in mind) Educated and intelligent readers know that there are various classes in different
schools and colleges. Many types of subjects are taught there. Many types of papers are
set to test their knowledge. The marks of these papers are in accordance with the weightage
of the subjects, some have 25 while others have 500. The pass percentage of papers also
differs.

All are taught equally well but the success or progress of the students depends upon
their level of understanding, interest in the subject, standard of health, hard work, and finally
luck or deeds of previous births. Some one of these drops at some stage or lags behind at
another. At the end only a few are able to reach the destination and touch the final goal.
It has also been experienced that quite a few join late but surpass the rest by dint of hard
work or better luck. Some who join earlier are lagged behind. There are some who are day
scholars while others are boarders and they get the maximum benefit and there are still others
who are casual students. They come to attend classes off and on and for a limited period
only.

It is not known how many and which students sought admission to the schools, college
or university of Baba Ji. Some were on secret rolls while others studied openly to the notice
of every one. Some of them had to give up their studies in the middle because of special
or domestic circumstances. Those who continued their education to the last got stuck
somewhere. Bhai Rattan Singh Draub was one of such students. S. Rattan Singh and Bhai
Natha Singh belonged to different class altogether. S. Sampooran Singh also could not cross
some limitations because he was a family man. Whatever success came in the way of Kavi
Ji or whatever more he could have attained was strangly different from that of others and
its effect remained limited to a special circle. All these students in the university of Baba
Ji had to cope with some questions and problems which will be enumerated later on but
before that it will not be out of place to mention here two of the students of Baba Ji attained
heights of prominence after the passing away of Baba Ji. These great prominent saints were
Baba Ishar Singh Ji and Bhai Sahib (Sant) Sujan Singh Ji.

It is needless to point out that (As compared to worldly schools) spiritual scholars have
entirely different subjects of study. These appear to be somewhat as follows :-

Memorization Practice :— To undertake recitation, to read Gurbani, to remember by

heart.

To perform Kirtan, Logic :— To sift truth from untruth (Falsity)

Obedience :— To obey without any mental reservation, complete renunciation of

Egotism of everything. The last two subjects are very difficult to master. According to the
way of thinking of Baba Ji devotion and planning go to-gather. Therefore, intelligence was
also put to test from time to time i.e. how much does a servant understand what his master
wants.

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 People call it luck. In the school of spiritualism, the attainments of previous births on
the basis of which blessings have been obtained these also form a requisite part of the
curriculum of this education. The school of spiritualism does not require any particular place
or time. It changes places with the change in the Master. Its education and examination are
an even continuous process going on all the twenty four hours. Training forms an essential
part of this education about which Baba Ji related many stories from time to time.

Baba Ji put many difficult questions and riddles and puzzles to the devotees in order
to elicit answers from them. (According to S. Gurdial Singh Ji to the Sangat) Does a lark
benefit by getting a drop of nectar or by not getting its.

Answer : By getting it.

Baba Ji : If it gets the drop, it will forget God.

In the same way he asked Kavi Ji : Does an inquisitive devotee become happy to have
darshan or a desire to have darshan.

Answer : To have darshan.

Baba Ji : No, the desire to have darshan.

Baba Ji : (To Sangat), You have come here-what to take and what to give.

(All remained silent)

Baba Ji : You have come here to give egotism and to take Naam.

(To Sangat) Does a Sikh want to have something from the Guru or give something to
the Guru.

Sangat : A Sikh has to take something from the Guru.

But Baba J i : Bhai, come to your senses. A Sikh has to give something to Guru. A Sikh
says, "This body is yours, this mind is yours, this wealth is yours. Good deeds are yours.
Sins are yours. Everything is yours."

Kabir : Nothing in me in mine, everything is yours.

(According to S. Gurdial Singh) Once many of us including S. Rattan Singh, and S.

Jaswant Singh etc. were sitting beside Baba Ji. We were discussing a problem whether we
should go out for recitation or not. We thought about the suggestion and concluded that it

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was proper for us to go and perform the recitation.

Baba Ji : Foolish people. If you decide to go here, tomorrow you can't refuse to go
somewhere else. Then you will have to go everywhere.

He asked us to reconsider our suggestion.

We put our heads together and decided that what Baba Ji said was absolutely correct.
Therefore, we suggested that we should not go.

Baba J i : Foolish people, if we don't go, the devotees will feel offended and severe their
links with us which we do not want. Go and think again.

Thereupon we requested that he could do as he wished and that we would follow his
advice. Thereupon he said, "All right, take Raagi Sikhs with you and all of you, go. I shall
stay here. Leave behind someone educated from amongst you."

He was always putting his subordinates to test. It was his practice to do so. While going
out, if he came to a place where two paths diverged, he would invariably ask, "Which
direction should we pursue?" If someone happened to say, "This side," he would abruptly
speak out, "Look here, he is advising us." He wanted an answer of agreement because to
obey and to do as desired was greatly stressed by him.

(According to S. Gurdial Singh) One day he asked this question to Kavi Ji. We came
to a crossing near Nanda Chowki, Saharanpur and Chakrauta, Paunta Sahib and Dehra Dun
it was a junction of all the four roads. It was a sort of test. There was a story in the Birth-
stories which Baba Ji used to relate.

Guru Nanak Dev Ji : (To Buddha Ji) Bhai Budaha, how much of night has already
passed?

Bhai Buddha : Ji, half the night is yet to pass.

Guru Nanak Dev Ji directed Bhai Buddha Ji to calculate properly. He looked at the stars
and made calculations again and said, "Ji, about half the night has passed."

Then the Bhai Lehna Ji : Son Lehna Ji, how much of night has passed?

Lehna J i : Whatever you have passed has gone by and whatever you have kept unpassed,
has remained.

Once Baba Ji said to Kavi J i : Do you have weighing scales? If you put the entire world
on one side and Guru on the other which scale would you select.

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 Kavi Ji : I shall select the side of Guru Ji.

Baba Ji : You are right. Everything is there at the feet of Guru.

(According to Bhai Atma Singh Ji Kirtania Bhai Ki Samadh) One day Baba Ji asked
me, "Samadhiyo, tell me why has the sangat come here?

Myself : I am unable to think, why.

Baba Ji (to Kavi Ji) : You tell me.

Kavi Ji : Sangat gets comfort here.

Baba Ji : What type of man are you?

What comfort do they get? They are rich people, they have come here leaving behind
palatial buildings in the fields, we have pitched small tents here, dry bread! some people
get it, others do not get even this much, yes the sangat that is sitting here, these people had
observed austerity in their previous birth and said that they would like to have a moment
of the company of Guru Nanak's Sangat. One day Baba Ji asked the sangat of Amritsar,
"Why have you come here after leaving the Sangat of Guru Ram Das Ji." The entire Sangat
remained speechless. No one could think of an appropriate answer. Then Baba Ji asked Kavi
Ji to give them a hint that they should say that they had been sent here by Guru Ram Das
Ji.

According to S. Rattan Singh Ji. The sangat of the villages of Kapura and Bhinder etc
of Malwa returned from the Kumbh of Prayag and got down at Jagrawan. They had learnt
a lot of praise of Baba Ji and hence they came here to have his darshan. When Baba Ji came
to dewan in the evening, he asked, "Well, from where have the devotees of the Sangat
come?"

They : We belong to this area but presently we are coming from Prayag.

Baba Ji : What for did you go there?

They : To have a bath on the eve of KumDh.

Baba Ji : What did you see there?

They : Many dresses. Many processions were taken out.

Baba Ji : What did you bring from there and what did you bequeath there?

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 They were non plussed to bear this question. What has he asked us. They said, "We
have not brought anything from there neither did we give anything there.

Baba J i : No, Bhai it is always proper to give one and bring another thing as well. Give
up your bad deeds there and bring back your virtues. It is not for nothing that we go to
the places of pilgrimage. The pilgrimages stand for peace and tranquility as saints are the
sources of these. Many such questions have been included in the autobiographical sketches.
May other types of questions have been discussed elsewhere. He wanted that the devotees
should understand the questions and give correct answers as he was of the view that if the
teacher himself began to answer all-the questions, it was difficult for the mind of the pupil
to develop. He wanted that they should look for the answers themselves because if he
provided all the answers their efforts would not be properly evaluated.

According to S. Rattan Singh Ji :- There were many types of papers. One landlord of
Jagrawan was also incharge of the work of preaching. Baba Ji asked me to give him ample
Parshad. The personal attendant gave four oranges. There were eight inside which had been
sent inside just then. More oranges could not be given away as more might be needed later
on who knows? So I gave four oranges to him in front of Baba Ji. Baba Ji called me and
said, "How much Parshad have you given him?" I told him that I had given him four oranges.

Baba Ji : You are very miserly. You should have given him all the oranges." If I had
said something different, it would have been considered a complaint of the personal
attendant. Baba Ji said, "O.K." and the matter ended for the time being. Next day the
Maharaja of Patiala came. The Parshad he brought included three baskets full of Laddoos
and 2-3 those of fruit.

Baba Ji said, "What did I tell you yesterday, day before yesterday?" I said humbly,
"There is no dearth now." By chance he had also come., Baba Ji whispered to me, "Make
him feel happy today."

Myself: I will containly do so today. I thought that Ladoos would suit him but the basket
was so heavy that I could not lift it. So I called Bhai Natha Singh near the car and told
him that the laddoos were to be given to him and in the presence of the public! That sikh
was called. I said, "Gentleman, come, take Parshad. He spread the bed spread (Khes) in front
of me. Both of us picked up the heavy basket and unpacked it in a pile of the Khes. He
did not say a word that there was no need for so much.

Ourselves : Shall we bring more?

He : Yes, Yes, very kind of you. (He meant to say that we should give more) I was
enraged. We carried another basket and emptied it on the pile. (Baba JI was watching all
this). "Now call two men and slip away from the backside, you may do as you wish
henceforth" said I.

It was already dusk. He took the Parshad home in a heap. Next day Baba Ji asked me,
"You have been the same miserly man of old days. I hope you satiated his hunger. What

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did you give him."

Myself: I gave two baskets to him alone. Only one basket was left for the rest of entire
sangat.

Baba Ji : Did he say something?

Myself : Say? He did not say anything at all.

Baba J i : Hare Ram! All right. Never give him anything from today onwards, there might
be carts full of Parshad.

From that day he was neglected. In this way Baba Ji got rid of him. Baba Ji tested him
as well as he tested us. Then he asked, "What is the appearance of selfishness?" He went
on saying, "Once a Mahatma tied a precious stone to the neck of a dog. A selfish man was
templated to own it. He praised it a lot and requested the Mahatma to give it to him. The
Mahatma said after reflection, "I shall give it (the stone) to you if you become one like the
dog. (Faithful?)"

A UNIVERSITY AND EXTRAORDINARY STUDENT

Bhai Sahib Bhai Sujan Singh Ji was the first extraordinary student of the university of
Baba Ji. As a matter fact only God or Baba Ji knew the secret but Bhai Sahib was a lucky
recipient of Baba Ji's kindliness right from the beginning. He said that he was very fond
of riding a Tonga but his father always prohibited him from doing so. One day the horse
injured him by pushing him with his mouth. His father went to Baba Ji with a complaint,
He said, "Raagi Singha, you prevent him from riding a tonga? He will ride motor-cars One
day." His father did not believe it to be true. He commented, "He is a Mahatma. It is his
habit to talk like this." When later on, he had a motor-car at Lahore, his father did not believe
it to be true and hesitated to ride in it.

All at the same he was also given a lot of rebuke and coaxing though it was-meant to
reform and benefit him. Many incidents coming from neutral sources throw light on this
aspect of his personality. Baba Ji was prepared to hand over his seat to him when he received
the first call of death from God. Baba Ji expressed his desire in many different ways as
per his nature but Bhai Sahib did not agree to his suggestion as he did not really know how
great Baba Ji really was as he himself admitted later on. When Baba Ji felt that he was
hesitant and unwilling, he made him take holy water (Amrit). Then he made him eligible
for the gift of Kirtan, the gift that Baba Ji bestowed upon him has been described elsewhere
too and all the listeners of his melodious and magnetic Kirtan are well acquainted with. Later
on what impression did his explanations make is no secret to anyone. The greater gift was
the inheritance for which he could not make himself an eligible recipient at that time.

Baba Ji had a keen desire to keep him with himself. It has already been recorded in
this book. It was not only sufficient to stay there but to be close to Baba Ji as is evident

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from the following incident that took place at Kufri. Once while Bhai Sahib was staying
at Kufri, he read out certain portions of the books authored by a certain famous learned man
and exponent of Sikhism and thereafter showered heaps of praises on him. Somehow, all
this caught the ears of Baba Ji. Thereupon Baba Ji began to coax him taking this as a personal
affront to him. He told him frankly that if he was so impressed by him, he should go and
stay with that man. He had no business to stay with Baba Ji and praise someone else. He
had no permission to stay on. If a person likes somebody and praises him then it follows
as a natural corollary that he should also stay with him. A wedded woman praises only her
husband. Why should she look up to some one else? "Therefore, Bhai Ji, go there", said
Baba Ji, "Now only letters will decide the matter., put this question to Sat Guru. Ask him
"Should I stay here or go there". I failed to convince him. He left in a rage.

It was ordered that Guru Sahib should be consulted. Put these two pieces of paper into
it. We went and stood. We were helpless. There was no other alternative. When the piece
of paper were to be written I made a resolution that if I received an order to stay on here,
well and good, but if the reverse was the order then I would jump from the top of the hill
land commit suicide. Omniscient Baba Ji at once came to know of my decision. It was an
ordeal for me. Baba Ji sent S. Sampooran Singh Ji with a message, "Direct Sujan Singh
not to cast the lots. Tell him to seek Hukamnama"

Myself: No, now we shall cast the lots and do nothing different. We shall see how order
is received.

Thereupon S. Samporan Singh Ji rushed to Baba Ji again and came back to say what
Baba Ji had desired.

But I did not agree to the proposal again. I was determined to thrash out the problem
once for all. He came for the third time, he said, "Baba Ji says, do you disobey him?" I
said, "Sat Bachan. I prayed and got Hukam Nama. It was as follows : All powers, spiritual,
temporal, financial are granted and there will be no dearth as per direction of Rama". When
I went to Baba Ji spelt out the Hukumnama he felt on top of life. I felt as if he had never
rebuked me.

Baba Ji said, "Bhai Ji, one does not get all powers, everything for nothing, one has to
attach oneself, bind oneself to a particular person."

Once a Brahmin Sant of Hardwar went to Dehra Dun. He, by the way, commented that
Sujan Singh was also one of his disciples, he belonged to the village Dev pur from where
Sant Deva Singh used to visit our village. My grand father, S. Mehtab Singh was his devotee.
When he dwelt upon this, it was conveyed to Baba Ji who called me to him and asked, "What
does that Sadhu say? Do you belong to him or to me?" I said humbly, "I am hundred percent
yours."

Baba Ji : Go and tell him so at his face. He is defaming you, go and talk to him.

S. Sampooran Singh Ji and I came out. I said to him, "How am I yours? I belong to

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 the person whom I like. I don't belong to anyone except Baba Ji." After saying this we
returned. Baba Ji called me in and asked me as to what had transpired between us. I told
him what had happened. On hearing me Baba Ji felt pleased and said that a devoted wife
should always behave like this. She should naturally belong to the person to whom she had
been legally wedded. (Bhai Gurdas Ji has also supported this principle in his poems. Other
stories related to this topic appear at the appropriate portion of the book.

He came out of this examination successfully. There are some other episodes which,
apart from Bhai Sahib and his relations, some other quarters as well have come to light.
It can very well he surmised how slowly but steadily Baba Ji had been trying to mould his
mind in order to make him fit for the seat. He had been continuing his efforts for a pretty
long time to bring about inward and later on out ward change in his perception. (According
to Bhai Sahib) Once Baba Ji came from Taran Taran to Amritsar and suddenly I had an
opportunity to have his darshan at Darbar Sahib. Kirtan had been arranged round the circle
of the pond (Parkarma). After the Kirtan of Bhai Sunder Singh Ji I had a chance to perform
Kirtan in which I read out a Shabad. When we got into the bus, he said, "Why! you should
have asked for Parshad at that time but the following words escaped my lips, "Bestow a
head gear upon me." At that time he had wrapped a towel around his head. He unwrapped
it and handed it over to me. Later on I mused that perhaps I had made a mistake in asking
for something but in this strange way I got saropa (honour) instead of Parshad.

Once Baba Ji said to us in the dewan, "You perform Kirtan. You preach me morality.
It might be sheer hypocrisy. Your innerself might be different from what you appear to be
outwardly. But at least you should try to be like me (One of us, Bhaoo Bh. Gurbax Singh
Ji drummer (whenever he visited Baba Ji he wore a slanting turban otherwise he wore
straight turban as per his routine Do you wear a simple plain turban or some times straight
and at others stranding like Bhatras. I Keep it quite straight but this Bhaoo changes it quite
often." I thought what opinion would people form of me by my behaving like this because
underneath I used to wear a small black turban. After due consideration I gave it up and
began to wear plain round turban. After sometime I visited Lahore. I came across an old
friend there. He suggested that the old style of turban that I wore previously looked much
better than the present one.

Myself : Only he who has given direction for the change knows better. I am not going
to change the style on my own. It is better like this. (The change in the style of his turban
was the greatest change observed in his dress).

Once Baba Ji distributed blankets among all the behangams. I was also given a black
blanket, he instructed me specifically to wear it before coming to attend dewan the next day.
When he looked at my blanket, he commented, "The boy looks lie a real saint."

Once Gurpurb was due on the eve of the arrival of Dashmesh Ji. I asked for permission
to leave Kaleran. he said, "Why do you want to go?"

Myself : Because of Gurpurb.

Baba Ji : Where do you want to celebrate it?

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 Myself : I shall have to think about it on reaching there.

Baba Ji : Celebrate it at Moga. Do you want to go home and then think about it?

I was non-plussed. I had received a heap of letters. These letters have to be scanned
through in order to decide where to go. We have never been to Moga. No body has ever
come to take us there. I humbly said, "I shall have to go back home. The rest of the group
is there."

Baba Ji : What is the need of the group you may take our men along with you.

I was again surprised. I thought that a group is always of like minded people. It was
the occasion of Gurpurb. I was in a dilemma I did not know what to do.

Baba Ji called Bhai Natha Singh to him and said, "The big gown, winter wear, repair
it and set it right."

Bh. Natha Singh : First wear it, to have a trial.

Baba Ji : I can't get up. You check after asking Sujan Singh to wear it.

Bhai Natha Singh brought out the biggest gown. He stood around me.I thought that once
I had worn the gown, I would never be able to leave this place. Baba Ji atonce realised what
was going on in my mind, said, "What is the difference between a devotee and a Mahatma,
a father and a son? You may wear it. (I refused to wear and Baba Ji insisted again and again)
Natha Singh, put it away. Bring Parshad. Parshad was brought. Then he said, (beating his
hand on the seat) Bhai Ji, I want you to occupy this seat."

Myself : Let me remain a Kirtania please.

Do whatever else you want to do. He allowed me to remain a Kirtania and did everything
possible for me.

(According to S. Sampooran Singh Ji) One day Bhai Ji performed wonderful Kirtan at
Kaleran. I was also thrilled. But Baba Ji, as per his habit, said, "Neither he performs Kirtan
well nor does he leave the place." Inwardly he knew that he performed Kirtan wonderfully
well and that was why he wanted to reward him with a special gift but outwardly he criticised
and even coaxed him lest he should harbour ego. He rebuffed and rewarded all in the same
breath. He rebuked so severely and strictly that it was hard for him to bear. He also suggested
at that time that he should be taken to Delhi to perform Kirtan, people would hold him in
very high esteem and his real value would increase manifold.

As related by Bhai S. Kartar Singh Ji) Once my revered mother came to Kaleran to have
darshan of Baba Ji. I went to Baba Ji and requested him humbly that my mother wanted
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 to have his celestial darshan and so Baba Ji called her. When she bowed her head to Baba
Ji, he said, "Mai, have you come here to take back Kartar."

Mother : No, True Almighty, I have not come here to take back Kartar. I have come
here only to have your darshan.

Baba Ji : Mai, advise your brother properly. He does not like to come here. I want to
offer him a very high and lofty seat. He has not yet opened his eye. I want that he should
occupy my seat before I go " He talked to her like that for a long time and tfyen gave
her Parshad and gave her permission to leave. Before leaving she said, "He has ho other
place to go except your holy feet. In the end he will have to seek refuge here."

After a few days he called me, asked me to bring paper, pen, inkpot and made me write
a letter to my maternal uncle as to why he did not visit that place. He dedctated a poem
as well.

At night people take rest and sleep, lovers meet but a bird Chakvi is unlucky and is
not united with its lover.

During the day it is all light but the owl becomes blind and cannot see. All the rivers,
streams and the ocean are full of water but the bird craves for a drop of water (Water, water
everywhere but the bird craves for a drop of water), in the same way the entire world crosses
the ocean of sin after getting the company of Sadhu-Sant but a sinner like me is unable to
do so. Insteao of writing I the sinner it was written maternal uncle being unlucky. The letter
was posted.But Baba Ji attracted him towards himself with such intensity that before the
letter could reach him, he left the village in order to have darshan of Baba Ji as early as
possible.

When he reached Kaleran, Baba Ji asked, "1 have come to know that Kartar has written
your letter".

Maternal Uncle : But I have not received any letter.

Thereupon Baba Ji called me to him and said, "I learn that you have written a letter
to your maternal uncle."

I said innocently, "I posted the letter as you had dictated it to me. I had written it exactly
as you had wanted it to be written.

At that time he changed the topic in order to avoid it. he was beating about the bush.
But after two three minutes he asked me again, "I learn that you have written some letter."

I understood this time what he wanted. So I said humbly, "Yes sir, I have certainly
written a letter."

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 Baba Ji : Read out to me what you have written"

Thereupon I read out the poem. He looked towards Bhai Sahib and said, "The boy is
terribly intelligent." He again said at that time, "Sujan Singha you simply can't imagine
which heights I want you to attain! (He touched the seat) I want you to sit on this seat (Aasan)
but I want you to take every woman for a mother and money (wealth) for a cow. You are
a learned man. First of all it is your right."

(Those students who are studying get difficult papers to clear. The teacher wants that
his student should work hard and come out successfully with creditable % of marks. It is
no use if a student is allowed to be promoted to the next higher class without an
examination.)

It was due to this level of intelligence that (According to S. Rattan Singh Ji) when a
hilly Pandit came to have darshan of Baba Ji he expressed his desire to exchange his views
with him, at Tibba Karol. Baba Ji deputed Bhai Sahib Bhai Sujan Singh Ji to deal with him
as he himself was awefuly busy elsewhere.

He was a family man with a large family behind. So it was but natural that his heart
went out to the members of his family off and on. his father took a great interest in him.
Baba Ji was quite considerate about this factor as well.

(As related by S. Sadhu Singh Ji) Once Baba Ji seated on top of a hillock beyond Kufri.
He was very happy one day and said, "Bhai, your Kirtan is simply superb. Poor devotees
don't come all the way from Lahore, Delhi and other far off place every month on the eve
of Pooranmashi. You tell me how much expenses you want for the members of your family.
You will get it every month. Your time will henceforth become our time. You will have
to perform Kirtan for ten days here, ten days there, you will go wherever we decide to send
you."

When he did not agree, the devotees requested that he should be persuaded to agree.
We also tried our best to persuade him but he said, "this proposal does not appear to be
proper. I can't open my mouth and utter these words."

(As related by S. Sampooran Singh Ji) Once Baba Ji said at Dehra Dun, "I want that
he should remain at the shrine and I shall stay outside. I shall be coming off and on to have
darshan of the Sangat but it does not appear to be a- proper proposal to him. He does not
accede to it."

At another occasion (According to Bhai Sahib) Baba J i : why are you facing difficulties?
What is your need? Once you try and see the result. Your ration is as good as fixed by Govt,
people will flock to your house in order to hear your Kirtan.

The following incident is indicative of the result of all this (According to Bhai Sahib)
Bhai Lehna Singh Chhatwal S/o Bhai Takhat Singh Raagi of Amritsar used to decorate the
dewan on the eve of the Gurpurb of Guru Ram Das Ji. We had fixed dates as per time table
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but Baba Ji would not allow me to go. My mind was very upset. I said it would be improper
if I told a lie. When mention was made of my illness I truthfully admitted that I was not
ill at all.

Baba Ji : If you are not ill, why are you then staying here? A person goes to a doctor
only when he is ill. Are you not suffering from egotism? We have to give you the medicine
of humility. So long as a doctor doesn't give permission, the patient can't leave. It is not
a lie, it is truth."

In this way when the time of the occasion had passed, he gave me permission to leave.
Then he said, "Bhai, you were to go to Amritsar."

Myself : The dates have already passed.

Baba Ji : What is there in the dates? After all you have to perform Kirtan only.

In obedience to his order I came to Amritsar directly. We were sitting at Harmandir

Sahib when 2-4 devotees came there and said that there was no arrangement for Kirtan. They
said that they would go and see if some arrangement could be made. Thereupon Chaudhary
Jeewan Singh, Sant Heera Singh, S. Atma Singh, iron merchant alongwith 4-5 other
gentlemen arranged Kirtan at the Dharam Shala of Pashorian there. Once Baba Ji had said
about my participation in Kirtan that I was a family man I can't do without money. He said,
"I don't like that he should announce in the dewan speak loudly Waheguru After
speaking these words we had stopped the announcement regarding the payment of money
at the time of prayer. So I said, "I do not accept money."

He : this money goes to one person. You may accept Rs. 1000.00 per Kirtan. You may
perform as many Kirtans as you wish.

Myself : I do not do such a bargain.

I am prohibited from doing so. Once S. Jeevan Singh of Deo Syal asked for my services.
Baba Ji said, "You should arrange persons for preforming Kirtan." When we reached the
shrine, Baba Ji said, "Raaga Sianha, to day call Guru Tegh Bahadur loudly to come." I could
not make out the import of what he had said. Then he said, "Relate the story of Bhai Makhan
Shah Lubana." I related the story in poetry while doing Kirtan. On hearing this, Baba Ji
felt very glad indeed. He said to Jeevan Singh, "Now you take care." he took me aside (A
room of the old shrine) and tried to give me Rs. 250.00 I said, "I have been called here
by Baba Ji and you are offering this money to me. He insisted and I said, "I am not a
renouncer but I shall not accept here."

He : If he comes to know of it, he will put me to disgrace.

Anyway he did give the money to me insistently and forcibly.

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 When we came out Baba Ji asked, "Raga Sianha, what is in your pocket?" I told him,
it was money.

Baba Ji : Where from did it come? I told him the whole story.

Baba Ji : "Why did you accept it? I admitted frankly that it was due to the pressure
of my father. I had to accept the money as I could not afford to disobey my father.

Baba Ji : It is not good on your part to accept it. The money is of no value at all. If
you follow good path, money will follow you everywhere.

SPIRITUAL MATRIMONY

Once we had been staying at Kaleran alongwith my entire family. When the Kirtan was
about to start at the evening dewan Baba Ji said, "Have you ever performed wedding rites
for any one in your life." I said, "Yes, I have done so many times.

Baba Ji : Have you been married yourself?

(I began to reflect. My children are with me. Baba Ji knows it fully well. There is a
mystery about this question. So I kept mum.)

Baba Ji : If you are a true Sikh, your marriage is performed with the feet of Guru. Are
you already married? ( I was so surprised that I could not say anything) Read out the text
of the rites of marriage. (I began to read out the rites of materimory with Kirtan) Not like
this. First of all call a person who could perform the rites of marriage. No one can be married
without such a person.

Myself : I have not been able to understand all this.

Baba J i : I shall make you understand everything. (He read his Shabad, he beat his knee
with his hand, in a special tone) I am a maid servant of the saint, O sister, a maid servant.
O siter, a maind servant. This is the conduct of a Sikh. First reading of the rites of marriage.
Now the person for performing the rites of marriage has come. Then all the four lines (Rites)
were, read out loudly. Then I came to know of the real import of the text connected with
the rites of marriage as given by Guru Ji.

In this connection there is another incident that took place at Nagrota. It is proper to
record it here in the words of Bhai Sahib.

I spent 15-16 days in Delhi at the directions of Baba Ji and when I came back I was
so much blessed that I cannot express it in words, As some one had said that I shall be turned
into a touch stone after confining to a room. Baba Ji was sitting in an easy chair. He asked

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me, "Do you want to have a certificate?" I answered, "As you please" Thereafter he took
me into both his legs. I do not know what he did but my mind began to soar very high.
I remained in this condition continuously for three days I began to feel that I had two selves,
not one. One self is ahead of the other one. On another day Baba Ji handed me a folded
paper and asked me to read it "While talking to Sat Guru today, when 1 requested about
you, he gave me this Hukamnama (It was written on a piece of paper obtained from the note
book of Jaswant Sigh Lamo resident of Gurpuri, a non-family man.: I went to ask a woman
with a husband why she took my God. He cast a look on me and I gave up the sense of
mine and thine." At that time I began to weep bitterly. It was difficult for me to control
my tears. He said to me, "Why are you weeping?" I said, "I recollect the day when I had
left Dehra Dun without permission. I am so ashamed of myself that I want that the land
should be cut apart on that I may perish there in. I was so ungrateful and you are bestowing
so many blessings on me despite all that."

Baba Ji : It doesn't matter. You have lost only one year of your education., Whatever
has happened now, would have happened then.

Once Baba Ji directed me to go to Bhadaur. When we got ready to accompany S. Jarawar

Singh Bhadoris, he called me inside and said that the sangat of Bhadaurr had never got a
chance. It has been a long time since I had stayed in a jungle there for some time. Now
you should establish links with the Sangat there and bring them here.

I went there, performed Kirtan for a few days and then requested the sangat and
persuaded them. They were prepared to start with us without any hesitation whatsoever. We
hired a bus and carried all of them to Jhorraran. Where Baba Ji had arrived by that time.
He patted me on the back inside the room but in the presence of the devotees he began to
rebuke me because I had become a victim of egotism. With this chiding all my ego vanished
but I was a disappointed man. I have brought here so many people what must tbey be thinking
about me? I am not going to stay here any longer. From Jhorraran we came to the shrine
at Nanaksar. once there I sought permission of Baba Ji to go back home. Baba I again
rebuked me in the presence of the Sardar of Bhadoris. The more he rebuked, the more
determined I became, in the heart of my hearts that I would never return to this place.

We came out and began to think as to where to go. My mid guided me that I should
go to Bhai Veer Singh Ji but my mind was till hesitant. I came out and started for Amritsar
at once. We went there to Bhai Sahib direct. I cried a lot. I requested him to support me.
I was in an awful condition. He said to me, "A lion does not depend on others. He eats
his own kill." On hearing' my mid changed. I thought, "Let us leave this place as well. I
shall never come here too." Again I came back to Baba Ji and he received me with open
arms.

(According to Bhai Sahib) One day he was in a jovial good mood.he called me to him
and said, "Sujan Singha, sit by me. Tell me all the mistakes you have made, all your
misdeeds! I shall pardon you." I sat by his side and enumerated all my weaknesses and he
went on granting me pardon, he again, "A time like this will never come back. Don't conceal
anything from me."

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 Many times he became emotional. It has occurred at other places as well. We were
performing Kirtan at Nagrota one day. Baba Ji began to complain the there were different
types of people. Some one says that Guru Granth Sahib is nothing but a piece of paper,
another person says it is a leaf, still another says it is a cover. Exactly at that point of time
I began to yawn. He looked at me instantly and said, "Look! Look! The boy says you say
it orally but there is everything in my mouth. (After saying this) "If you look with my eyes,
you will find Guru Nanak sitting in Guru Granth Sahib."

Only Baba Ji knew what his real import was from the words uttered by him as given
above because it was very difficult to fathom the depth of his heart. Only rarely could anyone
reach that level of his understanding. People were generally satisfied with their own
interpretations as per their perceptions. These people remained in suspended animation
neither very doubtful nor free from doubts. Whatever it might, be it was a clear fact that
like others, Bhai Sahib also failed to comprehend Baba Ji, neither could be follow his
instructions completely. Nor could he emulate him, or could he overcome desires and
ambitions, he failed to be present on important occasions during the last days of Baba Ji's
life.As consequence of all this, the flow of blessings took a different turn and some one
else started to be favoured.

Baba Ji considered obedience without hesitation (complete surrender) as hall mark of

filling one's coffers. It was a great test that he gave his disciples. Only rare persons cleared
that test. Only a person who subjugated all his desires (became desireless), had complete
control over his mind, be as humble as dust itself, by giving up pride, ego, be a pebble of
the path, or be grass under the feet. How difficult the journey is, how arduous to reach the
destination. Only one among millions could reach that stage. This state was called by Baba
Ji as to be like the dead.

According to another intelligent devotee of Baba Ji, "A Seekar obeys only when he is
in complete agreement, otherwise, hatred will overtake him. His mind will not accept the
direction." Once Baba Ji said to him in a unique way the gist of what has been said above.
When asked "What is your direction?" He said, "Only this. Have you not followed me? If
you are not to obey, why have you come here? What for? A real servant should say, "Yes
sir," Gurbani supports this view. There is not to reason why there is but to do and die.

(According to S. Rattan Singh) Baba Ji used to say, "Obey all the three: A Mahatma
a Hakeem and an officer and you will be benefitted." Readers will come out with a poser
that if Baba Ji really wanted to uplift the status of Bhai Sahib, was he indeed disabled in
anyway to do so, could not be shower other blessings upon him? Who could stop him from
/doing so? Could he not give a twist to his mind and change his way of thinking? We get
the answers to all our questions direct from Baba Ji who spoke to S. Sampooran Singh Ji
regarding all these points. According to Sardar Ji, Baba Ji was once on his way from Nagrota
to Kaleran he had a heart to heart talk with him. Baba Ji told him that the chief Raagi, Santa
Singh was a great fool because he had tired his best to explain to him but he was stubborn
and did not want to give up his stand.

Myself : You should persuade him still more so that he might accept your advice.

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 Baba Ji : I have tried all that I could to benefit him but I think it is beyond him. One
could go to a certain limit to bless a person but if the other person does not react favourably
and take a corresponding step, nothing could be done.

Many times the other fellow is not at all convinced. He cannot make the requisite
sacrifice. The rust of his previous activities stand in his way of progress as stumbling blocks.
There should be no ego at all worth the name. This is the process of removing the rust
altogether so that no trace of it remains.

It has to be pointed out in order to bring home the crux of the matter that the defect
lies with the servant and not the master. The words of Kabir are quite appropriate here
namely "What can the True Satgur do when there is a fault in the worshipper." all that
happens is in accordance with the will of God but Nirankar never owns a fault. The words
of the Guru are, "A doer does not own a fault " Again, there must be certain rules
according to which blessings could be showered upon someone.

Many times Nirankar wants a man to prosper through the medium of repentence because
in the shock of separation repentance works as a lever.

The dead senses of man are rejuvenated and are brought back to life. Many miracles
of art have been seen here. These might have been in the from of painting, music or poetry.
That is the reason why, after the demise of Baba Ji, the musical voice of Bhai Sahib attained
heights of love and separation. He was feeling deep down in his heart; sang of separation
and his own repetence as is evident from the words given below. This change turned him
into a sant as well.

He says, "I may live or die but undoubtedly I am a Kirtania of Baba Nand Singh Ji
Maharaj".

It was my hard luck, you were a generous giver but I was a poor pauper, a beggar crying
from door to door that I am a Kirtania of Baba Nand Singh Ji, I am singing day and night,
there is light on my face and heart is cool and peaceful, I pray and recite day in and day
out I am

He used to say, "You do not understand me, you have not yet opened your eyes. I wanted
to make something out of you" I was blind, I was really blind, even now I am blind, I can;t
see even now but when there is dazzling light one cannot see clearly.

Unlucky is the man who reaches the waterfall of nectar but still remains thirsty. Who
should I blame? I am the same mean fellow whom he used to catch hold of by the arm and
say, "Sujan Singh don't go away. I did not know what he wanted to reveal. The wealth for
which I wanted to go out was heaped under my feet.

"My father saw one fault in me and exiled me. My Baba Ji saw lakhs of faults in me
but he just ignored these."

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 The body is full of sins, strong winds of bad company arc blowing, still life goes on
trudging somehow or the other. In the same manner I follow his foot steps clinging on to
his memories. One day he will recognise me.

(According to Bibi Lakhwinder Kaur) :— After the first anniversary of Baba Ji, he
performed Kirtan for a week after the annual dewan at Quetta. He started Kirtan at 3 a.m.
daily. There used to be a big pile of currency notes as high as the harmonium it self. During
the tenure of Kirtan his eyes were closed and wet with tears. After he got up, he collected
the heap of notes, put these in front of Sat Guru and bowed his head in obedience.

When I carried the box of meals I found him quite disillusioned and disappointed. I was
also sad at heart. I started talking about Baba Ji and told him that the Kirtan was simply
superb. Thereupon he said, "I am a dog of Baba Ji. I have no importance. It is on account
of his blessings."

This school about which Baba Ji said that it had been opened after many centuries. It
will be but proper to describe the 2nd great student of this school under the caption as The
Best Personal Attendant.

An attendant (Hajooria) is a person who is ever present in front of his master. It means
face to face. Prior to him many attendants came and went away e.g. Bhai Sahib Uttam Singh,
Inder Singh, Dhara Singh, Santa Singh Dodhar, Santa Singh Sokka, Kartar Singh Sibian,
Jagat Singh, Gurdial Singh Kaonki Kalan, Hajoorra Singh etc. But he was the best of them
all. After he took up the personal service, he became Ishar from Inder the mention of which
has already been made. He had become a part and parcel of Baba Ji since 1934 after which
he never went back home. At first he requested Baba Ji that he should be given training
in the art of performing Kirtan but Baba Ji took him into his personal service instead of
sending him there. Thereafter he put himself heart and soul into the service. Its description
has already been given. It was due to his intelligent service that he attracted and impressed
Baba Ji and left all other attendants far behind. In the beginning this service was very simple
but he gave it an impetus and increased the work load. Baba Ji used to say, "A Sikh and
rest!" He put this dictum into practice. "A servant and rest!" According to the words of Bhai
Gurdas, "He did not like hunger, sleep and food." (According to his own statement) Once
at the Hillock of Karol, Baba Ji asked him for something to eat at 12.30 a.m. after he had
his bath at night. I offered him a sweet dish but Baba Ji said, "No, not that, prepare food
for me."

It was mid-night, the month of Sawan, the sky was overcast with clouds. It started
raining in torrents. There was no room spacious enough to sit even. I prepared food sitting
under an umbrella. Baba Ji was really pleased to see the food. He asked, "How have you
prepared it at this odd hour of the night?" On many such occasions Baba Ji spoke words
full of love and affection. Then all misery took to wings and all hunger vanished.

Baba Ji wanted any piece of work to be accomplished by a gesture. The attendant was
always attentive to him waiting for the order. All the four eyes were in regular touch with
each other. For example :-

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 Baba Ji would call me very softly, "Ishar, and I would rush to him taking only one long
step. No attention was ever paid to any obstacle on the way. Once my forehead struck against
something. I was so eager to obey him instantly. It was my heart's desire to accomplish
the task so swiftly that the time spent on covering the distance while going and coming back
proved irksome and I felt pinpricks on account of it.

(According to S. Jaswant Singh Ji) Once Baba Ji said that I shoud consult Ishar (Singh
Ji) and an assistant Sewadar may be appointed as per my choice. I answered that if I
recommended any friend or acquaintance it would increase "homier" and develop mine and
thine. Therefore I remained silent and did not suggested any name.

In the same manner one day Baba Ji said to S. Rattan Singh that one attendant was
insufficient. It is better if there are two of them but the difficulty with this man is that he
does not like to assign any work to the 2nd one. He likes to do everything himself. Moreover,
there is some weakness in all of them. He has crossed two rivers — one of service and the
second of food. He is a highly contended man with few desires. The third river that remains
to be crossed is that of egotism, false pride. That could be crossed only if the Master held
the arm and helped a man to cross. Even a lighted lamp cannot remove darkness from its
underneath itself. Pride is illusion. If you dip an old tattered turban in a stiffener, it will
stand erect full of stiffness. Pride appears to be non-existent but it is solid and heavy like
lead.

Many a time Baba Ji said laughing, "This man does not allow any one to do any piece
of work, nor does he reveal the nature of work to anyone. He keeps it as a closely guarded
secret and likes to do it by himself." Many times he was ousted by Baba Ji because he lost
his temper but this man never leaked out the secret of service. Therefore, he was called again.
He did not point out any personal difficulty or trouble, never found work to be hard, nor
did he reveal any secret. To resign himself to the will of the Master. To feel afraid to wrong
doing and not doing. To tackle a situation as per his intelligence sometimes. He took special
care to see to the comforts of Baba Ji. So naturally Baba Ji also expressed his joy with him.
Sometimes the service was so hard that he did not find time to have a wink of sleep. He
worked like a machine tirelessly. He hardly found two-four minutes to ease himself. If ever
he fell ill by chance he was not ready to give up his duty of service even then.

Once the doctor advised him complete rest for two days and take a particular
medicine.He instantly answered, "I shall take whatever medicine you prescribe but I cannot
give up my duty of service even for a single minute."

In this way he ignored his own comforts and his own self. If he ever put on his shir^
in its reversed position, he never bothered to care. He also put on his turban hurriedly. Many
times he did not find time even to comb his hair.

(According to S. Sarmukh Singh Ji) He is an example of self-sacrifice and self-

contentment. We had heard of the service rendered to the third Guru Sahib, but we saw his
service with our own eyes. It is just like decimating oneself for the sake of the master's
service — to die oneself in order to keep the master right and in good condition and to obey
him in word and deed. He put the preachings of Baba Ji into practice, he gave new life to

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the dead words and did his duty to his master. He always said "Yes, sir" and never uttered
the word no. It was not in his dictionary. If he ever made a mistake, he at once apologised
without demur. If the Guru rebuked him, he felt it sweet (did no mind it), and if he pardoned
him, it was his greatness. He was full of humility and respect for all others as well with
whom he came into contact. Making a mention of his time of rendering service, he once
told the writer that nobody ever raised a finger against him, drank simple water but did not
spread his hands to anyone to ask for anything. There is no doubt that as Guru Angad Dev
Ji told Guru Amar Das Ji "Service is austerity at the abode of Guru and service is the real
thing and it is obtained through kindness and blessings." With the help of service all the
complexities and complications of the mind disappear and give way to humility and
pleasantness. Service defeats and overcomes the mind. Then blessings are obtained.
Regarding this many great quotations are found in the Gurbani.

SOME ATTENDANTS

Among the famous attendants of the shrine were Bhai Ladha Singh and Bhai Heera Singh
Hundal. Mention has already been made of Bhai Ladha Singh at various places. Handel was
also a dominating person. He woke up late sleepers early in the morning in his usual strict
and tough voice. He did not hesitate to sprinkle cold water on them if they did not heed
his warning. As compared to him, there was another attendant Vishnu Bhagwan (Bishan
Singh) who was a unique person. He was a clean shaven Hindu shopkeeper belonging to
Okara (Montgomery). His wife died and he became so depressed that he gave up his home
and hearth, came to the shrine and threw himself heart and soul into the field of service
of others. The cleanliness of the shrine, sprinkling of water, looking after the shoes,
patrolling at night whatever service he could find he did with utmost dedication and humility
and has been doing uptodate. At one time it was a part of his duty to bring one mound of
ice from the ice-factory at Jagrawan daily during the summer season and recite Sukhmani
Sahib while going and coming back at least one recitation on either side.

Vishnu Ji was known for his early morning noisy activities, though it irked the late
sleepers very much. It was his habit to come before 3.00 a.m. He sprinkled water and
distributed wooden tooth brushes (Deatun) to the devotees. He gave a clarion call from a
distance "Attention, he cautions Khalse Ji, get up." He drew near someone, "Bhai, are you
still sleeping?" He would, "No, I am just lying down".' Vishnu Ji would say, "Get up at once.
If you want to take rest, cross the Railway line, go beyond it and rest there."

Once Baba Ji was coming back after taking his evening stroll, he saw that Vishnu was
sleeping fast in front of the door. Baba Ji bowed his head at his feet and said, "I have seen
him lying down like this only to-day. This is the real ideal of service."

It was really the limit to which a man could go. He worked the well early in the morning
going round and round, then he brought fodder from the fields, planted trees and watered
them and in evening prepared daatun out of the branches, on seeing all this work, a stranger
once remarked, "If the servant works like this, what would be the position of the master."

Dhara Singh of Choorian region, a nail trimmer, had been serving Baba Ji in one capacity

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 or the other since his youth. He trimmed nails, prepared Parshad, did cooking, rubbing oil
on head etc. He performed all these duties very well. He was in the habit of producing nasal
sound. He was dull headed. He was known for doing something foolish and when he was
rubbed he said, "I am sorry I have made a mistake." If he came near a person, then it was
difficult to get rid of him. He was made an object of butt by many people as he was a
simpleton. He had two brothers too Makhan and Shahida. Shahida was on patrol duty. All
the three were bachelors.

(According to S. Rattan Singh) Once during the harvesting season he was requested to
stay on at the shrine but he ignored it and said that it was the real season to make some
fast buck. Some one thought of a clever plan to stop him from leaving and said that it was
a demand of the son of barbers. In this way he went on staying at the shrine for five days
in the hope of finding a match for himself. At last when Baba Ji came to know of it, he
rebuked him very much saying that the place was not store house of matches. The result
of the rebuke was that Makhan received a proposal of marriage the very next day. Thereupon
Dhara felt pleased and said, "Anyway at least one of us will be married."

Uttam Chand Narang was also one of the devout Sewaks of Baba Ji. He was a bachelor
when he began to cultivate the company of Baba Ji. He impressed Baba Ji so much that
after attending Sat Sang for about a month, he sought permission to leave but Baba Ji refused
to do so. He wanted him to stay for some time more. He did service for another month.
After that Baba Ji took him to Maghiana with him. When the members of his family came
to know of it there was a lot of din in the family. They began to guess that he would become
a Sadhu and would never return home. His aunt, Bhagwan Davi was also a devotee of Baba
Ji. She served him as well. The water of Bhai Heera Singh's well suited Baba Ji very
much.She used to bring this water early in the morning in a clean utensil, boil it by putting
in clove and cardamons, cool it and then bring it to the shrine. Many women put their heads
to-gather and sent Bhagwan Devi to Maghiana. She requested Baba Ji that Uttam Chand was
a family man having his own children. He should be allowed to return home. Thereupon
Baba Ji said that he was not going to take him away anywhere neither did he intend to make
him a Sadhu. They should rest assured, he would come back in due course of time. So Bhai
Uttam did remain a family man but he took holy water and turned a Sikh by adopting a new
name Uttam Singh.

It was in 1930 that Baba Ji sent three letters to Bhai Uttam Singh at Jhang from the
shrine at Kaleran urging him to come soon but he had undertaken recitation there. When
the first recitation came to an end, after the receipt of letters, he started the 2nd phase of
recitation. When it came to an end he got ready to start. It appears that he somehow knew
what was in store for him. So he informed the members of his family that they should get
certain unfinished tesks completed perhaps he would never come back.

When he reached the shrine, Baba Ji said to him, "Uttam, make ready for the last
journey, go to Kaleran and listen to recitation. If you have a desire to live for sometime
more, I may get the least of your life extended for a year or two."

Uttam Singh : O True King, I came here after making due preparations.

Baba Ji : Do you want to see anyone or talk to anybody? Tell me.

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 Uttam Singh : No, no one.

After going to Kaleran Village, Uttam Singh's cot was put in the back-side room of
Bhai Hajoora Singh Gurdwara.

One day early in the morning a tornado that was blowing about two feet above ground,
full of smoke and fury, rose from the shrine of Nanaksar, entered the room where Bhai Uttam
Singh was lying ill and emerged from the opposite side. At that moment Bhai Uttam Singh
breathed his last.

When Baba Ji came to know of this, he sent a length of cloth and according to his
instruction the dead person was given a bath, dressed in new clothes, made to sit on a cot,
his funeral procession was taken out. The path ahead was sprinkled with water. He was
cremated after the showl sent by Baba Ji was spread on his body.

Bhai Hajoora Singh was also one of the best attendants of Baba Ji. He was recruited
in the Indian Army in the year 1912. He served the army up to 1922 and thereafter resigned
from service. He came to have Darshan of Baba Ji in 1924. He was so impressed that he
decided to remain here and serve him. He served him for three years in various positions
but he never entered Baba Ji's room even through the window. He remained outside. Then
Baba Ji was impressed by him and took him into his personal service. He told the writer
of this book that Baba Ji took away his senses and sense perception. He said, "I was a non-
entity in his presence. I had lost the power to think independently. I find myself handicapped
in dictating these lines. I used to walk the distance upto Jhang Maghiana on foot. Baba Ji
put a man to the type of duty for which he was best suited and in keeping with the amount
of devotion at his credit. I had to face difficulties as I had been an army man, a true soldier,
rough and tough but brand honest, sometimes impolite. Many times I lost my temper, picked
up my bag and laggage and went back home." Baba Ji never fell short of rebuking him too
but in lieu of his stark honesty Baba Ji became soft and amiable.

Before switching on to another aspect of Baba Ji's personality, it will be in the fitness
of things to jot down a few more details about service personnel here. Baba Ji had peculiar
notions about materialism. He said, "All these things are for me. I use them as one uses
poison - very cautiously. Poison is useful, it is medicine. So is the case with wealth. Like
poison, it is useful only up to a limit other wise it becomes harmful. To amass wealth is
to collect poison for me. It will harm me. It will be poisonous and fatal".

Whatever material comes here for consumption whether food, clothes or other things,
it is on account of the persuasion of Guru Nanak no matter who soever brings it, we have
to make use of these things only according to over needs. We have no love, no liking for
them. Neither do we have any desire to amass them. We hesitantly use them but we have
not renounced them altogether, although neither are we attached to them. We have
contentment in all types of situations. Whether less comes or more comes, whether of good
quality or of bad one, we have to feel contended. No complaint, no grumbling. The river
is flowing. It is full of water. We do not check its flow. We have two handfuls of water
and take it. That is all we need only that much and no more."

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 (According to an old devotee) Even it a drop goes into the spirit of a devout saint, it
has a great value.Whatever commodity comes to a saint, it is for the purpose of attaining
success and only a lucky one brings it to him who has good things of life in store for him.
For example, garlands of flowers were on sale. Out of these some were purchased in order
to offer them to a prostitute while others were offered to Guru Sahib. The flowers grew on
the same branch of tree but were being used differently. A person who is to be absolved
of all sins follows this path and comes here. Those who have yet to undergo sufferings in
different lives walk thither.

A person whos considered himself rich or a proud donor and presented anything out
of a feeling of egotism, Baba Ji did not accept it because he was omniscient. He could very
easily read the thoughts of his devotees. He very politely put off any service or donation
which he thought was undeserving and unworthy as is evident from the offering of Birla
Seth which was rejected by Baba Ji.

A saint doe not stand to lose anything because Nirankar is the only giver. A thing may
be offered through any source but it comes from Nirankar. This is the foundation on which
old Sikh traditions are based. Food is provided by Guru and Service by Sikhs. In this way
a person who renders service gets due encouragement and co-operation, so misery and
troubles come to an end, good deeds find fulfillment and egotism disappears altogether
which is likely to demolish all good work done so far. No doubt it is very difficult to
persuade and bring round the mind to this view point. Human mind does not understand
all this unless or until Almighty God is not full of kindness. Even if he does understand
the import of all this, he has to be practicable and act upon it accordingly which is not
possible if he has not been trained and has not cultivated the company of truth since
childhood.

A saint has the capacity and capability of peeping through the good deeds and bad deeds
of any devotee through his mysterious, spiritual powers and far sightedness and calculate
accordingly and so either he adds to the number of good deeds by offering some of his own
deeds,or by getting some other types of service through him (devotee) and thus increase his
good deeds. In this way his sins are washed away and the impending suffering is postponed
eitherly completely or mitigated to a large extent.If nothing is likely to be compounded, he
prepares the devotee mentally to suffer it with valour and courage and gives him strength
accordingly.

Baba Ji did always like this. He enhanced the good deeds of a devotee through the
medium of service and recitation and granted him requisite strength on his own as well.
Outwardly he encouraged the devotee, "Manage yourself, take refuge in Naam. In this way
he prepared the devotee to take shelter under Guru Granth Sahib, so that he might not harbour
a feeling of egotism and the devotee might have more and more faith on Guru Granth Sahib.

(According to an old devotee) Baba Ji did everything for every body but he always kept
himself in the background. He used to say, "Look there. Guru Nanak is sitting there. Ask
for anything you want from him." He accepted special service only with the specific
permission of Guru Sahib. He accepted it under strict observation and at the sametime issued
simultaneous admonitions lest the devotee should entertain any feeling of ego.

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 Baba Ji was fully aware of the selfish motives of the people. (According to Kavi Ji)
Baba Ji used to say, "The service of women is like this they will pick up two Rotis (bread)
from home and start for the shrine after touching these with the heads of their clave? and
the young ones of buffaloes. The Sadhu may die but my calf should survive."

(According to another devotee) Baba Ji used to say, "Never ask for anything in reiurn
for the service you have rendered." About the demand for wealth which is uppermost in
the minds of many of the devotees, S. Sampooran Singh Ji said, "Once we were standing
at the shrine of Jhorrarran. Baba Ji returned after his morning walk, we were always short
of money. We needed it badly. He knew this and said,-"Should I give you one advice?" I
requested, "You may say as you desire." He said, "You serve me so sincerely and devotedly.
You do whatever I ask you to do. But I never ask you for anything. Now if I ask you to
give me your wife, you will be ready to break my head. In the same manner, wealth is
Nirankar's wife.

When you demand wealth from me, as you do to me, Nirankar will do to you. So never
demand wealth. But if you want that wealth should come to you, you will have to develop
ties with her husband, start loving him. She (wealth) will automatically come to your home
alongwith her husband (if her husband so desires) Regarding other demands, he used to give
the following example. "A girl grows up to be young. Her parents are anxious to arrange
her marriage. The girl doesn't have to remind her parents. In the same manner, a Mahatma
is also worried as to what should be given to his devotee as per his inclination. What should
be given and what should not be given. If a child ask his mother to give him Charcoal, will
she oblige him? never. He used to quote these lines : To demand is to invite separation,
to give is to give ego. When both give and take vanish, beloved remains behind.

About personal service, he said that one thing should always be borne in mind that it
was not essential that the interest of the shrine was uppermost in the mind while offering
such a service to any devotee. Baba Ji always made service an excuse to train or give
something to the devotee. He asked devotees to shift bricks from one place to another. He
ordered a wall to be constructed in such a way so that it might crumble shortly. Sometimes
he pointed to a minor defect and ordered its demolition.

(According to S. Sampooran Singh Ji) He opened a door of service in order to enhance

the number of good deeds of the devotees. It was another way of showing his kindness. To
construct walls in order to demolish them indicated this mystery. This type of kindness
behoves a Mahatma otherwise of what use is he to the world. It is just like this that a welfare
Govt, starts the work of digging of a canal in order to provide employment to the people
when there is famine in the country. Such canals do not become burdensome to the people.

(According to Bhai Inder Singh, Railway Driver) There was no pending work to be done
at Nagrota. Baba Ji said to me, "Do not take your meals without doing some work or the
other." "First we shall work, only then shall we take our meals," Said I humbly. There was
a clean corner and a pile of clay had been made there." He said, "Remove all this clay from
here to that place there." No sooner was this order given than the Sangat began to work.
Some used baskets while others used their coffers, with the result that within half an hour
the devotees completed the assignment and shifted the pile of earth to a different place.
Thereafter Baba Ji said, "Now you can take your food. You deserve it as you have earned

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it by working hard." Next day he again ordered, "Bhai, don't you get angry. Now shift the
clay exactly to the place form where you had remove it the previous day." At once the
devotees fell upon the clay and did as they were told. The he said, "(Laughing) Ishar Singha,
You railway officials do not allow anyone to travel without a ticket. We here do not allow
anyone to take food without doing some service or the other. Now you can take your meals
without any care. You have earned it by the sweat of your brow."

SOME CAUSES OF FAILURE

Many a time a servant thinks, while doing service, that he (sewak) has gained nothing.
Service done with a feeling of ego is useless. According to Gurbani only that service is
successful which wins over the heart of Sat Guru. The success of service depends upon the
doer as well as for whom it is done. If the person getting service does not deserve it, even
then it is not fully useful.

The formation of spiritual Govt is akin to that of secular Govt. It will not be incorrect
to say that the secular Govt is fashioned as per the model of the spiritual one from time
to time. In the formation of the secular Government, the highest post is held by (a viceroy)
or a President, then a Governor to a Patwari or a soldier in the descending order. These
are petty officials and they have their own areas of operation. In the same manner we should
consider that there are similar highest, medium and lowest ranks on the spiritual side as well.
They have their own rights, privileges and obligations. The designations might be different
Prophet, Guru, Divine Master, Master spirit, Great one, Lord, Mahatma or Baba Ji etc. They
have their own rights and area of operation - assistance is available accordingly. Everyone
is venerable in one's own right and region and so long as he belongs to Nirankar because
at the back of this functionary the unlimited power of the king of kings is operating. He
is a non-entity without this central power and if he refuses to submit to this great power
his power also comes to an end after due course of time. But if he functions on his behalf
and as His functionary, man can attain his fate easily and shortly through this source. If
any effort is made to attain the same state through another person(who does not enjoy any
right at that time and place) that effort will fall flat. These links are sometimes pre-ordained
according to one's fate or fortune [Some on might learn one word, another one lesson and
still another a lot from his teacher.]

This is an example which may not prove true from every angle but it is helpful in solving
a puzzle or understanding a problem. This example also goes a long way in making us
understand many of the ideas of Baba Ji. These ideas have appeared in some of the
autobiographical sketches and in some other parts of the book. It has been recorded that
those spectators who had no links of previous births with Baba Ji went back blank because
it is preordained as to from where attainment was feasible. If a person goes to a wrong place
by mistake he will not feth and consequently no attainment of any kind whatsoever is
possible. He returns to his original place again. If a devotee of some other Mahatma comes,
he is asked to go back by the saint himself. He thinks it is wasting his time to keep such
a person with himself as he has no need of such a devotee. He is not after increasing the
numbers. Only a person who is interested in increasing numbers will have any need for such
a one. Baba Ji never allowed his own devotee to go to some one else. S. Sampooran Singh
Ji said, "My relation was a devotee of Radha Swami cult. He wanted to take me there as
well. I had a dream in 1936 in which I saw Guru Maharaj, Radha Swami alongwith my
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relative. He suggested that I should become a Radha Swami myself.

I also saw Baba Ji having a stroll. I was ashamed of myself to look at him. I left the
Radha Swami Guru and went to Baba Ji. After a couple of days I wet to have Darshan of
Baba Ji at Dam Dama Sahib on the eve of Baishakhi, he said, "Didn't you also go to join
the Radha Swami cult" I answered, "I had no ideas at all. I only had a dream" And I related
the entire incident. On hearing this, he began to smile. In this'way he could know even what
was happening in the dreams of his devotees.

It appears that S. Sampooran Singh Ji had cultivated the company of Sant Attar Singh
Ji Maharaj in the beginning but he did not get what he had needed there. In the same manner
late Giani Prabhakar Singh was told by Sant Attar Singh Ji Maharaj that his account did
not lie with him and that he should go to Baba Ji. In this connection stories of S. Hardit
Singh and S. Kishan Singhmay be read. Baba Ji told another devotee also that he did not
have his accounts with him, his coffers would be filled at some other place. Many times
he used to say, "You have come here guided by Guru Nanak Dev Ji. I would not have allowed
anyone else to cross the Railway Track even."

Attainment does not depend only on the good deeds of last birth, sooner or later, but
on the fact as how much a devotee has listened to, understood and followed the discourses,
discussions and directions of Baba Ji. It so happens that many times the moment of
attainment has not yet arrived. Some bad deeds of the previous life become a hindrance in
the way of attainment. According to a devotee of Baba Ji, "If the ripe time has not arrived,
pray and call and wait."

Early in the morning the rain bird calls, the Almighty hears the call, no doubt, but the
cloud has no authority to cause rain fall. It can rain only when there is an order from above.
When the cloud gets the order, it begins to rain heavily. The Almighty will shower his
blessings according to His will, though the noble deeds of our previous lives or of present
life, our austerity and suffering, industry, good sense, are quite condusive to make such
blessings possible.

(According to S. Rattan Singh) It is quite appropriate to Jot down here the conversation
that Baba Ji had with Seth Jugal Kishore Birla. When Baba Ji asked Sethi Ji what were his
personal views, he said, "I have gone through almost all the scriptures the Ramayana the
Bible, the Quaran Sharief but I have failed to find Truth. So I have no firm faith. If there
is any truth anywhere, it is in Gurbani only and nowhere else."

Baba Ji : It is a white lie. A man with no faith is like a man with no father. How can
I talk to such a person? You will go outside and announce that all the Mahatmas come
running to you. But why do they come to you, what for? You dole out clotnes to some, fare
to others. If you sow money, you will have to reap money in future. It will multiply. You
will never get what you really need. Only a Mahatma who is a lover of wealth, will go to
you and none else."

Sethi Ji was annoyed with Baba Ji because he had to hear the bitter truth. He thereupon,
talked to Goswami Ji. Goswami Ji asked, "What did you say? You are not wearing a sacred
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 thread of the Hindus. (Jenyu) you do not recite Ram Naam. You are not wearing a long tress
of hair on your head. These are the sign of Sanatan Dharm. It means that we are not a Hindu.
Sethi Ji, it is your mistake. Let us go again."

A man reaps benefits in proportion to the faith that he has. The spiritual treasure is like
a great tank or pond of water. The greater the pipe of faith you fix and more will be the
flow of water. But the tank must be full of water, it should nto be empty. That is why faith,
contentment, determination and realization have been enumerated as vast and big. According
to Baba Ji when a person begins to have faith somewhere, he is liable to have all attainments.
One can do all shopping at one place, if that place is like a departmental store. The reseacher
has to ensure all that. Nirankar has also a role to pay. When a man looks for leadership
from the core of his heart, he guides him to seek help from a certain quarter. Anyway a
man gets protection and assistance in emergency and full guidance only when, as has been
described else where too, he binds himself to one saint with unshakable faith and not roam
about from place to place. A man is liable to be drowned if he rides two boats. A guest
of two houses will go hungry.In the realm of spiritualism, Nirankar is the only source of
energy and knowledge but the sources of supply are different. Baba Ji used to say that a
person who had faith on Guru Nanak should read his scripture, meditate him, recite his
Naam, he should cultivate the company of such a saint as should unite him with his mentor.
It is a celestial source of attainment and it is absolutely correct to say so. If a person has
full faith on him, he protects his own devotee. It is an old age just as Joga Singh became
a Sikh of Kalgidhar when he was in a tight corner, the same Guru gave him due protection.
He was protected only because he had bound himself heart and soul to him Baba Ji made
it a point to make it a part of his daily prayer, "make me your own."

He not only protected him but also gave him multifarious blessings. Baba Ji had his
own unique style of getting service. S. Gian Sing Ji related an incident which amply proved
it. Once in 1940 one of my relatives had sought permission from Baba Ji to present Mm
a harmonium. He had to go to Kaleran with a harmonium in order to have his Darshan, He
persuaded me to accompany him and so I also decided to go. When we reached there, we
saw that Baba Ji was standing at the spot of Sukhmani Sahib and devotees'were having his
Darshan.We presented the harmonium there and then. It was a big instrument as it had four
layers of tunes. Baba Ji felt highly pleased at the sight of it. Next day when we went to
him to seek permission to return, he said, "Bhai, tell me what is the estimate of its price?"
My relative said, "Sir, have made it myself. So I cannot tell you exactly how much it must
have cost me."

Baba Ji : I have asked you because if I want to have another of this type, how much
it would cost me.

I was also there. So I requested that I should be allowed to do this service of presenting
a harmonium.

Baba Ji : No! No!

Myself : No, king of kings! Be kind to me. Do grant me this service.

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 Baba Ji : All right, we shall see. I thought in the heart of my hearts that this service
of mine would be accepted so on my return, I prepared a similar harmonium within a few
days and reached Kaleran with it. I sent in my request and Baba Ji called me inside. There
were only two of us. Baba Ji beckoned to Bhai Hajoora Singh who spread a mat there. We
sat on it. Parshad was on its way. We were called nearer. He gave both of us food and
Parshad alongwith his blessings.

I had a set of steel with me. Someone wanted to dispose it of. So I brought it. I thought
of making a harmonium out of it and take it to Kaleran. So I made another harmonium out
of love and affection and took it to Baba Ji. Since it was made of German material. So
naturally its tone was much better. When I presented it, Baba Ji said to me, "How much
should I pay you for this?"

Myself : Sir, I have not brought it here for sale.If I wanted to sell it, I could have done
it in Delhi.

Baba Ji : (Non challantly) Then why have you come here?

The following words escaped my lips in a natural spontaneous way. "I have come here
to get my sins excused" I think to day as I have been thinking since then that those were
not my words. I do not know how I was prompted to utter these words.

After hearing this (he turned his head to look at the devotees standing behind)

Baba Ji : Kavi, the boy has said well. Then (looking at me) what would you like your
children to eat.

Myself : Sir, prior to this I did not feed them and hence forth I would not do so.

He again looked at Kavi Ji and said, "The boy speaks very well. (Then) Kavi Ji, he
has made another such harmonium and sold it to Sardar of Bhadorr for Rs. 120/- That
harmonium is also being played here. This harmonium is better than that Give him Rs. 131/
- for it.

On hearing this I put my head on the feet of Baba Ji and began to weep bitterly. Baba
Ji sat silently and I went on weeping.When I felt light, he patted me on my back, got me
up affectionately. He gleefully blessed me, "Go Guru Nanak (Sahib) has caught hold of your
arm. There s no loss in store for you. Go and enjoy yourself. You even need not pray and
meditate."

I repeat all the four boons, he had granted me, while I stand in front of his picture. Later
on, it has been said, that Baba Ji granted him more blessings. He also helped him when he
was in hot waters.

The rest of the incidents have been left for the time being and will be recorded elsewhere.
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It will not be out of place to mention here that Baba Ji wanted that whosoever had undertaken
some service should be rewarded for it. The fruit might be in the form of spiritual or
economic gain in keeping with the desire of a devotee, spiritual boon always took the noble
deeds of his previous birth into consideration as is evident from the words of Baba Ji as
uttered by him in the following incident related by Sant Sujan Singh Ji.

After the return of Baba Ji from Nagrota to Kaleran, he sent me a telegram but I was
unable to reach there in time. Baba Ji was putting me to shame when a Hakeem arrived there.
Baba Ji had sent a special messenger to call him in. No sooner did the Hakeem arrived than
Baba Ji left his seat and gave him a warm welcome and said that he had now been served.
But the Hakeem lay flat at the feet of Baba Ji in order to pay his respect. He would not
get up. At last, when the Hakeem had got up, Baba Ji said, "Hakeem Ji, I have nothing to
do with medicines. You have undertaken a lot of service. I shall be asked in heaven that
I had not rewarded you for the service that you had rendered. Tell the Sangat what had
happened to you." (The rest of the episode will be recorded in the appropriate portion of
the book).

Bhai Nand Singh Mehra of Sher Pura said about physical service :

I came back home after getting pension from Military Service in the year 1922, Baba
Ji began to call me Lieutenant (Laften). I also got the service of filling up cotton in the
cushions. We also began to supply water. There used to be only Muslims who roasted grains.
So we took up this work as well and on the instructions of Baba Ji we did well in this
business too. We started 15-20 seers of grains per day. Chanda Singh began to work in
marriage too. We began to do service with still more vigour and excitement. Whenever Baba
Ji needed our services, we made it a point to give it preference leaving aside all other work
howsoever important. Baba Ji also called us in at least once a weak

NO CARE

It has already been mentioned that Baba Ji did attach much importance to a person who
had a lot of wealth, social status or high office. He treated them all alive. He had no special
care for the rich and the influential. Some incidents are being recorded herewith to illustrate
the point.

Sardar Khushal Singh of Choorian used to recite Pathh to Baba Ji. One day in 1922
he was reading out Gurbani when he said, "My Gobind exalts the status of a person from
low to high. So there is nothing to fear." He went on repeating this line again and again.
Baba Ji said, "Why don't you proceed further?" He said, "What should I read further? It
has been written so but I was a Khushala hut dweller and even now I am a Khushala hut-
dweller. No change has come about in my life."

Baba Ji : Nothing doing. Don't worry. Everything will be all right."

Within a few days he got contract of wood and began to reap fich profits. His

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commission agencies prospered. He became president of the Akali Dal of his area. He
became quite rich but he went on doing whatever service he could whole heatedly. I do not
know whether someone suggested to him or it was his own idea, he thought of making Baba
Ji a leader of the Akali Dal as well. He alongwith some other men, went to the shrine and
fired the Sewadars working there and appointed some Akali minded men in their places.
He said that these were the orders of Baba Ji.

Bhai Hajoora Singh was on personal patrol duty during those days. He was also fired
but he insisted that he would quit only after bowing his head at the feet of Baba Ji. Sardar
Ji tried to impress upon him that these were the orders of Baba Ji that all may go away and
to the direction each one was facing at the time of departure. No one was to see Baba Ji.
It was a false order. Only its secret was to be leaked out to Baba Ji. Hajoora Singh did not
agree at all. He went straight to Baba Ji and said, "All right, I am leaving after bowing to
you." Baba Ji was surprised. He said, "Why, where are you going?" Then the cat was out
of the bag. Hajoora Singh told the whole stories how false order had been conveyed to all
of them to leave immediately saying that these were the orders of Baba Ji. He further
informed Baba Ji that all except he had already left and gone home. Only he had insisted
that he must see Baba Ji before leaving.

Baba Ji called Khushal Singh to him. He asked him what he had done. He answered
that he had full staff at his command. Not a single man was less than before. He could go
and see for himself. Baba Ji did not care for the service that Sardar Ji had rendered and
flew into a rage and said loudly, "You want to impose your administration on me. Go away."
(After a few days he began to grow weak).

It was in 193S that Baba Ji had a programme to come back to Nanaksar from Lehra
via Kotkapura. As related by Bhai Inder Singh, a devoted Sewak of Baba Ji. Baba Ji got
down at Bathinda on my specific request. I returned the tickets that he had bought. There
was another great disciple of Baba Ji named Seth Tliakur Das. He came to know of Baba
Ji's arrival. He bought a Tonga for Baba Ji. The canal was at a distance of 1 1/2 miles from
the Railway Station. Baba Ji told the Sangat to proceed to the canal and that he would follow
shortly.

He turned the Tonga towards his residence. He wanted to get benefit of the occasion
Baba Ji caught hold of his hand and said, "Bhai, I have sat in your tonga. That is why you
have brought us to your own house. Why did you not follow the direct route? Stop the Tonga.
I can fulfill whatever desire you have even at the bank of the canal.

He turned the Tonga towards the canal saying that he might be pardoned as he had made
a mistake by coming here. In this way Baba Ji reached the canal.

Once Seth Jugal Kishore Birla of Delhi came to have Darshan of Baba Ji. At first Baba
Ji did not attach any importance to him and remained unconcerned. Seth Ji walked up and
down for about 1 1/2 hours. Then I (Kavi Ji) requested Baba Ji "Seth is sitting. He has spent
Rs. eighty lakh in donation. Even then Baba Ji remained unimpressed and commented, "If
he had given so much money, it is out of the gift of Nirankar which he had given him."
Baba Ji then told him, "If he is requesting you and you want to favour him and thus get

217
respect out of this, you may bring him in."

Next day the accountant (Muneem) of Sethji came to have Darshan of Baba Ji in
connection with getting instructions regarding Langar. He told me in the presence of Baba
Ji that Birla Ji went home the previous day and talked to his mother informing her that there
was a line in each foot of Baba Ji as had been observed in the feet of Lord Krishna.

Thereupon Baba Ji asked me, "Kavi, what does your Marwari say?"

I explained to Baba Ji what Muneem Ji had been talking about. Baba Ji was sitting on
a chair and the Muneem was seated on the ground. Baba Ji put both his feet into his lap
and said, "Now you may inspect these rough type feet of mine."

In this way Baba Ji showed his feet to the Muneem without any hesitation and with
pleasure while he had tried to conceal them from Seth Ji.

The police personnel were very much devoted to Baba Ji though he spoke very curtly
to them. He spoke bitter truth in front of the high officers like Superintendent of Police.

(According to S. Rattan Singh Ji) Once S. Yadvinder Singh, Maharaja of Patiala,

traveling along the road leading to Ferozepur while on his way to Lahore stopped in front
of the shrine and put some questions to the cow-head boys about the shrine. Thereafter he
left for his onward journey. After reaching the capital city of his state he thought of inviting
Baba Ji to Patiala. He wanted to experience some miracle. He deputed S. Harchand Singh,
Director, Agriculture for the purpose and he assured him that he would certainly bring Baba
Ji to him (He was a devotee of Baba Ji). He took a car and came to Baba Ji. Baba Ji said
to me, "Should we go to Patiala?'

Myself : Yes, let's go.

Baba Ji : You have said it without thinking. First give this proposal due consideration.
Then give your decision.

Myself : (After due consideration) No, we don't have to go.

Baba Ji ; Then we will not go. If he has any need, he may come here.

After about 15 days, Maharaja Sahib himself came to see Baba Ji.

THE USE OF SPIRITUAL POWER AND THE POWER OF SPEECH

The readers must have come to know by now that some how or the other the use of
spiritual power was the main part of Baba Ji's personality, mention has already been made

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of this aspect but it will be improper to ignore some more incidents and related episodes
simply because of this reason. Each and every incident has some peculiarity, some speciality,
some interest. It is absolutely clear that saints and other great men came to this world to
propagate and preach the message of the Almighty and act according to His directions. They
cannot do otherwise, celestial powers work for them and are at their back and call. It is the
duty of a Mahatma to preach so that human beings can be brought to the right path though
only a person whom God directs obeys the preaching. This is how the drama of this world
is being enacted by Him.

Late Goswami Ganesh Datt Ji once said to Baba Ji, "Riddhis, Siddhis are standing at
your service with folded hands" He answered, "What you say is correct but there is a bit
of difference. (He explained it like this) If a person goes to the court of a king, he comes
across a host of petty officials. They ask him, "Bhai, what brings you here? Why do you
want see the king? The king would be put to unnecessary trouble.Let us know the purpose
of your visit and we shall go all out to sort out your problem." But one among so many
says, NNo, I must see the king himself and he proceeds further. Now the attitude of the sub-
ordinate petty officials changes altogether. The scamper about doing him one service or the
other.' In the same way these petty powers, under Almighty God, go about serving such
a one. You don't have to tell them to serve you. They do it on their own."

(According to S. Rattan Singh) Baba Ji used to say that there were three types of powers.
One power resides at the place where a great man has undergone austerity, meditation and
suffering. (That is why desires of devotees are fulfilled from these places) The second is
physical which remains upto 60-70 years only. The third power lies with Dharam Raj. It
is for the purpose of the Sewaks of saints in order to facilitate them to work.

(Dharam Raj is a god who takes a decision by observing both the sides accurately)

Once Baba Ji said that if a person observed Samadhi continuously for 6 months, he could
generate so much of energy in himself that he could move about anywhere in the Universe
at will. He could reach Sach Khand after a Samadhi of 12 years. Then it wis upto him to
take rebirth or not.

Guru Nanak Dev Ji was living in Sach Khand when he thought that he should go to
the world for the emancipation of mankind.

Once, while talking about Riddhi Siddhi, he became sentimental and said, "You ask me
what is Riddhi Siddhi I know simply this much that your wives get up early in the morning
every day, take their bath, cook sweet rice milk pudding, and pulse of Kidney beans, prepare
loaves of bread, put all these things on their heads and head direct to the shrine for delivery.
Did any one tell them to do so? Did they do all this on their own?Some power must have
inspired, or persuaded them to undertake all this. Out-wardly it sounds very simple but
actually it is not."

According to Bhai Sujan Singh a Siddhi was a person who could perform topsy Turvy
who had the power to topple things up side down, to make things happen the opposite way.
Once Baba Ji reached Jhorrarran although he had made a programme to go even beyond
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that point. But he took a back turn on the way and returned to the shrine by the evening.
He said that he was returning as Sant Jeewa Singh Ji had come to the shrine, on reaching
there he was informed by Sant Ji had come to the shrine. On reaching there he was informed
by Sant Ji that when he reached the shrine he was told that Baba Ji had gone out of station
and according to his scheduled programme there was no possibility of his early return. "At
first I was very sad on bearing this but later on in the afternoon birds in the trees began
to chirp and sing "You are Nirankar, you are the only Nirankar". My mind was set at rest
and I decided to stay here till the return of Baba Ji i.e. you. But now you have come back."

In the evening Baba Ji said, "A great saint has luckily come her. Take a piece of good
advice from him."

Baba Ji went inside and we encircled Sant Ji. He was a bit hesitant but we insisted that
he must give us a piece of good advice. "What advice should I give you?" Said he, "I tell
you what I see. You are sitting here and the dewan has been decorated there. Similar is the
map plan of Dargah. You are already sitting at the court of Almighty God. (He had such
a far sight).

According to the instructions of Baba Ji a herbal hut was prepared for Sant Ji. Sand
was spread underneath water was sprinkled on it. Then Baba Ji called him to the cool room.
I was also with them. I had been appointed the sole incharge of his service. I think it was
specifically done to make me understand all that. When Sant Ji sought permission to return,
Baba Ji grew sentimental and said, "What! After seeing the court of the Almighty! Going
back so soon after coming to Dargah! So soon indeed! You have seen it yourself. You
explained it to others as well. Leave it now. What are you talking about?"

He came out side alongwith the attendant and asked me to persuade him to stay on. But
he expressed his helplessness saying that he had a fixed programme. He, therefore, sought
permission gleefully and left joyfully after getting due permission.

Those who have ever abiding faith are getting guidance and leader ship even now. This
was made clear from a recent happening which took place not far from there. It was related
by Bhai Sahib in the dewan. A devotee came from Nahan on the eve of anniversary at the
shrine from there he came to Delhi. He had a dream in which he saw Baba Ji who instructed
him to arrange continuous recitation 50 times. After the completion of the programme of
recitation he again had a dream Baba Ji again appeared in the dream and informed him that
the recitation had not been completed properly because during the course of the recitation
the light had gone out. So the recitation was rearranged. That man had not been devoted
to Baba Ji for a long time. He had not undergone any austerity, suffering, recitation etc.
Even then he turned out to be a recipient of Baba Ji's blessings and kindness.

(According to S. Rattan Singh Ji) After the sad demise of Baba Ji, near the birth place
of the great saint, some way ward people cleaned the place, constructed a small platform
and decided to play cards there because it was a central spot. Some gamblers joined hands
with them. They said that they would also play cards and gamble there. If anyone comes
there, we shall slip away. One day one of them, the son of a Brahman, brought a heavy
bubble bubble (hokah) about 5 sers in weight. He also brought a new pack of cards with

220
him. (As is quite clear from many episodes Baba Ji hated hookah very much) No sooner
did he put the hokah there than he fell flat on the ground. He lost his senses. Some one
ran and brought water in order to put it into the mouth of the boy. When he came to himself,
all the people said that it amounted to showing disrespect to the dead saint and that the place
had been desecrated. The card players stopped playing cards, because the people were sure
that the place had some celestial powers. The man who had shown disrespect became very
miserable. All were warned. Now they offer food there and distribute it among the poor.

As has been stated above many family men came to Baba Ji with their problems and
sufferings to get redress and relief. S. Rattan Singh said that when the new shrine was under
construction, about 40-50 men and 100 women were mud-washing the wall the married
daughter of Jhanda Singh, Zaildar of Kaonkian village was brought to Baba Ji. She was 15-
18 years young and had fits off and on. She was not in proper control of her mind and uttered
unbecoming words about Baba Ji. Her face was red and she was behaving abnormally. In
the meantime Baba Ji happened to come there. He said, "What are you doing? Whose
daughter is she? (Then to her) who are you?"

She : Yes, Who? we are three of us. Three or four of us have stayed behind in the village.

Baba Ji : From where have all of you come?

She : We have been sent here by Ishar Das. You may use as much force as you wish.
We will never go away.

Baba Ji : Give the bastard a slap on her face.

I gave her a forceful slap on her mouth as directed by Baba Ji. The moment I slapped
her, the girl was a different person. The colour of her face underwent a drastic change. When
she was again asked, "Who are you?" She said, "Sir I am Bachni."

Baba Ji : Then do this service.

She : As you wish (and she joined other women and began to mud-wash the wall).

Within a few days this episode took a round of the surrounding villager. After about
a month a Muslim brought his daughter to Baba Ji. He told him that she was also under
the influence of a spirit. He went on to add, however, "I have come to know that you beat
with a slap. I don't want you to slap my daughter.

Baba Ji : I do not have a black thread or charm. If you have this objection, you are
at liberty to take her back. (Then to me) It is not under his control. It is in the control of
luck. These people go to doctors and they do certain operations when they go there, no body
bothers. Anyway it is all for the best."

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 Many examples have already appeared regarding the fulfillment of the desires and
prayers of the devotees and the disciples. A few more are being added here for the benefit
of the readers.

Once in the year 1930 about 25-30 devotees of Choorian brought cooked food in a train
on the eve of Pooranmashi. The night train passed Jagrawan at about 9 p.m. They wanted
to reach the shrine before Baba Ji offered food to Guru Sahib. It was possible only if the
train halted in front of the shrine because if they returned from Jagrawan they would not
possibley reach the place before 11.00 p.m. So they started requesting the guard from
Ferozepur itself. They offered him bribe too but to no use. He replied very curtly and even
removed the vacuum so that the train could not be stopped. On the way the Sangat went
on praying, the result of all this was that the train automatically stopped when it reached
just opposite to the shrine. In this way the prayers of all of them were realized and their
wishes fulfilled.

Master Nazar Singh Ji said that at the time of Hola Mohalla in 1943 they went to Baba
Ji to have his Darshan. A retired Subedar Military pensioner was also with them. He had
no male issue so he harbored a wish in his heart secretly and prayed to Baba Ji to fulfill
his dream. After due course of time he was blessed with three sons. All of them are in good
shape even now. Even secret desires of devotees, not expressed openly or in public, were
also fulfilled by Baba Ji secretly.

This fulfillment of desire may not be considered co-incidental. There are some solid
proofs available regarding this. One of Baba Ji's old devotees who migrated from
Montgomery told the writer of this book that in 1958 income tax amounting to Rs. 35000.00
was calculated to be imposed on him. He had preferred an appeal to the income tax
commissioner. There was a charge of making wrong entries in the cash books. The lawyer
put forth as many arguments as possible but the attitude of the court was very strict. After
the lunch break, the court began to hear the appeal submitted on behalf of the devotee. He
stood in the court room closed his eyes and with folded hands appealed to Baba Ji to come
to his rescue. He was surprised to see a strange spectacle with his eyes closed. He saw that
Baba Ji was standing just behind the chair of the Income Tax Commissioner. After a gap
of about one minute, he opened his eyes and saw that there was nothing. The officer was
sitting on the chair as before. But this infused a new feeling of confidence in the mind of
the devotee as had been infused in the mind of Prehlad Bhagat who had seen an ant moving
on the heated piller in front of him. So he advised his lawyer (who had sacred him a lot)
to argue his case more forcefully and with confidence. The result of all this was that the
decision was taken in favour of the devotee against all expectations. A few days prior to
the announcement of this verdict Baba Ishar Singh had also given him assurance while
talking to him.

Baba Ji always made use of his spiritual powers in moderation and sometimes rebuked
the devotees for unduly invoking these powers for their selfish motives as is evident from
the incident.

A SON FOR FIVE PAISA

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 (As already by S. Rattan Singh Ji) very rarely did any devotee come to the shrine empty
handed. If nothing else, people brought at least milk with them. All used to keep buffaloes
at home. One day Baba Ji said, "Milk is of no use to us. If it is of a cow, then it is all
right."

My brother, Ram Singh's milch cow did give some milk. He began to bring it to the
shrine. Baba Ji remained there for about one year and the cow did not go dry. My brother
went on milking her. He was pretty sure that it was all due to Baba Ji's kind blessings. He
went to see his inlaws once and told them of this strange happening. They said that a woman
had children but they did not survive because of the fatal ailment shrinking dry bones. He
suggested that she should see Baba Ji in this connection. So one fine morning after about
a month, she approached Baba Ji, who was coming from Jagrawan at that time. She was
having Sugar Candies worth five paisa wrapped up in an old piece of paper. She put the
wrapped paper in front of Baba Ji and bowed her head to him.

Baba Ji : Ram Singha! who is she?

Ram Singh : Ji, she is the maternal aunt of Mehar Singh. She — Her sons don't survive
They say because of the ailment of shrinking dry bones.

Baba Ji : All right! Bhai, remember the Master. Pray, devote yourself to Him. Why
should this ailment come near a Sikh?

After hearing these words, they returned from there. They got what they had wanted.
The children began to survive. After two four days, once Baba Ji said, "When I came out
of my prayer room, I want that no body should see me. You have spoiled all my work. I
have been rebuked a lot. O, you, a son for five paisa only. How can you preserve spiritual
power with you?.

Myself : O King! a son can't be had for Rs. 1000.00 not even for Rs. 5000.00.

Baba J i : Who was going to pay Rs. 1000.00. she got it for five paisa only. Your brother
took away a son for five paisa only. A woman was with him. He got a word from me. I
have been warned by the Almighty.

He himself gave a son with blessings and at the same time he complained to me. What
he really wanted was that I should not proffer such a demand to him. But other Mahatmas
are different. If they fulfill the desire of someone, they want that he should pray to and serve
him for the rest of life. But Baba Ji was a different saint!

Once it so happened that the nephew of Achhroo, the headman of Jagrawan got lost.
The boy's mother came direct to the shrine and began to wail and weep and beat herself.
I tried to pacify her but to no avail. On hearing her cries, Baba Ji came out and said, "Bibi,
never go after searching boys. They return on their own. Parents are worried only about
girls. After hearing these words and on my advice she went back home.

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 Later on it was learnt that the boy had gone somewhere accompanied by their tenants.
He wanted to go to Bikaner, but by mistake he purchased tickets for Moga. They got down
at Ajit wal. The tenant had the boy with him. After getting down, they took the road to
Kaonkian instead of Galib. They felt thirsty outside Kaonkian village. They went into/ a
house and asked a woman to give them lassi to take as they were very thirsty. The boy began
to say that he was very hungry. The boy was very fair in complexion, handsome and
charming. The tenant was a dark coloured man. The boy at once sat on a cot but the tenant
who belonged to a low caste could not muster enough courage to follow suit. So he sat on
the ground hesitatingly. The housewife was a bit surprised at this.

She said : Kaka, you! what relation is he to you?

The boy : He is our tenant.

Woman : Who are you?

The boy did not know the name of his father. But he said, "Achhru is my maternal uncle.
Achhru of Jagrawan. This man has been taking me from place to place."

A lot of hue and cry had been raised about a boy having been lost in the surrounding
village. The woman was wise indeed. She said to the tenant, "Bhai, you take lassi and other
refreshment." She went to the headman of the village and told him the whole story. She
also said that the lost boy was sitting in her compound at the moment she had her own
reservations about the identity of the boy. She wanted immediate investigation to fish out
truth.

The headman came there at once and asked the tenant, "Whose son is he?" The tenant
said, "He is mine".

Thereupon the headman gave two slaps on his cheek and said, "You bloody fool. Look
at his face. There is no resemblance between the two of you." Thereafter he got scared and
admitted that he himself was their tenant, "Is he not the nephew of Achhur head man?"
Tenant : yes, sir he is the same boy.

The headman apprehended the tenant. He called Achhru and handed over the tenant to
the local police. The boy's mother came to the shrine and informed us about all that had
happened. She was thankful to Baba Ji because it was due to his persuasion that the boy
had come back safely.

So the prediction of Baba Ji turned out to be true.

In the same manner a student got lost. A lot of efforts were made to trace him out but
all invain. Many years passed in this way. At last his old grandmother came to know how
Arror Singh's son had been traced out. She came to the shrine accompanied by the mother
of S. Joginder Singh and 4-5 other women and began to pray and plead to Baba Ji, "Baba

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Ji, I had a grandson. He was very handsome, attractive and charming. He has been missing
for may years." Baba Ji answered, "Never follow the boys to trace them out. What is there
to trace the boys. He will come back after he has been brought up somewhere. We should
worry only about girls." Sometimes after the utterance of these words by Baba Ji the boy
returned home safe and sound. The boy explained that he had been taken away by a Sadhu.
He studied there under the patronage of the Sadhu for many years at Amritsar. One day the
Sadhu was taking the boy to Hardwar to witness Kumbh fair. The train halted at Ludhiana.
The Sadhu also got down in order to buy some refreshments. The boy slipped out of the
compartment, caught the train bound for Jagrawan and came back home. In this way Baba
Ji's words turned out to be true after 8-10 years.

(According to S. Rattan Singh Ji) Once Baba Ji said to S. Chattar Singh of Kaleran,
"Take this false bone of wealth out of your mouth".

Chattar Singh : What is the great appearance of falsehood?

Baba J i : Not to accept the will of Almighty. But it is very difficult to bear the imposition
of the will of Almighty.

After sometime he was blessed with a son. When he came to Baba Ji to have his Darshan,
Baba Ji said, "Bhai you have got a son. Give us some thing to eat."

Chattar Singh : Maharaj, it is the will of the Almighty. What should I offer you to eat?

Baba Ji : Almighty, Bhai you should submit to His will.

As ill luck would have it, after a few days, his son as well as his wife expired. He was
in awful misery. He wailed, and wept, and cried, Shrieking loudly and unconsoleadly lay
flat on the ground and beat his chest. Baba Ji had all sympathy with him and said, "Now
tell us, why don't you submit to His will?"

Baba Ji laid a lot of stress on submitting to the will of God. Another incident reveals
it. (According to S. Rattan Singh Ji) It was the month of Magh and the time of evening.
Most of the Sangat were sitting inside. There had been no rain fall that season and crops
had dried up in the fields, drought like situation had developed. Baba Ji : Start Kirtan. The
singers began to sing words of Gurbani but Baba Ji said, "Sing some words which are in
tune with the present situation". He wanted us to sing, "It is raining in torrents. I am linked
with my Guru Ji through the thread of my thoughts." It would rain only if Inder, the rain
God felt humoured and happy. There was a gentle devotee among the audience. He was a
landlord. His name is Gurmukh Singh. He stood up boldly among the devotees and said,
"Baba Ji, please listen to me." People were puzzled. They did not know what he was going
to say.

Gurmukh Singh : People have been crushed because of the drought. Crops of maunds
of grains were to be produced which had been destroyed. Only if it had rained.

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 Baba Ji : Who are you, Bhai you are interfering in the will of God. Is Ishwar under
our control? You foolish man where do you come from?

On hearing this rebuke, he picked up his cloth and ran away fast.

But it began to rain the very next day. He came back after 4-5 days. He said to me,
"Look here. Has it not rained what did Baba Ji lose?

A PSYCHOLOGIST

If we observe the habits, principles and etiquettes of Baba Ji minutely, it becomes

absolutely clear that he was austere, renouncer, and spiritually powerful. Apart from all that
he was a psychologist of the highest order. His style of functioning was such that a person
who observed that style, even if he did not possess special spiritual powers, nor did he make
use of these, his personality had a great soothing influence not only on his devotees and
followers but also on the lives of the common people. A person who keeps the populace
away from him and keeps himself away from the populace, one who has no selfish motive
to accomplish, who is an epitome of renunciation, the world will run after him as one who
keeps his face towards God and his back towards the world, the world follows him like a
person who walks with his face towards the sun followed by his own shadow.

Selfish people can bear the rebukes of a powerful, fearless, without animosity,
renouncer, and austere person. No other Mahatma appears to have issued such strict warning
and rebukes as Baba Ji did. Much has been written about his renunciation. He used to say
Chakarwaitis are of two types. One is he who is the master (owner) of the whole world.
Second is he who owns nothing not even to the tip of a needle. Sant IsHar Singh of Dodhar
had similar views on the topic namely that either one should have the kingdom of the entire
world or one should be a pauper with a Kamandal (begging bowl) in one's hand. Both are
Chakarvaitis.

Keeping this goal in his mind, when the canal department offered to give him some land
to settle down he turned down the offer, saying, "You are very innocent. You do not know
what you are proposing. I am the son of God and He is the master (Owner) of the entire
world. It is my insult to confine myself to the ownership of a small piece of land. If you
make an emperor a petty official, are you adding to his honour or disgrace?

Whenever a person came from outside Baba Ji eagerly arranged for his refreshment. He
welcomed him properly with due respect to give him peace and contentment. Although he
knew every thing being omniscient yet he gave the visitor due opportunity to explain his
view point as per his perception. It was a part of his nature. He always liked good manners.

As soon as he came to the dewan or occupied his seat, or even before that he would
look at the Sangat with respect as if he were trying to peep into their hearts and thus give
jerks to their ambitions and desires and thereby try to know them, he never committed
himself while delivering his discourse, he left everything to the will of Guru Nanak or Guru
Granth Sahib.
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 He tried to please and humour everyone. To some he gave only respect and honour and
appreciation, to others, especially preachers, Sadhus, Mahants he offered clothes, sweet
pudding sweets or some other things. He pleased everybody as if he had offered a piece
of bread to satiate his desire.

He was against all hypocrisy. He did not want to bear the hypocrisy of anyone so easily.
He did not want to unduly expose anyone, nor did he want to deprive anyone of his means
of livelihood. He knowingly closed his eyes to the faults of others, did not show disrespect
to anyone's face, took special care to safe guard the self-respect of a Sewak. There were
some of the points he was very particular about.

One day at the hill of Karol, carrot vegetable was brought from Kanddaghat for the
common Kitchen )Langar). It was very delicious to taste. Baba Ji liked it very much. When
the manager came to know of it, he began to bring this vegetable daily without fail.
Thereupon Baba Ji hinted that devotees would raise eye brows that the royal feast lacked
varity.

He kept himself and his sewaks under strict discipline. He was very particular about
punctuality. He wanted every thing to be done at fixed hours.He made strict arrangements
for patrol duty. He avoided gossiping and talked to the point and very discreetly. He was
against party politics and groupism He avoided clash with anyone. He preached only Naam
and tried to avoid other preachings except applicable to all and sundry a co-operative
religious programme. He kept the Almighty at the focal point of all activities. He did not
criticise any one but respected one and all. He had no feeling of animosity against anyone.
He was always fearless and moved about without any care. He followed ten commandments.
Only a person who understands human nature perfectly well can tread these areas. He was
a man of principles and a psychologist of the highest order.

The purpose of stationing an attendant on duty was to see that no one disturbed him
at odd hours because meditation demands concentration. But if any one entered because of
the carelessness of the attendant, he received the entrant with all warmth and sympathy, gave
him due respect and tried to know his problems, and showered his benign blessings upon
him. If the attendant tried to interfere, he would prevent him from doing so. But after the
visitor left, he would coaxe and warn the attendant for dereliction of duty, being slack and
careless.

Baba Ji wanted to keep everything neat and tidy. Only a good psychologist could
understand the importance of the maintenance of the dresses of the singers, beauty of the
instruments, their brightness, the impression of decoration. He was always particular about
the use of light and darkness the falling and arranging the curtain at the time of offering
food to Guru Sahib, sprinkling of scents at the time of holding of mass prayer, the showering
of flowers etc. Only a psychologist could gauge the significance of the decoration of the
place in front of the shrine with the shines of lions, (Mirgaan) use of beautiful carpets, patrol
duty by Sikhs with- naked swords, all these are some of the specialities of Baba Ji as a
psychologist to make the religious rites and functions impressive. Hence the use of attractive
handkerchiefs for Guru Sahib, the impressive and beautiful front line curtain, the outer and
inner cleanliness and scented environment of the shrine and the Sachkhand respectively, only
a person who has become fully conscious and quite well versed with the psychological

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 attitude and impressions can make all these part of daily routine.

The tradition, he set up to commence everything after getting due direction from Guru
Sahib, and this peculiar way of obtaining such direction all this was started by Baba Ji and
these definitely had a psychological aspect. For example, it happened once at Dehra Dun
Baba Ji came from Paonta Sahib shrine with a Hukamnama (commandment) in order to
reform and advise Chaudhary Sher Singh of Doonga town. It was a hilly region and it was
fit only for plying mules in these paths. Baba Ji commenced his arduous journey in a ply
studded station wagon provided by His Highness, the Maharaja of Patiala. But before
reaching the village the wagon got stuck in mud in such a bad way that the driver (Hari
Singh) declared that he had started it after getting due permission from Baba Ji but could
be pulled out only with the help of not fewer than one hundred (many) men. There were
only two men with them at the time (Baba) Ishar Singh Ji and Kavi Ji. Baba Ji ordered Kavi
Ji to push and the driver to start the wagon. And look! a mircle happened. The wagon was
out of the ditch and mud. In the evening Baba Ji related the incident to the entire Sangat.
He said that, "When the driver informed that he needed so many men (100) to extricate the
wagon I began to pray. True King, I had started the journey after getting Hukamnama and
it had said the journey would be accomplished with ease and comfort. Now what will the
villagers say? The saint himself has got struck up, how can he convey or carry us to the
other side of the shore safely. When he can't help himself, how can he help us. So Guru
Sahib heard my prayer and showed kindness. He bestowed upon Kavi Ji the strength of the
sacrifical Sikhs and the wagon came out so easily.

After gong through the incidents regarding service, we will learn that there was a
psychological element in the way service was sought to be obtained. He always made it a
point to bring to the notice of his devotees as to what the opinion of a certain person was
regarding a particular matter. What should be done under the circumstances. Later on he
decided to take steps in keeping with the attitude that had emerged after discussion.

There is a psychological reason why Baba Ji did not allow women to perform Kirtan
siting in front of menfolk in the dewan because a bad influence could be formed on the minds
of some people like this. That is why tape records of women were not allowed to be played
except for Raagis because the picture of the speaker does appear on the screen of the mind
while listening to the words of a certain singer. So all efforts were made to remove and
keep at bay psychological irritants.

When a certain answer was found to be irrefutable, he resorted immediately to the

method of giving an explanation to the incident it had a psychological reason as well. If
thee was an accident and nothing could have been done to avoid it, he would simply say
it has been reduced from hanging to a pin prick. These words gave solace, consolation and
a new strength to bear it. It is a great psychological factor.

If there was a special occasion and some task had to be assigned by a stranger, he spoke
kind words full of blessings to cheer him up.

World war had started. There was shortage of petrol. Coupons were issued to get petrol.
Once a Sikh truck driver offered coupons to Baba Ji get petrol for his car. He was wearing

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a chadar and had trimmed his beard. He bowed down his head to Baba Ji and he said, "All
right, Bhai, you have helped me to run my car here, I shall help you there (in the next world).

There is a road in front of the shrine leading to the railway track now-a-days, there used
to be narrow path-ways once which ran in zig zag manner.

(According to S. Rattain Singh Ji) One day Baba Ji came out and saw that fields were
being ploughed. By chance I was also coming from my village. He said to me, "Look here,
Rattan Singh. There are so many narrow path ways quite curved and not straight. People
have to walk with difficulty. Someone comes from side, another from the other side. If they
walk straight, crops are spoiled and it results in loss. If they construct a road here, it will
be very nice. All the people of the four villagers will follow one route.

Myself : What you say is absolutely correct. Baba Ji asked me who those two plough
men were, just enquire. I called both the ploughmen.

Baba Ji : Is the entire stretch of land yours?

I said that Baba Ji wanted them to leave some space for a common pathway. They at
once agreed. Baba Ji told them to leave enough space for the devotees to walk easily to
the shrine. They did so and road was made as far as the gate of the Railway Track.

Thereafter S. Ishar Singh, Engineer fixed bricks on both sides and put a sign board of
Nanaksar to facilitate easy approach to the shrine.

Baba Ji had put restriction on his mind which only a psychologist could do. If there
was even a little bit of slackness, he would at once tighten the screw and set it right. The
following incident illustrates the point.

(According to Rai Bahadur Pandit Narain Das Ji) Once Baba Ji visited Delhi during the
summer season. He wanted to see the viceregal Lodge. So he asked me to take him there.
The same was under my charge. We had hardly approached the stairs when he asked me
to turn back the car I asked him why he did so. He said that it would have given him
mommentary pleasure. It was no use as it would leave a bad taste in the mouth. What was
there in it after all?

I turned the car back. We came by the backside to Patel Nagar. There was a well there
and some trees. We rested under the trees for about an hour and then cameback to sit on
his seat.

Baba Ji has already expressed his views about this mortal body. Some more ideas are
being recorded here. It is proper to note here that whichever spirit adopts a body, it had
to use it as an instrument according to the rules of the body. Great souls also suffer comforts
nd discomforts, gains and losses, joy and misery but they do not feel engrossed and are very
much affected by them, they feel hungry and thirsty too but they are not tormented by hunger

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 and thrist.

Once he described his own position after a period of strict austerity to one of his
disciples in the following words.

"It is correct that I did not get a morsel of food for continuously seven days at a time.
But I did not go to any village to beg for it. I had no attendant to speak of. I pulled out
maize, put water in it and drank it. Thus I satisfied and controlled my hunger. Whosoever
has persuaded you to come here and give me bread, He will get everything done.

The body that has to indulge in evil deeds need not be protected and brought up. I have
handed over my body to Guru Nanak. It is up to him now to do with it what he likes. He
may have it pestered or keep it hungry or well fed.

(According to S. Rattan Singh Ji) In 1918 Baba Ji was talking to some devotees. He
said, "This body is mortal. It will perish some day. When I breathe my last, prepare a box
long enough to contain the body with holes around it. Then float it in the Sidhwan river.
At least water animals will feed on it. All of you are land lords. If it is such a season that
all of you are very busy with your work, and you can't prepare a box and float me in water,
then you should dig a pit in one of the fields and bury my body there. I don't want my body
to be cremated. I shall become one with the field. No one should say that I have possessed
some land even after my death. I do not want to own land equal to the tip of a needle.

It has already been recorded that Baba Ji did suffering from one disease or the other
at difficult stages of his life. But it was a miracle how he survived some of the deadly
diseases. Once in 1938 while Baba Ji was staying at Baghan, he developed some trouble
in his stomach. There seemed to be some wound and wind but it was really dangerous. A
highly devoted disciple of Baba Ji, S. Dalip Singh, Engineer brought in his own car a very
reputed doctor of Lahore late Dr. Raghbir Singh M.D. to diagnose him and prescribe some
medicine. After careful analysis of the disease the doctor expressed his opinion that the
condition of the patient was very dangerous. After the Doctor had left'Baba Ji enquired as
to what he had said.

After S. Dalip Singh met the doctor again at Lahore. The doctor said, "I think the Sant
must have expired. His condition was very serious. It was hopeless." Sardar Ji answered,
"What did you think of his body? He is not a worldly man. He is a celestial being." The
doctor was surprised. He said, "If he is still alive, it is a miracle."

One day Baba Ji was walking towards Baradari. He came across Bhagat Bhagwan Das
who said, "Are you ailing? You appear to be weak." But Baba Ji did not answer. He asked
again but Baba Ji avoided the answer. He again asked for the third time as he had been
surprised to find him so weak. Thereupon Baba Ji answered, "Why do you ask? There are
the sins of your Sangat. Otherwise what is wrong with me."

(According to S. Rattan Singh) Once Baba Ji said, "It is liable to happen with tha body
sometimes it happens to you first and then to me and sometimes it is vice versa."

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 (According to S. Sampooran Singh Ji) Once Baba Ji was feeling very weak and
depressed. I asked him the reason. He spoke in such a soft and low voice that it was hardly
audible. He said, "What is the trouble? When I see Sahib Ji in high spirits, I become healthy
and strong but when I find him sad I become weak and unhealthy."

(According to Kavi Ji) Once Baba Ji fell ill. He called me from Delhi. When I reached
the shrine and met him, he was highly pleased to see me and said gleefully, "And so you
have come. When you come and I see you half of my tourable disappears" Then he what
on saying, "Bhai, when you have handed over your shop to someone on rent, it is up to
the new owner whether he runs a sweet meat shop or that of a butcher. Same is the case
with our body. It is upto Nirankar how He handles our body."

ONENESS

One could always find a point to ponder over in what Baba Ji said as he was all the
time philosophical but he was one with Guru Granth Sahib in such a unique way that if a
person devoted to him prayed devoutly and with full concentration of mind and deep faith,
the message would reach him as if through telepathy without delay. It was due to his
preaching as is evident from some incidents recorded in this book.

* (As related by Bhai Sujan Singh Ji) After the completion of the programme of Assoo
Pooranmashi I approached him for permission to leave. He said, "Where are you going to
celebrate the next Pooranmashi (the bigger one) I said that I had already given my consent
to go to Peshawar.

Baba Ji "See, you have already chalked out your own programme.'

It was a signal. I understood it, came back to Lahore and sent a telegram to Peshwar
stating my inability to attend due to some pre-occupation here I had in mind that I would
celebrate it here at the shrine.

When my telegram was received at Peshawar, the manager of the Gurdwara of that place,
S. Inder Singh, picked up the file containing cash receipts and letters of approval and rushed
to Lahore to see me. It was the day of Diwali. He asked me the reason why I had refused
in that strange way. He said that they had banked upon me and consequently had not made
any alternative arrangement.

I said that I had interpreted the signal and therefore, had decided to celebrate the
Pooranmashi at the shrine this time.

Ishar Singh : Take me to Baba Ji. I shall make a personal appeal

Myself : No one has any courage to speak there.

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 It was not proper to go back then. He did not agree and said, "Come along with me."
I got Hukamnama (God's order). It was that of joy. I left that rest of the group at Lahore
and came back to Kaleran alongwith him to meet Baba Ji.

Ishar Singh : We must return by night.

Myself : It is upto him to decide.

Kirtan was in progress when both of us reached there. Baba Ji turned his head, looked
at me and was a bit surprised, "You, back, again?"

Myself : Ji, this man has brought me here along with him.

Baba Ji : (Looking at my companion) Who is he? I told him that he was the manager
of a Gurdwara at Peshawar.

Baba Ji : Yes, Bhai what do you have to say? Ishar Singh was unable to utter even a
single word. He could not open his mouth and remained tongue tied for a long time. Baba
Ji asked him 2-4 times but to no use I do not know what happened to him. At that time
an attendant was lighting candles all around the seating seats. Baba Ji looked to the attendant
and said, "What is our link with Diwali? Why are we lighting candles here?

Baba Ji asked this question to many but all of them remained mum. Then he turned to
the Manager and said, "You are the Manager. Now you throw some light on it. You give
us the answer." Thereupon he said, "On this day, the master of all occult powers, Guru
Hargobind Singh Ji the sixth Guru returned from Gwalior."

Baba Ji : Look here, Bhai. He is a intelligent man. But, you Why are you here? Ishar
Singh, "He had given a word to go and later on he sent a telegram that he could not do
so."

Baba Ji : (To me) Why, Bhai? Why did you back out of your promise?

Myself : O True King. I shall celebrate the coming big Pooranmashi here.

Baba Ji : It is also but proper. It is not good to roam about somewhere else when there
is a wedding going on in one's own house.

Ishar Singh : Sir, we were simply helpless. We cannot make any alternative arrangement
at this stage. The entire Sangat loves him so much. I request you to allow him to go there.

Baba Ji : Stop, Bhai Ji, are you really a Sikh? If you had been a true Sikh you should
have behaved like me.

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 (On hearing (his, I was non-plussed. What have I done that goes against the principles
of Sikhism?)

You have come here from such a distant place! Why you five Sikhs should have stood
in front of Guru Granth Sahib, and prayed; not to talk of Sujan Singh. You could have called
me there. (On hearing this, he was again non-plussed) Now pray to Sat Guru! Go outside
and write letters. We shall do as ordained by the Almighty Sahib. I have nothing to say in
this mater. Cast the lots and decide."

The programme of the dewan came to its grand finish. Baba Ji stood up and went in.

Myself : Let us go out and cast the lots as is the order.

Ishar Singh : I must take you along with me.

Myself : The time is over. Baba Ji will not come out now, let us try the method he has
prescribed for the ultimate solution of this ticklish problem. Let us pray and find out.

He prayed in the heart of his hearts and Baba Ji came out atonce and said, "Bhai, you
are still standing here. Why have you not left?

He said, "I request you, please do send him alongwith me. Give us your order."

Baba Ji : (To me) All right, Bhai, You may go. In future think twice before you hold
out such a promise.

I said, "As you please." So we started. He was highly impressed by Baba Ji. There used
to be some philosophical point in whatever Baba Ji said.

(According to Master Nazar Singh) In the same way in February, 1943 the Sangat of
Okara made a similar request in the packed dewan that Baba Ji should make it a point to
set his holy feet in their city. It was on the eve of Pooranmashi that such a request was
made. Baba Ji, thereupon, pointed towards Guru Granth Sahib at once and said that they
should pray to Maharaj Ji. He obeyed Him in all respects. He would come as and when He
desired.

Bhai Sahib (Sant) Sujan Singh Ji said that he received the telegram of the illness of
Baba Ji at Karachi. It was difficult to reach at once. Naturally his mind was very worried,
so he went to bed without eating any food. At night he had a dream in which Baba Ji told
him that he was ready to leave the world. He requested, "To whom have you handed me
over." Thereupon he saw that Baba Ji became Guru Granth Sahib. Again he took up his own
original appearance and said, "I have handed you over to Guru Granth Sahib. I am not going
anywhere. I will become one with it. I shall remain in it."

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 One more devotee said that it was the opinion of Baba Ji that Guru Nanak Dev Ji comes
and occupies the seat extended for the purpose near Guru Granth Sahib but he considered
Guru Granth Sahib only made of paper and words. I was unable to have so much of faith
that it was body incarnate. I could see only leaves and word. In order to dispel my doubt
he himself entered into Guru Granth Sahib and then came out of it, only then did I have
full faith. I saw this miracle myself.

(According to episode of Sardar Sahib Sardar Narinder Singh Ji) The following incident
makes it quite clear. He said, "It was in 1960 that we were sitting at the old shrine. I asked
Baba Ishar Singh Ji that I had heard that Baba Ji had shown him Guru Nanak Dev Ji in
person. He explained that it had happened like that. Once we said to Baba Ji, "You say that
we should take Guru Granth Sahib for Guru Nanak and then serve him. We do as we are
ordered but so long as we don't see with our own eyes, mind is not convinced.

"All right", Said Baba Ji and put both his hands on Guru Granth Sahib and entered into
it and after sometime reappeared again only. Then did I realize what Baba Ji really was and
how he was one with Guru Granth Sahib.

(According to Kavi Ji) Baba Ji had said, "My life is Guru Granth Sahib. It means that
a person who has understood Bani, could understand his life. Whatever Baba Ji did was
according to the Gurbani. His life could be understood only through Gurbani. Kavi Ji also
said once that it was very difficult to sift reality from the words of Baba Ji.

FROM NIRANKAR TO NIRANKARI

Some details have appeared in this section as well as in he footnotes regarding the real
appearance of Guru Nanak Dev Ji. Baba Ji used to say that Power is also the appearance
of Guru Nanak Dev Ji because Nirankar has made Guru Nanak Dev Ji as His own
representative of Power and whatever happens in this world is as per order of Guru Nanak
Dev Ji. Once while talking to Kavi Ji, he said, "Guru Nanak! and Mehta Kaloo's son? It
was only world relation." Then he said again, "In their previous births Rai Bular, Mehta
Kaloo Ji, Bibi Nanaki, Bhai Jai Ram Das, Mata Tripta and Bhai Lalo used to exercise
austerity together. When the period of austerity came to an end, a voice echoed in the sky,
"You may demand anything you want." Rai Bular: (Pointing towards Mehta Kaloo) He is
older than I. He should demand first." Mehta Ji demanded, "Come to my house in the shape
of Guru in this world." "All right, I will come." Then Mata Tripta demanded, "Play in my
lap after becoming a baby." He asked Mehta Ji, "What have you demanded? Have you also
demanded secret eyes to see? (Many times he cannot recognise a person standing near him)
Did you demand eyes to see? (But Mehta Ji did not demand it. That is why he could not
recognise Guru Ji's real self to the last.)

(According to Sardar Sahib S. Bawa Jaswant Singh Ji) Once a devotee asked Baba Ji
in Delhi that if Bhai Lalo Ji was one of the Seven Rishis, then why do we read "benefit
us as you benefitted Bhai Lalo". Baba Ji answered that was correct to say that Bhai Lalo
was one of the seven Rishis, there was no doubt about it, what the person making such a
prayer really wanted was that Guru Nanak Dev Ji should meet him with the same feeling

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as he had done in the case of Bhai Lalo. The desirous person will read alike even if Uuru
Nanak Dev Ji were sitting in front of him. "Guru Nanak grant me your Darshan, only heart
desires it so. Why this?" The devotee wants that Guru Nanak should appear to him exactly
as he had appeared to Demon Kauda or Sajjan Thug etc who were great sinners.

One can benefit from Darshan only if it is done as a special appearance and the seer
has typical eyes to have such a Darshan. That is why it is said that Darshan are of two types.
One is to see with a certain feeling in one's heart and without the use of the ordinary eyes
and the benefit that accrues from such a Darshan is not substantial. So long as man does
n.ot ponder over the idea expressed by Guru Sahib, he cannot cross the ocean of this world
by simply looking at his facial appearance, and secondly one who looks at the Guru with
perfect control over his mind, all his sins are washed away. In the same way, whosoever
has seen my Sat Guru, all his sins are lost sight of.

Only Baba Ji knew what previous links he had with Guru Nanak Dev Ji but a few
incidents are being given here under for the benefit of the readers.

Baba Ji kept a painting of Guru Sahib on a 1 1/2 feet high table near his pillow. It has
already been mentioned in this book but in a totally different context. It has also been said
earlier and in different chapters of the book that Baba Ji took special pleasure in calling
himself a dog of Guru Sahib, even a dog of his dogs. He would utter the name of Guru
Nanak every moment, at every occasion and especially before taking his meals. He saw him
in all directions. Therefore he kept his painting not only in one direction but also in all
directions. Especially in Sach Khand or wherever this portion had been constructed at any
shrine. He celebrated every Pooranmashi as a birth day of Guru Sahib. He addressed the
dailyi>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

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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
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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.

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 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

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 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.

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 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

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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."

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 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

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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

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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,
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 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.

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 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.

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 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

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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

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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 lion-
like 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.
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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.

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 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
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 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

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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.

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 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?

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 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

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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 awe-
inspiring 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

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 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

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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.

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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

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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
otherwi§e 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
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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 should get into lime light and usurp however at any cast.

(According to S. Rattan Singh Ji) Once a Sikh gentleman came to Darshan of Baba Ji
in 1938. He was a railway officer of high rank. Baba Ji asked him what authority he wielded
in the department. He answered that he held a very high position and status. Baba Ji asked
him if he could help in opening a new station near the shrine. He said that of course he
could. He suggested that thumb impressions of the people of surrounding villages should
be obtained on a plain paper and he would write the subject of the application himself and
sanction a Railway Station there.

Baba Ji deputed me for the purpose. I got on the back of a mare, went to nearby villages
and got the thumb impressions of 35-40 people affixed on a piece of paper in a single day,
came back and handed over the same to Baba Ji.

Baba Ji : Will it now be feasible to have a new station now?

Myself : Why not? He wanted only 10-12 thumb impression. I have got 40.

Baba Ji : All right then. But why should we hanker after it? Once a station is built,
this place will be over-crowded. The real joy will vanish. Now those who are after Naam
came here. Then sight seers will roam about instead. We shall have a Railway Station sooner
or later but let it remain as it is just now. There is no hurry about it." Saying this he folded
the piece of paper and put it under his pillow. I do not know what happened to it after that.
Just as it has already been mentioned, there was always some secret in what Baba Ji did.

(According to S. Rattan Singh Ji) Baba Ji was to leave for Choorian in the year 1935.
One of my friends came and said that he wanted to undertake some sort of service. I thought
he would offer a canister of mustard oil. He said that he wanted to offer something worth
Rs. 100-00/-.

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 Myself : If you want to offer Rs. 100-00 permission of Baba Ji essential. It can't be
without his permission. He is due to leave for Choorian to morrow. I discussed the matter
with Baba Ji and asked for his permission. He said, "What service does he want to do? How
much does he want to spend." Baba Ji was surprised to hear one hundred rupees. "Where
shall we spend this money?" said he.

Myself : It is possible if we remove the fence and make a Kachha wall instead. It will
finish the thorns and there will be no danger of snakes and scorpions as well."

Baba Ji : It will be good to have a wall, it will serve us as a curtain. Audience will
look hither and thither. But where shall we make bricks?

Myself : We shall have then prepared in the pond.

Baba Ji : It will be a far off place. Let us dig them here. So the work was started.
Labourers and workmen started coming. They also wanted to do some sort of service.
Labourers started the work. Baba Ji was mighty pleased to see all this. It was a seed, just
the beginning. Now a lot has been constructed.

The facial appearance of Baba Ji was unique. Sardar Sarmukh Singh, an advocate of
Jullundhar sau. uiat once in the year 1940 a learned Pandit decided to have Darshan of Baba
Ji. So he accompanied some devotees who were also going there. He was a highly qualified
person, double M.A. with a lot of learning and knowledge and well versed in the art of
meditation. He claimed to have occupied a very high political position in Afghanistan as
well. He had come here specifically to put some very ticklish questions to Baba Ji and thus
unnerve him.

When they reached the dewan they found that Baba Ji was talking to his devotees quite
at peace with himself. He was his usual self. During the course of his discourse, he said,
"Bhai, everything that we see in this world, has been created by Nirankar. Nothing is
destructible. Several Eras have changed hands, many times since the creation of the universe,
viz Satyug. Treta, Kalyug. These have been coming and going turn by turn. During Kalyug
good deeds are at the helm of all affairs but that does not mean that evil deeds have taken
to their wings. No they also remain there but not openly rather hidden somewhere in some
form and bid their time in order to raise their ugly heads again when their turn comes. It
is the arrival of Kalyug once more.

On hearing this the Pandit took courage and stood up in the dewan and shot a question
at Baba Ji to clarify how it happened. Baba Ji looked at him in order to find out who had
put that silly question. No sooner did Baba Ji do so than the Pandit panicked and at once
took his seat.

Baba Ji went on speaking. He said that those were not plums that could be collected
be proferring one's coffers neither did these fall with the help of long sticks; No, but these
. could be gathered by practice, noble thoughts, good deeds, persistent meditation, child like
prayers, good company, recitation with unflinching faith and rich experience. One could

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 cultivate knowledge and get information about all these aspects through rich experience.

At the end of the programme I met Pandit Ji and asked him why he had not put questions
to seek clarification of the misty and confused thoughts that he had in his mind. He said
that after he saw him sitting at skin-spread of a lion and that celestial light on his face, he
could not muster enough courage even to look at his lion like face. There was no question
of raising any doubt or putting any question. He felt so scared indeed!

Let us admit that it is the power of Brahm (God) that operates all around everywhere
in the world. It adopts different forms and functions differently. They also have unequal
power or force. There are differences in the same sanctity of their minds and the manner
of their operations - just as there is difference between a piece of coal and a jewel - although
according to the research of scientists both are the result of carbon, an element present in
the both of them. Once a Sikh gentleman of this region had a lively conversation with S.
Rattan Singh Ji regarding equality, in the premises of Hajoor Sahib. It is being reproduced
here briefly in the words of Sardar Sahib and the result of it is deeply connected with topic
at hand.

He : Where is your home?

Myself : I shall let you know.

He : It is my principle that I consider every one equal in the world. I don't think anyone
is greater than I. Not even any saint or Mahant because I think the light of Nirankar is there
in each and every life.

Myself: On the one hand there is common force but there is a special force too. Nirankar
may even leave His resort and come to human habit at to grant wisdom to human beings.
But whereis your home?

He ; I am a Sewak of Baba Jawala Singh Ji.

Myself : He is a great saint (In the meantime a man of scheduled caste passed by) Do
you think he is like this man (Pointing to the scheduled caste)

He : Waheguru! Waheguru! speak directly. Have some sense in your head. He is a throne
of my head.

Myself : Why? I see both of them equal. Both of them have two legs, two arms, they
eat like we do, there is nothing different, nothing special, may be, one has a turban two
yards longer than the other.

He : How can the activities of a scheduled caste be compared or mixed up with those
of a saint?

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 Myself : It means he has special force or power! He has it hasn't he? When he became
speechless I said, "My village is Kaleran. I am called & dog of Baba Nand Singh Ji Maharaj."
On hearing this he stood up and began to speak zealously and affably, "Baba Nand Singh!
a true saint! There has not been a saint like him in the world so far. How so ever hard one
may try. No one can be compared with him." Now the dispute came to an end. He began
to hold Baba Ji in such high esteem that he did not want to move away even for a minute.

(According to S. Rattan Singh Ji) Once I questioned Baba Ji about his previous birth
and said, "You are so particular about prevention and sanctity. How did you stand the
environment of a Muslim home and hearth?"

Baba Ji : No, it was not like this. Baba Farid belonged to Chishti family. They had
excellent and sacred standard of living. I had been ordained by the Almight to take birth
in Muslim form. Now it is my duty to establish Sikhism here in its true form and I shall
go on taking births unless or until the target has been achieved.

Baba Ji never accepted cash donations. Whatever article a devotee brought for
presentation, it was called Parshad as has already been explained earlier. Baba Ji pursued
a different methodology in accepting as well as offering Parshad. Some minor incidents
which could not be included earlier are being cited hereunder. When a Sardar of Choorian
came to have Darshan of Baba Ji, he invariably brought onion and mint from his fields as
Parshad. Once Baba Ji felt irked and said, "cut these onions into pieces and distribute them
amongst the devotees yourself." Then Baba Ji asked, "How many Murabas of land do you
own." He said, "Five". Baba Ji answered, "All right,.then, you will get onions in the court
of God." He also raised objections if anyone brought too much Parshad. With his kind
blessings even a little quantity of Parshad became too much, some such stories have already
appeared. (According to Subedar Baghel Ji) Once the devotees of Simla brought a bag full
of almonds for Baba Ji. Sant Ji said that one corner of the bag should be torn and five
almonds each should be distributed among the Sangat. After distribution only five pieces
remind for Baba Ji and five for the distributor. It was a miracle. He took special care while
distributing Parshad himself. He was a generous distributor. S. Sahib S. Narinder Singh said
that it was always his desire to receive Parshad from his hands. While giving Parshad Baba
Ji said to him, "If you want to get Parshad from me, then spread your coffers wide." I took
out the coffers of my shirt from my trousers and he threw one handful into it, then another,
then another, at last he threw the whole of the Parshad in to it.

But many devotees were deprived of even minor things. One devotee said that one day
Baba Ji was distributing (ganger) cooked food to the devotees. Deputy Gurdial Singh was
sitting beside me. He said that he would come back after washing his hands. Baba Ji said,
"Pronounce Waheguru five times and get your share of food." The attendant said that if he
wanted to wash hands, then he should go back to Jullundher. In the meantime Baba Ji turned
to another direction. He did get food through another person, but it was really different if
he had received it by his hands.

He distributed the Parshad exactly how it had been presented. Many times he ordered
that it should be distributed outside. Once a close associate of Kaleran said that one day
Baba Ji gave away a lot of Parshad to a person who had come from Jagrawan. When he
had gone away, Baba Ji called me and Bhajan Singh to him and said, "Beware. Never you
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 think that I do not give you as much Parshad as I give to others. I shall not give you the
wealth that has been prayed upon. A mother never gives poison to her son."

It was by no means easy to fathom the mysteries of Baba Ji. Once a dacoity took place
at Kaleran. (Details appear elsewhere).

The loss was estimated to be around five or six thousand rupees. One full pack of 200/
- rupees fell apart. In the morning the house holders came to know of the pack of notes.
They picked it up and decided to spend it on the expenses of arranging recitation. So
accordingly recitation was arranged. At the completion of the programme, they carried
Parshad to the shrine. The personal attendant of Baba Ji, (Baba) Ishar Singh Ji informed
Baba Ji all about the incident. Baba Ji directed that the Parshad should be distributed at the
outer well and in no case should it be allowed inside the shrine. They did as they were told.
But the food that Baba Ji gave away always had wonderful taste.

(According to Bhai Hardit Singh Ji) Once I went to have Darshan of Baba Ji at the shrine
of Khooni Nala. I bowed my head down at the feet of Baba Ji and thereafter sat down. Baba
Ji was in a joyful mood. Baba Ji sat on the feet and asked me to do likewise as well.In the
meantime a Sikh happened to come there. He put a Parshada with pulse of grams on it at
the hands of Baba Ji as well as on my hands. I began to munch it with the order of Baba
Ji. It was so delicious that I fail to find words to express the taste. I have never eaten so
delicious food in the whole of my life. Even now whenever I recall that incident I enjoy
the same taste. I used to be attracted to him to have his Darshan. My heart was filled with
love and affection. He had such a magnetic personality. How impressive was his influence.
Baba Ji was very generous so far as wastage was concerned. He thought that dogs, cows
and ants had an equal share in it. Saints have kindness and generosity in their hearts even
for birds and reptiles. Baba Ji related a story in the dewan in order to throw light on this
aspect. One day a person got prepared some loaves of bread as he was going on a long
journey. In the way when he sat down to take his food, a bitch happened to come there.
She was hungry. He took pity on her and gave her one loaf of bread to eat. After eating
the loaf she stared at him. He gave her second loaf as well. She ate it and began to look
at him again. In short he gave her all the loaves and himself went without food. Later on
he came to know that the bitch had some puppies too. So his sacrifice did not go invain.

Here we are discussing food for the body. But Baba Ji was very economical and miserly
so far as spiritual food was concerned because everyone feels physical hunger but only a
few crave for spiritual food as very rarely do people feel the need for it. He used to say
that he had to pay a very heavy price for it and, therefore, he did not want to throw it away
at cheap rates. One who has cravings for it may came, otherwise not.

Baba Ji had a novel way of keeping a vigil on his particular Sewaks. Once it happened
at Lahore. Baba Ji put a question to Bhai Ram Krishan, "Who is a real Sikh?" He answered
as desired by Baba Ji. He requested Baba Ji to grant him permission to say something more.
Baba Ji allowed him to do so. He continued, "I told the members of my family that I would
not be able to go to the shrine on the Pooranmashi festival as I had an unavoidable piece
of work to attend to. But one night prior to Pooranmashi very early in the morning I saw
a saint who was wearing spotless white clothes. He rebuked me and warned me that I was
wasting my time and had decided not to go to the shrine at the Pooranmashi festival. Either

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 get up at once or you will repent. Punishment is ready. I got up at once, got ready, came
to your court to get myself marked present." On hearing this Baba Ji gave a hearty laugh
as was his habit and said, "Be seated. Bhai, it is all right. Waheguru does take care of his
i beloveds. There is no doubt about it. Take recourse to Naam everyday. Eat after distributing
to others." Saying this he ordered that the recitation of Reh Ras should be started.

Some novel miracles of this spiritual power of Baba Ji have been witnessed by some
fortunate and sanctified persons even now. S Gurdit Singh of Pipli said that at his village
in the year 1964, the fourteen year old son of Dr. Lai Singh had been feeling depressed.
So he prayed in front of the photograph of Baba Ji continuously for four days. When the
4-6 years old girl child stood in front of the photograph Baba Ji appeared to her and asked
her to pray regularly. There were three photographs in the room (Sri Guru Nanak Dev Ji,
Baba Ishar Singh Ji and Baba Nand Singh Ji) She specifically pointed out that Baba Nand
Singh Ji had appeared to her and had given her directions. It has already been stated that
Baba Ji used to listen to Maroo a great deal in order to keep death always in mind. He wanted
his devotees never to forget death because it comes to all alike, the rich as well as the poor.
Many times during his discourses, he broached this topic with all seriousness. "Whatever
we see in this world will one day be eaten awayby Death. There is no discrimination between
a king and a pauper; whosoever has come into this world will have to leave it one day.
According to Kabir this body is composed of dust, every moment it is heading towards its
ultimate destiny that is, death. The mind does not want to leave the grappling problems and
look, the messenger of death has arrived with a clarion call.

He delivered many discourses on such topics in which he laid much stress on objective
living with a spirit of disinterestedness. But there are very rare persons indeed who attach
any importance to such topics.

DARSHAN

Baba Ji had devised hi> own novel ways, how to have or grant Darshan. According to
S. Sampooran Singh Ji. Many a time when a Sadhu or a Mahatma visited him Baba Ji asked
him if he had Darshan of Almighty God. He had in mind that as he had seen God, other
also must have seen Him. But this was not a rule. It is a particular stage. When a person
is able to attain that stage, he is blessed by the Almighty to have His Darshan.

Another devotee said that he came to the shrine to have Darshan of Baba Ji in March,
1942. A Sikh devoteejfrom Ludhiana asked Baba Ji if it was really possible to have Darshan
of Guru Nanak Dev Ji. Thereupon Baba Ji said at once, "Why not? only a person should
have the courage and strength enough to have his Darshan. He should have an ever abiding
faith and he should pray all the time, "grant me Darshan as well as eyes to have such a
Darshan."

As has already been stated here clearly that Baba Ji was fortunate enough to have
Darshan of Almighty God as well as that of Guru Nanak Sahib and he also helped some
persons to have such Darshan as well. According to Bhagat Bhagwan Das Ji, "Once in 1930
I came to the shrine to have Darshan of Baba Ji. It was the month of August. Baba Ji asked
me if I had my bath, if not, I should go and have my bath at once. The reading of Sri Guru
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Granth Sahib had been started. Baba Ji said to me, "Take up the duty of fanning Sri Guru
Granth Sahib". After saying so, he went away. I went on fanning Guru Sahib. After about
half an hour he came back again. I saw Sri Guru Nanak Patshah standing apart from Baba
Ji. Baba Ji asked me, "Have you had Darshan?" I answered, "I saw Guru
Nanak " He stopped me and did not let me utter a single word. He said, "Stop, be
silent."

Those who had deep faith were blessed to have Darshan. A minor incident goes a long
way in proving it. Sardar Bahadur Mangal Singh Ji Maan related this incident, "After
performing Kar Sewa at Taran Taran Sahib we returned to Amritsar in order to have Darshan
of Darbar Sahib. When a request was made, I agreed to visit Majithis house also. I felt very
happy when I saw the Gurmukh dress and way of life of Majithia Sahib. Late Sardarni
Majithia and some other women could not have Darshan. Their desire was not fulfilled.
When we reached the bank of the canal, he asked me to accompany him as he wanted to
ease himself. In the way he broached the topic that Sardar Ji had been seen but women were
not here. In the evening we went to Darbar Sahib again and returned with 2-4 Sikhs again
to Majithia House. We had our meals. Then Baba Ji related the incidents connected with
the visit to Hajoor Sahib. All at the same time some women had his Darshan as well. He
said, "You had called me that is why I had to come back again." We stayed there up to 10
O'clock and came to the bank of the canal as Raagis and a lot of Sangat had been waiting
there.

Darshan of a Saint is possible only when good fortune favours a person. Sometimes
unforeseen obstacles appear from no where all of a sudden in the way of such a Darshan
as is evident from the story of S. Joginder Singh Setia. He lived at Salia, district Jhang
alongwith his father." When I heard that Baba Ji was kindly paying a visit an intense desire
cropped up in my heart to have his Darshan but when we got ready and reached we came
to know that Baba Ji had already left. This type of hide and seek went on for eight years
and the desire to have his Darshan went on increasing.

I got employment in the C.P.W.D. and was posted to Delhi in the year 1941. That very
year Baba Ji came to Delhi in the winter season. Only then I could fulfill the desire of my
heart. I felt quite at peace with myself when fortune favoured me and I had his Darshan
for the first time in my life. My heart was satisfied. When I came face to face with him,
I related the whole story how I had been craving for his Darshan. He smiled and said, "Bhai,
the time has now come. Permission has been sanctioned for the Darshan to be granted now."
So there was jolly good humour in the words of Baba Ji.

As has already been stated elsewhere Baba Ji had his own1 queer way of addressing his
devotees. He spoke saintly words full of Malwa dialect but his language was richly
ornamented and well decorated with the stanzas of poetry, lines and words of Gurbani,
historical stories, idioms and idiomatic phrases and sayings. According to Bhai Sahib (Sant)
Kartar Singh Ji, "He used to repeat the same words and stories again and again but there
was always novelty, newness in them and the listeners found new interest and relish in them.
They felt peace and harmony abounding. Just as a vehicle filled with goods leaves traces
on the tracks, in the same manner Baba Ji's words left indelible traces on the hearts of the
listeners.

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 If there were one hundred listeners and Baba Ji's words were meant only for one person,
then he would be the only one to understand, the others would not have any idea what he
was saying. He was a magic master of words. He played upon words as a musician plays
up his musical instrument. Sometimes he spoke words which no one could comprehend, why
and what he was saying sometimes he said that it was no use saying anything more as they
were completely at sea and he was talking to the walls, everything went above their heads.
Baba Ji was a great diplomat. He used the language of such diplomacy that no one could
understand whichever task he wanted to accomplish, he did so in a round about manner and
not directly. One such incident in point is being given here to prove it. (According to S.
Rattan Singh) One day an old class mate of Baba Ji, Pandit Kishan Singh came to see him.
He said to him once, "Just hand me over this support;" When he lifted it, the upper portion
(wooden plank) fell apart. Perhaps the nut was loose. So the Pandit was non plussed.
Thereupon Baba Ji began to laugh and said, "Pandita, Don't get scared. It had a nut which
has fallen apart. I'll fix it."

he : It is not only your support which is nutty. Everything you do is nutty (Full of nuts)

(According to S. Rattan Singh) Kishan Singh son of Gopal Singh Purrain of North
Jagrawan was working in a factory at Karachi. He caught T.B. There. His condition became
so serious that there was no hope of survival. The doctor advised him that he should go
to his village He wrote a letter to his father to come and see him for the last time and if
he expired by the time he reached there, he would at least take his remains to the shrine
of Baba Ji.

He read out the letter to me and we thought that we could consult Baba Ji in the matter.
When he explained the condition of his son, Baba Ji felt pity for the poor boy and suggested
that he should arrange recitation. He consulted me where recitation should take place -
Whether at his residence or at Kaleran. He wanted that the recitation should take place at
my residence. When we went to Baba Ji again to have his opinion he said, "You seem to
have lost your senses.If you arrange the recitation at the residence of some one else, the
fruit of half of it will go to him. Go and have the recitation arranged at your own house
and you also go away." I could not follow the import of the entire conversation, "What does
it mean you also go away?" Anyway the recitation was completed, the boy recovered
completely but<3opal Singh expired. Only then we were able to know the meaning of, "you
also go a w a / " This is how he uttered complicated words.

It has already been mentioned that the audience did not have the need to ask questions.
Baba Ji invariably talked about their problems and answered their questions even without
being asked. But the devotees had to lend their ears to him and listen to him with rapt
attention. No sooner did anyone start distracting his attention then Baba Ji would start
rebuking him or he would stop speaking abruptly. He used to say, "A blacksmith heats a
piece of iron, he puffs it from all around, when the iron reaches a certain degree of
temperature, he beats it with a heavy hammer in order to give it a particular shape. Once
the iron gets cold, then it is just possible it may never attain the same degree of heat as
before. In that condition both his time and labour are lost forever. In the same manner the
minds of men are heated with certain degrees of words, their stray thoughts are collected
and concentrated in order to mould the minds of these men and shape them accordingly.
Something useful can be shaped only if these are heated properly,beaten promptly and

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shaped discreetly.

If we throw a cursory glance and observe minutely we could find some glaring examples
of contradictions in what Baba Ji used to say so often. But when we tried to analyse them
in their proper perspective we came to know that the fault lay with us. For example when
we scan Gurbani properly and minutely we come to know much more about it. The more
we read and think, the more we know and understand. In the same manner many words of
Baba Ji were full of riddles and dilemmas that it was very difficult to fathom them. Just
as a plant of myrtle has many leaves and each leaf has many more leaves; in the same way
Baba Ji said one thing and then a chain recitation started - going on and on and on. It was
just like a never ending process. Baba Ji kept mysteries in his closed fist. He believed in
not merely doing but accomplishing things but some of the words uttered by him were simply
beyond the comprehension of an ordinary listener.

Once he fired the chief musician, singer Bhai Santa Singh after rebuking him and said,
"The burden of the entire world is on my shoulders and you, instead of helping me, harass
me." (It means you disobey me.) The following lines throw light on the words of Baba Ji
which used to be sometimes novel and strange. Once Baba Ji asked Bhai Heera Singh,
Deputy if one's own house was better or the one which is taken on rent. As a general rule
people prefer one's own house. So he said that one's own house is always better than a
rented one.

Baba Ji : No, a rented house is much better. There are may problems when you have
your own house, lit any catch fire. It may fall down or it may be plundered. You are put
to trouble and feel unhappy if it is your own. If it is rented then you are unconcerned. You
are the happiest man. What he actually meant was that one should not consider even this
body as one's own. Then there will be no attachment with anything.

When the Sangat came from Majha, they boarded the train at Ferozepur Cantt. When
Baba Ji came to know of it, he uttered very strange words. He said, "Bhai, you have suffered
a heavy loss by travelling by train. If you had come on foot, your good deeds would have
multiplied many fold. Each step would have been accounted for. Those who own motor cars
do not like to walk even ten steps. They drove right upto the innermost part of the shrine."

In the same way various aspects of Baba Ji's personality were quite novel. So far as
his dress was concerned, the less said, the better. He liked to wear a turban, gown and shoes
of his own choice. So far as the shrine is concerned, much has already been written about
its being a unique place. All these things were not limited only to novelties enumerated
above, but Baba Ji inspired a unique editor to pen down his biography, a man who had
worked as a judge in a court of law. Baba Ji used a unique way of writing and printing the
material, the publisher went to the extent of saying before he started the work that the book
could not be published like this. No publication had yet appeared in this fashion.

W H O IS S I M I L A R T O H I M ?

Human body is destructible. Many times this thought came to the minds of his devotees

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secretly or otherwise - after Baba Ji who? it was but natural to think in this way. It will
not be out of place to record some of the statements here regarding this question.

(According to S. Rattan Singh Ji) Bhai Jagat Singh Raagi came here in the year 1930
or there about. He had been under employment with the king of Faridkot sometime in the
past. He had flat voice. He read out a stanza but we did not like it. But Baba Ji said, "He
is a top class singer. Let us get some good piece of advice from him. How? Take him to
the singers. Learn some tunes from him." We put some questions about many tunes, telling
him that these were the orders of Baba Ji. He began to ask questions, at first from Bhai
Santa Singh and then from each and everyone. Everyone told him his own state of mind.
Then he asked if Baba Ji had prepared someone to take his place after he was gone. If not,
then he was like Sant Attar Singh Ji. He himself was a great man but his Sewaks ?
Baba Ji should also do something about it. I did not like this type of conversation but Bhai
Santa Singh Ji said that a man like Baba Ji was difficult to be found. We are thrashed almost
everyday. When we appeared before Baba Ji this thing also come to light. After hearing the
entire conversation Baba Ji asked, "then what did he suggest?" After that Baba Ji said, "You
should answer like this. We have opened a school. Our Sewaks will fashion themselves like
us. If we make a Sewak like ourselves, then where is the improvement? We shall prepare
him in such a way that he will prepare so many in that mould and he will then take control
of everything." This topic was discussed at the Tibba of Karol as well. Once a Pandit came
to have his Darshan. Baba Ji answered his question that it was not at all difficult to prepare
some one like himself. Only one breath has to be exchanged.

(According to Kavi Ji) Once at this very Tibba, he said, "there are persons around me
who could produce a man like me." Kavi Ji, thereupon, asked why they did not come forward
then. To this, he answered that in order to come forward they needed a lot of preparation,
hustle and bustle. "I shall prepare such persons who will in turn make so many like me,
"Said he when he talked to Bhai Sahib (Sant) Sujan Singh Ji, he said, "Let Guru Sahib go
on saying that even sinners would get salvation when they got the dust of the feet of Sikhs
of the Guru. But is there any Sikh who can boldly say, 'come on, take my dust of feet'."
Baba Ji once said, "I have not yet succeeded in becoming a true Sikh so far. I am trying
to become a Sikh." All this shows his humility as is clearly evident from the words of
Dashmesh as well. Had he been decorated as a Sikh by the Sikhs themselves, then there
should have been no difficulty in making a Sikh like him after he had gone.

There is no doubt about it that these words were spoken out of humility. But time will
prove the authenticity of these words. It is an open secret that after him Baba Ishar Singh
Ji wielded a lot of spiritual power. The readers are fully aware of it. Only time will tell
who, when and how great a saint will appear on the scene.

E F F E C T O F N O B L E DEEDS

According to Gurbani the noble deeds of a person are responsible for bringing him close
to a saint to have his blessings. That is why even when some people did come to Baba Ji
and yet he did not give anything to them and while he looked for some others in order to
drover his blessings upon them. This type of discriminatory behaviour is based the deeds
of some previous lives. In this way we can say that the body of a saint is wholly dependent

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upon the type of deeds of his disciples. He is not under the influence of his own deeds like
common folk.

(According to an example cited by S. Rattan Singh Ji) A bucket was hung inside a well
to draw out water. As water is filled in it, it goes downwards in water, but there is a person
standing at the parapet with a rope in his hand. It is upto him to draw it out of the well
or not. In the same way the activities of a Mahatma are dependent upon his disciples. The
noble deeds of his Sewak draw him out of his Samadhi. When they attract with the chain
of love and affection his concentration in meditation no longer remains steady.

(According to another example) The kite is flying high up in the sky. A verry thin thread
keeps it flying in the sky, it keeps the kite bound. In the same manner, a saint is bound
by the Sewaks. He acts under their control.

(According to S. Rattan Singh Ji) When Baba Ji returned from Patiala in 1938, he spoke
these words and on account of the love and affection of Sant Ishar Singh Ji Maharaj he spent
a night at Raaree Sahib.

ADVANTAGE O F SANGAT

In order to evaluate the success of a saint's Sangat this question can very easily be raised
as to why those cultivating his Sangat don't become saintly persons or lead virtuous lives.
The answer to this question that it is not the body that cultivates company but rather the
mind that does so and thoughts are deeply involved. A man will benefit to the extent he
accepts the preaching and acts accordingly. For example, a magnet does not attract a stone
but it does attract a piece of iron. If a magnet remains near iron it will pick up power of
the magnet. The more time it remains near iron, the more powerful a magnet becomes. But
gold will not affect it. If iron remains near it for a short while, it will become less effective
and that too only temporarily, not permanently. It should also be taken into consideration
that a Mahatma wants to reform a particular devotee, whether that devotee is also receptive
and co-operative in the effects of the Mahatma. Full co-operation is of paramount
importance. The same yard stick applies to service as well with what motive or feeling has
that service been done, it is for some selfish motive, aping others, under some pressure, to
on's prestige, what quantain, is it within his means and resources because a poor man's less
service is also considered much more. The goodness that has been achieved will also account
for the previous deeds too. It is also an important element of the service performed. If the
above given factors are taken into consideration, all the doubts are liable to be dispelled
keeping in view the service performed by a great Sewak.

It should be rememberd that service is repaid in so many different forms which an

ordinary man cannot understand. The result of an effort depends upon so many factors -
previous traditions, noble deeds of previous as well as of this life, austerit of previous lives
as well as of this life, but the greatest factor is the wish of Nirankar which is very difficult
to be ascertained as it is beyond the comprehension of man. No one can fathom the mysteries
of the Almighty, no one can understand his intention including saint, yogis, austere ones
or many wise persons. The popularity of some one may depend upon his previous austerity.
There may a person who may scare away people of his neighbourhood street, another may
274
make the people of the city or the region, there may be still another who is capable of
instilling fear in the hearts of the people of the entire country. There is another person from
whom the members of his family are not afraid, not even children of the household. There
is an old saying. "Austerity leads of kingship; and kingship results in leading a person to
hell." The Saint of Bhuchowal used to say about Maharaja Bhupinder Singh of Patiala that
he had undertaken a lot of austerity and meditation, worship and prayers but during this life
he had been resorting to evil deeds but he undertook a lot of recitations and gave donations
as a result of which the evil effects were destroyed and overcome with the consequence that
he improved the last moments of his life.

It has been stated elsewhere that it was not easy to comprehend the words, deeds, duties,
secrets and methods of Baba Ji. Therefore, without going into details of any kind, it appears
that Baba Ji wanted to reform Maharaj Yadvinder Singh Sahib, of Patiala and his
administration of the State in every respect. Deeds are performed by men as well as groups
of men i.e. administration and kingship. So due to some reasons all the much needed changes
had not taken place when Baba Ji received a call from Nirankar to leave this world and he
had to obey the order of Nirankar in this respect.

(According to Kavi Ji) Once Baba Ji sent a message to Maharaja Sahib through Kavi
Ji, saying, "We are not staying here just to take our meals only. We have come to this
mountain for a purpose you should devote more and more of your time to Sangat." Thereupon
the Maharaja answered Kavi Ji, "I am not just a Sewak of the saint. I am also a ruling prince.
I have to look after the administration of the state as well." When Baba Ji came to know
of this answer as I was conveyed to him, he simply said, "All right, Bhai, as he wishes"
and the matter was allowed to end there.

Baba Ji did not pay attention to the rich because of their riches, he did so because he
knew that if he did not pay attention to them it was just possible that they would fall and
spoil the fair name of their family. It was Baba Ji's firm belief that by reforming one rich-
man he was reforming and helping one hundred poor people. So that was the reason why
he paid special attention to the rich.

That was the reason, why like his ment on, Sri Guru Nanak Dev Ji and following his
foot steps Baba Ji paid special and more attention to the wicked people. Once he said about
such people, "If I curse them and drive them away scornfully. Where else would they go
for succor. How are they going to be reformed anyway?" These words were spoken by Baba
Ji in connection with the relative of a very famous Sewak of Baba Ji late S. Tirath Singh
Ji of Baghan. Sardar Ji had very good links with high officers. He himself indulged in luxury,
ate meat and drank wine generously. He was sparely seen in the company of Baba Ji. His
other brothers cultivated the company of Baba Ji a lot and did much service to him. Once
they brought him (their brother) alongwith them. Baba Ji received him warmly and gave
him much respect.

He : I don't do good deeds. That is why I feel ashamed of coming here.

Baba Ji : Bhai, do all the worldly deeds but do not give up Sangat. You must come
to take part in Sangat.

275
 Among Government employees Baba Ji liked defence Personnel most of all because they
were truthful and without deceipt. They never indulged in back biting and undue criticism.
On the other hand he gave quite a bit of his mind to certain police men because of their
bad deeds and questionable activities. Baba Ji was quite neutral in the Akali Agitation and
did not take any part in it, even then the Govt, knew that he had a large following and,
therefore, they did not ignore him altogether off and on some persons did come on secret
missions but everyone got good preaching.

Once C.I.D. Officer came in the garb of a Sadhu. When it came to light, the entire Sangat
looked at him with angry eyes. Some devotees brought him in front of Baba Ji. He told them
not to harm him and treat him well. He told tie man, "Bhai, write what is true. I have no
objection. You may go on writing in my presence right here. But if you write a wrong report,
you will be punished by the Almighty for your wrong deeds. After this the dewan of
Kapurthala, Dhirat Ram also came, as a Govt.witness. He sang Gurbani alongwith the Sangat
but did not write a single word against them. There was nothing objectionable goine on there.

Once Baba Ji rebuked a Police Inspector in the presence of the Sangat. Baba Ji was
omniscient, he knew everything. He said, "An astrologer has told him to buy a piece of land,
dig it and he will find hidden wealth there." He has bought two Murabbas of land. He has
been digging all around. Now he is a tired man. He has come to me so that I may go with
him and tell him exactly where the wealth is lying hidden. He says he will become my
devoted disciple. Am I his servant?

A big brick was lying there. A Sikh, who was standing nearby, was told by Baba Ji
to pick up the brick. He obeyed and picked up the brick. There was a piece of almond lying
there. There were four or five scorpions there. Baba Ji gave a heartly laugh and said, "He
was a police inspector like you once. You will be eaten away by scorpions one day."

Many police officers heard Sardar Sahib Sardar Narinder Singh Ji Praising Baba Ji.

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