ANAND SAROVAR

(The Holy Pond of Blissful Joy)

BIOGRAPHY
OF
SANT BABA NAND SINGH JI
(KLAIRON-WALE)
d y o i -
ORIGINAL IN PUNJABI (GURMUKHI SCRIPT)
Written by :-
Bhagat Singh, Session Judge (Retd.)
ENGLISH TRANSLATION RENDERED AND PUBLISHED By :-
a m
NANAK-DAR
Sant <Ba6a 9fand Singh
Sant HaBa Jsfutr Singh
SPIRITUAL MISSION
c T Oo T
F3 ^^ ^trra fnui
{f t p>f T3Hor fHFR7
TTcT e T R T ^R f ^B
I HARD WAR)
Conta ct Person : HANSRAJ GUGNANI
K-49, Model Town, Delhi -110009 Tel.: 7234947,7128281 Fa x : 91-011-7416295
Mission's Site : Plot Kha sra No. 71/1, Gra mHa ripur Ka la n, Rishikesh Roa d (Nea r Na nda tel Hotell) Ha rdwa r
Loca l Conta ct Point : A-214, Ana nd Dha m, Moti Choor, Rishikesh Roa d, (Via Ra iwa la ) Ha rdwa r
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 OF 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 J I
CONTENTS
(Vol - II)
Pa ge
1. PROPRIETY OF CONDUCT AND RULES TO BE
1 - 1 1 5
FOLLOWED IN GIVING RESPECT OF SHRI GURU
&
GRANTH SAHIB THE REAL EMBODIED GURU
108
"
123
2. GENERAL INSTRUCTIONS REGARDING RECITATION
OF SRI GURU GRANTH SAHIB
15- 27
3. ABOUT SAINTS
27- 30
4. THE SIGNIFICANCE OF NAAM
31 - 59
5. GENERAL INSTRUCTIONS REGARDING "THAATH"
59- 67
i.e. Built-up a pla ce for a rra ngments of "DEWAN" Guru Gra nth
Sa hib, Residence of Ba ba Ji a nd Beha nga ms
6. KIRTAN AND KIRTANIYAS
67- 93
7. PROGRAMS ON POORANMASHI (FULL-MOON)
93- 100
8. PROGRAMME OF AMRIT PRACHAR (AMRIT TAKING)
1

0- 106
9. NIT NEM (EVERY DAY PRAYER) 106-127
10. ABOUT THE PAATH AND PAATHIES
111
'
152
11. GURU MANTRA 152-160
12. GIST OF MARYADA 160-161
(PROPRIETY OF CONDUCT AND RULES)
VOL - II
(PROPRIETY OF CONDUCT AND RULES TO BE FOLLOWED)
MARYADA AND RAN REETI
All the time Ba ba J i would insist his compa nions to propa ga te Ma rya da the sa lient
fea ture of which wa s to consider
4
Sri Guru Gra nth Sa hib' a s 'Pa rga t Gura n Ki Deh'* i.e.
The embodiment of Guru's.
Although a ll the Sikhs, except. 'Na a m-Dha ris', consider Guru Gra nth Sa hib a s their
'Guru' a nd hold it in high esteem, enthrone it a t a clea n pla ce benea th a 'Cha na ni' (a n
improvised cloth-ceiling over Guru Gra nth Sa hib) wra p it in fine silk sca rves a nd embellish
it with ga rla nds of flowers, fa n it too a nd ta ke it out either on their hea ds or in a pla nque
in, they sta nd up a s soon a s the 'Swa a ra Sa hib' (sa cred ca rria ge) a rrives a nd bow their hea ds
in reverence so to sa y, they revere their holy scripture so highly a s no other community in
the whole of the world ha s ever done.
Yet, notwithsta nding a ll this obeisa nce pa id to the holy Gra nth, they consider it merely
a s a holy book or Gra nth a nd not a s the Guru himself in form. For otherwise, why would
they keep'Him' in ca ptivity inside boxes a nd cupboa rds. While they themselves sleep on
comforta ble beds ma de of Niva a r (woven strips of cotton threa d) why would they do His
Pa rka sh a t a redunda nt (spa re) pla ce, which is sma ller tha n their ba th-rooms even while they
themselves inha bit huge spa cious rooms? Why would they keep Guru Gra nth Sa hib a t a da rk,
humid na rrow site, while they themselves sleep under the ceiling fa ns or in a ir-conditioned
rooms? Why would they a dorn themselves with a va riety of fine clothes a nd wra p Guru Sa hib
in a coa rse cloth despite their ha ving huge wea lth? Why would they sa vour multi course
mea ls, neither offering it first to Guru Gra nth Sa hib nor pra ying nor tha nking him nor
soliciting his permission?
In the Dewa n (religious congrega tion) a t the time of Arda a s (Pra yer) ma ny think it
proper to consider Guru Gra nth Sa hib a s 'The spiritua l form of ten Gurus ra ther tha n 'Guru's
in rea l form'. On the sa me wa y, a t the end of the Dewa n, When Pa rsha d (holy ea ta ble offered
first to be deity) is distributed. They don't feel tha t they a re sitting in front of the Guru,
a nd tha t they should ha ve some ettiquett a nd ta ke Pa rsha d in a pea ceful ma nner, or tha t they
should not indulge in useless ta lks a nd if ta lk they must, to keep their pitch low. On the
contra ry, the odd a ttitude which is genera lly observed a t the Dewa ns a nd of which every
body is a wa re, is a t the time of distribution of Ka ra h-Pa rsha d(holy sweet porridge). But the
objections ra ised a ga inst this 'hotch-potch' a re often set a side by sa ying tha t a t this time
'Ka lyug' is a llowed to preva il a nd term it a s excusa ble.
Footnotes :-
* "Agya Bha yee Sa ba d Ma in Lehi"
[It wa s the order of a ll the Sikhs should consider a re ordered to consider Sri Guru Gra nth
Sa hib a s their embodied Guru. Not a s only Guru but a s the Guru's body inca rna te. And if
they wish to meet God, they should sea rch Him in the words conta ined in the Gra nth.]
1
But wha t ha ppens even a t other times? Bra wls ta ke pla ce, people ta ke to sticks a nd cones
swords a re dra wn out of shea ths. This is our a ttitude in front of tha t Sa tguru (God) whom,
we often ca ll a s 'Za hra Za hur, Ha zra Ha zur' i.e. present before us evidently a nd a ll in a ll
a nd profoundly perfect!
The Sa nga t (People in the religious congrega tion) is dispersed in the mea ntime, while
the SUKHASAN (ma king Sri Guru Gra nth Sa hib comforta bly a sleep) is performed long a fter
this. All this ha ppens, only beca use we do not consider Sri Guru Gra nth Sa hib a s 'Pa rga t
Gura n Ki Deh' i.e. Gurus' embodiment. We cla im to be a s such, just in our uttering only.
To remove a ll these evils a nd to serve Guru Gra nth Sa hib a nd a lso to bring it a t its right
level, Ba ba J i considers his life's sole a im. Ba ba J i is sa id to ha ve sta ted once tha t Guru
Gobind Singh J i ha d ha rdly a nytime to issue full instructions rela ting to 'service,'a fter
bestowing 'Guru's ra nk to Guru Gra nth Sa hib. However, Sikhs must know a nd identify their
duty a nd they must serve in the befitting ma nner; a s it should be for the 'Pa rga t Gurun Ki
Deh',
Hence, Ba ba J i prea ched tha t for keeping Sri Guru Gra nth Sa hib a t home a nd for its
Pa rka sh (the rea ding position given to it, duly insta lled on a sta nd.) the best site in the house
should be selected. No la xity should be there in keeping the pla ce clea n a nd fra gra nt.
Sukha sa n is to be given on the bed only.
When a Sa ngi (compa nion) of Ba ba J i hinted a t shorta ge of spa ce for keeping 'Guru
Gra nth Sa hib a nd doing Pa rka sh a t home, Ba ba J i rea cted insta ntly tha t a n elderly member
of the fa mily is never shunted out for wa nt of spa ce. And in ca se he requires a big spa ce,
he will ma na ge tha t on his own. So, for those who a re dedica ted to serving Guru, Guru
himself crea tes circumsta nces a s such.
Some people would sa y wha t difference it ma kes whether the Ruma la s (Sca rves) a re
fine or coa rse, whether the pla ce is big or sma ll, whether it is a bed or a bench, whether
the Pa rsha a d is offered first to Guru Gra nth Sa hib or not. Who does not ea t it a nywa y. One
ca n reply, a s a n exa mple, by sa ying tha t it is not Guru Gra nth Sa hib who needs our services,
ra ther we need to serve Guru Gra nth Sa hib, Our menta lity, a t the time of service, determines
the qua lity a nd qua ntity of the benefit to us, a ccruing through it beca use it is our menta lity
which brings us good fortune. Sri Na na k Dev J i wa s a ccredited, by some people, a s a mislea d
person. While some others, thought him to be the fa ther, the sa int, the Sa tguru a nd Lehna
J i thought him to be Nira nka r a nd ea ch one of them profited proportiona tely a nd tha t much
only :-
'J eha Sa tguru Sukh Hoi!!
(Sri Ra a g M3-30)
[As you consider the Sa tguru to be, So much a nd the sa me va riety of comfort you will
get]
"Sa tguru No Pa yee Koi!!
(Sa loka M:4 Va a r Ga un 302)
2
[The wa y one desires form Guru, one rea ps the fruit in the sa me wa y]
To elucida te this formula , Ba ba J i used to sta te somewha t this wa y :-
The fire is conta ined within the wooden logs, but unless they a re rubbed together in
a specia l ma nner, how ca n the fire be genera ted a nd how ca n they serve our purpose?* Guru
Gra nth Sa hib incorpora tes everything within itself but until we ha ve the requisite feeling
towa rds it, we ca nnot get a nything out of it.
One, who considers Guru Gra nth Sa hib a s the rea l from ten Guru's is the most befitted
person. Those beget nothing who consider it to be merely a book or a collection of some
pa ges.
No shorta ge is there on the other side "Guru's side
1
. It is only our fa ith & conviction
which is la cking somewhere.
Serve Guru Gra nth Sa hib a s you do to the Guru himself. Attend upon him, do Cha ru
(fa n) to him, offer him Bhog, serve Him wa ter a nd food etc, ha ve good menta lity. It is your
feeling tha t begets the fruit.
'Guru Gra nth Sa hib be sighted a s Guru, This be seen a s Guru Himself' 'One who serves
Guru, fa ns Him in summer, provides Him hea t in winter, wra ps in thin sca rves in summer
a nd offers woolen sca rves to be wra pped into in winter, offer Pa rsha d thrice a da y, is rea lly
extending profound service. It is worthless from foolish people's point of view a nd is
'service to Nira nka r in the eyes of a lea rned ma n, who thinks tha t the service to Nira nka r
is genuinely ta king pla ce.'
"Dha nna sights God in tha t very stone which is a mere stone to the Pa ndit beca use his
a ttitude is such. Dha nna ha s the Da rsha n (Glimpse of God) even ta kes work from his Tha kur
(idol), gets his ca ttle gra zed, but Pa ndit is una ble to see a nything. It is a ll the difference
of viewing. Pa ndit ha s the
N
stone' sight. He first keeps things in front of the idol for Bhog
a nd then ta kes them a wa y.
Dha nna 's feelings a re immensely strong. He goes on hunger strike a nd plea ds, 'Unless
you ea t, I will a lso not ea t.' He expresses his feelings in this wa y.
Dedica tion should be complete. Guru Gra nth Sa hib will surely show its form. Increa sed
dedica tion will surely show its form. Increa sed dedica tion will show the results. There is
no dea rth of a ny kind a t the other end. The la pse lies here only - in our dedica tion. Gurmukhs
(gentlemen)! strengthen your feelings a nd dedica tion, every thing lies within ha nds' rea ch,
not fa r.
For a n ordina ry person, to comprehend this prea ching a nd implement it is not so ea sy.
* J iu
3
Ka ra j Sa ri
(Dev Ga ndha ri M5-Pg 535)
Ma ny kinds of doubts a ppea r. Ka vi J i once told this writer tha t either a very lea rned ma n
ca n understa nd the Ma rya da , propounded by Ba ba J i, or somebody with a menta l level like
tha t of Dha nna 's who would firmly tie the point to himself (i.e. resolve firmly). Complete
a nd sta unch belief ca n a ccomplish tha t which a n a rgument ca n ra rely do. An old English
ma xim sa ys, 'Fa ith moves mounta ins.'
To strengthen one's perspective Baba Ji illustrates thus
J eweller is a jeweller, a customer comes. J eweller a sks the serva nt to bring a pa rticula r
box. J eweller strikes ba rga in. The serva nt goes on bringing more boxes a nd then puts them
ba ck. Here, the jeweller's Drisht (Sight) is on the jewel lying in the box while the serva nt's
is on the box merely. When the jeweller a sks to fetch a box, he a ctua lly mea ns the jewel
to be fetched a nd his serva nt does not ha ve the knowledge to identify a jewel. The serva nt
identifies only the box. When the grea t people ta lk of Guru Gra nth Sa hib, they mea n the
luminous Guru. In their Drishti, Guru ha s luminous fla me. They view Guru Gra nth Sa hib
a s the Guru Himself. Foolish people see Guru Gra nth Sa hib merely in the form of some
pa ges plus the stool on which it is kept. On one side it is the jeweller's point-of -view a nd
on the other side it is serva nt's eye view. So Gurmukhs! strengthen your Drishti.
A jewel is given to a ra dish-seller; She sa ys: 'Ta ke, in lien, a ha ndful of ra dishes; when
a sked. 'Only tha t much?' She gives one or two ra dishes more. After this, when tha t jewel
ultima tely rea ched the jeweller, he sa iled, 'To pa y for this is beyond me. This is inva lua ble.
So I offer Rs.101/- a s a token for its Da rsha n (viewing/glimpse).
Wha t a difference of Drishti!
(From the Saakhi of Saalas Rai Johri and Mardana)
A fa rmer ploughs his fields. A pitcher hits the edge of the plough. Seeing inside it ga ve
a n impression of ha ving ba lls, he thought for a while, 'How nice! How ha rd, bea utiful ba lls
they a re !! They ca n be used for shooing a wa y spa rrows.' He wa sted a ll the ba lls in this
ma nner. The la st ba ll, a little shining one, wa s tied to the neck of a donkey, by him, Now,
this ba ll rema ined tied to the donkey's neck. And when it got a little worn out, its shine
increa sed even more. A jeweller ha ppened to see it. He a sked the donkey's owner, 'Wha t
will you ta ke in lieu of this?' He sa id, 'Wha t is there in it. I ha d hundreds of such ba lls
a nd I used them a ll in a pellet bow for shooing a wa y spa rrows. You ma y ta ke it free of
cost.' Now from the buyer's view point, it wa s a jewel. The sa me jewel seemed to be just
a stone nothing more tha n a stone, when seen through donkey-owner's eye-view. It is a ll
the difference of viewing a thing. The sa me item is a stone to one person, for la ck of proper
perspective. While to the other it is inva lua ble like a jewel, simply beca use he ha s the
perception to view things in the right perspective.
To strengthen this point tha t the REAL GURU is only BANI, Ba ba J i sta tes
Ba ni * a s Guru ha s a lwa ys existed. Guru Na na k J i prea ched through his Ba nii The sa me
lighy (enlightenment) ca me into Guru Anga d Dev J i. It wa s only the ma teria l body which
cha nged over. Prea chings continued through Ba ni. The third Pa tsha hi Guru Ama r Da s wa s
4
then enthroned. Prea chings continued a ga in through Ba ni. In the sa me wa y ninth Pa tsha hi
ca me to throne, a nd prea ching still went on in the sa me ma nner through Ba ni. Tenth Pa tsha hi
Sa t on the throne, prea ching still continued through Ba ni. Ultima tely, Guru Gra nth Sa hib
occupied the throne, prea ching is still going on through Ba ni, For the Gurmukhs (Guru's
loved ones) the sa me Gurs, sitting on the throne, a re prea ching through Ba ni (For foolish
people, though, the things a re different) for the lea rned ones this is Guru Himself. (To the
Guru's loved ones ) to Gurmukhs there ha s been no difference. The difference lies in our
Drishti, so Drishti ha s to be strengthened.
OFFERING PARSHAD (Bhog)
Genera lly, in Gurdwa ra s a t the time of Arda sa (pra yer) of Ka ra h Pa rsha d, ma ny people
hesita te to ever, use the word 'Bhog'. So they sa y only this much, 'ma y this be a ccepted
by you' a nd tha t 'ma y it beca me sa voura ble for the Sa nga t (devotees' congrega tion).
Simila rly, they a void using the word 'Sweet Pa rsha d' (Pa rsha d presented to Guru Gra nth
Sa hib J i) beca use they don't believe tha t Sa tguru is a n a wa kened a ngel'. These people
consider Guru Gra nth Sa hib a s merely a book or a Gra nth.
Ba ba J i, this Ma rya da , which a ppea rs to ha ve been a dopted a t the time of his journey
to Ha zoor Sa hib, tha t not only Ka ra h Pa rsha d but a ny other a rticle or cerea l, wa ter etc. must
be offered with full respect, in the honour of sir Guru Gra nth Sa hib, prior to ha ving or ea ting
it by one's own self a nd proper Arda a sa should be done when these things a re offered to
Sri Guru Gra nth Sa hib.
Then, a t lea st tha t much time should be spent on sitting with full concentra tion of our
senses, which we usua lly spend in ea ting tha t item or Pa rsha d. As a n a lterna tive, the Pa a th
(rea ding) of five Pa uris of J a puji Sa hib ma y be done while sitting.
In a Dewa n a t the time of Bhog of Pa rsha d, initia lly, Ba ba J i did not ma ke use of the
curta in, a s (ca pt.) Ma hta b Singh told, Ka ra h Pa rsha d used to be put in a bowl a nd before
the Arda a s wa s sa id, it used to be pla ced undernea th Ma nji Sa hib a nd on one such occa sion
it wa s a ctua lly observed tha t the bowl beca me empty. [For deta ils rea d 'Ha d Beetiya n'
(persona l experiences)]
Afterwa rds he sta rted ca sting curta in behind him while the Ra a gis sitting outside would
be reciting these Sha ba ds (hymns) :- *
* 'Ba ni Guru Guru Nista a re'
[Ba ni is Guru a nd Guru is Ba ni i.e. they a re synonyms of ea ch other. In Ba ni a re
conta ined a ll sorts of necta r. Rea d Gurba ni a s is the duty of a Sewa k, ha ve fa ith n Gurba ni
a s your rea l Guru.]
Aga in :-
'Sa tguru Ba cha n r J a na va igo'
(Ka a ura M:4)
'Guru Da ra s Ma n La yee'
(Guru Bila s)
[If you wa nt to See Guru, See Sri Guru Gra nth Sa hib, a nd if you wa nt to ta lk to Guru,
rea d Sri Guru Gra nth Sa hib with love a nd devotion]
5
'Kya Tu Soche
La a ge Aa ye'
(Ra a g Ma la a r M4)
'Dudh Ka tore Da rsa n Bha ya '
(Bha ra n Na a m Dev J i)
Ma ny doubts cropped up in the minds of the people, a s fa r a s ca sting of curta ins wa s
concerned. To remove those doubts, Ba ba J i used to spea k thus :-
Ra ma na nd ha s been rendering 'Ma a nsa k Sewa ' for Krisha nji's idol with good menta lity
a nd dedica tion. He ha s just ba thed Krisha n J i's idol. Ma de it wea r clothes. There is a curta in
on the door. He is doing this service while sitting inside. As soon a s he pla ced the crown
on idol's hea d, he rea lised tha t he ha d not put the ga rla nd yet, Now he is in dilemma tha t
if he decrowns the idol to put the ga rla nd it will ta nta mount to disrespecting the idol which
would be improper. But the ga rla nd is sma ll so tha t it ca nnot be put from a bove the crown.
The process of his thinking goes on thus.
Mea nwhile, from outside the curta in. Ka bir J i suggests: "Sir, open the hook a nd then
put it on."
At once Ra ma na nd a sked 'Ka bir, from where did you get this (wisdom)?
Ka bir J i then disclosed, 'you a re my Guru, I ha ve lea rnt this form you only.'
Ra ma na nd J i wa s ela ted a nd pa tted him, sa ying, "Ka bir J i your devotion is a ccepted.
From now onwa rds no curta in will be there for you."
Gurmukhs! veil is only a ga inst foolish people, why put curta ins for Gurmukhs.?
When you host a mea l for a respecta ble person, don't you serve him mea l on one side
behind a curta in. By doing this we give honour to tha t person. When we offer Bhog to our
idol, we must ca st a curta in.
There a re ma ny incidents rela ted to this ritua l of Bog-offering behind the curta ins, which
were witnessed by the specta tors right in front of their eyes. Some of them a re these :-
S. Ra m Singh J i, retired executive engineer (irriga tion) told tha t nea r a bout 1925 a wa y
form Ma ntgumri a n ordina ry la ntern used to be lit in the log-hut where Ba ba J i used to live.
But one da y when Ba ba J i took the pla te inside for Ka ra h-Pa rsha d-Bhog a t night, a n
extra ordina ry illumina tion inside wa s noticed from the chinks of logs, frequently.
1 'Ma a nsa k Sewa ' enta ils tha t service which is rendered whole hea tedly i.e. with full
conceritra tion a nd right menta lity.
* The episode of offering a nd ma king drink milk by Na a mdev J i ha s been given in 12th
Pa uri of 10th Va a r by Bha i Gurda sji a lso.
6
While living a t tha t very pla ce, Ba ba J i fell ill one da y, incidenta lly. Now, Bhog-offering
being sa lient fea ture of Ma rya da , he a sked the Sewa ks a s to who wa s going to do the job
of offering of Bhog tha t da y. Ba ba J i, a fter concentra ting for a while sa id 'A boy belonging
to district Lya l pur ha s got to his credit ma ny good pa st-births, only he deserves to ha ve
Da rsha n of Guru Na na k Sa hib a nd only he is ca pa ble of,offering Bhog.
Tha t boy wa s sea rched from a mongst the congrega tion, a nd the boy ca me out to be ba rely
ten or twelve yea rs old. After ta king him inside Ba ba J i instructed him thus! When Arda a s
is a bout to begin, ta ke the pla te of Pa rsha d inside a nd when the Bhog Arda a s ta kes pla ce
you will ha ve Guru's Da rsha n. Bow Your hea d down a t tha t time a nd then ta ke the pla te
a little closer, offer the Bhog, a ga in bow your hea d down a nd bring the pla te of Pa rsha d
ba ck.
He complied a nd a cted in the sa me ma nner. After duly setting the pla te, he pui the
curta in down a nd took the pla te inside. But once inside, he wa s simply inca pa ble of bea ring
the ra dia nt glow of Da rsha n, a nd so the pla te fell down from his ha nds but it fell on a teopoy
lying over there. When he rega ined consciousness, he bowed down his hea d offered Bhog
a nd a ga in bowed his hea d down. Now, nothing wa s there! He come out, mixed the Pa rsha d
of the pla te in the other Pa rsha d a nd distributed it a mong the devotees.
A similar incident of Delhi goes like this
In 1935, when Full-Moon wa s observed a t Bloody Na a la (Dra in), during, Bhog Sha ba ds
were being recited a fter the Arda a s. Ba ba Ishwa r Singh who wa s the Sewa k, incha rge a t
tha t time, removed the ga s-la ntern from the door a nd kept it on the other side of the curta in
so tha t there might not be a ny cha nce of the cloth ca tching fire. Unmindful of this thing,
Ba ba J i got out of Dewa n a nd went inside to offer Bhog. We sa w from the other side of
the curta in tha t he wa s pouring Ga nga -Sa ga r-Wa ter on some body's ha nds to ma ke tha t
person wa sh his ha nds. We could very well see the ca sca de of wa ter a nd its spa tter. But
the ha nds-being-wa shed were not visible. In a ccorda nce with his principle, Ba ba J i then took
the towel off his shoulder a nd ma de the person wipe-dry his ha nds. We could see only the
movement of the towel. Then in a meta l pla te Ba ba J i offered the Ka ra h-Pa rsha d, but no
person ea ting it wa s visible a t a ll. All the people were overjoyed a nd stunned to see this
mira cle ha ppen before their eyes.
Sa tguru cra ves for Bha wna (feeling) a nd he ta ke support out of Bha wa na only. Ba ba
J i used to rela te a Sa a khi of Sri Guru Na na k Dev J i. Once when Ma rda na wa s ha ving pa ngs
of hunger he a sked his Guru 'How is it tha t you never feel the pa ngs of hunger or thirst
while hunger a nd thirst a re a lwa ys troubling me, Guru replied, 'I sa vior ma ny delica cies!
whenever a Sikh devotee ta kes a morsel of some ea ta ble into his month, keeping his a ttention
on me, I get a support out of wha t he ea ts.'
Chura ma n poet Dr. Sa ntosh Singh J i a lso ha s published this Sa a khi, Bha i Veer Singh,
while describing the Sa a khi of 'Sa jja n Thug' conta ined in 'Mira cles of Guru Na na k' ha s
written like this, in the words of Sa tguru 'But Ma rda na ! Ma n does not survive by tha t food
only which he ea ts himself. Ra ther he gets strength out of tha t cerea l too which his loved-
ones feed him with a ffection. If a lover feeds his beloved with a ll the a ffection from his
hea rt, such a food supports the beloved to grea t extent even if it wa s fed from a dista nt pla ce.'
7
About Bhog-offering* Baba Ji used to relate this Saakhi :-
There is a devotee of Ga nesh J i. He ha s a n idol which ha d Ga nesh J i on one side a nd
Krisha n J i cn the other side. He burns incense a t Ga nesh J i's side but wind ta kes it towa rds
Krisha nji's side. He sa ys to himself, 'I give incese to Ga neshji's but it goes towa rds
Krisha nji.'
He ta kes a lot of cotton a nd fills it into Krisha nji's nostrils So tha t it ca nnot inha le the
fra gra nce.
At tha t very moment Krisha n J i a ppea red a nd sa id 'I a m very ha ppy with you. Ask for
a nything a nd your wish sha ll be gra nted.
The devotee sa ys, 'My Lord! Myself ha d discrimina ted a ga inst you a nd with a n evil
intention filled your nostrils with cotton So tha t you ca nnot smell the incense, a nd you a re
ha ppy a t this! How is it?'
Kisha nji sa id, 'I a m ha ppy beca use a t lea st you know tha t I do smell; a nd tha t is why
you ha ve filled my nose with cotton. This feeling of yours shows tha t you a re a theist. Hence
I ha ve a ppea red.'
In this wa y Gurmukhs! There a re wea knesses in our feelings. There should be no doubts
a bout offering of Bhog to Sri Guru Gra nth Sa hib.
About the power of Bha wna (feelings), Ba ba J i used to tell a nother Sa khi :-
J etha ji (Guru Ra mda s) buys a ma ngo. Ma ngo is very a ttra ctive.
He thinks tha t this ma ngo is worth Guru Ama r Da s J i's Sa vouring. He ties it in a cloth
a nd sta rts wa lking. He observes, on the wa y tha t the juice of the ma ngo is lea king form
the cloth a s a result of a jerk. Now wha t to do? He peels the ma ngo a nd concerntrea ting
on Guru Ama r Da s J i, he ea ts the ma ngo a nd throws a wa y the seed.
When he rea ches Guru J i's pla ce a nd ha s his Da rsha n, it strikes him, "How I wish, I
ha d tha t ma ngo, so tha t I could offer it to Guru Ma ha ra j. Guru Sa hib sa ys,
v
Now why do
you repent? You ha ve a lrea dy offered me the ma ngo " He pointed towa rds Ba ba (Sewa k)
a nd he brought the ma ngo seed. Guru J i showed it to J etha J i a nd a sked; "I sn't it the sa me
seed?" Sheer dedica tion ha d crea ted a nother ma ngo? Dedica tion is a ma rvellous thing.!!.
Corrigendum: On pa ge 8 in pa ra 4 'Bh. Gurmukh Singh^K Ra a gi' should be rea d in pla ce
of 'S. J a i Ra m Singh J i.
* About Bhog-offering a nd the service of Guru Gra nth Sa hib some doubts from the
rea ders ha ve been received, which will be dea lt in sepa ra tely in the vol-, titled 'Vicha a r Te
Vistha a r.'
8
When the pla te of Pa rsha d is offered to Guru Gra nth Sa hib a nd therea fter one ea ts tha t
Pa rsha d, a nother pla te of Pa rsha d is produced on the other side which Guru Sa hib a ccepts.
If one ha s the belief tha t the service to Guru Gra nth Sa hib is like worshiping Nira nka r
(God), a nd tha t this worship rea ches the desired pla ce. Then it is a bsolutely right. If one
desires to see Guru Gra nth Sa hib in the form of rea l Guru Na na k, one needs pra ctice for
this. One will ha ve to put in la bour a nd lea rn tha t a rt.
Baba Ji used to tell about the Roomalas (scarves) of Sri Guru Granth Sahib,
in this way :-
There is a rich ma n. He a dorns costly clothes. He lives in a luxurious wa y. He ha s Guru
Gra nth Sa hib a t home. He covers it with coa rse Kha di Rooma la . He a ttires himself in silk
a t home. This is beca use it is mentioned in the la st Sa a khi, which every one must ha ve rea d
or hea rd tha t certa in Sikhs' Kha a di Chola s (Ka fta a ns) a nd clothes even, were a ccepted
gla dly. But he does not think a bout it in the right terms i.e. in those times, the Sikhs who
offered Kha a di Chola s with respect a nd dedica tion, were poor a nd not rich. Their Kha a di
Chola s a nd Rooma la s a re a s va lua ble a s the rich ma n's silk Rooma la s embellished with gold.
O ignora nt people ! It is a ll a ma tter of one's feelings* a nd not for Kha a di or silk. If one
is poor but ha s the feeling of serving, in right ea rnest,his penny is a lso a ccepta ble to God,
A Richma n's proof of his lofty feeling could be only through his offering of costlier clothes
tha t he wea rs himself. If one serves with love, his service is a ccepted.
PARSHAD FOR BHOG
From the very beginning, Only tha t Da rga hi (Guru's) Ka ra h Pa rsha d could be offered
which wa s prepa red a ccording to the guidelines issued. And they were tha t the cerea l should
be wa shed a nd ground by self a nd pa rsha d be prepa red from this only. Wa shing a nd grinding
should be done sa ying hymns. And then the Pa rsha d should be brought ba re-footed from
the house to their hut.
It would be more desira ble if the Pa rsha d is prepa red from the fa llen whea t crop, a nd
the a ct of doing it should be with pure hea rt a nd the Pa rsha d a lso should be brought with
pure feeling. Rega rding this ritua l, a n incident of J ha ng goes like this :-
One da y Ba ba J i wa s little indisposed A gentlema n ca me to him with Ka ra h-Pa rsha d
to be offered by Ba ba J i. Ba ba J i ordered Bha i Utta m Singh* took the Pa rsha d in to offer
* On this topic Krisha n J i's prea chings ha ve been excerpted thus by a poet :-
"Bha a v Ka Bhookha Sweeka r Ha i"
[I a m hungry of your feelings a nd tha t is a ll. Remember me with feelings, a nd you will
go unsca thed out of this world. I don't need food, wea lth, clothes or jewellery, just be mine
from the core of your hea rt, tha t will be the best obeisa nce pa id to me. If you beckon me
without my feeling. I will not respond; where a s I ca nnot ignore your ca ll if it is replete
with feelings. Even if you give everything of yours to me but without a ny feeling, I will
never a ccept it. Even a sma ll flower, given to me with feeling, will be a ccepta ble * (* As
wa s given by Ga jra j.) to me.
9
the Bhog. But ca me out a fter a little while with tea rs in his eyes. When Ba ba J i a sked him
the rea son, he replied, "Guru Sa hib took the morsel of Pa rsha d in his mouth but then spa t
it out a nd left the pla ce without a ccepting the Pa rsha d,'
Ba ba J i a sked the devotees ga thered there tha t with wha t feelings the Pa rsha d wa s
brought, the person who ha d brought The Pa rsha d pra yed with folded ha nds, 'Sa che Pa tsha h
(Your Ma jesty.)! A person owed me fifty rupees, In fa ct, he ha d returned my money but
I pla yed a fra ud a nd ma de 500 of those 50 rupees a nd filed a civil suit on him. I ha d brought
this Pa rsha d So tha t the decree goes in my fa vour.
Ba ba J i la mba sted this ma n a nd sa id; 'You throttle people a nd then bribe Guru Sa hib
to meet your purpose? Remember Guru is omniscient. He ca nnot be lured by such types of
Pa rsha ds. Never do such a thing in future. You a re not going to win the ca se a nywa y. At
this the guilty person- a pologised profusely.
According to Gra nthi Bha ga t Singh Da ndha r: Initia lly Ba ba J i used to keep only five
Grna this with him. They recited hymns a nd fa n the Gra nth a t the sa me time. The Pa a th
(rea ding a loug) of the Gra nth wa s listened repea tedly. Afterwa rds when they were kept with
Gurusa hib, they would decora te Bhora (ca ve) on a ll sides, up a nd down with white sheets
a nd would do the Pa rka sh (insta ll a nd open Guru Gra nth Sa hib) on a huge bed of Niva a r.
(strips woven with cotton threa d) Doing Cha wr (Fa nning). Once Ba ba J i wa s ta lking to J a i
Ra m Singh (of Amritsa r): 'I wa s performing Cha ur to Guru Na na k Sa hib, when Guru Sa hib
sa id, "Do Cha ur to Guru Gra nth Sa hib, a nd I will get it indirectly, a nyhow. For, otherwise
people would sa y tha t this fellow is doing cha ur to a Va ca nt Aa sa n, No body is visible on
va ca nt Aa sa n, No body is visible on it. It is a fa rce merely' Since tha t very da y I ha ve sta rted
doing Cha ur to Guru Gra nth Sa hib only.
He used to illustra te with a nother exa mple a lso :-
A woma n receives a letter from her husba nd who lives a broa d. The woma n rea ds it a nd
brings it closer to her bosom. Now, is she showing her love to the letter or to her husba nd?
She is doing so to her husba nd. In her feelings the letter is not just a pa per but her husba nd's
love.
Ba ba J i ha s a lwa ys held the duty of serving Gra nth Sa hib with him only a nd he
performed this duty up to the end.
In Ba ba J i's opinion, rea ding of Guru Gra nth Sa hib is just like ta lking to Guru himself.
To the Sa na ta n (A Hindu Seet) Pa ndit Ba la k Ra m, 'Your stone, Tha kur (God) never spea ks.
But when a tta ched with somebody, he spea ks to tha t person who wa nts to spea k to him.
It is very ea sy for a person who is ca pa ble of worshiping a stone. Those who worship stone,
wa lk in the Guru's home a s if they were flying.
* He wa s on Ha zoori Sewa (Service of S. Guru Gra nth Sa hib) those da ys Previously
he wa s ca lled Utta m Cha nd. His sons Bh. Wa a heguru Singh a nd Bh. Gumukh Singh presently
live in J a gra on. More deta ils a bout this a re given a t Some other pla ce.
4 0
Ba ba J i wa s a lwa ys a supporter of continuity of Beed of Guru Gra nth Sa hib. He did
not like those who would try to exclude 'Ra a gma la ' from Beed, or those who would
propa ga te a ga inst its being rea d. In fa vour of Ra a gma la Ba ba J i's a rgument is evident in
this incident which wa s rela ted by S. Ra tta n Singh.
In 1938 three Bha sa ndiya (a Sikh sect) Singhs ca me to ha ve Da rsha n of Ba ba J i But,
in rea lity, they ha d come to ha ve discussions. After their a rriva l the Ra a gis recited a sha ba d
a nd a fter this they too, were a sked to recite Sha ba ds. At this they recited a pa rticula r Sha ba d
which wa s like this 'You a re the highest, eterna l lord, whose qua lities a re unknown to every
one.
Ba ba J i sa id, 'Recite some other Sha ba d or just tell us something new.'
One of them a sked, 'I s Ra a gma la a pa rt of Gurba ni? It is sa id to be the Composition
of Ma dha v Ma i Pa ndit.'
Ba ba J i, without replying to this question, sa id, - 'Anything else you wa nt to sa y?'
He sa id, we ha ve hea rd tha t you offer Bhog to Guru Na na k Sa hib.
Ba ba J i, (without replying) : 'Anything else you wa nt to sa y?
He sa id, "A sha ba d goes like this
"Guru Na na k J i pa rya re' *
[Tha t who ha s listened a nd seen Guru Na na k is exempted from the cycle of births.]
Wha t does it mea n?
Ba ba J i, "Wha t do you wa nt to a sk? You ha ve just recited the Sha ba d yourself which
ha d it
"Pa su Pret - Uta a re'
[i.e. He., "And Ra a gma la ?']
Ba ba J i :- "The Beed of Guru Gra nth Sa hib which is so popula r a nd which wa s
procla imed a s "Guru', wa s dicta ted by the tenth Guru himself. In this wa y, does not
Ra a gma la become Gurba ni it self.?"
Bhog is a ma tter of sincere feelings. Dha nna devotee ha d this, so he could get his Bhog
a ccepted while the Pa ndit did not ha ve tha t feeling So he could not get his Bhog a ccepted.
Sora th M5-612
For the illitera tes or less educa ted villa gers, Ba ba J i ha d propa ga ted a nother method for
reciting hymns or doing Pa a th, beca use there a re ma ny un-understa nding persons who were
not a ble to rea d even first Pa uri correctly, lea ve a lone complete rea ding. Then how ca n they
benefit through it?
Ba ba J i used to give a nother illustra tion: Consider the word 'Wa heguru,' which is the
Guru Ma ntra , a s a 'dia mond,' first Pa uri is the extension of it, J a pu J i Sa hib is fa ther
extension a nd still further extension is Sri Guri Gra nth Sa hib.
Or on the other side, suppose. There is a whea t fa rm in severa l a cres. The Boha d tree
grown in this fa rm is a lso of big size. The size of copper, silver, gold or dia mond ta ken
in excha nge of tha t tree, goes on decrea sing da y by da y, still their va lue rema ins the sa me.
He used to sa y this a lso tha t our body is a n esta te for which we ha ve to pa y ta x; which
ca n be in the sha pe of pra yer of God.
Before the end of Full-Moon-Dewa n a nd a fter the Arda a s, he would prea ch in the
following words rega rding distribution of 'Da rga hi Pa rsha d
v
of a ll the Pa a ths :-
One person a sks for one thing a nd a nother for some other thing; We a lso beg something.
We don't wish for clothes, nor brea d, nor wea lth nor a nything else; but even then we do
beg. We ha ve our ba gs open a nd we do beg from every community, every person-rich or
poor. Wha t do we beg a fter a ll? There is sca rcity of one thing in the Da rga h. Wha t is tha t?
Tha t is the 'Na a m', (Guru's pra yer), At present there is extreme sca rcity of 'Na a m', Na a m
ha s become ra re, liquida tion ha s ta ken pla ce. We a re sitting with open ba gs. We a re begging
from everyone. We a re begging of time from you_two moments only we beg of you. Wa ke
up in the morning, ta ke your ba th a nd sit down for pra yers concentra te on Na a m. O
Gurmukhs! Na a m, Da a n, Ishna a n (i.e. Pra yer, cha rity, ba th)! Ta ke out some time for these:
rea d scriptures till next Full-Moon. Get it written over here. How? One, who is litera te
should complete Guru Gra nth Sa hib within one month. Tha t who ca n rea d Sukhma ni Sa hib,
should rea d two cha pters of it da ily. Continue this process for one month. Lea rned people
ha ve a ssessed tha t his pra yer equa ls tha t person's who rea ds Guru Gra nth Sa hib. About
words, the lea rned ha ve ma de a ssessment in this wa y: Tha t who ca n rea d J a pji Sa hib, should
rea d it ten times da ily a nd continue to do so for full one month. His rea ding will be equiva lent
to one rea ding of Guru Gra nth Sa hib. One who ca nnot do a nd knows only First Pa uri, should
complete six rosa ries * of 108 bea ds; of first Pa uri. If one ca nnot do even tha t, he should
do eighty rosa ries of their na me 'Wa heguru', a lterna tively he should sa y 'Wa heguru*, four
times on ea ch bea d, a nd should repea t twenty such rosa ries da ily. Or ea ch repea t twenty
such rosa ries da ily Or he should sa y'Ra m' 'Ra m' four times on ea ch bea d a nd repea t forty
such rosa ries.
If one is a Muslim he should rea d Complete Qura n Sha rief or be should sa y 'ALLAH'
four times on ea ch bea d, repea ting the rosa ry forty times.
All these pra yers in a month's time will become equiva lent to the rea ding of Guru Gra nth
Sa hib
* About usa ge of the rosa ry deta ils a re given somewhere in the following pa ges.
1 2
So, a ll the women, men, Sikhs, Hindus, Muslim inha biting this world ma y pa rticipa te
in this. O.K. now get your na mes written. One pra yer of this pa rticula r person, one his a nd
one hers; One thirteen-Pa a th' of 'Ka unka s', one Thirteen-Pa a ths' of 'Ba a ga n', two thirteen-
Pa a th' of 'Chooria n,* two thirteen-Pa a ths' of 'Delhi'.
Counting is to be kept in thirteens, In Guru Na na k Sa hib's experiences, when he wa s
in Modi Kha na , counting wa s not done beyond thirteens. Whenever the Pa a ths rea ched
thirteen ma rk, the counting would begin a ll over a ga in for the next thirteen.
These rhymes would be read again and again :-
'Ab ka l a yo re !! Bhula bu bhula bu!'
(Ba sa nt M5-1158)
[It is the a dvent of Ka jyug now. Pla nt a seed of 'Na a m'. This sea son (of pla nting seeds)
will not ma ke a come ba ck. So it is better not to ma ke yourself be misled, nor ma ke a ny
mista ke a bout it.]
The more the dema nd for Pa a ths ca me from a mongst Sa nga t, the more ha ppy Ba ba J i
would become a nd sa y, Well done! very good!! where so much worshiping ta kes pla ce, tha t
country is bound to do well.
One who did not wa nt to ta ke the trouble of counting etc. or wa s una ble to count, a
minimum of two a nd a ha lf hours' a t pra yers used to be recommended for him.
Newly entered compa nions did not know the a rt. They would begin with the Pa a th of
J a p J i a nd then ta king the Pa a th to Pa nj Ba ni a nd a fter this until the Pa a th of J a a p Sa hib
a nd Sa va iyya wa s not done, Bir Ra s, would not be genera ted.
Then to begin with the Ashtpa di of Sukhma ni Sa hib, the whole recita tion is directed
to be performed in a da y. Ma jority were told even to this extent: Either perform 31 rosa ries
of first Pa uri or 25 Pa a ths of J a pu J i Sa hib or 5 Pa a ths of Sukhma ni Sa hib beca use this much
is only 'Pra yer'. Lesser tha n this is ba rely sufficient.
Ba ba J i wa s in fa vour of this, tha t every person should in a ny mode or wa y, do pra yer
etc. Mode ca n be a ny, This point is proved by a nother episode when S. Sa mpoora n Singh
ha d na rra ted :- In 1937 Ba ba J i hea rd tha t the people of Bha ini Sa hib were performing the
Pa a th of Va rni. Ba ba J i sa id, 'Why should not we a lso keep a Pa a th over here. For this,
thirteen groups of Pa a this were ma de for doing Pa a th. Their grouping wa s done in the
following wa y :-
/
One group wa s to utter only 'Wa heguru' 'Wa heguru'.
Second : to do the Pa a th of First Pa uri of J a p J i Sa hib.
4 3
Third : would do the Sa npa t (with prefix a nd suffix) Pa a th of first Pa uri, prefixing 'Om'
a nd Suffixing 'Na ma h'.
Fourth : group wa s supposed to sa y. 'Gobinde', 'Muka nde', 'Uda re', 'Apa re etc.
Fifth : wa s to do Sa mpa t Pa a th of the a bove.
Sixth : to do the Pa a th of Om Va heguru Na ma h.
Seventh : wa s to do the Pa a th of J a p J i Sa hib.
Eighth : To do Sukhma ni Sa hib
Ninth : Genera l Pa a th of Guru Gra nth Sa hib
Tenth : Sa mpa t Pa a th of Guru Gra nth Sa hib
Eleventh : To sa y 'Ra m' 'Ra m' repea tedly
Twelth : Pa a th of Ka lma
Thirteenth : Pa a th of Ga ya tri
For the overa ll supervision of a ll these Pa a ths. Sa nt La chhma n Da s wa s a ssigned the
responsibility a nd S. Sa mpoora n Singh wa s ma de Genera l In-Cha rge of it. The Pa a this were
sitting in four rows comprising of Thirteen Pa a this ea ch. Thirteen Pa a this would get up
simulta neously. La dies were instructed to do pa a th from their very pla ce itself they were
sitting. Gents were a sked to join some pa rty a nd ea ch one of them wa s supposed to do the
Pa a th. If it wa s a Hindu, he wa s a sked to sa y 'Na ma h' 'Na ma h'. Such persons, so to sa y,
were not a llowed to enter who would not ta ke the Pa a th seriously who would just consider
himself on a spree.
TAKING HUKUM (Permission)
Prior to Pa rka sh of Guru Gra nth Sa hib one ha s to ta ke Huka m to do so a nd then ha s
to a ttire Guru Sa hib to ta ke Huka m the following instructions a re there :-
If the Huka m of ha ppiness is there only then one ha s to rea d it while ta king Huka m
one genera lly comes to know of wha t type the Huka m is. If the Huka m is tha t of cha stising
or la mba sting or if it does not seem to be tha t of ha ppiness, one should request briefly for
Huka m a ga in until one gets a ha ppy one.
Ba ba J i opined tha t Huka m is like a n a rrow, As a n a rrow goes from the bow, it must
1 4
hit somewhere. If the Huka m is a strict one, its na ture will a lso be strict. So one must rea d
the Huka m of love a nd ha ppiness only then will it sprea d cool effect
According to psychologica l principles, too this Ma rya da is better a nd worth a dopting,
beca use often it ha s been observed tha t ma ny a time Huka m-ta kers a re so rigid tha t if they
get the Huka m of mourning even a t a ma rria ge ceremony or a ny ha ppy occa sion, they do
not hesita te to rea d tha t, a lthough this ma y ca st very ba d impression on the a udience.
Although there a re ma ny ha ppy Huka ms ba sed on Ra a g Sora th, Dha na sa ri, Bila wa l etc.
of the fifth Guru yet the best of a ll, of the receipt of which Ba ba J i would be extremely
ha ppy, were:-
Jaitsari Mhla 4
'J in Ha ri Hirda i Na na k Lekha Sa mjha ,
(Pa ge 697-98)
'Pingul Pa rba t Cha tura b Keeta
(Ra mka li M5-914)
'Ra m Da s. Sa rova r Na a te' *
(Sha ba d of Sora th M5-624)
PAATH (Recitation)
Rega rding this some points a re quoted a t pa ges 12 to IS. Here it will be sufficient to
sa y tha t to get rid of troubles a nd poverty Ba ba J i would inva ria bly stress on doing pa a th
or getting Pa a th done, a lthough his own gifted energy a nd motiva tion too worked here a
lot. Ba ba J i would suggest a ccording to the type of trouble or requirement of the person
These recita tions would be one or ma ny, ordina ry, weekly continuous with Sa mpa t recita tion
etc with the fina ncia l condition of the needy person in mind.
GENERAL INSTRUCTION REGARDING RECITATION OF
SRI GURU GRANTH SAHIB
Recita tion should be done by oneself persona lly, if one ca n not do it for some rea sons,
one should get it done through a person (Pa a thi) a nd pa y him a ppropria tely. Wha tever you
recite, do it with full reverence a nd dedica tion. While reciting, a nea t ha ndkerchief or sca rf
is to be kept in front or nea r mouth* So tha t while rea ding a loud, if you ha ppen to sneeze
the spit drops do not fa ll on the Guru Gra nth Sa hib, thus a voiding disrespect to Sr. Guru
Gra nth Sa hib, As written ea rlier, the Pa rka sh site should be nea t a nd ciea n a nd fra gra nt.
4 5
The Pa a thi should be in proper sitting position a nd while reciting, should not see here a nd
there. As fa r a s possible the Pa a th should ta ke pla ce a t one's own house so tha t a t lea st
one ca n pa rticipa te in duly serving Guru Sa hib a nd the Pa a thi Singh or Singhs. Pa thi Singh
or Singhs should be ma de sa tisfied a nd ha ppy in every possible wa y^Ea ba J i would a lwa ys
sa y tha t if you wa nt to plea se Guru Sa hib, ma ke the Pa a thi ha ppy.
The Bhog of weekly Pa a th should be performed on the seventh da y.
There wa s rigid Ma rya da for Akha nd Pa a th* (continuous recita tion without a brea k) a nd
Sa mpa t Pa a th(a dding suffix a nd Prefix) [Deta ils La ter oh]
Though the rea ders a re a wa re of the mea ning of Akha nd Pa a th, it will not be
ina ppropria te here to give the historica l pa st of it a long with the thoughts of some lea rned
people*.
THE METHOD OF AKHAND PATTH
(Recitation without break)
There should be ten or a t lea st eight Pa this, ha lf of them should be for the recita tion
* More deta ils a bout this a re given a t some other pla ce
1 Bh. Uda i Singh (Who supervised Pa a ths even in those da ys a s in present da ys a nd
pa rticipa ted in the Pa a ths. himself) told tha t Ba ba J i ha d esta blished the Ma rya da of these
Pa a ths a fter ta king gist of the a ncient Gra nth titled Mukt Ma rg'. This book wa s a ma nuscript
which is not a va ila ble in tha t form toda y. This book incorpora ted the methods of doing Some
twenty - twenty two types of Akha nd Pa a ths. Which used to be performed in the a ncient
da ys for the Solemnisa tion of Va rious types of ceremonies. (The a uthor ha s not been a ble
to get a copy of this book a s yet) Tha t Pa a th which is done without brea k- Sri Guru Gra nth
Sa hib's, which is completed in 13 Pa hirs (24 hours conta in & Pa hirs). Four or five Pa a this
give their turn one by one this custom wa s sta rted in the Pa a th (religion) by the Buddha
Da l (a sect). At the time of Sa tguru. Akha nd Pa a th wa s not pra cticed.
The ceremony of wha t is ca lled Akha nd Pa a th, pra cticed a mongst the Sikhs, a nd climing
a pprova l a nd a uthority of Guru Gobind Singh himself, is a ppa rently a Vedic Ceremony, both
in form a nd content. On closer exa mina tion, the Akha nd Pa a th is found to Pa rta ke of Tibeta n
a nd Fa r-Ea stern Buddhist pra ctices "Where religious Cha pel services consist not of pra yers,
but of recita tions of scriptures by which merit is a cquired. This merit is then forma lly
tra nsferred by the a fficia nts to some specia l object, such a s the pea ce of the dea d or the
prosperity of the living supplia nt." Hinduism a nd Buddhism, by Sir Cha rles Eliot, a t pa ge
22 a nd 23 of Pa ra sha rpra sa na or the Ba isa khi of Guru Gobind Singh by S. Ka pur Singh
(1959)
Dr. Ta rlocha n Singh J i who is a very lea rned ma n a nd a resea rcher told tha t Muslim
Fa kirs (sa ints) especia lly sufi's considered doing one Pa a th of Qura n-Sha rif in 24 hours a s
a n intellectua l ritua l of very high sta nda rd. As per this ritua l, only one person does this Pa a th
continuously It is a sa lient fea ture of their medita tion, Shikh-Fa rid a nd Miya n Mir used to
Continue on Next Pa ge
of Guru Gra nth Sa hib a nd ha lf for J a p J i Sa hib which is kept close on the right side. Some
Pa a this inva ria bly ha ve got with them clea n cloth for this purpose but if a nyone does not
ha ve them, some enterprising devotee ma y get the new clothes stitched for the Pa a this, for
ea ch, there should be two underwea r, one shirt, One Da sta rd (a piece of cloths tied on the
hea d) a nd one Pa rna (shoulder cloth) These clothes should be worn exclusively a t the
recita tion time. After their turn these clothes should be ta ken off a nd kept a side sepa ra tely.
After ta king ba th, including ha ir ba th, a nd wea ring the clothes mentioned a bove, a ll the
Pa a this sa y Arda a sa (Pra yer) together a nd the one who did not join the Arda a sa , is not
a llowed to join the Pa a th a fterwa rds except when some Pa a th fa lls ill.
During the Pa a th da ys the Pa a this should sit a nd sleep on the floor. They a re prohibited
to go home a nd sleep there. Ea ting a lso should be so controlled tha t there rema ins no scope
for wind-discha rge. Ea ch turn would be of two hours. Prior to ones entering into one's turn,
hea d ba th is ma nda tory especia lly if one ha s been to.
At the site of Pa a th the use of J ot 1 (Fla me) Dhoop 2 (incense) a nd Kumbh 3 (Pitcher)
is a ppropria te.
Ba ba J i would a lwa ys stress on performing the Pa a th (recita tion) a ccording to the rules
do a t lea st one Akha nd Pa a th in a month. It seems a s if this custom ca me to Sikhs via Muslim
Sa ints with whom the Sewa - Pa nthis (Sikh-sect), Nirma liya s (Sikh sect), a nd other Sikh sects
were closely a tta ched.
Ta ntric sect (Those who pra ctice Bla ck-Ma gic) cha nt Such Ma ntra s continuously which
a re mea nt for the a tta inment of pa rticula r Siddhis (ha ving complete control over some
things). Audience is forbidden to ta ke pa rt a nd no intellectua l benefit is kept foremost. J ust
a tta ining of Siddis is the sole a im.
Besides J a p J i Sa hib's Pa a th's Significa nce in itself, there is a nother purpose, which
is tha t the mista kes committed in Ma ntra s etc. be compensa ted. During this time SO Pa a ths
of J a p J i Sa hib a re completed the Significa nce of which is equiva lent to one Pa a th of Sri
Guru Gra nth Sa hib.
In Dr. Ta rlocha n Singh's opinions there is a nother purpose of keeping the Pa a th a long
with tha t of J a p J i Sa hib tha t when the Akha nd Pa a thi of Sri Guru Gra nth Sa hib gets tired
or stick or dozed, the continuous Pa a th of Gurba ni still goes on.
Those Pa a this who a re not a ccustomed to the Pa a th of S. Guru Gra nth Sa hib, Viz
children or less litera te men women, ma y join in the Akha nd Pa a th of J a p J i a nd thus
pa rticipa te in this grea t Venture.
Sikh Ra hit Ma rya h Tra ck (1958) published by Shiroma ni Gurdwa ra Pra ba ndha c Com-
mittee Amritsa r, a pproves of recita tion of a ny type, simulta neously or in between a ny other
Pa a th. (Pa ge 19)
Some more deta ils a bout this a re given in the pa ges to follow.
If no intention is there to gift the newly stitched clothes to the Pa a this a nd one desires
to keep these Clothes secure to be used for the Pa a ths in future, this intention must be ma de
clea n before ha nd. Afer the Pa a th, there clothes ca n be re-used a fter getting there properly
wor k ed
' Continue on Next Pa ge
1 7
if one rea lly wa nts to benefit from it thoroughly.
(If some one thinks wha t difference it ma kes whether we perform the Pa a th in this
ma nner or tha t, he will get the reply in this exa mple to some extent:- Every one uses the
sa me ingredients for ma king Ka ra h-Pa rsha d viz whea t flour, suga r, fa t a nd wa ter but tha t
which is ma de a ccording to the set rules is delicious, while tha t which is ma de with other
method turns into a thin porridge or even a pa ste)
When a ll the required items a re rea dy a nd the big Dega (Vessel) too ma kes its humble
a ppea ra nce in front of Guru Sa hib, the J a theda r in the presence of a ll the Pa a this, a sks for
Huka mna ma (the method of ta king Huka m is written a t pa ge 16) On getting the ha ppy
Huka m, the ja theda r performs Arda a sa (Pra yer) a nd tha t Pa a thi who ha s the first turn opens
the first pa ge of Sri Guru Gra nth Sa hib a nd covers it with a Rooma la (sca rf); a nd a t the
end of Arda a sa , spea ks 'Sa rba t-da -Bha la ' (Welfa re for a ll.) a nd begins the Pa a th (recita tion).
When the Pa a th rea ches midwa y, Arda sa a nd Pa rsha d is performed. On rea ching the Va a r
of Ra a g J a istsa ri, the recita tion of five sa loka s (verses) a re extended up to the line 'Ha r
Na a m Bha ja n Kha ya ' a nd then the Arda a sa is ended.
Footnotes :
1 J ot- (In which pure Ghee is used) Incessa nt buring of J ot (fla me) ha s severa l rea sons.
Before the a dvent of electricity, it wa s essentia l to keep the pla ce lighted, kerosene-oil-la mps
a nd musta rd-oil-diya s ema na te ba d order. But even where thereis electircity, there, too one
ha s to ha ve some a lterna tive a rra ngement a t the time of fa ilure of electricity. Some people
don't light the J ot during the da y but some keep it lighted even a t da y time a lso a s riua listic
pra ctice lest there should be da rkness due either clouds or some other unforeseen circum-
sta nces. All a re well a wa re of the need to keep the pla ce of Pa rka sh (the holy sea t of Sri
Guru Gra nth Sa hib) lighted. According to some other religious, too. 'J ot' is a ssocia ted with
some inherent spiritua l feelings which need no description here.
2 Dhoop-The fra gra nce giving ma teria ls such a s Googa l, Sa rda l, Kuth, Sa ffron, Motha
Ca niphor, Agur etc ema na te smoke which is used for ma king the a tmosphere fra gra nt. The
ritua l of Dhoop-burning is very old. Seeing its benefits a ll the religions ha ve a ccepted it
in some from or the other.
3 Kumbh (Pitcher)- According to a mythologica l legend, a fter churning of Kheer-
Sa munda r (sea ), one of the fourteen precious a rticles recovered form it, wa s a pitcher
conta ining nector. S. Ka poor Singh opines tha t J a l (wa ter) is a n indica tor of Primordea l
wa ter. 'J a li te Tribhuva n Sa jiya ' (Sri Ra a g M 1-19)
[i.e. on the wa ter sta nds God a ll decked up ]
With the recita tion of so ma ny scriptures power enters wa ter a nd it tra nsforms into Amrit
(nector). After the Pa a th this nector is distributed in the Sa nga t (Relogious Congrega tion).
If Amrit-Pra cha a r (Propa ga tion) is to be done, this nector is brought into use by mna y sa ints.
As the wa ter of Ha rma nda r Sa hib gets purified a nd turns into Amrit with the flow of Ba ni
(recita tion of Gurba ni), in the sa me wa y 'Kumbh' ma y be ca lled a symbol of 'Sa rova r'
(Pond).
A Coconut is pla ced on the Kumbh. Coconut is considered to be a 'Sri Pha l' (holy fruit),
which wa s used by Guru Sa hib a t the time of ceremony of bestowing Gurudom a nd is a lso
offered a s Pa rsha d a t Ha zoor Sa hib., After the Bhog of Pa a th the Pa rsha d of coconut is
distributed, Instea d of keeping the cocunut uncovered, it is wra pped in a cloth. Previously.
Da rja ee (pure Cloth) wa s used for this purpose but now-a -da ys the purpose gets served with
a piece of Ha lwa a n or a ny other good cloth a nd to prevent it from getting unwra pped from
Continued on Next .Pa ge
3 8
At the time of Bhog-offering Ra a ma la recita tion is compulsory. Therea fter J a p J i. Sa hib
recita tion a nd then Ha za a re A recita tion which is done from Guru Gra nth Sa hib itself.
Experienced Pa a this ta ke out a t once the desired pa ges but the less experienced pla ce sma ll
slips (book-ma rks) a t those pa ges.
After this a brief Arda a s is sa id a nd Simulta neously, first sha ba d of 'Arti B is sta rted
beginning with these words 'Ga ga n Ma hi Tha a l \ After the Arti (Pra yer)
Ma ngla cha a r-Sha ba ds a re recited a nd a fter the recita tion of Ana nd Sa hib, complete Arda a s
is sa id.
If it is a Pa a th on the occa sion of some dea th, then a fter the Ha za a re Sha ba ds, 'Ra mka li
sa dd'is recited. In tha t ca se Arti is not recited.
At the beginning of Arti, flower peta ls would be distributed a mong the Sa nga t. When
the Arti would rea ch the sta ge of this verse, 'Phoola n Ki Ba rkha Ba rkha va i' in Sa va yya (a
type of metre in poetry); a ll the people would sta nd up a nd Shower the flower peta ls on
Sri Guru Gra nth Sa hib, which would be a fa scina ting sight to be hold.
the Coconut a threa d of Ma uli (sa crted threa d used for religious purpose) is used a s wa s
preva lent in religious or other ceremonies.
(See Prem Suma rg, An Ancient Gra nth Published by Sikh Hishtory Society Amritsa r.
To ma ke the kumbh sta ble, th use of somethins under it wa s essentia l. Some people used
ba rley or whea t - considering these a s 'God of cerea ls' a nd some used clea n sa nd. About
the use of Ba rley a nother surprising incident wa s told by S. Ra tta n Singh which will be
written a t some other pla ce.
All the things mentioned a bove though, don't seem tobe ba d, but for rea sons unknown;
Shiroma ni Gurdwa ra Pa rba ndha k Committee ha ve termed the use of these a s 'Ma nma t' (i.e.
a s per one's will). 'Ma nma t' a nd 'Gurma t' ha ve not been properly expla ined in a ny
a nthorised Gra nth. This is a lso not told whether the contents were pa ssed una nimously or
with ma jority beca use those grea t men whose na mes a re registered a s the consulta nts of this
subject content don't a gree with it. No historica l Ra hit-Na ma (book of rules) or Gra nth ha s
been referred in its contents nor ha ve a ny solid opinious been given in fa vour of Gurma t.
All the pha ses of Ra hit Ma rya da ha ve a lso not been presented. This subject content a ccording
to to ma ny contempora ry lea rned people, is incomplete a nd mislea ding a t ma ny pla ces.
Ma ny gentlemen (sa ints) tha t they propound new Ma rya da s just for the sa ke of showing
their own genius. But this is wrong. Ma ha tma s a re free in such ma tters. This is, though,
correct tha t, a s fa r a s possible, it would be better if the Ma rya da of Public religious is
uniform in na ture, but not brining such Ma rya da in writing by Guru Sa hiba n in their times
must be ha ving some rea sons. The Ma rya da of Ha rma ndir Sa hib is sa id to be left on Ba ba
Budha J i. Ma ny a time such written Ma rya da becomes rigid in na ture a nd there is no scope
of freedom left even for petty ma tters.
No a mendments if a ny, ca n be brought in ea slily into it. Ma ny useless controversies
a rise, the like of which occured rega reding Ma nu Smriti a nd Isla mi-Sha ria t People ta ke into
their hold the words i.e. peels a nd lea ve out the mea ning i.e. nut. According to the a uthor,
Such uniforuity is sufficient, just on some very importa nt points.
How bea utifully a n English writer ha s expla ined this :-
'In things essentia l unity, in little things liberty, in a ll things cha rity.'
The customs.4hd ritua ls of our country a lso ha d the sa me qua lity beca use of which
cha nges were being ma de in them, a ccording to the times.
Continued on Next .Pa ge
3 9
Some prominent gentlemen would sprinkle fra gra nt wa ter on the congrega tion a nd ma ny
would sprinkle 'Atta r' (India n perfume ma de form flowers) or a nother perfume or scent etc.
[At the Full-Moon, congrega tion, the recita tion of Bha i Gurda s J i's Va a r, Guru Na na k
Dev J i's birth rela ted hymns a nd hymns of lofty idea ls a nd Ma gla cha a r a lso used to be
recited]
Ba ba J i himself used to perform Arda a sa with Pa lla (a piece of cloth) in his neck, in
a very humble wa y a nd with utmost respect, especia lly a t the Dewa n of Full-Moon. This
Ma rya da ha s been continued up to present da y, in the sa me wa y.
The dra ft of the Arda a sa , copied from a printed Gutka (ma nua l), is given below.
The ma in fea ture of this Arda a sa is the sa me which ca nnot be cha rged, a s per the Tra ck
of 'Rohit-Ma rya da ' of Shirvoma ni Gurdwa ra Pa rba ndha k Committee. But rega rding some
words used in it a nd a lso excla ma tory a nd pra yer sentences, Pra ma a ns (types of poetry) from
Gurba ni ha ve been incorpora ted in the form of foot-notes, for the informa tion of the rea ders.
It will be clea r from these foot-notes a s to which points Ba ba J i would la y specia l empha sis
upon a nd a lso a s to how a nd in wha t ma nner a Sikh should do Arda a sa . This Arda a sa is
the reflection of his soul, the gist of his Philosophy a nd the very essence of his prea chings,
# *
After this, ma ny a time, a 'pilot-Scheme' is implemented on experimenta l ba sis a nd in
some good point is discovered on the experiment done, a t one pla ce. The sa me ma y be
a dopted. With this view in mind the a uthor ha s expla ined Ba ba J i's Ma rya da in deta il here,
a lthough a biogra pher is supposed to throw light on a ll the a spects of his hero's life.
Footnote A :- Sha ba ds (hymns from Gurba ni) of Ha za a ra :- All the rea ders a re a wa re
of these seven Sha ba ds of Shri Guru Gra nth Sa hib, Out of these, three a re the beginning
words of Ra a gs when a nd by whom & why these Sha ba ds ha ppened to be collected
sepa ra tely. Wha t the writer could not get full knowledge of a ll these things. But in ma ny
Gurdwa ra s or homes, a fter the Akha nd Pa a th, the Pa a th of these is not done. So, wha tever
ha s come to be known, is being reproducced here :-
This nomencla ture wa s not given by Guru Sa hib nor it wa s na med, so a t the time of
Sa tgurus. Out of ten Gra nth a nd ma nua ls ten Sha ba ds of Tenth Gra nth a lso a re understood
to be those of Ha za ra , mea ning thereby tha t they a re 'Ha za a r', Pa rdha n, Mukh, Chune Hoye
etc. Ma ny devotees understa nd tha t 'Ha za a re' is from the word 'Hija r' (sepa ra tion) a s the
Sha ba ds of Ma a jh M: 5 a nd 'Mitta r Piya re Nu.'
Ma ha a n Kosh.
In 'Na mdha ri Ra hit' (Code of conduct for Na mdha ris - a Sikh seet) written in 1874,
both the Sha ba ds of Ha z^ia ru a re a divised to be lea rnt by hea rt a long iwth other Ba a ni.
1.(Prem Suma rg 57)
In Dr. Ta rlocha n Singh's opinion these Sha ba ds were sa id to be 'Ha zoori' Sha ba d
previously beca use their subject content ga ve a feeling of Guru Sa hib's 'Ha zoori'. Therea fter
the Sha ba ds of Ha zoori were deformed to 'Ha za ra 's' Sha ba ds. This tlitle ha s first been used
by the Subject of Pa nj Gra nth a nd Dus Gra nth. It does not exist in a n older book, Da sa m
Gra nth or a ny other historica l Gra nth. S. Ka poor Singh J i Thinks tha t the method of rea ding
this Sha ba d in a n elonga ted style resembles the folk Songs of Ha ripur Ha za ra . Hence it wa s
na med so. Or it is rela ted to the Sa nga t's na me of tha t region.
Continue on Next Pa ge
20
ARDAAS
MERCIFUL! LORD IS KIND! MY LORD IS COMPASSIONATE!
GOD IS ONE AND VICTORY BE TO WAHEGURU!!
SRI BHAGAUTI JI IS ALL HELPFUL!!
VAAR (PRAISE) SRI BHAGAUTI JI'S PATS HA HI 10!!
First remember Bha ga uti a nd concentra te on Guru Na na k!! Then Guru Anga d, Guru
Ama rda s a nd Guru Ra mda s who a re a lwa ys helpful!! Then remember Guru Arjun, Guru
Ha rgobind a nd Guru Ha r Ra il! Medita te on Sri Ha rikrisha n by seeing him a ll the troubles
a re va nished. Remember a nd pra y Guru Teg Ba ha dur a nd your house will bereplete with
wea lth, which will come running!! Everywhere he will be helpful!! I !! Tenth pa tsha hi
(Guru) Sri Guru Gobind Singh J i, a dorned with a Ka lgi (crest), will be helpful a ll the time!!
Keeping in mind tha t virtuous immorta l being spea k out Wa a heguru, a ll of you who ha ve
Dha na sa ri Ml .
Dha na sa ri Sri Sa iv J i
Dha na sa ri Sri Sa vi J i
Pra bha ti Sri Ka bir J i
Dha nna
Dohra Cha ndi Cha ritra
Sa va iyya
Sa va iyya
Sa va iyya
Dohra
Sa lok (Skhma ni)
(Sri Ra a g M5-43)
Dohra (Ba chitra Na ta k)
Pa nth Pa rka sh
Pa nth Pa rka sh
(Ghhunre M:5-1362)
(Chhunre M:5-1362)
(Sa lok M5!! Va a r Ga urhi:320)
(Pa urhi, Va a r Sri Ra a g-91)
(Pa uri, Va a r Ma a jh-149)
(Sa lok)
Foonote B :- Sha ba ds of Arti
'Ga ga n Mein Tha a l
Na a m Tere Aa rti
Sun Sa ndhya Teri
Sun Sa ndhya Teri
Gopa l Tera Arta
Lop Cha velika Hoyee
Ya a te Pra sa nn Bha ya
He Ra vi he Sa shi
Pa yee ga ye J a bte
(From different pa rts of Da sha m Gra nth)
Sa ga l Dwa a r Ko
Phira t Phira t Pra bh
Cha a re kunda n Bha li be
Tin Bediya n Ki Kul
Agya Ba i Aka l Ki
Guru Gra nth J i Ma niye
Wa heguru na a m ja ha z
Dithe Sa be tha a nv
Na iu na dekhhi
J a a cha k Ma nge da a n
Keeta Lorhiya
Sa tiguru Hoyee Da yia lu
Chhota Ana nd Sa hib
Pa vnu Gur. Pa ni Pita
4 1
congrega ted here, Kha lsa (Sikh) a nd others !! Sri Guru Gra nth Sa hib is the form of a ll the
ten Pa tsha his, a vivid form undoubtedly, a live fla me, The ship of the Ka ljug, whose very
na me suggests
c
hip (to ta ke you a cross this sea of world), Sa viour of this world a nd the
other world (a fter your dea th), ever present, Sri Guru Gra nth Sa hib is the inca rna tion of
a ll the ten pa tsha his. Keep in mind the recita tions a nd the Da rsha n (glimpse) of these, spea k
out Wa heguru, Sri Wa heguru!! Keep in mind ten Pa tsha his, four Sa hibza da s (sons), Pa nj
Piya ra s (Five Kha lsa s founded by Sri Guru Gobind Singh J i), forty MUKTE (Ma rtyrs of
Muktsa r), crowd of sa ints, devotees Yogis (sa ints Controlling their senses), medita tors,
hermits, a ll these preserva nt a nd dedica ted people a nd their a tta inments, spea k out Wa hegure!!
Keeping in mind our dea r Ma rtyrs a nd their deeds of you spea k out Wa heguru!! Thinking
of a ll the thrones of Gurus, a ll the Gurdwa ra s, a ll the emblems, insignia s, fla gs a nd pla ces
of ma rtyrs Sa y Wa a heguru! Sri Wa heguru
Eterna l omniscient Sri Guru Na na k Dev, the embodiment of Nira nka r Sa che Pa tsha h!
I beseech you to keep your ha nd (2) on our hea ds. Sa ve us from pa ssion, a nger, greed,
delusion a nd ego. Bestow upon us the virtues of 'Na a m' (Pra yer), humility, Sikhism,
persevera nce, fa ith a nd pea ce. Let we be worshipers of your feet (3). Give us Sikhism a nd
the Kesh (ha ir), a sign of Sikhism until we brea the. Give us love a nd devotion for you,
protects us, your keep shidding ha nd on our hea ds. Ta ke ha ck your Ma ya (wea lth )*. J ust
give us pla ce a t your feet, ma ke a n end to Ka lyug (4) ma ke a bode in the hea rts of your feet,
repa ir the broken bonds, O gra cious lord (1) Wha tever you like, ma ke us do tha t only (5)
O Merciful wha t you don't like don't ma ke me a ccomplish tha t. Give me tha t sa nity,
motiva tion a nd society which you like. Don't give me tha t which you do not desire to give
me. Keep me there wherever you like to a nd don't ma ke me live there, where you don't
like me to live. Wherever you intend to keep me, a t your feet only, give me pla ce.
Give me the benediction of the recita tion of your continuous pra yer (Akha nd Pa a th),
my meeting with those who ha ve been gifted with your benediction, fa voured by you, by
which I beget the boon of 'fa ith in Sikhism' a nd the sa nity of the supreme Da iga h, (Guru's
obode). Don't give me the compa ny of mora lly-fa llen a nd degra ded censurer,(6) for in their
compa ny I might forget you. Don't let a meeting occur between me a nd those who ha ve
been pushed out of your Da rga h.
0 Merciful! Sa ve this wonld which is burning. Ha ve mercy. Ma ke the world extrica te
Footnotes :- l'Miha rwa n Sa hib Miha rwa n' (Tila ng M5-724)
[My lord is kind, compa ssiona te]
Scrme people rea d this Sa lok in the beginning or in the middle:-
'Ape J a a ne Keecha i Arda a s'
(Va d Ma a ur Sa lok M-2-1093)
2. 'Sa mra th Guru Dha ria n'
(Sa va iyya M4-1400)
3. Rega rding
4. 'Ending of Ka lyug,' 'Sa ve from its hot-winds,' etc.
ha ve been expla ined elsewhere
5. To keep oneself a ccording to God's will is one initia l principle of Sikhism, a bout
which ma ny Pra ma a na a re there in Gurba ni
Viz. We should lea ve ourselves in the a rms of divine providence
(st. F de Sa les)
22
Continue on Next Pa ge
itself by whichever mea ns it is possible Sa ve me from this burning jea lous world. *.eep nie
in your la p ra ther tha n putting me into the scorching-wind of Ka ljyug. Shield me with your
ha nds from the deceitful ma teria l world (7). O God ha ve mercy on me. Give me the boon
of your feet's cover. Give me the gift of your pra yer from your a bode. I might serve you,
give me this benediction. Bring me into the purview of your providence. Wha t is destined
for me, I do a ccept it a s sweet. I could not give credit to you for wha tever good you did
to me, beca use of my indolence (8).
'As much wa ter is there in the sea , So ma ny vices a re filled up in me, Ha ve some mercy
on me. Oblige me by suggesting some solution to this, beca use you ha ve tha t power which
ma kes floa ting of even stones possible.'(10)
As a frog, living in a well, knows nothing beyond his well, So is my mind. It's a llured
by vices a nd sins a nd sees no respite from these.(ll)
Wa heguru! Guru Na na k Sa hib! Gra nt forgiveness to this poor fellow. Begging a s ever,
I a m sta nding a t your doorstep., give a lms to this begga r, the begga r might not ha ve to go
empty ha nded. Gift him the goodness of your Da rga h.
"Sa n Uhha me Lega Ha ns' (12)
[You a re cursed da y a nd might, for the sins you Commit. So to sa y, you ha ve a ba ndoned
the pa rts of 'pea rls' of God which is the food of Swa n (i.e. soul), a nd ha ve sta rted ea ting
living on) The dea d bodies (vices).]
Ena ble me to sing the pra ises (10) of your a bode; a nd ma ke me live a ga in a s I am dea d
now. Gift me tha t ca pa bility by which I a m motiva ted to pra ise your a bode, a nd I recite
hymns in your pra ise.(13).
Wow! Wos!! Nira nka r ! We might not forget you, nor we be forgotten by you. (14) Those
who a re in trouble, ma ke them your own (15) Keep your protective ha nd on our hea ds. Give
us sa nity.
* The a bove mentioned request a bout 'Ma ya ' (i.e. worldy things & wea lth) need not
be ma de by persons ha ving a fa mily i.e. ma rried people.
6. For Ba ba J i's thoughts a bout criticism a nd Critic a nd a lso for Gurba ni's Pra ma a n
a bout the Sa me
(Pa ge 26, Vol.III)
6. Bila wa l Va a r M3-843
7. 'Wha t is Ma ya a nd wha t is illusory a bout it' will be expla ined somewhere else.
8. Sri Ra a g M:1 - 24
9. Soohi M:5 - 739
10. Ga urhi M:- 156
11. Gra nthi Ra vida s J i - 346 As the well is full of frogs, so is my mind full of vices
a nd it ca nnot discrimina te between good a nd ba d
12. Soohi Va r, Sa lok : 1-790 You invite curses a fter committing sins, mea ning thereby
tha t you ha ve left ea ting pea rls, a s food, presuming tha t you a re a swa n, which is the diet
Continue on Next Pa ge
23
O Lord! Wha t you did, ha s been good; wha tever you will a lso be good, wha tever you
ha ve been doing or getting done is good, a bsolutely fine.
0 Wa heguru, Nira nka r! We offer you Arda a s of Kirta n J i, Forgive
our mista kes. All the Sikhs, rea d, hea r, nea r your lotus feet, get benefited.
The na me of Shri Guru Na na k ma y ever be on the rise, a s it seeks welfa re for a ll. Ma y
your providence do good to a ll.
Khalsa belongs to Waheguru, Victory be to Waheguru
Genera lly a fter the. Arda a s Huka mna ma is ta ken but Ba ba J i would not do in this wa y
After offering Bhog to Guru Sa hib a nd singing of Sha ba ds in Guru's pra ise a nd welcome
he would ta ke Huka mna ma . Tha t is to sa y, Huka mna ma must be of a bsolute ha ppiness a nd
to get tha t the a bove sa id effort is a ppropria te.
SAMPAT PAATH (using Suffix-Prefix with the Guru's name)
'Sa mpa t Pa a th is performed a t the dwelling pla ce of some sa ints. The Sikh public a t
la rge is ignora nt of these or their Ma rya da .
Bha i Keha r Singh J i Aula kh, who wa s a resident of Villa ge Ka lera n a nd who, from the
very beginning, ha d been pa rticipa ting in Akha nd Pa a ths services, told a n episode which
ha ppened in November 1921. It struck Ba ba J i one da y tha t he should keep Sa mpa t-Akha nd-
of soul, a nd sta rted ea ting the "dea d bodies' i.e. vices.
13. To sing the pra ises of God is a very supervior a ct in Sikhism. The Gurba ni conta ins
numerous Pra ma a ns a bout the need of this. But this ca pa city of singing the pra ise of God
a lso comes through His gra ciousness only.
v
J is No Ba khshe Sift Sa la h !! Na na k Pa tsha hi Pa tisha ha (J a puji 25) Gun Ga a va t Teri
Utra s Ma il!! (Sikhism)
14. This is a double request; neither God should forget us nor we should forget Him.
15. this is a n Arda a s to Wa heguru tha t he 'Should a dopt us a s his own'
As 'J o J a n Beene Aa pne Tina Ko Milioh.'
(Sri Ra a g M5-81)
[i.e. whom you a dopt-a s your own only they beget you.]
Punna jo Pra bhi Keete Aa a pue Soi Ka hia hi Dha nn
(Ba ra h Ma h Ma jh M5)
'Ba h Pa kri Leeno Ka r Apna .'
^- ^ ' (Guuri M:5 - 184)
[i.e. hold my a rm a nd ma ke me your own]
'Kya Tu Sochi Kya Tu Chitva hi' (Ma lha r M 5)
'Diidh Ka tore Gha dve Pa a ni (Bha ra u Na a mdev J i)
* Hum Gha r Sa a ja n Aa ye ba sed on 'Ha ri J i Aa pets
Ma vdir Vich Aa ye' (Soohi Ml - 764)
'Dha n Dha n Ha ma re Bha g' (Bila wa l P.5 - 847)
'Sa hidiye Sohidiye Mere ' (Asa M:5 - 452)
'Pori Asa ji Ma usa Mere (Va dha ns M:5 - 452)
Pa a th of Sri Guru Gra nth Sa hib in the Bhora (ca ve) of Tha a th (Ba ba J i's ever cha nging
sta ying site, where he used to prea ch the congrega tion). Bha i J eeva Singh of Gha la b wa s
a ppointed the J a theda r of Pa a this. Besides, there were four more gentlemen. Ba ba J i's order
wa s to put 'Sa mpa t' on a ll the seven Ba a nis a nd the 'Sa mpa t * wa s to be dra wn out of Ba a ni
itself. The Pa a this were a ma teurs a nd they did not know how to put 'Sa mpa t'. These were
the 'Sa mpa ts:-
After every Ashtpa di of Sukhma ni Sa hib :- 'Sukhma ni Sukh Amrit Pra bh Na a m, Bha ga t
J a na Ke ma n Bisra m'
[i.e. The Guru of a ll the comforts is the soothing a nd immorta lising na me of God. Its
a bode is devotees' hea rts]
After every Sha ba d of 'Ba a wa n Akhn'
'Gurdev Ma ta , Gurdev Pita Gurdev Swa mi Pa rmesura ' etc
[i.e. Guru is my mother, Guru is my fa ther, Guru is my ma ster a nd Lord]
In J a itsa ri Va a r, a fter every Sa lok a nd Pa urhi :-
'Aa d Pur a n, Ma dh Pura n, Ant Pura n Pa rmesura !!
Simra nti Sa nt Sa rba t Ra ma nna Na na k Aga hna sa n J a gdisura h.
[i.e. God is complete from every a nglfe:- beginning, middle a nd end. God is the destroyer
of a ll sins.
Simila rly in Ra mka li-di-Va a r: 'Va hu Va hu Sa che Pa tsha h tu sa chi Na yee' And with
Va a r of Sa tte Ba lwa nd:
'Pheri Va soya Pheru Aa hi Sa tguru Kha dooru.!!'
[Kha duru wa s rebuilt by Sa tguru! On ma king round over here by him a ga in] a fter every
Footnote:- * The la st four Sha ba ds a re a bout tha nks giving a nd his welcome, a fter his
giving Da rsha n in 'Sookha m' (bodily) form, All these Sha ba ds a re a va ila ble in a Gutka
(ma nua l) form a lso.
* 'Sa mpa t' mea ns the a ct of covering (Putt) 'Conta iner', box, Veil, being Closed, a nd
'Sa mpa t Pa a th is the joining of it with the beginning a nd ending of a Ma ntra a nd a lso with
a verse.
(Ma ha a n Kosli)
To ma ke oxides of a meta l (for medicines) tha t meta l is kept ela psed in a conta iner which
is ca lled 'doing 'Sa mpa t', Or a ny other Va lua ble commodity, 'dia mond"gems' etc. When
put in a box .a nd then covering it with a lid is termed a s "processed for 'Sa mpa t". Proba bly,
the .purpose is-tha t if kept uncovered it might lose its vita lity.
25
Pa urhi.
Ba ba J i ma de a ll of us sta nd in front of Sri Guru Gra nth Sa hib a nd a sked ea ch one of
us to tell him our principles individua lly. We were a ll ta ken a ba ck. No one da red spea k in
front of Ba ba J i So we sa id humbly, 'Sir, forgive our errors, we a re crea tures with little
knowledge.' At this he sa id, 'It would ha ve been better if you wer a ll given a purga tive
(la xa tive) first, but now there is no time left for this. For three da ys you people will not
ea t cerea l food. You will be given only milk, fa t or something light, like rice-porridge etc.
You will ha ve your turn of one hour ea ch. Before sitting for your turn, ha ve a drink
of Rooh-Kewra . Recite Pa a th in a proper sitting position. You ha ve neither to ya wn, nor
sneeze, nor pa ss wind nor see here a nd there during recita tion. If you feel like going to toilet,
ringh a bell a nd a t once a nother Pa a thi should come a t your pla ce.
This wa s the first Pa a th which Ba ba J i himself a ttended sitting da y a nd night. As soon
a s J a pu J i Pa a th wa s done, Ba ba J i sa id with a broa d smile, 'LO gentlemen! The thing we
were to dema nd from Guru Na na k Sa hib a fter offering him Bhog, we ha ve got right now,
Our bodies were like the dea d Now they ha ve been tra nsformed into refined gold.
Now, who will seve the Pa a this? At this, ma ny people volunteered; Then Ba ba J i sa id,
"Who soever is a ppointted incha rge of the la nga r, by me, will serve the Pa a this."
Then Ba ba J i deputed Sa rda r Ba cha n Singh of choorh chokk a s the incha rge of La nga r
a nd sa id, "Listen! They (Pa a this) will get everything to ea t a nd drink from your ha dns. They
will not be given cerea l food (cha pa ti); They ma y ea t a s much butter, a lmond-oil a s they
ca n.
After the Bhog-Ba ba J i wa s very ha ppy. At tha t time this pla ce wa s known a s 'Na na k-
Sa r-Kutiya (hut)'.
In ordina ry 'Sa mpa t' recita tions the most difficult is 'Sa mpa t' J a pu J i 'First Pa urhi' A
a nd 'Aukhi Gha dhi',
Footnote A :- Whenever Ba ba J i referred to the first Pa uri of J a pu J i Sa hib, in Some
context, he mea nt this Pa uri beginning from 'Ik Omka r' to 'Na na k Hosi Bhi Sa ch'
In Ancient J a ua m Sa dhi it is sta ted tha t when Sri Guru Na na k Dev J i went to serve the
Aka l Purkh (God), he wa s ordered:
'I ha ve given my na me to you, now you do this service (mea ns do worship a nd ma ke
others worship)'. Then Ba ba Na na k sa id, the pra yer in Ra a g Asa :-
'Ik Omka r Sa tna a m Hosi Bhi Sa ch.!!?!!
If the origina l Ma ntra a nd digit (1-9) a re considered, then this pa rt ha s got three
fea tures:-
First being 'Ik Omka r'; the Beej Ma ntra ( Seed ), Second from 'I k Omka r to Guru
Pa rsa d' the Mool Ma ntra .
Third, the word 'J a pu',
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26
Ma ny rea ders will think tha t if he did prea ch tha t which is mentioned a bove then wha t
do the incidents the boys being there mea n?
Bhuche-wa le Sa nt Ha rna m Singh certa inly used the power of ' Va r-Sa ra p' (endowed with
power of showering course), a s is mentioned in his brief life history (Rea d Glossa ry)
There ha s been no evidence of Ba ba J i's giving curse to a nyone.
About 'Sa ra p' Ba ba J i used to sa y.' If one ha s to receive a 'curse' by going to a Ma ha tma
then wha t is the use of going to him a t a ll? A Ma ha tma is not less tha n a butcher if he showers
curse on a ny body. A Ma ha tma must think a bout the welfa re of everybody in the hea rt of
hea rts even if he, sometimes, resorts to scolding.
For the people, desirous of begetting boys, Ba ba J i would send out of his Sewa ks
(serva nts), a t Bhucha oewa la , a s is evident form Bha i La dda Ra m's speech a nd ma ny other
incidents. If some one wa s very a da ma nt then only he would a tta ch him to Sri Guru Gra nth
Sa hib or the person's own deity (Kha n Sa hib's speech - of Multa n). He would instruct him
to get the Pa a th done. Alterna tively, Ba ba J i would ta ke his service in some other wa y a nd
thus ma ke a n a ddition in the 'good-deeds' of tha t person a nd, in a wa y, ma ke his desire
fulfilled; but never by bestowing upon a ny person the 'Va r' (boon). It wa s a different ma tter
if sometimes he spoke out such words sponta neously.
While getting insta nt boon (a ccording to S. Ra tta n Singh), he would do so a fter ha ving
once glimpsed inside; Beca use if he could do tha t a ga inst God's will, it would ha ve mea nt
tha t he wa s a bove God even.
DOUBTS ABOUT SAINTS
Ma n goes to sa ints a s he wa nts to see quick results. He wa nts to know the mysteries
of fourteen universes in one second, though he ha s ma de no effort nor ha s trea ded one step
in the direction.
This is just like sea rching for wa ter in the well, a t the sta rt of digging it.
Fourth, from 'Adi Sa ch to Hosi Bhi Sa ch'
which is like a Sutra (threa d) or like a Sa lok, a s is incorpora ted, before the seventeenth
Ashtpa di of Sukhma ni Sa hib. J a pu Sa hib's Pa urhi. a t the end of which !!?!! comes a ga in,
begins from 'Socha i Soch'.
Some lea rned men consider the Mool Ma ntra up to 'Hosi Bhi Sa ch',
(Gurma ti Na a m' Tra ct-37)
In ma ny other communities too, the Pa a th is done from 'IK Omka r' to Sa chn.'
Wha tever it is, one ma y do it a ny wa y a ccording to one's own convenience, the mea ning
is very clea r.
Footnote B :- If one is not oneself a Sa ge or a Sa int, the best thing one ca n do, in the
field of meta -physics, is to study the works of those who were.
(A. Huxley)
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27
NEED FOR EFFORT :- First do something a nd you will be a ble to see wha t is to
be done next. One studies sixteen yea rs then only he sta rts ea rning. After ha ving studied
for sixteen yea rs (cla sses) one gets equipped with ba rely for ma king two ends meet. Wha t
ha ve you a ccomplished tha t you wa nt immedia te benefit? These a re a ll the symptoms of 'no
' desire' to work.' Sir.!
You sa y :- I could not see a nything there! Wha t could you see a nywa y? Wha t effort
ha ve you put in to see a nything?
Gurmukhs! with due a pologies Ka ljug ha s ma de us close our eyes. Our senses ha ve
become ca pricious.
There is wa ter benea th this entire ea rth. Either you believe it. Or you dig it for yourself
to see it.! Be enterprising.
If you wa nt tha t your telegra m should rea ch the destina tion, pa y the money in the office
a nd write down a telegra m. Ha ve pa tience, the telegra m will rea ch the destina tion.
Now if you wa nt to know how the telegra m rea ches by just ticking a few buttons, you
will ha ve to lea rn this a rt.
Someone wields grea t a uthority. One, who believes ea ch a nd everything tha t he ha s
hea rd or rea d in Ba ni or from Grea tmen, is bound to go a hea d. If one does not believe a nd
wa nts to see for himself, one should rea d a nd a tta in knowledge. (B)
People a sk you, 'You ha d gone to the sa ints wha t ha ve they given you?'
Footnote C :- It does not mea n tha t desire of worldly things is wrong, beca use this is
a lso incorpora ted in Gurba ni:
'Ma a n Ma ga n, Ta a n Ma ga n, Bha gta n Ka n'
(Ka a nra M:5)
'Kha a t Kha rcha t Deva n Ka n*
(Asa M:5)
'J a n Tu Mere Pa ra ch Ra hinda ' etc.
(Da khne M:5)
Wha t is mea nt by a ll these, is tha t a ll these dema nds a re the perisha ble, tra nsient things
the fulfillment of which lea ds to the urge of ha ving them even a ll the more.
'Bikhiya Ma hi Ka ha n Agha i'!!
(Dha na sa ri M:5-672)
'J o Ma nja i So Ka chhu No La ha i'
(Ra nka li M:5)
'Ma a gni Ma a g Pa rhi Pa ra g.'
(Ba a wa n Akhri)
So Ba ba J i forba de these dema nds. It wa s written very clea rly. Full deta ils will follow
la ter on) on the notice boa rd outside. Then he used to illustra te his point by quoting a n
exa mple tha t if a person goes to a king's pa la ce, a nd dema nds from him a bundle of fodder
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28
Gentlemen! A Sikh ha s a lwa ys to give. If you a re sitting in wa it of getting something.
Then you a re egoistic a nd a re going to get nothing, out of egoism, you ha ve still not got
a nything. You ha ve not a cceded to His will. Sa ints ha ve a dvised you to live a ccording to
His will. Wha t is now hidden from you? You get everything, in a wa y, when you get the
gift of 'Na a m'.
You a sk for ma teria l things, worldly Things, from sa ints a nd sa ints oblige you by giving.
It shows there is some thing la cking in tha t sa int a nd the one who dema nds there is an
incessa nt shorta ge of worldly things in life. Toda y one dema nds one thing a nd tomorrow
there he will be short of a nother thing. Then a nother thing. How ca n such a person be ca lled
a Sikh then? Such a person ca n be ca lled, a t the most a begga r of worldly things (C)
Guru in the long run ma kes a Sikh independent a nd fea rless. Guru ra ises one's menta lity
to much higher levers tha n these tra nsient ma teria l things a nd ma kes him surrender to His
will. A Sikh is then, no more, a begga r. He sta rts getting plea sure out of the surrendering
to His will.
THE GREATNESS OF A MAHATMA
In the court of a Ma ha ra ja ma ny consta bles a re sitting, you a ddress them a s Na wa b
Sa hib. Wha t would the listener understa nd by this? He would consider it to be the fla ttery
of the Ma ha ra ja a nd a lso tha t in the court of this Ma ha ra ja ma ny grea t people a re present.
In a wa y, tha t pra ise/fla ttery wa s mea nt for the king, indirectly.
In this wa y, Gurmukhs! The pra ise of a sa int indirectly goes to Sri Guru Gra nth Sa hib,
ultima tely.
does it look gra ceful or is it a wise dema nd.?
D 'J o Ha ri da sa n J a ika r Ka ra i' Va a r Sora th Sa lok M:5 - 652
Footnote E :- It is not ba d to bow one's hea d down before a Ma ha tma or a spiritua l
person; ra ther it is very good a nd beneficia l to do so. beca use not only one's va nity gets*-
destroyed but a lso one pa rta kes out of other person's a tta inments. As per Bh. S. Veer Singh
J i's sta tement (To a Ma ha tma of very high level) Bowing one's hea d down to some one's
feet is like touching a power-house (Rega rding this, a very bea utiful. Scientific exa mple wa s
quoted by S. Sa mpoora n Singh to a highly educa ted, but prejudiced a ga inst sa ints, gentlema n
a nd Thus removed his doubts, a nd this ha s been given in a n incident of J ha ng Ma ghia na ,
a t some other pla ce) As for a s possible Ba ba J i did not let a nybody touch his feet or bow
down one's hea d. An incident, rela ted to it, ha s been included in Gia ni J a ga t Singh's Auto
biogra phy
It is proper for a person to bow down his own hea d to tha t fellow who bowed down
to him, a s Ba ba J i wa s doing quite often, or he should tra nsfer this bowing down further
to Guru Sa hib insta ntly by bowing down to Him(Guru Sa hib)
An incident a bout Sa nt Atta r Singh wa s rela ted to the a uthor by a gentlema n, which
for its being rela ted to the Subject, is being reproduced here. Whenever Sa nt J i Ma ha ra j
ha ppened to go to Ha rima nda r Sa hib, he bowed down his hea d for quite a long time. Seeing
this, a devotee ha d some doubts crea ted, in his mind a nd on his a sking, he got this reply
Continue on Next Pa ge
29
Now, there is Guru Gra nth Sa hib's PARKASH. At a lower level ma ny Sa ints a re sitting.
They consider Guru Gra nth Sa hib a s the Guru of a ll the Gurus. You consider them to be
the sa ints a nd shower pra ises on them. Ultima tely whose pra ise is it? It is Guru Gra nth
Sa hib's (D)
Wha t will the on-looker sa y? tha t they a re a ll sa intly, nice Ma ha tma s who worship Guru
Gra nth Sa hib. So, did Guru Gra nth Sa hib become the Guru of Gurus or not? In the on-
looker's eye, Guru Gra nth Sa hib's sta tus wa s ra ised a ll the more.
ON THE BOWING OF HEAD TO SAINTS :- (E)
It is empha sised 'J o Deese Pa ye J i Yo'
(Soohi M:5 - 763)
(If this is the order rega rding a n ordina ry Sikh, then how it is not a pplica ble on the sa ints
a s well)
A Sikh ha s to susta in himself through poverty (F) a nd with humility. In this wa y he
ha s to pull through poverty.
On the other side, a sa int ha s to ta ke poverty fa rther. He ha s to bow down in reverence
before his deity. He ha s to rub his nose on ea rth, in front of Guru Gra nth Sa hib.
Bowing down before grea t men a nd Sikhs 'becomes modest', Now where will this
bowing rea ch? It will rea ch fa rther in front of Guru Gra nth Sa hib.
If you get some good a dvice from a person, wha t would you ca ll tha t person.? Even
if you don't ca ll him Guru, won't You ca ll him a sa int? O.K. don't ca ll him a sa int, would
you not consider him to be Ba ba ? In ca se, you don't ca ll him a Ba ba , won't you consider
him a t lea st superior to you? You will ha ve to consider him a s such, otherwise you will
not lea rn a nything.
I NFERENCE :- One, who is in the compa ny of sa ints a nd pra ys da ily, performs service
to Guru Gra nth Sa hib, I ca n sa y vehemently with firm conviction tha t Guru Na na k Dev J i
ha s not concea led a nything from him.
Gurmukh! The hea ds, Sikh Sa nga t bows down a t my feet, I tra nsfer those further to Shri
Guru Ra mda s J i the position of Sa ints a nd Ma ha tma s in the Sikh-Sa nga t is like tha t of a
lotus, which flowers in a pond a nd ma kes it bea utiful,,fra gra nt a nd ma jestic. The clea rer
the wa ter of pond, the better it is.
Footnote F:-
'Ka ri Kirpa Sukh Pa we.'
(Sukhma ni 12)
(i.e. Tha t person who is endowed with the gra cious gift of God, ha ving Such
tempera ment tha t he likes to live in poverty, is sa ved from the vices in this life a nd rema ins
comforta ble in the other world.)
4 0
THE SIGNIFICANCE OF 'NAAM'
'Naam' is Rare - One ca nnot get 'Na a m', in excha nge of a nything. One ca nnot
get love in excha nge of a ny a sset or wea lth. If it wa s so, Ra va n wa s not a pa uper, but he
ha d to pa rt with his hea d.
'Sa mma b J a n is Prem Sir Deene Ka t.*
(Cha nbole M;5-1363)
'Ka ncha n Sin Pa yiye Leeya Ha i Mol'
(Ca urhi Ka bir J i-327)
'Sa a i Na a m Amol Koi J a ndo'
(Sri Ra a g M:5 -81)
[The na me of God in inva lua ble but no one knows its va lue]
'Na a m' is a ra re commodity. Wha tever is sca rcely found is a lwa ys a ra re commodity.!
NAAM CONTAINS EVERYTHING Where there is 'Na a m' there is everything
where there is no 'Na a m' nothing is there. Dia mond ha s a ll the ma teria ls. Whether you ta ke
gold, or whea t or a ny other thing. 'Na a m' ha s everything. Milk ca n ma ke 'Khoa ' 'Ra bri'
or 'Kheer' or even va rious types of sweet mea ts. J ust a s milk incorpora tes a ll the Mitha is
(sweetmea ts), in the sa me wa y 'Na a m' ha s a ll the components, It ha s a ll the types of ma tter-
sour & sweet.
WHERE DOES NAAM STAY:- J ust a s the milk of a lioness is kept in a gold pot,
so is the 'Na a m' a non perisha ble commodity, a nd is a va ila ble to a highly deserving fellow;
a s only such a person is ca pa ble to withsta nd it.
As the ra in wa ter does not sta y on a nd gets a bsorbed in the lower pits. In the sa me wa y
egoistic people don't get the gift of 'Na a m', a nd it gets a bsorbed there where it is poverty.
'Fa rida Ga rbu J iu Meea hu!!'
(Sa lok Fa rid 105)
Now Sir, if we forget 'Na a m', how much ha rdship we ha ve to fa ce! Suppose a letter
is nicely written a nd put into a n envelope but the a ddress is not written on it ! where will
it rea ch without na me a nd a ddress?
An a ct or rule is pa ssed in the court of the King,' but is without the sta mp of the king,
- whp will a bide by it? No body will a ccept it. So Gentlemen! Ma ke some principle. One poses
to be very nice, but until he ha s got the 'Na a m' he is no good. Tha t is a ll.
4 1
A mother ca rrying a child pa sses through the ma rket, The shops a re open. They a re full
of a rticles, The child cries a nd sa ys 'I wa nt tha t. Poor mother shows him ma ny things but
there child goes on crying a nd Repea tedly he sa ys 'I wa nt tha t' ' I wa nt tha t.' The child
does not stop crying. After the child wa s shown ma ny things, one by one, his (child's) eyes
were ca st on a ba ll by cha nce, he beca me very ha ppy The mother sa ys, 'My child, If you
ha d to ta ke only this, you should ha ve told me, you wa nted a ba ll.' Being ignora nt a bout
the na me of a certa in object proved to be so troublesome.
Gurumukhs! 'Na a m', a bsorb yourself in it Pra y Na a m! 'Na a m' follows 'Na a m'. As you
beckon (ca ll) a person a nd he comes to you. 'Na a m' is grea ter tha n 'Na a m' even beca use
it is to the 'Na a m' tha t 'Na a mes' comes running.
'Wa dda Sa hib Oocha Na a m'
(J a pu J i 24)
[Aka l Pura kh (God) is grea t, Its ra nk is very high. Its 'pra ise' sta nds higher tha n
the highest]
Ra mcha nder J i wa s a ll powerful but while ma king a bridge to rea ch La nka (Ceylon)
(D) he ha d to write 'R' on one side a nd 'M' on the other side of ea ch stone, only then he
succeeded in constructing a stone bridge.
Ka ljung will not let a ny one recite 'Na a m' As ra rely a ny one ca n keep one's la mp
burning in a thunderstorm, simila rly in the thunderstorm of Ka lyug, only the bra vest (E)
would recite the'Na a m' a nd will keep the fla me (J ot) of 'Na a m' burning.
Ea ch brea th is va lua ble, An old ma n is on the verge of dea th. He is surrounded by his
sons a nd gra ndsons, He tells them: Sons, Life is inva lua ble. Only one brea th of mine is left
now. Ca n a nyone fetch me just one brea th more a t a ny cost.? No.
So gentlemen! Not a single brea th should be spent ca sua lly, it should be dedica ted to
God. So tha t We a re benefited. Only tha t brea th (A) which is mingled with the 'Na a m', is
successful, rest a re useless.
Footnote D :- Ma ny Sha ba ds (hymns of Gurba ni) refer to this incident; Viz.
'La nka Looti Setu Bidha a te'
(Ra mka li M:1 - 942)
Footnote E :- 'Da a va Agni Boot Rihiori'
(Asa M:5 - 384)
[The forest fire burns ma ny dry lea ves, only some Spora dic green pla nts rema in]
Footnote A :- Some one ha s sa id :-
'Na a m J a pa n *s Kyon J eeve'
We ha ve been provided with this tongue So tha t we'ca n recite the na me of God. These
eyes were given to us So a s to see Godi, Ea ch brea th of ours is So va lua ble a nd its going
wa ste. Ea ch pa st brea th ca nnot come ba ck even for la khs of rupees our expenditure is so
much (twenty four thousa nd), a nd our income is nil (i.e, we don't remember God). How
ca n tha t person survive who is living with So much deficit.
Footnot B :- 'Ha ri Na a me Ka ra m Ka ra i'
(Sri Ra a g M:1 - 62)
4 2
As the fea ther of humming bird, when relea sed into a ir, joins the bird itself (Simila rly)
it is sa id tha t when a humming bird goes over one's hea d, tha t person becomes a king.)
Gurmukhs! tha t brea th which comes out with the word Wa heguru, rea ches the a bode of
Nira nka r. Tha t brea th which does not come out this wa y is rendered useless. Gentlemen!
Recite 'Na a m', recite 'Na a m', recite 'Na a m'. Ma ke your brea ths worthwhile.
WITHOUT 'NAAM':- Ma n does every thing else. Goes to holy pla ces, gives cha rity,
medita tes but without 'Na a m', a ll these a ctions a re virtua l Zeros, which ha ve no va lue, wha t
is the va lue of a zero? Nothing, Suppose a unit is pla ced on the left side of tha t zero, its
va lue will increa se ten times. If there is unit (a long with zero) in life, one goes on doing
good deeds a nd those good deeds spea k for themselves, ten times. If there is no unit, only
zeroes a re there, then these ha ve no va lue Simila rly good deeds (B) a re a ll pra iseworthy
if they a re a ccompa nied by 'Na a m', otherwise they a re of no use just like zeroes.
GENERAL INSTRUCTIONS REGARDING THAAT
These instructions which Ba ba J i got written through Bha i Sa nta Singh J i Ra a gi in 1922,
a nd ha d put them on a notice boa rd out-side, for the informa tion of the visitors, were worth
rea ding a nd like 'Arda a s', they closeted the ocea n of his Ma rya da a nd prea chings in a pot,
a s if., 'Ik Onka r Sa tguru Pa rsa d' Plea se come, you a re welcome
" You ha ve obliged us by visiting our pla ce. We a re honoured! Come, be sea ted. You
a re welcome. You a re requested not to spea k (1) in the presence of Ba ba J i, in his Sa tsa ng
(Prea ching-session). You a re not supposed to ta lk. Only Rea d or listen Ba a ni.
Here, a t the Sa tsa ng (Religious session) of Ba ba , you a re not supposed to recite outer
Ba a ni (2). No outer tune, tra cts, newspa pers (3) or Sha stra l, tha t is to sa y, nothing externa l
will be a llowed. Rea d Ba a ni Every other Ba a ni is- 'Ka chi' (ungenuine) except tha t of
Sa tguru's
Here, in the presence of Ba ba J i, no worldly ta lk is a llowed viz. Wea lth, sons, wife,
physica l hea th, disputes etc.(4)
'So Sikh - Vich Aa ve'(5)
[Only tha t Sikh is rea l. Who a ccepts God's will]
1. One who ta lks in Sa nga t, is a grea t la w-brea ker. (Ba hitna ma )
2. A 'Kirta n' on externa l Ba a ni ha s been given below.
3. St. J ohn of the Cross 'St. J ohn' a lso considered rea ding ma ny newspa pers a s a useless
a nd divertive pa stime only. ('Ama r Da rsha n' by A. Huxley-Pa ge 113)
4. The purpose of this restriction is very clea r, though.
But such people whose needs he thought it proper to be fulfilled, did not to ha ve to
utter a word a bout it. Either Ba ba J i himself would a sk them in some wa y or they would
forcibly tell him a ll.
5. Sora th M:3 - 601
4 3
Moreover, it is humbly sta ted tha t here it is the ma tter of jungle. There is no a rra ngement
of La nga r (food) (6). For the Pa a this a nd Beha nga ms food does a rrive but only a t the will
of Nira nka r.
SO:- *Ka bhu Kheeri Re Bha i' (7)
[i.e. Sometimes one rejects even 'Kheer', 'Kha nd' a nd 'Ghee' a nd a t other times Simple
food ha s to be begged form every house, At times one ha s to be sa tisfied with Cha na s (gra ms)
only. So to sa y one ha s to live a ccording to God's wish] sometimes, a s per God's will, there
is utmost sca rcity of food, Hence, it is ma de clea r to a ll, humbly, beforeha nd so tha t no
gentlema n might mind this fa ct tha t he did not get food or bedding or pla ce to lodge. Those
who need these things should ma na ge these on their own. This is only a pla ce of worship
a nd the mood is tha t of resigna tion in the Tha a th.
No woma n (8) should come here a lone. And if a woma n ha s to sta y a wa y from home
overnight, she must be a ccompa nied by a ma n, She will ha ve to a rra nge, on her own, for
food, wa ter shelter a nd security. Further it is requested tha t going to holy pla ces (9), or on
a 'Bhog of Pa a th' or going to some congrega tion should not be ma nipula ted while living
over here. Nor one is to indulge in ta lking on worldly ma tters. Do pra y, bow to His Will
Besides, birth dea th, boy or girl, boon or curse, (10) ha ppiness-unha ppiness, a re a ll in
the ha nds of Nira nka r, We ha ve just to a ccept His Will. If you wa nt to ha ve Da rsha n etc.
it is a fter 4 P.M. Rest wha t Wa heguru intends.
Wa a heguru J i Ka Kha lsa ! Wa heguru J i Ki Fa ta h' (Sikh belongs to Wa heguru, Victory
be to Wa heguru).
LANGAR (Communi ty Kitchen) Out of three ba sic needs of ma n viz. 'Food a nd
wa ter, clothes a nd shelter', the first i.e. food/wa ter is a n essentia l physica l need. About the
fulfillment of these needs Ba ba J i ha d been bestowed with a sort of boon form Sri Guru
Na na k Dev J i, Where a s his Da rsha n' giving a nd 'reciting-'Na a m' is the gift of honest deeds
from Wa heguru a bout which some hints were given in the incident a t pa ge 28 of first volume.
Nira nka r inspires someone to supply food to His devotees. In this wa y, Ba ba J i would
term this Pa rsha d (food), sent by a fa mily-mea nt for a Ra a gi or sa int, through some interna l
inspira tion, a s 'Divine. Pla te'
Nevertheless, Ba ba J i, through the power bestowed upon him by Nira nka r, a t times a nd
a t pla ces did a rra nge food, to the utter a stonishment of his devotees. Some exa mples of such
incidents will be quoted a t a la ter sta ge. But Ba ba J i wa s a ga inst the regula r supply of La nga r
for the devotees. Initia lly, there used to be no a rra ngement a t a ll In ca se, somebody ca me
6. Deta ils a bout La nga r wa y be rea d in the following pa ges.
7. Bha ira n Na a m Dev-1164.
8. The deta ils of restrictions on women follow la ter on.
9. This is one of those rules which Ba ba J i ma de for himself a t the time of first ma king
of Tha a th More deta ils of this a re given in Volume I.
10. The reference to this ha s been given in Vol. I ll a t pa ges 32-33.
3 4
form outside, Ba ba J i would send him a t the house of Bha i Ra tta n Singh for food. Tha t is
why is wa s written on the boa rd outside tha t no body should expect a ny La nga r a nd no one
should compla in or be disa ppointed a fter receiving the Pa rsha da (food)
Ba ba J i's Tha a th (Ha bita t) wa s Beha ngum (not perma nent) so no provisions were
collected for La nga r a nd percha sing of it wa s out of question a s will be told la ter on. Ca sh-
offering wa s prohibited.
Nor the La nger used to be prepa red in the Tha a th, only pla in tea wa s ma de so tha t Ra a gis
a nd devotees could a bsorb themselves in 'Simra n' (Pra yer), without being bothered by sleep.
To a rra nge more tha n this wa s inviting unnecessa ry trouble. So, cooked La nger wa s brought
volunta rily by the people, desirous of serving, from outer villa ges. They would come from
dista nt pla ces by tra ins, lorries, trucks a s the a rra ngement could be ma de.
If a devotee would request for La nger service, Ba ba J i would instruct him in this wa y,
'Brother! La nga r should be from the honest ea rnings. As fa r a s possible whea t would be
wa shed a nd ground in the grinder by one's own ha nds, Kitchen should be wa shed well a nd
swa pped. As fa r a s possible, the La nger-provider should be a n Amritdha ri (Those Sikhs who
ha d the holy necta r) a nd a n observer of 'Nitnem' (da ily regimen of pra yer etc.) He should
sta rt prepa ring La nger a fter sa ying Arda a s a nd simulta neously he should go on doing
'Simra n'. It wa s considered proper if the person, who brought La nga r, would come ba re
footed.
There wa s never a ny shorta ge of such people who would provide La nga r a nd serve with
dedica tion, The person bringing La nga r would sa y loudly 'Sa tna m Wa heguru' a t the door
of the La nga r a nd a t once the 'Sewa da r' (incha rge or other-person) would come out. He
would then go inside a nd tell Ba ba J i humbly tha t such a nd such villa ge ha d sent the La nga r.
"Wha t is the order?" La nga r, then got a ccepted or rejected a s per orders of Ba ba J i.
Sometimes pulses a nd vegeta ble were mixed up a fter the whole La nger wa s collected
in the La nga r-room. In the sa me wa y, 'Ka ra h Pa rsha d a nd 'Kheer' were a lso mixed. Pure,
qua lita tive pla in things were liked viz. Moth, Moong in pulses a nd pota to, Tora i a nd pumpkin
in vegeta bles. Spices a nd ga rlic etc were prohibited. Ea ta bles of wind-crea ting na ture were
a lso prohibited.
It wa s ma nda tory to offer 'Bhog of La nga r' before it wa s fina lly distributed. Thrice the
Bhog of La nga r wa s offered a nd a s ma ny times it wa s distributed a mong the people. First
time if would be offered a t the time of a ttenda nce, a t a bout 8 A.M. a fter the Kirta n) then
a t 12 noon a nd fina lly a t 9P.M. a fter the Pa a th of 'Rehra s Sa hib'.
The Ra a gis would get tea a lso a t 4 P.M. a nd 2 A.M.
Ma ny times Ba ba J i would come to the La nger, .sit in a row a nd would ea t Pa rsha da ,
ta king it on his ha nd.
If some one a sked for service (of La nger) out of mere pride, wha t fa te he would be met
with, is clea r from the following incident. Once a group of devotees a rrived from J ullunda r,
3 5
which ha d some eminent gentlemen too. They requested La nga r-Service for once only, for
the whole Sa nga t, they conveyed this wish through S. Sa rmukh Singh Advoca te At this Ba ba
J i sa id, 'J ullundur people a re requesting for one time's La nger.? only? There a re 365 da ys
in a yea r. We do ea t some one's on these da ys a lso. Why should we a ccept the la nga r of
J ullundur people, lea ving the rest, whose la nger we ea t the rest of the yea r?" After listening
this reply the desirous people sa id, "This is a bsolutely true. It is only your gra cious self
who ma kes the people ha ve la nga r. Now be kind to us. Gra nt us your a pprova l."
"O.K. Do a s you wish " sa ying this Ba ba J i went a wa y.
At this Ma ster Ama r Singh a nd Gia ni Na nu Singh J i went to J a gra on a nd got the
Pa rsha da (food) prepa red through a sweet-mea t vendor a nd brought it. A request wa s ma de
a nd the Tha a l (pla te) wa s sent inside for Bhog. Ba ba J i ordered, 'Go a nd ma ke the J ullundur
Sa nga t ea t the La nga r.' Ma ny people intervened a nd sa id tha t the Pa rsha da wa s to be
distributed to the genera l public. But S. Sa mpoora na Singh cla rified tha t they ha d got the
orders a s such. So the food wa s distributed fina lly, a mong the Sa nga t of J ullundur only..
Incidenta lly, a s God ha d destined, tha t proved to be ba rely sufficient for the Sa nga t of
J ullundur a nd then Ba ba J i sent more food from inside.
But there were ma ny such occa sions when Ba ba J i just ga ve a gla nce a t a mea ger qua ntity
of La nga r a nd it proved to be a bunda nt in the long run a nd no shorta ge, a s such, would be
felt (A) a ccording to S.Sa mpoora n Singh :-
In 1935 on the Full-Moon da y the ga thering of devotees rea ched ten-thousa nd ma rk.
Then Ba ba J i sa id to me "Go a nd enquire if the La nga r ha s a rrived or not a nd if it ha s, in
how much qua ntity?" When enquired, a fter going to the La nga r-room, it wa s found tha t only
two or three ba skets of food were there, I thought tha t the Sa nga t is so enormously la rge,
how sha ll a ll of them get the food.?
In the mea nwhile Ba ba J i himself a rrived there in the la nga r a nd a sked, " Let me see
it." When the cloth wa s removed from the ba skets, Ba ba J i pricked the ba skets with the stick
he wa s holding in his ha nd, two or three times a nd then sa id, "Lo! It is not going to finish!
It is such a big qua ntity." Sa ying these words he went ba ck, After this, we continued ta king
out food from those ba skets a nd went on distributing it. Such a la rge Sa nga t got the La nga r
a nd no shorta ge of it wa s felt a t a ll.
A simila r incident ma y be rea d in the a utobiogra phy of La la Ra mla l Ta kka r (Pa ttoki).
On ma ny occa sions the food wa s got from some very dista nt source a lso.
Bha i Bha ga t Singh Pa inter told tha t when this fa ther ha d Da rsha n of Ba ba J i, he wa s
stying in a forest of Chooniya n. Tha t da y it got very la te for the food. Initia lly Ba ba J i
continued consoling the Sa nga t, then he sa id, 'Do Pa a th" Aga in a long time ela psed a nd
Footnote A :- J esus Chris wa s a lso endowed with this power. At one occa sion he ma de
numerous hungry persons ea t to their fill with just a sma ll qua ntity of loa f a nd fish.
4 6
no sign of food wa s in sight. Then he sa id, "On the bra nch of a tree in such a nd such forest,
a ba sket is lying. Without looking inside it, cover it a nd bring it here" Hea ring this a
compa nion went a nd he a ctua lly found the ba sket there which he brought a fter covering it.
Ba ba J i took the ba sket inside a nd distributed the food, which comprised of Ka ra h a nd Kheer
a lso besides vegeta bles, a mongst some forty or fifty people of Sa nga t present there when
the Sa nga t wa s fully contented a fter ha ving food to their fill, Ba ba J i got the ba sket covered
a ga in a nd-sent it to be kept a t the sa me bra nch from which it wa s brought.
According to S. Sarmukh Singh Ji Advocate:- Once in J a ha Khela n (Hoshia r pur)
Ba ba J i went to outskirts, a t a n old well, got the pulleys etc. Clea ned a nd took the ba th there
a nd then sa id, "I a m feeling hungry." We, his compa nions a nd a ttenda nts, got nervous a s
to how we would a rra nge food a t tha t very pla ce. On seeing our predica ment, he sta rted
la ughing a nd sa id, "Look' up a t some tree whether some one's Pa rsha da (food) ha s a rrived
there or not, So tha t we might sa tia te our hunger with tha t food a nd with wa ter" We went
out in sea rch of such tree, On going very fa r, we sa w a few Pa rsha da s tied in dirty linen
on a tree. Ba ba J i took tha t pa cka ge in his ha nd It wa s replete with a nts. When it wa s opened,
it ha d three-four Pa rsha da s. Ba ba J i ga ve us a ll a little out of it a nd sa id, "For the moment,
ha ve some wa ter, a nd you will ha ve more of Pa rsha da , shortly."
Very soon, Bh. Sula kha n Singh a rrived form the villa ge side with buttermilk a nd food.
Another a ma zing incident of this type is told in the a utobiogra phy of S. Bisha n Singh
Engineer between (Shimla ) It ha ppened a midst the forest Kufri a nd Cha il.
ABOUT WOMEN
Ba ba J i would ca ll woma n a live 'Ma ya ' (illusion) a nd ha d vowed from the very ea rly
a ge tha t he would never go nea r this form of 'Ma ya '.
It seems a s if the ma in purpose of 'Ma ya ' in the 'dra ma ' of the cosmos is to keep ma n
a wa y from God. Everyone is a wa re of the intensity of the power of 'Ma ya ' It ha s two ma in
forms: Ka mini (woma n) a nd Ka ncha n (wea lth). There is no need to tell how this form of
'Ma ya ' wa s a ble to ca ptiva te kings, a nd Emperors. Even it ha s undone the medita tion of
the sa ints, devia ted hermits from their medita tion a nd ma de sa tis (loya l cha ste, truthful
wives) fa ll from their mora lity. A grea t poet of the west (which is sa id to be the worshiper
of woma n) ha s directly a tta cked (1) on the Triya Chritra (conduct of women)
After knowing a ll these things, if Ba ba J i ha s been strict rega rding women, it ca nnot
he termed a s ina ppropria te.
There were ma ny rea sons for imposing these restriction. It wa s not tha t he ha ted women,
for there is a Gurwa k (a sentence form Gurba ni)
Footnote 1 :- For there is no motion tha t tends to vice in ma n, but I a ffirm it is the
woma n's pa rt.
(W. Sha kespea re in Cymbeline)
4 7
'So Lyon Ma nda Aa khiye, J itu
J a mhi Ra ja a n!!' (Asa di Va r)
Mea ning thereby tha t 'How ca n we ca ll her ba d who ha s produced kings.'
Ba ba J i wa s not a s much worried a bout himself a s for the Beha a ga ns who might be
influenced ba dly, a s they a ll used to be unma rried a nd ma ny of them were young.
According to Sikh religions 'J a t' (controlling of senses), is a goldsmilth's workshop
on which 'Sha ba d' ha s to be minted in a 'Ture mint'. (2)
As is told in the first pa rt, Ba ba J i wa s a chronic ba chelor, Our a ncient culture ha s ever
been la ying much empha sis on the importa nce of observing celiba cy (3). Even some Western
a nd modern grea t men ha ve rea lised its significa nce (A)
In the Tha a th a lso, not just sa ints or gentlemen used to come but every type of people
would pour in. Even if a thief, da coit or ba d cha ra cter would come there could be no
restriction imposed on them. If there were restrictions on them how could they ever get a n
opportunity to a mend themselves. So there wa s this instruction, too, tha t if a woma n visits,
she should be ba ck a t her home before Sun-set.
But keeping in view their dedica tion love a nd desire a nd seeing their feelings, Ba ba J i
would volunta rily come out of hut a nd give them his Da rsha n.
A few interna lly dedica ted would even seek a nd get permission to bow down their hea ds
to Ba ba J i, But, in genera l, he would not let a ny woma n come close to him. (B) for the rea ders
interest some introductory incidents a re being quoted here :-
Old sa int Utta m Singh son of Bha i La i Singh Gra nthi of Lya lpur, told tha t initia lly when
Ba ba J i wa s wa lking a t the Lya lpur site, one da y,, a fter being urged by Bh. La i Singh he,
though, went to the Gurdwa ra to give his Da rsha n. to Sa nga t but, a t once, on rea ching, he
sa t there with his ba ck towa rds woma n. In this position, even, wha tever thoughts rega rding
Footnotes :-
2. J a pu J i (Pa urhi 38)
3. Lea ving a side persons with a fa mily (i.e. ma rried persons); For a sa crificing ma n the
mea sure of celiba cy is considered to be very high. As a mora list ha s rightly told in this
verse:-
'Hea ring gospels, pra ying, doing Kirta n,
resolution, endea vor, good deeds
A All grea t mytice a nd the ma jority of grea t idea lists the gia nts a mong the crea tors of
the spirit ha ve clea rly a nd instinctively rea lised wha t formida ble power of concentra ted soul,
A of a ccumula ted crea tive energy, is genera ted by a renuncia tion of the
orga nic a nd psychic expenditure of sexua lity. Even such free thinkers in ma tters of fa ith,
a nd such sensudists a s Beethoven Ba lza c a nd Fla nbert, ha ve felt this.
P.216 Life of Ra ma Krishna by Roma in Rola nd
Continued on Next .Pa ge
3 8
women there in his mind, were evident from the Sa loka s of Fa ridji which Ba ba J i expressed,,
a t the time of ta king his position :-
'Fa rida E Visu Gondola Dha riya n Kha n Du Liva ri' 1379
Once in the city of Ba ga n; when Ba ba J i wa s ma king the Sa nga t exult with his
prea chings, Hoti Ma rda a n a long with some Thirteen or fourteen persons ca me for his
Da rsha n. Among them were some women a lso. The gua rd did not a llow these women to
go inside. One of these women wa s a little ta lka tive, a nd vociferous beca use of being
educa ted. She sta rted ma king noise a nd ta lking loudly.
Ba ba J i ca lled the wa tchma n inside a nd a sked, 'Tell me the truth wha t were these women
sa ying?'
'J i, they were sa ying tha t the sa int is born through us (woma n) only a nd how he is hiding
from us.'
Tha t woma n wrote a letter ba sed on Ba ni a nd sent it inside. The letter sa id, " I ha vp
come from a very fa r-off pla ce."
(Ha n Aya Doorhu Cha lka i Soohi M:5)
Ba ba J i sent the reply verba lly, 'I ha ve vowed tha t i will not come fa ce to fa ce with
women. They should not brea k my vow.'
She a ga in wrote a letter in which she referred to a Sa lok of Asa -di-Va r, viz.:- 'Bha nd
J a miye Bha nd Nimiye' a nd wrote, 'You ha ve not descended from the sky nor you a re grown
out of ea rth. If you were born out of your mother's womb, a nd if you ha ve rea lly drunk
milk from mother's brea st then you a re insulting your mother, in a wa y. How ca n you be
ca lled a sa int then?'
Ba ba J i a ga in sent a verba l reply tha t he ha d a lrea dy suffered a lot when he wa s hung
upside down for full nine months. (A) On receiving the letter, however he wa s silent for
a moment a nd then a fter thinking for sometime he a sked the Sewa da r to send the woma n
inside. The woma n ca me inside a nd bowed her hea d down a t Ba ba J i's feet a nd sa id humbly,
"Ma ha ra j! As you belong to a sa intly cla n, you must not resort to such pledges. Guru Sa hib
ha s ma de equa l rights for men a nd women but you people ma ke discrimina tions.
Footnotes :-
(B) Notwithsta nding, Ba ba J i used to respect women immensely a nd pa id specia l
a ttention towa rds their security. He neVerea me to terms with those who criticised women's
rights vis-a -vis their ma rita l-sta tus. He wa s in fa vojuf of rema rria ge of young widows too
a s ha s been shown in 4th a nd 5th Vol. Here, the poitfts-of only one Side been written.
(A) It is sa id tha t the women went a wa y a fter hea ring this reply. Tha t very night Ba ba
J i went a wa y from tha t pla ce without telling a ny one. Moola Ba kshi which wa s two miles
a wa y.
3 9
Ba ba J i sa id, "Coming in conta ct with women ma kes the mind ca pricious a nd unsta ble."
(B)
Woma n, "Then you ha ve not tra ined your mind yet."
Ba ba ji sa id, " I a m a fra id of the cycle of birth & dea th."
After wa rds Ba ba J i ordered tha t a t the time of his boa rding or a lighting from his vehicle,
women were a llowed to ha ve his Da rsha n but they would not be a llowed to come inside
the hut, (C)
According to Bha i Sukha Singh of Ma ghia na : When Ba ba J i wa s sta ying a t the fa rm
(J ha ng Ma ghia na ) of Moola Ba kshi, a nd despite my informa tion tha t he (Ba ba J i) does not
a ppea r before women; three women sta rted following me. One their insistence I suggested
them a formula tha t they should go on reciting first Pa uri a nd continue simulta neously to
pra y for Da rsha n.
Myself a s the lea der a nd they behind me, tra velled one a nd a ha lf miles on foot. On
getting close to the hut, I ma de them sit behind the pla nts of Aa k a nd went forwa rd.
Ba ba J i wa s in medita tion. Two persons na med Va zir Cha nd a nd Ka nshi Ra m were
sta nding close to him a nd a ttending upon him. Ba ba J i ca me out of his sta te of tra nce a nd
sa id to his Sewa da r 'Moosa is a fra id of dea th a nd the dea th is poised in front of him.'
Sewa da r, 'Ma ha ra j! wha t is the ma tter?'
Ba ba J i :-1 choose to sit a t a dista nt pla ce but here a lso they (women) don't lea ve me
a lone. Sukha Singh ha s ma de them sit in hiding, 200 ya rds a wa y.'
On hea ring this a Sewa da r a t once ra n with a stick in his ha nd but Ba ba J i's hea rt
mellowed down immedia tely a nd he sa id, 'It is a ll right! Do not sa y a nything to them. These
women a fter a ll, a re the procrea tors of Ra mcha nderji, Krisha nji, Guru Na na k Dev J i! O.K.
Footnotes :-
(B) Wha t is the doubt a bout it? Tha t is why Ma ha tma s a re a lwa ys relucta nt to look a t
the women folk, Ra mkrisha n Pa ra mha ns (brief description on the footnote of pa ge 38 in Vol.
IV) used to sa y, 'I a m very a fra id of women, Whenever I ha ppen to see a woma n, I feel
a s if a lioness is hea ding towa rds me to devour me up. I never a llowed a ny woma n to come
nea r me. Now, a fter persua ding my mind, I see her in the form of a 'mother' but a s fa r a s
a devotee is concurred it is proper for him to a void women.' (Pa ge 198).
To curb lowly infa tua tion, a ma n should consider himself to be (God's) wife or the son
of tha t woma n (Pa ge 189-90)
There is a sentence for the ma rried men, 'One seeing women other tha n one's own
fa mily's, one should consider them to be one's mothers, da ughters a nd sisters, Or one should
not be a llured by their externa l a ppea ra nce, howsoever bea utiful they might be. At tha t time
Continue on Next Pa ge
40
now call them inside.
The women were ma de to sta nd fifteen steps a wa y a nd Ba ba J i sta ted, "Well done!
La dies! But it is enough for you to serve your husba nds. There is no need to come over
here (one a mongst them wa s ha ving a bout one seer of Cow's milk. Ba ba J i kept a bout a
qua rter of a seer, with his own ha nds a nd returned the rest.
Once Bha i Ma kha n Singh of Ha ra ppa ca me to the Tha a the of Ka lera n a t Na na ksa r. He
wa s surprised to see the women a ttending the Dewa n of Poora n-Ma shi (Full-Moon), Bha i
Ma kha n Singh ha d very keenly served Ba ba J i in 1915-16, for which rea son he wa s a bit
fra nk. So he quipped, 'Even gents could not drea m of ha ving your. Dersha n a nd, now, in
your Dewa n you ha ve permitted' women to sit! Wha t you ha d a tta ined is reduced to just
ha lf.'
At tha t moment Ba ba J i sa id only this, 'Does not ma tter', But a fter few moments he
got up, took his jug a nd slipped a wa y without telling a ny body.
Sa nga t kept wa iting for him for quite long but when there wa s no sign of Ba ba J i for
two three hours, Bh. Ra tta n Singh enquire form the Sa nga t a nd on being a pprised of the
ma tter he sa id, "Now we ca n hope his return only when his a tta inment' is complete. Bha i
Ma kha n Singh repented profusely for his rema rk.
On the Third da y a letter wa s received in the Tha a th tha t Ba ba J i ha d rea ched 'Ba gh'.
No one knew how he rea ched there.
S. Kirpa l Singh of J a gra on told :- on one winter da y. I a nd La la J a ga nna th were going
to the Tha a th, from J a gra on. Sta tion on a pa th a long ra ilwa y-line, An old women of 50-
60 yea rs a nd a girl of 17-18 yea rs were wa lking a hea d of us. We did not try to overta ke
them. Ra ther we kept wa lking behind them silently beca use the topic of mother a nd da ughter
ta lk wa s rega rding Ba ba J i which we wa nted to listen a t a ny cost.
The girl seemed to be a n intellectua l a nd it a ppea red tha t she wa s a wa re of this fa ct
tha t Ba ba J i would not come out before 5 P.M. But the girl ha d sa id in a cha llenging tone
tha t she would ma ke her mother ha ve Da rsha n even beyond the stipula ted time. Proba bly
one should be reminded of the fa ct tha t they a re just a sa ckful of externa l, bones, flesh veins
etc.
Or just 'Bista , Ast, Ra ktu Pa rete Cha a m'
[i.e. the sa me a s told a bove]
Ba ba J i ha d a lso prea ched once a promising sewa k (a ttenda nt.) Tha t he should consider
a woma n a s his mother, a nd money a s Cow's bones; only then he could ma ke spiritua l
progress.
(C) Another incident is sa id to ha ve ha ppened a t the old Tha a th of Na na ksa r, rega rding
rela xa tion of rules for women. At the time of Sewa (service), a tempora ry wa ll fell down
a nd a woma n wa s injured. Ba ba J i himself brought milk with Ghee in it a nd sa id, "The gibbet
ha s ca used you this pa in." After this incident the doors were opened, for future a nd
restrictions a ga inst women were lifted.
4 1
they were thinking of returning soon.
Anywa y, when they rea ched nea r Tha a th they were deta ined outside. But I went inside
a s per permission gra nted to me. After sometime the wa tchma n informed of their a rriva l
a nd a lso tha t they wa nted to ha ve Da rsha n.
Ba ba J i replied: They ca n ha ve Da rsha n only in the Sa nga t a t 4 P.M.'
The wa tchma n went a wa y, After a bout fifteen minutes (B) he brought the messa ge tha t
the girl sa ys, "It is we, who brought you on this ea rth, You a re hiding from us! You a re
so a da ment a ga inst giving your Da rsha n.'
On hea ring this, Ba ba J i a t once hea ded towa rds exit, ba re-footed a nd wea ring only
underga rments a nd his hea d covered with a cloth. On rea ching the door, he sa id while
sta nding on the threshold itself, 'Ma ta J i! (Mother)! As you ha ve ha d the Da rsha n, now,
you ma y go ba ck. I welcome you here.' Sa ying this he turned his ba ck towa rds them,
immedia tely.
Girl :- 'Ma hra j! why ha ve you turned your ba ck to us.?'
Ba ba J i :- 'So tha t I a m exempted to ta ke birth a ga in, I a m tha nkful to you for my birth.'
The girl could not ma ke a ny reply a nd both mother a nd da ughter ma de a depa rture.
Once from Ma jha , a compa nion went for Da rsha n. He wa s a ccompa nied be his wife.
But,out of fea r, he ma de her sit on the wa y. sa ying, 'First I will go a nd bowing hea d down
a t Ba ba J i feet, a fterwa rds I will ta ke you a lso.' Their son, incidenta lly, wa s ha ving some
throa t infection.
When he bowed his hea d, Ba ba J i sa id, 'Your son is fine but why ha s she not come
with you whom you brought a long this much fa r? Then a ddressing other compa nions, he
sa id, 'Wha t ca n we do! 'Ma ya ' (worldly things including woma n) did not pa rt a wa y from
our Gods; how ca n it lea ve us?'
For women, Ba ba J i's ma in prea ching wa s tha t they should rea d Ba a ni, do 'Simra n'
(Remembra nce of Guru), Serve Their husba nds a nd follow three (3) Bh Viz. 'Bhuli J i, Bha la
J i a nd Bha a na J i (I a m sorry, As you plea se a nd As Guru wishes). There is no use of meeting
Ma ha tma s a nd sa ints in seclusion or serving them.' Rega rding this he would often sa y :- *
When someone is fa tigued, his body needs ma ssa ging. There would be lots of such
compa nions who would offer their services. Then wha t for the services of women a re needed
for this or do 'they ma ssa ge in a specia lised wa y-which sa ints a re una ble to do?
Footnote (B):- Genera lly, a fter hea ring Ba ba J i's reply, no gua rd would da re send The /
request of a nyone a ga inst So Soon. But possibly, it might ha ve ha ppened tha t wa y.
42
Gurmukhs! Women a re rela ted to sa ints a s their mothers, Sisters or da ughters.
It does not behove of mothers to bow to her son. Nor does it behove a Sister to bow
down a t brother's feet, exa ctly a s it does not look nice if a da ughter bows to her fa ther.
A woma n ha s to bow only to her husba nd a nd serve him with her own ha nds. She ha s
to do every thing for his sa ke. She ha s to do every thing with his prior permission. (C)
(According to S. Sa mpoora n Singh J i)
Soon a fter rea ching Delhi Ba ba J i sta ted a bout women :-
'Ma ke such a n a rra ngement tha t women don't come in the Dewa n.'
I replied humbly a t this, 'Ma ha ra j! It is customa ry over here tha t men go only there
where women ca n go. So such a n a rra ngement won't be possible'
At this Ba ba J i kept quiet, but understa nding Ba ba J i feelings, we ma de sitting-
a rra ngement for women on the sta irs.
One da y a sa int ca me for Ba ba J i's Da rsha n. He wa s a n old a cqua inta nce of Ba ba J i
After looking a round for some time, he sa id,, 'One thing you ha ve done rea lly nice.'
'Wha t is tha t ?' Ba ba J i a sked. 'You ha ve ha nged the Sa ta n in a befitting ma nner.' He
sa id in a joking tone.
On hea ring this Ba ba J i ha d peels of la ughter a nd sa id, 'Here you a re! So you ha ve seen
through the trick.'
Sometimes he ga ve some rela xa tion for da rsha n. Nevertheless, occa siona lly he would
sa y, 'J a swa nt Singh only is good a t it. Only he ca n successfully restrict women's entry.'
Once a t the Tha a th of Ka lera n We (Poet S. Ra tta n Singh) were a ll sitting. Ba ba J i sa id,
'Ra tta n Singh, women's entry should be prohibited, Only then I ca n live here.
S. Ra tta n Singh, 'We will depute gua rds a t a ll the bounda ries. They will not let a ny
woma n enter a t a ll.'
Ba ba J i, 'J a swa nt rea lly does this job well. (Then to S. Sa mpoora n Singh) 'Bha i J i! You
ha ve virtua lly pushed me into women. So much So tha t now there is ha rdly a s esca pe.'
Footnote C :- I ndia 's tra ditiona l culture wa s this only:- 'They (Rishis) sa id to women,
'Instea d of looking to a nybody, else, you should rega rd the husba nd a s your grea test Guru.'
Ma ha yogi (Pa ge 149)
43
I I
According to Sa rda r J i it so ha ppened tha t first time when he a long with his wife ha d
gone for Da rsha n in villa ge J hordhi Ba ba J i wa s sitting a t a secluded pla ce a nd obliging
his Sa nga t with his prea chings, but beca use it wa s a lrea dy time for the evening Dewa n so
some women ha d a lrea dy a rrived collectively a t the pla ce of Evening - Kirta n. Sewa da r ca me
to Ba ba J i a nd informed him tha t there is S. Sa mpoora n Singh's wife a lso a mongst the
women. At this Ba ba J i sa id, "Why wa s she not deta ined?'
Sewa da r, 'Sa che Pa tsha h! we ca n shunt them out right now.'
Ba ba J i :- 'How ca n you ma ke the sitting Sa nga t get up like tha t. O.K. Now, tie a rope
a nd improvise a curta in in the middle a nd ma ke sea ting a rra ngement for the gents a t the
a djoining pla ce.'
In this wa y, the system of women sitting jointly with ma les in the Dewa n got sta rted.
In the old Tha a th, women used to sit behind a tempora ry wa ll, genera lly, a nd this wa ll
ha d big holes here & there, Through which they could ha ve Da rsha n. On the occa sion of
Poora n-Ma shi (Full-Moon), when there wa s a huge crowd, this wa ll used to be disma ntled
a t night. But a fter the Dewa n this used to be rebuilt over night.
About giving rela xa tion to women, Ba ba J i once sta ted thus :-
'Bha i! It is Ka ljug time lest some one should ta rnish my reputa tion. If the dia logue with
a woma n ta kes pla ce in front of two witnesses, then there is nothing to be a fra id of. These
two witnesses a re: First the Ha zooria (Sewa k) a nd second tha t woma n's husba nd or some
rela tive, Now the corn is ba ked (i.e. the die is ca st), it ca n be green no more (i.e. it ca n't
be undone) Now the rela xa tion is gra nted.
But sometimes he would quote the Sa a khi of a Fa kirl which mea nt
'Ajhu su 'Na n Sa mnd Ma hi Kiya J a na u Kiya !!'
[i.e. the boa t is now in the sea , God knows wha t for the a wa its it]
Beca use this is a well known fa ct tha t despite so much medita tion, Vishwa mitra wa s
ca ptiva ted why Mena ka 's - seductive kha rm.
Notwithsta nding a ll this, for ma inta ining Ma rya da , ma ny a time some trick ha d to be
pla yed, So tha t the Beha nga ms were not ba dly influenied, This is clea r form the following
incident which wa s told by Bha i Gurmukh Singh J i Ra a gi, a nd S. Ra tta n Singh endorsed
it. Around the yea r 1940, Ila hi J a a n the young fa mous prostitute of J a gra on (who lived in
Ca lcutta ), ca me to J a gra on. On hea ring the grea tness of Ba ba J i a desire of Da rsha n cropped
up in her mind. She ha d consulta tions with the Sewa k Bha i Na tha Singh Ha zoori a nd rea ched
the Tha a th a long with some of her compa nions, the ba sket of Pa rsha d wa s kept in a tonga
a nd her request for Da rsha n wa s sent inside through the wa tchmen. Then Ba ba J i a sked his
chief compa nions :- 'Bha i! Tha t J a gra on wa li ha s come, wha t should we do?'
44
They replied, "As you plea se" Ba ba J i a sked them further, "Then wha t a re you here for
if you ha ve not to control the situa tion?'
'Rea lly spea king, it is contra ry to Ma rya da . People will criticise a nd sa y tha t on one
side they don't a llow a women come closer a nd on the other side they a re coming in front
of a prostitute a nd even ta lked to her.' They replied.
"OK then! Ma ke her depa rt in a ny possible ma nner." Ba ba J i sa id
They went outside a nd sa id like' this, 'Bibi, Ba ba J i is a little indisposed toda y. You
ma y try ha ving his Da rsha n sometime in future. Whenever you get a cha nce."
After some da ys she ca me a ga in a nd sa t down where Pa a th ha d to ta ke pla ce. After
receiving her request Ba ba J i desired in the hea rt of hea rts tha t she should go a wa y but how
could she be turned a wa y by the serva nts, wa s a tricky question.
Now, this la dy wa s well a wa re tha t Ba ba J i ha d a n obsession for kirta n So she sa id,
" You ma ke a curta in in front of me. I will perform Kirta n, Ba ba J i might oblige me by
sitting on the other side a nd listening to it. If my Kirta n ha s some power, I will get the curta in
ra ised."
The chief sewa ks sent this request inside. Then Ba ba J i, sa id, " She ha s come with pure
hea rt, So she is going to ma ke the curta in ra ised, but it will certa inly ma ke a lot of difference
on. Bha i! You ma y think over it a nd do wha tever you think a s a ppropria te.":
They sa id tha t even this is contra dictory to Ma rya da of this pla ce But, a ctua lly, they
were a ll very a pprehensive of the consequences in ca se they fa voured tha t woma n's ca se,
a nd drea ded being censured la ter on. Thinking over these a spects they did not give a nod
to her request.
'O.K. send her ba ck then in a ny possible wa y, But beca use of you a ll, I will be
a ccounta ble for this.' Sa ying this Ba ba J i went inside a nd sent a whole length of La tha
(cotton cloth) a nd a ba sket of Pa rsha d. At this the chief went outside a nd sa id, "Ba ba J i
is very ha ppy. He ha s sent this Pa rsha d. On some other occa sion you, will ha ve the privilege
of his Da rsha n'
And then Ba khshi Singh driver wa s instructed (a s per Ba ba J i's wish) to drop her a t
J a gra on in the ca r.
At night when Ba ba J i sa t for his religious routine, Sri Guru Na na k Dev J i ga ve his
Da rsha n a nd a sked him,
'You seek welfa re for a ll in the Arda s, everyda y; then why did you? She wa s, here,
When Ga nika (na me of a prostitute) etc. were a cquitted of a ll the sins, why ha s she been
pushed a wa y from your door.?'
45
I I
Ba ba J i a sked for forgiveness with folded ha nds, form Sa tguru. The next morning Ba ba "
J i rela ted this incident to a ll.
After some da ys, the Sa nga t of J a gra on requested tha t Ba ba J i should oblige J a gra on
city with his gra cious Da rsha n.
Ba ba J i a ccepted their request a nd rea ched there with Kirta n-J a tha (group) (which
included Bh. Gurmukh Singh a lso) the J a tha performed a very good Kirta n a t the Gurdwa ra
of 'Lopo Ke Agwa d'. After the Kirta n a ll the Sa nga t wa s going ba ck in a sort of procession
when on the wa y a devotee of Ba ba J i, Ma ulwa i Noor Moha mma d ca me a nd requested Ba ba
J i to pa y a visit to Mosque a lso. Ba ba J i refused to oblige him, thinking tha t some Muslims
might object to it, But the Ma ulwa i wa s insistent a nd la y down in front of the ca r. So Ba ba
J i ha d to a ccept his request, Hence he rea ched the mosque a long side sa t Hindus a nd Sikhs
a nd on the other side Sa t Muslims, while women too sa t nea rby a nd thus the whole mosque
wa s full of surging crowds. Kirta n wa s sta rted, Ra a gi J a tha sa ng, the Sha ba d 'Pa nji Na wa za
Wa kht Pa nji)' (Ma a jh di Va r, Sa lok Ml-145) with the concept of 'Bha a g J ina de Ma rhe,
ditti Ba nge Kyon Na hin J a a gde'. [Unfortuna te a re those who don't wa ke up with the crowing
of cock.]
At the sa me time Ba ba J i hinted to a wise Sewa k to send a messa ge to Ila hija a n thinking
tha t now is the time when she ca n ha ve Da rsha n On receiving the messa ge she a lso ca me
a nd joined other women sitting there. In this wa y. Ba ba J i helped her fulfill her long
cherished desire
After the Kirta n Ba ba J i prea ched a nd expla ined tha t very Sha ba d so profoundly for
a bout a n hour. Tha t the a udience were mesmerised completely
(The a bove incident proves how much respect Ba ba J i comma nded a mong Muslims, On
a nother occa sion the writer himself wa s present when the Muslims of a nother villa ge ha d
got the Kirta n done in a mosque. There a lso Ba ba J i ha d expla ined fa rid J i's Ba ni, in his
prea ching.)
PROHIBITION OF 'MAYA* (wealth) :-
As ha s been told ea rlier, ma ya ha s two forms, Ka mini a nd Ka ncha n. Out of these Ka mini
(woma n) wa s termed a s living Ma ya a nd Ka ncha n (ca sh etc.) a s non-living Ma ya , by Ba ba
J i. On this form of Ma ya too Ba ba J i ha d imposed strict ba n. (A)
After his return from Ha zoor Sa hib, Ba ba J i, it seems, never kept a ny ca sh in his pocket.
He ha s tha t type of a sta unch belief in Wa heguru the benevolent which ha s a lrea dy been
written. (B)
Footnotes :-
(A) It is these two, Tha t a re the ma in illusory forms of Ma ya : beca use
'Ka ncha n Na a ri Meetha Ma ya "
(Ga urhi B. M:4 - 167)
[The mind gets seduced by a bea utiful women]
46
These da ys, it is unima gina ble to even think how a huma n being ca n survive, without
ha ving money of his own or borrowing a ny. How surprising it sounds.!
Ma ny people ha ve expressed their views on the necessity of possessing Money a nd in
pra ise of money. They ha ve written a rticles, crea ted poems, produced films in which money
is sa id to be the 'wheel of the world! The Emperor of Emperors,' (1) etc. But Ba ba J i's
a ttitude towa rds wea lth wa s a bsolutely different. The rea son being, tha t, a s fa r a s fulfillment
of physica l needs wa s concerned Ba ba J i ha d been bestowed with Va r (boon) form Guru
Sa hib, so he would get food a nd clothes a ccording to his need. He did not like to tra vel
by spending money on it. If some devotee wa nted Ba ba J i, he would a rra nge the conveya nce
himself for Ba ba J i. So from the very beginning Ba ba J i ha d vowed tha t, side be side with
other principles, he would not a dopt either 'living-Ma ya ' or 'Non-living Ma ya ' in life.
Ba ba J i a lwa ys used to sa y, wha t does such a person, who ha s renounced the world,
need money for? Beca use it ca n lea d to misuse of wea lth if the mind is una ble to resist
tempta tion some time. But these prea chings a nd prohibitions did not a pply to ma rried men.
(2) While ta king this decision, Ba ba J i would sta te like this: Even a Sa int who ha nkers a fter
pennies is not worth a penny, a nd a ma rried ma n who does not ha ve money is a lso not worth
a penny. (2) How ca n the worldly a ffa irs be a ccomplished in the a bsence of money? How
ca n the children be brought up? How ca n one serve Sa ints a nd Sa nga t? All these restriction
a re therefore mea nt for those who ha ve renounced the world.
For this rea son, keeping money by Beha nga ms wa s considered to be a s gra ve offence
a nd the defa ulters used to be expelled out of Tha a th (3)
It ha s a lso been told tha t sometimes when food a nd wa ter got dela yed, Ba ba J i would
sta rt sea rching the belongings of Ra a gis, just to ensure if a ny one of them wa s in possession
of ea ta bles, a nd due to which the dela y might ha ve been ca used, beca use, he believed tha t
Footnotes :-
(B) Vol. Pa ge 27, Vol, II Pa ge 42
(1) A quote goes like this: 'Money is mother, money the fa ther. And a ll the rela tions
a re due to money.
(2) On pa ge 75 of this vol.
(3) St. Fra ncis' Thoughts were a lso simila r which is proved by life-style 'For the
devotees of God this wea lth (purse of coins) is just like scorpions a nd sna kes'. St. Fra ncis
of Assissi wa s born in Ita ly in 13th century A.C. He lea d a sa cred, sa crificia l, truthful, simple
a nd pla in life. He wa s such a sta unch devotee of J esus Christ tha t his body, a s if, got blended
into his. He used to ha ve glimpses of J esus in the drea ms a nd he used to receive divine
messa ge a ccording to which he molded his wonderful life. He ha d a tta ined Siddhi (divine
forever of control over certa in things) of speech a nd Siddhi of touch. Ma ny mira cles, a re
sa id to ha ve been performed by him, for people's welfa re. He, not only prea ched huma ns
but a nima ls, birds a lso a bout pra ying to God a nd loved them So much tha t spa rrows etc used
to come a nd Sit on his shoulder. He considered sun, moon a nd sta rs a s his brothers, besides
drea ded a nima ls, Other pha ses of his life too were very interesting a nd instructive. Ma in
principles of his cha ra cter were: Impunity, celiba cy a nd obedience.]
(Ba sed on Spa t-Shring, by S. Ka poor Singh, Ex I.C.S.)
Pa ra mha ns Ra mkrisha n sta tes: If I hold money in my ha nd, my ha nd gets twisted a nd
my brea thing* stops. But it is not ba d to ma ke use of money for spiritua l surviva l in this
world.
47
I I
such a hoa rding of ea ta bles or a nything indica ted their wea k fa ith in Nira nka r. It is sa id.:-
'J o Gra h Ga a nth - Ra h J a i'
i.e. "Those who don't keep the ea ta bles in their pockets, Ra ther ea t whenever God
provides then. Guru ca res for such persons a dequa tely lest they should rema in with a n empty
stoma ch."
Wha t is Mea nt By Ma ya :- In common la ngua ge we consider Ma ya a s money, gold
wea lth etc or the luxuries which a ccrue through these (money, gold etc.) The 'Grea t Dema nd
' of the people living in Ka lyug is a lso the sa me. To a ma ss this Ma ya through unfa ir mea ns
ha s been condemned in Gurba ni, But the Ma ya which ha s been termed in Gurba ni a s 'fa lse,
a ll powerful very deceitful, very a ttra ctive, a vice a nd sna ke etc.'ha s a very va st connota tion:
Tha t thing which ha s no illusory effect on ma n a nd keeps him a wa y from God, Or becomes
a ca use for ma n to be ever in the vicious circle of 'Birth a nd Dea ths', is 'Ma ya ' in the rea l
scene. (1)
This thinking of Ba ba J i is clea r in the following incident. Once the Sa nga t of
Montgomery, got a pprehensive tha t Ba ba J i ma kes everyone sa y in the Arda a s, "Sa che
Pa tsha h! Sa ve us from Ma ya ! Keep us a wa y from I t.' If this Arda a s is gra nted by Wa heguru,
wha t will become of us- the fa mily people?" But no one da red sa y a nything openly, a bout
it, to Ba ba J i.
When the Dewa n ended, a nd the Sa nga t a sked for permission to lea ve, Ba ba J i, himself,
sa id, 'Bha i Sula kha n Singh the Sa nga t of Montgomery is going ba ck with some a pprehen-
sions in their minds. Elimina te their predica ment a nd tell them the mea ning of Ma ya .' At
this, Bha i Sula kha n Singh J i got up a nd a ddressing the a udience sa id, "Dea r Sa dhu-Sa nga t
J i! Ma ya is a nother na me of Illusion. (2) a nd Illusion is a nother na me of forgetting-God"(3)
Then Ba ba J i sa id, See, Ma ya is not the na me of money.beca use it is with money only tha t
Footnotes :-
(1) 'Eh Ma ya Dooga La ya ' (Ana nd Sa hib)
[with the oncoming of wea lth, God is forgotten, a tta chments a re crea ted a nd feelings
a re cha nged.
'Ma ya Na a m Da rsha n Pa va n' (Dha nsa ri Na a m Dev-693)
Ma ya is synonymous with vicious Circle of Birth a nd Dea th. It is only by lea ving Ma ya ,
tha t you ca n ha ve a glimpse of God.
(2) For this rea son the western philosophers ha ve expla ined 'Ma ya ' a s 'The Grea t
Illusion.'
(3) 'Da a ti Da ta ra ' (Dha na sa ri M:5 676)
Where love for ma teria l things exists, God is forgotten.
(4) 'Tin Ka Kha dha Ha ri Ra a te' (Va r Sora th (Pa uri)-648)
Bha ga t Ka bir a lso ha s written a bout the illusory form, deceptive na ture a nd proper
utilisa tion of Ma ya thus.'
(Sha ba d of 'Grih Shobha )
But Na na k Aa yee pa yee.' (Ra mka li M5 - 891)
It is sa id tha t once Ma ya tried to Chea t Ba ba J i by coming in the ga rb of a n old woma n
a nd the second time in the ga rb of a seductive woma n, ba t could not succeed in its pla n.
After ma king proper enquiries a bout these incidents it will be given a t proper pla ce. Anywa y
Continue on next pa ge
48
you ca n serve (4) Ma ha ra j (Guru) or Ra a gi or a pra ying sa int. Nothing is there without
money." The Sa nga t were a stonished a t the omniscience of a Ba ba J i.
A simila r episode a ppea rs in the a utobiogra phy of S. Gurdit Singh Ma lha n.
Demand of Maya :- Once Ba ba J i sa id to S. Sa mpoora n Singh, 'Aba ndon this system
of Ma ya ,'
'I t is rea lly difficult. I a m here a t your doorstep a nd my children ha ve to ma ke their
living by begging. ' Sa rda rji replied.
Ba ba J i, 'Then you a ctua lly need Ma ya . Don't you? O.K. Then you will see the sha des
of this Ma ya ."
At still a nother time Ba ba J i sa id 'Here, beca use you a re a pa rt of Sa nga t, you ha ve
a tta ined this ra nk so soon. Ha d you rejected Ma ya you would ha ve been ma de 'Pa igumber
(God) Wha tever I wa y, it is not to me only.'
At a nother occa sion he prea ched: Ma ya is the wife of God (A). Dema nd a nything you
wa nt (except Ma ya ) from God. (B) Think of it, if one a sks for some one else's wife would
not the la tter run a fter the former with a stick in his ha nd.?
He guided rega rding proper use of Ma ya : If you respect your friend's wife (i.e. Ma ya )
a s your sister, he is ha ppy. Otherwise he will be a ngry. So, to use Ma ya a t the right pla ce,
where it needs to be used is like respecting Ma ya . But, to spend Ma ya , tempted by lowly
lusts is its insult a nd offensive to God.
this incident must ha ve ha ppened, a s ha s been referred in 'Na na k Pa rka sh' a lso.
(Soora j Pa rka sh-Va rta k Sa a khi - 02)
(A) In Guru Gra nth Sa hib, Wa heguru's na mes ha ve been given a s 'Ma dha v' a nd
'Sridha r' which mea n Ma ya , the husba nd of La kshmi.
(B) Ask for his 'na me', ra ther a sk for he himself, a nd it will include everything. And
Ma ya will serve a s
N
ma id'
Ma ya Da si Bha ga t r -Ka ma va i'
(Ma ya is the ma id of the devotee) otherwise too, it is right to use Ma ya a s a ma id ra ther
tha n being its serva nt. Or it ca n be sa id like this: Ma ya a s the serva nt of your feet
(Cha ra nda si), i.e. like a footwea r which troubles if it is either loose or tight fitting.
Gurwa k is:-
'J is Grih Bha a liye'(Ma a ru M:5 - 1019)
[The house where there is plenty of wea lth, there is worry. The house where is sca rcity,
there is a lso worry, One who is free from both the conditions is comforta ble in the rea l
sense.]
Contra dictory Stra ight dema nd of Ma ya ha s recoiling effect in spiritua lism. The Sa ying
is:-
'J o Ma a nge Na La ha i' (Ra uka li M:5 - 892)
'Ma a gni Ma a g * Pa rhi Pa ra g' (Mukti)
If some one objected to the prohibition of offering ca sh (a s ha ppened a t Delhi initia lly),
he would sa y :- "Some people sa y why they a re not a llowed to offer ca sh a nd then bow
in front of Guru Gra nth Sa hib in the Tha a th? We do the Pa rka sh of Guru Gra nth Sa hib a s
our persona l regimen. The purpose is to pra ise Sa hib. This is not a Dewa n. If it were so
a nd someone wa s invited, publicity wa s ma de then it might ha ve seemed somewha t
mea ningful of their ha ving a ny objections.
This pla ce is like a dea d-person's site where a ll a re sepa ra ted from Wa heguru a nd a re
trying to find mea ns to meet Him. We do it a s a routine. Here there is neither Dewa n nor
Gurdwa ra . Here it is the ma tter of a jungle.
Here Sri Guru Na na k sends the best of food to ea t a nd best of clothes to wea r. We ea t
the best of food. Wha t for do we need money?
If you bow to Guru Gra nth Sa hib with offering of ca sh, will not tha t ca sh be ta ken by
us in our possession? when a ll the ma teria l things a re there wha t for do we need a dditiona l
money.?
Gurmukhs! Gurdwa ra s a re there for you. There you ca n offer a s much money a nd other
things a s per your wish. There you ca n get the Arda a s done with Ma ya why do you compel
us 'ea t poison' here a t this pla ce?
(ca sh wa s termed by Ba ba J i a s Ka cha Ma hura i.e. poison but 'ma teria ls' a s the
medica tion which wa s beneficia l a nd useful)
Once in Delhi he sa id, 'Inspite of ha ving hundred rupee (A) notes in pocket, you throw
a pa isa in front of the Guru. Why? Do you consider Guru a s a begga r or a giver? It is only
flowers tha t you a re supposed to bring. Bring these. They will be offered to Guru Sa hib.
You ca n bring fruit, Ba ta sa a s (suga r-ca ndy) for Pa rsha d. These things will certa inly be
distributed a mong the Sa nga t.
PARSHAD BHENT (Gift of Parshad)
Beca use of a bove mentioned rea sons the devotees, coming for Da rsha n, used to bring
something or the other a s gift a ccording to their will. Deta ils of this will be given la ter on,
for the knowledge of rea ders.
If Ba ba J i would be sitting in a Dewa n, then the genera l public would keep these things
on a pla tform or a t a pla ce fixed for such things, beca use it wa s not customa ry a t tha t time
to bow one's hea d right in front of Guru Gra nth Sa hib, There wa s no question of offering
a ny money a t a ll (a s is sta ted a bove). Such Pa rsha d kept there by genera l public would get
distributed a mong the Sa nga t if it wa s found to be worth distributing.
Footnote A :- This h?s to be understood properly. It does not imply a t a ll tha t
wha tever is there in your purse, a ll of this should be offered a t the time of bowing
your need.
50
Those pa trons who would not like to keep Pa rsha d a t the fixed pla ce or pla tform, they
would offer this gift (of pa rsha d) to Ba ba J i when they would be introduced properly to
Ba ba J i by a common a cqua inta nce, or in the a bsence of such a cqua inta nce, they would
themselves a ppea r before Ba ba J i. This 'Introduction' by some one or by 'self' wa s known
a s (a s would be told further), a s 'Bhugta na '.
When a needy person would bring Pa rsha d, Ba ba J i would touch it with a stick, provided
he wished to oblige tha t person. At the sa me time he would often instruct the person to get
the Pa a th done. By doing so not only his problem would be solved but his menta l condition
would a lso go under tra nsforma tion.
About the fina ncia l position of the Pa rsha d-offerer he would rema rk tha t if a rich
milliona ire brings eight or ten ca rda mom or Ba ta sha s worth five pa ise in the na me of Pa rsha d
how ca n it be considered his offering?
In connection with this when a rich ma n sa id, ( The context of which is not known)
"Ma ha ra j! consider this gift a s berries of Bhilni', Ba ba J i sa id, "First become Bhilni! Look
a t your sta tus."
Contra ry to this, even sma ll gifts of poor people were a ccepted.
At Delhi nea r the Tha a th of Khooni Na a la (Bloody dra in), a person from Ea stern India
rea ched some how. He wa s extremely poor a nd would ea rn his living by selling Pa a n. He
used to be very rich sometimes. He took a long a dozen of ba na na s a s the Pa rsha d. When
he referred to his poverty, Ba ba J i dotingly put his ha nd on his (tha t person's) hea d a nd
sa id, "Brother, even a lea f of Pa a n would ha ve been sufficient from your side. There wa s
no need of spending so much of money." (Ma jor portion of the Pa rsha d used to be given
ba ck to the offerer.)
One da y a devotee ca me with a piece of ja ggery weighing one Kg. a nd kept it in the
Pa rsha d. When Ba ba J i's eyes fell upon this piece, he got up a nd took a sma ll piece out
of it. He expressed immense ha ppiness. Then he a sked the offerer, 'Brother, who a re you?
Where from you ha ve come? Where from you ha ve brought this ja ggery? And why ha d you
to bring so much of it.?"
He replied, 'I could not beget a son since long. My long cherished desire, of getting
a son, ha s now been fulfilled. I ha ve brought this Pa rsha d on a ccount of tha t only."
Ba ba J i ha d a hea rty la ugh on hea ring this a nd instructed his sewa da r (a ttenda nt) to
wra p the ja ggery a nd ta ke it inside, Ba ba J i a lso a sked him not to distribute it just then but
wa it for the Ea stern winds to blow for its distribution.
#
Those fellows or devotees who were a wa re of Ba ba J i's Ma rya da brought Pa rsha d or
such items to be gifted a s a re mentioned below:-
(A) Some items of utility for the decora tion a nd service of Sri Guru Gra nth Sa hib. Such
a s sca rves, clothes, embroidered bed sheets etc. bea utiful items, perfumes, essence of Kewra
5 1
or Rose, incense, cra dles flowers or bought, ga rla nds, flower or pa per clothes.
(B) Those things which could be used in distributing a mong the Sa nga t. or which could
be given a s Pa rsha d to the devotees a t the time of their depa rture. Such a s Ka ra h Pa rsha d
to the devotees a t the time of their depa rture. Such a s Ka ra h Pa rsha d, Ba ta sha s, sweets,
fruits, dry fruit, Mishri, ca rda mom, a lmonds etc.
(C) Things which could be Used for ma king La nga r such a s milk, suga r, ja ppery, brown
suga r, tea , Lemon etc.
(D) Things which could be of utility to the Ba ni-reciters such a s clothes, bla nkets,
Mishri, ca rda mom, a lmonds etc.
(E) Things which could be utilised by Beha nga ms such a s clothes, bla nkets, swea ters,
wooden cha ppa ls, soa p, oil, blue for clothes, books, ma nua ls etc.
(F) Those things which could be of use for he service of THAATH such a s curries,
kerosene oil, la nterns ga s la nterns, buckets or utensils etc.
(G) Those things which Ba ba J i could use persona lly, a s soa ps, towels oil, socks, a lmond
'oil, honey etc. Clothes, woven persona lly by some specia l devotees used to be a ccepted by
Ba ba J i for his own use.
Sta unch devotees used to ta ke ca re of other needed a rticles a nd would gift these
themselves or they would a sk a bout the needed a rticles, by request.
In this wa y this THAATH would run 'without money' a nd it wa s a ll due to Guru Na na k
Dev J i's blessings, for a ccording to S. Sa mpoora n Singh J i: Once Sri Guru J i ordered Ba ba
J i to run 'Nira nja ni' THAATH (Nira nja n mea ns tha t which is bereft of Ma ya ) Responding
to the order Ba ba J i replied, 'True Lord, with wha t sha ll we run our THAATH? Money we
never a ccept nor sha ll we do in future.' then Guru J i sa id, 'No! No! there will be one a nd
only one THAATH in the whole world which would run without money.
ACCEPTANCE OF PARSHAD
So the pa rsha d brought with purity a nd with good menta lity a nd from the honest ea rnings
would get a ccepted, by Ba ba J i (As is told a t pa ge 11 a nd a lso in ma ny a utobiogra phies.)
The Pa rsha d wa s va lued a ccording to the fina ncia l sta tus a nd dedica tion of the person,
bringing it. To distribute it or to get it distributed the instructions were a lso extra ordina ry.
Ma ny a time one's 'Ka ra m' would be got tha t it would be beyond one's understa nding:
whenever Ba ba J i would go outside in some villa ges, genera lly, he would distribute or get
distributed the pa rsha d a s a nd when it a rrived a mong the present Sa nga t. Sometimes some
a musing incidents would a lso occur. Once Ba ba J i rea ched a fa r-off villa ge for the
ema ncipa tion of the Sa nga t A devotee brought ora nges a s Pa rsha d. In the Sa nga t were some
boys a lso (it seems) who ha d never seen ora nges before, When these boys were given
ora nges they sta rted ea ting them without peeling. Then Ba ba J i, on seeing this, la ughed
52
hea rtily. In a nother incident a devotee presented a bottle of perfume a s Pa rsha d out of which
Ba ba J i sooked a few buds of cotton a nd ga ve these to the fellows sta nding there, Amongst
them wa s a villa ger na med Ra gi Singh. He immedia tely swa llowed it. Ba ba J i rema rked a t
this, "Foolish Cha p he ha s no bra ins."
(Perha ps he might ha ve thought tha t every type of Pa rsha d wa s for ea ting purpose only)
Ma ny other incidents which ha ve been highlighted a re a s such.
(a ) Sodhi Ra m Singh, resident of Chooria n wa s the only son of his mother, a nd used
to come for Sewa (service) a long with Sa nga t. One da y a t the time of Kirta n when Ba ba
J i ha d just rea ched when a 'Ha rija n' (Scheduled ca ste.) ca me a nd a fter pla cing a big pa cket
of Suga r, he bowed down his hea d, keeping proper dista nce. As for Ba ba J i, he went inside
but Ra m Singh who wa s sta nding hereby, picked up the pa cket. It wa s summer sea son. He
a t once put a bout ha lf the suga r into wa ter a nd dra nk it.
After wa shing his ha nds, Ba ba J i ordered tha t the pa cket lying outside should be buried.
After some enquiries it wa s discovered tha t Ra m Singh ha d ta ken Sha rba t ma de from some
Suga r out of tha t pa cket, a nd the rema ining wa s still lying there.
Ba ba J i (bea ting his knees): very ba d, It is rea lly very ba d, He ha d come with a desire
to beget a son.
In the mea ntime, Ra m Singh ha d gone to his house for some work. Afterwa rds it ca me
to be known tha t he ha d vomited on the wa y a nd ha d fa inted.
When the mother sa w the condition of her only son, she sent a mercy a ppea l to Ba ba
J i But before the messenger could rea ch, Ra m Singh ha d expired
When Ba ba J i received the a ppea l he sa id, 'Bha i! Now he will ha ve to ta ke birth in their
home, But a s a symbol of this ha ppening he will be ha ving a bla ck spot of the size of a
pa isa on his left thigh.
After ten months his wife ga ve birth to a son. Ma ny devotees were a lrea dy wa iting for
this mira cle to ha ppen. On some pretext they went there a nd sa w the newly bom. The symbol
exa ctly of the sa me sha pe a s told by Ba ba J i wa s there. So Ba ba Na tha Singh a nd L. Sa rda ri
La i ga ve the boy two rupees ea ch a s the a uspicious money. When Ra m Singh's mother ca me
to know of this she sta rted mourning. But a s per God's order the boy pa ssed a wa y a fter
three months beca use Ba ba J i ha d a lrea dy prophesied tha t the boy would survive for a few
da ys only, a nd then he will be free from this bonda ge.
(b) In Devsa ya l how a leper's troubles got 'distributed' a fter his Pa rsha d wa s a ccepted
a nd distribute a mong the Sa nga t, the deta ils of which ma y be rea d a t pa ge 136 of Vol. V
in the a utobiogra phy of S. Da ya l Singh.
(c) A la ndowner, resident of Na thowa l nea r the villa ge of J ha roda wa s una wa re of the
53
i
Ma rya da . He brought Deg. (big vessel) of Ka ra h Pa rsha d a t the THAATH a nd ma de loud
ca lls a fter rea ching there. Incidenta lly Ba ba J i wa s sta nding nea rby. At once he sa id, 'Pa tron!
This Pa rsha d is unfit for a ccepta nce, to be offered for Bhog a s you ha ve been Killing insects
a ll the wa y.'
Actua lly it wa s the truth. He plea ded a lot a s to how a fa rmer ca n do without killing
insects. But Ba ba J i, who wa s ordina rily a supporter of preserva tion of wild-life; refused
to a ccept the Pa rsha d. But then second time a ga in he brought the Pra sha d ma de a ccording
to Ba ba J i's instruction, a nd a lthough he got quite la te in rea ching there, Ba ba J i did not
end the Dewa n until he rea ched.
(d) Once in Delhi, a ma n brought Pa rsha d, Ba ba J i a sked him to distribute the sa me
in Sa nga t, even while tha t fellow wa s still a t quite a dista nce from Ba ba J i
He requested:- 'But plea se first do a ccept it yourself a nd oblige me.'
Ba ba J i :- "No, you distribute it a s it is."
In the process of distribution when he rea ched Ba ba J i, he (Ba ba J i) sa id, "There! Go
to the children a nd distribute it a mong them."
While distributing Pa rsha d a mong the children, it got finished a nd he ca me in front a nd
sa t down. Then Ba ba J i a sked him" I a m sure, you ea t mea t, fish etc."
"Yes, Ma ha ra j!' he sa id in a low voice.
Ba ba J i :- " I hope you ha ve ta sted huma n flesh, too."
He fell a t Ba ba J i's feet, Ba ba J i sa id smilingly, "No! No! you must ha ve ta sted it."
The ma n understood the whole ma tter.
The trea tment meted out to the persons bringing Pa rsha d used to be (it seemed)
a ccording to their good deeds a nd dedica tion. This is proved by the incidents cited below,
which were told by S. Sa mpoora n Singh :-
In Delhi, Bibi Cha ra n Ka ur (1) wa s a ssigned the j ob of serving Pa rsha d. In those times,
the persons who brought Pa rsha d were a sked to sit under two Kika r trees which were a bout
a hundred ya rds a wa y form the THAATH. Ba ba J i took their Pa rsha d inside. The persons
kept on wa iting for their utensils to be returned until well a fter the evening-BKog.' In those
da ys the Dewa n would end a t 8 P.M. After seeing the wa iting couple We a sked Ba &a J i a bout
the couple a nd sa id 'They ha ve been sta ying ba ck to ta ke their utensils.' Ba ba J i sa id 'One
who brings Pa rsha d, ha s a n inna te desire to ha ve Da rsha n. Ca ll them inside a nd issue
Footnote 1 :- The biogra phy ma y be rea d in vol. V (Pa ge 104-107)
54
instructions for future tha t the person who brings the Pa rsha d ma y come forwa rd."
So the instructions continued to be followed la ter on.
After Six-Seven da ys a Singh of Pa ha rga nj ca me with Pa rsha d. He ha d, a long with him
some six or seven persons who were ca rrying sepa ra te utenists.
Ba ba J i a sked me. "Who a re they?"
I replied,'They a re bringing Pa rsha d,'
Ba ba J i sa id in a scolding tone, "The whole villa ge is coming to give Pa rsha d, Ma ke
them sit a t a dista nce."
After tha t da y, it beca me ma nda tory tha t those who bring Pa rsha da should sit under the
Kika r trees mea nt for this purpose.
Seven-eight da ys a fter this incident, tha t couple ca me a ga in a nd like other people they
wa ited under the tree.
When Ba ba J i sa w them, he a sked, 'Who is sitting there?'
I replied,'They a re wa iting for the utensils to be emptied.'
'Are they your serva nts? They bring Pra sha d for you a nd you ma ke them sit a t such
a dista nce a s if they were sweepers!'
I ca lled both of them nea r. First time when they ca me they were not fortuna te enough
to ma na ge a ta lk, this time too, they just took their utensils a nd went a wa y.
After this incident, we a ll sta rted pa ying due respect to those who brought Pra sha d.
After a few da ys tha t Pa ha rga nj ma n ca me a ga in a s ever.
Ba ba J i a sked, 'Who a re those, coming towa rds this side.?'
I replied, 'J i, they a re bringing Pra sha da .'
Ba ba J i,'I know you. You a re a lwa ys in sea rch of pretexts. Remember, from now on
wa rds don't a llow a ny one to bring Pa rsha da without my prior permission."
Next da y, (Ba ba Kha ra g Singh's nephew) S. Kirpa l Singh a sked for permission. I took
him to Ba ba J i's gra cious presence a nd a sked for his permission. He sa id in reply, "Are
5 5

we here to keep a n a ccount of our food even? If we ha d to do just tha t wha t for ha ve we
come over here? Gentlema n! This is your business. Let Pa rsha da come from whichever
source you like it to come."
From tha t da y onwa rds, rela xa tion in this ma tter wa s ma de once a ga in.
OMNISCIENCE VIS-A-VIS STAUNCH DEVOTEES
According to S. Sa mpoora n Singh :- After a few da ys Ba ba J i left Delhi a nd a fter a bout
a month's sta y in Ba thinda , rea ched Ba ghin (J ha ng Ma ghia na ). the da y I ha d to lea ve. Bibi
Cha ra n Ka ur ca me a nd in a dirty conta iner, she brought Mora bba (Sweetened preserved fruit/
vegeta ble in the syrup) prepa red in the fa ctory of Gopina th Ha rna ra in (a fa mous shop of
this type in Delhi) She sa id, "Offer this to Ba ba J i, Ma ke him ta ste this before your eyes.'
I sa id, "I a m in no ca pa city to do so. But I will surely present him this Mora bba ."
When I rea ched, Ba ba J i ha d gone to a n Akha n Pa a th.. Ha rdly fifteen minutes ha d pa ssed
when Ba ba J i a rrived. It wa s '
V
1 P.M. As soon a s Ba ba J i rea ched he sta rted a sking Isha r
Singh (a ttenda nt) 1" Bring some thing which might ha ve a cooling effect on the hea rt."
At this ma ny fruits were brought a nd presented to Ba ba J i but he sa id 'no' to everything,
a nd refused to ta ke a ny of these.
Then some medicines were pla ced before him. He sa id 'no' even to these.
I wa s sta nding nea rby. He a sked me, 'Ha ve you brought some Pa rsha d?
I sa id, 'Yes, I ha ve brought some Pa rsha d'.
Then hurry up!' sa id Ba ba J i
I loa ded off a huge ba sket of Pa rsha d in front of him which conta ined va rious types
of fruits, sweets a nd tinned-fruits; preserved recently.
Ba ba J i (touching tha t dirty conta iner) "Wha t does this conta in? J ust open it.."
I opened the tin. It conta ined a pple Mora bba . Norma lly, Ba ba J i would ea t Mora bba
only a fter wa shing it, but tha t da y he sta rted ea ting pieces of mora bba from tha t tin without
first wa shing it. He a te three four a pples in this ma nner a nd. sa id ha ppily, "Wow!wow!! How
selective Pa rsha d my fellows send!! How selective Pa rsha d my fellows send! my hea rt wa s
sinking, but a fter ea ting this it ha s cooled down substa ntia lly."
Next time. I ha d to come a ga in on Full-Moon. Bibi Cha ra n Ka ur brought sweets (from
1 1 0
Gha ntewa la , Cha ndni Chowk). I did not sa y a nything a bout her mora bba of la st time.l She
sa id, 'Offer these sweets to Ba ba J i."
This time when I rea ched with Pa rsha d it wa s time. Ba ba J i sa id, "Loa d off the ba sket
a nd tell me one by one whose pa rsha d it is." So I got the Pa rsha d counted tha t wa y.
When it ca me the turn of Cha ra n Ka ur's Pa rsha d, I sa id tha t it wa s Mr.Ka rta r Singh's
Pa rsha d [up to tha t time no dia logue ha d ta ken pla ce between the two.] (A)
"Which Mr. Ka rta r Singh?" Ba ba J i sa id
Tha t fellow of very short height', I replied.
"I see. Is not he the one who ha d brought Pa rsha d in the evening?"
When I sa id, 'Yes Sir,', he a sked me to open the ba sket. When it wa s opened he picked
up sweets a nd sta rted ea ting a nd sa id smilingly, 'Tell them tha t the sweets a re very good,
but I don't ea t sweets." Also tell them tha t the la pse is on your pa rt not mine
Sa ying this he got up without a sking a bout the rema ining Pa rsha d a s to whose wa s
which.
It wa s my ha bit tha t such things, which ha d some specia lity a bout them, I would not
tell a ny one outside, But it seems Ba ba J i ha d to ma ke it disclosed.
At night when I a nd S. Achha r Singh were going for the Dewa n of 9 to 11 P.M. slot,
we found Ba ba J i strolling on the wa y. On his beckoning we went there a nd bowed our hea ds.
Ba ba J i:- "Wha t did he sa y?"
Before I could utter a nything; Achha r Singh spoke out, "Though he sa id a lot but he
(i.e. I) silenced him by telling the episode of Delhi woma n."
Ba ba J i :- "The episode of which Delhi Woma n?"
Fotnote A :- There, one da y, Inspector of chief Kha lsa Diwa n Schools ca me a nd
requested for Ba ba J i's Da rsha n.
It wa s evening time. I sent the request inside a nd in reply received the order tha t a s
it wa s time for Kirta n, So he wa s a rriving here itself.
Ba ba J i ca me in the Kirta n. took his sea t a fter wishing the Sa nga t a nd then a sked the
Inspector wha t the ma tter wa s. Without sa ying a ny other thing the inspector sa id, "I a m
sorry, I ha ve never bowed my hea d before a ny sa int."
'Does not ma tter. I ha ve bowed my hea d.' Ba ba J i sa id further, 'Ta lk Something else'
But he would come to the something a fter bea ting a bout the bush or other, topics. For
a bout ha lf a n hour. He ta lked the sa me thing a nd nothing else. At la st Ba ba J i sa id: "Now
Continue on Next Pa ge
5 7

I hinted Achha r Singh, by hitting him with my elbow, not to sa y a ny thing further. But
a fter Ba ba J i a sked me. two-three times, a nd I wa s a voiding to tell: Ba ba J i told a Sa a khi.
But, a ga in, a fter finishing the Sa ckhi, he sta rted a sking me a bout tha t woma n. But a ga in
I a voided the reply. Then he told a nother Sa a khi I repea tedly a voided to tell a nd he continued
telling the Sa a khis; until a t la st I ga ve in, understa nding tha t he wa s a da ma nt on hea ring
a bout tha t woma n. After telling him the whole story, I told him a bout him the whole story,
I told him a bout the request a lso tha t wa s ma de by the woma n viz. 'Ma ke Ba ba J i ea t this
Pa rsha d right before your eyes' (which you ha d ea ten).
"Tell her tha t I did ea t the Pa rsha d a nd relished it very much. If she is ha ppy by this,
ma ke her ha ppy by telling this to her. Give her my blessings." Ba ba J i sa id.
When I rea ched Delhi I a sked Cha ra n Ka ur how she ha d prepa red the Pa rsha d. She told
me in reply" I first wa sh the whea t then I ma ke it dry So tha t no dust rema ing in it. Then
I grind it myself in the grinder I prepa re Roti (food) form tha t flour.
It is clea r from this tha t in rea lity it is the good feelings tha t ma tte a nd not just wa shing
a nd drying the whea t. Pa rsha d is eva lua ted by this feeling only.
USAGE OF PARSHAD
(According to Bhai Sunder Singh Ji)
While living in the jungle of Ha ra ppa , wha tever things, the Sa nga t would bring a s
Pa rsha d, out of tha t the qua ntity needed wa s kept a nd the rest would be flown into the ca na l.
It wa s the principle tha t extra things a re not to be kept in possession. It wa s a sked before
disposa l of the items if a nyone needed those or the one who could a fford to kept a nything
wa s a llowed to pick up the sa me out of those extra things. But no body da red to sa y 'Yes,'
The persons bringing Pra sha d would be sa tisfied tha t they ha ve done the service a nd they
it is time for Kirta n. If you ha ve to go ba ck, do it quietly. I a m now going for medita tion.'
Ba ba J i took the Ba ira ga n a nd situa ted himself into medita tion a nd tha t ma n went a wa y.
I a nd S. Achha r Singh Gurda spuri went a long with him (tha t ma n) up to a Short dista nce
to see him off. On the wa y. he sta rted the sa me topic a ga in i.e. 'I a m sorry, I ha ve never
bowed my hea d before a ny one.'
I, "Why should we mind this ha bit of yours? It would be ra ther in your benefit ha d you
been bowing your hea d. Now it wa s your sweet will tha t you ha ve not bowed."
Looking a t me. he gripped, "I ha ve rea lly not liked your misguiding other people. You
must convince me a bout the benefits of bowing down one's hea d.'
After interroga tion I ca me to know tha t he wa s a gra dua te a nd wa s well-versed in the
field of Electricity. Then I told him thus;, 'On the one side there is a n a ccumula tor which
a ccumula tes electricity a nd on the other side is distributor or ra dia tor which spends it. In
the simila r wa y a huma n being ha s spiritua l power which is a ccumula ted in the hea d a nd
is expended through feet.
If you touch your a ccumula tor with the ra dia tor of a grea t ma n, who ha s spiritua l power,
then a portion of his spiritua l power will enter your body too, This is the wa y of getting
Continue on Next Pa ge
S 8
lea st bothered a s to where their food wa s thrown by the ma ster. Whether more is a ccepted
or less! Simila rly. Once (a ccording to Bha i Sunder Singh J i) in 1929, a t the time of Bhog
of Sri Guru Gra nth Sa hib, ma ny devotees brought a nd offered fla voured things like Kewra ,
Scent etc, which Ba ba J i ordered to be thrown into the ca na l.lt wa s a test! We complied
with the order Ba ba J i a sked, "Yes./ Sir", Then we a sked for his permission to bring the
provisions a nd while buying it we bought some more fla voured things, which we hid in the
bushes a little a wa y from the pla ce.
At two O'clock in the night, Ba ba J i ca me to the Asa a n (sea t) of the ca ve a fter hea ring
the Pa a th of Sukhma ni Sa hib. At tha t time, five devotees were busy prepa ring Deg (vessel)
of Ka ra h Pa rsha d a t the well. Through one of them Ba ba J i ca lled me. When I went there
a nd bowed my hea d, Ba ba J i sa id, 'Brother, Bring those things which you ha ve kept outside.'
"Sir, I ha ve kept the things, certa inly, but there a re ma ny thornes, " I replied humbly.
Anywa y, I brought those things, beca use, I believed, tha t no trouble ever a rises in
complying with high orders. I sprinkled those things a t the pla ce.
As is told a t pa ge 62, tha t wha tever Pa rsha d Ba ba J i would keep, out of tha t, dry Pa rsha d
i.e. Mishri, ca rda mom, a lmonds etc. would be ta ken inside by the a ttenda nt a nd tha t Pa rsha d
wa s then given to the devotees, when they were to return their homes. Wha t mystry it
involved in a llowing or not a llowing, ma king one sit a nd wa it for permission, or keeping
them occupied in petty chores; incidents rega rding this will be given a t a n a ppropria te pla ce
in this pa rt itself.
THAATH
As ha s been told before, Tha a th (A) mea ns some built up pla ce where there is a n
a rra ngement for Dewa n, Guru Sa hib, residence of Ba ba J i a nd Beha nga ms. As the design
a nd a rchitecture a nd a lso its site a re some wha t extra ordina ry, it seems essentia l here to write
in deta il a bout this topic.
Something spiritua l.
On hea ring this he ga ve me a n extremely a stonished took a nd sa id, "Why! Curse on
me!" Then he a bused himself profusely for his blunder.'
I :- "There is no need to feel sorry or a buse yourself. Choose wha tever you think is
proper."
He "Tha t mea ns bowing hea d is so essentia l a nd tha t I ha ve ma de a blunder. Tha t
I ha ve been a rguing a bout This issue. Tha t I ha ve never bowed my hea d before a nyone. Now
plea se ta ke me ba ck there So tha t I ca n bow my hea d. I a gree tha t I ha d come from home
for Da rsha n a nd Da rsha n I ha ve ha d."
I :- "Don't think tha t you ha d Da rsha n ea sily. Everything ha s some hidden mea ning in
it. here." To illustra te my point I rela ted the incident of Bibi Cha ra nka ur to him a nd sa id,
tha t it wa s beyond me now; to ta ke him a ga in for the purpose to ma ke him bow down his
hea d, a nd a lso tha t it would be done some time in future.
Sa ying this we ca me ba ck.
Footnote (A) :- Prefa ce (Pa ge VIII) Footnote. Before 1950 When the pond wa s not yet
ma de; Though Ba ba J i ha d na med,'Na na ksa r' a s such yet Tha a th wa s known a s only 'Ka lera n
da Tha a th'
1 04
As will be known by rea ding the deta ils of Ba ga n, Chooria n, Deepa lpur, Ha ra ppa . a nd
Ka lera n in the first pa rt wherever a secluded or deserted pla ce would be found, Ba ba J i would
ma ke it a s his sta ying pla ce. This could be a pond or shore of a ca na l, some deserted well
a nypla ce nea r a la ke under the sha de of a tree in a va st forest, a djoining some cemetry or
a temple, on some pla tform in the la p of the va lley of a river, or inside some secluded ruins.
In the first pla ce, choice of the site would be such tha t there is no tree or pa th nea rby, where
there nobody, comes but only a 'lover'! (When the pla ce would become crowded by the
coming a nd going of people, he would snea k a wa y, quietly from tha t very pla ce.)
An ordina ry sa int is worried a bout the wa ys to fill his own belly. But Ba ba J i .ha d sta unch
fa ith in his a ll- powerful Lord; Who would inspire a nd send a n inquisitive fellow there for
service. To oblige such a sewa k Ba ba J i would put him to petty chores like getting a hut
or a tha tched house, ma de Through him or getting dug the ca ve or if nothing else, getting
a tent set by him.
When the number of pa trons would sta rt increa sing, he would give permission to get
the mud-hut ma de. And ever since the custom of serving Guru Gra nth Sa hib a nd recita tion
of Sha ba ds sta rted, a sepa ra te room or a ca ve would be built for Guru Sa hib. Though the
sta y would be only for a few da ys even then Ba ba J i would dra w lines with his stick itself
a nd ba sed on those lines the design of the building would be ma de. Wherever or wha tever
wa s built, would be demolished a t the time of depa rture from tha t pla ce. If some a rticles
were of a ny. utility to some one the sa me were given to him. Such things which could not
be of a ny service were burnt off. Some a rticles which were worth digging out, such a s ta ps
etc. were dug out so tha t nothing such rema ins which could give rise to disputes, so to sa y,
the pla ce would be ma de uninha bita ble so tha t no possibility, of its getting used in a n
improper wa y, rema ins. Nor in future a n idea of coming a ga in to tha t very pla ce might come
into Ba ba J i's mind. Tha t such a nd such pla ce ha d a very nice hut.
Ba ra da ri wa s built by the Sa nga t in the a bsence of Ba ba J i. When Ba ba J i ca me a nd
a s it he got very a ngry. At this the Sa nga t sa id, ":We a pologise for our mista ke Now if you
order we ca n demolish it !' Ba ba J i thought for a while a nd then sa id, "O.K. ! As you ha ve
built it, lea ve it a s it is. It ma y serve out purpose sometime. In the yea r 1947 a fter the
pa rtition when people ha d no shelter a t a ll a nd it ra ined a wfully, then this Pa cca (perma nent)
Ba ra da ri proved to be of immense utility.
The construction of the pla ce of Sukhma ni Sa hib-Pa a th wa s begun in the a bsence of
Ba ba J i, J ust a s he ca me he sa id, 'I ha ve observed Roza (fa st of muslims) a nd you people
a re using Pa cca bricks for construction.
'Ma ha ra j! In ra iny sea son it is good to use such bricks. It is, better if you ha ve a good
pla ce.'
'O.K. now it is good enough wha t ha s been built. Now give it a mud-coa ting.
The ma in pa rts of a Tha a th were :-
1. The PARKASH site of Guru Sa hib a nd the a djoining Dewa n site.
60
2. Site of Akha nd Pa a th of Sukhma ni Sa hib.
3. Bhora (Sa chkha nd a nd Bha ja nga rh.)
4. Resting pla ce, of residence/living pla ce for Ba ba J i, Ra a gis, Beha nga ms a nd the
Sa nga t.
The Pa rka sh site (a lso ca lled Sa chkha nd) used to be a room mea suring 21 feet long a nd
thirteen feet wide whose pla n would be somewha t like this: Out of the length six or seven
feet would be left va ca nt for decora ting with bouquets, a nd for keeping Tha a ls (pla tes) of
a Bhog etc. Next, 5 feet would be used for Pa rka sh a nd a bout 3feet for sea ting Ra a gis Then,
to go a cross, a one foot ga p wa s left a nd in the la st four feet pla ce a bed-like settee used
to be there on which would be the 'Sukh-Asa n' (Sleeping pla ce ) of Guru Sa hib, And the
rema ining la st 3 feet would be used for going a cross from the ba ck a t the time of Sewa .
The recita tion of Sukhma ni Sa hib would continue for da y a nd night. Hence a s much
spa ce a s wa s a va ila ble, would be utilised a ccordingly.
SACHKHAND
Inside the Tha a th, under the site of 'Pa rka sh', there used to be a room simila r to a
ba sement, in which Sri Guru Gra nth Sa hib would be given Sukh-Asa n a nd ea rly in the
morning Ba ba J i would do the Pa rka sh himself, The three sides of the room (except the door
side ) were a dorned with huma n-sized, huge, ha nd ma de portra its of Guru Na na k Dev J i
in sitting position.
According to a Specta tor, in this room, there wa s no such pla ce where there were no
Da rsha n a va ila ble of Sri Guru Na na k Dev J i, a pa rt from Sri Guru Gra nth Sa hib, At the right
side of the door, in a corner there wa s a big, strong crusher fixed up in the floor, form
Neelga on, in which Ba ba J i would sea t himself, a nd spend most of the time of the da y a s
well a s night, a nd a bsorb himself in continuous pra yer,
Whenever he opened his eyes he would ha ve Da rsha n of Sri Guru Na na k Dev J i a nd
his mind would a ga in be concentra ted on pra yer.
Outside there would be Kirta n which would be hea rd while sitting inside, reciting hymns
or even while medita ting.
This purest, most bea utiful, a nd most respected pla ce wa s na med a s Sa ch-Kha nd a nd
is fa mous by this na me only, even up to now.
t
Ma ny rea ders might ha ve a pprehensions a bout the usa ge of the title 'Sa chkha nd' for
this very pla ce but a fter thinking for a while, one would come to know- tha t this na me wa s
Footnote 1 :- Ba ba Na rinja n Singh J i Senior J udge's (Ree) a utobiogra phy:- "Sa chkha nd
Continue on Next Pa ge
1 1 0
not ina ppropria te (1) Now a da ys, there is electricity a t this pla ce but previously there used
to be ga s-la ntern. Huge portra its of Sri Guru Na na k Dev J i with a ba ck, drop of na tura l
scenery, filled up with na tura l colours! Pa rka sh of Sri Guru Gra nth Sa hib on the Ta kha t
(settee); designs colours a nd decora tion of fine sca rves; milky-white curta ins ha nging on
the rest of the wa lls' gorgeousness of flowers a nd ga rla nds on the sca rves. Further more
the sprea d of Mirga a ns (2) the skin of deer) a nd still further the a rra ngement of flower va ses.
The whole a tmosphere ra mpa nt with the fra gra nce of Atta r a nd perfume. At the end
melodious music a nd the site for Pra yer a nd the a ccompa nying instruments. Wha t rema ings
then a s not to term it a s 'Sa ch Kha nd'!
To ma inta in the purity a nd grea tness of Sa chkha nd, the time to ha ve its Da rsha n wa s
fixed. For Da rsha n a permit of 'The pledge of Pa a th' wa s to be sought a nd not the permit
of money offered. Tha t mea ns, tha t in lien of Da rsha n ea ch visitor ha d to do or get done
the recita tion of Guru Gra nth Sa hib. The person who not a ble to do so wa s supposed to do
the stipula ted number of J a a ps 'Sukhma ni Sa hib, J a pu J i Sa hib or the First Pa urhi, Wa heguru
Ma ntra or the rosa ry of the 'Ra m - Na a m' the deta ils of which a re giver in pa rt two pa ge
14. In this wa y the Sa nga t were diverted towa rds recita tion of hymns etc. a nd the sa me is
being done till now. Wha t better thing tha n this could ever be possible.?
Nea rby stood a ba mboo, fixed vertica lly, to hold a s a support while worshiping in
sta nding position. This pla ce wa s ca lled 'Bha ja n-Ga rh'
For the living of Ra a gis a nd Beha nga ms, pits would be dug up, whose dimensions used
to be 2x2x7x (2 feet wide, 2feet deep a nd seven feet long) Only one person could lie down
in one pit. It would ha ve a covering of fibers. So, Only a n ordina ry thing could be kept on
these things. These covering pits were ca lled 'Qa ba rs' .(gra ves). These gra ves were ma de
here a nd there in the fa rms situa ted in front.
The Sewa da rs who ha d their fa milies would go ba ck to their respective home a t 10P.M.;
in the cities of J a ga ra on, Ka lera n, Ka unka etc. beca use no one, who resided outside, wa s
a llowed to sta y in the Tha a th, His sta ying a rra ngements would either be a t the Gurdwa ra
of Ka lera n or a t some fellow compa nion's house. In those da ys, fellows used to be so
a ffectiona te tha t they would open the ga tes of their houses for such people very libera lly.
According to S. Ra tta n Singh, Ba ba J i's opinion wa s tha t every Tom, Dick a nd Ha rry
must neither be a llowed to enter the Tha a th nor sta y there beca use such a person who does
not worship does no service does no remembra nce of God, served no purpose by his sta ying
in the Tha a th. Of wha t use is his sta ying over there? Ba ba J i would not a llow a nyone to
sta y overnight in the jungle, But if due to some circumsta nce, one ha d to sta y ba ck
va se Nira nka r' (J a pu J i) mea ns tha t there lives Nira nka r in Sa chkha nd, which ma y ha ve this
mea ning a lso tha t where there lives Nira nka r, tha t pla ce, too, is Sa chka nd. Though Nira nka r
is a t every pla ce but there a re specia l pla ces a lso of his living a s:- 'Pra bh J i Ba sa hi Sa dh
Ki Ra sna ' (Sukhma ni) etc. So the pla ce, Where the 'na me' of Nira nka r is remembered with
grea t love a nd dedica tion is specia l a bode of Him (Nira nka r)
Footnote 2 :- Ba ba J i would use 'Deer Skin' Mirga a n initia lly, a s is shown in a picture,
but la ter on he sta rted using the skin of leopa rd, lion etc. All these come in the ca tegory
of Mirga a n a nd a re considered pious a s flowers a nd ghee, Gurwa a k is: 'Duniya ra ng na a va il
nerve J yon Kusum Pa a t Ghio Pa a ki Ha ra 'Ha ra ' (Ma a ru M:5-1084) 'Ha ra mea ns Mirga a n.
62
compulsory Ba ba J i would dra w a line with a stick a round himself a nd would forbid every
one to cross the line or
N
enter inside, for the night. Long a fter this in 1925, when a judge
of Ba thinda ca me to the THAATH of Ka lera n for Da rsha n, he wa s a llowed to sta y in their
ca ve of Bha i Sa nta Singh Ra a gi for the first time.
Afterwa rds ca ves were built on both the sides, one side for men a nd on the other for
women. Therea fter Pa rsha d a lso sta rted coming for the out-sta tion Sa nga t a nd then some
ca ves, too, were built for sta ying of Sa nga t. These ca ves used to be a sort of huge pits which
would be covered with reeds in such a wa y tha t a bout three four feet of these would be inside
the ea rth a nd a bout four feet would rema in a bove the ea rth. A window would be kept for
going inside. In ra iny sea son sometimes ra in wa ter would enter these pits a nd even Sna kes
would a ppea r beca use of tha t a rea being a bunda nt in forests. But no body suffered a ny loss,
nor a misha p occurred ever.
AASAN (seat) OF BABA JI :- The pla ce a nd level of Asa n (sea t), set for Ba ba J i
in the Dewa n, a re depicted in the ma p. In brief a t the highest pla ce would be the PARKASH
of Guru Gra nth Sa hib a nd a little lower tha n tha t wa s the pla tform mea nt for the Ra a gis
still lower used to be the Asa n of Ba ba J i. which would be right in front of Guru Gra nth
Sa hib, but a t a big ga p from it. This squa re pla ce would be dug up to ma ke it still lower
by a bout ha lf a foot, to fix a n a iry ma ttress so tha t even by sitting for a long time on tha t,
would not be of a ny discomfort a t a ll. On this would be sprea d the skin of Leopa rd or Lion,
on one side of it would sta nd a stick while on the opposite side a Ba ira ga n (T sha ped a rm-
Support for the sa ints), on the left side would be a time-piece etc. (a s is shown in a picture),
a bowl ma de of meta l, ma rble or stone for drinking wa ter a nd a towel, Rubber or ca nva s
slippers would be kept fa rther a wa y a t the ba ck.
In between Sri Guru Gra nth Sa hib a nd Ba ba J i's Aa sa n, a la rge spa ce would lie va ca nt
on which white sheets were sprea d on the occa sion of Full-Moon. This pla ce wa s mea nt
for sea ting priva te a nd persona l Sa nga t.
MARYADA for those living in Thaath Ba ba J i used to term his Tha a th a s
'Beha nga mi (with the menta lity of a bird) or 'Bira kt;' (Renuncia tion), the mea ning of
Beha nja nm (A) is given somewhere else, Very strick Ma rya da wa s la id-down for those living
in the Tha a th, Only tha t person, would be given permission to live a s a Beha nga m in the
Tha a th, who would be rea dy to live a ccording to Ma ra ya da willingly. No person could be
a Beha nga m who wa s either enga ged, ma rried or ha ving a fa mily. If he a lrea dy knows how
to pla y Ha rmonium, Ta bla a nd a rt of Kirta n it is well a nd good otherwise he should a t lea st
be rea dy to lea rn a ll these things. It is better if he knows Ba ni by hea rt otherwise he should
be ha ving a n interest to rea d a nd to lea rn it. Most importa nt of a ll, he is not supposed to
a sk for fulfillment of a ny of his persona l needs i.e. he should not dema nd a nything from
others. He should be prompt enough to a ccept every woma n a s his mother a nd wea lth a s
the blood of cow. He should be rea dy to tolera te grief a nd hunger, a nd should follow the
principle of 'Ya tha La a bh Sa utokhe' mea ning thereby tha t wha tever he gets he should feel,
contented with it. He should not ima gine, even to get more!
9
According to sea son, he should be willing to get up a t 2 A.M. a nd do his routina l regimen
a nd ba the in cold wa ter. These were some of the conditions, a fter the a ccepta nce which,
Footnote (A) Pa ge 21, Pa rt 1
63
a person wa s given permission to live in the Tha a th. a s a Beha nga m.
Beha nga ms were not a llowed to send letters to their homes, nor they could receive a ny
letters.
There wa s a restriction on them to meet women except their mothers or Sisters tha t too
very ra rely, a nd for a brief time. No other woma n wa s a llowed to pa ss nea rby, lea ve a lone
ta lking to a ny of them.
It wa s forbidden to ha ve more tha n two bla nkets a nd two pa irs of socks, a s persona l
belongings.
Keeping sepa ra te ea ta bles for self use wa s not a llowed, except tha t which one got from
la nga r. If a ny a lien item wa s found with a nyone or in ca se of doubt on a ny one for keeping
Such things, a sea rch would be ma de on tha t persons a nd if found guilty, he wa s presented
before Ba ba J i a nd wa s a dequa tely punished. If some one needed some other a rticles viz
pa per, pen, ink, book or medicine, a request to this effect wa s sent to the 'Ha zooria Sewa k'
who, then, would convey this request further to the ma na ge or he would himself ta ke
permission from Ba ba J i rega rding this. Without permission, crossing even ra ilwa y line
(which wa s ha rdly a t a dista nce of 1.1/2 furlong.) wa s prohibited for Beha nga ms.
A new Beha nga m used to be a ssigned the sewa of such types:- To dust a nd keep shoes
properly, to ta ke out wa ter a nd serve it, to wa ter the pla nts grown in the Tha a th, to keep
a wa tch inside or outside the Tha a th, a nd to fa n Sri Guru Gra nth Sa hib.
After this, they were a ssigned the services mea nt for a high ra nked Beha nga mi. He who
proved to be quite resourceful a nd of good conduct, got the job of ma king bed for Sri Guru
Gra nth Sa hib, to ba the Ba ba J i, to fa n a nd to ma ssa ge the hea d etc.
After becoming Beha nga m once, its wa s not considered proper to become a 'fa mily-
ma n' a ga in. But, if every one would go a wa y defying, everything or otherwise, no lega l
proceedings would be initia ted a ga inst him.
Va rious punishments were there for sma ll mista kes. These punishments would usua lly
be:- ta king out wa ter from ha ndpump, dusting shoes, brooming the THAATH. Some times
the defa ulters were not given food for one or two da ys. If one hinted a t one's illness he
wa s a t once chided to visit the hospita ls ra ther tha n idling a wa y a nd doing nothing.
Restrictions imposed on the Ra a gis were even more strict. Tha t Ra a gi who would be
la te in rea ching the Kirta n wa s ma de to sta nd outside. (A) One morning when Vishnu
(wa tchma n) ca me to wa ke up the Ra a gis, a ll the Ra a gis, except three, ma de themselves
present. These three were :- J a swa nt Singh, 'Ha mma ', Inder Singh a nd Ha ri Singh
Ka kriwa la . The ta bla pla yer, out of these, J a swa nt Singh ha d gone to sleep while rea ding
Kirta n Sohila a nd sa id to Vishnu, "I ha ve not yet finished Kirta n-Sohila a nd you ha ve come
Footnote A :- According to Bha i Gurmukh Singh Ra a gi
64
to wa ke me up. So instea d of getting up he went fa st a sleep ! When they woke-up a fter a bout
1.1/2 hours, they rushed towa rds the Kirta n without even ta king ba th. When encountered
by wa tchma n; for Once, they even thought of climbing up the wa lls, a nd enter inside. So
they did the sa me. When the Bhog of Kirta n wa s performed every body ca me out to get
'Ha a zri' (B). After the 'Ha a zri' these three ha d their turn to do Kirta n form 9 to 11 A. M.
'Ma st' Inder Singh wa s pla ying Ta bla , J a swa nt Singh wa s doing Kirta n. Incidenta lly.
Vishnu, too, wa s sta nding close by. When Ba ba J i sta rted wa lking form old THAATH to
new THAATH, he sa w Vishnu a nd a sked him,' How is your hea lth now?'
Vishnu sa id, "J i! Toda y these three ha d been la te a nd they ha ve entered this pla ce by
climbing up the wa lls.
"Is it? Then they ha ve not observed the rules, ca ll them here.' Ba ba J i sa id scoldingly,
a nd then returned from tha t very pla ce a nd took the defa ulters to the ploughed fields. Then
he ordered Vishnu to bring a Sprinkler, filled up from the pond. Vishnu complied
immedia tely, "All three of us were ma de to ta ke off a ll the clothes except the underwea r.
Another three ordered to dra g us with a vehicle a nd Vishnu wa s a sked to pour cold wa ter
on us. After some rounds we were let off." To uphold Ma rya da such strictness wa s essentia l.
Ba ba J i would often sa y
V
A boy is set right only by la shing."
"Attenda nce wa s ma rked a t 11 P.M. da ily My full duty wa s to pla y Ta bla in the morning
evening a nd then a t night form 10 to 11 P.M. For the la st duty I got la te by five minutes
one da y. In those da ys Hira Na nd Ha nda a l wa s on wa tchma n's duty. He ha d instructions
tha t whosoever gets la te should be stripped na ked a nd tied to a tree. He did the sa me. Now,
the Kirta n ha d sta rted a nd Ba ba J i a lso ha d come. Ha ri wa s sitting a t my pla ce. He wa s not
pla ying Ta bla well. So Ba ba J i a sked,
N
Who is the fellow pla ying Ta bla ?' Ma ster Isha r Singh
(A) sa id "Gurmukh Singh' the Ta bla pla yer got la te,. So he wa s tied to the tree a nd he is
sta nding there.
Ba ba J i sa id, "Go a nd enquire properly."
Ma ster J i just ha d a ca sua l sea rch a nd then sa id on his own, "Gurmukh ha s slight fever,
So he ha d got la te."
Ba ba J i (To wa tchma n) :- You ha ve no discerning eye to judge persons, a nd crea te
trouble for nothing.' At this Ma ster J i a t once freed me a nd brought me inside.
Tha t Beha nga m who would go ba ck home once, wa s forbidden to a ttend Dewa n until
he would present himself a nd a pologise for defa ulting. Then he wa s given Amrit (nector)
.first, a nd then only he would be a dmitted. Such a Beha nga m wa s not a llowed to ta lk to other
Beha nga ms. Once, Prita m Singh Beha nga m (Ta bla Pla yer) went home a nd got ma rried there,
After some months when he ca me ba ck, I sa id to him, out of ignora nce a bout Ma rya da ,
"Come Usta d J i Come ! How a re you?"
Footnotes :-
(B) The morning Pa rsha d (i.e. Brea kfa st)
(A) Autobiogra phy
65
Ba ba J i ca lled Bha i Sa nta Singh a nd sa id to him, "Prita m Sihgh ha s come ba ck. No body
should ta lk to him,
4
But Bha i Sa nta Singh told Ba ba J i a bout my a bove mentioned ta lk with
Prita m Singh. Fo this I wa s presented before Ba ba J i At tha t time Ba ba J i wa s a ll dressed
up a nd rea dy for going to the Dewa n. As soon a s I bowed my hea d down a t his feet, he
picked up his rubber slipper a nd thra shed me twice-thrice with it. a nd sa id, "You ca ll a n
ordina ry ma n Usta d (B) despite being a disciple of Bha i Sunder Singh Ra a gi? This is
ta nta mount to insulting your Usta d." I wa s ha rdly a fifteen or sixteen yea rs old innocent
boy So I wa s let off a fter I a pologised to Ba ba J i.
Ba ba J i would never let the Ra a gis sit idle. They were a lwa ys kept occupied in some
work or the other. Whenever they were free form Kirta n or pra cticing ha rmonium, ta bla etc.
they would be sent to jungles for cutting wood. Two or three such incidents ha ve come to
be known to ha ve ha ppened in Montgomery or even a t Dehra dun where more strict a ction
used to be ta ken which would be described of la ter on! Ba ba J i would a lwa ys keep them
physica lly Mobile a nd a ctive.
According to S. Ra tta n Singh, Ba ba J i sa id to Ka vi, "Ra a gis ha ve become very fa t, of
la te."
Ka vi, "Yes, they don't exercise a t a ll."
My well wa s a t a dista nce of one a nd a qua rter mile from the THAATH.
Ba ba J i ordered tha t a ll the Ra a gis should run up to the well a nd a fter ma king a round
should come ba ck running. They a ll complied a nd of course they did go to the well but once
there they ventured into the fields of ca rrots a nd ra dishes a nd sa voured these to their fill.
They ca me ba ck a fter a bout two hours. Ba ba J i wa s not sa tisfied with this punishment sa ying
I don't know who ha d a ctua lly been to the well a nd who ha d sta yed behind a nd come ba ck
from the midwa y. Now a person should a ccompa ny them who could ha ve a wa tch on their
movement.
Footnotes :-
(B) This wa s just a ca sua l a ddressing on my pa rt. I don't know how Bha i Sa nta Singh
ha ppened to convey it to Ba ba J i So tha t Ba ba J i wa s driven to beha ve in such a ma nner.
(A) Here Gurba ni consists of a ll tha t Ba ni which Sri Guru Arjun Dev J i ha d entered
in Sri Guru Gra nth Sa hib, spiritua l Ba a ni of Sri Ka lgidha r J i, compositions of Bha i Gurda s
J i Bha lla Bha i Na nd La i J i in Persia n La ngua ge a nd their Pa nja bi tra nsla tion. About Ka chi
or externa l Ba ni, Ba ba J i's thoughts ha ve been given in a footnote further.
Bha i Gurda s J i :- A grea t persona lity of Sikh History, renowned commenta tor of
Gurba ni, a nd eterna l devotee of Gurma t (Rules la id down by Guru), wa s a Gursikh. He wa s
the nephew Sri Guru Ama rda s J i. There ha ve been three four 'Bha i Gurda s' in Sikh history
but he wa s the very first Gurda s J i Bha lla . The fifth Guru ha d honoured him by trea ting
his Ba a ni a s the key to Sri, Guru Gra nth Sa hib. His fa mous compositions a re 'Va a ra n a te
Ka vitt Sa va iye' which a re a va ila ble in published form a nd a re recognised for rea ding in Sikh
Dewa ns.
(This note is ba sed on the Prefa ce given in 'Va a ra n Bha i Gurda s J i' published by
Shiroma ni Gurdwa ra Pra ba ndha k Committee)
Bha i Na nd La i J i He wa s the son of Dewa n Chha ju Ra m a resident of Gha zni
Continue on Next Pa ge
66
Now only tha t person could a ccompa ny them who would be a ble, to run a s much a s
they, but ultima tely those people, who ha d suggested this idea , ha d to go a long with them.
Incidents of this type ha ppened often, deta ils of which will be given la ter on a t a right
pla ce.
KIRTAN
The subject of Kirta n is very va st a nd enormous. In brief, Kirta n mea ns singing Gurba ni
(A). A Gurwa lk sa ys : Tha t who sings Gurba ni is a lwa ys successful a nd comforta ble (sora th
M:5), Although in Singing, the use of rhyme, sur (tune), ta a l (rhythm) is there a nd
instruments too a re helpful, but these a re not the necessa ry pa rts of a Kirta n a s much a s
love, a ffection dedica tion a nd humility, for this rea son. Kirta n works like ma gic a nd ma kes
the minds Soa r in the Sky of plea sure. The grea tness a nd venera bleness of Kirta n is beyond
description, which is illustra ted by ma ny verses of Gurba ni :-.
The inva lua ble dia mond (1) of Kirta n is the very ba se (2) of huma n soul a nd instrumenta l
to his delivera nce (3) beca use it (Kirta n) redeems (4) the guilty. In the a ge of Ka lyug this
is the ma in a nd foremost duty (5) of huma ns beca use it a wa kens (6) The mind, sleeping
since ma ny, births, unites it with God's feet (7), a nnihila tes troubles (8) a nd provides
comfort a nd sola ce (9), So to sa y, it tra nsforms tha t pla ce into hea ven (10) where it is held,
beca use it gra tifies mind a nd soul a nd soothes body. Although (in rea l sense) a ny-body ca n
sing (11) (or hea r) it (i.e. Kirta n), but very few sa vour (12) its Sweetness. For the devotees
it is 'Somra s' (wine) virtua lly. Ba ba J i Ma hora j wa s one a mong those few for whom Kirta n
wa s food, so it wa s na tura l tha t he would give it a very lofty pla ce in his routine or Ma rya da .
r
About Kirta n Ba ba J i's tra nscendenta l prea chings delivered from time to time ha ve been
incorpora ted in the third volume, So here only this much will he told how continuous
progress wa s ma de in ma king Kirta n a s the ma in fea ture of Ma rya da ; wha t incidents took
pla ce a t the time of this progress, how the Akha nd Kirta n of Gurba ni continued to be stressed
upon which fa mous Kirta n-performers, Ra a gis, Ra ba dis (instrument pla yers) got the honour
(Afgha nista n); a highly lea rned ma n of Persia n & Ara bia n la ngua ges, ca me to Multa n a fter
the dea th of his fa ther or a nd beca me a devotee of Guru's Home a t the a ge of 22. Beca use
of his lea rning a nd intelligence, he wa s a ppointed the Mir Munshi by Ba ha dur Sha h in Agra
a nd a fter he expla ined the rea l mea ning of a difficult Aa ya t (sta nza ) of Qura n, Aura nzed
wished to include him in his Deen (religious) beca use of which he (Sh. Na nd La i J i) ha d
to ta ke Sha lter with Ka lgidha r. (Guru Gobind Singh J i) in Ana ndpur Sa hib a nd during his
sta y over there he composed a book of Persia n Poems titled Ba ndgina ma , which wa s la ter
Cha nged to Zindigina ma by Da shmesh J i a nd out of a pprecia tion he bestowed upon him the
ra nk of 'Bha i' a nd procla imed Tha t the Sikh who rea ds this composition with love, will ma ke
his own life worth while. Bha i Sa hib rema ined in the service of Sa tguru with true love till
the a ge of 72. Besides Ra hitna ma , he wrote seven books which included fa mous books like
Zindgina ma , Dewa n Goya , Toseefo Sa na etc. His Dewa n Goya Consists of Gha za ls, the
a uthentic tra nsla tion of which is there by Bha i Ma ha ra j
This note is ba sed on the biogra phy conta ined in a book titled 'Prem Phulwa ri'. Dr. Bha i
Sa hibveer Singh J i's 'Sri Ka lgidha r Cha ma tka r' conta ins a wonderful cha pter titled 'Bha i
Na nd La i Nista ra ' in which it is expla ined how Sri. Guru J i kept his well-tra ined Sikhs a wa y
from wa rs a nd ba ttles
C ont i nue on N ext P a ge
1 04
of serving Ba ba J i. How Ba ba J i continued getting services of these Ra a gis a nd how much
he respected them for their Kirta n only. How he would listen Kirta n of Sha ba ds ba sed on
different A, When a nd which type of poem he a llowed.to be rea d or recited, how va rious
instruments used to be pla yed; a re the things which ha ve been described in brief. Ba ba J i's
knowledge of Music a nd his a pprecia tion for it ha s been given in the fourth Volume.
Perma nent a rra ngement for performing Kirta n wa s done only in 1927 When a fter
retuning from Ba ga n, 'Dhura bba ' (Ma rya da of going up to the highest) wa s crea ted., which
ha s been described in the first Volume. Prior to this, whenever a devotee or fa n would come
or if a tra inee boy or professiona l Ra a gi, Ra ba b would be brought by a fellow compa nion,
Ba ba J i would be very ha ppy, to listen to his Kirta n, which is evident form some pa st
incidents.
It ha s a lrea dy been told in the first volume (14) tha t Bha i Gia n Singh a nd Bha i J iwa n
Singh J i of Ba ga n ha d sta rted a ttending Kirta n initia lly. It is a lso sa id tha t Bha i Sukha Singh
Gra nthi of Gurdwa ra Chowk in Ba ga n Volunteered for this service first, Who wa s la ter
joined by. Cha udhry Ha zoori Ra m. Then in Ma ghia na , when Ba ba J i sta yed in the ga rden
of La la La i Cha nd Sa pra for some da ys, Ka lu Singh a nd La i Singh meta l - cra ftsmen, who
were just boy,s would come sometimes a nd rea d sha ba ds. Bha i Himma t Singh a lso sta rted
coming with them (14). Then while living in Ferozpur Ca ntt Sa nt J a wa nd Singh J i (14) would
perform Kirta n. How much Ba ba J i wa s obsessed with the Kirta n, is known by a n incident
rela ted by Bha i Sa hib Sa mund Singh in 1918 (I S) The fa mous J a a tha of Bha i Hira Singh,
Bhog Singh of Fa rukkha (16) too ca me to Ba ga n a nd once to Ha ra ppa a nd performed for
Ba ba J i. Ba ba J i liked immensely some of the Sha ba ds recited by this ja tha . Afterwa rds,
some more ja tha s continued coming, a brief description of which will be ma de a t the
a ppropria te pla ce.
TYPE OF KIRTAN
Whosoever per formed the Kirta n, wha t Ba ba J i used to like wa s The Akha nd (17), Niro
1 or Nirba a n Kirta n, which would be performed without Va nity, would be crea tive a nd would
be performed with dedica tion a nd love, a lthough it might be pla in in na ture, for Ba ba J i
held the opinion tha t Guru Sa hib is plea sed with pla in Kirta n. One Kirta niya (Kirta n
1. Kirta n Nirmola k Heera ! Ana nd Guni Ga beera ! (Ra mka li M:5)-893
2. Ha ri Kirta n ta ke Aa dha ru! Ka hu Na na k J is Aa pi Da yia a r, Bha ra n M:5
3. Na na k Ka he Suni Re Ma na a Ka ri Kirta n Hoi Vdha a ru (Ga uri M:5)
4. Ma ha Pa tit the hot Puneet, Ha ri Kirta n gun Ga a va u(Todi M:5)
5. Ha ri Kirta n Ga va hu dir Ra a ti! Sa fa l Eha Ha i Ka mi J eeu (Ma a h M:5-108)
Ka lyug Ma hi Kirta n Pa rdha na . (Ma a ru Sothe M:)
Ha ri Ka rti Sa a dh Sa ngti Ha i Siri Ka rma n Ke Ka rma .(Sora th M:5)
A surprising incident a bout it ha s been told by S. Swa ra n Singh in his a utobiogra phy.
6. Bha i Bha ga ti Pra bh Kirta n La a ge! J a na m J a na m Ka Soya J a a ge! (Gond 5)
7. J ogu Ba nya Tera Kirta n Ga a ye (Asa M:5)
8. Ha ri Kirta n Sune Ha ri Kirta n Ga a ve! Tis J a n Dookh Nika ti Na Aa ve.! (Ga uri M:5)
9. Chha ti Seta l Ma n Sukhi, Chha nt Gobind Gun Ga yee (Ba a wa n Akhri)
10. Ta ha Ba ikunth J a h Kirta n Tera (Soohi M:5)
11. J e Ko Apne Tha kur Bha ve! Koti Ma dhi Ehu Kirta n Ga ve! (Ra mka li M:5)
12. Amrit Ra s Ha ri Kirta no Ko Virla Pa a ve (Asa M:5)
14. First Volume, Pa ges 43,57,6! ,, . .
XT 6
' ' Footnote on Next Pa ge
6 8
performer) invokes God in a round-a bout ma nner while the other ca lls Him directly. (17A)
/
No Sooner the Ra a gi Singh (18) would sta rt sounding va in, Tha n omniscient Ba ba J i
would interrupts him a nd get the Kirta n stopped Ma ny a time some ignora nt or new
specta tors would not comprehend the a ctua l situa tion a nd would term the stoppa ge of Kirta n
a s improper.
Bha i Pa a kha r Singh of grea t Ka unka s told "once in Dehra dun Ba ba J i expelled Bha i
Sa nta Singh, Chief Ra a gi out for some rea son. Now, it wa s the time of Kirta n. Those da ys
Ba ba J i would often resort to sorting of Sewa da r So we were a fra id of going forwa rd a nd
volunteer out sehes this thought ha unted us tha t we were illitera tes Tha n, suddenly, Ba ba
J i ordered, on his own,
x
Bha i, a ppoint only illitera tes. At lea st they don't nurture a ny ego
or pride.'
These words encoura ged us a nd we Sa t for Kirta n a s we were. We Kept the instruments
a nd intelligence. With his gra ce, we enjoyed it very much.
Genera lly, Ba ba J i used to like Kirta n of such Sha ba ds (Ba a ni) which were suggestive
of uniting one with Guru or Nira nka r a nd of severing oneself from the world, beca use until
one severs one's mind from the world it is not possible, for one, to be united with God (19)
So, genera lly Sha ba d Kirta n used to be of two types only- First type wa s tha t of 'Pra ise'
a nd the second type wa s of Renuncia tion a nd in between these two were those of 'Arda a s'
(Pra yer) a nd 'Birhon' (sepa ra tion) Sha ba ds of 'ha ppiness' were rea d only on specia l
occa sions a nd festiva ls.
'Usta t i.e. 'Pra ises of God' ha s the uppermost pla ce in Sikh religion Gurwa k is: "One
who is given the virtue of 'Sift' i.e. pra ise, a tta ins Guru Na na k" (J a pu J i) (20) One grea t
mode of a tta ining being 'Wa dia ce Wa da Pa ya ' (Asa di Va r) i.e. 'One who pra ises a chieves
the ina ccessible i.e. God. '
15. First Volume, Pa ge 68
16. Distt. Sha hpur, now West Pa kista n.
17A. Autobiogra phy Bh. Keha r Singh Ra a gi Pa ge 71
18. Ba ba J i did not like the ra nk of 'Ra a gi', Wha t is 'Ra a gi'? Ra a gi is only 'Rogi'
(disea sed). Ca ll them Kirta niya or Guru's 'Dha dhi' (one who sings in pra ise of God). Even
Guru Sa hib procla imed himself a s such i.e. God's Dha dhi.
19. Sufi Sa int poet Bulle Sha h, while pla nting Sa plings, once told a sea rcher this stra ight
formula , "O Bulle! Wha t is so difficult a bout getting to God; It is just rooting out from here
a nd repla nting it there."
20. 'Guru Sha ba d Sa la hiye Ha ume Wichhke Khoi Sri Ra a g M:3 - 37
Ma n Mere Ne Sa ha hi (Sri Ra a g M:5-43)
Sa a si Sa a si Na na k Sa ha he (Ma a h M:5-104)
Binu Upma J a gdish Ki Binse Na Andhia ra (Ga uri Ba ira ga n M: 1-228)
Gun Ga a wa t Teri Uttra s Ma ilu (Sukhma ni)
Gun Gobind Ga iyo Na hiu J a na m Aka ra th Keen. (Sa lok M:9)etc.
Pra ise of Wa heguru is considered to be very nice a ct in other theist religious viz.
Christia ns, Isla m a lso More views on this will be govern in the glossa ry.
69

Ba ba J i used to sa y tha t 'Asa di va r' conta ins ma ny types of Ba ni It does not consist
merely of 'Usta t' (Pra ise) 'Updesh' (Prea chings.) or 'Arda s' (Pra yer); but ma jor pa rt of it
perta ins to the rebutta l of bla sphemy a nd other customs etc. So ea rly in the morning, a s a
routine, during first two hours, only six Sa loks a nd Pa iiris were ta ken up for Kirta n. a nd
not the complete 'Va a r'. (Asa di va a r). The rema ining time wa s devoted to the singing of
'Usta t Ba ni a lthough ma ny new a udience would ra ise ma ny 'buts' a t this pra ctice.
Ba ba J i ha d a specia l liking for the tune of 'I k Tu Hi Nira nka r' 'I k Tu Hi Nira nka r'
(only you a re the one O Nira nka r). Along with this a nother Sha ba d wa s a lso Sung, beginning
with 'Hum J er J imin', ea ch sta nza of which ends with 'Ek Tuhl, EK Tuhi (Ma h Va a r M:L
Pa ge 143)
Some other Shabads were like this :-
The Sha ba ds rega rding Nira nka r's forgiving a ttitude towa rds chronic sinners a nd wrong-
doers, a ssuring them of his support. 'Dewa Pa a ha n Terrible' (Ga uri Na a m Dev J i)'s Sha ba d-
'God your na me enlightens a ll a nd redeems the sinners.'
Simila rly 'I ha ve only you a s my support' wa s ma de to be rea d on the lines of 'I ha ve
fa ith only in your feet, otherwise I ha ve been tota lly demora lised.' While expla ining these
he would rela te a Sa a khi a lso which is given in Vol. III.
The Sha ba d of 'Gha n Ha ri Boond ba se remova l' wa s rea d ba sed on 'Teri Upma Tohi
Ba n Aa ve'
The first gha za l given in the tra nsla tion of Dewa n Goya (21) :- 'We ha ve the cra ving
for your Bha ja n (Pra yer/hymn singing) My Beloved, a nd only this cra ving ha s brought me
in this form (huma n being). Otherwise wha t for ha d we to come here; oh God!'
The gha za l beginning with the a bove wa s one of the fa vourite gha za ls of Ba ba J i a nd
a long with it the Sha ba d of 16 lines of Sri Ra a g M:5 -' SO which conta ins the verse: 'My
mind ha s renuncia ted a nd it ha s the desire to ha ve a glimpse of God.' a nd this verse used
to be prefixed with others. For pra ying before Sri Guru Na na k Dev J i the Sha ba d. the Sha ba d
'Mool Kha ridi La la Gola ' (Ma a ru Ra a g M:1 see pa ge 28 Vo.III). ba sed on 'Ma inu Apna
Ba na La u Gola Sa tguru Na nk J i) wa s a lso his most fa vourite one.
In the sa me wa y, to venera te before Guru Sa hib, the following verses a lso used to be
rea d (22)
Footnotes :-
21. From the tra nsla tion of ga zelles. Another gha za l which Ba ba J i used to expla in,
bega n with these words: "Deedya n Nu Deh Res Deedor Da ' (Give my eyes the plea sure of
your glimpse). The deta ils of which occur in the pa rt of Prea chings
22. When a nd which poem wa s permitted to be rea d will be described la ter on. The
Composer of the a bove poem could not be known.
70
'For your sa ke, show me tha t picture of your
Guru Na na k;
So tha t my destiny ma y reverse for the better.
Guru Na na k,
I a m a victim of this vicious circle of La khs of rounds of birth,
My ridda nce, now, is in your ha nds
So tha t the cha ins of my
Ca ptivity a re cut, O Guru Na na k
No one, who ha d refuge in you, Ever went empty ha nded,
O The Sa viour, I a m a huma n being of tha t species only.
Bestow upon me the qua lity of Goodness
Though, good I a m not,
Let me a lso sa viour a cup of Syrup (of Goodness)
O Guru Na na k.
In 'Bha gti' (venera tion), 'Love' a nd 'Sepa ra tion' (23) go ha nd in ha nd. So, in the Kirta n
of 'Sepa ra tion Ba a ni' the Sha ba d sta rting with the line 'Cha a ni Pa hir Cha hu J uga h Sa ma ne'
(Asa M:5 -359) (i.e. A da y seems to be a s long a s a ges) used to be sung. The following
poem a lso used to be rea d. On the ba sis of 'It Gha di di Vichhora Sa che Pa tsha h, J uga n de
Sa ma a n Beetda ' (sepa ra tion of a few moments is spent like a ges, O God):-
"My eyes ha ve turned white, wa tching your pa th. I will sprea d my hea rt on the pa th
you a re going to trea d " (24)
The Sa dd (a type of meter in poetry) (25) wa s a lso a ll-time-fa vourite a nd used to be
rea d, compulsorily, a t the morning Dewa n of Full-Moon.
Some more Sha ba ds which used to be sung often, were :-
'Guru Ki Moora t ma n Ma hi Dhya n' (Gond M:5- 868)
(i.e. concentra te on the picture of Guru in your mind.]
'Prem Wa li Ga li Wich Koi Koi La nghda '
a s a ba se for [Only a few cross the street of love]
'J a u Ta u Prem Khela n Ka Cha n!!
Siru Dha ri Ta li, Ga li Meri Aa o!!
(Sa lok Va a ra n to Va dheek-1412)
[i.e. If you wish to pla y love, be prepa red to sa crifice your hea d, then come to me]
The grea tness of 'Na a m' a nd the following Sha ba d were usua lly sung a nd specia lly on
the Kirta n of Full-Moon.
Footnotes :-
23. 'Na na k J i's Pinja r Ma hi Birha Na hin So Pinja r La i J a ri' (Sa lok M:2 Va r Sri Ra a g)
(Tha t body which ha s not borne the pa ngs of sepa ra tion, ma ke tha t burn down) Simila rly
Fa rid J i sa ys 'Fa rida J it ta n Birhu Na Oopja i, Sp ta n J a a n Ma sa a n.' (Sa loka 3)
(Fa ria l sa ys 'Tha t body which ha not experienced sepa ra tion is like a crema tion-ground.)
24. Gha za l of Bh. Na nd La i J i, tra nsla ted by Ba ba Bri Ba lla bh Bedi, It used to be sung,
inva ria bly, on the da y of Full-Moon.
25. Its text ha s been incorpora ted in the Progra mme of Poora nma shi (Full-Moon)
1 1 0

'Ab Ka lu Ayo Te! Ik Na a m Bova hu Bova hu!!'

(Ba sa nt M:5-1185)
[I ha ve pla nted the sa pling of 'Na a m' a nd now I a m a t pea ce]
In the Simila r wa y this Sha ba d wa s a lso rea d :-
'Sa a yin Na a m Amol Keem Na Koi J a a nda !!
(Sri Ra a g M:5-81)
[God is precious a nd no one is a wa re of its immense va lue]
As 'Love a nd sepa ra tion' a re rela ted to ea ch other So a re 'Sa oifice a nd Renuncia tion'
Ma ny Sha ba ds a re Sung on 'Renuncia tion' Viz.
'Ka bir Aa khi Tere Ma tuke,
Pa lu Pa lu Ga yee Biha i!!
Ma nu J a nja l Na Chhoda i
J a ni Deeya Da ma ma Aye!!'
(Sa lok 227)
[Ka bir sa ys tha t with ea ch twinkling of your eyes, the moments of your life-spa n a re
going pa st; You ha ve not ridden yourself of the perplexities of your mind. One da y 'Dea th'
will come suddenly a nd will gra b you] ba sed on 'Pa l Pa l Ga yee J i Viha i'
"J a ise ja l Te Budbuda Upja i Binsa i Neet'
[As a bubble of wa ter is crea ted a nd ruined everyda y]
(Sa lok 25 M:9) ba sed on
'Keeh Munia nda n Teriya , Pa a ni Deya Budbudya '
(Wha t is your founda tion, O bubble of wa ter)
Then:-
'Fa rida Gor Nima ni Sa d Ka re
Nigha ria Gha r Aa o'
(Sa lok 93)
[Poor Gor is ca lling you, Come ba ck home O homeless]
ba sed on
'Gor Nima ni Va a ja n Ma rdi,
Gha r Aa J a Ni Gha rla .'
Ba ba J i used to elucida te &
ma ke a commenta ry a lso on it.
(Vol.III, pa ge 24)
The Va a rs of Bh. Gurda s J i were a lso often rea d in the Kirta n viz Pa uris of the references
on Guru Na na k Dev J i from the tenth Va a r; Live a nd a dventures of Gursikhs from twelfth
Va a r, which begins like this :-
'Ha n Tis Ghol Ghuma ya ,
Gurma t Rida i Ga ribi Aa va i!!' (26)
Footnote 26 :- At the Tha a th of 'Ka rol-Da -Tibba ,' When Bh. Sa nta Singh recited the
Kirta n of this Pa uri a long with Poora nma shi; the roya l mother of Pa tia la wa s So touched
a t hea rt on listening this tha t she got up a nd sta rted dusting the shoes of Sa nga t. When Bh.
Sa nta Singh hea rd of this, he wa s na tura lly filled up with pride. To remo,ve his pride, the
Omniscient Ba ba J i ha d to scold him ra ther tha n pra ise him, indirectly; sa ying, "Yon a re
not been in ha rmoney toda y (i.e. you ha ve not sung well). It is very difficult to destroy ego.
Howsoever, one might try, it is reborn a ga in a nd a ga in.
72
The Sha ba ds of 'Sa nt-Ra hit'
a nd Asa MS:392, when recited in the Kirta n, plea sed Ba ba J i immensely.
(Autobiogra phy pa ge 181)
The boys of J ha ng Ma ghia na , ma ny time, would ma ke use of Pa rma a ns, ta king this a s
a ba se 'Ta inu Ba khsha nha r Akhde, Da a ta Ba khsh La i'
[O Lord you a re ca lled the Forgiver, forgive me too] a nd Ba ba J i used to like it very
much. But when the J a tha of Bha i Sa nta Singh Ra a gi did the Kirta n which ha d only 'Forgive
me! forgive me.' repea tedly. Ba ba J i wa s too gla d to hea r it a nd sa id, 'This is the Kirta n!
Where the pra yer ha s been ma de stra ighta wa y.' It seems he ha d in his mind this thing lurking,
a t tha t very time, for which he liked the Kirta n very much.
Ba sing Sha ba d of 'Ka ra n Bena ti Suna hu Mere Meeta ' (I pra y, listen to me my beloved)
(Ra a g Ga uri Poorbi M:5)
'La ha Kha tt Ke Gha ra n Nu Cha liye,
Agge J a a ke Sukh Pa wa nge'
[After ea rning profit let us go ba ck to homes a nd we will live comforta ble for ever there)
This includes the verse which ha s this mea ning:-
'Kite Bhul Na J a a iya Ma na Merya ,
Motia n, De Ma nda r Vekh Ke.'
[Lest you forget O' my mind; a fter seeing the temples of pea rls]
a s a ba se for the Sha ba d:-
'Moti ta n Ma nda r Ossa ra hi Ra tni
Ta n Hoi J a ra w' (Sri Ra a g M:l)
This Sha ba d wa s sta rted to be rea d when Ka lyug did the futile effort to excite illusion
a nd mislea d the people.
Ba ba J i liked to hea r the uttering of such Ba ni in the Kirta n which would be a ccording
to the occa sion so tha t the concentra tion of the a udience would not be devia ted or obstructed.
For exa mple when women a lso were a pa rt of a udience, Ba ba J i would not like such a Sha ba d
to be rea d which would divert the a ttention towa rds women. Once when ti.j Ra a gis rea d
the Sha ba d which ha d these lines:-
'J o Sa h Ka nth Na La ggiya n
J a la n so Ba a hdiya n.' (27)
[Those a rms should burn down, which ha ve not embra ced the beloved.]
Then Ba ba J i scolded the Ra a gis for rea ding this Sha ba d. Simila rly:-
'Mori Runjhun La ya ,
Bha ine Sa wa n Aya .' (27)
[Sa wa n (ra iny sea son) ha s come a nd brought a long with it my tinklers] wa s never
a llowed to be rea d beca use he opined tha t we, the living beings of Ka lying, a re una ble to
keep our menta lities right.
Footnotes :-
27 (1) Va dha ns Ml-558
27 Va dha ns M:l-557
73
Sha ba ds of ha ppy notes, which used to be rea d on the occa sion of Full-Moon, were like
this :-
'Aa o Ba ba J i-J i Aya n nu!'
[Come Ba ba J i-You a re welcome]
or
'Ha r J i Apne Ma nda r Vich Aa ye
La g Ra qhiya n Phuljha riya n'
[God visited his temple a nd there were fire-cra ckers like joy]
a s a ba se for this Sha ba d
'Hum Gha r Sa a ga n Aa ye' (Soohi Ml-Chha nt)
[My beloved ha s come to my home] to be Sung.
Whenever Dewa n wa s on a nd by cha nce if it would sta rt ra ining. Then Ba ba J i would
order reciting of Fa rid J i's Sa loka s (24,25)
'Fa rida Ga liye Chika a dh
Door Gha r Na a l Piya re Neh'
[Fa rid, streets a re muddy a nd my beloved's house is very fa r] ba sed on
'Meh Cha a m Chha m Va rse J i,
Sa a jna , La gi Prem Wa li Dori'
[Beloved, there is incessa nt ra in, a nd cord of love is formed]
And Ba ba J i would hint the public to keep siting a lthough some imma ture people would
even go a wa y a nd ma ny would keep sitting with umbrella s a s their covers. Ba ba J i would
consider ra in a s God's benediction. Sometimes he would first utter, 'Sa t Ka rta r! sa y
Ma rda na , Sa t Ka rta r!' or he would a sk the following Sha ba d to be rea d:-
'J o Bola t Ha i Mrig Meen Pa kheru
Bir Ha ri J a a pa t Na hi Ka chhu Hori.'
ba sed on:-
'Sa tna m Sa tna m J a pu J i Ta a r Ma rda ne Di'
[The string of Ma rda na sprea ds out Sa tna m (God); Sa tna m.]
As fa r a s possible Ba ba J i would not miss the evening Kirta n even while tra veling. Once
he ha d to commute form Pa ttoki, Cha nge from Ra iwind a nd rea ch Feroozpur line. When
the tra in rea ched Kot Ra dha krisha n it wa s time for 'Sodur' Ba ba J i ordered Kirta niy a s to
open the instruments a nd sta rt.'
While sitting in the tra in itself. So the instruments were opened but flor wa s not a va ila ble
for Ta bla . They sta rted looking a t ea ch other. Ba ba J i understood the whole situa tion a nd
a sked 'wha t is the ma tter?'
'J i, we don't ha ve flour, here.'
'Bha i, you should ha ve a rra nged for it before depa rting. O.K.! As Ba ba wills. Pa ck up
the instrument's, Ba ba J i sa id.
The tra in wa s just a bout to depa rt when a pa tron from a mong the sta tion sta ff brought
the flour without our a sking. As a result, Kirta n wa s sta rted in the tra in itself, a fter the
'Sodru' the recita tion of Ra hira s wa s continued.
74
Ba ba J i di d notlike reciting of poetry a lso in front of Guru Sa hib. Accora ing to long-
time compa nion (28) once the J a tha of Bha i Chha nga Singh, Sunder Singh a rrived a t Ka lera n.
In those da ys, every thing a t the THAAT wa s very simple a nd ordina rily Ba ba J i ha d ma de
a tempora ry hut under a Kika r Tree a nd a nother for Sri Guru Gra nth Sa hib. A tin sheet wa s
put on it so tha t in ca se it ra ined, the 'Sa tguru di Deh (Sa tguru's embodiment i.e. Sri Guru
Gra nth Sa hib) is not disrespected.
When the ja tha of Ra a gis rea ched THAATH, it wa s held a t fixed timings. When Bha i
Chha nga Singh the chief of ja tha rea d one or two Sha loka s of Gurba ni a nd then sta rted
reciting externa l rhymes a ccording to his intelligence, Ba ba J i a t once ga ve a hint to stop
the Kirta n a nd sa id tha t nothing should be rea d other tha n Gurba ni, Bha i Chha nga Singh
who wa s una wa re of Ba ba J i's views, sa id, 'If we don't quote externa l Pa rma ns, we ca n't
distinguish between truth a nd untruth, (a lso) not quoting from outside is very difficult for
us.' Ba ba J i: Brother, it ma kes no difference to us. But tha t Nira nka r (pointing towa rds Guru
Gra nth Sa hib) who is right in front of you orders thus (29). We ha ve to recite Kirta n for
Him. At lea st, We should a void Ka chi Ba ni (outer Ba ni) for His sa ke.
Discussions on this topic went on for a bout ha lf a n hour. But proba bly Bha i Chha nga
Singh did not ha ve a profound knowledge of Gurba ni, So Kirta n wa s stopped a nd he left
a fter the recita tion of Rehra s, with due permission from Ba ba J i.
From J a gra on he wa s going ba ck by tra in to La hore. When the tra in ha d covered a short
dista nce only a fter Ludhia na , he ha d a thought in his mind (a s he told a fter wa rds.) Tha t
despite coming So nea r to such a sa int of Godly-ra dia nce, I a cted a ccording to my will, ra ther
tha n pa rta king of Some good things from him. This thought put such a stra in on his
remorseful mind tha t instea d of going a hea d, he boa rded the return-tra in from' J ullundur
itself. Then ca me to J a gra on a nd next da y a t a bout nine or ten O'clock in the morning rea ched
the THAATH a nd sent a messa ge inside. Seeing their humility, a nd cha nge of mind, Ba ba
J i, The omniscient, trea ted them very respectfully, a nd ordered us to ta ke to the Ra a gi J a tha
a long with us a nd duly serve them. We did a ccordingly a nd brought ba ck the J a tha in the
evening. In the Evening Dewa n, they performed Kirta n of Nirol (pure) Gurba ni, on hea ring
which Ba ba J i got very ha ppy a nd sa id, 'Bha i, here it is a hermit's wa y of life. Kirta n is
our life. Nirol Kirta n ma y be done even for two yea rs a t a stretch.
Footnotes :-
28. Sa rda r Sa hib J oginder Singh Whose a utobiogra phy is a lso published.
29. 'Sa tguru Bina Hor Ka chi Ha i Ba ni'. (Ana nd Sa hib)
[All Ba ni, except Sa tguru's, is outer Ba ni].
S. Sa mpoora n Singh told tha t a s per Ba ba J i's opinion. (Which must ha ve been formed
a bout fifteen yea rs a fter the incident) Outer Ba ni is tha t which is uttered with Some other
purpose, lea ving a side Guru. Tha t Ba ni which is sa id in pra ise of Guru, through which we
request Guru. Which loves Guru's feet, Whosoever might ha ve uttered it, is a ccepta ble
Completely. (If this mea sure is not a dopted, Then Wha tever we sa y in the Dewa ns, is a lso
a 'Ba ni', in a wa y. a nd might a lso ha ve been a voided, for not being Gurba ni). So a ny good
poem which conta ined love for Guru, recited by Some one. would be listened to. If liked,
it wa s a llowed to be rea d in the Dewa n a nd Sometimes it wa s disa llowed too. On one
occa sion he a lso sa id, 'Apa rt form Guru's own' Ba ni, Other. Ba nis a re not up to the ma rk
which includes Bha ga t Ba ni a lso. And then\ except Guru Na na k Sa hib's Ba ni, every other.
Ba ni is of low sta nda rd. And then up to this extent tha t except tha t Ba ni which is sa id by
Continue on Next Pa ge
75
Bha i Chha nga Singh expressed his helplessness a s he ha d a pla n to go out.
Ba ba J i :- I a m very ha ppy. I feel like giving a wa y everything to you.
At this Bha i Chha nga Singh ga thered coura ge a nd sa id, 'J i, We ha ve composed a poem
on the ma rtyrdom of young Sa hibza da s, which We ha ve got a s a 'gift' for you; but I a m
a fra id, it will be out of pla ce, here.
Ba ba Ji O.K. Does not ma tter, We will hea r it in the evening.
The Ra a gis were very surprised to hea r this positive reply, a nd wondered how this Ka chi
Ba ni will turn into Pa cki Ba ni now!
Outside the THAATH, a t a dista nce of 200 ya rds, a va ca nt plot wa s lying. As per Ba ba
J i's orders reeds were sprea d there a nd a fter the recita tion of Ra hira s, Dewa n wa s a rra nged
there. To remove the a pprecia tions. Which ha d cropped up in their minds. The omniscient
Ba ba J i sa id, 'Bha i ! Now we a re out of tha t a fter seeing your dedica tion a nd love I ha d
to devote a little time to you. Now recite wha tever you wa nt to.
At this, They recited the episode of 'Ma rtyrdom-tra gedy' in the cla ssica l turns. Ba ba
J i wa s extremely ha ppy a nd thus ga ve the Ra a gis his blessings.
Modes of doing Kirta n a re individua l ones. Which a re cha nged a ccording to time a nd
occa sion.
One type a mongst these perta ins to use of stringed musica l instruments, In a low pitched
sca le, Slowly, the Ba ni is uttered clea rly, pronouncing ea ch word Sepa ra tely, just like the
drizzle, lightly, is sha pe of tiny droplets. Ma jority of people, ca n concentra te on this type
of Kirta n more ea sily.
The Second type is tha t in which the mode of Singing Kirta n is, a s if there is a torrentia l
ra in (30)
Guru Na na k Dev J i in pra ise of Nira nka r, a ll his other. Ba ni is not of tha t high sta nda rd.
Besides, even Guru Na na k's uttered words An ordina ry person ca nnot judge these minute
deta ils. Then, a s one a scends higher in the spiritua l zone, one comes to understa nd how ea ch
word is fla voured differently, beca use once it So ha ppened tha t a t the morning Dewa n, Bha i
Sa hib Suja n Singh wa s. giving Pa rma ns of Guru Sa hib's Ba ni a nd in between he quoted
Ka bir's- Ba ni which Ba ba J i did not like.
Note (1) - It should riot be considered to be a disrespect towa rds Ka bir Sa hib. Ra ther
the Compa rison of Ba ba J i's idol Sri Guru Na na k Dev J i. J ust a s virtuous la dy considers
a ll other men to be inferior to her husba nd, howsoever good they might be.
Note (2) - The Ba ni which is incorpora ted in Guru Gra nth Sa hib is considered to be
of the uniform sta nda rd despite being different in gra de. As in a la dder a ll the frungs,
Whether low^r or upper a re the integra l pa rts of the sa me la dder.
30. Somewha t simila r to J a zz music of America .
76
According to Bha i Keha r Singh, Chief Kirta n's, Ba ba J i wa nted the Kirta niya to be 'Fa st
a nd Loud'. He did not like the slow-pa ced Kirta n, nor of low Volume Ma ny types of
instruments i.e. Ha rmonium Ta bla etc. Should be put together. Bells a nd 'Ka inssiya n'
(musica l instrument) should ma ke a sound, a s a lso Ra ba b a nd Dilruba (musica l instruments)
Ba ba J i used to sa y. (31) The fa ster the Kirta n, the sha rper the Simra n (Remembra nce
of God) a nd the better people enjoy it. Kirta n should be such a s a spea r is thrown on a spea r
or a bomb shell hits a nother bombshell, in the sa me wa y the Pa ra ma ns should be presented.
Sa va iyya s (a metric form) should ma ke their a ppea ra nce a s come the roa ring tides, We ha ve
to ha ve a n encounter with the Ka lyug a nd these a re our 'bombs' a nd 'Shells'.
The tune which ema na tes through the words of such Kirta n, served a s a vehicle to
tra nsport Ba ba J i to the country of Wa heguru', Cla rity of verses did not ma tter a t a ll. The
a udience might or might not understa nd the verses.
According to S. Bha ga t Singh Kohli, once five Ra a gi J a tha s ha d come but Ba ba J i ma de
a ll the five J a tha s do Kirta n simulta neously. Ta bla -Pla yer wa s only one but he pra yed three
pa irs of Ta bla a t a time so proficiently tha t there wa s no la ck of Co-ordina tion between tune
a nd rhythm. One Ra a gi would sta rt one Sha ba d a nd the others would repea t the sa me a nd
So on with the second Ra a gi.
Respect of Kirtaniya :- On one occa sion Bha i Sura in Singh Soorma 's Kirta n ma de
Ba ba J i So ha ppy tha t a s long a s he wa s performing Kirta n, Ba ba J i kept swinging in his
Ba ira ga n. After tha t he va ca ted his Aa sa n a nd insisted Sura in Singh to sit on it. But he did
not sit on it. Then Ba ba J i held his ha nd a nd ma de him sit on the Asa n. a nd listened the
Kirta n performed by him, while sitting in front of him.
There a re more exa mples of deep honour conferred upon the Kira ta niya s like Bha i Heera
Singh, Bha i Sunder Singh J i Bha i Pura n Singh J i, Bha i Suja n Singh J i, beca use these were
the only ones a mongst the whole lot of Kirta a niya s whose J a tha s presented themselves for
Kirta n from time to time. When Bha i Sunder Singh died in a n a ccident a nd Ba ba J i ca me
to know of it, he expressed his grief in these words, "My right a rm ha s broken."
How to get the, credit for the gift of doing Kirta n, ca n be a ssessed from the conditions
which Ba ba J i ha d imposed upon (through S. Sa mpoora n Singh) Bha i Sa hib Sunja n Singh,
these were like this :-
1. Kirta n should be done by sta ying a t one pla ce i.e. it-should not be done wa lking in
mobility, like ordina ry Ra a gis nor (genera lly) the Ra a gis should go to a ny house for Kirta n.
2. In ca se a n invita tion for Kirta n is received through a letter, it should not be a ccepted
unless Some one comes persona lly for this purpose.
3. No Arda a sa (money) should be a ccepted, a t a ny cost.
Footnote 31 :- Autobiogra phy by Bha i Keha r Singh Pa ge 71
77
4. How much a ttra ction Kirta n ha s a nd how much honour it wa s bestowed upon is
evident from a nother incident:-
In Dehra dun, Ha rcha ra n Singh Delhi Wa la wa s a ssigned the duty of rea ding Sha ba ds
a fter Kirta n Sohila He rea d the Sha ba d:
'Mero Ma n Loche,
Gur Da rsha n Ta a yin.' (32)
[My mind is cra ving for Guru's Da rsha n]
ba sed on
'Ka lhiya n Wa le Guru J i
Ka don Honga Deeda re'
Guru J i with crest, when will I ha ve a glimpse of you]
Ba ba J i wa s sitting on a pla tform, which wa s a t a dista nce of a bout two furlongs from
there. He got down from it a nd sa t nea r him (Ha recha ra n Singh). He wa s a bsorbed in it So
profoundly, tha t the Kirta n wa s continued up to qua rter to twelve a nd tha t too beca use it
wa s time to ta ke ba th (otherwise it might ha ve continued longer). Next night, a t the sa me
time, Ha rcha ra n Singh sa ng:-
'Aa wha Sa jna , Ha n Dekha Da rsha n Tera .'
(Ma jh M:5-96)
[Come my beloved, let me ha ve a glimpse of you]
ba sed on
'Ma in Nima a ni De Ka don Gha r Aoge'
[When will you visit the house of poor me]
Melodious voice, Sha ba d (1) of sepa ra tion pa ngs, loneliness of night ma de the whole
a tmosphere echo with the sound. Aga in a fter the Kirta n, Ba ba J i rema rked. "Bha i, don't ma ke
it so a ttra ctive. It crea tes obstruction in our da ily-regimen."
In the sa me wa y, a ccording to Bha i Gurmukh Singh J i (2) of Amritsa r, "Ba ba J i used
to respect Bha i Sunder Singh Ra a gi So much tha t whenever he wa s to a rrive for Da rsha n,
Ba ba J i would a lwa ys go to receive him. Once he girded him on the wa y itself a nd sprea d
a sheet for him, got the Ha rmonium opened a nd enjoyed the Kirta n there itself for two hours.
Footnotes :-
32. More conditions were tha t for one yea r, Ma ya be considered a s Cow a nd woma n
a s mother. No woma n be ma de to bow down her hea d.
1. Soohi M:1 - 754
2. His persona l - a necdotes a re in the II Series Corrigendum a nd Additions.:-
Other fa vourite Sha ba ds were these:-
'Tere Na a m Vita h Kurba ni' a s ba se for
'Tere Da rsha n Vita h' Va dha ns M:-557!
v
Sa chi Preeti ma in Tere Na a l J odi'
N
Tere Na a l J odi, Awa r Sa ng Todi.' a s a ba se for
'J a n Turn Giriva r Ta n Hum mera ' (Sora th Ra vida a J i) 698
'Ma henge Mol La yee, Mehenge Mol La yee' a nd 'Chit Simra n Ka ra n' (Dha na sa ri
Ra vidus J i) 698
J od Piya ra ya Chit Sri Guru Na na k Dev J i de Cha ra n. Na a l J od a nd Guru Teg Ba ha dur's
Sha ba d:
Continue on Next Pa ge
78
No Ra a gi or Kirta niya wa s ever invited, a s such, by the THAATH. Beca use, genera lly,
professiona l Ra a gis dema nd remunera tion a nd money is not a llowed to enter into THAATH.
There wa s no question a t a ll of ma king money like other, pla ces a nd Gurdwa ra s. If a ny one
ha d in mind the intention to ca ll fa mous Ra a gis, Ba ba J i would not hesita te to a sk, 'Who
will serve them? Ca ll such a nd such person for which you consult a mong yourselves.' They
would, then, distribute duties of service a mong themselves only. In this wa y, Ba ba J i would
tell the wa y a nd a t the sa me time keep himself deta ched. Otherwise a lso to ea rn the fa vour
of Ba ba J i, his numerous a ttenda nts a nd compa nions would do the necessa ry a rra ngement
themselves, or Ba ba J i, would motiva te a nd inspire their minds to this effect, by his gra ce.
Such a n incident took pla ce in 1927-28 when the ma in compa nions of Ma he (S. Khusa ha l
Singh, S. Sura in Singh, Bha i Sula kha n Singh, L. Dha npa t Ra i etc.) on seeing the fa voura ble
wea ther of October, ha d a n idea in their minds. They thought it wa s a long time since they
ha d Da rsha n of Ba ba J i a nd tha t they should ta ke a long some fa mous Ra a gi J a tha s, Serve
Ba ba J i a nd enjoy the Kirta n while living close to the feet of Ba ba J i.
So on the occa sion of October's Full-Moon the Ra a gi-J a tha s which were a rra nged to
be brought were these :-
J a tha of Bha i Sunder Singh J i, Bha i Fa iz a nd Bha i La i from Amritsa r, ja tha of Bha i
Sher Singh J i from Gurudwa ra , And simila rly there wa s Bha i Sa in Ditha J i a nd his son, Bha i
a nd Ta bla pla yer Bha i Ta bla . Ba ba J i wa s a ga inst a ny publicity a nd a dvertising even on such
occa sion., lea ve a lone publishing in the news-pa per. He did not a llow informing even the
neighboring villa ges, In his view, informing in this wa y, by bea ting drums a nd a ll, a nd
collecting crowds wa s the job of jugglers. Ha ve you to ma ke loudca lls for the tra de of
dia monds a nd pea rls? It is only the ha wkers who ca ll a loud. Those who ha ve to tra de in
dia monds, rea ch themselves a fter sea rching a round. Anywa y, beca use of being the occa sion
of Full-moon, a huge crowd, ga thered without a ny effort on the orga nisers' pa rt.
First, Bha i Sa in Ditta (1) a nd his son got the time slot. They recited, with grea t effort
a Sha ba d ba sed on 'Guru Na na k J a pi J a pi Sa d J ewa n.' (2) [Ma y I keep reciting the na me
of Guru Na na k throughout my life] Then they rea d 'Ik ma n Poora kh Dhiya y Ba rda ta ' (3).
'Chit Cha ra n Ka nwa l Ka Aa sra ' which is not there in Sri Guru Gra nth Sa hib but is very
popula r.
'Na in Ta rsa n Da rsh Pa rsa n Na h Neend Ra n Viha neeya n!!' a nd 'At Oreeta m Ma nmohna
Gha t Sohna
Pra n Adha ra Ra m!!' (Biha gra M:5 - 542)
'Pir Pa rdesh Sidha ryo, Na ina wich Neend Na hin' a s a ba se for.
'Da hidis Chha tra Megh '(Sorth M:5-624)!
'Apne Preeta m Ke Ha n Birho J a li' a s a ba se for
'Ta pi Ta pi Luhi Ha a th Ma rotra n!!' (Soohi Fa rid J i - 794)
In which there is a reference to Bla ck Koel'
'J e Bhuli J e Chuki Sa a yin Bhi Ta hinji Ka dhiya ' (Soohi M:5 - 761)
'Thoda Ma a n Ka rin, La i Nee Bholiye J inde' a nd 'Fa rida J i J a na Til Thoda de, Sa mli Buk
Bha rin' (Sa lok pg. 1378)
'Ha ri Prem Di Ba a ni Ne Ma n Ma rya ,
Aniya Wa le Teer Va jde a s a ba se for
Continue on Next Pa ge
79
But Ba ba J i wa s not ha ppy a nd sa id, 'Bha i, recita tion wa s not engrossing nor crea ted
desired effect. (4) After this the J a tha of Bha i Sher Singh of Gurjra nwa la wa s a llotted time
a nd they recited 'Bebe Na na ki' di Sa dd (5) [Ca ll of Sister Na na ki], on hea ring which Ba ba
J i rema rked, 'Bha i! Recite something from Ba ni so tha t every body is engrossed fully.' (4)
But Bh. Sher Singh sa id humbly 'Ma ha ra j'! My humble self ha d just this much to recite.'
Ba ba J i :- Bha i, where is our Ra a gi Ra tta n Singh?
Sewa k :-J i! who Ra tta n Singh?
Ba ba J i :- Who? Wha t, who? Is Poora n Singh not there? So eminent Ra a gis ha ve a rrived
but no a bsorbing recita tion ha s been hea rted. (Seeing Bh. Poora n Singh corning forwa rd.)
Will you be a ble to give us Some a bsorbing recita tion?
Bh. Poora n Singh :- 'J i, I don't know how to give such recita tion. If you so wish, you
of course will ma ke it like tha t. My humble self ca n only obey your order a nd recite the
Sha ba d.'
At this, Bha i Poora n Singh recited the Sha ba d rega rding the a rriva l of Guru Na na k Da v
J i. viz. 'Suni Puka r Da ta a r Pra bhu' (6) etc. [God ha s gra nted our pra yer] ba sed on 'Ka lyug
Ba be Ta a rya , Sa tna m Pa dh Ma ntra Suna ya ' [Ba b ha s delivered the world of a ll the sins by
reciting his Sa tna m Ma ntra ] He took a bout one a nd a ha lf hour. It continued till sun grew
quite hot upto well pa st eleven O'clock. Ba ba J i rema rked, "It wa s fa nta stic" a nd got
extremely ha ppy.
Next da y just a s Bha i Sa in Ditta ha d just sta rted pla ying the tune to sing Ra a g fa lit,
his son Desa sa id sa rca stica lly. 'There is no use singing in front of these rustic folks.!'
Bh. Poora n Singh (who wa s sitting nea rby) sa id in a low voice, 'Desa ! You a re going
to Sing La lit, I suppose.' Desa :- (Bewildered) (looking a t him) wha t?
'Ha ri Prem Ba ni ma n Ma rya '(Asa M:4 - Chha nt)
Or the Gha za ls of Sepa ra tion-pa ngs by Bh. Na nd La i J i were Continuously got recited,
for two hours or so.'
'Gura n Ne J i mere Ba a n Ma rya
Pa i Ga ya Ka leje Wich Chhek Ba ba J i' a nd 'Ka bir Sa tguru Soorme Ba hya Ba a n J o Chu'
(pa ge 1374)!
'Ma i J a ha m J a na m Di Ka tiye, Tere Dithe Sa che Pa tsha h'
'Hove Sifti Kha sa m Di Nooru Ar Sa hu Kursa hu J ha tiye !!' (Sa te Ba wa nd Diva r Ra mka li
967)
'Guru Na na k Da rsha n Dena , Mere Ma n Loch Riha ' a s a ba se for
'Mera Ma n Loche Guru Da rsha n Ta a yin' of (Ma jh M:4)
Ha r Sa jja n Swa mi Mera Ke Mithe Mithe Bol Bolda ' a s a ba se for
Mith Boldha J i Ha ri Sa ja n Swa mi Mera ' (Sohi M : 5 - 784)
v
Pa rh Pa rosa n Poochh Le Na a ma " (Sora th Na a mdev J i - 657) wa s a lso used to be
sung.
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80
Sa in Ditta (To S. Ra tta n Singh) who is he? S. Ra tta n Singh:- He is Soorma Poora n Singh.
Bha i Poora n Singh (To Desa ) La lit is of four types. This is a n inferior type. You should
not ha ve rema rked like tha t. All types of a udiences a re there in the Sa nga t of Guru Na na k.
On hea ring this a ll the Ra a gis from outside were very surprised a nd sa id, "Usta d, you
ha ve a ssa yed the Ra a g very well. There a re ma ny who ca n sing Ra g but such people a re
very ra re who ca n test it a lso."
In this wa y the morning- Dewa n ca me to a n end.
In the evening Dewa n, a fa mous Ra ba b pla yer got the time slot first. To impress others
a nd proba bly to test whether Ba ba J i himself ha d a ny knowledge of Ra a gs (out of a rroga nce,
but showing humility by the expression) He sa id, 'Sir, Wha t is, the order for me.? Wha t
should I present?
'As your na me suggests, you will present some 'La i' (-precious stone) only, I suppose.'
Ba ba J i sa id.
'No Sir, you give your choice.' va infully he sa id.
'Any body ca n fulfill the choice of begga rs, wha tever you know, you sing it. Ba ba J i
sa id.
'No Sir, I ha ve been tra ined by Usta ds. Wha tever you wish to listen I will present tha t
' Bha i La i sa id a ga in. Thinking, tha t he will be a ksed, a t the most, to sing a Ra a g.
'You wa nt my choice? O.K. then.' sa ying so Ba ba J i took off the Dupa tta (sca rf) from
his neck a nd a ddressed him like this, "La i! consider this a s the dea d body of a young, a nd
only ea rming son of a n old widow a nd ima gine the widow to be crying beside the dea d body.
Show me the plight of old woma n a nd condition of her hea rt vividly. Cry yourself a nd ma ke
"Tha ndra Pooni Piyo! Tha ndra Pooni Piyo' a s a ba se for
"Ra khi Sukhi Kha i Ke Tha nda Pa a ni Peeo' (Sa lok Fa rid - 1378)
x
Sa va h Ha ri Dha nn Pooji Sa tguru Cha hod' Sa ya l Vika r !! (Sri Ra a g M : 5-51)
Ba ba J i used to expla in this Sha ba d often.
"Duniya Koodh Da Pa sa ra , Ba ndya J a pa da Kyon Na hin Na a m' a nd
"Koodhu Ra ja , Koodhu Pa rja , Koodhu Sa bh Sa nsa r' (Asa di Va r - 468)
"Ka ndha n Teriya n Ret Diya n Ka hnu Ba nnda Ha i Koodh de Deeve' a s a ba se for :
"Mrit Ma nda l J a g Sa a jya J yon Ba a lu Gha r Ba r' (Bila wa l M : 5)
"Na di de Kina re Rukh La gya , Dha h La gi Dha h J a nga ' or
"Ba nda Na di de Kina re utte Rukhra Dha n La ge Dha n J a jega ' a s a ba se for
"Na di de Kina re utte Rukhra s Dha h La ge Dha h J a yega ' a s a ba se for
"Na di Kina re Rukhra , Kicha r Ba nne Dheer'! '
"Ba de Ba de Duniya de Ra a je, Ronde Ga ye Na a m Ton Bina ' a s a ba se for
"Sa hesa t Da a n de Inder' (Ra mka li Va r 1-943)!
"Beej La i Na a m di Kya ri Da rga h Tere Ka moa gi' or "Na a m Beej La n Ka rma Ua lyo'
"Aa Ga yee Rut Beeja n Di' a s a ba se for
C ont i nue on N ext P a ge
1 1 0
us cry too."
Bha i La i wa s ta ken a ba ck. Somehow he ma na ged to sta rt the Ra a g of such occa sion,
set the tune but he did not remember the ma tching Ba ni. (After a ll when do Mira sis get a
cha nce to sing such Ra a g.?). As a result neither he cried himself nor he could ma ke a ny
one cry.
At la st he sa id with folded ha nds, 'Sir! I wa s in the wrong. I could not understa nd your
grea tness. I a m una ble to rea ch your loftiness. It is beyond me to rea ch where you a re.'
Then rea ding the lines of Sa loka 'Fa rida , Ha u Ba liha ri Tinn Pa nkhiya n J a ngle J ina
Va a su.' (7) I sa crifice to the three birds who live in the forest] a nd then understa nding the
hint thrown to him, Bha i La i got up.
After this when Bha i Sunder. Singh's J a tha wa s to begin Kirta n, Ba ba J i sa id, 'Sunder
Singh! the recita tion wa s not enjoya ble.'
Bha i Sunder Singh J i(who wa s the most fa vourite of Ba ba J i) sa id, "J i your serva nt (Bh.
Sunder Singh), who comes here to enjoy, ha s enjoyed it very much."
Ba ba J i la ughed a nd sa id to Bha i La i, 'He is one who serves sa ints a nd success in Kirta n
is only his who serves sa ints.'
Bha i Sher Singh's J a tha got the time slot who sa ng.
'Sa in Na a m Amolu Keem Na Koi J a a ndo!!
J ina Bha a ga Ma tha a dhi, Se Na na k Ha r Ra ng Ma ndo!'
[God's na me is inva lua ble, no one ca n a ssess its va lue beginning from 'Da khna ' (Ba ni
in a pa rticula r la ngua ge) Through Ra a gs a long with Pa rma a ns; a nd ela ted a ll crea ting
a ppropria te a tmosphere. This Sa loka wa s Ba ba J i's fa vourite, So a fter the Kirta n he
expla ined this very Sa loka .
On getting his cha nce Bha i Fa iz sa ng the Sa loka :- 'Rodha Hoi Ra hu Ba a t Ka Ta ji Ma n
*Va t La ggi Sa che Na a m Di, J o Beeje So Kha ye' (Ga uri Va a r 4-321)!
v
Pa lle Ba nn La i Ma na Poonji, Ra m Na a m Di' a s a ba se for
N
Ha ri Poonji Sa chi Ka rhu Binha ru' (Sukhma ni)!
v
Birdh Bha yo Na a m J a pya Na hin Ja na * a s a ba se for
v
Birdh Bha yo Soojha i Na hi Ka a l Pa hucha yo Aa n' (Sa lok M :9)
v
Ka pa t Ka miya Kucha ll Kothori' a s a ba se for
'Kuchil Ka thor Ka pa t Ka a mi' (Ka a nra M : 5-1301)
%
Sewa k Ko Nikti Hoi Da kha ve' a s a ba se for :-
v
Apne Sewa k Ki Aa pe Ra a khe Aa pe Na a m J a pa ve' (Asa M : 5-403)
Ba ba J i would listen, the episode of Sikh Ba sa nt Singh a nd his wife of Pesha wa r, from
Bh. Gia n Singh J eewa n Sing (A Pa tha a n, a fter giving the na me of Ma ha ra j, took a long a
Singh a nd his newly ma rried wife. But on the wa y his intentions turned crimina l a nd he
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82
Ka Abhima a n' (9)
[Become a stone of the pa th, a fter a ba ndoning your pride].
Bha i Roora a nd Boora , the two brothers a lso joined in a nd ea rned the pra ise by reciting
the Sha ba d of Asa Na a m Dev J i (Pa ge 485) ta king the verse:-
'Suine Ki Suin Rupe Ka Dha ga '
[One's wisdom is needle, in which the threa d is of Guru's prea chings] a nd got the
blessing of a ll.
This 'Kirta n Da rba r', in a wa y, went on for three da ys, Therea fter Ba ba J i ma de every
one ha ppy by giving them plenty of Pa rsha d a nd Siropa s (long robes) a t the time of their
depa rture. Devotee Sa rda r Sewa ks served a nd respected a ll willingly a nd sent them off,
respectfully.
As ha s been told a lrea dy, Ba ba J i genera lly a llowed the Kirta n of Ba ni with Pa rma a ns.
so much so, tha t once (10) a Singh wa s reciting'poetry even before Ba ba J i's a rriva l into
the Dewa n. Ba ba ji stopped his recita l just a fter entering a nd scolded him, sa ying, "Wha t
is a ll this? 715 pa ges of Sri Guru Ga nth Sa hib a re replete with God's Ba ni. Is this poem
more bea utiful tha n tha t? Ca n't you get a more bea utiful poem tha n this, out of Sri Guru
Gra nth Sa hib?"
At this moment, the fa mous Ra ba b pla yer Bha i Cha nd wa s a lso sitting in the Sa nga t
a nd wa s desirous of ha ving Da rsha n of Ba ba J i. After sa ying the a bove mentioned words
of Scolding Ba ba ji sa id, "Some body else should do the Kirta n.
At first no one ha d enough coura ge, then Bha i Cha nd wa s pa ssed on a hint a nd he
volunteered himself for the Kirta n. After greeting everyone he sta rted rea ding a Sha ba d
ba sed on :-
"Na na k Ga rib Dha i Pa ya Dua re Ha r Ma il La i Va dya ee' (11)
[Poor Na na k fell a t God's door]
murdered her husba nd. Wife's hea rt-rending mournful cries ma de Guru Gobind Singh
Ma ha ra j a ppea r on tha t spot, a long with his Pa nj Pia ra s a nd infused life into the dea d ma n.)
"Sa su Ki Dukhi Sa nsa r Kipya ri J eth Be Na a mi Da va n Re' Asa Ra a g Beginning with
a bove mentioned time, a nd Ka bir J i's Sha ba d conta ining the following verse "Meri Ma ti
Ba uri Ma in Ra m Bisa ryo
1
would be rea d a nd listened by Ba ba J i. In this Sha ba d "Sa su'
denoted Ma ya , "Sa sur' depicts "God" a nd "J eth' mea ns "Messenger of Dea th'. (Sha bda rth)
Importa nt Corrigendum :- About the views on'Ba ni given on pa ge 53, Ka vi J i ha s sent
a n a rticle, which despite being useful, ha s been incorpora ted in the form of titled "Vicha a r
Te Vistha r', beca use of its being very lengthy. The rea ders ma y rea d a nd benefit through
it.
On pa ge 96, After enquiring, it ca me to be known tha t the first condition la id out
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83
First he would recite a nd then the Sa nga t repea ted the Sa me thing within a few minutes
a wonderful a tmosphere wa s crea ted. Ba ba J i wa s very plea sed a nd reminded a ll, "See,
despite being from a different religion, how bea utifully this pa tron ha s recited! you will not
get this time a ga in. Think a little! Singh Gurba ni, Rea d Gurba ni, Guru's pra ise ca n be
a tta ined only tha t wa y.' etc.
Bha i Sa hib Sa nt Suja n Singh ji referred, in a crowded Dewa n, to a n incident which
ha ppened to him in his tenure of Guru Kirta niya a t Na grota (Distt. Ka ngra ) "This Kirta n
ha d sepa ra ted us from Ba ba J i, a s well a s tied us to Ba ba J i. If ta lent becomes va nity, it
sepa ra tes. But ta lent mingled with humility is a n a dditiona l qua lity. Sometimes I think I a m
proba bly ha ving some qua lity of Ma ra da na , but then I think I must be ha ving some
shortcoming of Sa tta -Ba lwa nd'.
As in this grea t sentence :-
. "Ha ri Feeo Ha nka r Na Bha va i'
[God does not like a rroga nee]
Ba ba J i a lso did not like a rroga nce in a ny form. One might pose to be humble outwa rdly.
According to S. Choorh Singh enterta iners of Ka soor, who were known for their
Qa wa lis, ca me to registr their presence in the court of Ba ba J i with grea t pride. A bouqnet
wa s lying in front of Ba ba J i, which wa s presented to him ea rlier. Ba ba J i pointed towa rds
the bouqnet a nd a sked the Mira sis (porfessiona l enterta iners) to put life into it. How could
they do it? So they kept mum.
Ba ba J i a ga in sa id, "Bha i, ma ke it a live.'
Mira sis replied "Ba ba ji, forgive us
1
we ha ve come here with the purpose of lea rning
somehing.?
Ba ba J i :- Is there a tra ining school opened by us over here? Outside you ta lk something
else a nd here you cla im to ha ve come for lea rning'
Then Ba ba J i ma de them understa nd a nd convinced them tha t Guru Na na k's Ba ni
over here wa s rega rding some other custom a nd rela ted to something else a nd a lso it wa s
not in these words. Deta ils will be given a t a proper {fla ce.
1. According to Bha i Poora n Singh
2. Tha t Sha ba d which ends with given rhyme, begins with "Sa tguru Apune Sa ni Arda a s'
(Bha iru M : 5-1152)
3. Sa va iyya M : 1-1389
4. Ba ba J i mea nt to sa y tha t such a recita tion should be performed by which a udience
gets spell-bound a nd listen to it with ra pt a ttention.
5. Although Ba ba J i used to like this "Sa dd', but the honour wa s to be given to tha t
person only who wa s not proud a t a ll.
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84
enlivens dea d ones, gra tifies hungry a nd thirsty people. It is Guru Na na k's a bode. Here there
is no pla ce for self.
It seemed tha t Mira sis were regretful a fter being a pprised of their shorta nings.
After this, Bha i Sa hib Suja n Singh wa s ordered to do Kirta n by doing which he silenced
these Mira sis.
I ca me out just by cha nce a nd sa w the Mira sis' lea der sta nding a wa y from the THAATH
but fa cing towa rds it a nd sa ying his Na ma z (Pra yer) a s if his mecca wa s this side.
Ba ba J i would inva ria bly ca ll Ra ba b pla yers a s "Ma rda na Ka ' but even ordina ry Mira sis
a nd Qa wwa ls would get due respect. They were given some rela xa tious too. Although it wa s
a rule tha t whosoever ca me to Da rba r, whether he is a Ra a gi or Ra ba bi, first he should singh
in pra ise of Guru Na na k a nd a fter it he could sa y something a bout the merits of "Na a m'
or sing a bout it. It wa s the Summer of 1938-39 (12) when in the evening Dewa n a Mira si
na med Bha i Munshi of Kotka pura ca me to register his presence. He ha d two boys
a ccompa nying him. He a sked for some time of Ba ba J i, He sa id, "I know you since my
childhood my ma terna l gra nd pa rents a re a t Sherpura . I a m the son of the "first one'. Ba ba
J i a t once recollected a nd sa id, "Yes, yes. you a re right. Then tell us some Sha ba d.'
He : Sir, I don't know a ny Sha ba d
Ba ba J i : Wha t will you tell them? O.K. if you know something a bout Ma rfa t (Self
Knowledge), tell us tha t.
They used to sing qa wa li very well. So they sing :-
Chup Ka r Da rh Va n J a ! Na Kha din Ishq Khula sa !
Cha nuri Leh La ugi, J a g Wich Honga Ha sa !"
[Be quite observe silence. Don't revea l the ma tter of love; otherwise your Skin will be
peeled off a nd you will become a la ughing ma tter in the world.]
Ba ba J i, on hea ring this Qa wa li, threw his Ba ira ga n on the floor a nd a sked, "But why
should you observe silence? for the fea r of peeling off of the skin? This is not in a ccorda nce
to our religion. Ha ve not the sikhs got their skins peeling off? Ha ve they not been put to
dea th-wheels? Ha ve they not got their hea ds severed? Will they keep quite? How ca n the
other person rea lise then? How ca n he know wha t is hidden in your hea rt?Why should not
6. Va a rs Bha i Gurda sji, Pa uri 23Va a r 1
7. Sa lik Fa ridji Pa ge 1383
9. Sa lik Ka biiji Pa ge 1372 ,
10. According to S. Choohrh Singh, ca shier, Distt. Assembly Ludhia na , this incident
is sa id to be of 1941
11. "Koi Aa n Mila we Mera Preeta m Pia ra )Ra a g Soohi M : 7-757)
[Ma y someboy unite me with my beloved]
12. According to S. Ra tta n Singh, Bha i Da a n Singh a nd Bha i Suja n Singh J i.
85
i
the ma tter be opened?" At this they recited :-
v
Hun Kee Da rhj Wa ttnee, J a d Khul Ga ya Ishq Kha la sa Bha ve Cha mri Leh J a ye, Te J a g
Wich Pa i J a ge Ha a sa '
[Now we will not be silent a nymore, a s the secret of love ha s been revea led; even if
our skins a re peeled off a nd the whole world la ughs a t us]
Along with it they ga ve the exa mples of Sha ma s Ta brej etc (13) Ba ba J i wa s immensely
ha ppy on hea ring this. Then a ddressing his Ra a gis he sa id, 'There a re the people who move
in society', "They ha ve been groomed by their Usta ds,' Sa ying such complimenta ry words
he ga ve them la rge sha res of Pa rsha d a nd sent them off. They depa rted showering their
blessings a nd sa luting a nd sa yintg thus, "Yes brother, we found him (Ba ba J i) exa ctly a s
we ha d hea rd of him.
1
r
Whosoever recited the poetry of "Ma rfa t' (self knowledge) even if it wa s not in the
Dewa n, ra ther somewhere else, Ba ba J i would be very plesed to hea r it. Bha i La i Singh of
Ma ghia na (Now J a ga dha ri), jointly with Bh. Ka lu Singh J i) ha d been reciting sha ba dO-kirta n
to Ba ba J i since his ea rly childhood. He told tha t Ba ba J i used to listen from him the follwing
rhymes ba sed on Muslim tunes, ma ny times :-
"Za ba a ni Ka lwa Ha r Koi Pa dha da Ba n (14) J in Eh'
"Dil Da Pa de no Booti La yee Hoo!'
[Every one rea ds KALMA (Moha mmda n's Ma ntra ) ora lly, No one rea ds the hea rts, only
lovers rea d the hea rts. Who knows the burning of hea rts of the lovers? This KALMA wa s
ta ugha t to us by the Sa ints. It got the eterna l ma rita l bliss, long life tha t honoura ble person
who ha s pla nted this sa pling]
"Ik Pa a ga n
Ma in Kurba n Tinha Te "Sa dhu Sa nga t (15) J ina h KLohpremde J ute'
[Some people a re a wa ke,. Some a re a wa ke but a re not a wa ke in the rea l seuse, a nd some
don't know wha t is a wa kening.]
The Kirta n recited with love of the kind mentioned a bove wa s a lwa ys a ccepted. But if
they ha ppened to be pa trons of "Na me', It wa s better still. At a certa in time, the kirta n of
two Ra a gi J tha s ha d a bsolutely ca ptiva ted the hea rt of Ba ba J i. Out of these one wa s Bha i
Sunder Singh a nd the others were the renowned Kirta niya s. Bha i Heera Singh, Bhog Singh
of Firooka . Bha i Sunder Singh J i wa s the a ttenda nt Ra a gi of Ha rma nder Sa hib (Sri Amritsa r).
He a nd Bha i Fa iz were introduced to Ba ba J i for the first time by the loya l sewa k S. Khusha l
singh (16) when Ba b J i wa s sta ying a t the Za khira of Bha i Cha nga Ma nga . Bha i Sunder Singh
Footnotes :-
13. Sha mes Ta bra j wa s a Sufi Sa int who ca me a s a tourist in India a nd rea ched Multa n.
The rigid Ma ula na Compla ined a ga inst him tha t "he procla ims himself a s God.' His skin wa s
peeled off a s per the orders of Multa n-Authorities.
14. Seems to be the na me of the poet
15. Actua lly "Bulle' is sa id to be there a t this pla ce instea d of "Sa dhu Sa nga t'
16. See first Vol. pa ge 39
86
wa s well conversa nt with Ra a gs a nd his voice wa s a lso melodious. First time he rea d a
Sha ba d :-
"Ma in Ba uri Mere Ra m Bha ta a rn' (17)
[I a m a foolish a nd insa ne woma n a nd Ra m (God) is my ma ster]
a nd ma de the a tmosphere so encha nting in the jungle, which is beyond description. Ba ba
J i too kept swinging in the Ba ira ga n a nd felt himself to be united with the feet of Guru Na na k
Dev J i. Bha i Sunder Singh, on his pa rt, wa s a s if intoxica ted with joy like a bla ck bee a t
ha ving Da rsha n of Ba ba J i, tha t he surrendered himself completely a nd then onwa rds he
strted requisting for his presence oftener with Ba ba J i. A glimpse of mutua l love bond which
a ccrued therea fter, between them is evinced through tha t sta tement which ha s a lrea dy been
given tha t is why Ba ba J i used to sa y tha t he enjoyed listening Ra a gs from either Bha i Sunder
Singh (18) or Ma ster Ma da n, a nd a lso tha t "either singh to me the complete Ra a g or do Kirta n
Stra ightwa y a nd singh pra ise of God.'
Bha i Heera Singh J i wa s a lso a Kirta niya of high ca libre. According to one gentlema n's
sta tement, "Bha i Sa hib's wa y of expression wa s very fa scina ting, which he conveyed through
his melodious voice. When his deep love a nd fa ith in Guru's lotus-feet wa s expressed out
through his uttering of Sha ba ds, the a utidence would be spell bound a nd tea rs would flow
through their eyes. He is known to ha ve recited kirta n for three da ys, in the J or Ma la of
Ha ra ppa (Na na ksa r), a t the THAATH of pump of Bha i La dha Ra m nea r Ma ghia na , then once
in Ka lera n. At the a nnua l congrega tion a t Ha ra ppa in 1929 he rea d the Sha ba d :-
"Chha ti Seeta l Ma n Sukhi, Chha nt Gobind Gun Ga yee!!'
Aisi Kirpa Ka rhu Pra bh Na na k Da s Da sa i!!' (19)
[Do me this fa vour O Guru Na na k tha t I sing Ba ni in pra ise of guru Gobind Singh so
tha t I ma ke mind trouble free a nd soothe my bosom. This is the request of sewa k of sna kes
(Sa rva nt of Serva nts)]
The wa y of his recita tion wa s extremely ca ptiva ting.
The Sha ba d rea d a t the THAATH of Ma ghia na (20) deserves specia l mention which wa s
Sa nta Kee hoi Da rsni, Eha Acha a ra Sikhuri' (21)
Footnotes
17. Bha ra n Na a m Dev J i pa ge 1164
18. At a Dewa n Bha i Sunder Singh wa s injured a t the ha nds of some Mushims a nd
succumbed to injuries la ter on the deta ils of which will be given a t the right pla ce. Ma ster
Ma da n's deta ils ma y be rea d a t the bottom of Pa ge 182, Vol. V
19. Ga uri M : 5 Sa lok Pa ge 254
20. According to "J eeva n J ha lkiya n (Glimpses of life) Written by Bha i Gurmukh Singh
J i, the J a tha of Bha i Sa hib sta yed here for a bout a week a nd more prea chings were a lso done
there (Pg 32-38) which Ba ba J i, kept doing a t va rious time a re a mention of which ha s
a lrea dy been done.
21. Asa M : 5-400
1 04
Genera lly, the J a tha of Bh. Arjun Singh Surja n Singh used to do Kirta n-Sewa n while
they would be in the Coooniya n's a rea . Inspite of old a ge, Bha i Arja n Singh does this sewa
a ccroding to his ca pa bility even up to now. The incidents described by him ha ve a ppea red
in other volumes here a nd there.
In this wa y Bha i Poora n Singh J i's (a t Ta ra n Ta ra n) J a tha too registered its a ttenda nce
a s ha s been indica ted ea rlier. It is sa id tha t once a Sikh a sked Guru Arjun Dev J i Ma ha ra j
the difference in the recita tion of Ka tha (Prosa ic Recita tion), Kirta n a nd Gurba ni a nd
requested to tell the significa nce of ea ch one of these. Guru J i replied tha t the recita tion
of Ba ni is like wa tering one's own fields a nd in the process no other fields get the wa ter
except one's own, Ka tha is just like tha t ra in or shower which irriga tes those fields a nd
fa rmla nds which ha ve been prepa red a nd set to receive ra in wa ter i.e. Ka tha certa inly a ffects
those whose minds a re pre-set or conditioned to listen Ka tha . But Kirta n, of course, is the
incessa nt ra in of Sa wa n (monsoon) which inunda tes every type of la nd whethr it is high
or low lying, mea ning thereby tha t no person who is listening Kirta n is ever deprived of
the benefits a ccuring through it. (Keeping fpremost in view the importa nce of Kirta n, four
chowkies (group of Ra a gis) were preva lent in Ha rma nder Sa hib) The grea tness of kirta n ha s
been described in the la ter pa ges too but a n incident rela ted by S. Swa m Singh (22) rega rding
"Ka lyug Ma hi Kirta n Pa rdha na '
[i.e. Kirta n is foremost during Ka lug] is described below :-
In 1936 our whole fa mily ca me for Da rsha n from J ullundur. Evening. Dewa n wa s in
progress, the whea ther wa s inclement a nd it wa s the brightness of lightening a ll a round
outside. It seemed a s if the whole a rea a round THAATH' wa s ha ving ra in but on the Sa nga t
there wa s not a drop of ra in.
, Ba ba J i a ppea red a nd for his welcome the Ra a gis Sa ng, "Aa o Ba ba J i, J ee Aya n Nu
1
(Come Ba ba J i! Welcome) a nd the kirta n wa s sta rted. Ba ba J i went into tra nce but a fter a
few minutes Ba ba J i emerged out of his tra nce a nd ha d just sta rted prea ching when it bega n
to pour. Ba ba J i closed his eyes a nd kirta n wa s sta rted. As soon a s Kirta n sta rted, the
thundering of clouds stopped. After sometime Ba ba J i a ga in opened his eyes a nd wa s just
a bout to sta rt giving sa rmons whom a ga in it sta rted drizzling a nd a wind storm sta rted
blowing. Ba ba J i once a ga in closed his eyes a nd the skies once a ga in were quiet. It ha ppened
five times. At la st Ba ba ji sa id,
v
Bha i, in Ka lyug Kirta n is supreme. Afterwa rds the Ra a gis
did the kirta n most spiritedly a nd Ba ba J i blessed a nd plea sed a ll the people.
On this ba sis, Ba ba J i would a tta ch specia l significa nce to Kirta n. Once a t the THAATH
on the hillock of Ka rol, a fellow rea ched la te into the Kirta n. After enquiring by Ba ba J i
he sa id tha t he wa s completing the rosa ries a s a routina l-pra ctice, Ba ba J is a id to him
a dmonishingly. "Gentlema n! on one side it is like getting wa ter direct from the ra in a bove
a nd on the other it is like getting wa ter by dra wing from the well. Which is the ea sier a nd
the better wa y of the two? So, a ttending the Kirta n wa s considered to be very essentia l.
If wa s not enough just to hea r the kirta n. Ra ther, one should pa rticipa te in it with spriti,
Footnote 22 :- Presently a n L.I.C. Officer in India .
88
love a nd enthusia sm (23). So it wa s necessa ry to sit a lert in a Dewa n beca use some devotees
would not differentia te between sleeping a nd medita ting postures of people in the Dewa n.
At the hillock of Ka rol when the Kirta n wa s in progress, a devotee sta rted snoring. By cha nce
his fa ce wa s looking upwa rd a nd his mouth wa s wide open a s if in a n inviting bid to ma ke
the flies enter into it. Ba ba J i ha ppened to see him in this position. He ordered the Kirta n
to be stopped a t once a nd then a sked him, "wha t a re you looking a t with your fa ce upwa rd?"
"I ha ve set the Asa n of my beloved up there.' He replied.
"Ma ke your beloved like in your hea rt! If the hea rt is lying va ca nt wha t benefit will
you rea p? Ha ve you built a ca stle in the sky? There a re only sta rs a nd nothing else.' Ba ba
J i scolded him.
The type of Kirta n which Ba ba J i used to like ha s been referred to in other pa ges. But
a n incident in this connection which ha ppened with Bha i Sa hib (Sa nt) Suja n Singh J i ha s
a messa ge to give :-
Once a t the time of da wn we were on the duty of Kirta n, Ba ba J i ca lled me by ringing
the bell from inside. (After I got in) he sa id, look a t this time a ll the flowers lying in front
of Sa t Guru ha ve come to life, a nd the hide of lion which is sprea d over there is a lso in
its rea l form. Everybody is cha nting "Tu Hi Nira nka r' under the influence of Kirta n, Ca n
you hea r it?"
On my replying in the nega tive Ba ba J i sa id, "Listen properly'.
I a ga in tried to hea r (tha t scene is unforgetta ble, with my feet outside the threshold a nd
myself riding a horse a nd I wa s flying a s if), I went forwa rd a nd brought ea rs close but
did not hea r a nything. So I sa id, "J i, I a m una ble to hea r it even now'.
"Very stra nge fellow you a re! Try to hea r it properly' Ba ba J i sa id.
Now when I fixed my ea rs, this tune sta rted echoing inside the whole of my body.
Afterwa rds Ba ba J i, very gra ciously tried to convince me, "Whenever you perform
kirta n, impa gine tha t grea t a udiences a re sitting in front of you a nd they ha ve to do Kirta n
jointly with you. So a bsorb yourself completely while doing it. (As per experience this is
cent percent true). And it ca n be cultiva ted only through fa ith a nd without fa ith there ca nnot
be a ny Kirta n (24). On a nother occa sion we were stopped from cha nging the tune sa ying,
"You ha ve to plea se the Guru a nd not the people dont think tha t such a nd such person is
Footnotes :-
23. The method of performing kirta n permits oj the voices of a ll mingle together in tune.
Some people ma ke it boring with their out of tune voice.
24. Once Sa mpora n Singh a sked me, "How do you know tha t your kirta n ha s been
a ccepted? I told him on the ba sis of my experience' "When I sta rt the Kirta n^I concentra te
my eyes on the pa la nquin of Sri Guru Gra nth Sa hib. If a light ema na tes from it, I a ssume
tha t my kirta n ha s been a ccepted.'
89
sitting in the sa nga t a nd tha t you ha ve to perform for him only.
(But Bha i Poora n Singh told tha t one da y they did the Kirta n with "cha nging of tune*
a nd Ba ba J i wa s plea sed a nd ha d sa id : "Toda y you ha ve ma de us ha ve a glimpse inot the
Ra a g. But these a re only the mira cle outcomes of intelligence! In fa c t these a re a lso necesa ry
but mind gets clea red only with the Kirta n in direct a nd pure form. A sna ke enters its hollow
only a fter stra ightening its body.
1
Ba ba J i's own senses were so highly developed tha t everything in na ture seemed to be
reciting Kirta n to him. (Rega rding this more deta ils a re there in the 4th Vol.) Inspite of this,
his desire wa s tha t live Kirta n should be going on a ll the time. For tha t rea son when Sa nga t
of Amrisa r ca me to Ka lera n for Da rsha n a nd were a sked a bout their deta iled progra mme
while a t Sri Ha rma nder Sa hib, Ba ba J i sa id, "If it is rea lly Ha ri Da Ma ndir (Temple of God)
why should not the kirta n be held there round the clock (from a bout 12 o'clock a t night to
3 o'clock in the morning, a ccording to sea son, Kirta n is stoped for a bout four hours). All
the times either Kirta n or recita tion ha s to be in process there.
(In complia nce with the a bove sta tement, these fellows sent a request to gurdwa ra
Committee but when they did not receive a ny sa tisfa ctory reply, they kpet two Pa a this
(Reciters) on their own, who, by turns did the Pa a th of Sukhma ni Sa hib for ma ny months,
with grea t devotion during this time, until a regula r series of Akha nd Pa a th of Guru Gra nth
Sa hib wa s sta rted. Now a da ys the dema nd of Akha nd Pa a th is so much tha t the cha in of
these never gets broken,
THE ROLE OF KIRTAN IN DAILY PROGRAMME
The morning Kirta n used to be sta rted a ccording to the sea son a nd wa s continued for
a bout three or three a nd a ha lf hours a nd wa s ended a t a bout da wn. Sometime it wa s sta rted
even a t two which used to be ca lled Da rga h Kirta n a lso.
Before the Kirta n, a tune wa s pla yed on the Ha rmonium for a minute a nd the tune of
'Tu Hi Nira nka r' wa s then pla yed on a ll the instruments together for two to four minutes.
It wa s sung only if Ba ba J i desired so. After this the tune wa s pla yed in Asa Ra g with a ll
the instruments. After the Bhog of this, a ll the Beha nga ms ha d to recite Sa loka s, individu-
a lly, so tha t it would be known a s to which of the Beha nga ms were present there. After
this, Chha ka l from Asa di Va r a long with Kirta n of Six Pa uri's wa s performed some suita ble
Sha ba ds would a lso be rea d in between. In the next few da ys the Sa lok. 'Sa che Tere Kha nd
Sa che Bra hma nd' [True a re your regions, true is your universe] wa s rea d in pra ise of
Nira nka r a nd a fter this, the next six Sa loka s, one by one, a nd then the la st Sa loka a nd Chha ka
would be rea d. Asa Ra g Sha ba d of Guru Na na k Dev J i which ha s this verse 'Tere Na a m
Ra te Da rvesh Bha ye', or This one 'Hum Kooka r Tere Da rba ri ! Bha nka hi Aa pe Ba da n
Pa sa ra i' (25) (We a re worthless crea tures (like drops) of your court, a nd a re shouting) with
our bodies sprea d) Or 'Bhini Ra ina riye Cha mka n Ta a re, J a phin Sa nt J a na Mere Ra m Pya re
(26) (Moist is the night, a nd sta rs a re twinkling, Sa ints a re a wa ke, whome Ra m loves). Out
of these three a ny one would be sung in the Asa -Ra a g.
Footnotes :-
25. Ra mka li Ka birji Pa ge 969
26. Asa Chha nt M : 5 Pa ge 459
90
After this, Akha nd Kirta n would be continued uptill the very end. This would comprise
of :-
'Gur Ki Moora t Ma in Men Dhya n' (27)
[concentra ting on the picture of Guru in your mind],
'Gurmukh Rida i Ga ribi Aa wa i!!' (Bh. Gurda s),
[Gurmukh ha s humility 'in his hea rt]
'Meri Ma ti Ba uri Ma in Ra m Bisa ryo' (28)
[My sa nity wa s gone tha t I forgot Ra m] etc,
Besides these the Sha ba ds of Guru Sa hib's pra ise, sepa ra tion, bounding with Guru's
feet, medita ting on Guru's feet, ca ll of Bebe Na na ki, uniting with Guru with contexts a nd
Pa rwa ns on a ny one of these would be rea d. Pa rma a n would be ta ken only from Gurba ni,
Va a ra n Bh. Gurda sji, or Gha za ls by Bh. Na nd La i J i, when the da y would be a bout to da wn.
The Ha zooria (The ma in a ttenda nt in service of Sri Guru Gra nth Sa hib J i) would open the
door of Sa ch Kha nd (The pla ce where Sri Guru Gra nth Sa hib is insta lled) from inside, a nd
during this time Ba ba J i would sit in medita tion in front of Guru Gra nth Sa hib a nd then
these miscella neous verses, ba sed on 'Dha nn Ba ba Na na k Tu Hi Nira nka r' [You a re the only
Nira nka r, Ba ba Na na k you a re grea t]; would a lso be rea d :-
'Na a m Tera Nira nka r Ha i, Na a n ha iye Na ra k Na J a a iye,'
[Asa di Va r] your na me is Nira nka r, reciting which we a re exempted from going to hell]
'Ta a rya J a ha n, La a hya Abhima a n, J in Da rsa n Pa ya J ini Tudhno Dha nn Ka hya , Tin J a mm
Nedh Na Aya ' (Ga uri M:5 - 248)
[You ha ve ferried the world a cross, a nd those who ha ve a ba ndoned ego a nd got your
Da rsha n those who ha ve ca lled you grea t, dea th da re not come nea r them] Then
'Ha ri J ug J ug Bha ga t Wa la '
[God is of devotees since centuries]
Affixing la st Chha kka , Sa lok; a nd then a fter rea ding Pa uri a nd then reciting Ana nd Sa hib
comprising six cha pters; the Pa a th would be ended a fter ta king Guru's orders a nd doing
Arda a s.
Therea fter, a ga in a Chowki of Kirta n would be held for one hour in the morning from
8 to 9 a .m., which only Beha nga ms would perform a nd Ba ba J i would listen. Other Sa nga t
would not join it.
After the Ka tha of Guru Gra nth Sa hib [which would begin with Teeka a t Fa ridkot, a t
a bout 3 or 4 o'clock a ccording to the sea son] up to the recita tion of Sodru [a specia l Ba ni
recited in the evening] followed by Kirta n. This would be ca lled Ha zoori Chowki a s only
the Ha zoori Ra a gis of the Tha a th could pa rticipa te in it. Topic would be va ried from da y
to da y. Outsider Kirta niya J a tha could perform only a fter this.
Kirta n would be continued for two hours more even a fter. The recita tion of Ra hira s.
Sometimes there were sermons in between which would be mostly Sha ba ds of 'Ma a ru' (a
reference to which ha d been ma de ea rlier). It wa s only on ra re da ys tha t these Sha ba ds were
not rea d. Then the Kirta n would be ended a fter ta king due orders from Guru Sa hib.
Footnotes :-
27. Gond M : 5-864
28. Asa Ka birji Pa ge 482
1 1 0
After ta king Pa rsha d food a t night, Kirta n would a ga in be held for one hour, in which
everybody ha d to be present. This congrega tion would end with the recita tion of Kirta n
Sa hila . But even a fter the Kirta n Sa hila , (a specia l Ba ni recited a t night) one of the
Beha nga ms would pla y one tune on the Ha rmonium a nd sing Kirta n up to 12-30.
Kirta ni J a tha of the THAATH would keep on cha nging from time to time beca use there
never ha d been a J a tha of 'Sa la ried employees'. Bha i Sa nta Singh of Dha na ula (1) rema ined
chief Ra a gi for quite a long time a ccompa nying him would be Gia ni Ka rta r Singh, Bha i Sewa
Singh (2) T^e ha rmonium pla yer, Gia ni Ka rta r Singh knew the Ba ni a s fluently a s a sea
a nd ha d lea . a t it by hea rt, Bha i Niha l Singh, whose Dhuloki Da Ka lingh' wa s complete,
rema ined a Ta bla pla yer, Although there ha ve been other Ta bla Pla yers the forema st a mong
them, who were on this service for most of the time, were S. Prita m Singh a nd then
Bha i'Inder Singh (3) specia l contribution in doing Sidh Kirta n (specia l type) ha d been tha t
of Bh. Sucha Singh (4) a nd Bha i Uda i Singh. Bha i Sewa Singh ha s been doing this service
even uptill now.
Since 1939 a nother devotees' J a tha ha s been coming to serve for Kirta n. This wa s tha t
of Bh. Atma Singh Veer Singh from thp city 'Bha i Ki Sa ma dhi'. The Ta bla pla yer
a ccompa nying them wa s Bh. Arja n Singh. The ba sic tunes of their Kirta n used to be very
pla in but the Kirta n itself would be very sta ble, lucid a nd melodious. Up till now this J a tha
ha s been giving its services.
But specia l pa rticipa tion wa s tha t of Sa nt Bh. Suja n Singh's J a tha . (33) Two old gentle
men of this J a tha , Bha i Gia n Singh a nd Bh. J eewa n Singh, ha d been registering their
presence in the Kirta n for ma ny yea rs. But the a ttra ction of the Kirta n wa s a ccentua ted a ll
the more when Ba ba J i developed a specia l liking for Bh. Suja n Singh, for this rea son Ba ba
J i would not even let him go. After a ll he ha d ma de SQ close a ffinity to him. But due to
some rea son, or the other he could not rema in 'his very own pa l' for long. For wha t la pse
or shortcoming this ha ppened wa s either known to Ba ba J i or Bha i Sa hib. Tha t is why he
wa s loved a nd condemned a t the sa me time. No one knows where Ba ba J i wa nted him to
a scend. Rega rding this Bha i Sa hib told tha t wha t Ba ba J i desired to ma ke us, we on our
pa rt would not like to become. How much power Ba ba J i possessed a ctua lly, we could not
a ssess exa ctly.
Ma ny more J a tha s would a lso a rrive to register their a ttenda nce a nd to ha ve Da rsha n,
every now a ny then.
The SEWA (SERVICE) TO KIRTANIYAS
Footnotes :-
1, 2, 3. Their joining the THAATH ha s been described somewhere else.
4. Autobiogra phy ma y be rea d.
33. The ta ste for Music a nd Kirta n ha d been running tra ditiona lly in Bha i Suja n Singh
's fa mily since three genera tions. Bha i J a ssa Singh(grea t gra nd fa ther) wa s well versed in
the Ra a gs a nd pla yed Sa ra ngi especia lly very well. Bh. Mehta a b Singh beca me a fa ctory
owner but one of his two sons Bh. Sukha Singh too ha d grea t knowledge of Ra a gs. (His
gra ndson too is now a Kirta niya ) But this a rt beca me visible once more in the Sons of Bh.
Mehta a b Singh, na med Bh. Gia n Singh a nd' Bh. J eewa n Singh a nd then further a ga in this
a rt showed a ll the more mira culous fea ts in Bh. Gia n Singh's Son Bh. Sa hib Suja n Singh.
92
The sewa of Kirta niya s in respect of food a nd rest, a s per Ba ba J i's desire, wa s done
with grea t respect a nd a dula tion. Ghee a nd a lmond oil were a dded to their milk. Ba ba J i
would keep inquiring from his fellow-compa nions whether they ha d been served or not. After
living in the THAATH for a few da ys, a n outsider Ra a gi Singh told tha t the Pa rsha d (food)
a t night used to be served a t a bout 11 p.m. a fter the ending of the Kirta n. One da y the Pa rsha d
which Ha zoori Sewa k (Ba ba Isha r Singh) ga ve the Pa rsha da of my Sha re wa s dry a nd cold.
Though I took it but I told my compa nions tha t a s it wa s la nga r's Pa rsha d so I wa s not
supposed to lea ve it, tha t I must ea t it though I did not feel like ea ting it.
Next da y a t the time of La nga r Ba ba Isha r Singh wa s wa rming the Pa rsha da which ha d
been received.
I sa id: 'Wha t is the ma tter? How is it tha t you a re wa rming the Pa rsha da toda y?
He replied, 'Ba ba J i ha s ordered to wa rm the Da a l (Pulses) a nd Pa rsha da a nd then serve
it
4
.
I wa s very emba rra ssed. The rea son ca me to my mind tha t my compla int must ha ve
rea ched Ha zoor, Why on ea rth did I ha ve to compla in a bout it? 'Sa nta n Ka Da a na Rookha
So Sa ra b Nidha a n!! Grih Sa a ka t Chha tih Pra ka r to Bikhu Sa ma a n!! (Bila wa l M:5-811)
Due to some such rea sons, though there were no physica l comforts or offering of
'Ma ya ', (money), the logica l a nd spiritua l food one did get a plenty a nd to the fill. So the
Kirta n-performers used to a rrive a t Ba ba J i's feet, like bla ck-bees.
It wa s not tha t only outsider Ra a gi Singhs were ca red well a s fa r a s food wa s concerned;
but the J a tha s of the THAATH, too, were ta ken ca re of very well, (a ccording to a Beha nga m).
He used to sa y. 'I t you don't ea t well how will you perform in the Kirta n.? But sometimes
he would use strictness a lso in this ma tter,
PROGRAMME ON SPECIAL DAYS AND FULL MOON
Ba ba J i used to respect the sublimity of public festiva ls specia lly Sikh festiva ls. He used
to sa y, 'Bha i, Ba iskhi of Da mda ma Sa hib a nd Diwa li of Sri Amritsa r J i, No-moon of Ta ra n
Ta ta n Sa hib, Hola Moha lla of Ana ndpur Sa hib, Ma ghi of Muktsa r a nd Dushehra of Ha zoor
Sa hib a re worth seeing.' As fa r a s possible he would celebra te Ba isa khi a t Da mda ma Sa hib
only. He would get some, illumina tion done on Diwa li. Apa rt from festiva ls he would
consider Sa nkra nti (first da y of the month of India n system), a nd Ama a va s (no-moon) a lso
a s the a uspicious da ys. On the da y of Sa nkra nti he would do Pa rka sh of the Grea t Guru
Gra nth Sa hib (34) a nd a fter the Pa a th of Ba ra hma n he would a nnounce the Hukumna ma .
(order) of Guru Sa hib took himself. In the sa me wa y he would a nnounce the Huka mna ma
Footnote 34 :- This is the old 'Beed' (Volume), printed in very big letters, not less tha n
1.1/4 ma unds in weight, from which, It is sa id, Guru Na na k Dev J i a ppea red a nd ga ve
Da rsha n to Ba ba J i. After this incident Ba ba J i would do Pa rka sh of this only on the festiva ls.
Then only once a yea r. But other Sewa viz Bhog. fa nning etc. he would do himself inva ria bly
except in the la st two yea rs when he grew very old.
93
on Ama va s da y. On both these da ys, specia l Deg (Ka ra h-Pa rsha d) used to be distributed
(It wa s a different ma tter if somebody brought the Deg. On other da ys)
Out of the Gurpurbs, ma inly two big Gurpurbs (Gurus' birth or dea th a nniversa ries) used
to be celebra ted, the description of which will be given la ter on, though there would not
be a s big a crowd on the Guru-Gobind-Singh. Birthda y a s on Full-Moon, yet Ba ba J i would
pa y specia l a ttention towa rds Guru Sa hib's pra ise a nd Ba ni,'Guru Gobind Singh Teri J a i
Hove, Sa b Devte Phul Ba rsa nde'. (victory to thee Guru Gobind Singh! All the a ngels a re
showering flowers) these were the most fa vourites of Ba ba J i, which the Sa nga t used to rea d.
PROGRAMME ON FULL MOON :- Since more tha n twenty five yea rs of his life,
Ba ba J i ha d ma de it a rule, in a wa y, tha t the a uspicious da y of Full-Moon (35) should be
celebra ted with specia l entheusia m. It seems tha t a fter getting from 'Bhucho Wa la s' only,
this progra mme wa s sta rted, a nd one or two gentlemen told tha t this wa s begun a ccording
to their instructions, but one gentlema n told tha t this progra mme wa s begun a t the order
of Nira nka ris.
The ma in rea son though seems to be tha t it wa s Sri Guru Na na k Dev's (whom Ba ba
J i considered not only his deity, but 'Nira nka r' too a nd with whom he wa s completely non-
secretive (36) most a uthentic 'inca rna tion' da y a nd wa s highly (37) venera ble on which Ba ba
J i wa nted to pra ise Him to the ma ximum. According to Bh. S. Poora n Singh, on just hea ring
the na me of 'Guru Na na k Dev J i' Ba ba J i used to be very plea sed. Ba ba J i used to sa y 'Go
on sa ying Guru Na na k, Guru Na na k a nd tha t is enough. Tha t is why the complete progra mme
of Full Moon wa s pla nned with this purpose only, a s will be described la ter on.
S. Ra tta n Singh told tha t when Full-Moon wa s celebra ted a t Ka lera n THAATH for the
first time, there were not more tha n fifty persons in the Sa nga t. There would be no roof
there those da ys. The Sa nga t ha d ga thered under a Kika r tree. Ba ba J i a sked the Sa nga t to
rea d Sha ba d but a ll of them were una cqua inted a nd shy so a ll of them were unresponsive
At this Ba ba J i, himself, took the initia tive a nd sta rted singing the Sha ba d of Guru Na na k
Dev J i, ' Akha n J eeva Visra i Ma ri J a un' ba sed on ' Akha n J eeva Visra i Ma r J a un Ma i, Aa kha n
J eeva ' uttered in Asa Ra a g.
Footnotes 35 :- Pooniu, Poonio, Poonia ha ve emerged from a Sa nskrit word, Poora nma shi
(Full Moon) is a popula r form of this word, which is the 15th da y of the bright-ha lf of the
month.
36. See Pg. 42-43 of Vol.IV. Though Ba ba J i used to consider a ll the Guru Sa hibs a s
the form of one jot (fla me) only a s ha s occurred in Ra mka li Va a r (Site Ba lwa nd.)
'J oti uha jnga ti sa in sa hi Ka ya -pheri pa lteeya i'
37. Here ?? irt will not be ina ppropria te to write tha t the Historia ns ha ve difference of
opinion rega rding the birth of Sri Guru Na na k Dev J i. But Ba ba J i would consider Ka rtik
Poornima (Full-Moon da y of November month) a s Guru Na na k's birthda y. He used to sa y
'Nira nka r' is somebody's son or did he ta ke birth from some woma n's womb? (This ha s
been given in 4th Vol. pa ge 43)
Nor Ba ba J i liked to be a pa rt of controversy a risen out of difference of opinion of the
Historions. By doing So, his own mission might ha ve been obstructed.
According to S. Ra tta n Singh, Ka rtik month wa s considered to be so una uspicions tha t
if a bulla lo delivered a ca lf during this month.
The la nd-owners would not drink its milk ra ther they would give it to some body. If
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The Sa nga t sta rted repea ting it a fter him. Ba ba J i crea ted a spell binding a tmosphere
by rea ding this sha ba d for fifteen twenty minutes.
The Specia l progra mme of Poora n-Ma shi would get sta rted on the morning of the 15th
da y a nd would be ended a t a bout midnight. But on the night of the 14th Ba ba J i sometimes
would order the ga thered Sa nga t to observe J a gra ta (To be a wa ke the whole night). In the
J a gra ta genera lly the recita tion of Sukhma ni Sa hib would be done. Whether a lone or with
somebody or with the whole Sa nga t together. But whosoever desired, wa s a llowed to do
the rosa ries of first Pa uri or the recita tion of J a puji Sa hib a lso.
Rega rding this J a gra ta , Ba ba J i used to sa y tha t if ja gra ta is held on Full-Moon, one _
gets its benefits for the whole month But the grea t Full-Moon (Ka rtik) J a ga ra ta gives the
benefit equiva lent to the whole yea r's J a gra ta , So the J a gra ta on the 14th of Ka rtik wa s a
must, In a wa y it wa s done in the wa it of 'Guru Na na k Sa hib's a rriva l'.
In the next morning's Kirta n (15th) Bebe Na na ki's Sa dd (38) ca ll of Sister Na na ki wa s
inva ria bly included by Ba ba J i.
The most importa nt a nd stupendous job of the people ga thered on the Full-Moon used
to be to get 'Bhugta na ' with Ba ba J i, i.e. The Pa rsha d, (Til, folwers etc) to be offered a nd
(39) be blessed by Ba ba J i a nd a lso to hea r some words from his very month, the session
would be held collectively or individua lly, solving their problems a s well.
In the evening Dewa n the Ka tha of Sri Guru Gra nth Sa hib would begin with the Teeka
of Fa rid Kot a t a bout 4.30 p.m.., a ccording to the sea son., for a bout a n hour. Therea fter
open kirta n would be continued up to the time of 'Sodru'. Before 'Sodru' two verses in Asa
Ra a g from a n a ppropria te Sha ba d would be rea d (40). Then Arda a sa would be done which
would be done by the reciter of Ga hira s (beha nga m). Therea fter, the Kirta n would be
performed with the verses of pra ise, until Ka ra h Pa rsha d wa s brought, a nd kept over there,
or until Akha nd Pa a th would rea ch this time >
some woma n delivered a child this month, the child wa s considered to be unfortuna te. To
remove this superstition, Ma ha ra j, himself, ha d to ta ke birth during Ka rtik. Not with
sta nding, Ba ba J i used to consider 'Va la got wa li Sa a khi' a s the most a uthentic rega rding
birth. Anywa y, the officia l birthda y of Guru Sa hib is Ka rtik-Poora nma shi, a s J esus Christ's
is 25th December, a lthough Historia ns differ not only on 'birth-da te' but a lso on the yea r.
(Sikh Review April 63)
38.
Brother Ha s gone to the other City, not dropped a ny letter
Nor sent the messa ge of welfa re, sister feels forlorn da ys a nd might.
Son of the mother, Sister took you in la p, how ca n you
hide your fa ce like this.!
Yea rs ha ve pa ssed, brother, ha s not returned.
My bosom feels restless like a
Fish out of wa ter.
I go upsta irs to see your wa y.
And a fter seeing, tea rs roll up in my eyes
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'Tidur Aa p Na Thurheedo Then the Sha ba d of 9th Mohilla 'Gun Gonbind Ga a yio
Na hin to the end of Ra a gma la in which 'eighteen, ten, twenty' would be rea d, which
two reciters would rea d jointly in tune. After tha t, Pa a th (recita tion) of J a puji Sa hib, the
chief Pa a thi a lone would do Pa a th from Guru Gra nth Sa hib, then Pa a th of Ha za a ra 's
Sha ba ds, Aa rti (Pra yer), showering of flowers, sprinkling of perfume would be done the
description of which ha s been given on pa ge 25 with 'Ana nd Sa hib' the curta in of the front
door a nd side doors would be dra wn.
Immedia tely a fter the Bhog of Ana nd Sa hib, Ba ba J i would come out a nd ta ke his Aa sa n
a nd the Sa nga t would rea d the Sha loka 'Da rsha n piya si Diwa s Ra a t Chitwa h a nd in next!
Khol Ka pa t Gur Ma ilya Na na k Ha r Sa ng meet' [I wa s yea rning for his Da rsha n da y night
Guru Na na k opened the dooor a nd united a ll the friends a nd compa nions] ba sed on 'Mere
Ba ba J i deva hu Da rsha n' [My Ba ba J i, give me your Da rsha n] After this Ba ba J i would do
Arda a sa himself, the description of which a ppea rs on pa ge 26.
From the beginning of Dema n to the ending of it, two Singhs of good conduct a nd
beha viour stood, turnwise, under the Sta irs of Sa chkha nd, on both sides with two na ked
swords in their ha nds. Inside the Sa chkha nd only. The Singhs ca n enter, wea ring only their
under-wea r (without Pyja ma s) (41) The Arda a sa of Poora n-Ma shi ha s a lwa ys been done by
Ba ba J i himself (except on one occa sion when Ba ba J i got it done by Ka vi J i, due to being
indisposed)
At the end of Arda a sa Ba ba J i would sa y humbly
'Sa che Pa tsha h! from out of your benedictions ha s come this decora ted Deg of Ka ra h
Pa rsha d Ma y you sa vour this a s a lso other things coming to your Da rga h, such a s flowers,
Ba ta sha s (Suga r-Ca ndy) be a ccepted. At present whosoever ha s come to your a bode, ma y
go ba ck sa tisfied. Ma y you relieve a ll from distress. Ma y let our verda scent boa ts go a cross
smoothly.
Immedia tely a fter ending the Arda a sa Guruji would go inside a fter greeting the Sa nga t
'Coming' 'Coming' 'Ka rta r' Ka rta r' singing this
When will the brother of Sister Na nki come
God knows which country you a re roa ming a round.
From fa r, wha t wa y she think of to bring you ba ck.
The Sister restlessly ya rn a s for a glimpse,
Without a glimpse of brother, Sola ce she does not find
Sister got up in the morning a nd took the ba th
And is churning the curd.
On seeing the butter on top, She remembers in her hea rt,
If only my brother could ea t it, a nd wishes it to ha ppen.
Let us go Ma rda na , Sister remembers'
And the dista nce Seems to ha ve va nished in a moment
Rea ches the door a nd ca lls 'Ka rta r, Ka rta r,'
The Sister comes running on hea ring the ca ll.
Bows the hea d touches feet, he bowed
In return up to the ha nd, tha t mora l being
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96
with folded ha nds, a nd the Ra a gi J a tha would recite the Sha ba d of Bhog, the excerpts of
which ha ve a lrea dy a ppea red on pa ge 30 a t the footnote.
At the end of this cha in of Sha ba ds, curta in would be dra wn on one side a nd the Kirta n
would be sta rted a ga in which would conta in the Subject of Guru Na na k's birth, Ma ngla cha ra n.
a nd Sha ba ds of Pra ise a nd entrea ty (ea rnest request), the excerpts of which ha ve been given
on pa ge 25. In between would be incorpora ted the Gurba ni, va a ra n of Bh. Gurda s, gha za ls
of Bha i. Na nd La i J i with Pa rma ns (metric from) After this the chief Pa a thi would ta ke
Huka mna ma (order) a nd Ba ba J i would sta rt prea ching on the context out of this only, which
wa s ca lled 'Doing Ba ni', by the compa nions.
For a bout one hour, he would prea ch which the a udience would listen with ra pt a ttention.
In the end Ba ba J i would dema nd from the Sa nga t tha t which ha s been described a t pa ge
13-14 a nd then he would a sk the 'Da rga hi - Pa rsha d' to be distributed.
The Counting of the recita tions, on the spot a nd in a J iffly, wa s a difficult a nd
extra ordina ry job. which Bh. Bha ja n Singh Arhti of J a gra on would do with a ma zing
swiftness,
In the beginning the number of these Pa a ths (recita tions) wa s not more tha n 500 on a
Full-Moon da y. Those who did it every month, their 'Pa cca Pa a ths' were written in a note
book a nd the sca ttered Pa a ths would get Counted in the Dewa n. This Counting, la ter, sta rted
crossing even 1000 ma rk. (Now it ha s gone up to one la kh). When the 'Pa a th Ta king ' would
be nea ring end, the order for distribution of Deg i.e. Ka ra h Pa rsha d would be given. Only
intelligent a nd nea t gentlemen would be a t this service (As Sa nga t increa sed, one J a tha of
this type too wa s formed) for whom it wa s compulsory to tie a sca rf on their months, So
tha t no disrespect is shown to the Pa rsha d. (This Ma rya da will be described in deta il la ter
on) Keeping convenience in view, Pa rsha d would be put into buckets.
How much a nd how the Deg ha ppened to sta rt coming a bout this Bha i J a ima l Singh J i
of Ka lera n told like this :- When the Deg sta rted coming in the beginning, a line wa s dra wn
'You a re older, my sister' spea ks thus
The equiliser of birth a nd dea th,
Sister Na na ki sees the brother a nd beha ves like ma d a nd ra n,
Brought the two nephews before him a nd sa id,
'See them a nd give them your love,
See your poor sister sta nding before
You ca n't even be considera te to your offspring.
How ca n you go without ha nding them to some one's ca re,
See their condition.'
On hea ring this, Thus spoke the sa int of sa ints
'God will rea r a ll, when a ll the Sons of God a re in trouble,
Wha t ca n I do for two?
Note:-It could not be known who is the poet of this Sa dd a nd the following poem. This
poem wa s a lso rea d a long with the Sa dd.
'Tusi ja vhu sa iyo nee, veer nu liya va h mor ke'a s a ba se for:-
Born through my mother', my brother,
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97
on the wa ll a t the time of ta king it over for remembra nce sa ke. To sta rt with, on the full-
moon da y ten to fifteen Degs were being received then the number rose to twenty eight,
then to forty a nd then the number increa sed to hundreds to innumera te, first it used to be
put in the vessel of 25 ma unds ca pa city, then the tubs ca me to be used for this purpose a nd
very generous helpings of Pa rsha d sta rted to be distributed. Even then ma ny conta iners of
Pa rsha d would rema in unexpended, which would then get distributed in the morning next
da y.
In the beginning, the na me of person who brought the Deg would get conveyed to Ba ba
Ji a nd his a ccepta nce would be sought for this but when the number of such persons rose
very high, some sla ckness in this rega rd wa s there nor such person's na me who would bring
the Deg, wa s ca lled out in the Sa nga t a s is preva lent in Gurdwa ra s.
The Deg prepa red in pure Ghee a nd generous helpings (to one's fill, ra ther) used to
a ttra ct even young boys on the congrega tion of the Full-Moon. Genera lly, the boys did not
evince much interest in Ka tha -Kirta n etc. They, of course, would come to the Dewa n when
it would be a bout to end, but a fter their a rriva l, they would first indulge themselves in
pla ying cowries. The kind hea rted Ba ba J i would sa y specia lly a bout them 'Bha i, those who
a re pla ying cowries they a lso ca me here a ftera lls. Give them Pa rsha d too.
Then a fter ca lling them nea r him, he himself would give them plenty of Pa rsha d. In this
wa y the boys would come ba ck home, ha ppily a nd gra dua lly they would be inclined towa rds
this side.
But with the increa se of Sa nga t some such persons too ha d sta rted coming who were
ca lled 'shoe thieves' a s is evident from this incident which a n old time compa nion once told
When the Sa nga t of Full-Moon-Dewa n wa s dispersing two friends sta rted ta lking like
this :-
So, much loved by a ll, ha s gone a wa y toda y.!
He ha s left me crying-, a nd
After piercing a n a rrow in my hea rt!
Oh my friends, go running a nd
Bring ba ck my brother.
'Who will ma ke the sma ll children pla y, my brother?
How sha ll we a llude them, in wha t sha ll we give Sola ce?
Why did you lea ve them, O my ha ndsome brother a fter deta ching yourself
I sa crifice, I sa crifice for your Sa ke
You ca n worship sitting a t home,
why should you venture going out.
How sha ll I live, my brother is sepa ra ted from me
Without you my brother, your Sister feels despera te
She will lose her life, crying like this.
Don't go my brother, I urge, with folded ha nds
39. See pa ges 62-63 of this volume
40. For exa mple 'Took Ba ndha n, ja su ke hoa
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98
One (to the other why don't you wa lk forwa rd?
Second :- I a m ba re-footed, so I ha ve difficulty in wa lking.
First Where a re your shoes?
Second 1 ha ve given the mea surement of shoes to the Sa ints. I could get no cha nce
this time. On the next full-moon I a m going to ta ke it from here itself.
Ba ba J i wa s listening to this ta lk. The very next da y he ordered, 'Bha i, do some
a rra ngement for your shoes a nd ma ke tickets'.
One person sa id, If we stop giving la rge helpings of Pa rsha d, no shoe thieves will come
here.
Ba ba J i :- We ha ve orders only of a tta ching one to Da rga h, not of deta ching. We a re
not going to stop Pa rsha d.
At this, tickets were ma de for the pa irs of shoes a s well a s for cycles.
Out of a ll the full-moon celebra tes Ka rtic-Full-Moon used to be celebra ted in the most
enthusia stic wa y a nd a ttending of it wa s considered to be very importa nt, Illumina tion would
a lso be done on this wa y.
The a ttenda nce a t the full-moon celebra tion of Holi (Ma rch) wa s a lso considered to be
very importa nt. On this occa sion, the Ra a g of 'Holi Keeni Sa nt Sa v' (Ba sa nt M : 5-1180)
a nd out of this Ra a g, other suita ble Sha ba ds used to be sung.
Sa ng!! J o ra te ra ng ek Ka i Na na k goorha s ra ng'
(Sa lok M:4-Ba wa n Akhri-52)
41. The ma rya da of Ha zoor Sa hib is a lso the sa me.
42. Rea ders a re a wa re of the va a ra n of Bh. Gurdsa ji. The Tra nsla tions of some of the
compositions of Bh. Na ndla l J i a re a s under:-
Tha t my Lord is the splendour of God,
Ca me to be known a s Guru Na na k
Both the worlds beca me replete with his
Ra dia nce a s soon a s he ca me to this ea rth,
With Guru Na na k's a rriva l, the luster of fla me
Increa sed a nd we were a wa kened.
There rema ined no discrimina tion between
'Nirgun' a nd 'Sa rgun'
The world is good a s it is,
God himself eulogised a nd ca me in the form of Na na k
A desire cropped up in the Aka l Pura kh's (God's) mind,
Tha t he cra ved for this Da rsha n,
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About the significa nce of a ttenda nce a t the-Full-Moon-Dewa n, Ba ba J i used to sa y,
'Poora nma shi is like a ma ndi (ma rket) for the devotees, this is the ma ndi for Gurmukhs.
In other ma ndis someone sell something a nd the other person buys something. Some people
tra de for oxen, some for buffa loes, but a ll of you must come here a nd sell your voices a nd
buy virtues (43). Then he would sa y this too : Bha i if.the pla nts get continuous pouring
on Poora nma shi, they don't dry up.
Understa nding the importa nce of Poora nma shi, some compa nions never missed it,
despite difficulties a s S. Sa mpoora n Singh J i a nd Sa nt Meeha n Singh J i etc. There used to
be double a ttra ction for rea ching a nd wa lking others rea ch on Poora nma shi. When Ba ba J i
would a sk for a ttenda nce on this occa sion, a J a tha of such devotees a lso wa s ma de which
would rea ch tha t pla ce riding on bicycles, where Ba ba J i used to be present on Poora nma shi
da y. It wa s not a n ea sy job to rea ch in this ma nner from Moga to J ha ng Ma ghia na ,
Dehra doon, Sa logra Kufri (Simla Hills), Rea ders ca n well a ssess how much devotion a nd
zea l is required for such a venture.
On the other side Ba ba J i, through his gra ciousness would moke such or crea te such
a rra ngements tha t no dea rth wa s ever felt by the devotees who ca me there (44) How a poor
Sikh ma na ged to rea ch on Poora nma shi, rega rding which a Sa a khi ha s been given in Vol.
II
AMRIT PRACHAR (PROPAGATION OF AMRIT TAKING)
Sometime, on the next da y of full moon-, Amrit Pra cha r wa s a lso done, the informa tion
of which used to be given in the next morning's Dewa n beca use Ba ba J i ha d a lwa ys insisted
upon Sikhs to sa vour Amrit from the very beginning. According to the words uttered through
tha t revered mouth, Amrit Sa vouring is belonging to ma ster (Guru) It is like putting his
colla r-ba nd in the neck, it is like coming benea th the fla g of Da shmesh. It is like offering
one's ha nd to Ka lgiwa la (Guru Gobind Singh) (45) just a s Pa nj Pia ra s ha d done a t the site
of Sh. Keshga rh A Sikh gets the right of seeking security from the Guru only when he offers
Your ra nk is the highest, tha t you ha ve
Come a s J a ga t Guru here
Immova ble picture, you a re the friend of the poor.
Ca me to be ca lled a s Ga rib Na wa z,
(compa ssiona te towa rds poor)
In the form of Guru Na na k,
Na ra in (God) ha s come a fter cha nging the ga rb.
In whose proximity Ma ya da re not come.
The Sha dow of Nira nka r
Truly found.
Guru Na na k is 'Adi Nira nja n' (Immorta l)
Who ha s a rrived on this ea rth in this form.
This world ha s hea rd a bout Him.
Yonder world ha s hea rd a bout Him.
Everybody ha s his Da rsha n.
To ma ke the Sa nga t go a cross this world.
1 0 1
Continue on Next Pa ge
himself to the Guru, obeys Guru's orders, surrender to his will.
Sometimes Ba ba J i would prea ch in this wa y too : As a prostitute begets a son, wha t
will be its fa ther's na me? So to sa y the segment of his fa ther's na me is cut off. 'J iun Verwa
Poot J a mtu Ha i, Tisu Na a m Pa ryo Ha i Dha rka t * ( When a prostitute gives birth to a Son
everybody ca lls him by curses a nd ba d na mes) He ha s his fa ther's segment cut off, mea ning
thereby tha t he ha s no fa ther, wha t sha ll we sa y? Whose son is he?
Gurmukhs ! Tha t person who ha s ha nded himself to Guru or Pir, his compa rtment of
fa ther does exist a nd if he ha s not given himself to the Guru/Pir, howsoever he poses to
be good, he ca nnot be decla red 'pa ssed' a s yet. A 'pha se' is non-existent a nd severed
Gurmukh! Gurmukh! let us give ourselves to the Guru/Pir (46). Let us become Sikhs in rea l
sense.
In 1939, a t the time of second world wa r people were very pa nicky of getting a tta cked.
Once some, fellows got very nervous a nd pra yed 'Sa che Pa tsha h! wha t will ha ppen now?'
Then Ba ba J i sa id only this much, 'sa vour Amrit, wea r the colla r ba nd of Guru Na na k a round
your neck. When there is epidemic, you know, no one Kills a colla red dog.
So whenever a ba by boy or girl is born, the child a nd the mother must be given Amrit
a fter the Pa a th of five Pa uris of J a puji Sa hib. One should not think in such terms tha t the
child ha s no sense of this thing a s yet. Yes, when the child becomes a little independent
once a ga in he should be ma de to sa vour Amrit. Up to the a ge of sixty, when ever a Singh
gets a n opportunity, he should go to Ha zoor Sa hib a nd ha ve Amrit there too. The importa nt
thing worth remembering is tha t a person's na me is entered in the list of sikhs' only when
he ha s ha d Amrit.
Although Ba ba J i used to sa y this a lso, 'I ha ve not ma de a nybody ha ve Amrit nor am
I a uthorised to do so.
Guru Na na k Sa hib propa ga ted Pa nth.
Va a heguru's inca rna tion Guru Na na k Sa hib ha s a ppea red on this ea rth.
(Gia ni Gia n Singh J i)
Note:- Some more thoughts rela ted to Guru Na na k Dev J i will a ppea r in the third
Glossa ry, In pra ise of Guru Na na k dev J i Some Sha ba ds on some other ba sis too were rea d.
As :-
'Dha n Guru Na na k, Dha n Guru Na na k, Dha n
Guru Na na k Dev.' [Pra ise be to you, Guru Na na k]. Thus ta king the ba se of 'Guru Na na k
di Va diya ee' [Pra ise be to Guru Na na k] The sha ba d sta rting with 'Ka ri Ishna a n Siwru pra bhu
a pna ' (So ra th M:5-611) [After ta king ba th, remember your God] wa s got rea d whose la st
lines a re:-
'Pra ga t bha yee Sa gle ja g a nda r.
Na na k Ki Va diya ee!
Aa mil, a a mil, Ba ba Na na k a a mil ji!
Aa mil Sa tgur Na na k J i, dil ta inu cha hunda !
Akhiya n pa yee ta rsdeea n, na hin hor bha nvda .
'Koi a a n mila we mera preeta m pia ra .'
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1 0 1
But rega rding 'Amrit-Sa vouring he would give some or the other suggestion. Such a s
'Go to such a nd such pla ce a nd ha ve Amrit or he would ca ll a good Gra nthi a t the THAATH,
a nd get this a rra nged through him a s wa s done in the beginning a t Bisha n Na th nea r Chooria n
or he would get it done himself a s wes done in J hordhin.
But when the Sa nga t bega n to increa se 'Amrit ta king' would be a rra nged on the next
da y a fter the congrega tion of Full-Moon. From a mong the fellow compa nions only, some
fa mily ma n would be chosen who would be deputed a s Pa nj Pia ra s. Ba ha nga ms were not
deputed for this service. The Pa nt Pia ra s used to be Bha i Sa hiba n Ra tta n Singh, Ma ha Singh,
Neha r Singh, Sa nt Singh, Ka rta r Singh a nd sometimes Bha i Na tha Singh a nd Ba ba Da ra uli
J i would sit a t the service of Sri Guru Gra nth Sa hib.
As ha s been told ea rlier, Ba ba J i would stress upon this point tha t 'Amrit' should be
ta ken a t a n ea rly a ge. If, a t a ll, Ba ba J i ordered so, specia lly to a person, he did not like
sla ckness or dela y in the ma tter. And if tha t person would comply with the order a nd ha ve
Amrit without dela y, Ba ba J i would shower his wishes a nd blessings on him a s ha s been
expressed in ma ny incidents (persona l a necdote, S. Ba ba Singh. Bh Mewa Singh Ra a gi, Bh.,
Phma n Singh/ Second Series)
According to S. Sa mpoora n Singh J i 'Once Ba ba J i ordered to ha ve Amrit a t the old
THAATH of Ka lera n. Despite the fa ct, tha t I wa nted to a va il lea ve tha t da y. we a ll went
a nd ha d Amrit a s per orders, finding some thirty or thirty five persons over there a lrea dy
sitting. When Ba ba J i ca me to know of this he wa s very ha ppy a d sa id, you ha ve done very
nice, tha t you obeyed my order a nd ha d Amrit a t once' a nd then sa id, 'When the order is
such, you should never dela y. There is grea t power in obeying the orders.
Then he rela ted a Sa a khi of Sri Guru Gobind Singh J i Ma ha ra j's times a s to how some
Ra ngha ds (those Ra jputs who a dopted Isla m) were somewha t relucta nt to ha ve Amrit despite
orders a nd plea ded, 'We a re your Sikhs, a nywa y', a t which Guru Sa hib sa id, 'O.K. The time
will come when you will request to ha ve Amrit a nd you will ha ve to ta ke it from the ha nds
(Soohi Asht pa diya M:4)
[The pra ise of Guru Na na k is expressed in the entire world,
Come a nd meet me Ba ba Na na k,
My hea rt longs for you.
Come Sa tguru Na na k J i,
My eyes yea r for you a nd nothing else interests me.
Some body help me meet my beloved).
(Give me your Da rsha n Guru Na na k, my mind cra ves for you) a s a ba se for 'Mera Ma n
loche, Gur Da rsha n Ta a in'[My mind cra ves for Guru's Da rsha n) of Ma jh M:5 used to be
rea d, But rea ding of the whole sha ba d wa s not necessa ry, On this context, suita ble references
would be put forth. Viz. 'Guru Na na k Ke gole Sa tguru ra a kho J i' [Guru Na na k, keep us
in your home a s your serva nts] a s a ba se for the Sha ba d 'Turn da a te pra tipa la k na ik kha sa m
ha ma re.'[You a re the bebfa ctor, Our susta iner, hero a nd our ma ster] were a sked to be rea d
which the Sa nga t would rea d in pa irs, (i.e. two persons simulta neously)
Corrigenda a nd a dditions.:-The following verses should a lso be rea d before the first
sta nza of the footnote on pg. 120:-
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102
of sweepers.' So, it ha ppened exa ctly tha t wa y.
Ba ba J i a lso wa nted tha t the Amrit should be ta ken by the whole fa mily. It should not
ha ppen tha t the wife ta kes the Amrit a nd the husba nd is deprived of it, or the children a re
left out for the rea son tha t they might not be a ble to observe Ra hit. (Rules of Sikhism) or
tha t they might not be a ble to do Pa a th etc. How much he liked the immedia te complia nce
of order rega rding Amrit-Ta king, is very much evident from the incident told by S. Sa nta
Singh a nd it is quite sermonising too in na ture, 'In the yea r 1935 when Akha nd Pa a th wa s
going on a t Bhidkti (J ha ng Ma ghia na ), my rela tive S. Achhra Singh wa s pa rticipa ting in
the Pa a ths inside. When the Pa rsha d of Pa nj Pia ra s wa s being given, he refused to ha ve it.
At this Ba ba J i a sked him, 'Wha t is the ma tter Bha i, why did not you ta ke the Pa rsha d?'
'J i, I ha ve not yet sa voured Amrit.' Ba ba J i a t Once ma de him get out of the Sa nga t.
His fa ce grew pa le a nd he ca me to me. On my a sking he told me how Ba ba J i ha d got a nnoyed
with him. In the mea nwhile Bh. Ra tta n Singh ca me a nd brought the messa ge of Ba ba Ji
rega rding sa vouring of Amrit. S. Achha ra Singh, though, wa s prepa red to ha ve Amrit, but
Ba ba J i sa id, 'whosoever ha s to ta ke Amrit will do so a long with their fa milies'. Obeying
his orders when we replied in the a ffirma tive he ordered, 'Proceed immedia tely to your
homes, bring your fa milies but return by tomorrow positively' (Rea ders ma y ima gine, how
ma ny hundreds of miles of journey we ha d to underta ke) we boa rded the buses to Lya llpur,
La hore a nd then via Amritsa r to Ba ta la the sa me night, we hired full lorry from there a nd
a fter ta king our fa milies (tota l twenty persons in a ll) both of us rea ched ba ck Bhirki the
next da y. When we sent a messa ge inside, Ba ba J i got very plea sed a nd sa id, 'This is ca lled
obeying-orders'.
On the sa me da y, the Amrit wa s given to a ll (a fter ta king a ll the persons to Ba ga n) in
the outer Gurdwa ra . Sa nga t wa s very excited. It wa s winter sea son. The underwea r were
being wa shed the whole night, pitchers of wa ter were getting hea ted throughout the night
a nd those intending to ha ve Amrit went on ba thing with their long ha ir a ll night. More tha n
two hundred devout persons sa voured Amrit the next da y.
'Tere J iha hor Khula pya r luta nd
No one else is like you, who ca me to this ea rth A vivid picture of truth a nd religious,
you ca me to be known a s Guru Na na k. You a re in cha rge of one's beginning a nd ending.
This is a ll your ma gic. You, the knower of the concea led a s well a s the revea led. The
Omniscient on this ea rth Instructor of Na ture, you tea ch to serve open the trea sury of
devotion. Thus, profuse distribution of Love you ma ke.
43. Bh. Gurda s J i (Va a r 13) while describing the Sa tguru
Poora :'Auga n La i Khep ha ma nri' (Keda ra Ka birji -112)
[Some people ha ve tra ded for copper a nd Bra ss a nd some people ha ve tra ded for cloves
a nd Supa ri, some ha ve tra ded for the na me of Gobind, Such is our stock. But this tra de is
done by some ra re people (Sukhma ni)
44. Autobiogra phy of S. Sa mpoora n Singh J i, Bh. Ga nga Singh J i etc.
45. 'Pehla n ma ra n ka bool ha ma re pa a s' (Va a r ma ru M:5-1102
[First you a ccept dea th, lea ving the hope of life, when you become a s humble a nd trivia l
a s dust, then you come unto me.l
'J a n Ta u Prem Ka a ni na Keeje' (Sa lok M:-l-1412)
[If you like to pla y the ga me of love, come to my a bode only a fter committing to sa crifice
Continue on Next Pa ge
1 03
When the Amrit-Pra cha r wa s done in Dehra dn, Ca pta in Nira nder Singh a nd S.
Sa mpoora n Singh tied stra ight turba ns a nd wore Kurta s. (shirts) like ka fta a ns they ha d kept
their bea rds loose. Seeing this Ba ba J i wa s very ha ppy a nd sa id, 'See, Bha i! How ha ndsome
these two 'Ma ha nts' look!'
Then he a sked a s to how ma ny ha d Amrit.
S. Sa mpoora n Singh :- 'J i, twelve minor a nd 72 a dults.
Ba ba J i :- 'Bha i, why dont you sa y it stra ight. Twelve a nd seventy two ma ke eight four
in a ll. These eighty four ha ve got ridda nce from their eighty four births! If there a re no
minors, where from the a dults will come. After this he showered them with ma ny
plea sa nta riess. In the simila r wa y in 1942 a t J hord in (a s per Ba ba J i orders) Bha i Sucha
Singh ma de 500 persons sa vour Amrit.
Ba ba J i would ra rely motiva te Sa ha jdha ris keep long ha ir or to sa vour Amrit. Quit a
la rge number of them, before the Aka li wa ve, would themselves be rea dy for it a nd Ba ba
J i would be very plea sed to see them a ttired a s Sikhs. The writer ha s got the reference of
only two fellow compa nions up till now, who were a sked clea rly to ha ve Amrit. One wa s
'Pt. Ba la k Ra m' who a fter a dopting Sikhism beca me 'Ba la k Singh'. And the second wa s
(a s S. Kirpa l Singh of J a gra on told) 'All our rela tives were sikhs but my fa ther ha d fa ith
in Sa na ta m Dha ra m a nd wa s clea n sha ven. He wa s a devotee of Vishnu, Ba ba J i a sked him
to grow. Kesh (long ha ir) a nd become a Sikh. But my fa ther replied, 'wha t is the difference
between Vishnu a nd Guru Na na k Sa hib?' Then Ba ba J i sa id, 'Though there is no difference.
But if for nothing else, a t lea st grow the Kesh for the ha ppiness of a ll other rela tives,' Acting
upon these words my fa ther sta rted growing Kesh a nd bea rd'.
Ba ba J i not only empha sised on ha ving Amrit but a lso on keeping in possession of five
'Ka ka s' (five ks i.e. Kuchh, Ka rha , Ka ngha , Kesh, Kirpa n viz. underwea r a n Orion ba ngle,
comb, ha ir a nd sword.) a s very essentia l.
As ha s been rela ted ea rlier, beca use of ha rd medita tion Ba ba J i 's ha ir ha d become so
spa rse tha t a comb would not fix or sta y in them. J ura (ha ir tied a t the top into a knot) wa s
out of question (Da sta a r i.e. a sca rf a lso could be tied in a specia l ma nner only). So he kept
the comb tied with the sma ll Da sta r. Ra a gi Singhs a nd Beha nga ms would wea r a nine inches
your hea d, If you trea d on this pa th, you should sa crifice your life ra ther tha n showing your
ba ck.]
'Gursikhi ba rreek ha i Va lhun nikki' (Bh. Gurda s Va a r)
Gursikhi is very deep a nd minute. It is not comforta ble. It is sha rp a s the edge of a
Kha nda i.e. extremely difficult a nd is very minute a s 3 ha ir.
1 Deva ngdha ri M:4-528, Dhra kti mea ns 'cursed'
46 In Ba ba J i's opinion, 'ha ving a Guru or giving oneself to Guru a nd pir' mea ns tha t
it is not enough for a Sikh just to ca ll Guru Gra nth Sa hib a s the Guru but to consider Sri
Guru Gra nth Sa hib a s the Guru in rea l sense. If connotes surrendering of self to the Guru.
(Autobiogra phy of S. Gurdit Singh Ma lha n). And (if one is ha ving Kesh i.e. longha ir)
implies tha t one ha s to Sa vour the Amrit of Kha nda (double edged sword). For others it
implies tha t they ha ve to surrender completely to their deities. Sikhs following rigid rules
of Sikhism.
1 04
long sword but, genera lly, Ba ba J i would a dorn himself with a sma ll Kirpa a n (sword) which
he kept a long with the comb or in the comb. Some people ha d even doubts a bout it beca use
of these things being invisible. Once Aka li Ha rna m Singh of Rodewa la ha d doubt whether
Ba ba J i, himself follows the rules completely or not. At this Ba ba J i sa id, 'You a re a devout
Aka li'. Wherea s I ha ve kept just a poor-little-Kirpa a n in my comb. For tha t rea son you ca n
ca ll me 'la x' a lso. Hea ring this Bh. Ha rna m Singh fell a t Ba ba J i's feet a nd sa id, 'J i, I ha d
some doubts which you ha ve removed yourself.'
At this Ba ba J i sa id, 'Bha i, when we a re the Sikhs of guru Gobind Singh Ma ha ra j, why
should not we keep Kirpa a n.'
Kirpa a n is a wea pon of self-defence only. On showing the grea tness of sword by Ba ba
J i, a stra nge incident ha s been given a t a nother pla ce (48) Ba ba J i used to wea r a five ya rd
underwea r, like tha t of Ha zoor Sa hib, well below his knees. Aga inst his wea ring such a n
underwea r when a Nira ma da gentlemen ga ve a Suggestion a nd the strick reply given to him
by Ba ba J i's ha s been described a t a nother pla ce ea rlier. (49)
Simila rly once Ba ba J i went to sixth-pa tsha hi's Gurdwa ra nea r Na ra ksa r.
Here Ba ba J i ma de such a n incident ha ppen whose ma in purpose wa s tha t the Historica l
monuments should be properly ma inta ined but a t the sa me time it wa s ma de very clea r to
the fellow compa nions a nd serva nts how much ca re wa s needed, while cha nging underwea r
a fter the ba th by a n Amritdha ri Sikh (the deta ils of which ha ve been given some where else.)
Yes, for a Sikh it is not enough tha t he keeps five Ka ka r (50) 'with his body'. A Sikh
life style a lso ha s to be a dopted. In connection with this a Singh told tha t in 1941 when
Ba ba J i wa s sta ying in Delhi, a cross the river J a mna , eight of us went to see him. On the
wa y we ha d discussion throughout, on wha t a ctua lly Sikhism wa s rea l Sikhism come only
with the sa vouring of Amrit?
When we rea ched the Dewa n the a ll knowing Ba ba J i, prea ching on this very topic, sa id,
'suppose there is a n iron-sword, when it comes in conta ct with Pa a ra s it becomes gold, but
wha t a bout the edge of it? It still exists. In the sa me wa y when you ta ke Amrit, you become
a Sikh of course, but if you don't a dopt the life style of tha t of Sikhism, you a re not going
to get its full benefit.
At a nother occa sion Ba ba J i sa id 'If a Sikh picks up a purse of gold coins lying on the
wa y, thinking tha t he would utilise this wea lth for the welfa re of others, you tell me, is he
Footnotes :-
48. Autobiogra phy of S. Ga jja n Singh Ta luja Pa ge 83, Once while prea ching. Tha t the
Kirpa n must be kept by a Sikh suddenly concentra tion Shifted towa rds some impending
ha ppening. And then (in a low pitch) he sa id 'Kirpa a ns will rema in where they, a re when
the time to use them a rrives' ,
49. Vol. I. pa ge 33
50. The most importa nt thing in fa vour of Sikh 'Ka ka rs' is tha t 'Keeping these' mea ns
obeying specia l order of Guru Sa hib a nd these ha ve become a specia l Pa rt of Sikh'[s dress-
code conduct, a long with Ra ha t (Principles of sikhism.) is very essentia l. But conduct is
ma de gra dua lly a nd these 'Ka ka rs' a re helpful in ma king conduct.
1 05
worthy of being ca lled a Sikh? (even if he is wea ring a 'Ka ra ' i.e. a n iron ba ngle?)
If a Singh comes a cross a n unidentified woma n a t a deserted pla ce, the best course for
him would be to ma ke her rea ch home sa fely. But if tha t Sikh ha ppens to be rea dy for the
fulfillment of tha t woma n's sexua l desires, then tell me, is he worthy of being ca lled a Sikh?
(Even if he is wea ring a 'Ka cha ')
When Ba ba J i would rela te this historica l Sa a khi of Bh. J oga Singh he used to show
the purpose of Sikhism 'Ka ka rs' through a poem (51) ma ny times a nd tha t too in such a
fa scina ting ma nner tha t the a udience would simply be spell-bound.
NITNAME (EVERY-DAY PRAYER)
Apa rt from Ra ha t (Sikhism Rules) Ba ba J i used to la y specia l empha sis on the Nitnem
(Da ily/Persona l pra yer-progra mme). Ma ny times he would ma ke specta tors a nd compa nions
sta nd in a circle a nd then a sk them their da ily-routine one by one. He would empha sise on
the following da ily-routine regula rly sa ying 'Strengthen your da ily-routine.'
In connection with this he would give the exa mple of the sna ke a nd the ma ngoose. Tha t
when ma ngoose is bitten by the sna ke, the ma ngoose sniffs a wild-shrub. In this wa y the
poison of the sna ke is neutra lised. But where this pa rticula r shrub is not a va ila ble, he sa vours
it there 'with his qua lity'. In the sa me wa y the poison of lust a nd a nger infests the mind
of ma n which gets neutria lised through da ily-pra yer.
For a n Amritdha ri (one who ha s ta ken Amrit) Sikh the Pa a th of five Ba nis (52) is very
essentia l. But if one is not a n Amritdha ri or if one is una ble to perform so much of Pa a th,
one ma y a dopt a brief da ily-pra yer routine, viz. J a puji Sa hib a nd Sha ba ds of Ha za a ra . It
should be done everyda y a t the sa me time, before ha ving ea ten a nything. But more importa nt
is to do it da ily, without fa il, a t a ny time of the da y. It should not be missed. If it is missed,
it is no more a da ily-pra yer.
Tha t Amritdha ri Sikh who is not litera te a nd the one who ha s not lea rnt these Ba nis
by hea rt, for him the first Pa uri or the counting of rosa ries of 'Wa heguru' a re considered
to be enough.
51 Wha t to sa y of your innocent fa ce, your mind wha t to sa y of your ha ir, your a ttire
is tha t of sa ints but your mind is full of cunningness, wha t does your comb ha s to sa y, tha t
you keep wicked people's compa ny, on one side you wea r a ka ra a nd on the other you gra b
other's possessions. You a re wea ring a Ka chha , but you ha ve cla ndestine rela tions with
women, wha t does your sword ha s to sa y, tha t nothing y/ill go with you a fter dea th, except
your good deeds. Go Sikh! Ta ke your ba th, a nd do Pa a th of J a puji, Your sa tguru is a lwa ys
wa tching you, beca use he is every where, You cry ha rd, J oga Singh, when you a re in trouble,
sa ying 'O Sa tguru Sa ve me.'
Note :- The composer of these lines is not known.
52 J a p; J a a p, Sa va iyya , Cha npa yuee, a nd Ana nd Sa hib; only these Ba ni's a re rea d a t
the time of prepa ring Amirt-Ba ta (Amrit Vesserl), Ra hira s a nd Kirta n Sohila don't come
under this cotegory.
106
Rega rding 'Nitnem' (Da ily-Pra yer), Ba ba J i could sa y very ha rsh words to one a nd not
sa y a single word to the other, once when he enquired a bout the 'Nitnem' of a person a nd
when he replied tha t he ha d never followed a ny 'Nitnem'>Ba ba J i sa id to him, 'Then brother,
why ha ve you come here? Your wa y is a different one.
Tha t ma n :- J i, then where should I go?
Ba ba J i One who does not follow a ny
Amrit, there a re three-four different wa ys to
Ma n :- Wha t a re they?
'Nitnem' dees not rea d Ba ni, nor ha s ta ken
go for such a person.
Ba ba J i The wa y to butcher's shop, liquor shop, ga mble site etc.
he ca me to his senses a fter hea ring these ha rsh words a nd he a mended his wa y thence
onwa rd. (53)
Once, a s per his principles, Ba ba J i sta rted a sking some compa nions, sta nding nea rby,
a bout their 'Nitnem' some of them told something a nd still some others told something else.
When the Ha wa lda r Va ria m Singh's turn ca me he sa id 'Ma ha ra j' After ta king ba th ea rly
in the morning I sit down for pra yer, a fter duly wra pping a sheet a round me, a nd sa y 'Sa che
Pa tsha h, I a m a n ignora nt ma n a nd know nothing. I a m sitting here before you, I bow to
your will.
Ba ba J i (La ughing) Bha i, his feelings a re the best of a ll. After a ll 'worship' is just
a nother na me of fea r.
The grea tness of the Pa a th of Sukhma ni Sa hib in Ba ba J i's views a nd the pla ce which
he provided it in his Ma rya da a nd Ra n Reeti, some of its deta ils ha ve been given on pa ge
38.
To show the importa nce of Sukhma ni Sa hib, one Sa a khi which Ba ba J i used to tell a nd
the ta lk a bout it which Ba ba J i ha d with his compa nions from time to time ha ve been included
in the portion of 'Sa a khis a nd speeches'
It ha s a lso been told tha t while sta ying a t 'Ana nta s well' one sewa k (a ttenda nt) ha d to
rea d a bout five Pa ths of Sukhma ni Sa hib in a sta nding position, only then he wa s considered
to be ha ving a right to ea t pa rsha da (food). Only S. Ra ta n Singh cold tell a bout it a s to how
ha rd this job wa s even for a young ma n.
The Akha nd pa a th of Sukhma ni Sa hib wa s sta rted when in Ba ga n, Ba ba J i ca me to know
the formula of finishing Ka lyug from Ka lyug its'elf (Vol IV pg. 57). Since tha t very time
Footnote 53 :- 'In pa inde Looti Pa niha ri So pa inda Sa nta n Doa ga hi [The wa y of Looti
Pa iha ri is the wa y to the a bode of Sa ints] Bh. S. Ka hu Singh J i Na bha 's view a bout it given
in Gurma t Ma rta nd a re a lso worth rea ding.
107
the continuous Pa a th of it become a n integra l pa rt of Ra n-Reeti of the THAATH. Whenever
Ba ba J i a rrived, this Pa a th would be sta rted there. Some compa nions turned out to be such,
tha t would keep doing the Pa a th of Sukhma ni Sa hib for the whole da y, on their own.
It is not necessa ry to describe here the comprehensive, sweet a nd grea t tea chings of
Sukhma ni Sa hib on va rious Pha ses of life beca use those rea ders who rea d this Ba ni
intelligently a re well a wa re tha t it conta ins the essence of complete Sikh religion.
RESPECT OF SRI GURU GRANTH SAHIB*
Though every Sikh does it but tha t respect which wa s given to it in Ba ba J i's THAATH,
ha s no pa ra llel a nywhere. Rega rding this some opinions ha ve been given in the beginning
of this volume. How Ba ba J i set the trend of the necessity of Guru Sa hib's Da rsha n a nd
respect, ha s been shown in a n incident given below :-
During the winter of 1938 when Ba ba J i rea ched Bega n, it took a bout two da ys in ma king
the new THAATH for which he sa id, 'Two da ys ha ve pa ssed a nd we ha ve not ha d the
Da rsha n of Sta guru, we ha ve not come here just to ea t Pa rsha d (food). We a re not going
to sta y here a nymore.
The Sa nga t sa id humbly, 'The Tha a th would be rea dy toda y itself.
'If it is not rea dy toda y, tomorrow we will depa rt definitely, Ba ba J i sa id, scolding them.
Tha t very moment, a t the bea t of the drum it wa s a nnounced in the city tha t a ll the turba n
wea rers should go to the THAATH a nd pa rticipa te in Sewa (service). We took a long a bout
ten la nterns a lso.
Sewa continued throughout the night. Tempora ry rooms were constructed, roofs were
put, wa lls were white wa shed curta ins were fitted, a nd the Tha a th wa s ma de a bsolutely
rea dy.
In the morning B. Sa kha Singh (Migta n) brought the Beed (Volume) of Sta guru (Sri
Guru Gra nth Sa hib) from the city when the Bhog of Asa -di-Va r wa s being performed, Ba ba
J i ca me out on request. J ust a fter coming, he bowed his hea d a nd sa id, 'Sa che Pa tsha h! you
a re supreme.' I bow on the wa y you trea ded upon. I a pologise for the trouble you might
ha ve undergone on the wa y
Then Ba ba J i sta rted pressing the 'body' of Guru Sa hib a nd then the Peerha Sa hib (The
sta nd). Then he ordered the sewa da r to prepa re Ka ra h Pa ra sha d. 'Sa tguru ha s come'. Then
he sta rted rea ding Sha ba d himself 'come Ba ba J i Welcome. We a re blessed, we a re fortuna te
tha t you ha ve a rrived,'
Footnote * :- Bh. S. Ka hn Singh J i Na bha s's views a bout it given in Gurma t Ma rla nd
a re a lso worth rea ding.
108
Ta king of his long Da sta a r from his hea d (keeping inta ct the short one), first he wiped
the feet of Bh. Sukha Singh a nd then sprea ding the Da sta a r length wise he sa id to Bha i Sukha
Singh to wa lk on it with the Beed (Sh. Guru Gra nth Sa hib) on his hea d a s it is.
While he himself held the Peerha Sa hib a nd wa lked reciting Sha ba ds. Sa ying 'We a re
obliged tha t you ha ve come a nd ga ve us your Da rsha n*.
Where tha t Da sta a r ended, a nother (it wa s fetched from somewhere) wa s sprea d further.
In this wa y Swa rna Sa hib (Pa la nquin of Sri Guru Gra nth Sa hib) wa s ta ken inside which
wa s a bout 200 steps a wa y. Then a fter doing Benti (Request) a nd Arda a sa a nd offering of
Bhog, sought Ha kumna ma which ca me out to be a ha ppy one.
So much reverence a nd respect Ba ba used to give to Guru Sa hib a nd in this wa y he
set the trend for the Sa nga t to give due respect to Sri Guru Gra nth Sa hib.
Ba ba J i used to give such a high pla ce to the picture of Sri Guru Na nk Dev J i in this
Tha a th tha t it will be most a ppropria te here to refer to some more incidents rela ting to it
in this volume, a lthough some light ha s been thrown on some pha ses of this topic in other
volumes (54) which, the rea ders ma y kindly ta ke the trouble to rea d ca refully.
It seems, since a bout the yea r 1924, Ba ba J i expressed his interest in the picture, when
a prominent Bha i Ka la Singh fa ther of Bha ga t Singh brought a picture of guru Sa hib, ma de
on cloth by him from J a gra on a nd on seeing which (a s per S. Ra tta n Singh) Ba ba J i wa s
very plea sed.
Ba ba J i knew tha t there wa s a picture of Guru Gra nth Sa hib a t S. Ra tta n Singh's house.
(55)
Ba ba J i sa id tha t Bha i Ka la Singh be ta ken a long a nd tha t picture be shown to him. After
seeing the picture, Bha i Ka la Singh took it to his home for a bout two weeks. His promising
son Bha ga t Singh wa s a lso with him. Fa ther, though, could not do a nything but the son took
some time out of his business schedule (56) a nd ma de a bea utiful picture a ccording to his
own conception a nd took it to Ba ba J i.
Footnotes :-
54. Under the hea ding 'concentra tion of senses' on pa ges 45,46 in Vol.III.
Under the sa me hea ding. On pa ges 16 to 25 in
Incidents referred on the sa me pa ges
55. This wa s a n ha nd-ma de oil pa inting of a n a rtist of La hore which (S.S.) joginder
Singh (of Gholib) ha d brought a nd ha d gifted to his friend.
56. 58 yea r old a rtist (B.S. Sa ggu, a rtist. J a gra on) on being a sked, told a bout his pa st
to the a uthor, "My fa ther a nd gra ndfa ther both worked a s a wood-ca rver After studying up
to 5th-6ht 8th, I first worked a s a ca rpenta r a nd then I took to wood-ca rving which I lea rnt
from my fa ther. Therea fter I worked with those Chinese who ha d immigra ted for the wood-
ca rving of the viceroy's pa la ce. After working with them for five yea rs, I worked in a Persia n
Continue on Next Pa ge
109
Ba ba J i obliged this young ma n a nd infused some more suggestions a nd a sked him to
endea vor more in the direction (As per his own version) He wa s a sked to ma ke the eyes
in the picture in such a wa y tha t they show a wa kening a nd depth, ra ther tha n showing these
a s ha lf-closed a s if in a sta te of sleepiness, bea rd should be shown stra ight right foot to
be so pla ced so tha t the sign of lotus (57) wa s visible clea rly, shining clothes were not to
be shown a s the ra gs of pa uper or pa tched ones, ra ther the chola (long Kurta ) wa s to be
in golden colour. When he expressed his ina bility to do so, Ba ba J i sa id, "Go on sta ring
a t the picture, or just ha ve a look a t your right a nd Guru Gra nth will fa vour a nd oblige you.
(When this incident wa s revea led). At the site of J hora dha n the a rtist referred the
rea ctions of people to Ba ba J i tha t 'People sa y like this,' a t which a s per his own sta tement,
Ba ba J i scolded him so ba dly tha t he could not bea r it a nd colla psed. Further, S. Bha ga t
Singh told tha t na tura l scenery in the picture wa s a ccording to my own ima gina tion. I ga ve
the sha pe of a ga rla nd. The coloured fa ce a lso I ma de a ccording to my conception. The
crea tion of dress is a s per Ba ba J i's instructions. The fruit kept in front of Guru Sa hib depicts
Ma ya (Illusion) a nd is not to be ca red of.
I ha ve a ctua lly tried to crea te a scheme of Sa ch-Kha nd a nd ha ve kept Chowki (sma ll
stool) a nd ma tters in the middle,' Ba ba J i did not object to it.
Out of these, the first one, a coloured picture, which a s a ccepted by Ba ba J i (which is
there in the Tha a th), wa s prepa red through a colured block of the techni-colour photo of
this picture. This is representa ted here for rea ders' viewing.
After this ma ny huma n-size pa intings, either on ca nva s or on some other ma teria l, were
got ma de through this a rtist, the choicest from a mongst them a dorn the 'Sa ch-Kha nd' a nd
other specia l a rea s. I f, from a rtist's point of view, there is a mista ke or deficiency, the
pa trons need not view these a s such, nor they need to criticise these, there is one being only
a fter a ll which is ma nifested through these pictures.
(About the eyes it is proper to tell here tha t even with open eyes one ca n go into a tra nce
(Ma ha yogi pg. 182) About keeping the feet like this a s ha s been shown in the pa inting) ma ny
people might consider them a s unna tura l but the devotees ca n show the feet in this position.
Compa ny a t Porba nder, while working over there, I a lso worked in the pa la ce of Fa ridkot's
Ra ja Sa heb a nd got exdpertise in ma king pictures a nd Curta ins of thea tre. This experience
ha d a n effect on our view-point of picure - design.' He served Ba ba J i a lso by designing
his wa tch-ca se, stick a nd Ba ira ga n etc.
57. Pa da m' This specia l symbol of lines is sa id to be in the feet of Gods, Ordina ry eyes
ca nnot perceive tha t extra ordina ry ra dia nce in it. but Bha i Gurda sh J i in his 'References to
Ba ddha k' in the 13th Pa uri of 10th Va a r writes a bout Krisha n Ma ha ra j 'There is a Pa da m
a t his lotus feet a nd it shines like strs. How a Pa ndit ha ppened to perceive the lines of Pa da m
in the feet of Guru Ama rda s J i, is a n historica l incident. Seth Birla ji's viewing of this line
a t Ba ba J i's feet is described a t a nother pla ce. Corrigenda a nd Additions rela ting to footnotes
37 of pa ge no 116, the fa mous resea rcher a nd lea rned ma n Dr. Ta rlocha n Singh's informa tive
a rticle, which is published under the title 'Ka rtik or Ba isa khi' in Guru Na na k's Bithda y,
November 1963 of Sikh Review, Ca lcutta is very useful for the rea ders knowing English.
This a rticles fa vours Ka rtik Poora nma shi. post midnight a s the da y a nd . time of birth of
Sri Guru Na na k Dev J i
1 1 0
(The winter ha s a cquired photo copies of two pictures ea ch of Bha ga t Ka bir a nd Rishi
Vishka ra ma , which show the pose exa ctly in this wa y. These pictures were printed by a
Ba roda Press in 1917)
On va rious occa sions, while discussing with some a pprehensive compa nions, Ba ba J i
sa id tha t such usa ge of these pictures is not 'Moora t-Pooja ' (Picture-worship). It only
reminds us of our beloved (God) a nd is the chief source which helps us concentra te a t the
time of pra cticing.
While a pprising S. Avta r Singh J i of Delhi of Six wa ys of worshiping Ba ba J i sa id,
'Concentra ting on the picture of one's deity, kept a t a high pla ce, provides a grea t medium
of concentra tion. This is not 'worship' but deriving 'concentra tion power' of the mind from
the picture.
Ba ba J i used to sa y tha t the ma in difference between 'Guru Sa hib' a nd his picture is
tha t of 'feeling' only.
To ma ke our hea rt the a bode of S. Guru Na na k Dev J i is our ma in purpose. There a re
ma ny mea ns to a tta in it. Some one ma y recite His na me a ll the time. If one is litera te. One
should keep written on a wa ll 'Guru Na na k'. Another mea ns is tha t one ha ngs his bea utiful
picture on the wa ll which (picture) should be a s bea utiful a nd a s impressive a s ca n possibly
be. It is evident from the tha t this impression which is ca st on our minds by the third method
ca n not possibly be ca st by the first two methods.
According to S. Ra tta n Singh, Ba ba J i sa id tha t'a t the time of fifth Pa tsha hi, a Sikh
brought a nd kept the picture of Guru Na na k Dev J i with grea t respect a nd reverence. One
of the Sikhs ma de a rema rk which the fifth Pa tsha hi not only disliked but a lso la mba sted
tha t Sikh a nd uttered this Sa lok of third Pa tsha hi :-
'Sha h Dekha i Bin Preet, Na Upja i!! Andha kya Ka ra !!' (Va r Sri Ra a g)
which mea ns tha t it is only a fter seeing the picture tha t love venera tes a nd then the
medita tor, a nd the object of medita tion blend into one single entity,a nd then fina lly in the
end the 'object' ha s to a ppea r compulsorily a nd give Da rsha n to the medita torn. About the
medita tion Ba ba J i used to cite the exa mple of the tortoises who ha tch their eggs out of wa ter,
in the sa nd, remotely through concentra tion power while they themselves sta y in wa ter itself.
COVERI NG THE MOUTH :- As wa s the Ma rya da of the Sa ints of Bhuchewa la , even
while ta lking to Ba ba J i one ha d to keep a ha ndkerchief or the fold of a cloth a nd if not
a nything else, the edge of one's turba n a ga inst one's mouth a nd still keep a proper dista nce.
The ma in rea son for this 'Rin-Reeti' is pure feeling a nd hea lth a nd hygiene which a ll the
wise people a gree with, beca use some people' mouths a nd body ema na t every foul smell
beca use of their indifference towa rds brushing of teeth da ily.
This instruction wa s specia lly for those who would not keep their bea rds well groomed
i.e. for those who kept their bea rds unruly or for those who did not keep their bodies nea t
a n clea n to right extent. The restriction ma inly a pplied to Sewa da rs. For this rea son only
1 1 0
it is essentia l to keep the mouth covered while doing Pa a th of Guru Gra nth Sa hib or while
ta king Va a k (a nswer to a question from Guru Gra nth Sa hib) beca use Guru Gra nth Sa hib
embodies in itself Pa rga t Gurus. Although ma ny a time, instea d of covering their mouths
with a cloth, the Pa a this just tie a Pa tka (a cloth strip to hold the brea d in pla ce) on their
mouths for convenience sa ke, which is not desira ble.
There wa s a Specia l Instruction for those persons who distributed La nga r (food), wa ter
or Ka ra h Pa rsha d, tha t they should distribute these only a fter covering their mouths with
a cloth or a sca rf so tha t while spea king or while sneezing, if there is a ny secretion no
disrespect is shown to the Pa rsha d nor a ny stra y ha ir from the brea d might fa ll into it.
Doctors understa nd the importa nce of this Rin-Reeti ta inly well a nd a pprecia te i t
Rea ders must ha ve seen tha t a t the time of opera tion, the surgeon a nd a ll his a ssista nts keep
their mouths covered with ma sks though some ignora nt people might consider it a s unna tura l
a nd ugly.
Sometimes some Sewa da rs, who don't understa nd the a ctua l mea ning of this Ma rya da
of Rin Reeti sta rt using it a t such pla ces a lso where there is a bsolutely no need of this.
As on the occa sion of Poora nma shi the two singhs sta nding who, in front of Guru
Sa hib's court holding na ked swords, a s wa tchmen, keep a cover on their mouths which is
a bsolutely unnecessa ry.
Watchmanship Like the Tha a th of Bhuchewa la in Ba ba J i 's Tha a th (whether a t
Na na ksa r or a nywhere else where it would be built.), a ll the time there used to be a Sewa da r
a s wa tchma n. The ma in rea son for this wa s tha t every Tom-Dick or Ha rry might not find
entry into the Tha a th who would interrupt Simron (remembra nce) or Nitnem )Da ily-Pra yers)
Sometimes there would be two wa tchmen, one for the compound a nd the second for the
interior portion. The rea l purpose ca n be somewha t otherwise a lso. It is a lso a n integra l pa rt
of the Roya lty, a s will be told Somewhere else. This Beha nga mi Tha a th got a 'Roya l' touch
beca use of its 'ma jestic sta rs' Aftera ll wherever there is some 'ma teria l' there is a need to
gua rd it a s well.
In previous times when Ba ba J i did not keep sewa ks with hin, it seems, some power
in some form used to gua rd him, a s some incidents ha ve been given under this hea ding in
vol. IV (pg. 48-49) But the devotees a nd specia l sewa ks were not a ffected by these
restrictions of time a nd wa tchma nship, especia lly when Ba ba J i would be a t the a bode of
'kindness' (i.e. when he wa s in a n obliging mood). If nothing else Ba ba J i would come out
himself to oblige people with his Da rsha n.
The duty of a wa tchma n wa s very ha rd. He ha d to use ha rsh words for ma ny people
a nd ma ny would get offended with him, but intelligent a nd wise fellows would never mind
Corrigenda a nd Addition :-
Rela ting to footnote 37 of pa ge No. 116, the fa mous resea rcher a nd lea rned ma n Dr.
Ta rlocha n Singh's informa tive a rticle which is published under the title
N
Ka rtik or Ba isja khi'
in Guru Na na k's Birthda y in November 1963 of Sikh Review, Ca lcutta is very useful for
the rea ders knowing English. This a rticle fa vours Ka rtik Poora nma shi post nidnight a s the
da y a nd time of birth of Sri Guru Na na k Dev J i.
1 1 2
beca use they knew tha t the wa tchma n wa s just obeying the orders of the a uthorities.
Two wa tchmen were specia lly renowned. One wa s Bha i Bhog Singh a nd the other Bha i
La dha Singh. Reference to Bh. Bhog Singh ha s been ma de a t ma ny pla ces (58).
Bha i La dha Singh, a resident of Wa kha a ra a nd owner of a plot a dmea suring seventy
'Ghuma o' left his home a nd fa mily a nd ca me to the service of Ba ba J i a t the a ge of a bout
35 yea rs. He wa s very strict by na ture. Some incidents of his times a re being reproduced
here for the interest of the rea ders
When Ba ba J i wa s sta ying a t Bhirki (J ha ng Ma ghia na ) two muslim la dies ca me for his
Da rsha n. One of them wa s old a nd blind, but the other who wa s young, wa s proba bly her
gra nd da ughter. Bha i La dha Singh tried to over power them very much, but Ba ba J i wa s
inside a nd he hea rd everything. On enquiring the old la dy told tha t she wa s a n old
a cqua inta nce of Ba ba J i, sa ying, 'I a m Ra jjo, Ta mma 's mother. You used to come to our
well.'
'So, wha t ha ve you to sa y, La dy?' Ba ba J i a sked.
'I a m in grea t trouble, you a sk me to rea d Na ma z (pra yer of Muslims), but I ca nnot
hold my body in pla ce. At lea st, ma ke my eye-sight better, plea se.
Ba ba J i :- 'Go to such a nd such doctor. This is the month of Roza s (fa sts) Ha ve you
observed Roza ?'
She replied in the a ffirma tive, 'with wha t ea ta ble will you brea k your fa st?' Ba ba J i
a sked.
The old la dy replied, 'Wha tsoever Alla h (God gives me)?
On hea ring her reply, Ba ba J i sent for some suga r, a piece of ja ggery, some Ba sma ti
Rice a nd put a ll these into her ba g a nd sa id, 'Ta ke these a nd brea k your Roza with these
only.'
The old la dy wa s very ha ppy to ha ve received these things a nd went beck giving
blessings.
The wa tchma n La dha Singh kept just wa tching on!
When Ba ba J i wa s sta ying a t the Pinjore ga rden of Ma ha ra ja Sa hib of Pa tia la the outer
door of it wa s closed jut a sma ll window wa s kept open. The Sewa da r of Ma ha ra j Sa hib
a sked the Wa tchma n Bh. La dha Singh to open the door a s His Ma jesty wa s a rriving. It wa s
8 P.M. in reply Bh. La dha Singh wa s lea st relucta nt to sa y :-
Footnote 58 :- Autopiogra phy S. Sa mpoora n Singh J i Pg.21. Vol. IV Pa ge 147.
1 1 3
'My ma jesty is sitting here in front of me. I ha ve the order of Pa tsha h. I a m not going
to open the door without his orders to this effect.'
Ma ha ra ja Sa hib a lighted from his ca r a n a fter going,inside through the window opened
the door, himself, from inside a nd instea d of getting a ngry, wa s very plea sed a nd sa id, 'A
wa tchma n ought to be like this.'
But sometimes, the wa tchma n, out of his own foolishness a nd imprudence would go to
out limits a nd beca me the subject of Ba ba J i's wra th.
Once it ha d ra ined hea vily. A lot of wa ter a nd slush ha d logged nea r the Tha a th. To
top it a ll, it wa s extremely da rk.
Two Sikh women ha d come a long with Sa nga t. At such a time they did not wa nt to go
ba ck. Bha i La dha Singh wa s prohibiting them to sta y. They plea ded tha t they could not go
a nywhere a t tha t old hour, a s they were extremely tired beca use of the journey they ha d
underta ke. It wa s quite na tura l tha t they felt offended by the beha viour of the wa tchma n
but the wa tchma n wa s, a s if, bent upon misbeha ving.,There wa s hot discussion too a nd
excha nge of words between the two, but ultima tely the wa tchma n succeeded in sending them
off. When Ba ba J i ca me to know of a ll this, he felt very a nnoyed. He sa id, 'This fellow
ha s no discerning eye, ever to see the dire need of the moment. He is not worth his job.
Ma ke him get out of Tha a th immedia tely.
Obeying Ba ba J i order, Bh. La dha Singh went to his villa ge a nd expired a fter a few
da ys.
In the mea ntime, a dia logue ha d been sta rted in the Dewwa n in this context. 'See, how
foolish of him! The two la dies were a lone a nd it wa s ra ining a nd a lso it wa s the night-time
He (wa tchma n) could ha ve a sigh of relief only a fter sending them a cross the ra ilwa y line.
He never a llowed poor la dies to sta y overnight. (Then cha nging his sta nd suddenly) But a fter
a ll he, too, wa s helpless beca use of his a uthorities' orders. The la dies, on their pa rt, should
not ha ve minded it so much.
Ba ba J i wa s just discussing this in the Sa nga t when Bha i La dha Singh's son a rrived
there with his fa ther's 'Pa ul' (59) (the bones collected a fter the dea d bodies is consigned
to fla mes) He told tha t his fa ther ha d expired the previous da y. The whole Sa nga t wa s simply
a ma zed a s to how Ba ba J i ha ppened to sta rt the topic exa ctly a t tha t time when his sewa k's
'Phul' were just a bout to a rrive.
SLI PS CASTI NG :- As ha s been told ea rlier Ba ba J i used to consider Sri Guru Gra nth
Sa hib a s 'Pra ga t Gura n Ki Dehi' (All Gurus' embodiment) a nd himself a s the sla ve of Sri
Guru Na na k. Wha tever Ba ba J i did wa s done in the ca pa city of His 'obedient serva nt',
wherever he would go, he existed under His orders, whenever there wa s a n inspira tion to
'pa ck up his Asa n' (to migra te from one pla ce) ma ny compa nions would request Ba ba J i
to put his feet (i.e. visit) in their respective a rea s whose request to a ccept a nd whose not
Footnote 59 :- The description of this 'Ra n-Reeti will be given la ter on.
1 1 4
to a ccept, Ba ba J i would a lwa ys solicit Sa tguru's orders to decide this. To do so, firstly
Ka ra h Pa ra sha d or a sma ll qua ntity of a ny dish would be cooked a nd kept before Sa tguru
a nd then Huka m (order) wa s sought through dra w of slips, the slips would be ca st in this
wa y :- For exa mple when shifting wa s to be done to a nother pla ce permpora rity, the required
no of pieces, a s per need, were cut from a clea n pa per a nd on them wa s written
'Ik Omka r Na na k Hosibhi Sa ch.'
First Pa uri up to his further : 'Sa che Pa tsha h, your children ha ve a pla n to go to ' (The
na me of pla ce a t cla sh)
'Yes, children! Go.' On the second slip, the sa mething wa s written, a nd a s its reply the
following would be written : 'No children! Not yet'.
These slips were then rolled lengthwise a nd while sta nding behind Guru Gra nth Sa hib,
were thrown forwa rd, the slip tha t would go fa rther, wa s considered to be Hukum
(Sometimes Ba ba J i would do Arda a sa himself a nd sometimes he would get it done through
some chief)- But the Hukum wa s a ccepted only when it ca me out to be a ha ppy one.
If the Hukum is a mbiguous i.e. ha ving double mea ning or if it is not very clea r then
the slips were ca st a ga in a fter a few da ys.
If both the slips would fa ll together a t the sa me dista nce, it mea nt tha t seeking of Hukum
sonld be a ba ndoned for the time being.
This custom wa s a lso ca lled 'sending letters' or 'dropping letters'. (60)
Norma lly, the fellow compa nions ha d instructions tha t slips should be ca st very ra rely.
But whenever these a re ca st, a nd wha tever the Hukum, it should be followed a ccordingly.
According to S. Ra tta n Singh, a compa nion sea rched a bridegroom for his da ughter.
Though he liked the boy still he 'dropped letters' a nd the outcome wa s a ga inst his desire.
Now he wa s a da ma nt tha t he would ma rry his da ughter to this very boy only a nd to no one
else. He went to Ba ba J a t J ha rdHin. He told the whole story a nd a lso sa id tha t he must fix
the ma trimonia l a llia nce with this boy only Ba ba J i sa id, 'Bha i, a s you plea se'.
Footnote 60 :- It is a tra dition of olden times tha t to do a ta sk, order of the revered
deity wa s sought. On one letter wa s written the Sa nction to do the ta sk while on the other
wa s written the forbidding order. The letters were pla ced in front of the deity. A child wa s
then a sked to pick up one letter. Wha tever wa s written on this very letter, the devotee wa s
Supposed to a ct a ccording to tha t only. In Sikhs this custom wa s preva lent. See a uthor's
History. In 1827 Ma ha ra ja Ra njit Singh ha d told Ca pta in Sr. tha t he ga ve a ssista nce to Holka r
only a fter getting permission of Guru Sa hib through letter. This tra dition is preva lent even
in other Muslim a nd christia n countries.-
1 1 0
So to sa y, he ma teria lised the wedding of his da ughter to this boy a s he ha d desired.
Now firstly he got into trouble in the ma rria ge ceremony itself. He wa s very prosperous.
After the ma rria ge, the boy stopped his studies, he wa s not a ble to ea rn a t a ll nor could
he irriga te his la nd a nd do fa rming. Expenditures were a ugumented. With a ll these tensions
a nd stra ins the boy got infected with tuberculosis. He brought the boy to his house. In this
wa y he wa s put to grea t trouble.
In this connection, it wa s told tha t if a Sikh 'sent letters' a t a ll, he must do a ccording
to it completely. Alterna tively he should simply sa y Arda a sa , a nd ta ke the 'Va a k' a nd see
if it is of ha ppiness or not. Before ta king 'Va a k'. The Sha ba d 'Keeta lodiya i Ka m Sutha ri
Pa h Aa khiye' (Sri Ra a g M : 91) Should be got rea d. If the 'Va a k' is not clea r, it should
a ga in be sought a fter ma king a request. One ca n try three times for ta king 'Va a k'. If the
'Va a k' of ha ppiness is not received even a fter three times, it would be better not to do tha t
work for which tha t 'Va a k' wa s sought.
Agya (Permission) J ust like the Ra n-Reeti of Bhuchowa la people, Ba ba J i a lso ha d
this principle tha t a t the time of going ba ck home the fellow-compa nions must not proceed
-- without ta king permission in one form or the other, but specia l compa nions were not a t a ll
a llowed to go without permission.
Norma l pra ctice wa s tha t on the next da y a fter Full-Moon, Ba ba J i himself would sit
a t the Site nea r the well, ea t Pa rsha da with the Sa nga t ma ke others ea t it too, a nd would
sa id a fter this: Ma y those be blessed with ha ppiness who intend to go, while those who wish
to sa y a re most welcome to do so.' Along with it Bha i Sucha Singh would sa y, now no one
need a sk for permission.
Specia l compa nions would get permission with grea t difficulty, S. Sa mpoora n Singh
(who wa s Ba ba J i's specia l compa nion) told while rela ting this story :
'Once I thought tha t this time I will proceed to home a fter getting genera l permission.
On this da y Ba ba J i distributed Pa rsha d with his own ha nds a nd ga ve this to me too. But
a s I wa s not feeling hungry a t a ll, I found it very difficult to ea t the whole of it, though
the Pa rsha d ta sted very good. I could ea t only ha lf of it a nd the rema ining ha lf I held in
my ha nd with a n intention of giving it to a dog, a fter Ba ba J i's getting up from there. It
so ha ppened tha t Ba ba J i decided to get everyone's ha nds wa shed, So I ha d no wa y out but
to throw the Pa rsha d towa rds a dog. Sta nding close by. Ba ba J i could ea sily see through
my trick a nd a sked, 'From where ha ve you lea rnt this ta king out the 'Ga u-gra ss. (First morsel
of the food, ta ken out for cow)?
I : Sa che Pa tsha h! wa s una ble to ea t the whole.'
Ba ba J i, 'No, these a re just the gimmics of the rich -people, to give a certa in minimum
to the digs.'
After this, Bha i Sucha Singh sa id, 'Ma y those, who a re lea ving, be blessed with
ha ppiness', mea ning thereby tha t permission is gra nted. So with a view to lea ve, I ha d just
kept the bla nket on my shoulder when Ba ba J i. ha ppened to see Ma ulvi Noor Moha mmed
1 1 0
(61) sta nding nea rby a nd sa id to him, 'Ma ulvi J i, You ha d to dicta te the 'Aa ya ts' (sta nza s)
of Qura n Sha rief.' Dicta te these to the contra ctor.'
I posed a s if I ha d not hea rd a nything. So Ba ba J i (ca lling ma ulvi) sa id to me,"Ma ulvi
ha s to dicta te Aya ts a nd you will be a ble to write them properly. Write down a nd then show
these to me."
I sa id, 'But there is no pen, ink or pa per.'
J a gjit Sing wa s a lso sta nding there. Ba ba J i ordered him to a rra nge the writing ma teria l
a nd just a s he ha d replied in the a ffirma tive, Ba ba J i went inside.
Next da y J a gjit Singh brought pen, ink from his villa ge, But ink wa s blue a nd a long
with it wa s a holder. The whole da y I wrote Aa ya ts a nd in the evening when I took these
to Ba ba J i, he found fa ult with it a nd sa id, 'Gentlema n, this is not the wa y to write, The
proper wa y is to write the origina l in big words a nd the mea nings in sma ll words.'
Next da y a ga in, holder a nd bla ck ink wa s fetched, a nd in the sa me wa y, a s told by Ba ba
J i, I wrote a nd presented it before Ba ba J i in the evening. When I a sked for permission to
lea ve, he sa id, 'No, This is not like this. The origina l should be in one ink a nd the mea nings
in a different ink. So tha t just on ha ving a single look a t it one comes to know of everything
clea rly.'
Next da y, red ink wa s fetched a nd in the evening a fter completing the writing when I
took it to Ba ba J i, the hea d of the fa mily of Bha i Roopa ha ppened to come there, a t tha t
very moment. Ba ba J i sta rted showing him the cotta ge.
When the la st tra in ha d a lrea dy pa ssed, he sa id to me, 'I suppose, you ha ve to go. By
which tra in?
In this wa y I wa s ma de to sta y a nd wa s deta ined for three da ys. Actua lly, when Ba ba
J i did not wa nt somebody to lea ve, he would evolve some method or the other to ma ke him
sta y . there.
In 1937, in Sa logra , he did not give permission to me a nd to Bha i Sula kha n Singh, We
used to a sk for permission da ily a nd he would promise tha t he would definitely gra nt the
sa me very soon. But, the rea lity being tha t he never ga ve us a ny, This eva sive a ttitude of
his continued for twenty two da ys. Fina lly, he decla red, 'O.K. Da y a fter tomorrow you will
be gra nted permission.' Now, when tha t da y a rrived, Sula kha n Singh thought tha t a s our
clothes ha d becom very dirty a nd needed to be wa shed. So he wa shed the clothes ea rly in
the morning. But when Ba ba J i ca lled us inside, Sula kha n Singh ha ving no other clothes
to wea r, wra pped a Khes (Thick - cloth. Sheet) a round him a nd went inside.
Footnote 61 :- Ma vlvi's a utobiogra phy ma y be rea d in the fifth volmme, second series.
1 1 0
Ba ba J i a sked, 'Wha t is this?'
Sula kha n Singh (63) J i, I ha ve wa shed my clothes.'
Ba ba J i If you ha ve wa shed your clothes, how ca n you lea ve? If you rea lly ha d a n
intention to go, you would not ha ve wa shed your clothes now,
So, he wa s not gra nted permission to go wherea s I got it.
After eight da ys when I ca me ba ck, Sula kha n Singh wa s still there. During those da ys
he wa s sent to Sola n every da y on one pretext or the other. He would underta ke the long
journey on foot. Six miles of ongoing journey a nd six miles of return journey his whole
da y wa s spent in this. This continued for fifteen da ys a nd then ultima tely he wa s gra nted
permission
S. J a swa nt Singh wa s a very prominent Sewa k of Ba ba J i. Ba ba J i wa s never willing
to gra nt him permission. Sa rda rji told tha t in 1920 when I went to Deosya l a nd there when
I a sked for permission a fter ten-fifteen da y,s Ba ba J i sa id, "wa it a little, S. Kunda n Singh
of Ga jja n Singh ha s his da ughter's ma rria ge. Go there." Ga jja n Singh wa s a bout ten miles
from tha t pla ce. Mehega Singh who pa ired with S. J eeva n Singh (Ta bla pla yers), wa s a lso
sent with me. We were provided two horses. Besides, Some things of Guru a bout ten miles
from tha t pla ce. Mehega Singh who pa ired with S. J eeva n Singh (Ta bla pla yers), wa s a lso
sent with me. We were provided two horses. Besides, Some things of Guru Sa hib were a lso
sent. After a ll it wa s the ma rria ge a t the big Sa rda rs of Ma jha a nd if nothing else the
Bridgroom's side wa s to be served a la vish Ma ha pa rsha d )Food). For this ma ny goa ts were
ma ssa cred. We sta yed there overnight a nd the next da y we ca me ba ck.
At night, while serving inside, I a sked for permission, Ba ba J i sa id, "I will let you know
tomorrow morning.' So when I a ga in a sked in the morning he sa id, you people a re pla ying
double ga me a nd trea chery. You a re coming over here a nd then a fter going there ba ck you
people ta ke to ea ting goa ts a nd cocks! 64 'Ba jja r Pa a p Na Utre J e Ga nga Keeja i" [This sin
is not wa shed a wa y even if you ba the in Ga nga ].' I got very nervous on hea ring these ha rsh
words a nd sta rted crying loudly, sa ying, 'Forgive me ! Plea se Forgive me!!' I could utter
only this much (a ll this wa s being hea rd by Sa rda rs sta nding outside) Then Ba ba J i sa id,
'Allright. Get up. It is a ll right, Mista kes, a fter a ll, do get committed.'
After this, for a few da ys I ha d no guts to a sk for permission
A simila r incident wa s told by Ka vi J i. When he a sked for permission to go ba ck to
Delhi, Ba ba J i sa id, 'La hira is to be visited by you to get some enquiry.'
I (Ka vi J i.)I will go to Delhi via tha t pla ce.
Footnotes :-
63. He wa s the perma nent sewa k of Ba ba J i. His first entry into Sa nga t ha s been
described in Vol.1, pa ge 36. After the pa rtition he expired.
64. About ea ting of Ma ha pa rsha d, Ba ba J i's opinion ha s been given Somewhere else.
1 1 0
Ba ba J i But who will inform me?
I I will ta ke one person a long with me from here only.
Ba ba J i O.K. then ta ke a long some wise person.
I who is the wise person?
Ba ba J i Yourself.
I If tha t is so I forego my visit to Delhi.
Tha t is wha t Ba ba J i wa nted. So Ka vi J i postponed his depa rture. Rest the permission
should be ta ken ba ck, so those compa nions who would get permission, tried to ma ke a
hurried depa rture, It wa s not the pra ctice to sta y a ny longer a fter ha ving Pa rsha d. But Ba ba
J i's intention wa s of sending a person a wa y; even if there wa s dela y or some la xity in giving
or ta king Pa rsha d a long, Ba ba J i would send it even a fterwa rds.
KI RTANI Y AS AND AGYA :- Ba ba J i wa s extremly fond of kirta n. So how
Kirta iniya s' permission used to get postponed a ga in a nd a ga in is evident form some
biogra phies which a re being given here itself (Instea d of Vol.V). Bha i Meha r Singh (65)
told 'I wa s ha rdly fourteen when a long with my elder brother Ha r Singh we ma de a
progra mme of some fifteen da ys a nd ca me for Da rsha n. My brother used, to pla y ha rmonium
very well a nd we both were doing Kirta n together. When we a sked for permission we were
a sked through. Bha i Ra m Singh of the city to sta y for a nother fifteen da ys or so, During
those da ys the Deg for Full-Moon a rrived. After this when we a sked for permission we were
sent a messa ge:- 'Ask the boys to sta y for a nother fifteen da ys . They should not get
impa tient. We will go together.' In this wa y, three months were pa ssed.
Ba ba J i used to like the Kirta n of young meta l cra fters. Bh. La i Singh, Himma t Singh
Ka lu Singh (Now J a ga dha ri) of J ha ng Ma ghia m They were just young la ds when they sta rted
doing kirta n very well. Once they ca me to Ka lerna for Da rsha n. Then Ba ba J i sa id, 'do Kirta n
over here forone month.'
Now tha t being the month of J une; it wa s extremely hot. So these two boys thought
tha t one week would be sufficient. They pla nned to snea k a wa y stea lthily. Ba ba J i sa id to
one person, 'Go qin! See lest they should brea k their legs.' Now Himma t got frightened.
La i Singh sa id to him 'Nothing will ha ppen. Ba ba J i is just intima idting us, 'But in the hea rt
of hea rts, they were rea lly frightened. So both of them ma nipula ted some thing. They sa id
to Ba ba J i humbly, 'J i, your. Ga nga Sa a ga r (. utensil in which Ga nga wa ter is kept.) ha s
been lea king. Give it to us, we will get it repa ired a t J a groon.' So they were gone to J a gra on.
Footnotes :- 65. He ha s been doing Kirta n a t Ba ba J i's pla ce for a bout five yea rs a fter
becoming a Beha nga m. After the pa rtition, he ha s been living in J ullundur a nd with the
blessings of Ba ba J i he ha s been doing service a fter duly ma king a ja tha . Bh. Ha r Singh
ha s expired since
1 1 0
a nd a long time ela psed since they ha d depa rted. And they never returned but they did send
the Ga nga Sa ga r through somebody. Ba ba J i ha d nothing to sa y. After a ll he knew tha t they
were imma ture boys.
In the summer of 1930 when Ba ba J i wa s sta ying a t Bishna a b nea r Chooniya n they went
for Da rsha n together, Not only in the mornings a nd evenings but right up to midnight they
were doing Kirta n, which plea sed Ba ba J i very much. When fifteen da ys ha d pa ssed these
fa mily - men showed their inclina tion to go ba ck home. But whenever they a sked for
permission it wa s not gra nted to them At la st they decided to go a wa y without telling a nyone.
The Ra ilwa y Sta tion wa s nine miles a wa y, from there. They sent for a tonga in the evening.
There the Arda a sa wa s in process a nd here they were keeping their lugga ge in the tonga
a nd a fter bowing their hea ds they set out from there. 'We ha d gone ha rdly ha lf a mile when
Ba ba J i ca me to know of it a nd his sewa da r ca me running a fter us a nd ma de us ha ve a retrea t.
Ba ba J i ca me down when we were fa ce to fa ce . with him, he sa id. Are you thieves
tha t you were running a wa y like tha t? Go a nd resume your duties.' (According to Bh. Ka lu
Singh) 'Next da y a fter midnight-Ba ba J i ca me a nd stood beside us a nd sa id, 'Kirta n wa s
very enjoya ble'
At this Bha i La i Singh requested, "Then plea se come a long with us to J ha ng."
Ba ba J i: 'Sta y for a month then I will a ccompa ny you."
We expressed our helplessness. Anywa y, he ga ve ma ny blessings a nd wishes a nd a lot
of Pa rsha d a nd a llowed us to go to our homes.'
Ba ba J i never liked to give permission, in the hea rt of hea rts, to Bh. (Sa nt) Suja n Singh
J i the Kirta niya . a nd to deta in him he ha d to devise certa in tricks which a lso ma ke a n
interesting story in itself. 'I t is quoted here in the words of Bha i Sa hib. 'In Ma rch 1940
Ba ba J i wa s obliging people with his gra cious presence in t*e a rea of Chooniya s. The da y
we rea ched Pa ttoki, We went there a nd bowed our hea ds down then Ba ba J i sa id, 'Come,
welcome.'
(Next da y it wa s Full -Moon). But a long with this there wa s Ba isa khi twenty da y tha t
da te.
'If go you must, then only I ca n give you my blessings on your depa rture toda y.
Otherwise you will ha ve to sta y up to Ba isa khi.'
'J i, tomorrow it is Poora nma shi' Don't worry a bout Poora nma shi. They do occur so
frequently. So it is either toda y or a fter Ba isa khi.'
'There were still twenty three da ys left for Ba isa khi a nd we ha d to go to Na ushera (66)
a s ea rnest money ha d a lrea dy been ta ken by us a s some a mount of rent. So we got into a
Footnote 66 :- A fa mous ca ntonement of the border provinece (west Pa nja b) where there
is the Gurda wa ra of the tomb of Aka li Phoola Singh.
120
dilemma tha t going toda y is not proper a nd sta ying for twenty three da ys a lso wa svery
difficult. So we ma de up our minds fina lly tha t we should sa y 'yes' for now a nd will a sk
for lea ving a fter the Full-Moon
When we a sked for permission to go a fter Full-Moon a nd expressed the urgency for
the sa me, Ba ba J i sa id, 'I ha d a llowed you to go tha t very da y.'
'J i , we ha ve ta ken rent-from Na ushera . How should we ha ndle this situa tion to get rid
of it.?
'Give a telegra m sa ying tha t we a re ill a nd the doctor ha s forbidden us to go a nywhere.'
We thought, 'Look how we a re being prompted to tell lies (67) for nothing. Suddenly
Ba ba J i spoke out insta nta neously, 'Are you not ill? Are you not infected with pride? I a m
the doctor for this disea se. It is I who forbids you to go'
On the other side (through Sa mpoora n Singh) he sent the telegra m.
According to S. Sa mpoora n Singh Bha i Sa hib used to perform Kirta n in the morning
a s well a s evening with a s much effort a s he could put in a nd a fter the Kirta n when he would
go a nd sit in the tent, Ba ba J i would send me 'shunt them out,' They a re just not doing
a ny effort, Idle brea d-ea ters! Every da y he would send the sa me ma ssa ge in the morning
a s well a s in the evening.
Highly constra ined, I went one da y (a fter the Kirta n) a nd sa id, It is Ba ba J i's order for
you to go a wa y.'
Bha i Sa hib a sked his compa nion Bh. Gurba x Singh to ca ll a tonga immedia tely a nd sa id,
while pa cking his Lugga ge, " We will lea ve just now."
I I ha d J ust completed the forma lity of conveying the messa ge to you, But, you need
not go.'
He :- We ha ve to obey Ba ba J i's orders, We will go right now.
I went running a nd told Ba ba J i tha t 'they a re getting rea dy to lea ve just now.'
'I s it? Ca ll them here,' sa id Ba ba J i.
Ba ba J i (a fter Bha i Sa hib welcome) :- Wha t i? the ma tter?
Footnote 67 :- Ba ba J i's views seemed to be tha t, in order to get good work done,
a ccording to one's own wa y, use of such methods wa s not improper.
1 1 0
Bha i Sa hib :- J i 1 I a sk your permission to lea ve ! I a m a title indisposed.
Ba ba J i :- Wha t will your fa mily members think? Tha t you were a bsolutely hea lthy a nd
tha t we ha ve ma de you ill a nd sent you ba ck. This is not fa ir. First get well a nd then go.
Ha ve trea tment for one da y.'
I wa s surprised how we ha ve been persua ded.
Ba ba J i :- You were bound to be ill. You ha ve done so much of Kirta n. And then you
ha ve not been looked a fter well. These people of Ma jha , they a re the sa me people who ha d
written (To Ka lgidha r i.e. Guru Gonbing Singh J i a t Ana ndpur Sa hib), Ca ll Sura a ina
S. Sura in Singh a long with five-seven Sa rda rs presented himself before Ba ba J i. Ba ba
J i seemed to be furious a nd sa id to them, 'Bha i, Suja n Singh is going, a nd I a m a lso rea dy,
(on hea ring this they broke down). He ha s ma de you drink Amrit a nd you ha ve not offered
him wa ter, nor ma ke him ba thed in wa rm wa ter? Now he ha s fa llen ill. You tell me should
he go or not? *
He looked furiously a t them but ga ve me very soft look.'
They sa id, 'But we ha ve been serving him well'
Anywa y ! Ba ba J i sent both of them out a nd a sked me 'Now, wha t?'
'J i, I ha ve to go, I a m ill, I will get well only a fter rea ching my villa ge, I ha ve no grudge
a ga inst you? Ba ba J i (ca lling S. Sa mpoora n Singh), Ta ke them to Pa ttoki in my motor ca r
a nd show them to a doctor there.'
(I ha d just ma de a n excuse of illness, to ta ke permission) They were prepa red to ta ke
me to the doctor. So I sa id, 'I a m a bsolutely fine. I ha ve no trouble. We ha d just to get
permission to go home. There is no need to go to a doctor.
They sa id, 'But we ha ve the orders to show you to the doctor, which we ha ve to comply.'
So in the motorca r we ca me to Pa ttocki. S. Sa mpoora n Singh sa id to the doctor,'Exa mine
them ca refully. 'The doctor ca me with a stethoscope, a nd sa id 'Ta ke off your Shirt'
We dilly - da llied a lot but the doctor wa s a da ma nt a nd he exa mined us only a fter,
ma king us ta ke off our Shirts. Wha t disea se he could dia gnose? We were not ill a ctua lly.
But even then he cha rged ten rupees a s his fees a nd filled up three bottles of medicines for
us.
We ca me ba ck. Now getting permission to go wa s out of question, we thought. I went
into the tent, out of a nger, a s soon a s I got down from the motorca r.
122
Ba ba J i (To S. Sa mpoora n Singh) Did Suja n Singh sa id a nything?
'J i, he ha s gone to the tent.'
Ba ba J i :- I know he ha d not to go a ny where. He just wa nted to ha ve a n excursion
a nd ride in a motor-ca r. And tha t he ha s done (68)
We ha d referred ea rlier tha t We ha d to go to Na ushera . When we ma de a hint a bout
it, Ba ba J i sa id, 'Yes if you ha ve to go a nywhere, go from here only a nd come ba ck here
itself.
Ta king permission, in this wa y, when we rea ched Na ushera a nd ha d just performed one
Kirta n only when we received a telegra m sa ying, 'Come soon';, So we ca me ba ck a ga in.
Ba ba J i ha d rea ched Deosya l by then. After giving Some time over there, we ca me to
Da mda ma Sa hib. But a t the time of depa rture from there Ba ba J i sa id, 'We should ma ke
the Kirta niya go from here itself, when we gra nt him permission.'
I wa s sta nding nea rby. So a t once I sa id, 'As you wish. ' But then he a sked 'By which
route you will go?
I :- Route is the sa me.'
Ba ba J i 'Then you will be gra nted permission there only.'
After a rriving a t Ka lera n when we a sked for permission, he sa id, 'Bha i, you ha ve just
come a fter ha ving journey. First wa sh your clothes, Ha ve a ba th, Permission, of course, you
will be given, Wha t is the hurry?'
Next da y I got fever when I a sked for permission to lea ve, Ba ba J i sa id, 'Bha i, first
get well, sta y for a few da ys, (when I a ga in a sked) Permission won't be gra nted right now.'
And he did not gra nt it a t a ll (wha t ha ppened la ter on; will be described a t the proper
pla ce)
VISITING HISTORICAL GURDWARAS
This journey wa s a lso a n importa nt pa rt of Ba ba J i's Ra n-Reeti. The journey to Abcha l
Na ga r (Ha zoor-Sa hib) wa s underta ken a t a n ea rly sta ge. Therea fter he used to visit Da mda ma
Sa hib ( Ta lwa ndi Sa bo ) on the occa sion of every Ba isa khi, ( Ba ba J i liked to be a s
Da mda miya Singh), except once (The rea son for which will be told la ter on), When ever
he ha ppened to visit J ha ng Ma ghia na he must ha ve the Da rsha n of Na na ksa r Gurdwa ra of
Footnote 68 (a ccording to S.Sa npoora n Singh.) The purpose of this whole 'ga me' wa s
to drive a wa y the 'Sins' of Bha i Sa hib
123
tha t side a nd if not on other da ys, a t lea st on Sa nka nt (the first da y of the India n month),
he must ha ve the Da rsha n. On every visit to Delhi, a s fa r a s possible he would pa y a visit
to a ll the historica l Gurdwa ra s a nd once even he listened the history of a ll of these, a s ha s
been lea rnt from Gia ni Ha rditt Singh J i (Incha rge Gurma t Vidya la , Gurdwa ra Ra ka b Ga nj
Sa hib).
On the wa y to Da mda ma Sa hib a nd a lso on the ba ck, Ba ba J i would oblige the Sa nga t
of Ma lwa Villa ges lying en route (a s will be told la ter on) a nd ma ke a n impa ct of Sikhism
on them. The initia l journey Da mda ma Sa hib both wa ys wa s done by a Ka cha roa d. When
pa cca roa d wa s built he would go via Moga , Kottca pura a nd ma ny a time a long the line of
ca na l, (up to J hordhin, Cha kk, Na tha na a nd then on the pa cca roa d up to Bhucha . Sometimes
he would set out in the night itself from Ka lera n a nd would ta ke the morning ba th a t
Da mda ma Sa hib itself. Once when he ca me direct from Ba ga n. he got down a t Ra mpur Phool
sta tion. No other conveya nc could be a rra nged those da ys. The wa y wa s Ka cha a nd sa ndy.
Our pa rty consisted of some twenty people including Ra a gis. So for Ba ba J i a Ra th (horses
driven ca rria ge) a nd for others ca mels were a rra nged. Two Ra a gis on one ca mel ea ch were
ma de to ride.
Tha t yea r when Ba ba J i could not ma ke it to Da mda ma Sa hib, a stra nge rea son wa s there
for this, Two lorries a nd one ca r ha d a rrived a nd were pa rked outside the Tha a th. Instruments
were kept in them. Suddenly Ba ba J i sa id, 'Let us ta ke Huka mna ma of Sa tguru'. He went
inside to ta ke Hukumna ma a nd did not return even a fter three hours. The Sa nga t sitting in
the motorca r got rustles. When fina lly Ba ba J i ca me out he sa id, 'Bha i, ta ke off the lugga ge.
We a re not going. ' No body ha d the guts to a sk the rea son for this.
After a bout fifteen da y,s a Niha ng Sikh ca me from Da mda ma Sa hib a nd told tha t the
founda tion of Gurdwa ra wa s to be la id. All the required ma teria l wa s rea dy We sa id tha t
'when the Sa nt comes we will get the founda tion la id by him.
Ba ba J i ca me to know of the a rriva l of Niha ng Singh. He ca lled him inside. 'Come Bha i!
You a rrived form Guru Ki Na ga r (Guru's City). We a re fortuna te The steps which ta ke, we
ta ke on our fore,hea ds (expression of extreme respect)
Niha ng Singh This time you did not come to Da mda ma Sa hib. You were a wa ited there
ea gerly.
Ba ba J i :- 'Bha i the idea wa s dropped' He told no other rea son.
Afterwa rds we were told tha t a ctua l rea son wa s tha t if he ha d gone they would ha ve
insisted him to la y the founda tion. (Hukumna ma might not ha ve come for this rea son)
Due to this principle of Ba ba J i ma ny desirous people used to benefit by Ba ba J i's
Da rsha n. He would ma ke his a bode a cross the ca na l, a bout two miles a wa y in the fields
a t a spa cious pla ce. He would first ba the beside the pla ce of Ninth Pa tsha hi a nd then sit
there a nd do Kirta n a nd ta ke a Pa rikra ma (round) of the sa rova r. Ba ba J i would be in the
middle a nd on his either side there would be Ra a gis with instruments tied to their wa ists.
124
The a fternoon Pa rsha d (lunch) used to be ta ken a t the La nga r of Ma sta na , the
ma na gement of which wa s in the ha nds of Ba ba J i's devotee Sa nt Gula b Singh. From here
to J a ndsa r Sa hib (69) the journey wa s done on foot, which being a secluded pla ce ma ny
Ma ha tma s from outside would a lso come a nd sta y here, Ba ba J i would visit their Dera a s
(sta ying pla ces) a nd bow down his hea d to ea ch of them. They would be sitting on the beds
or cots a nd would insist upon him to sit beside them, a nd a lso pra ise him intensely but Ba ba
J i would a lwa ys rema in humble a nd would sit a t a lower level nea r the foot of the bed.
Once the Sa nga t ha d a ccompa nied Ba ba J i to Da mda ma Sa hib. The holy ba th of Ba isa khi
ha d been over when Ba ba J i sa id, 'Now I ha ve not to underta ke a ny work, Only the depa rture
is to be ma de in the evening. But a t two the bell wa s rung a nd the Sa nga t a ssembled there.
Ba ba J i ordered for the bus to be rea dy a s it wa s very importa nt to go to the Hola Ma ha lla .
(70) in the evening.
He a sked the Sa nga t to see Hola Moha la , but he himself took his lorry on the pa th, a long
ca na l a nd instea d of going to the Hola Moha la , ma de the lorry go down wa rds a nd then
sta rted wa lking on one side. On going further he found a Sikh sitting there. Atonce tha t Singh
got up a nd greeted Ba ba J i. Ba ba J i a sked him wha t is the ma tter Bha i,?
He :- 'I wa s not a llowed to go forwa rd to ha ve your Da rsha n (This Singh ha d come
in the a fternoon to ha ve Dursha n but a fter being stopped by wa tchma n ha d gone ba ck.)
On hea ring Ba ba J i la ughed a nd sa id, " The wa tchmen did not let you go; tha t is why
I ha d to come to you myself a t this time, Inspite of being our return da y toda y I ha d to come
here for your sa ke a nd just for you.
He: 'I wa s a n overseer in Burma From there I wrote a letter to your sewa k a nd a sked
wha t wa s the 'Na a m J a pna '(sa ying the na me of God.) After receiving the reply, I sta rted
'Na a m J a pna ', I ha d ma ny experiences I feel much emba rra ssed a t telling you wha tever ha d
ha ppened a fterwa rds Ba ba J i: 'Sa y, don't hesita te'.
And on the other side Hola Moha la wa s being held a nd here he tha t Sikh) wa s
rela ting his own incidents. He sa id, (According to S. Sa mpoora n Singh J i) do oblige me,
I ha ve ma de a ca ve, I sit in it a nd pra y.'
'Which Pra yer do you sa y.?'
'Wha tever you ha d written to me.'
Ba ba J i: 'Here you a re sitting a t a Cross-roa d people will come a nd revere you. Wha tever
you'll ea rn will be spent by you (Ba ba J i ta lked to him in a very scolding ma nner. We were
very surprised a t this)
Footnotes :-
69. Here Da shmesh J i; while disbursing sa la ry to the serva nts, ha d tied his horse with
a J a nd. Tha t J a nd still exists.(M.K.)
70. Ha lf a mile North of Tibbi Sa hib where Da shmesh J i pla yed Hola Ma ha lla . (M.K.)
125
'Ha ve you a dopted a Ma ha tma (sa int)?'
'Yes Sir'
'Who?'
'You Sir! Now, I don't know the 'wa y,'
Then Ba ba J i ma de him understa nd tha t he should go a nd sit a t a secluded pla ce, where
there is no possibility of people becoming his sewa ks, If one resorts to 'Na a m J a pna ' like
a ha rd-stone-grinder, the energy gets a ccumula ted somewhere. It is a very ha rd ta sk to
a ccumula te this energy. People spend this energy on trivia l ma tters. The ea rnings of the
Sewa ks ha ve to be kept under your control. (71)
Once when Ba ba J i wa s coming from Da mda ma Sa hib, he wa s pa ssing through Ga ha l
villa ge, Moom wa s very nea r to this pla ce. He sa id, 'Let us ha ve a visit to Isha r Da s Sidh
The Sa nga t consisted of some 125 persons. He ordered tha t the Ra a gis should tie up
Ha rmonium Ta bla Instruments etc. with them, a nd do Kirta n. Kirta n sta rted a nd rea ched its
clima x. The Sa nga t kept wa lking towa rds his pla ce, The Villa ge people were a ll very
surprised. So ma ny motorca rs, a nd So ma ny people ! Some one told the villa gers tha t it wa s
the Sa nga t of Ka lera n-wa la -sa nt,
When Isher Da s ca me to know of it, he a sked his men to bolt the door from inside.
When Ba ba J i ca me to knows of his a ttitude, he sa id there wa s no point in going to
him a nymore. There wa s a spa cious site close by. Dewa n wa s a rra nged there. People
* thronged the pla ce in multitudes a nd pa id their obeisa nce extensively in a n extolling ma nner.
Every old woma n a rriving a t the Dewa n brought one utensil a nd a piece of cloth with her.
Every visiting ma n brought clothes a nd five rupees. In this wa y a pile of clothes a nd money
wa s a ma ssed there.
Ba ba J i a ddressed them a ll a nd sa id, 'wha t is a ll this?'
One of them sa id :- You a re a grea t persona ge. Your sewa ks ca n get their clothes stitched
with this cloth.
Ba ba J i :- But wha t will we do of this money?
He :- This is our custom.
Ba ba J i :- This might be your custom not ours, Milk, of course, you ca n drink a nd a ll
of us will a lso drink.
Footnote 71 :- S.Sa mpoora n Singh told tha t Ba ba J i would never let his sewa ks ha ve
their wa y. If ever he felt tha t the sewa k wa s fa ltering or becoming imba la need, then he would
tea ch them a lesson.
1 1 0
Sa ying So he picked up those clothes a nd money a nd ha nded these, a s it is, over to them.
People were surprised a t his gesture beca use they ha d never seen such a Ma ha ta ma who
would kick off the wea lth in ha nd, in this ma nner.
Afterwa rds, the people ma de a Gurdwa ra a t tha t very site.
In the simila r w^y (According to s. Ra tta n Singh) In yea r 1940 while returning from
Va isha khi, on the wa y some one told a bout the La nga r of Ma ha nt J eewa n Da s Uda si (73)
when the Ma ha nt ca me to know of it he wa s very plea sed, He sta rted sa ying to his
compa nions: 'Dea rs, I wa s cra ving for the Da rsha n of Ka lera n wa la s. since long, but
unfortuna te a s I wa s, I could not go there. He is the Ka lgidha r inca rna te. Let us go
immedia tely a nd escort him to this pla ce.' So he took his sewa ks a long a nd rea ched there
a nd bowed his hea d, offering twenty five rupees, with grea t love a nd reverence. But
a ccepting Ma ya in this ma nner wa s a ga inst Ba ba J i's principles. So he, gra cefully, returned
the money a nd a sked: 'Do you keep Guru Gra nth Sa hib?' On getting the Ma ha nt's reply
in a ffirma tive., he went a long with him to the room to ha ve Da rsha n. When the Sa nga t kept
a lot of money, before Guru Sa hib, a nd bowed their hea ds; The Ma ha nt ra ised a grea t hue
a nd Cry. a nd sa id, 'Ma ha ra j, your benedictions a re a lrea dy with me. I ha ve got ISO Ghuma no
(a mea sure for la nd) of la nd, ma res, rifles etc. Sa ying so he picked up the money a nd returned
it to the Sa nga t forcibly. Therea fter they ta lked on for quite some time. After every body
ha d Pa rsha da , Ba ba J i ma de a depa rture for the next pla ce.
ABOUT THE PAATH AND PATHIS ( Recitation and the Persons who recite)
As ha s been told ea rlier a t pa ge 17, Ba ba J i used to put grea t empha sis on getting the
Pa a the done. Whenever we ha ve to solicit 'Kha ir' (cha rity), or the fulfillment of a need,
or a tta inment of something desired, or Some benediction or the remova l of a trouble, from
Sa hib or Nira ka r, the trea sur house of a ll the benedictions, is just one benefa ctor, a nd the
remedy for a ll disea ses, is 'Na a m'. So doing of 'Pa a th' a nd getting it done (The deta ils a nd
significa nce of which ha ve a lrea dy been given a t pa ges 14,17-21,35) wa s a n importa nt pa rt
of Ba ba J i's Ma rya da . He got the Pa a th done through fellow-compa nions in some wa y or
the other a nd thus ma king a n a ddition in their virtuous deeds. If some one ca me with a
problem to Ba ba J i he would tell him dida ctica lly, 'Get the Pa a th done, You get everything
from there only' The one who understood this a nd got the 'Pa a th done properly, wa s blessed
with wha tever he ha d wished for. If someone ca me to Ba ba J i with the problem, tha t his
rela tive wa s ill, Ba ba J i would sa y, 'Everything is in God's ha nds. I ha ve got one medicine
only a nd tha t is get the 'Pa a th' done, If God gra nts you wha t you desire, it is well a nd good;
otherwise, the person in question will, a t lea st, depa rt pea cefully.
Once when Ba ba J i wa s indisposed a n Akha nd Pa a th wa s a rra nged. At the time of Bhog,
a wea lthy mercha nt Muka nd Sha h Beri of J a gra on ca me with ma ny things for offering to
the Pa a this. He a sked a ll the Pa a this, but a ll of them sa id, 'Are we to a ccept things in lieu
of pra yer?
Footnote 73 :- Uda si : A cult of Sikh religion which wa s propa ga ted a t the time of Sri
Guru Na na k Dev J i's Son Ba ba Sri Cha nd. His 'Dhiuen' 'Ba kha sha ra ,' a ppa rel, mode of
propa ga tion, description of Akha nds is in M.K.
127
Sha h sa id, 'Sa nt is very dea r to you.'
At this Ba ba J i excla imed with contempt a nd sa id, 'I t you a re so wea lthy why don't
you get the Pa a th done a t your own bunga low?' Then he jgot the Pa a th done a t his bunga low,
a ctua lly.
Ba ba J i's Ma rya da rega rding the ones who performed Pa a th a nd to those who got the
Pa a th done, citing of some more incidents a bout will not be improper here :-
S. Ra tta n Singh told "Ka lera n's Dha nna Singh, my uncle's son ha s become very rich
beca use he lends money a t a high interest ra te,
Ba ba J i would a lwa ys scold him for this As destined by God, he fell very ill, So much
So tha t the disea se got out of control. Both his sons ca me to Ba ba J i But Ba ba J i declined
to listen to them, The boys kept on sitting till evening, when I requested on their beha lf,
Ba ba J i scolded me, too, a nd sa id, 'wha t ca n I do? He ha s been throttling poor people'
When they repea tedly requested him, he sa id 'Allright, tell me (then) wha t expenditure
ca n you bea r?'
(When they sa id 'five hundred rupees) "In tha t ca se, you spend only one hundred, for
his sa ke a nd get five Akha nd Pa a ths done.
After rea ching home they a rra nged a Pa a th a nd therea fter got five Pa a ths. done. But
the elder son wa s a bit miserly. So he kept sa ving twenty five rupees out of ea ch Pa a th.
Dha nna Singh got well. The Pa a this were sent off. Ba rely the Pa a this ha d stepped out
of villa ge when he a ga in fell ill. On my request to Ba ba J i he sa id, 'There must ha ve been
a la pse in their Pa a ths.'
At la st, the sons a ga in ca me to Ba ba J i but he a ga in did not ca ll them till evening. Fina lly,
he ca lled them a nd a sked, "Tell me the truth. How much ha d you a ctua lly spent?'
They :- 'We were supposed to spend a hundred rupees on ea ch Pa a th wherea s we spent
only seventy five on ea ch.'
At this, sa ved money wa s a ga in spent on getting the Pa a ths done. Dha nna Singh got
well. Ba ba J i sa id to him, 'At present, you a re the owner of the money a nd you ha ve the
ca pa city to spend it. Afterwa rds, who will do it? The fa mous physicia n J a wa ha r Singh of
Sidhwa n Kha a s, with whom Ba ba J i ha d rela tion since young a ge (74) beca me very ill. It
seemed a s if his end wa s nea ring. He (a ccording to S. Ra tta n Singh) sent a messa ge to Ba ba
J i sa ying, I a m very much desirous of ha ving Da rsha n. I a m in trouble, plea se, oblige me
by your Da rsha n in wha tever wa y it is possible'. Keeping the rela tions a nd old friendship
Footnote 74 :- Vol. I Pa ge. 13
1 1 0
with Ha keem J i in view a nd a ccepting his request, Ba ba J i sent a return-messa ge,'I a m
coming soon.' a nd a t once he rea ched there a ccompa nied by Ra a gi J a tha .
At a bout two furlongs from the villa ge Ha kim J.i ha d a ma ngo-ga rden. Ha kim J i ha d
constructed a 'Bhora ' (ca ve) in tha t a nd used to worship a t this very pla ce, itself.
Ba ba J i rea ched this ga rden a nd sa id, 'My visit to the villa ge will not be proper. People
will crowd there a nd ma ke unnecessa ry noise. You people bring the bed of Ha kimji here
itself in the 'Bhora ' quietly.
Obeying Ba ba J i's order, they brought Ha kimji's cot there itself, Ba ba J i got the Kirta n
done, with the Sha ba d 'Merit Ma nda l J a gu Sa a jya ' (75) a nd got the tune of Ra a g Ma ru pla yed
by his. Ra gis. Wha tever ha d been la cking in the knowledge got compensa ted by hea ring the
Sha ba d. Ha kim J i wa s extremely ha ppy on hea ring this Sha ba d. He sa id to Ba ba J i with
folded ha nds, 'I a m very ha ppy. You ha ve rea lly obliged me. All my pa ins a re a llevia ted.'
Ba ba J i, 'Don't bother! It is only the wise people; who ma ke depa rture from the crowded
fa ir. only, rema in ha ppy a ll the time. 'Ka bir Sa nt ma re Kya Roiye, J o Apune Gha r J a ye.'
(Pa ge. 1365) [Ka bir why do you weep for the dea d Sa nt who ha s gone to his own a bode.]
Well, I will go now.' Sa ying so Ba ba J i got up a nd returned to the Tha a th.
Next morning Ha kimji expired He ha d instructed his fa mily in this ma nner, 'Get my
Pa a th done a ccording to Ba ba J i orders.'
His gra ndson J oginder Singh ca me to ta ke Ba ba J i's Huka m (order) rega rding the
Pa a this.
Ba ba J i told him a bout our Ma rya da a nd a sked him to perform Bhog of Pa a th up to
Dushehra only, (beca use till Dushehra the spirit of the dea d, lives somewhere nea r the house.
He a lso told him to get the ordina ry Pa a th done by some nice gentlema n, a nd a lso to keep
the remna nts (bones etc.) of the dea d a t such a pla ce where the Pa a th is a udible. 'The da y
you perform the Bhog of Pa a th, bring the 'remna nts' to me.
Ba ba J i believed tha t a Pa a thi is like such a buffa lo who ha s just delivered a ca lf. The
more you serve him the more you a re benefitted. Otherwise he will go criticising a nd
condemning you.
On the one side he (Ha kim's gra ndson) wa s sent ba ck a fter due instructions a nd on the
other side Ba ba J i ca lled the Ha zooria Pa a th: Da ra uli a nd sa id, (Sa nta Singhji) They a re
Ra a gis so they ca nnot go for Pa a th. It is you, who is supposed to go for Pa a th. I ha d grea t
a ffinity with Ha kim J i. I ha ve grea tly benefitted in his compa ny. Don't think a bout offerings
greed or a nything. I a m getting this Pa a th done myself, just beca use he wa s my compa nion,'
Footnote 75 :- Bila wa l M:5-808 (76)
129
'As you sa y, so will be done.' I a m not thinking in terms of offerings' Dra uli J i sa id.
'Well, Go then, Ba ba J i sa id. Pa a th continued for ten da ys, Bhog of Pa a th wa s
performed. Ma ny people a long with the rela tives a ttended. Every body bowed hea d a nd
gifted clothes etc. About one hundred twenty five rupees were collected. He put the money
in his pocket a nd pa cked the clothes in a bundle a nd sa id, 'Send this a t my home in Ka lera n.'
They did the sa me wa y. It wa s winter sea son. He ha d a stra nge experience within two
da ys. He felt a s if he ha d no hea d on his body a nd tha t his body ema na ted foul odor. This
experience frightened Dra uli. He ra ised much hue a nd cry. In the mea n time he got high
fever a nd profuse committing one a fter the other, 'I a m not going to survive', sa ying this
he sent a messenger to Ba ba J i, He told Ba ba J i everything a t which Ba ba J i sa id, 'It is
bound to be like this only. How much money did he sweep from there? If five such Pa a ths
a re done, then proba bly he might get a little better, otherwise it is very difficult; So the
Pa a this got five Pa a ths done; then only he got somewha t well.
How the Pa a this should rise a bove greed, Ba ga n's Pa a this pose a nice exa mple of this,
which ha s been described in volume I . How should they a mend their conduct a nd how
unblemished their living should be; a description to this effect ha s a ppea red in the
biogra phica l incidents a lso, besides this volume.
While getting the Pa a th done one should ha ve a feeling of complete dedica tion., love
a nd enthusia sm, La nga r should be a rra nged but one should consider it a s the food sent by
Guru. A simila r incident (a ccording to S. Ra tta n Singh) rega rding this ritua l, ma nifests
a nother pha se a lso:-
Once there wa s a n epidemic a mong the ca ttle a t Ka lera n. A huge number of a nima ls
were dying. Some one suggested tha t they should go to Kotla Ahmedga rh where the fa mily
of Na wa bs wa s proficient in ma king ta lisma n (76) etc.
One from a mong the compa nions suggested why not go to Ba ba J i instea d. So a bout
20-25 persons ga thered together a nd went there a nd told Ba ba J i a bout the condition of the
ca ttle. Prea ching 'Sa ra b Rog Ka Aukha d Na a m' ('Na a m' is the medicine for a ll. Ba ba J i
a sked them to do Akha nd Pa a th.
So the Pa a th wa s a rra nged. One da y before the Bhog of Akha nd Pa a th, they ha d
consulta tions with ea ch other tha t Ba ba J i should gra ce the occa sion of Akha nd Pa a th-Bhog.
A miserly person a mong them suggested tha t inviting in a dva nce mea ns a lot of Sa nga t
a ccompa nying Ba ba J i, so we will ma ke a request to Ba ba J i in the morning of the Bhog-
da y. itself.
Next da y in the morning, some of us went a nd requested Ba ba J i 'Toda y 'is the Bhog-
Da y a nd you plea se oblige us with your gra cious presence on this occa sion. Ba ba J i sa id,
Footnote 76 :- It is believed tha t they were blessed with a boon from Da shmesh J i, to
this effect.
1 1 0
'If I go, lot of Sa nga t will a ccompa ny me a nd you will ha ve to incur a lot of expenditure
on the la nga r. So you people perform Bhog yourself. Ma ke Pa rsha d a nd La nga r, ea t
yourselves a nd ma ke others ea t too.'
Ba ba J i wa s very fond of riding on a Ra th. Khem Singh of Ka lerna n ha d brought his
bea utiful Ra th a lso a long with him. He wa s very proud of his oxen. He whispered in my
ca r, tha t 'ma ke Ba ba J i sit in the Ra th somehow, the rest I will ha ndle.'
He sa id humbly, 'Pa tsha h! I ha ve bought a new pa ir of oxen. Kindly put your feet in
the Ra th a nd ma ke it sa cred.'
Ba ba J i replied, 'I ma y sit in the Ra th (Seeing their intention) but I will not go to
Ka lera n, Sa ying'this he sa t in the Ra th. Now initia lly, Khem Singh sta rted driving the Ra th
on the roa d lea ding to J a gra on, but a fter going a little fa rther, when the roa d got divided,
he diverted his Ra th to Ka lera n a nd ma de the oxen run fa st. Ba ba J i quietly got down from
the Ra th with his stick in his ha nd a nd sta rted wa lking fa st on the other side. The Ra th-
driver did not come to know of it a t a ll. He continued driving with the sa me speed. After
going very fa r, some one noticed tha t Ba ba J i wa s nowhere in the Ra th.
When tha t Singh ca me to know of this, who ha d objected to the expenses, felt tha t
'Wha tever ha s ha ppened, is not good a t a ll. I tried to be clever but things did not work out. ,
I feel very humilia ted a nd feel like committing suicide by ta king opium.?
The Bhog of tha t Pa a th wa s performed tha t very da y. When Ba ba J i ca me to know of
the whole situa tion, he commented, 'It you a re so committed, do a nother Pa a th.' At this
a nother Akha nd Pa a th wa s done. Somehow, he collected money a nd 100 ma unds of whea t-
flour wa s cooked. On hea ring of it, a lot of Sa nga t a rrived, The epidemic a mong the ca ttle
wa s gone.(Ba ba J i's sewa ks a lso lea rnt from this incident tha t being tricky with a Ma ha tma
does not pa y. Direct ta lk is a lwa ys better).
Another incident ha ppened in the yea r 1941 (According to La la Dha npa t Ra i). Ba ba J i
ha d some physica l trouble. He a sked me, 'Wish a nything.'
I :- I just wa nt your ha ppiness.'
Ba ba J i :- 'Even then'
I :- 'Your ha ppiness'
When he a sked for the third time, I sa id (pointing towa rds my wife) 'Order me wha t
to do?'
Ba ba J i :- 'Get the Pa a th done. How ma ny will you do?'
I :- 'J i, two'.
1 1 0
Ba ba J i 'only two?'
I :- J I, five'.
Ba ba J i :- (Ra ising his ha nd towa rds me) 'Wha t? five ?'
My wife sa id 'Ba ba J i seems to be a nnoyed so you should not sa y a nything further.'
So I just sa id, 'As ma ny a s you wish me to do.'
He a sked me to do one hundred a nd one Pa a ths a nd I ga ve my consent to it. Then he
told me a ll a bout the rest, clothes, diet etc of the Pa a this, I ha d strict instructions not to
let a nyone bow his hea d (offering money) nor to a ccept a ny fina ncia l a id for these Pa a ths
At lea st not by dema nding the sa me. All expenses we were supposed to bea r on our own.
The Pa a this should be kept plea sed, but milk a nd ghee (fa t) a re not to be given libera lly,
otherwise they will feel sleepy a nd wind might be discha rged. I went home a nd ma de a ll
the a rra ngement. Milk, tea , butter milk, lemon-wa ter, squa sh, wha tever one wa nted one could
ha ve. It wa s ha rdly ha lf a mile piece of roa d on which we would sprinkle wa ter da ily.
Kirta niya Bha i Ma nga l, resident of 'Bha i Pheru, owned a melodious voice, wa s sweet
in ta lk, well versed in Gurba ni a nd wa s well a cqua inted with the ritua ls of 'Gura -Gha r'
(Guru's home). It took us a bout three months in doing a ll the Pa a ths.
I bought a full ba le of Muslim-26 with grea t difficulty when I kept it in front of Ba ba
J i, he sa id, 'Wha t is this?' a nd ordered Bha i Sula kha n Singh to cut out of it three dupa tta s
for la dies a nd a turba n of 5 ya rds. One he ga ve to Ba ba Ga rib Singh a nd for his own use
he kept just a sma ll piece of it, now, I ha d a lwa ys cra ved for a son. Rega rding tha t, Ba ba
J i sa id himself, 'Bha i whom I wa nt to send to you, he declines to go; The one who wa nts
to go, I don't wa nt to send, beca use he will ma ke your condition still worse.
Forsa king of comforts a t the time of ceremonies or troubles wa s considered to be ba d
by Ba ba J i. Once a compa nion fell sick. As per ritua l he vowed tha t when he gets well he
would get the Akha nd Pa a th done. When Ba ba J i ca me to know of this he sa id, 'Bha i!
Medicine is a dministered to a n ill person or to a hea lthy person?' Tha t mea nt tha t the Pa a th
should be done right now.
In a simila r incident, some-one's rela tive once committed a murder a nd the murderer
wa s sentenced to be ha nged. His rela tives ca me to Ba ba J i, with this view tha t Ba ba J i might
suggest them some remedy. Ba ba J i, understa nding wha t trouble they ha d, sa id to them 'Bha i,
get the Akha nd, Pa a th done. Only then he will be a cquitted.
So it ha ppened exa ctly like tha t.
To the rela tives of a termina lly ill pa tient. Ba ba J i would sa y. 'Arra nge the Pa a th. You
ha ve to do it a fter a ll. Some benefit, a t lea st, you a re bound to get.(Sometimes he would
be very stra ight forwa rd) Bhog of Pa a th will be performed on Dushehra (i.e. the pa tient is
going to expire).
1 1 0
According to Ba ba J i, Pa a th should not be got done through pa id-Pa a this, nor wa s it
desira ble to keep Pa a th a fter fixing a n a mount to be offered. On one side he would sa y to
those people who a re getting the Pa a th done, tha t if they don't serve the Pa a this how ca n
they expect to get the benefit out of it, (J ust a s when one does not properly ca re for his
buffa loes or cows, one ca nnot expect to extra ct milk out of them). On the other side he would
tell the Pa a this to do Pa a th whole hea tedly with a ll their effort put into it, a nd a lso to keep
themselves in contentment. Beca use it pa ys in the long run. Sa khi de, Sa ntokhi Kha i (When
your friends giv you, you ha ve to be sa tisfied with it) is a n old Kha lsa Sa ying. You ha ve
not to be greedy (77). Wha tever one gives with love, a ccept tha t. Only, Don't dema nd
a nything.
How the Ra n-Reeti got sta rted in the Tha a th is a lso worth mentioning. (According to
S. Ra tta n Singh) Once Ba ba J i went to Amritsa r with the Sa nga t on Diwa li. After retuning
from there ma jority of Sa nga t got fever. As a result Sa nga t stopped coming a nd Ba ba J i
a sked, 'wha t might be the rea son?'
Next da y, Ba ba J i too got fever Dr. Cha nna n Singh wa s out of sta tion. I ca lled Dr. Da ya
Singh. It wa s 10 P.M. After exa mining when he ga ve Ba ba J i medicine, he a sked, 'Will the
tempera ture come down a fter ta king it?'
Dr. :- 'Yes Sir, But tomorrow it will.'
Ba ba J i :- 'I ha ve to ta ke ba th a t night. How sha ll I do it?, J ust ta ke out your
thermometer.' (When the doctor mea sured the tempera ture it ca me out to be 105. degrees.)
Ba ba J i :- 'I s it a lright or otherwise?'
'I t is ha rd' the doctor sa id
Ba ba J i :- 'Give me some such medicine which ma kes me well by 12' O'clock Doctor
kept quiet. In the hea rt of hea rt, he wa s thinking 'God! where ha ve I been tra pped! J ust
for noting.'
The doctor kept sitting for fifteen minutes but did not utter a word.
Ba ba J i (At 10.30) :- J ust see the tempera ture now.
Dr. Now it is 103.5.
In ha lf a n hour it ca me down by 1.5 degrees only. Ba ba J i sent the doctor off a nd then
sa id to us, 'All of you ma y a lso go now.'
Footnote 77 :- (According to S. Ra tta n Singh) Ba ba J i sometimes used to sa y tha t God
lives five miles a wa y from the Pa a this, twelve miles from Ra a gis a nd He da re not come
nea r Gia nis (Knowledgea ble), But whom these words a re mea nt for, they themselves will
understa nd.
1 1 0
We :- 'We will go only a fter giving you ba th.
Ba ba J i :- 'Will you bring down the tempera ture.?'
We :- How ca n we?'
Ba ba J i :- Then go a wa y. Ha ve mercy on me, I will be obliged.
So we a ll went a wa y. But next da y. a ga in Ba ba J i got fever. Then he sa id. 'The medicine
for a ll the disea ses is 'Na a m'.
)
We :- 'Then sha ll we do the Pa a th'
Ba ba J i :- 'You a re right, a rra nge it right now, but how will you do it? where will you
do it?(Before this, the Pa a th wa s being held a t Ka lera n, inva ria bly) First my fever should
come down, Then only the Sa nga t's fever will come down. Arra nge the Pa a th here itself.
At lea st, I should know how you do it. (Then to me_ Ha d we decided firmly, you would
ha ve been nea r J hordin by now.
Somehow we collected the Pa a this. On their a rriva l, it is sa id, 'Deg reg Fa heh, Pehla n
Deg! (78). Milk wa s a plenty those da ys. A sa ckful of suga r wa s fetched. A Deg (big vessel)
of tea wa s pla ced on fire. Cocked La nger a lso a rrived. Wha t ever wa s there, wa s served
with tea a nd La nger.
The Pa a th wa s sta rted. Bha i J eeva Singh ha d ta ken tea to his fill, he belched while
reciting the Pa a th. Hence he wa s clea red unfit for this a ction of his. Bha i Sucha Singh wa s
ca lled to give his turn. He wa s trembling with fea r. He rea d one Sha ba d for the second time.
So, he wa s a lso disqua lified a nd ma de to get up. Sa nta Singh Ra a gi wa s ca lled. He a lso
committed some mista ke a t turning the pa ge . Ba ba J i commented a bout him: 'There is hell
of difference between Ra a gi a nd Pa a thi. He is a lso stupid! So he wa s a lso rejected. I wa s
then, a sked to go to Moga to fetch a good Ra a gi Sa nt Gula b Singh. (Then he sa id himself.)
Alright, let these people only do the Pa a th. But they need to be driven to go properly.
Apa rt from being nea t a nd clea n Ba ba J i would expect selflessness from his Ra a gis. (As
per Bha i J a gir Singh's version) when the Ra a gis get a n a ir of pride or when they seem to
be tired, Ba ba J i would comment a n them or censure them in such a wa y tha t their pride
would lea ve them.
An incident ha ppened a t Dehra dun once when Ba ba J i sa id to S. Gurdia l Singh tha t
number of people serving here, ha s increa sed very much. Reta in only good Ra a gis a nd sa ck
the others. He reta ined Bh. Sa nta Singh, Prita m Singh, Gia ni Ka rta r Singh a nd when the
Footnote 78 :- This is the blessing of Kha lsa which mea ns: ba nga r should go on, a nd
the victory be to you through sword, Ma y the destitutes be brought up a nd the evil men
be destroyed.
1 1 0
time come to send the sa cked Sewa ks off Ba ba J i a sked, 'who ha ve been reta ined?' (After
S. Gurdia l Singh told him a bout this), Ba ba J i sa id 'send a ll of them a wa y.' a nd a sked
ordina ry Benha nga ms to do the Kirta n. About ten da ys pa ssed like this. Sa nta Singh etc.
continued to come just to register their a ttenda nce a t the Dewa n, but no Kirta n wa s hea rd
from them. I a nd my compa nions were just 18-20 yea rs old. Here, our minds were filled
with pride tha t Ba ba J i now ta lks only to us, a nd a ll others simply a nd not ca red for. At
this Ba ba J i ca lled us a nd rebuked a ll of us ba dly, a nd Sa nta Singh J i wa s reinsta ted repla cing
us for Kirta n.
The Ra a gis were a lwa ys kept occupied or were put to physica l exercise in some wa y
or the other. Once a t J hordin, a compa nion rela ted his incident. It wa s summer sea son. After
ha ving morning wa lk, a t the hillocks, Ba ba J i sprea d a sheet there a nd sa t comforta bly on
it a nd sent for the Ra a gis there itself. Out of them a Ta bla pla yer wa s not feeling well. He
requested Ba ba J i tha t a s he wa s indisposed he won't be a ble to do Kirta n. Ba ba J i replied,
'Go to the hillocks, wa lk two or three rounds over there.'
Obeying Ba ba J i's order, he went a wa y when he ca me ba ck, Ba ba J i a sked him, 'So,
how a re feeling?' He replied, 'I a m a bsolutely fine now.' After this, for complete two hours,
the Kirta n wa s held.
Once a Gra nthi of Chooniya n a rrived for ha ving Da rsha n. Ba ba J i a sked him, 'Tell me,
do you ever serve Guru Sa hib?' (beca use of his compa ny with Sa rda rs of Ma jha ). He used
to ta ke liquor a nd ea t mea t a lso. When he ca st his eyes down out of emba rra ssment Ba ba
J i sa id, 'See, the whole villa ge consults a Gra nthi before doing a ny thing. Everything rema ins
fine if the lea der is good.' Then Ba ba J i quoted these lines:-
'Sa t Guru Pila Pya la Ma inu,
Dil De Ra nga n Wa la !!
Hova n Door Mushka la n Sa bbe,
Hove Ma n Ma twa la !!
[Sa tguru, ma ke me drink such a peg, which covers my mind in your colour So tha t a ll
my troubles va nish a nd my mind feels overjoyed.]
On hea ring these words, he beca me a little nervous a nd thought, If I sa y something he
will be a nnoyed.' But then ga thering some coura ge, he spoke the truth only, a t which Ba ba
J i la ughed a nd sa id, "All your pa st sins I forgive! wha tever ba d deeds, you committed,
excused hereby! here, ta ke this ticket of 'Nitnem'(Da ily routine of pra yer etc). The wa y now,
is clea r for your future. Keep this with grea t ca re. Don't ma ke a ny mista ke a bout it.'
These words of Ba ba J i instilled a new fa ith in, him a nd he reformed himself.
Once Ba ba J i ca lled Bh. Utta m Singh J i a nd discussed with him tha t if the Gra nthi of
Gurdwa ra follows Ma rya da he will never ha ve to suffer or incur loss for a nything. He
defined Ma rya da in this wa y:-Going to jungle (toilet), clea ning of Ga dwa (utensil),twice
rinsing of mouth, ta king ba th, keeping clothes nea t a nd tidy. The one who gives service of
brooming should first ta ke ba th a nd then 'a fter ta king Agya ' (permission) of Sa tguru should
open the door. After sa ying Arda a sa . should ha ve Da rsha n a nd do Pa a th of J a pu J i Sa hib.
1 3 5
Then a ga in he should sa y Arda a sa a nd do Pa rka sh (open Guru Gra nth Sa hib). In front of
Sa tguru no recita tion of externa l Ba ni, no joking or ta unting rega rding vices a nd immora lity,
by a ny one. Gra nthi to keep his clothes sepa ra tely a nd wa sh them sepa ra tely. Clothes of
Sa tguru to be wa shed twice a month a nd this wa shing to be done while reciting Ba ni. J ot-
Ghee a lso to be done by him. Clothes of Sa tguru to be cha nged should consider Sa tguru
eterna lly present. Even if in physica l trouble, Bhog to be offered twice da ily. If a ny
ceremony is to be done, should seek the permission of Sa tguru first. Bhog of Pa a th to be
performed in the Gurdwa ra every month. Deg of Ka ra h-Pa rshed to be kept sa cred. Should
do Pa a th of Ba ni a nd should resist tempta tion prior to Arda ss should cool the Ka ra h Pa rsha d.
Should not discha rge wind while doing service of Sa tguru. should sit in a squa tting position,
should not recline nor put his weight on Peera h (wooden sta nd on which Sr Guru Gra nth
Sa hib is insta lled). Should cover his mouth while doing Pa a th. After a wa kening from sleep,
whether during da y or night should not come for Sewa (service) without ta king ba th. Should
recite Pa a th of Kirta n Sohila to Sa tguru a t night, should do Arda a sa a nd then ta ke Sa tguru
inside a nd ma ssa ge Ba ba to ma ke Him comforta ble.
Towa rds the tra vellers, who visit, considering it the a bode Sa tguru, he should not nurture
a ny ill will or bitterness. Whosoever is present, he should serve him.
Tha t Gra nthi who followed this Ma rya da , a ll his wishes a re fulfilled (According to
'Glimpses of life' No.3 pa ge 99) (This sa ne a dvice Ba ba J i ga ve to Bh. Utta m Singh. And
Bha i Sa hib noted ea ch word of it which were found written on a note book by Sh. Gurmukh
Singh J i while sea rching some old pa pers).
In the morning a t 3 A.M. a fter doing Pa rka sh a nd ta king va a k Ba ba J i would sit in front
on a Ba irga n, He would not sit doing 'Cha ur' (fa n), the rea son for this being tha t Guru
Gra nth Sa hib a nd Guru Na na k Sa hib become one a t tha t time. Ba ba J i used to sa y tha t the
more you keep a thing covered up the better it will come out to be. Putting a curta in or
keeping the door closed ha s good effect. He did not consider it proper to keep the Pa rka sh
a ll the time even if one ha s not to do Pa a th. For this rea son he would stress upon bowing
hea d from a dista nce so tha t no offering of money is ma de. Flowers etc. for offering purpose,
would be ha nded over to the Sewa da r sta nding there. A ra iling of wood or rope would a lso
be ma de, beca use of this rea son only. By this system one who ca me for Da rsha n would be
right in front of Guru Sa hib, So tha t he would bow only to Sri Guru Gra nth Sa hib a nd a lso
it is helpful for Sa nga t in ma king them sit respectfully a t a n a ppropria te pla ce.
According to Ba ba J i's Ra n.Reeti, he wa nted tha t there should be a Gurdwa ra in every
city a nd a s fa r a s possible every Singh should keep Guru Gra nth Sa hib a t his home too.
S. Sa hib Singh told 'Once I wa s sitting when a Sa rda r a nd sa id tha t they were ruined. He
reca lled tha t once Ba ba J i ha d come to their villa ge which wa s inha bited by Sikhs a nd Ba ba
J i ha d a sked if there wa s a ny Gurdwa ra . To this we ha d replied tha t there wa s no Gurdwa ra
existing in the villa ge. Ba ba J i then, ha d rea cted insta ntly tha t inspite of being Sikh-Villa ge,
it did not ha ve a Gurdwa ra . So it wa s bound to be ruined." Then tha t Sa rda r told they ha d
been ruined beca use of their interna l fights a nd litiga tion. And then a ppea led, Ba ba J i to
ha ve mercy on them,
Ba ba J i sa id, 'Alright! Go a nd build a Gurdwa ra . Insta ll Guru Gra nth Sa hib over there.
He :- 'But I a m in service.'
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Ba ba J i 'Wherever you go, keep Guru Gra nth Sa hib with you. After offering Bhog,
ha ve seet-Pa rsha d yourself; but don't give to dogs etc.'
He promised to comply a nd went ha ppily.
At one pla ce, the Sa nga t sa id to Ba ba J i, 'You ha ve ra ised Ma rya da to a very high level,
a nd We, the fa mily men, a re una ble to render so much of service. We ca n not serve strictly
a ccording to Ma rya da , Guru Sa hib in our homes-we da re not.
Ba ba J i :- (Thought for a moment) Ra tta n Singh, they a re a bsolutely right, It is not a
joke to ta ke Guru Sa hib to one's home.
If some guest ha s to come in our house the la dies of the house do clea ning a nd wiping
<of the house for da ys together. And here it is the ma tter of Guru Sa hib. J ust think! How
much purity ha s to be observed. If we don't give due respect to a nice gentlema n a fter
inviting him to our house, nor serve him well, he rema ins a ngry with us for the whole of
his life. If we do not serve Guru Sa hib properly, in a befitting ma nner a fter bringing Him
home, how ca n we expect to get ha ppiness from Him. There should be a sepa ra te room in
which a sprea ding on the floor should a lso be there. It should ha ve curta in on the doors
a nd windows. As ma ny times a s the food is cooked by ha kdies, offering of Pa rsha da should
be there. Tha t seet-Pa rsha d, then, the whole fa mily should ta ke. All this is possible At lea st
a rich ma n ca n definitely do it.
But it is very difficult to get a good Gra nthi in the villa ges. Ba ba J i reitera ted this point
severa l times, If you do get some a ffectiona te person, the one who does the Pa a th with love
a nd the fa mily serves him lovingly, then why not such a thing ha ppen a s :-
'J o Ma ga hi Tha kur Apne Te Soisoi Deve.' (79)
[wha tever you dema nd from your Tha ka r (God), he goes on giving it to you]
The word 'Seet-pa rsha d' which ha s occured in the a bove mentioned sermons, is tha t
Pa rsha d the Bhog of which Ba ba J i used to offer to Guru Sa hib. When someone got this
Pa rsha d, with the gra cious fa vour of Ba ba J i, the effect of this ea ting would be hea venly,
(a s told by Principa l Ka rta r Singh Soha lji) By ea ting this Seet-Pa rsha d the whole body, of
the ea ter would experience electric-currents for a pretty long time. The body would feel light
a nd a n undescriba ble enthusia sm would be filled into it. It would seem a s if the body ha d
become very light a nd wa s soa ring into the sky. There is a n incident of 1928.1 ha d a burning
desire tha t Ba ba J i ma y give this humble serva nt (myself) Seet-Pa rsha d. I wa s not present
a t the time of La nga r. My respected fa ther. Heera Singh wa s deputed a t the Service of
La nga r. Ba ba J i a rrived in the La nga r a t 12 O' Clock. Insta ntly rows were ma de a nd La nga r
wa s distributed a mong a ll. Ba ba J i a lso took a Cha pa ti (loa f) a nd ma de three pieces out of
it. One he a te himself, a nd the rema ining two he ga ve a wa y to my fa ther. Ba pu J i (my fa ther)
understood the mea ning of this a nd pocketed both the pieces. Ba ba J i ordered "Heera Singhs!
Ea t your sha re."
As soon a s Ba pu J i got the order he a te one piece a nd the other portion Ba ba J i took
Footnote 79 :- Dha na sa ri M:5-681
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ba ck. I wa s hiding a t the foot of a tree a nd wa s worshiping. Ba ba J i ca me there, with Sa nga t.
I fell down a t Ba ba J i's feet. Ba ba J i pa tted me a nd ga ve me seet-Pa rsha d, the ea ting of
which produced currents mentioned a bove.
Once a t the time of La nga r distribution, a fa t dog ha ppened to be there, Ba ba J i's eyes
fell on it. Addressing Risa lda r Ba ssina wa la , Ba ba J i sa id, 'See Risa lda r! It wa s the Bha i
of Gurdwa ra . It used to ea t La nga r's food but never used to worship The result of this wa s
tha t he wa s born in this form (i.e. dog.). Though he wa s a Sa tsa ngi, he never endea vored
to do a ny thing worthwhile Now a ga in, he ha s come in the Sa nga t (in the dog-form).
Ba ba J i ga ve Seet-Pa rsha d to it. As soon a s it a te the Pa rsha d, it expired. Ba ba J i sa id,
Thi s is now its delivera nce.'
One who did not deserve Seet-Pa rsa d or one who nurtured some ill feelings in the hea rt
of hea rts, how Ba ba J i would a void him, is evident form this extra ordina ry incident, which
wa s told by S. Ra tta n Singh :-
When Ba ba J i wa s performing Pa a th a t Ha ra ppa , a Ba niya (tra der) would a sk for seet
Pa rsha d da ily. He a sked Bha i Ma kha n Singh a lso a bout it, a nd ca me for three consecutive
da ys. Ba ba J i ca me to know of it. He commented, 'He is very persevera nt a nd deeply
devoted.'
'Yes Sir' Bha i Ma kha n Singh nodded.
Ba ba J i :- 'Alright, I will see to it.'
When a ga in tha t Ba niya ca me Ba ba J i loudly sa id to Ma kha n Singh, but a lso in the
hea ring-ra nge of tha t Ba niya , in a scolding tone, 'The utensils a re a ll lying unwa shed. You
a re in the ha bit to run a wa y form duty! Even Da bboo (dog) is not visible a nywhere.'
'It must be somewhere here,' he replied.
Ba niya (To Bha i Ma kha n Singh) 'Does the dog do the clea ning of utensils here? It is
too much. Ha re Ra m ! Ha re Ra m!!'
Bh. Ma kha n Singh :- 'There is nothing good or ba d, a s such with the Fa kirs (sa ints).
Their pra ctice is like tha t only.'
Hea ring this, the Ba niya put his clothes on the shoulder a nd ra n a wa y.
Now, it rema ined to be seen how much dedica ted he wa s. Whethera fter seeing this
pra ctice-feelings of ha tred a nd disgust were a roused or not,
In the simila r wa y, Bha n Singh La mba rda r of Ka lera n wa s very desirous of ha ving Seet-
Pa rsha d.
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He sa id, 'I will live here for serving' 'Wha t a bout your food?' 'I will ea t wha tever I
get.'
(He thought tha t good food, in plenty must ha ve been coming for Ba ba J i a nd tha t he
will a lso get some out of it. But, the-All-knowing Ba ba J i, ordered tha t if noting else wa s
a va ila ble for tying him, the rope of the well might be used for the purpose a nd he should
ha ng on a Kika r tree. When he himself requests, we sha ll ma ke him free, so he wa s tied
a s per Ba ba J i's order. Ha rdly a fter a n hour or so, he sta rted urging to be freed sa ying, I
promise I will not live here plea se untie me-ma ke me free.
ASTI BHUGTANA (Disposal of remnants of the dead) Disposa l of the Asti
(Rema ins of the dea d) a t Ba ba J i pla ce ha d a lso become a Ra n-Reeti, But Ba ba J i would
perform 'Bhugta na ' (disposa l with due rites) of only his compa nions, or the one who ha d
Da rsha n; a nd not of a n ordina ry person. First, the bones would be ground like flour. Then
pits would be dug. a nd the ground bones would be buried in these pits or they were mixed
in the dust.
In this wa y, when Asthis of ma ny persons bega n to be brought, some a mendments were
ma de. Ba ba J i sta rted issuing instructions a ccording to the persona lity a nd spiritua l sta te
of the dea d person. As would be known by the cited exa mples. Otherwise for Phul (bones)
disposa l, he would sa y like this :-
Phul of huma ns a re flown into Ga nga . But why? So tha t he is tra nsported to the hea ven?
Alright Grea t people ha ve a pprised us of the significa nce of flowing of the 'phul' into Ga nga ,
tha t until the 'phul' of the person rema in in the Ga nga the person would be in hea ven during
tha t period. (Now, a ctua lly wha t ha ppens?) Gra dua lly, with the pa ssa ge of time, the Phul,
with the intensity of the flow of Ga nga wa ter a re thrown out side on the la nd. Then, wha t
would ha ppen to them? Now, he would ha ve to shift to the hell, a fter enjoying for so much
time in the hea ven i.e. The culmina tion of the whole thing is the hell. Grea t people ha ve
told rightly, but it needs re-thinking. The ultima te result of putting 'Phul' into Ga nga , a fter
a ll, is hell. Tha t is the crux of whole thing or not?'
Gurminkho! Gurmukho! (Gentlemen) Pa t 'Phul' a t Ha rsa r only 80
Now, Sir, wha t is Ha rSa r?
It is where congrega tion of Sa ints ta kes pla ce, Akha nd Kirta n goes on. There, disperse
ground Phul on the whole pa th, so tha t the people congrega ting over there ma y pa ss over
them, Gurmukhs (good people) ma y cross over them. In this wa y by coming in conta ct with
the feet of Sa nga t, the dea d person a tta ins eterna l well being, So, the 'Phul' a re put in Ha r-
Sa r for this rea son. The 'Phul' of the Gurmukhs a re inva ria bly put in Ha r-Sa r a nd a t he
feet of the Sa nga t.
S.J a swa nt Singh of Ba ga n told tha t "When my fa ther-in-la w expired, his Asthis were
ta ken to Na na ksa r by us. My fa ther-in-la w believed in Sa na ta n religion (a Hindu religion),
Footnote 80 :- The Sentence 'Phul Ha ri Sa ri pa wa i' is a n excerpt from Sa dd(Pa ge923)
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So everyone of his fa mily expressed desire to ta ke the Phul to Ha ridwa r. The Omniscient
Ba ba J i himself suggested tha t a lthough the Asthis ha ve been brought here, but a s they a re
of Sa na ta n religion, so ta ke these to Ha rdwa r. Complying with his order, we took the Asthis
to Ha rdwa r, For our mother a lso (a s per Ba ba J i orders), though she wa s yet a live, We got
21 Pa a ths done a nd a lso a ll-other religious rites a nd customs were performed.(81)
La ter on when mother died (in J une 1938), Ba ba J i wa s a t Dehra dun; So for the
Astheses' la st-rites when we rea ched there, Ba ba J i, sa id, 'Your mother ha s a lrea dy been
blessed beca use her 'Gindora ' wa s a lrea dy performed. But even then he ca lled the Sewa da r
a nd a sked him to grind the Asthis in a grinder, ha lf of these were dispersed a t the Sitting
pla ce of the Sa nga t a nd a bout the rema ining ha lf Ba ba J i a sked us to ta ke these to Amritsa r.
(82) Where, he sa id, no body will let it put into the pond during da y time but in morning
when you a re a bout to ta ke a dip into the wa ter, open the .pouch (conta ining Phul) well under
the wa ter, Futher Ba ba J i sa id, 'Gurba ni conta ins a reference to putting Phul in Ha rsa r.
Ha rsa r is tha t pla ce where Ha ri is worshipped But, you ha ve to go ba ck from there Via
Ha rdwa r. There is a Sa nt na med Gurcha ra n Singh who is the Sewa k of Sa nt Deva Singh
J i a t tha t pla ce. They ha d their educa tion a t Ka shi. You just a sk them wha t it mea ns putting
Phul a t Ha rsa r. On going there when we put this question, "they a lso replied in the :ame
wa y. So we did not put 'phul' a t Ha rdwa r. (As per instructions given to Bh. Sucha Singh)
Pa a th should be kept a fter the dea th of a person a nd kept close by a t a n a ppropria te pla ce
So tha t 'They keep listening the Pa a th (Persona l incidents pa ge 36).
According to Gia ni Gurmukh Singh J i "when I went to Ka lera n Tha a th ca rrying Phul
of Bh. Sunder Singh. Ra a gi (a long with his son) Ba ba J i did not get a nnoyed a t my rea ching
la te. But when he looked a t the Phul, out of Sorrow for being sepa ra te, he uttered this verse
of Gurba ni :-
'Ma in Rova ndi, Sa bu J a gu Runna Runre Va nnu Pa nkheru!!" (Va dha ns M: 1-558)
[I a m crying, the whole world is crying, birds of the forest a re a lso cryingl.
Ra a gi Singhs sta rted doing the Kirta n They a dded one more Sha ba d for which Ba ba J i
censured them a nd sa id, "when Your son lies dea d before you, will you sta rt reciting such
Sha ba ds? " At this they sta rted a nother Sha ba d.
Ba ba J i sa id, 'No, not even this'
Footnotes :-
81. In the simila r wa y, it wa s solemnised for Architect Da lip Singh's mother, becua se
it is a coustom in Ma lwa too, tha t if one desired one ca n opt for a ll tha t ritua lishtic Pa a th,
cha rity etc; which is performed a fter dea th, to be performed in one's life time only. In
Muktna ma a lso it is written:- 'J eewa t hi pra tha m a a pni Sa rb ga ti Ka ia va i [Firstly one ca n
get one's done in one's life time only] this is ca lled 'Gindora ', J a lebis's (a sweet mea t) of
pure ghee were got ma de a nd we were a sked to distribute.these in a ll the houses, irrespective
of whether one wa s rich or poor. Bra hmins a nd Gra nthis were ma de to sit sepa ra tely a nd
were served Pa rsha d.
82. Actua lly, scientifica lly spea king, by putting Asthis in the wa ter, the wa ter gets
purified instea d of being conta mina ted. In the a ncient Gra nth 'Muktna ma ', it is written a bout
Continue on Next Pa ge
140
Third time they sta rted the Sha ha d of 'Depa rture from this world.' a fter which Ba ba
J i took the Phul of Bha i Sa hib on his possession a nd a sked me," where a re these to be ta ken?"
When I told him tha t they were to be 'ta ken to Kira t Pur Sa hib, he sa id, "Alright. Ta ke these
'Phul' a t the time of your depa rture. 'I ha d to boa rd the tra in from J a gra on. When I went
to Ba ba J i to ta ke his lea ve I requested, "Now, plea se give me those."
"Wha t"?" Ba ba J i a sked
'J i! Bha i Sunder Singh's Phul?"
"Phul ha ve rea ched the pla ce where they should ha ve rea ched. See, wha t ordea l we ha d
to fa ce . Ha d you rea ched in time, we would not ha ve undergone so much trouble."(83).
Then he expla ined to us the whole Ma rya da .
Rega rding christening of Sikh children, Ra n-Reeti ha s occurred in other Volumes; the
sa lient fea ture of which wa s tha t a child's na me must conta in in itself some na me of a God,
It requires no a rgument a s to how much benefit the devotees of God rea p through it. There
is a 'Sa a khi' of 'Aja ma su' (84) to this effect. According to this Sa a khi a nd Gurba ni; it is
clea r a s to how big rela xa tion is this, tha t a t the time of one's dea th, just ca lling God by
na me proves to be so a dva nta geous, the na me might ha ve been uttered with a ny menta lity
wha tsoever.
At lea st, the na me should ha ve one such portion, which could ta ke our interest towa rds
Guru, Such a s 'Gurmukh' 'Bha ga t'; a nd not towa rds Ma ya (illusion)
Bha i Sa hib (Sa nt) Suja n Singh's younger son wa s na med a s 'Gurmukh' with the view
tha t he might turn out to be 'Gurmukh' a ctua lly.
Ba ba J i cha nged the na mes of some compa nions Sewa ks a nd their children; keeping only
this thing in mind (a s mentioned a bove) In connection with this, the most fa mous na me is
tha t of Sa nt Ba ba Isha r Singh J i whose previous na me conta ined the word 'Inder' (Pa ge
1550); Bh. Utta m Singh's Son 'Amir' Singh's na me a s 'Wa a heguru Singh (5/282), Ka vi J i's
Ma na k Singh a s 'Bha ga t Singh' wa s kept under some specia l circumsta nces. In the sa me
wa y Bha i Sa hib Ka rta r Singh Kirta niya 's previous na me 'Ma iya ' Singh wa s cha nged. The
this ritua l :- 'Phul chun Ka i nisa a ra hoi' (pa ge 59) which mea ns tha t ha lf of the Phul
should be flown into Ga nga , ha lf a t Ha r-Ki-Pa uri Amritsa r a nd the rema ining should be
ground fine a nd a t the time of chowki (a religious ceremony) should be sprinkled in front
of chowki so tha t it comes under the feet of the Sikhs who a rrive there. In this wa y the
ulima te sa lva tion ta kes pla ce.
83. Afterwa rds Bh. Sula kha n Singh told tha t Ba ba J i ha d to sta nd the wholenight to rea ch
Phul to the gra cions Nira nka r. Bh. Sula kha n Singh ha s a lso sta yed there a longwith Ba ba
J i's tha t night. '
84.'Aja a ma l (a Bra hmin) wa s infa tua ted with a prostitute while he wa s still a student.
The prostitute ga ve birth to six sons. By cha nce, a Ma ha tma ha ppened to pa ss tha t wa y.
He suggestred a wa y for the sa lva tion of the couple tha t the child to be born, should be
na med a s Na ra in
Continue on Next Pa ge
1 0 1
son of a nother compa nion wa s na med a s Ka rta r Singh. Obliging with his benediction a nother
Sewa k wa s a sked by Ba ba J i to na me his yet-to-be-born Son a s Ha rkrisha n (85)
The idea of cha nging the na me of a certa in person wa s given by Ba ba J i in a drea m,
inva ria bly; a s wa s done to Ba ba Nira nka r Ka rta r whose previous na me conta ined (Kulwa nt'
in it. But wha t na me a nd to whom it wa s to be given or cha nged. Ba ba J i knew better a bout
it, beca use he obliged very few in this ma tter. For some specia l rea son he would even viola te
this rule a s wa s done in the ca se of S. Boota Singh (Presently a n la nd-owner of Kotka pura ).
His a ncestors belonged to the fa mous Na kka i Sa rda rs of Chooniya n. Inspite of ha ving huge
esta tes a n unfortuna te thing ha d been ha ppening in their fa mily since la st few genera tions,
tha t soon a fter the birth of a son, the fa ther would expire. In this wa y, the fa ther would
neither see his son being rea red up, nor the child ever would receive the a ffection of fa ther.
Even for a norma l ordina ry fa mily, such a ha ppening is a big tra gedy. S. Pa rta p Singh, the
fa ther of this child a lso ha d the sa me fa te. This child wa s born soon a fter the dea th of his
fa ther. The rest of the fa mily thought tha t the child be ta ken to Ba ba J i, for pa ying its
obeisa nce to him, a nd somehow, the na me for this child, a lso should be got uttered through
Ba ba J i's very mouth only. A few months were spent in this wa y a nd the child continued
to be ca lled a s 'Ka ka ', a nd wa s not properly na med a s such. In the mea nwhile, the omniscient
Ba ba J i a rrived a t Pra ta pga rh on his own (a ccording to Ma i Bha ga n) In the humdrum of
this a ll, they brought Ka ka , a ttired in a ll the fineries, to Ba ba J i a nd pra yed for his gra cious
blessings, Though Ba ba J i needed no introductory context to this point, still he a sked Bha i
Sula kha n Singh a s to wha t those people wa nted. In reply when he wa s a pprised of their woes
a nd the tra gedies ha ppening in the fa mily, Ba ba J i a t once ca me to the house of benefa ction;
a nd prea ched 'cultiva tion of Love for God a nd recita tion of his holy na me' a nd them pointed
towa rds the child. The child ha d not yet lea rnt to sit. They ma de it lie down on the floor,
a s it is. Ba ba J i then touched his right foot to the hea d of the child a nd then the whole body
up to the feet. Thrice, sa ying, "Come, Let us cha nge your destiny, a nd ma ke you fa mily
blossoms' a nd Then sa id, "Tha t is a ll. Guru Na na k Sa hib ha s pla nted the sa pling. Now you
give the child its na me, too, a s 'Boota Singh'. In this wa y Ba ba J i not just na med the child
but a lso cha nged the fa mily's fortunes, a nd pla nted the sa pling too, in a wa y, a nd then, in
a pproxima tely 1938, when he beca me a youngma n, sent a specia l J a tha a nd ma de him ha ve
'Amrit' too, for ma inly tha t rea son tha t a bra nch of Na kka i Sa rda rs ha d a dopted Muslim
religion a nd it wa s impera tive to sa ve the child from a ny ba d influence, wha tsoever. (In this
wa y a fter getting benedicted this fa mily ha s prepa red tremendously a nd ha s been pa rtici-
Aja ma l took So much fa ney towa rds this youngest child tha t when Sa ta n (Dea th) ca me
to ta ke him when his (Aja a ma l) wa s nea ring, he (Aja a ma l) shouted, 'O my son Na ra in, help
me. Ma ke me free from his clutches'. Repea tedly he sa id these words. La ter he forgot the
word 'Son' a nd sa ying only 'Na ra in' 'Na ra in' he expired. For this good rea son i.e. for his
remembering God, he a tta inod eterua l a bsolution. In this context Bha i Gurda s J i ha s given
a reference in a Pa uri; a nd in Guba ni it ha s been referred a t ma ny pla ces.
'Aja ma l preti putra Ka nka r ma ri bida a ra '
(Na t M:4)!!
[ Aja a ma l ha d shown a ffection for his son when he ca lled him a s 'Na ra in' God (Na ra in)
wa s plea sed by him a nd sent the devil a wa y by pelting stones a t him]
85. But now a da ys, the gentlmen a re keeping childrens na mes a s per new fa shion.
Allthough, they ta ke the first letter of the na me form Guru Gra nth Sa hib a fter duly ta king
'Huka m' yet they a re fond of choosing such na mes which a re difficult to pronounce a s well
a s write. These na mes might sound impressive but ma ny a tme they a re not only stra nge
but a lso mea ningless. It you ha ve given ypur child the na me 'Sohna ' then wha t is more
'Sunder' (bea tiful) tha n God's na me :-
'Sa ti Suha nu sa da ma ni cha n' a re a mong his ma in fea tures.
142
pa ting in the Sa tsa ng a nd its service thereof, very enthusia stica lly.
It will not be ina ppropria te to refer to more customs, a s told by Ba ba J i, here itself,
rega rding other ceremonies of the fa milies. For insta nce, ta ke Ana nd-Ka ra j (ma rria ge-
ceremony) first. Ba ba J i did not like the method of present da y. Where As-di-va r is
performed a t 8or 9 O'clock a nd the ha ven-Phera s (rounds of Guru Gra nth Sa hib ta ken by
the prospective couple.) is reduced to a mere fa ce, He desired tha t Kirta n of As-di-va r should
be done ea rly in the morning before sunrise a nd the bride should be brought to the pla ce
exa ctly a t tha t time when the La va Phera s a re to be rea d out. After ma king her sit, a dida ctic
lecture should delivered briefly., a fter the ending of which the girl should be given a send
off:
Except some close rela tives a nd elderly people, no other person from the bridegroom's
side, not even young boys should a ttend it.
If this ceremony is solemnised a fter sunrise, its sa credness is gone. It is reduced to a
mere dra ma . All eyes a re centered a t the girl, a s to how ta ll is she? How is here a ppea ra nce
? Wha t sort of clothes she is wea ring. Some youths sta rt cutting jokes a mong themselves.
At the time of ta king La va n, Some girls fa ll down beca use of the veil on their fa ce. Beca use
of these rea sons, the Ka ra j should be ended ea rly in the morning.
The life of Sri Da shmeshji tells us tha t in Gurma t festivities a re not prohibited. A Sikh
is a Ra j-Yogi (i.e. Roya l disciplina ria n). But drinking, getting out of control a nd then ma king
uproa rious scenes a re prohibited. At the ma rria ge-procession a lso of a Gurmukh, a Kirta n-
Pa rty is a desira ble fea ture, a s wa s expla ined to Bha ja n Singh (Biogra phy Pa ge 415)
, Ba ba J i a lso fa voured rema rria ge of a young window. Bha ga t Gurcha ra n Singh's young
da ughter-in-la w beca me a widow, It wa s pla nned to ma rry her off for the second time though
it wa s not preva lent in their community. When they went for the Da rsha n of Ba ba J i, he
himself ga ve the 'Hukum' tha t she should be rema rried. So it wa s done.
Children a re the springs of the ga rden of the na tion. As you ma ke them, so will the
na tion be. To ma ke a n impa ct of Gursikhi in children, Ba ba J i used to sa y tha t when a child
is born, it should not be ha nded over to a midwife. Ra ther a wise old la dy should hold it
a nd whisper in its ca r Wa heguru'. Uttering so, a t this very time ma de 'Wa heguru' enter into
it. Anyhow, there is no need to shut the midwife out. She should be utilised for other chores.
As 'Gra nthi' (The very first thing given to the child a fter its birth), a little 'Amrit is to be
put in the child's mouth. In ca se, prepa ra tion of Amirt ca nnot be a rra nged through Pa nj
Pia ra s; it should be prepa red a fter Pa a th of five Pa uris through the Gra nthi of a Gurdwa ra .
When the child grows up he would himself 'Sa vour' the Amrit. Pa a th should a lso be
a rra nged. After ten da ys when the mother a nd child a re brought out, Bhog of Pa a th should
be performed.
How dea rly Ba ba J i loved children, the evidence to this effect, ha s been incorpora te!
somewhere else. But he wished tha t the good ha bits should be inculca ted form the very
beginning a nd religious thoughts should be cultiva ted in their minds.
Bibi Ajeet Ka ur (a utobiogra phy Pg. 240) ha s described a bout it thought a n incident. Herr
143
son Pritpa l wa s sta nding once nea r the well of the Tha a th. He ha d a celluloid ba by toy in
his pocket. Ba ba J i took out tha t toy form his pocket a nd sta rted looking a t it a nd sa id, 'I t's,
fa ce is like tha t of a Fira ngi (Englishma n)'
"He a sked my husba nd to put Guru Na na k Sa hib's picture in the child's pocket.
Then my fa ther (S. Ha a kim Singh, the child's ma terna l gra nd fa ther) told Ba ba J i:
'Ma ha ra j! He performs even rosa ry.' Apt ca me the reply form Ba ba J i, But his must ha ve
been fixed a t this toy only.' (Actua lly, this child, for rea sons unknown, would sit with closed
eyes, with a rosa ry in his ha nd, a nd counted bea ds cha nting pra yers. He wa s a child with
sta ble mind a nd wa s not a t a ll fidgety.)
Then Ba ba J i himself broke tha t toy ba ba a nd threw it into the bushes a nd to put Guru
Na na k's picture in the pocket of the child. Then he pointed towa rds me a nd sa id, "Look!
It is your duty to restrict your children a nd husba nd from ha ving mea t a nd liquor.
According to the custom of those times, my second child wa s ha ving two plea ts of ha ir.
So Ba ba J i commented, "Why ha ve you ma de this-the fa shion of lowly people? (Then) tha t
is why your children get their hea ds a nd bea rds clea n oha ved. This is beca use you tea ch
them tha t wa y. A child should sport a J ura (ha ir tied a t the top into a bun), tie a turba n.
At lea st it should be clea rly visible tha t the boy is a Sikh.
Rega rding the dress of the women Ba ba J i opined tha t the body should be properly
covered (86)
A clea n wra p-a round of coa rse cloth should cover the whole body. No other ga rish or
bright clothes should be worn.(86A) Locket, rings, ba ngles a re permissible but tinkling
jewella ry is not to be worn, Associa tion with such a thing, ha s ba d effect on the mind.
Some points ha ve been given in la ter pa ges a bout the Ma rya da of Sa nga t sitting in the
Dewa n. the Sa nga t would bow their hea ds to Sri Guru Gra nth Sa hib from a dista nce So tha t
money etc. is not offered. When some one ra ised a but', Ba ba J i rema rked tha t the Muslim's
pra yer rea ches thousa nds of miles a wa y a nd is a ccepted a lso, by just fa cing towa rds Mecca ;
why ca n't your hea d bowing from such a sma ll dista nce be a ccepted then?
Ba ba J i wished tha t the ma na gers of Dewa n bring nice persons to sit in front So tha t
they might benefit fully from Sa nga t. a nd he discoura ged the fidgety people to sit in front.
All those sitting there, were expected to sit very a lert without moving their limbs or winking
their eyes, or diverting their a ttention to other sides. The purpose of ma king high-positioned
Footnotes :-
86. Wea ring of thin clothes ha s been decla rd a s ba d in Gurba ni a lso 'Va ya Sa nde Ka pre
pa hira hi ga rb ga wa a r'
86A. Ba ba J i did not like the women coming to the Dewa n for Da rsha n, wea ring a sa ree.
In his opinion not just in Dewa n but even outside the hea d should not be kept uncovered
wea ring of such clothese should be a voided, by which hea d rema in uncovered. Even while
sitting a t home a woma n should be wea ring a 'Sutha ' ,(a pyja ma type ga rment)
144
persons sit in front wa s not to fla tter them or to welcome them the right pa th which mea nt
tha t it would ha ve a very good impa ct on their numerous compa nions, friends a nd sub-
ordina tes, In this wa y a la rge public would be benefitted. It will not be out of pla ce here,
if a mention of a rela ted incident is ma de over here. (In the words of Dr. Cha nna n Singh
J i) 'Nea r a bout the yea r 1935-36, Sir Chhota Ra m And Sir Sunder Singh Ma jeethia were
to come to a function a t a Govt School in J a gra on. Some people including S. Da sondha Singh
wrote to me tha t I should a rra nge for the Da rsha n, beca use previously when ever Sa rda r
J i ha d desired to ha ve Da rsha n through somebody else, Ba ba J i ha d a lwa ys declined to
oblige, sa ying tha t he ha d no connection or ha d nothing to do with the ministers, I, on my
pa rt, ga ve this a rgument to Ba ba J i tha t 'Your a im is the welfa re of the people If this ta sk
is ma de simpler, wha t objection do you ha ve ?
If the people with position or the ministers, who govern the na tion, a re lea d to the right
pa th a fter ha ving your Da rsha n a nd a s a result a mend their polices, the whole public will
be lea d to the right pa th. And you a lso wish the sa me thing or not?
Ba ba J i :- (a fter thinking for a while) Alright. As you wish.
In the evening before the recita tion of Ra hira s, I brought a ll three of them. Ba ba J i sprea d
a ma t only a nd ma de them sit in the Sa nga t respectfully. Ba ba J i wa s prea ching a nd
delivering sermons when one of them looked a t the wa tch, Ba ba J i a t once sa id to them 'Your
time is va lua ble. You ha ve to go very fa r. My, permission to lea ve a nd wishes a re with you.'
They bowed their hea ds a nd went a wa y. (La ter I lea rnt from S. Da sa nndha Singh why
they were in so much hurry? We did a gra ve mista ke.)
According to Bha i Sa hib (Sa nt) Suja n Singh J i 'After doing Pa rka sh of Sri Guru Gra nth
Sa hib, while sta nding in front of Ruma la this Arda a sa is worth mumbling:-
"Tuh Nira nka a r
Teri J a i Ho.!!"
[Only you a re Nira nka r, You a re Guru Na na k a s well a s Guru Anga d (na ming a ll the
Pa tsha his in simila r wa y.). You a re Guru Gra nth Sa hib you a re in a ll the ten Pa tsha his,
four Sa hibza da s (four sons of Guru Gobind Singh), Pa nj Pia ra s, forty Mukta s (Ma rtyof
Muktsa r) crowd of sa ints, devotees, truth lovers, beloveds, preserva nt people, believers of
religion, ma rtyrs, Sikhs, four crea tions four Ba a nis, for Veda s, four a ges, Nira nka r Guru
Na na k victory to thee! victory to thee! victory to thee!!]
After sa ying this much a nd bowing the hea d wha tever progra mme is to be held for
Dewa n, ma y be followed.

As ha s been told before (Pg.l 18) Ka tha (religious a necdotes) used to be held in the
evening Dewa n. In the beginning, genera lly. 'Soora j Pa ra sh' written by the grea t poet Bha i
Sa ntokh Singh would be rela ted. Some Aka li Singhs of Chooniya n ra ised objections
rega rding the rela ting of Ka tha sa ying tha t it conta ins ma ny points tha t a re ina ppropria te
a nd tha t whether these should be rea d or not. Ba ba J i replied 'It is your sweet will. You
145
ma y, rea d these or you ma y delete these'
At night the ma rtyrs, criticised Ba ba J i in his drea m, sa ying, "You ha ve no a uthority
to sa y like tha t. One, who ha s written the Gra nth, might ha ve been inspired by Guru Sa hib
to write like tha t only. " After this, we ma de the inference tha t wha tever is written ma y be
rea d by a person a nd then Arda a s be ma de a fter it. Sa ying, 'You know your Things better,
we ha ve not comprehended your point.' (A lea rned gentlema n told tha t a fter the completion
of this Gra nth when the poet Sa ntokh Singh J i left Ka itha l, the script wa s in the ha nds of
some Bra hmins for a bout a yea r. They wrote some points a ga inst Gurma t, on their own).
In the Dewa n only those Sha ba ds would be hea rd by Ba ba J i which would be a ccording
to the occa sion a nd which would pose no possible threa t to a udience's concentra tion nor
would ca st a ny ba d effect on them. For exa mple. The Kirta n of Guru Na na k Dev J i's tha t
Sha ba d which conta ins the following rhyme.
'Choora Bha nn - Ra to Awa ra ha '
Which wa s not a llowed in the Kirta n of Dewa n but which he, himself would listen.
He would like listening poetry. When Bha i Meha r Singh (of J ullunder.) ca me to him
a t a very young a ge, Ba ba J i would listen this prem, a s recited by him, when he ha d not
developed, yet, a va st voca bula ry :-
Ba ba J i used to sa y tha t though it wa s a poem but one esta blishes a link with Guru
Na na k's feet, through this poem :-
'Deeda r Pa vita r For J a a nda '
The glimpse of holy Na na k
One who ha s gone through,
Fa lls a t his feet, a nd
Then goes nowhere else,
A glimpse of tha t ra dia nt fa ce,
Ha s ca ptured my hea rt.
By ha ving a glimpse of Guru, the ma gnificent
Tha t follow goes beyond this ea rth.
Exonera ted freed from births a nd dea ths.]
On the da y of Sa ngra nd (the first da y of a n India n month) a fter the Pa a th of Ba ra ma h,
a short Arda a s wa s sa id in sitting position only, prior to which 'Hukum' wa s duly sought
if the Deg a rrives by this time, the whole Sa nga t would sa y Arda a s in the sta nding position.
At the closing of evening Dewa n, Bha i Sucha Singh etc, or some other Ra a gi would
rea d a Sha ba d ba sed on 'Uncha da r Ba be Na na k da '[The a bode of Ba ba Na na k
is very high, I ha ve come here a fter hea ring much a bout its splendor] And then would rea d
'Sa nt J a na Mil Ha ri ' [All the Sa ints a re'Singing together in pra ise of God]
ba se on 'Ha ri J a s Ga yo ' [Hymns in pra ise of God a re Sung] There a fter the Hukumna ma
1 4 6
would be sought from Guru Sa hib. As long a s 'Sukha sa n' would be in the process of being
done some devotee would rea d a nother Sha ba d in the mea ntime. After the Arda a sa , Ba ba
J i or some one on his beha lf would utter these words :-
'Blessed is the Sa nga t of Guru! Welcome to thee! You fortuna te people! Lucky people
sa y 'Sa tna m Wa heguru' (only the na me of God is true) a nd sa ying this they proceed for
La nga r.
If some one ha s to get the Huka m of Guru Sa hib for something, (a ccording to S.Ra tta n
Singh) Ba ba J i used to sa y tha t it could be sought three times. Ma ny pa ges from both the
sides a re held together a nd then let loose a nd ma de to open a utoma tica lly. The word of the
first 'Pa a l' on the left side would be considered a s 'Hukum'. If it wa s not clea r, a brief
Arda a sa would be done, a nd 'Hukum' would be sought insta ntly, for the second time or a t
the most third time, Or it would be postponed till next da y.
If slips a re ca st, one of them would be kept bla nk. If the bla nk one is dra wn this
sta tement would be ma de:- 'Sa tguru ha s closed the fist for now Let us postpone it to some
other time.
About the Beha nga ms some words ha ve a lrea dy beeb given on pa ges 79-80. But how
Ba ba J i used Beha nga ms' would he known from this incident:- In the yea r when services,
of Akha nd Pa a ths went on for three months in Ba ga n, S. J a ga t Singh wa s on service a s Pa a th:
One da y Ba ba J i a sked :-
'Bha i J a ga t Singh, how ma ny sons you ha ve got?'
'Sa che Pa tsha h! with your blessings. I ha ve eight Sons.'
'Then give me one by Guru'
'They a ll a re with your gra ce only. So a ll of them a re a t your disposa l.'
'I need tha t boy only, who serves inside
a long with myself.'
[This wa s Ka ka Inder Singh who wa s only ten or twelve yea rs old. a t tha t time. He wa s
Additions a nd Amentments :- Rega rding 'Asthis' on pa ge 168, According to Bh. Ma ni
Singh's 'Bha gta wa li' while replying to the request of Sa ha jdha ri Sikhs in connection with
sending Asthis to the Ga nga , Guru J i sa id, 'Iko sa dh Sa nga t '(M.K.) [i.e. these should
be put a t the dust of the feet of Sa nga t, a round Amritsa ri J i, their sa lva tion will be a tta ined
here only]
Some more fa cts were known through S. Ra tta n Singh. When Ba ba J i got 'Full-right'
he a lso got the duty of Asthi- rites form Guru's Court. In the beiginning Phul of only fifty
-Sixty persons would a rrive a nd a hea p would be crea ted. Ba ba J i would get a ba sket filled
with these a nd would ta ke this inside. As a nd when in the 'Bhora ' he would do Pa rka sh
a nd Arda a sa , the spirits of the dea d would sta nd up. One da y such a spirit a ppea red which
wa s bla ck, ta ll a nd wa s of a Negro's sha pe. Wha t to sa y of bowing its hea d, it kept on
sta nding with a stiff neck. After coming out Ba ba ji la mba sted me beca use it wa s I who
would a ccept the Asthis from people. Ba ba J i sa id, 'I t is a different ma tter a person ha d
rea l feelings, even if the ha d ha d the Da rsha n only once, but this fellow wa s rea lly wores
tha n a n a nima l. Who wa s he? Find out a nd ta ke ca re in future.'
Continue on Next Pa ge
147
a student of fourth sta nda rd, in Ba ga n. Beca use of pa st fa mily culture he wa s not interested
in studies though he would go to school with his ba g da ily but a fter keeping the ba g in the
school he would rea ch Tha a th stra ight. His cla ss fellows would deliver the ba g a t his house
in the evening. All the fa mily members would scold him ba dly for this a nd he would just
sa y in reply tha t he would definitely a ttend the school the next da y. But next da y soon a fter
a wa kening he would jump out of the house from ba ckside a nd would go to S. J a swa nt Singh
J i's house a nd a ccunpa ny him in the sa me tonga mea nt for going to Ta a th. He would return
in the sa me tonga a t night. Beca use of going in the tonga of Sa rda rs he bega n to be known
a s 'Sa rda r Beha nga m']
'Whenever you order he will a ccompa ny you. 'When I go I will ta ke him a long.
So while going, he wa s a lso ta ken a long. After being to Da mda ma on Ba isa khi, Ba ba
J i, ca me to La ha ra kha na a nd him there to study Gurba ni a nd to serve Sa nt Va dha a wa Singh.
Inder Singh rema ined there for a bout two a nd a ha lf yea rs a nd then he wa s ta ken for
the service of the Tha a th. He a tta ined proficiency in pla ying Ta bla .
Under wha t restrictions, the Beha nga ms ha d to live, Some deta ils in this rega rd ha ve
a lrea dy been given. Ba ba J i would a lwa ys keep them occupied If there wa s no other work,
he would a sk the idle Beha nga ms to bring thorny bushes a nd ma ke a fence.
Then some one would cut there, some would bind them together a nd some would ca rry
them to the site a nd thus rema in busy. If there wa s still some va ca nt time left they would
be a sked to bring spa des a nd ma ke dra ins. They would be a ssigned with such a job
which would not get completed ea sily, a s in the story of a Monkey dividing a loa f
between two ca ts.
If Some Beha nga m wa s ma de to get out for some mista ke committed by him, Ba ba J i
would sa y, 'Let him rest for a while.' If he a pologised Ba ba J i would forgive him a nd sa y
'If no punitive a ction is ta ken, how ca n one J ea rn to be wise:' Then Ba ba J i would a llow
him to enter.
When I ma de a n enquiry in the evening, one Va riya m Singh of Sherpura told he ha d
brought the Asthis from Dha rnkot. And told, 'My son's fa ther-in-la w ha d died. We went
there for mourining a nd pa y our condolence. They ha d' intended to ta ke Phul to Ha rdwa r.
But I offered my service a nd sa id tha t ha nd these over to me, I will ta ke them' I brought
a nd without a sking I put them inside It wa s my fa ult.'
When I told the whole story to Ba ba J i he a sked me to be ca ntious in future. So the
restriction wa s imposed tha t wa y. Even then, sometimes some untowa rd incident would
ha ppen. Once a Beha nga m put the ground Asthi in milk. Cousindering it to be suga r, a nd
it wa s only a fter ha ving drunk it, tha t the turth wa s known.
Corrigendum :- The incident a bout the ka tha of 'Soora j Pa rka sh' on pa ge 179, is ba sed
on a n old note of the editor, the wrier of which is not known, After receiving a letter from
the rea ders of Delhi, the words of this incident were reviewed a nd it seems tha t there wa s
no question of scolding a s per Ba ba J i's reply, nor does it seem proper, on the pa rt of
ma rtyres to ha ve eriticised Ba ba J i, even if it wa s within the purvies of rights given.
148
No Beha nga m wa s supposed, in the lea st, to ha ve a gla nce a t a woma n. So much so,
tha t when Roya l Mother a nd the queens used to come for Da rsha n, then even the a udience
were scolded inside, besides Beha nga ms. Until they were gone ba ck, no one wa s, a llowed
to loiter a round. The Beha nga m who would be ha ving his turn of Pa a th wa s not expected
to lift his eyes this is a n incident of Dehra dun: When Ba ba J i wa s a bout to come ba ck to
his pla ce, he ha ppened to see the tents of Ra a gis on the wa y. He scolded the Ra a gis, Sa ying,
'This is a ma tter of sha me for you tha t your mothers, sisters a nd sma ll girls pa ss through
this wa y a nd you people a re sitting pretty over here. A Beha nga m should ra ther be in the
gra ve!' Then Ba ba J i a rra nged their.living pla ce on the hills, He himself would set the
precedent of this Ma rya da , Even when the Roya l mother of Pa tia la used to come, he would
never ta lk to her while a lone, He would a lwa ys keep two witness: One would be the sewa k
minister of the Roya l mother a nd the other Ba ba J i's own a ttenda nt sewa k. Only then he
would ta lk to her.
The Beha nga ms (87) of this Tha a th were strictly forbidden to keep a ny ma teria l things
with them; except three 'Tha hira s', two shirts, two Da sta a rs (a piece of cloth for binding
the ha ir on the topic), One coa rse dupa tta or the winter bla nket. Keeping extra clothes or
things wa s strictly prohibited.
One of the rules ma de for self or for Tha a th (Vol. pg. 96) would forbid going into a
crowd. Even them, fellow-sewa ks' a nd friend's na tura l desire would be tha t Ba ba J i should
visit their homes. Ma ny times, people of villa ge ma de a n effort to ca ll Ba ba J i a t the
a uspicious occa sion of Bhog of Sri Akha nd Pa a th. At such times, Ba ba J i ha d to cleverly
decline their request. It is evident from these incidents (in the words of S. Ra tta n Singh)
tha t Ba ba J i ha d grea t a ffection for a perfect gentlemen of his city whose na me wa s S. J a ga t
Singh. Whenever he ca me Ba ba J i would ta ke him in his embra ce. The villa gers a rra nged
a n Akha nd Pa a th to ta ke Ba ba J i a long with then to a ttend it. They ma de S. J a ga t Singh
a s their lea der, with a view tha t Ba ba J i, ca n not refuse him. Some fellows including S. J a ga t
Singh ca me to the Tha a th to ma ke a request to Ba ba J i. Ba ba J i enterta ined them alL in a
very nice wa y. They were encoura ged even more.
(S. J a ga t Singh touching Ba ba J i's feet)'We ha ve come with a request toda y.'
Ba ba J i :- 'Tell me, Wha t is the ma tter?'
They :- (with grea t humility), 'Plea se oblige us with your gra cious presence a t your birth
pla ce.
Ba ba :- 'I wa s a lso desiring to go there. The Sa nga t ha s given me grea t a ffection. Alright.
I will go. And ha ving ta lked on some other topics for some time he plea sed the Sa nga t
profoundly.
While ta lking Ba ba J i 's permission they a sked, 'At time will you be a rriving.?'
Footnote 87 :- If a ny one ga ve money to the old Beha nga m Sikhs, they would never
receive it on their ha nds, beca me they considered sprea ding ha nds a s a sin. The giver would
keep it on his own ha nd a nd the Beha rga m used to pick it up the kings ta ke gifts from their
subjects.
149
'Wha t is scheduled time for the Bhog?'
They tolJ tha t it wa s 10 O'clock.
'Alright, then I will go.' (But a lso sa id this 'Now I ha ve a cceded to your request, you
too ha ve to a ccept one of my dema nds. I ha ve promised to you tha t I will go but while
retuning form Sherpura I might go a nywhere I like to go, I will not come ba ck here.'
On hea ring this a ll of them turned pa le.
They sa id, 'We thought we were doing a virtuous deed, but this wa y it seems we a re
going to commit a sin.'
All of them requested, 'Ma ha ra j, come ba ck here only. But plea se do a ccompa ny us.
Ba ba J i :- 'Gentlemen! Wha t ca n be sa id a bout the.whims of a Fa kir (sa int), who ca n
even set his own hut on fire while lea ving tha t pla ce.'
(At this when the Sa nga t sa id 'a s you plea se.') He replied 'I t will become a pra ctice,
if I go like this toda y, you ha ve come tomorrow, people might come from some other Villa ge.
Wherever I don't go, people of tha t pla ce will a ngry with me. Anywa y, I will pa y a surprise
visit to your pla ce. Whenever I feel like, Twill not ma ke a forma l progra mme of coming
to you.
A very respecta ble person of Ma njha (Whom Ba ba J i ga ve due recognition) once ca me
to Ka vi J i in Delhi, a nd sa id, 'I ha ve to ha ve some consulta tions with you. We ha ve to build
a Gurdwa ra in our town. We pla n to get its founda tion la id by Ba ba J i. You plea se help
us in this ma tter a nd inspire Ba ba J i to a ccept our humble request.'
Ka vi J i thought tha t he wa s a well known figure of (he city a nd he would unduly insist
Ba ba J i to a ccept the request. Ba ba J i would find it very difficult to get rid of this person
beca use he (Ka vi J i) knew tha t Ba ba J i never used to la y the founda tion of a ny Gurdwa ra
a nd he wa s not going to a ccept the request a t a ny cost. So Ka vi J i replied, in this wa y:-
'I tell you a very good idea which will serve your purpose a s well a s Ba ba J i will not
feel ba d. As you know, la ying founda tion is a ga inst Ba ba J i's principles. You do one thing
ta ke out quietly. The two bricks la ying under the legs of Ba ba J i's bed on the side of pillow,
a nd la y the founda tion with those bricks. Your purpose will be served a nd no body will incur
a ny trouble for it.'
On hea ring this suggestion, he wa s very plea sed a nd rea ched Dehra dun from Delhi even
before Ka vi J i ha d rea ched. At the time of depa rture a fter seeking permission, they picked
up the bricks a s well a s some sa nd a nd put them in a ba g. But instea d of ta king out quietly,
they did it in full view of Ba ba J i. Ba ba J i though, did not sa y to him a nything a t tha t time
but a bout ha lf a n hour a fter he ha d left, when Ka vi J i ha d a lso rea ched, Ba ba J i ca lled a ll
the ma in compa nions including Ka vi J i a nd sa id, 'Bha i, he ha s picked up bricks a nd brick-
1 SO
sa nd without my permission, nor he told me where he would use them. He must be requiring
these to use in the founda tion la ying of some Gurdwa ra a nd in this context he will use my
na me too. I don't a t a ll a pprecia te the idea tha t he misuses my na me to rea lise money for
this ma tter. So inform through a letter to the fellows -over there a bout this sta te of a ffa irs.'
[Spea king this Ba ba J i ba dly scolded a ll those who were present, which showed tha t
he wa s very much a nnoyed for a bout one hour he kept on a dmonishing everybody, a nd
Therea fter he sent a wa y gra dua lly a ll the compa nions one by one. At the end, when only
Ka vi J i wa s left behind, Ba ba J i sta rted telling him very pa tiently :- 'Bha i! How could he
think of it in the first pla ce?'
Ka vi J i: 'Sa che Pa tsha h! Actua lly this humble serva nt of yours (i.e. myself) ha s done
this mista ke. It is I who told him to do like this. But the limit he crossed on his own, by
collecting the brick-sa nd too.'
On hea ring this, Ba ba J i cooled down insta ntly a s if he ha d not minded this incident
in the lea st. It is concluded from this dra ma whether under such circumsta nces the
compa nions ga ther her enough coura ge to express the truth a nd a dmit their mista kes (even
if tha t wa s committed with good intention) or not. It wa s a method of his true tea ching tha t
did not discrimina te between Sewa k a nd Swa mi (serva nt a nd ma ster) in the lea st.
Ba ba J i used to sa y tha t the sna ke, though wa lks in a zig-za g ma nner, but while entering
its hole, it ha s to stra ighten its body.
(According to S. Ra tta n Singh J i) once three wrestlers ha d come to Ka lera n to ha ve Ba ba
J i's Da rsha n. They were Sikh la nd owners, but they were clea n sha ven. One of them ha d
a n intention to show their wrestling to Ba ba J i too a nd thus ma ke him plea sed so tha t he
bestows upon would emerge victorious in the wrestling ma tch.
At this time, Ba ba J i wa s sta ying a t his old Tha a th a t Simla (88). When the wrestlers
bowed their hea ds, Ba ba J i wa s very ha ppy to see their robust bodies a nd a sked 'Wha t brings
you here?'
Wrestler :-'J i! J ust to touch your feet we ha ve come here.'
Omniscient Ba ba J i :- 'We ha ve to go for wrestling, plea se come there a nd witness our
wrestling a nd give us your blessings so'tha t we win the ma tch.
Ba ba J i :- 'I f I sta rt wa tching wrestlings, wrestlers will a lso sta rt coming here, a nd then
will come the wrestling - specta tors from villa ges. It will become a scene over here, so it
will not be possible for me to wa tch your wrestling.
Footnote 88 :- As per Ca pta in Na rinder Sing'h J i a nd S. Ra tta n Singh J i's version, here
there four doors which were covered with four sheets of Khus, (a fra gra nt ma teria l to keep
the pla ce cool), over which ra n a pipe, through which wa ter wa s sprinkled. In summer when
the wind blew it beca me so cool inside tha t one would' be reminded of Shimla a utoma tica lly.
For this rea son, it wa s ca lled 'Shimla '.
1 S 1
But why ta lk of defea t.? Ta ke support of Guru Na na k." In this wa y they depa rted
ha ppily. When their lea der pa rticipa ted in the wrestling a t Ba thinda he ca me out victorious.
Tha t wa s the wa y, the compa ssiona te Ba ba J i to ma inta in his Ma rya da .
REGARDING 'GIVING* OF GURU - MANTRA
In Gurba ni the word 'Ma ntra ' ha s occurred with ma ny prefixes. As 'Beej-Ma ntra ',
'Mool-Ma ntra ' 'Guru-Ma ntra '; the deta ils of which ha ve been given a t other pla ces a lso
('Ha dd-Beetiya n Pa ge 76) <
(According to Ba ba J i) From 'Ik Omka r' to 'Guru Pa rsa d', the Ma ntra perta ins to
Nirgun. (a bsolute) which emerged from the sound of Nira nka ri (Almighty). The Sa loka of
'Adi-Sa ch He Hosi Bhi Sa ch' belongs to 'Sa rgun which Guru Na na k J i uttered in pra ise
of Aka l-Pura kh (God.) The Ma ntra of Nirgun is the Sword while the ma ntra of 'Sa rgun'
is 'Mya n' (Shea th).
The one rea ds the whole Ma ntra , Keeps the sword in the shea th, in a wa y the sword
ca nnot ha rm such a person. No hurdles a re crea ted in his wa y. The one who rea ds only upto
'Pa rsa d' Keeps unshea thed sword with his person which would definitely ha rm him. One
da y mea ning thereby tha t the 'Ma ha tma ' who rea ds this Ma ntra would fa ll some da y.
Ba ba J i a lso prea ched tha t this Ma ntra is the only one a nd unlike other Ma ntra s it is
not tha t simple. You a s well a s me, will be questioned a like. If I concea l it I a m the debtor.
If you don't rea d it (Ma ntra ) you will be the debtors.
'Giving' of Guru-Ma ntra to someone is considered to be ma king him write with the
benevolent Guru. The one who is bestowed with the a uthority or boon to give a wa y 'Guru-
Ma ntra ' is some sa int who ha s been a ccepted a t God's court. (According to S. Sa mpoora n
Singh J i) We come to know of this fa ct only when we become a pa rt of the Sa nga t. Bha ga t
Bha gwa n Da s J i told, 'In the yea r 1920 when I wa s ha rdly 20 yea rs old, Ba ba J i ca me to
'Na na ksa r' Ma ghia na . Ba ba J i wa s ta king ba th in a pond. Ba ba J i wa s sta nding in four a nd
a ha lf or five feet deep wa ter. He ca lled me a lso into the pond, by ca lling my na me, a nd
a sked me a ffectiona tely, 'which Pa a th do you genera lly do?' In reply when I sa id tha t I don't
a ny Pa a th other tha n ordina ry J a pu J i Sa hib. He ga ve me, a t tha t very moment, The 'Ma ntra '
(which I don't wa nt to tell) a nd sprinkled five drops of pond's wa ter, on my fa ce, a nd he
a sked me to a ba ndon these five things :- Toba cco, Liquor, Mea t, Ga mble a nd Adultery.'
Bh. La i Singh J i told :- 'I wa s going to Delhi for Da rsha n. One the wa y I wa s joined
by a nother devotee. In the nea t of hea rts he wished tha t Ba ba J i might import him Guru
Ma ntra a nd he (devotee) might touch his feet. Ba ba J i never a llowed a nyone to touch his
feet. I a dvised him to hold Ba ba J i's feet a s soon a s he rea ched there a nd a lso tha t he should
not be a fra id while doing so. So, no sooner did he rea ch there, then he ca ught hold of Ba ba
J i's feet.'
Ba ba J i :- (To me)- 'Bha i wha t does he wa nt?
I :- 'J i! He is requesting you to give 'Guru-Ma ntra '. I ha ve brought him a long.'
15 2
Out of kindness, Ba ba J i a dvised him to recite the word 'Wa heguru* four times on ea ch
bea d of the rosa ry. (According to Ka vi J i) Ba ba J i's giving of Guru Ma ntra wa s just like
ra in. Whosoever would be fortuna te enough, might collect its wa ter a nd utilise it. Some
would not let the 'ea rth' to become wet beca use of the 'roof' of illusion, selfishness,
jea lousy, reiva la ry, enmity a nd worldly a tta chments.
As ha s been referred in glossa ry two a t pa ges 12 ,13 tha t the word 'Wa heguru' is the
only Guruma ntra for the Gursikhs, In Gurma t (tea chings of the Guru) 'Ra m Ra m' is not
the Guruma ntra beca use beca use this is like musk' or 'pra ising word' which mea ns 'enticing
Ra m'
One da y, a t the evening Dewa n while expla ining the mea ning of 'Wa heguru' a nd
enlightening a bout its grea tness, Ba ba J i sa id up to this extent even, tha t for thirty six a ges
were recited 'Ha ri', 'Gobind' a nd 'Ra m'. But whosoever recites this ma ntra (i.e. Wa heguru)
will benefit. The recita tion of this Guru ma ntra equiva lent to 144 a ges.
When Sa nt Gurba ksh Singh J i resident of Gurpuri went to Chooniya n for Ba ba J i's
Da rsha n a nd a sked him the mea ning of the Ma ntra 'Wa heguru'; Ba ba J i sa id tha t one word
Wa heguru is a summer hill. If one recites the Ma ntra 'Wa heguru', one ca n ha ve the privilege
of ha ving Da rsha n of Guru Na na k Sa hib.
To one Ba ba J i sa id, 'The word 'Wa heguru' is the ticket for the Da rga h (Gurus a bode),
but only the virtuous people ca n ta ke it. (Ha dd-Beetiya n Pg.77). But one person wa s a dvised
by him to pra ctice 'Wa heguru, Tu Hi' [Guru, only you a re the only one) (Ha dd-Beetiya n
pa ge 101)
This is a lso ca lled a four 'Sha ba d' Ma ntra . Here 'Sha ba d' mea ns letter or a lpha bet.
According to Ba ba J i, before uttering this ma ntra four times on ea ch bea d, one should
sa y, 'Dha n Guru Na na k Tu Hi Nira nka r' (O holy Guru Na na k, you only a re Nira nka r) One
devotee a sked Ba ba J i. "The word ha s not occurred a nywhere except in Sa va iyya (a metric
form of poetry), even then it ha s got the honour of being the Guruma ntra . From where did
it come?' Ba ba J i replied, 'This is a n 'Agocha r' (imperceiva ble) a nd 'Amola k' (inva lua ble)
thing. Hea ps a nd hea ps of cerea ls a nd suga r rema in kept outside, but dia monds, rubies a nd
gems a re kept under lock a nd key. It is not tha t Bha tta only ca me to know of this inva lua ble
thing a nd Guru Sa hib rema ined ignora nt a bout it. Wherever, in Gurba ni the word 'Wa he'
ha s occurred tha t sta nds for 'Wa heguru' only. (89)
Footnote 89 :- "Wa hu Wa hu Ba ni is Nira nka r '
We ca me to know from the a bove lines tha t (Wa jiu Wa hu' is Ha ri's own Ba ni a nd tha t
Wa hu Wa hu is "Aga ni
1
(deep) "Atha h' (immea sura ble "Wa hu Wa hu' is the only truth
(Va a rgujri) Sa lik M : 3-515 Tha t "Wa hu Wa hu' is the vivid form of Ha ri (Pa ra phra se Pa ge
515)
"Wa heguru pa d a chha r chha r * J a pyo Sa hi' (Loh Pa rka sh)
Wa heguru is a word of four letters, for four a ges
Expla ining this in "Guruma ntra Ma ha a ta m' Sa nt Ha ri Singh J i (Rerco Sa hib Dora ha
Ma ndi of Dera Ba ba Ka ra m Singh Hoti Ma rda a n) pa ra phra ses this line on pa ge 24. He writes
Continue on Next Pa ge
1 0 1
Sometimes Ba ba J i would tell the a uthorities tha t pronouncing 'Wa he' while brea thing
in i.e. inning a nd 'Guru' while brea thing out i.e. exha ling is like threa ding 'Na a m' in the
'needle of brea th.' Then, when 'Simra n' (remembra nce of God) gets a bsorbed deep into the
a bysses of mind, it ma kes no difference whether one is a sleep or a wa ke. The condition of
'Utta t Ba itha t Sowa t Na a m' (i.e. It is 'Na a m' only a ll the time) preva ils.
'So-ho' (90) (Tha t is I) perta ins to a nd is of Veda nts' (91) a nd Anul Ha q (I a m God)
perta ins to a nd is of Sufis.' (92) Ma ntra . Ma ny of Ba ba J i's Compa nions, under the influence
of Veda nt, ca me out to be the exponents of 'Soha i, which Ba ba J i did not like (Cha pter two
pa ge 13). he told one of them tha t 'Soha i' recita tion Consumes the flesh of the body/ The
one who pra ctice it must be a celiba te, Some one must be there to supervise him, diet of
such person must be nutritious a nd wholesome otherwise the person will grow wea k.
Bh. Bela Singh J i told 'Once Kirta n wa s being held a t Deosya l a nd I wa s busy in reciting
the Pa a th of 'Soha i' Squa tting a t the ba ck. Ba ba J i ga ve me a gla nce twice or thrice a nd
a fter the Bhog he sa id to me, 'Don't do the Pa a th of 'Soha i'. By doing so you will rea ch,
no doubt, but very la te.'
A resident of Gurpuri, S. Heera Singh J i Deputy collector told.) I took the Gurma ntra
of Soha i from Sa nt Ana nd Singh J i (93). One da y Ba ba J i bega n, to a sk me 'which
Guruma ntra do you recite.?' I just kept quiet. Then he sa id "Is it a counterfeit coin? Is it
two lettered or four letter?' Then, rightly guessing, he himself sa id* "'Soha i' is not mea nt
for The recita tion of fa mily men, a lthough it is like, binding ca pturing the river in a sma ll
conta iner.' Then Ba ba J i rela ted to me the Sa a khi of Ma rda a na :- Guru Sa hib ha d a dvised
him (Ma rda a na ) to sa y 'Wa heguru' 'Wa heguru' a nd follow him (Guru Sa hib) while crossing
the river. But Ma rda na sta rted sa ying 'Soha i.' a fter hea ring it from somewhere a nd a t once
he sta rted drowning ' (a nother simila r Sa a khi is incorpora te
in Vol. I ll a t pa ge 156).
Then Ba ba J i sa id, 'You a sk Sa nt Ana nd Singh a bout it: (i.e. a bout 'Soha i') It wa s
beca use Ba ba J i did not wa nt to rebut a nyone. So when I a sked Sa ntji, he sa id, As fa r a s
my permission is concerned, you a re a llowed to do this Pa a th.
Wherever Ba ba J i went, it wa s his principle to keep the venues of Dewa n a nd Bha ja n
tha t Guru Na na k Dev J i recited ea ch letter individua lly for full one "Ka la p' (ea ch letter),
wherea s one "Ka la p' is equa l to 14 Ma a nva nmtra . In Inds die a fter living for 100 yea rs ea ch
a nd this tota l time ta ken is Na iva tra this is one da y of Bra hma one Ka la p is equa l to 4320
million yea rs.
Like Ka bir Sa hib's Sa lika in the pra is of "Ha ri J a s', An a ncient poet ha s crossed the
limit in writing the pra ise of the word "Wa heguru*.
J a ise Adhsa th *
[It is like going to sixty eight holy pla ces, four a ges of living a t Ka ila sh mounta in,
medita ting in one thousa nd births, burning one's body in fire, performing continuous
Ashwa medh Yogya in Kurukshetra . All this by just sa ying "Wa heguru once]
90. Rega rding this Sha ba d the following sentences ha ve occurred in Gurba ni:- 'So ho
a a p pa chha niye' (Sri Ra a g Ml-60) [Consider God to be 'you']
'So ho ja isa J a pu ja puhu' (Va a r Ma a nu M-l )
'So ho so ja a ka u ha i ja pu' (Bha ra u Ka bir - 1162) Continue on Next Pa ge
154
(reciting of hymns) sepa ra te. In the simila r wa y, he would sta y a t night a t a different pla ce
other tha n these two. He wa s unlike other Fa kirs who continue sitting a t the sa me Ca pet
for the whole da y. When da y when tra velling through forestes or high-a ltitude-pla ces where
the Tha a th would be a tempora ry one, a nd where Gurba ni wa s not possible to be a rra nged,
he would get a sma ll pla tform built, a t a sma ll dista nce, opposite his Asa a n on it which use
to be ca lled 'Big Aa sa n in the pit. a nd would sprea d a sheet on it which used to be ca lled
'Big Aa sa n' a nd this wa s considered by him a s Guru Sa hib's Aa sa n.
In the beginning when the tra nsla tion of 'Zinda gina ma ' wa s a va ila ble only in form, Ba ba
J i a lwa ys kept with him a version of this by Sa nt Sa roop Singh. When the version of Bh.
Meghra j's (94) poem wa s published in the form of 'Prem Pa ta ri', Prem Phulwa ri' etc. He
used to listen to recita tion of these. He used to keep a with him which wa s ca lled 'Gutka '.
Whenever Ba ba J i ha d to go more tha n three miles a wa y, he would ta ke it a long. It conta ined,
rosa ry, Zindgia ma a nd a ma nua l of Da ily-pra yers When Ka vi J i got well a cqua inted with
the Sa nga t of Ba ba J i, he tra nsla ted 60-70 Persia n verses into 500 Comprehensive Pa nja bi
verses, which Ba ba J i listened a nd liked immensely, a nd kept on listening repea tedly.
For the persons ha ving knowledge of Persia n, Ba ba J i ha d this messa ge to convey; Tha t
Zinda gi Na ma is the gist of Gurba ni. Through this one a tta ins Sikhism.
Ba ba J i liked clea nliness He would often sa y, 'Clea nliness a nd Godliness go together.'
Tha t is why whenever he visited some villa ge, the people of tha t villa ge would clea n the
streets so thoroughly a s if some Roya l Highness wa s to come there. Wa ter would be
sprinkled on the wa y. Wherever he would go, the la nes of tha t villa ge would glitter litera lly.
This wa s the physica l service rendered. Ba ba J i would feel very relucta nt if someone
a ttempted to serve him by wa y of offering wea lth. (Dha n-Sewa ). he ever considered the
extra va ga nce on ma rria ge ceremonies etc. a s a socia l evil beca use the fa rmers of villa ge,
ha d to mortga ge their la nd to keep up their prestige. And pa ying ba ck this debt, the whole
of their life, proved to be a rea l ordea l for them. In Ba ba J i's opinion five persons from
the bridegroom's side, were enough in the ma rria ge-procession. If some one is tight
fina ncia lly, then Ana nd Ka ra j be done in some Gurdwa ra of the villa ge. It is just a sort of
conduct-reforma tion, beca use he used to sa y tha t the fa mily whose conduct is not reformed;
ca nnot ma ke his Pa rma a rth (Sa lva tion) well worth.
91. Veda nt is one of' the Six Sha stra s a nd the mo$t fa mous (which is the end of Veda s)
which conta ins the essence of Veda s. The principles of this a re conta ined in the 'Upnisha ds'
Its writer is Acha rya Ved Vya s. As propounded by this sect, the rea l 'Ana a di' (eterna l) a nd
'S Thir' (perma nent), Thing is God. The whole universe is born through Bra ha ma 's existence
a nd power, with his own Ma ya (conjura tion) a nd will ultima tely be a bsorbed into it. Ishwa r
(God) is the sha dow of Bra hma s a nd it origina tes from pure Ma ya while J eev or Soul, is
a lso the Sha dow of Bra hm crea ted from sta ined or impure Ma ya . J eev (Soul) is imperisha ble
a nd is one only. It seems to be va ried though, beca use of different a ttributes. Through Bra hm
Gya n (knowledge) this discrimina tion is removed a nd redemption is a tta ined.
According to Veda nt, there a re seven conditions or Severn sta ges of Gya n-Awa s the
gist of which a re a lso known a s Sa pt Bhumika (Seven-pha se-role). These seven in typica l
Pa nja bi a re:-Perfect desire, Contempla tion, minimising of resolutions, a tta iming of divine
knowledge, (Bra hm Gya n), eleva ting a bove Ridhi-Sidhi, Oblitera tion. Of thought other tha n
God's a tta inment of fourth (ma inly ba sed on M.K.)
Continue on Next Pa ge
155
At the ma rria ge of a compa nion's da ughter, when the ma tter of Ra a gi's a rra ngement
ca me, Ba ba J ista rted sa ying like this :-
'Well, he is a noble a nd senior compa nion. Though he ha s not expressed it, but he must
be wishing in the hea rt of hea rts tha t the Ra a gis should be from here only. Now if I send
Ra a gis from here, our Ma rya da is viola ted. And then other compa nions might a lso expect
the Ra a gis, to be sent from here only, a t their pla ces. I a m not, a s a rule, supposed to dend
nor is a Beha nga m J a tha supposed to be sent. The ma rria ge is fixed for the Full-Moon da y'
But a ctua lly (a ccording to S. Ra tta n Singh) in his priva te ca pa city, how ma ny compa nions
he ha d obliged by helping them from time to time, Only God ca n tell.
Besides ma rria ge, the other ma jor ritua l is a t the time of a dea th. About tha t Ba ba J i
sa id to ha ve told like this :-
'After giving ba th to the dea d body a t home, ta ke it to a Gurdwa ra . On rea ching there,
keep the bier on ea rth. Hukumna ma of Guru Sa hib be solicited a fter this. Therea fter the bier
should be ta ken to the crema tion ground, a nd consigned to fla mes. While coming ba ck from
there, the Gurdwa ra be visited a ga in, a nd Deg (Ka ra h Pa rsha d) be prepa red a nd should go
to the dea d person's house, a nd only a fter this they should proceed towa rds their own houses.
While ma king Ka ra h Pa rsha d or Guru's La nga r, dry cow-dung should not be burnt. The
kitchen of Ka ra h Pa rsha d or La nga r should not be pla stered with Cow-dung either, beca use
it is a curse on the cows of Ka lyug tha t they would ea t only filth.
Some wha t due to this rea son (fla me) to be of Ghee (sa tura ted fa t) only be burnt in the
room of Sri Guru Gra nth Sa hib, Here, be never bothered a bout the expenditure but only a bout
love a nd respect. A wise person told, tha t the ma rtyrs' spirits like only the smell of Ghee
in the room of Sri Guru Gra nth Sa hib.
About the reverence to Sri Guru Gra nth Sa hib, quite a lot ha s been sa id ea rlier. An
incident of Dehra dun goes like this :-
92. Sufi (from Ara bia n Sufi ra nk, which connotes purity) is a cult of Muslims which
origina ted from the blending of Veda nt with Isla m. Its propounder is Ba ha nd-din-sa me,
who lived in the beginning of 13the century. The ma in principles of Sufis a re:- Khuda
(God) preva ils in everything a nd everything is in Khuda . Religion is just a mode of life's
journey, a ll the things ha ppen due to God's will, Beneficence of complete Guru 'Na soot'.
Sha ria t's 2 'Ma lkoot' in which one ha s to do a ccording to 'Ta reeqa t' i.e. Mursha d 3
J a broot, by which one a tta ining the knowledge a nd power of 'Ma rfa t' 4 Fa na a in which
is a tta ins the 'Ha kika t' (rea lity) a nd 'Sa t-Sa roop' (Bra hma ) but the dea rth of the Things
culmina tes into Va sl (union) (Ba sed on M.K.). Sa nt Ishwa r Singh Ra rewa la in one of his
lectures expla ined a nd compa red these four sta ges a s Prima ry, Ma tric, B.A. a nd M.A. But
he termed fourth sta ge a s 'Ma rfa t'.
93. This Ma ha ta ma of Amritsa r wa s a well a cknowledged figure in the Veda nt.
Sha stra s. He ha d ma de a Guru Na na k Singh Sa bha a lso. Ma ghia na 's Bh. Ka hu Singh wa s
his loya l sewa k. He a bolished ma ny socia l evils.
Continue on Next Pa ge
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'Bha i Da ra uli's son Sa tna m Singh wa s doing Pa a th. On seeing Ba ba J i a ll the Pa a this
ca me out. some interroga tion took pla ce.
Ba ba J i 'I t ra ined very hea vily. I hope Sa tguru did not fa ce a ny trouble due to this.
Bh. Da ra uli sa id, 'No Sir.'
Ba ba J i scolded him a nd sa id, 'You a re ta iling a lie. The spla sh of ra in did go inside
despite the curta in of ta rpa ulin.'
Ba ba J i expressed deep concern a nd a sked, 'Where is the quilt of Sa tguru?' The quilt
wa s found in Da ra uli's possession. Seeing this Ba ba J i got furious a nd roa red, "Ha d I got
a pistol a t this moment, I would ha ve shot you thrice. You a re responsible for the discomfort
of Sa tguru." (Ba sed on the writings of Bha i Ma a n Singh)
Simila rly, Ba ba J i sta ted in Ba hirwdl(chooniya n)' a bout the sa credness of Pa a this :-
'Tha t Pa a thi who ha s committed even one evil out of four evils, why is he pa rticipa ting
in the Pa a th a t a ll? Such a Pa a thi should sta nd up a nd a pologise.' (a s told by Bh. Sa nt Ha rna m
Singh). Then a ll the Pa a this kept sitting quietly, Ba ba J i sa id:- 'Tha t Pa a thi who ha s sha ved
his under-a re-ha ir. should sta nd up, otherwise I will ha ve to ma ke him sta nd a midst the
Sa nga t, One of the Pa a this from Pa ttoki ha d cut his winder a mr-ha ir, So he got up a nd sta rted
a pologising. Ba ba J i told tha t 'Such a Pa a thi or Gra nthi who ha s committed even one ba d
deed, ca nnot a ttend the Akha nd Pa a th a nd further only tha t Pa a thi should join who ha s lea rnt
the pure Pa a th by hea rt.'
Ba ba J i wished tha t every city should ha ve a Gurdwa ra , but he, on his own pa rt, never
la id the founda tion of a ny Gurdwa ra . The incident a bout the building up a Gurdwa ra a t
Ka lera n is worth mentioning. Although Ka lera n city wa s quite big, it did not ha ve a single
Crurdwa ra . Ba ba J i hinted a t this point serva l times tha t Guru's site is very necessa ry in the
city. Where just two houses of Muslims exists, a mosque comes up there in no time.
One rea son for this villa ge not ha ving a gurdwa ra wa s tha t a Nirma da (a sub-sect of
Sikh religion) sa int wa s sta ying in front of the villa ge. He used to ha ve opium etc. a nd a lso
sell it. Twice or thrice he wa s a rested too. He wa s fined but S. Ra tta n Singh intervened a nd
94. Gra nth Zinda gina ma with a commenta ry:- by. Sa nt Bha i Kha lsa Sa roop Singh Gya ni
Dha rmsa la , Ba ba J oga Singh resident of Amritsa r disciples of Srima n Ma ha nt Atma Singh
J i. Muza ltra ba d resident of Gufa , a ccording to the sect.
Bha i Na nd La i Singh J i a nd Bh. Ma ni Singh J i rea d a s per orders of tenth Guri J i, His
brother Diwa n Singh J i rea d, his brother Bha i Gurdia l Singh
Gurba khosh Singh ? Bha i Amer Singh
Ra m Singh, Ha zoora Singh, Ma ha nt of J ha nde-Bunge-Bh. Ba kh
Shish Singh J i Gya ni Sa roop Singh rea d.
1 1 0
got him, a cquited. He ha d sa voured 'Amrit* too, but he could never get rid of his a ddiction.
He a lwa ys put hurdles in the wa y of a gurdwa ra being built.
One da y some compa nions, a fter ha ving consulta tions a mong themselves, ca me to Ba ba
J i a nd a sked him for his a ccent in ma king a gurdwa ra . Now Ba ba J i ha d a lwa ys cherished
this. They ha d a lrea dy brought round Ha rna m Singh by offering him ten rupees for opium
a nd sa id tha t a gurdwa ra be built on tha t joint pla ce, on one side of which, site be ea rma rked
for the Pa rka sh of Guru Sa hib. Ba ba J i told them tha t he would be very ha ppy if the gurdwa ra
is built. When Ba ba J i enquired a bout some other points. The Sa nga t a pprised him of the
following fa cts :-
Tha t the la nd ha s been a cquired by some division of -Ka leria ns la nd, mike service would
be courtesy Akla ksh a nd Grewa ls. Service by ha nd (Ka r Sewa ) would be a combined venture
of the villa gers. Ba ba J i comfirmed these fa cts by ca lling the lea ders of a ll the pa rties
mentioned a bove, by their na mes thus :-
'Yes Bha i Ka lera n-Level-Owners, ha ve you offered your la nd for the Gurdwa ra .
On getting the reply in a ffirma tive Ba ba J i sa id, 'Then write it down so tha t Ba ba J i
sa id, so tha t no controversy a rises la ter on.' At the sa me time Ba ba J i expla ined to them
by dra wing lines on ea rth with his stick. 'Built it like this, this much long a nd this much
broa d a nd fa cing Ea st. Also, don't trouble tha t sa int (La ter on, though, the Sa int expired).
Next da y when the lea ders of la nd-donors were a sked to prepa re the documents, they sa id,
'Wha t is the need? Build wha tever you wa nt to build on this la nd.' In this wa y they side-
tra cked the issue a nd the ma tter ca me to a sta nd still a fter some uproa rious scenes. When
Ba ba J i wa s a pprised of the la test situa tion, he ca lled S. Dha nna Singh Aula kh a nd sa id to
him, "Bha i, you don't ha ve the la nd for a gurdwa ra even? (on his replying tha t he ha d enough
la nd with the gra ce of Ba ba J i) ma ke a Ka cha gurdwa ra for the time being. It will be turned
into a Pucca one, a utoma tica lly, when the time to do so a rrives.'
The Donor ca me ba ck to his house a fter a ffirming Ba ba J i's suggestion. About twenty
thousa nd unba ked bricks were lying outside.-After selecting the site, he got the bricks loa ded
to tra nsport them to the site. When this position ca me to the knowledge of Ka lera n's la nd
donors, they ca me to their senses. They thought tha t if the gurdwa ra gets built up like this,
they will be repriminded a nd cursed by a ll. So they went to the Sa nga t, a pologised for their
pa st mista ke. And they thought in the hea rt of hea rts tha t if the rift, for a ny rea son, develops
now it will not be possible to even sit together it future a nd so they stopped the construction
of Ka cha gurdwa ra . Some lea ders went together to Ba ba J i a nd told him the whole situa tion.
They sought his blessings. Ba ba J i sa id, 'All the three la nd-donors (Aula khs, Ka ler, Grewa l)
ma y combine together to build it'. When the sa nga t requested Ba ba J i to la y the founda tion
stone, Ba ba J i showed relucta nce to oblige them, a s per his Ma rya da but instructed five
singhs to get the stone la id a t the proper pla ce, with the consulta tion of Ha rna m Singh of
Sherpur a nd Na nd Singh, Ma son. So it wa s done the sa me wa y. *
Footnote * :- According to 'J eeva n J ha lkia n' (glinpses of Life') Ba ba J i la id the brick
himself, in order to show a pprecia tion for the villa ge Ka lera n, but the brick la id out by His
Gra ciousness wa s dug out by the ma son a nd wa s re-set in the wa y he thought it proper. Ba ba
Continue on Next Pa ge
1 0 1
About the La nga r Ba ba J i used to observe ma ny bindings. Once (a s told by S. Ra tta n
Singh) Ba ba J i told J a theda r Guja r Singh tha t if the cooked food is ma de a va ila ble, every
such person who ha s some tiff a t home or is hungry for some rea son, will come stra ight
over here. It is better if there is no food. So tha t no body might come like this. We don't
need idle brea d-ea ters. As a result, every person coming to this pla ce, will be a genuine
visitor in sea rch of something more precious.
J a theda r :- You don't need it but how. Sha ll we, the people of Ka lyug, be ema ncipa ted?
Ba ba J i :- Well, remember two things, Cook La nga r only a fter ta king ba th. Don't bring
La nga r in unclea n clothes.
In this wa y, the J a theda r fixed the turns a nd the La nga r (cooked) sta rted coming in tha t
ma nner only. Bh. Bha ja n Singh of Ka lera n told 'We ha d our turn of La nga r. Once a month
a nd the people used to cook it with grea t zea l, a nd enthusia sm. Ghee (Sa tura ted fa t) in those
da ys wa s chea p a nd pure. About two ma unds of flour would be consumed. Once when it
wa s my turn, Ba ba J i sa id, 'Lea ve it. You a re a poor ma n. And here the whole Bika ner will
throng'
Ba ba J i (Neither a t Na na ksa r nor a t the Tha a th of Some other pla ce) neither used to
fix the Nisha n Sa hib (fla g) nor shout 'Sa t Sri Aka l' ever. When the rea son wa s a sked he
sa id, 'This is only done by politicia n a nd sta tesmen. Our Tha a th is pea ce-loving.'
After the Arda a sa , he would not even rea d 'Ra j Ka rega Kha lsa ' (Kha lsa will reign) 95
He often sa id 'Undoubtedly, it is Kha lsa who will reign, but one does not become a
Kha lsa by wea ring certa in robes. Those who follow Guru's prea chings, a re going to become
Kha lsa . (When a n Editor a sked S. Ra tta n- Singh.) 'J a ika ra (cheers of victory) is mea nt for
the occa sion of ba ttles a nd it ca me to be pra cticed When Singhs were very few in numbers
a nd the Turkish a rmy used to be very big. In order to intimida te the enemy's a rmy the
J a ika ra s were shouted. By this, timid people's mora le a lso got boa sted a nd their zea l wa s
a ugmented. And the enemy got this illusion tha t more troops of Kha lsa s ha d a rrived, beca use
due to choking sound they would indica te. So it would a lso be known tha t Someone
J i sa id, a t this, 'O Gentlemen, it would ha ve been better, if you would not ta ke out the brick.
As it is, no Gra nthi is going to sta ying for long. And a t the sa me time, I ha d vowed never
to la y the founda tion stone in future, nor he ha d ever ventured to do so even in the pa st.
'To da y, I put the brick, the ma sons did not let it rema in there, it is Nira nka r's will.' But
when S. Ra tta n Singh wa s interroga ted a bout this incident, he told tha t brick-la ying wa s
ordered by Ba ba J i to which five singhs complied. But he (Ra tta n Singh) did not confirm
the digging out of the la id-brick. About Gra nthi, it wa s irreleva nt beca use in other Gurdwa ra s
a lso, the Gra nthis don't sta y for long, here too the sa me Situa tion preva il
95. There is a tra ct published by Gia ni Na ha r Singh J i Guja rwa ls for the 2nd time in
November 1961, rega rding this slogoa n. Which incorpora ted the cha pters of 'Bha visha t
Pura n', 'Guru Sa bha Gra nth', Bha vikha t Sa a khiya n (One pa rt of which is 'Sa n-Sa a khi'),
'Ka rni-Na ma ' etc. It ma kes a n effort to prove tha t 'Sinful' Kha lsa will be a mended a nd
'Sa nt' Kha lsa will, then, reign supreme.
159
somewhere ha d been besieged or some other untowa rd incident or misha p or trouble is there.
In this wa y the help would rea ch. (According to S. Ka rta r Singh) It wa s Ba ba J i's instruction
tha t before doing Kirta n, ta ke ba th a nd then do one recita tion of J a pu J i a nd one rosa ry of
first Pouri to be performed, only a fter tha t you should a rrive for the Kirta n.
Ca re wa s ta ken to pa y full respect to Kirta n. In the process of Kirta n no one wa s
supposed to pa ss through the middle. It a mounted to disrespecting Gurba ni a nd Ra a g both.
Since the time of Da shmeshji, a s Ha zoor Sa hib a ccepts the Pa rsha d with the tip of the
a rrow, in the sa me wa y, Ba ba J i expressed his J oy/fa vour on a pa rticula r person, by touching
his (Ba ba J i's) stick a t the person's ba ck.
Ba ba J i wa s very much in fa vour of propa ga tion of Amrit a nd desired tha t those who
were deputed to give the Amrit, were instructed to go very well a ttired in a ll the fineries.
Their clothes a re to be white, a nd there is to be two a nd a qua rter ya rd long cloth of yellow
colour round their necks a nd of the sa me length a nd of the sa me colour (yellow) round their
wa ists. A one a nd a ha lf foot sword should a dorn their possession. Besides Pa nj Pya ra s,
one Gra nthi Singh must a lso be there. The ma na ger wa s intera cted tha t only one a nd a qua rter
might be a ccepted from a ll these desirous' of (intending to) ha ving Amrit, excluding the
money thus received be used for ta king combs, iron a rmiets i.e. ba ngles (Ka ra ), under
ga rments etc. a nd the rema ining money be used for ma king Ka ra h Pa rsha d which should
be served libera lly in la rge bowls. In those Chea per da ys a ll of this wa s possible with this
much money. These restrictions were imposed so tha t Amrit might not become a non-serious
a ct with the people a nd Amrit ta king might not be presumed to be a mere ga me.
Abut Ma rya da S. Sa mpoora n Singh J i told tha t this Ma rya da wa s compiled a fter visiting
big a nd renowned pla ces like Ha zoor Sa hib, Da mda ma .Sa hib, Dera Ba ba Ka ra m Singh of
Hoti Ma rda a n a nd Ba ba Atta r Singh J i Ma stua na .
An incident of the Summer of 1935-36 goes like this :-
T
f
Ba ba J i sent a compa nion, specia lly, to Ha zoor Sa hib, in order to do the necessa ry
cha nges in the Pa a th of Ra hra s, On the ba sis of wha t he ha d brought from there, the published
Gutka s (ma nua ls) were a mended. The Couplet :-
"Sun Bhupa tiya Ya Ya ga t Ma in Dukhi Ra qha t Ha r Sa nt' [ha sten O ma ster of this ea rth,
every good person in this world is unha ppy] wa s deleted a nd a Sa va iyya (a metric form of
poetry):- 'Chha tri Ke Poot Ho, Ba gma n Ko Na hin' [You a re the Son of a Ksha triya (a ca ste
of Hindus) a nd not tha t of a Bra hma n (a nother ca st of the Hindus)], wa s a dded.
GIST OF MARYADA
Ma rya da (The re-esta blishment of which, wa s Ba ba J i's sole a im of life) in brief wa s
this :-
(Digits indica te the pa ge number in this volume)
160
(Although rea l Guru is Ba ni) But Sri Guru Gra nth Sa hib to be considered a s 'Pa rga t
Gurna Ki Deh' (ma nifesta tion of the embodiment of the Gurus themselves) mea ning thereby
tha t Gurba ni is to be considered a s the form of Guru Na na k a nd 'the sevice' a nd 'respect
of it' (1,2,132).
For the remova l of a ll the troubles a nd difficulties, pra yer be ma de in front of it. Before
ta king (ea ting) a nything for self, it is to be offered to Guru J i, with grea t dedica tion; a nd
Bhog be offered of a ll the ea ta bles (3,4-8)
Beca use Sa tguru is not hungry of ma teria l things/ea ta bles, but of dedica tion (8-10,13)
A minimum of Da swa nth (two a nd a ha lf hours) of one's time to be devoted to one's
deity. After getting up in the morning, ta ke ba th, devote time to J a a p (recita tion) or Pa a th,
besides da ily-pra yer, either through rosa ry or otherwise (13-15)
After doing persona l clea nliness Pa a th should be done by self or listened, with due
devotion a nd respect, Pa a th of Sukhma ni ha s grea t Significa nce.
The Kirta niya should recite Kirta n with crea tivity, dedica tion a nd love towa rds Guru.
This is his da ily regimen. (93-95,100)
The Pa a thi should be nea t, clea n, a lert a nd unegoistic. He should not be greedy a nd
corrupt. Such Kirta niya s a nd Pa a this comma nd high respect, They a re profoundly revered
a nd they should be served a ccording to one's fina ncia l condition (113,163)
The occa sion of Full-Moon to be celebra ted with love a nd dedica tion.
Every Sikh to sa vour 'Amrit' a nd observe the rules of Sikhism. a long with a ll his fa mily
members. (124-129) Only then he ca n 'belong to Guru' a nd becomes the right full cla ima nt
of security from Him.
Children to be ta ught Gurmukhi Compulsorily, Every City/town to ha ve a Gurdwa ra of
its own.
NOTE :- The rules which Ba ba J i fra med for himself, or the Ma rya da fixed by him
for his Tha a th, a re not mea nt for ordina ry fa milies or Gurdwa ra s, but if seen minutely
through the right perspective, this Ma rya da is a new pa th or experience for the a tta inmentt
of a rea l spiritua l life, which ca n prove to be very beneficia l for the persona l progress of
Sa ints, devotees a nd grea t men. Or for their Dera s (a bodes) a nd Ashra ms (mona steries).
^ ^
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