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The Society of Saints (The Saadh Sangat)

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Page 1: Society of Saints Baba Jagjit Singh Ji

The Society of Saints

(The Saadh Sangat)

Page 2: Society of Saints Baba Jagjit Singh Ji

Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

TABLE OF CONTENTS: PREFACE ........................................................................................... 4 1 – Place of Origin .......................................................................... 5

The Great Spirits of Village Kalra .......................................................................5 My Beginning and Contact with Mahapurshs. ....................................................6 My Father Meeting with Baba Jawala Singh Ji ...................................................8

2 – My Childhood .......................................................................... 11 The Route to Meeting Vaheguru......................................................................11 The day I took Amrit and my Childhood ..........................................................14 A Mast Sadhu...................................................................................................16 My association with Sants at Samagams whilst a Child ...................................17

3 – My Gurmat Studies ................................................................ 19 My Upbringing. ................................................................................................19 Beginning life as a Sadhu. ...............................................................................20 Living and Travelling with Baba Mahinder Slngh Ji ..........................................22 My Destiny after my Studies ............................................................................23 Baba Mast and the Places Visited by all of us together ...................................25 Meeting Sant Suhail Singh Ji............................................................................27 My Stay with Sant Suhail Singh and Learning of Various Granths. ..................28 The Nature of Baba Suhail Singh Ji .................................................................29 The Various places visited together by Sant Suhail Singh & myself.................30 My routine and Learnings while staying with Sant Suhail Singh Ji...................31 My Duty as ordered by God .............................................................................34

4 – My Adulthood .......................................................................... 35 Benefits of Living a Life as a Sadhu at home...................................................35 The Route I Chose to take...............................................................................35 Last days of Sant Suhail Singh Ji .....................................................................36 My life after Sant Suhail Singh Expired ............................................................37 I Choose to live in Sultanpur ...........................................................................37 How I try to Revitalise Sangat Interest to the Holy Place of Sultanpur through inspiration of Sant Kartar Singh Ji ......................................................38 The Ashram in Sultanpur .................................................................................39 Bibi Balwant Kaur - a devotee of Baba Jawala Singh Ji ...................................40 My meeting with Sant Jarnail Singh Ji .............................................................42 False Accusations made against me & how I was Saved.................................43 My time Spent in Jail .......................................................................................43 The Darshan of Mahapursh and Seva of Sangat I had done ...........................45 My ventures abroad to Canada & England. .....................................................46 In America - Meeting the Descendants of the Sevak of 6th Guru Ji .................48

5 – Sants & Mahapursh................................................................ 51 Sant Mahinder Singh Ji and his Chalisa ...........................................................51 Baba Bhajah Singh Ji .......................................................................................52 Saadh Makhan Lal ...........................................................................................53


Page 3: Society of Saints Baba Jagjit Singh Ji

Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

Sant Inder Singh does a Chalisa ......................................................................54 Pandit Bhan Singh the Teacher of Sant Suhail Singh Ji ...................................55 Ancestral history of Sants From Baba Lakhmir Sahib ji to Sant Suhail Singh ji ............................................................................................................56 Sant Baba Vasant Singh Ji of Jola Village ........................................................59 Baba Uday Singh Ji & Sant Suhail Singh Ji ......................................................60

6 – Mahapursh Jawala Singh Ji .................................................. 62 A Visit for Darshan of Baba Jawala Singh Ji.....................................................62 An Offering to Mahapursh Jawala Singh Ji ......................................................63 The Sacrifice ....................................................................................................65 Final Moments leading up to the Departure of Mahapursh Jawala Singh Ji .....68 The Preparation & Departure, according to the Customs of `Hoti Mardan' .....70 The Cortege of Mahapursh to the feet of his Guru ..........................................73

7 – Gurmat Guidance I................................................................. 75 How to Open the Lock to the Tenth Gate - Simran and Vachan of a Sant ......75 Importance of doing Service for Parents (The Unpayable debt of a Mother)............................................................................................................75 Era and Learning .............................................................................................76 Ten signs of Religion, Nine tunes of Bhagti and The four tyres of Bhagat ......77 Story of the Humayu bird. ...............................................................................78 Story of Guru Nanak Showing importance of Truth & Other examples of the power of truth ...........................................................................................78 The Attributes to Gaining Vidiya as Stated by Guru Gobind Singh Ji ...............80

8 – Gurmat Guidance II ............................................................... 82 Rules to Adhere to when Path is held..............................................................82 Seating and Positioning of SGGS during Path or Katha ...................................83 Darshan of Various Sadhus at Kumbh Tirath Yatra..........................................85 Treating Childless Couples and the Ill..............................................................86 A Sadhu previously a Tehsildar gets Enlightened ............................................87 The Company of Saints and Sangat.................................................................87 Our Goal in Life on this World - Bhagat Gopinath............................................88 Ingredients to making Dhoof ...........................................................................88

9 - Gurmat Guidance III .............................................................. 90 The Material World and Evils which Prevent us from Reaching Vaheguru .......90 Teachings learnt from Katha of Mahapurshs ...................................................91 Practise to Perfection with Recitation of Shabad .............................................91 Discipline and Company of Saints allow one to Reach Perfection ....................92 Visit a Mahapursh and put forth Your Questions .............................................93 Minor aspects of Katha & Samagams ..............................................................94 Types of Karam ...............................................................................................94 Formula to better your Karam .........................................................................95 The Veil Over our Spirit to Gian and Vaheguru................................................95


Page 4: Society of Saints Baba Jagjit Singh Ji

Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal


This book is the second edition made from a simple translation from Punjabi recordings on VHS tapes outlining the life story of Sant Baba Jagjit Singh ji, Herkhowal and the first edition written by Kanwar Shamsher Singh et al. The corrections made to the first edition by Baba ji have also been incorporated. Sant Baba Jagjit Singh ji Harkhowal was born to a gursikh family on the 1st of March 1946 and from a very early age had the sangat and blessings of enlightened mahapurush for knowledge and spiritual learning. Under their guidance he learned to live a simple and very spiritual life based on the tenants of Gurmat. Baba ji was especially close to Sant Baba Jawala Singh ji and under their direction begun his quest of knowledge and kirtan. Baba ji, through his life, has spent much time in sewa and service to many Mahapurukhs and enlightened souls who have imparted their wisdom and teachings to him. In turn, Baba ji has dedicated his entire life to sharing this knowledge with the sangat. Based in Sultanpur Lodhi, Baba ji has regular students in attendance who learn the correct way to read and pronounce Gurbani and their meanings. His sewa has led him to travel throughout India, Canada, and the UK sharing his experiences through katha (Godly discourse). Through the Society of Saints, Baba ji has imparted his knowledge of the Sri Guru Granth Sahib ji and how one benefits from the sangat of saints and Godly persons and how they should be revered. Baba ji also emphasizes on the importance of sewa and simran and how through the Gurus teachings one can reach their ultimate goal – union with god. I have tried to be as true to the first edition. Please forgive daas for any errors or mistakes that you come across when reading the book. I would like to thank Baba ji for this seva and blessing. Vaheguru, Gupt Sevadar


Page 5: Society of Saints Baba Jagjit Singh Ji

Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

1 – Place of Origin

The Great Spirits of Village Kalra

With the great grace of God in village Kalra, district Jalandhar, I was born to Sardar

Ujagar Singh son of Meeha Singh. He was a great gursikh and with God's grace from early childhood he acquired Gursikh values from his father, which I was later to receive. In this very village there was a religious place of Sant Baba Sukhamdas ji who was an 'Udasi' Mahatma. He belonged to a branch of the 'Brahm Boota Akhara', a group of Saints of Amritsar. He was a great spirit and was succeeded by Baba Narayan Das when he expired. Later, Sant Thakur Das ji inherited this seat of holy persons, the succession of which still runs today. Such is the holy heritage of this area.

The first Mahapursh to preside over the dehra in Kalra was Sant Lal Singh ji. Sant Thakur Singh ji was a sevadar of this dehra of 'Nirmalay' Sants, where he also happended to reside. The dehra was associated with one in Malwa at Ajitwal village, Tehsil Moga, District Faridkot. Mahapursh Sant Heera Lal ji, who was a duty man of Sant Baba Ishar Singh of Dodar had first started it. The dehra belonged to the 'Thakurs' which are a very famous branch of Mahapurshs in Amritsar. It was first initiated by Bhai Dharam Singh ji formerly Dharam Das, who was one of the original five beloveds baptised by Guru Gobind Singh ji. Thus in relation dehra Ajitwal and dehra Kalra had historic religious significance.

Sant Rakha Singh ji, who was also from village Kalra, was a member of Sardar Ujagar Singh ji's family. This Sant ji was the utmost sevak of Sant Baba Basakha Singh ji, who was a great freedom fighter. Sant Rakha Singh ji served and remained in Mahapursh Basakha Singh ji's company for a long time. After many years of service he came back to reside in his own fields in village Kalra to do ‘bhagti’ for the remainder of his life. A great hymn singer, Sant Baba Ragha Singh was also from Kalra. Many students had learned to play hymns from him. He was a Mahant, head of a very big dehra in some town in the area of Masa. Baba Ragha Singh also eventually decided to return to his own village and live in his humble dwelling. He returned because he found the running of a dehra did not allow him to concentrate on his meditation, so he handed over the dehra to someone else such that he could devote his time to God in peace. In this very same village Sant Baba Karam Singh ji lived in a Gurdwara built by him next to the High School. Again, here on the outskirts of the village, on the banks of a river near the forest, Sant Baba Meath Singh ji, a great ‘Tapasvi’ stayed in humble quarters. He was utmost sevak of Sant Baba Heera Singh ji of Singhari. In his own fields of Megowal there was a place of Sant Ishar Das ji of the 'Kabir Panthi' branch of Sants. Sant Baba Mehtab Singh ji had done great tapasiya in village Kalra. Even a Sant Tara Singh ji, a recognized great service man and ‘Tapasvi’ was from this village. He was sevak of Sant Baba Bhagwan Singh ji, who in turn was a great sevak of Sant Baba Attar Singh ji Maharaj of Reru Sahib. Such great and holy people have been associated to this village and raised its name.

Sant Baba Lal Singh ji, guru brother (learnt vidya from the same teacher) of Sant Baba Heera Singh ji of Singhari, was a teacher of spiritual knowledge. He had taught all the 'Vedants' (holy scriptures) and 'Dharam Shastars', along with their meanings to many students. Around one-hundred to one-hundred-fifty scholars received knowledge of Gurmat from him. He was a very distinguished teacher. My grandfather, Sardar Meeha Singh ji also obtained knowledge from him, He would congregate with these Mahapurshs, listen to their kathas, and discuss the meanings of Guru Granth Sahib with them. He was an 'Amrit Dhari' and would himself recite `Path' (scriptures written by Guru's and Saints of that time) each day with purity, and later also became a great giani (knowledgeable one).


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

Sardar Meeha Singh had four sons, Inspector Umda Singh ji, Sardar Ujagar Singh ji, Sardar Phuman Singh ji, and Sarpanch Sardar Baldev Singh ji. He had three brothers. In ascending order of age they were, Jawala Singh, Sardar Nagina Singh, Sardar Meeha Singh, and Sardar Mehar Singh ji Shahid Jamadar Sahib who obtained martyrdom in Baghdad. As Sardar Meeha Singh's youngest brother was martyred, the family was rewarded with an allotment of land in a place which is now part of Pakistan. After partition, that land was reallotted in village 'Lotera Khurd'. In 'Gharche' village there was a seat belonging to guru Gokul Das Bairagi Mahatma, and Sardar Meeha Singh ji's ancestors were his followers. Guru Gokal Das ji was a 'Bitrag' Mahapursh and a Brahmgiani (knower of the Universe). Thus as the family had contact with Mahapurshs from very early on, they had within them love and respect which one should show towards Mahapurshs. One Gursikh principle Sardar Meeha Singh ji learnt from the company he kept and adhered to strictly, was that he would donate a tenth of his earnings to good causes. This very same teaching he later passed onto his family.

My Beginning and Contact with Mahapurshs.

My father Sardar Ujagar Singh, completed his matric (10th class) from village Nidalo

High School (village Nidalo also happens to be the birth place of Sant Baba Nidhan Singh Sahib ji). After Ujagar Singh's studies he joined the army, and then later got married. He was blessed with four children. The eldest bibi Harbhajan Kaur, followed by Sardar Ajaib Singh ji, myself Jagjit Singh, and the youngest bibi Ranbir Kaur. According to an old Hindi saying

`Those who are going to earn a great name for themselves and their family,

start showing signs of it during their childhood'. The play of God is unique and different for every person. Vaheguru (Wonderful Lord)

has created everyone differently. Each has distinct features, talents, actions, knowledge and thinking. Even their nature and habits are different to another. Only that 'Choji Pritam', the beloved Lord who plays games, knows each ones attributes Himself. With the grace of Vaheguru I was born on the night of Shivratri, at 3 o'clock on Thursday, 1st March 1946, of the Hindu calendar month 18th 'Phagun'.

My mother, Parsan Kaur, would tell us on many occasions that when she was unmarried her mother showed her hand to a palmist. He on reading the lines of her hand told her that she would have two sons and that one would be a Saint. Vaheguru writes the lines of action to be taken by a particular individual before that person steps onto this earth. Those who have knowledge in this field can understand or decipher these writings, on the palm of ones hands or on ones forehead. Vaheguru, in my case blessed my family with great happiness. At the dehra of our village, Sant Baba Thakur Singh ji was informed of my birth. Mahapursh prepared some Karah Prasad (sweetdish) and blessed it with prayer of Japji Sahib and Anand Sahib. He performed Ardas in front of Guru Granth Sahib, and took a `vaak’ (verse from the Guru Granth Sahib) to name me. With the grace of Satguru the following order of the Guru (Hukam Nama) appeared in the Sri Guru Granth Sahib Ji Maharaj; Shalok Page 677 – DHANAASAREE, FIFTH MEHL.

As the Hukam Nama began with the letter ‘j’ in Gurmukhi (Punjabi script), Mahapursh named me 'Jagjit Singh'. My name was chosen by a Mahapursh himself. With his pure hands he gave my mother a piece of cloth and informed her that a gown be stitched for me. Thus Mahapursh gave us a great blessing. He had read Japji Sahib and Anand Sahib with a glass of water beside him, and after the ceremony he blessed my mother and me with the purified water thus baptising me. My mother was overjoyed that Mahapursh had shown so much grace upon us, of having baptised me with his own hands and chosen my name. Mother, in keeping the principles of religion foremost raised me. She would tell me that I was very clean as a baby and unlike normal infants would not urinate or defecate frequently. She would say other mothers would need to keep a towel to protect themselves from the call of a


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

nature of a child, and that she was not required to do so. Mother would he surprised seeing such signs of cleanliness compared to the upbringing of her previous children. She would recollect what the palmist had told her that one of her sons would be a Saint, and would be convinced that those words were holding some truth.

Five years of my early childhood passed by. My cousins, Sarwan Singh and Inder Singh at that time studied in 'Khalsa High School' at our village, now renamed as 'Government High School'. They would love me a lot and before going to school they would play with me. For the initial few years of my life I was pampered by all. When I was ready to attend school my father visited Sant Thakur Dass Ji and requested his permission for me to enroll. Mahapursh suggested that my father should prayer for the same in front of the Guar, which hr presided over. Karah prasad was prepared according to the required rules and my father made his request. Mahapursh prayed for the achievement of knowledge & learning in front of the Guru and after taking the 'vaak' he blessed me. I was admitted to school to study and with the blessings of Mahapursh I began to learn. I studied five years in the primary school of the village and then later took admission in the High School.

In the nearby town of Daroli Kalan, there is a place of Baba Mati ji who fought with his head on his palm with Jarwane. His pure place of pilgrimage was looked after by King Hari Chand, who was in service of Guru Amar Das ji. It is therefore highly regarded by the people of that area. There is also a separate grave of Baba Mati ji's mother, who burnt herself alive when this Mahapursh's body was cremated there.

At the border of Daroli Kalan with a Mankoo village, there was a dehra known as Sant Pura which was presided over by Sant Baba Bhag Singh ji who was commonly known as `Jabarr wale'. He was a sevak of Sant Baba Hari Singh ji of Kaharpur. Sant Baba Bhag Singh ji did great tapasiya here under a 'tahli' tree he planted there. He was a great 'tapasvi' and today there stands that beautiful tree, and a Gurdwara built in his memory. As my family was fortunate to be in the company of Mahapurshs at all times, and whilst I was in the fourth year of primary school, this Mahapursh would visit our house. He would do great favours upon our family. He would listen to hymns from the family and then bless us and give us prasad with his own hands. Babaji had great affection for my family.

Sant Baba Gurcharan Singh ji was another Sadhu of the area. As he was a 'Brakhat' Sadhu he had a principle that he would never stay under the comforts of a fixed dwelling. He would rather move from one place to another and shelter under trees as opposed to under a roof. Once he was standing under the trees in our haveli, a place where village cattle are tied up & all agricultural equipment is kept, and my father requested him to enter inside. Instead, he told to my father of his principle. At the time Sant Baba Bhag Singh ji was visiting us and even he requested him the same, but Baba Gurcharan Singh ji told him he was a Brakhat Sadhu and stayed in bairag, away from worldly comforts. Once, during a summer's day I was given responsibility of waving a fan over Sant Bhag ji. Mahapursh had asked me on a previous occasion to learn a few shabads, and told me that when he would next visit he would ask me to recite them. That day was the day he listened to my recital. He was pleased at my progress. We too would visit his holy place at dehra Sant Pura to obtain darshan. He would place his hand on my head and bless me. He was a real symbol of humbleness and peace.

In the same way, Baba Vasant Singh ji of village Jola whose birth place was village Maroola, blessed and made our home pure by visiting us on many occasions. He was a great tapasvi and stayed for sixty-two years at a place in Jola, and did 'tatikshasadan' tapasiya to eventually receive Brahmgian, the knowledge of the Universe. He was a sevak of Sant Baba Harnam Singh Ji of `Jiaan', who in turn was one of the foremost sevaks of Sant Baba Karam Singh ji of `Hoti Mardan'. He on receiving a blessing from Sant Baba Harnam Singh Sahib of Jiaan built a place for himself at village Jola. Later, Baba Harnam Singh ji visited that village and blessed the humble dwelling of his sevak. He asked five beloved's to prepare Amrit and pour it into a well there and gave great blessings to Baba Vasant. Our family had good fortune


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

to have darshan of him as well. He would shower great blessings upon the family. With the permission of Sant Baba Vasant Singh ji, Sant Baba Gian Singh ji who then descended that Mahapursh also used to visit us along with his group.

Another Sant, Baba Pritam Singh Ji of Mankheri and his teacher, late Bal Brahmchari Sant Baba Ajit Singh Sahib of village Nathalpur, would also bless the family. Sant Baba Pritam Singh ji visited our house on a number of occasions and would hold Akhand Path, langar, and diwans on our behalf. This was his great blessing. Yet another Mahapursh known simply as `Brakhat Sahib ji', would also give us darshan. My family cherished the company of saints and they respected the teachings they offered. To have just their darshan was to be fortunate, but to be in their service and receive their blessings was something, which is received by the grace of God. Within the company of Saints they acquired and established principles and values which I was later to inherit.

My Father Meeting with Baba Jawala Singh Ji

Once, a long time ago in a village called Dameli, a 'Bitrag' Mahatma was passing by.

It was early morning and one of the farmer's was passing juice from sugar cane. The Mahatma asked the farmer for some refreshment as he was thirsty. The farmer asked, "Sant ji, what is the matter? Are you burning or something this morning?" The Mahapursh replied, "No, I'm not burning, it must be your village". Unfortunately for the farmer those words turned true, and with those few words fires would rage within that village. Thus the village suffered for the wrong doings of just one person. The people of the village tried many things to put right the wrong done, but nothing came of them. ‘Those who are mischievous with Sants play ill games with not only their own but their families fate. Those fortunate do seva for Sants, while others go on teasing’ The village people at that time would pray to 'Sakhi Sultan' a Muslim who was renowned throughout the country during that period. Many people had faith in him but it came to no avail. The sixth Guru, Sahib Sri Hargobind Maharaj ji, on winning the battle of Kartarpur arrived in a village known as `Pahali Sahib' near Phagwara. The people of Dameli village came to know this, and some of them who were wise went to see the Guru. They explained their situation to Maharaj and requested him to do something for their village. They told Guru ji that because of one ill -mannered person the whole village was suffering from a curse. The Guru Sahib asked them to give up praying to Sakhi Sultan and start giving their offerings and prayers to the one & almighty, and to take up the teachings of Guru Nanak Sahib. The people of the village agreed with Guru ji's suggestion. Guru ji then went to village Dameli and graced it making its ground pure. However, he asked for a pillar made out of the wood of a tahli tree, which he planted with his own hands there. Guru ji then asked the people to re-inhabit the village around that pillar and said that he could not undo the `words' of a Mahapursh, so fires would still exist around the previous location. But, he said no harm would come to anyone living around the new perimeter for as long as they paid their respects to that place. Today, at that place there is a Gurdwara in remembrance of Guru Hargobind Sahib ji known as Gurdwara 'Tham' Sahib, and that pillar which was planted by Guru ji himself is still present there. People take darshan of it & get their wishes fulfilled, and it protects their village. The people also made another request to Guru ji. They explained that the village was infested with snakes and people would die of snakebites. They requested that their town should be freed of them, which Hazur Sahib also granted. He said that even if any person was bitten by a snake and happened to be within the limits of that village, they would not be affected by any venom. Thus the people of that village became Gursikh.

Lashman Singh ji was a very devoted person of Mahapurshs. He had faith in Sant Baba Jawala Singh ji of Herkhowal, and once requested this Mahapursh to visit his house such that it could be blessed. Baba Jawala Singh ji told Lashman Singh that since he had great


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

respect for him, he lived within his heart and therefore it was not necessary to go there. Sant ji said, Mahapursh go where there are people who don't believe in God to raise Gursikhi in there hearts, so that they get rid of their illiteracy of God and are saved from rebirth and death. He said by telling them that one should not get involved in worldly comforts & distractions, and influences such as consuming meat, alcohol, and drugs, which affect the mind, Mahapursh prevent man from wasting their precious life. Baba Jawala ji said that he was always with Lashman Singh. However, as a devotee one has this earnest desire that a Mahapursh should at least visit their house once and bless it. On a particular occasion Mahapursh was visiting a sevak outside the town. Lashman Singh came to know and decided to visit the Gurdwara. He did Ardas and Karah prasad there and requested the granthi Singh to take an order from the Guru Granth Sahib such that Mahapursh would visit his place. The granthi Singh opened & read a page of the Guru Granth Sahib and told him that permission had been granted. Lashman Singh then went to be graced by Mahapursh. As Mahapursh knew everything, he said, "Lashman Singh you should not have disturbed our Guru's by going there and doing Ardas." So, one day Mahapursh in the early morning on foot visited Lashman Singh's house to fulfil his wish. Within Lashman's household they were not expecting anyone important so the house was not in a presentable state. The relatives of Lashman Singh were surprised when they saw Mahapursh and panicked, but Mahapursh eased their concerns, telling them he wasn't staying for long. Mahapursh was offered something to eat but he chose not to. He told them that he had only come to fulfil a wish as he had received permission from God to do so. I at that time was in the fourth year when Mahapursh passed from the front of our house. My mother saw him and bowed, even though she didn't know who he was other than that he was a Mahapursh of dehra Santgarh Herkhowal.

In our village, Sardar Lashman Singh would hold discussions with my father. On many occasions he would tell my father about the Mahapursh he respected, and that the Mahapursh was blessed by Guru Arjan Dev Sahib ji. He would point out that Baba Aya Singh was the guru teacher of Baba Jawala Singh ji, and Baba Aya Singh ji's guru teacher was Baba Karam Singh ji of Hoti Mardan. Lashman Singh suggested to my father that he should visit him. My father replied that if that Mahapursh was so great, then he would give darshan to my father himself. My father had decided within his heart that if Brahmgiani Jawala Singh knew everything, he would know what my father wanted.

In anticipating the day when my father would meet Mahapursh Jawala Singh ji, a long period elapsed. My father's heart longed to see him but days and nights passed by without his wish being fulfilled. My father kept practising his daily recitals, reading Bani, and kept remembering what Lashman Singh described of Mahapursh. At last 'Satguru Sachepatshah', the true Guru & King of kings created such an opportunity for him. The prayer performed in front of God with a true heart is always answered. Whenever someone (foes a prayer with hell devotion, Satguru Sachepatshah retains the faith of that Gurmukh. Mahapursh knew everything. He knew what my father held within his heart.

In village Dameli, Sant Baba Dalip Singh Sahib lived, a sevak of Mahapursh Gulab Shah of Maeli. Mahapursh of Maeli was sevak of Mata Jeeva Shah, and Mata Jeeva Shah was himself a sevak of Sant Baba Heera Singh ji of 'Behale' a great tapasvi. This actually implied that Baba Dalip Singh ji was therefore a sevak of Baba Heera Singh ji. In this village also lived Sant Dalip Singh's maternal family. He would do tapasiya for many hours in the day, and in his own dwelling he would prepare ayurvedic medicine & distribute it free to poor people. He would do seva of disabled soldiers and children. He was tiyagi, bairagi, bitrag Brahmgiani, a symbol of peace, and a sacrifice & healer of the ill. There would be langar, katha, kirtan and free medicine for anybody at all times at his dehra. If any one had the unnecessary wish for materialistic gains, Mahapursh would free them of such desires. He was baptised by Sant Baba Hamam Singh of Jiaan. Baba Jawala Singh Sahib ji had many devotees, and within Dameli two such devotees were Baba Dalip Singh ji and Baba Mast ji. Baba Dalip Singh ji would show a lot of respect and affection towards Baba Jawala Singh ji. Whenever Mahapursh wanted, he would


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visit Dameli village out of respect for Guru Hargobind Sahib ji and love for his devotees. On one particular occasion, Baba Jawala Singh ji was visiting Dameli and happened to be passing through some villages to get there. My father was at village Lotera where our land was allotted after the partition, and was looking after his cattle giving them fodder. The allknowing Baba Jawala Singh ji was travelling by horse to his destination. He came into village Lotera and slowly passed by the place where my father was attending to the needs of cattle. Baba Jawala Singh ji had taken an unusual route to Dameli as he knew the wish of my father. While passing he looked at my father with affection. When Mahapursh's eyes touched him, my father realised his previous incarnations with that Mahapursh. It would not be long before his deeper wish would also be fulfilled.

My father realised that this was the same Mahapursh about whom Sardar Lashman Singh ji had talked about. He immediately halted what he was doing. The sweet and heart winning personality of Mahapursh had won over him. After this brief darshan, Mahapursh continued with his journey. My father left whatever he was working on and started to follow Mahapursh. On passing the village Lotera Kalan, there was an area near the banks of a river where Mahapursh decided to rest under some trees. It was a quiet place. My father with anticipation removed his towel from his shoulder and spread it on the ground for Mahapursh to sit on. Mahapursh sat over it and said "Whatever the almighty assigns for us to do, we come here on this world and fullfill. That is we come here to recite His name." Kabir ji says, One should do seva of Sants and God. God who is the Lord of salvation, and Sants who put one onto the path of salvation. "God has given me the duty to free the spirits of humans and make them recite naam. Those

who recite naam obtain freedom from the cycle of life and death in God's court. But, nowadays nobody tries to exercise naam. Men who can recognise a Mahapursh are declining in number." People nearby started gathering around Mahapursh to listen to his sermon. "When the dark age of Kal Yug appears, no one will respect the teachings of Saints. The mischievous ones, lustful, greedy, and their like, they will be praised. The people of the world ask us for the worldly things instead of spiritual knowledge, which would make their this and next world easier. They just ask for the materialistic goods. Vaheguru has assigned me the duty of making others practice name. But nobody ever bothers to ask us about it."

Many other people were sitting by Mahapursh when he was saying all this. My father stood up and with humbleness asked Mahapursh to bless him and explain to him how to recite naam. He said, "I am a humble servant of yours and I have just this one wish to learn how to recite naam." Mahapursh was pleased. It was Tuesday. Mahapursh said that the following day would be Wednesday and that my father should meet him at three o'clock in the morning in one of the devotee's house where Mahapursh would be staying. He asked him to attend after bathing from head to toe and to wear clean clothes. That night my father couldn't sleep throughout the late hours. He was eagerly awaiting the morning when he could bathe, dress in fresh clothes, and visit Mahapursh, who would then tell him how to recite naam to meet Vaheguru.


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

2 – My Childhood

The Route to Meeting Vaheguru

By reciting His name ones human life becomes comfortable. Mahapursh knew what my

father's wish was, that to have his darshan & learn how to practice naam, and this was being fulfilled. My father had already taken Amrit from the five beloveds but there was a great need for a blessing from a Brahmgiani before he would be able to recite naam with concentration. Mahapursh was that Brahmgiani who would bless his heart and and allow God's name to prevail within him forever. On taking blessings from pure people in this manner the person who is reciting naam is at great advantage. For whatever problems are faced by that person on their path, whilst reciting they are solved, and the way to pure knowledge is obtained.

My father got up in the morning washed his hair and body, wore fresh clothes and went to see Mahapursh with some offerings. It has been said in the Holy Shasters (scriptures) whenever one visits a Mahapursh, king, vaid (doctor), guru (teacher), or jotshi (astronomer), one should always take some fruits of offering for them and then one will receive fruits in return. Otherwise, if one goes empty handed then one will return empty handed. When regards are paid with fruits in this manner fruitful blessings are received from them. Anything can be taken as an offering such as flowers, real fruits, leaves or even water. When a poor person takes anything insignificant, even that is accepted. This is the way to show respect to a Mahapursh. With offerings my father went to see Mahapursh. On placing his offerings in front of Mahapursh, my father said, "O' Mahan Moneeswar, Mahatma, Brahm-atman, Bram-Neasti, Bram-Srotri (respectful names used fur Mahapursh), please bless me.

"...After arriving and departing for eighty-four lakh times on this earth I have finally entered this human life. Mahapursh do bless me and prevent me from falling into this same cycle again." The success of human life is achieved by congregating in the company of Mahapurshs. One of the poets has said, "One should keep the company of Sadhu's who can convert man into God, making him one of his forms. Just as raw iron turns into gold when it is touched by `Pass', the magical stone."

This is the fruitfulness of a Saint. When you congregate in their company the demons of life & death do not come near you. With the company of Mahatma, the human is saved, one does not die many times, and their cycle of deaths & life ends.

Pandit Anath ji says in 'Vichar Mala', There is a great difference between Paras and a Saint. Paras can convert raw iron into gold but the gold made in this manner cannot convert iron into more gold. Whereas a Saint on converting a honour can make him a Saint, and in turn that Saint can make others into, Saints That is how much Sadhus are praised and their world is highly pure. 'Culsulas Ji has said, Idiots with no sense become sensible when they get company of a true person or a Mahapursh. Like the cheap metal iron or copper when touched with Paras becomes valuable.

The various holy places and pools on this earth are rooted immobile. When someone visits them only then they obtain their fruits. But, Mahatmas are themselves a mobile pilgrimage and they visit people doing good for the sinners. By making them du good deeds and converting them to selfless beings they give them freedom from life & death. They make them recite naam and give them knowledge about the universe. That is the reason their world is considered to be foremost.


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The world of Saints is the world, which gives happiness and sense of well being,

as would be gained when going on a pilgrimage. Sadhus, rivers, the clouds, and snakes all have a mind of their own, Sadhus do as they please, rivers make their own path, and even clouds and snakes cannot be controlled by anyone. Wherever there is drought Vaheguru can send clouds to quench the thirst of the earth. Likewise, Vaheguru sends Saints where there are people who don't believe in God. The Saints visit this earth to bless the people, and give them the offering of Bhagti in order for them to reach vaheguru. They themselves are free from the cycle of life and death.

My father requested, "In the feet of Saints I beg you to finish my coining and goings from this world. Maharaj do this favour upon me. We people of the world are illiterate; bless us with the eye and mind of knowledge. I am blind without knowledge and I am guided only with the stick of the Guru's naam. Please bless me and tell me the way of how to recite naam." Mahapursh began unravelling the technique to my father. He first explained to my father the preparation which was required before actual recitation. My father was told that he should first recite Japji Sahib. This was to be followed by Ardas (prayer), requesting the Lord to give him permission to begin simran, the recitation of a mantra repeatedly, and prevent him from being distracted. Mahapursh then told him he should spread a mat on the floor and on it spread a woolen cloth, and to have this covered with a white sheet. Place a pitcher of water to one side of it and adorn your surroundings with a few burning essence sticks and flowers, he said. He then started on how he should be seated, "Sit facing the rising sun, towards the cast, in 'Sidh Aasan'. With each hand on your knees make a ‘modes’ where the forefinger is joined with the thumb. Keep your spine erect and head high." Mahapursh then finally began explaining how my father should recite naam, initially with control of senses. "Close your left eye and with the right eye concentrate on the tip of your nose. Then recite repeatedly the 'Mool Mantra' given to you by the five beloveds," He continued, "While in this aasan, with concentration on the tip of the nose practice reciting Mool Mantra fur some time. After you start to concentrate and focus properly, you may then begin reciting the ‘Guru Mantra’ – ‘Vaheguru’. First recite with 'Baikari Bani', speaking aloud. The with the volume of your voice such that only you can hear yourself You will one day be able to take this practise to the next stage of reciting within your throat, and then later to your heart. From there you will need to take your voice to the chakra in your belly button. This state will take time but with practise you will eventually reach there. Once there, the final place where you need to fix your concentration is within the middle of your two eyebrows, in ‘Trikuti’." Mahapursh described m detail what could then be experienced by my father when he reached this state. "There are two vessels in the-forehead. When these two meet in the middle they become `Trikuti', which is also known as 'til', or the `third mole'. This conjunction forms a third vessel or artery. The vessel on the left-hand side is called 'Irra', which means moon. The one on the right is known as 'pingala', which means Sun, and the vessel formed by the two meeting together is known as 'Sukhmana'. This is the way to the tenth gate, the 'Dasam Duwar'."

The reciting of the `Guru Mantra' should be pronounced as 'Va' in the belly button, `He' in the heart, 'Gu' in the throat and 'Ru' above the voice in Trikuti. There are four types of Rasna - Baikari - speaking aloud, Madams - speaking from the throat, Pachyanti - the voice coming from within the heart ('Hirda'), and Para Bani speaking from the belly button ('Nabi'). As the bani is recited it becomes fine tuned ('sukum') and it goes from Baikari through to Pachyanti and finally to Para. The meaning of 'Ru' is light and it is from `trikuti' where the light begins. Baba Jawala Singh ji continued, "By concentration on the Guru's Shabad in Tributi which is above trikuti, keep reciting naam. By placing each syllable of the word `Vaheguru', in each of the four chakras of the body, keep reciting Vaheguru. Otherwise, take the word 'Vahe' down to the belly button when you exhale, and take the rest of the Guru shabad towards Trikuti when you inhale. When you recite the `Ru' part of the word in Tributi, you are able to see light appearing. First the light is seen as lighting in the clouds, then it is as bright as the moon and stars, and then brighter as the Sun. Finally this light's strength can be compared to million Suns put together, but not as piercing as the rays of our Sunlight. It is sweet and gentle." Mahapursh then warned my father to be aware of the danger whilst trying to reach his


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goal, "When doing this if your concentration strays towards 'Irra', the left-hand side then one will be able to obtain all the riches of the world but he will stray from the true path. If ones concentration goes towards 'pingla', the right hand side then one gets different kinds of powers. Whatever he says will happen and all his curses and blessings will become true. He will become known by many, but this in turn will be his downfall and it will also eventually lead him astray him from the original path. By controlling your mind while doing shabad one has to reach straight to the tenth gate, beyond 'Aageya Chakra' within which there is the 'Sahansardal Kawal Chakra' which blooms with its thousands of petals. Initially all these chakras are upside down in the body. But by practicing Shabad they become upright. All the petals open up. Different kinds of lights are experienced and within the tenth gate one will see only Vaheguru, the formless light. Ones self then gets absorbed in Vaheguru and he realises the difference between 'Advaidta' & 'Abhetta'." Abhetta means to become one form with God, and Advaidta means to become free of the feeling of love and hate for others.

To reach Vaheguru one has to practice reciting again and again. With practice one

will eventually find the way, through following a certain rigid discipline. Mahapursh then described further that discipline to my father. "During winters keep your bedding on the floor. Keep jyot, burning essence sticks, water and coconut near you and recite thirty-three rosaries each (lay. Prepare your own food and practice silence. Keep the fast of Brahm chakra for controlling your senses and take care of cleanliness and purity. Wash your hair and change into clean undergarments each day. One should stay within their town's limit such that he does not stray from his path by meeting different people, as this can disrupt his meditation. Recite `Mool Mantra' seventy-five lakh times within forty-one days. Before and after those forty-one days keep reciting simran with a rosary. Recite the five prayers of morning Japji Sahib, Jaap Sahib, Swayye, Chaupai Sahib, and Anand Sahib, also Asa-di-Var, Sukhmani Sahib, Rehras Sahib, Aarti, and Kirtan Sohila. Listen to katha kirtan from Knowledgeable, and attempt reading of religious Granth’s. Try to remain in solitude for as long as possible. Always earn with honesty and donate a tenth of your earnings away for good causes. Always share with others. Don't get involved in making speeches, don't steal, don't get involved in arguments, and don't take any position within the administration politically. Keep your profile low. Congregate in the company of Mahapurshs. Try to stay close to these Saints. In their company one doesn't falter with their determination. One stays strong and does not veer from their path. One also gets help in reciting naam and they encourage you with your endeavour. One should not backbite, speak untruth, be partial, or speak rudely. One should partake in the Guru's languor, and only if they have contributed in it should they eat otherwise not. Visit the holy places of pilgrimage but never without paying your way. Revitalise yourself by immersing your body in the holy waters, but don't stay there too long as on seeing different kinds of people one becomes restless. Only stay as long as your mind remains in control. Whilst you are there do Sera, Stating and Simian. If one is capable of providing then he should offer five Singhs the set of five clothing - shirt, shoes, turban, trouser and undergarment. Give food and offer money to the poor. If you can't contribute to the languor then try to take your own food from your home and eat that. When you eat in languor then half of whatever good deeds you have gained go to the person who contributed in preparation or serving of that languor. Always stick to these ways." Mahapursh said such words to my father. Then he blessed him and gave him his permission to begin recitation of naam as was explained. So, my father throughout his life stuck to whatever Mahapursh told him. At all times he practiced naam. He would congregate in the company of Saints, gave a tenth of his earnings away for good causes and never did any act of cruelty. When he worked in the farming business birds would fly around close to him freely within his fields, and in the jungle close by he never allowed anyone play hunting. The animals and small creatures would reside there to rest in peace. He would even take good care of his cattle with all his heart, saying that they must be related to us from a previous life since they had come to serve his family. Gradually he was aquiring a caring nature through realisation and awareness.


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

The day I took Amrit and my Childhood

On passing my fourth year I entered my fifth. I attended Khalsa High School, Kalra,

which once each year held Amrit Sanchar. Principal Sardar Hansa Singh ji and teacher Giani Gurcharan Singh ji inspired everyone to take Amrit. Even the Vice-Principal gave inspiration to all that one should take Amrit and become the Guru's. Many students and teachers wcrc prepared, even I wanted to take Amrit. I came back from school and asked my father for permission as from the beginning I had this habit of seeking advice from my parents and obeying them. I suppose it was something passed down to me by my ancestors. My father promised that one day he would definitely allow me to take Amrit, but only from those five beloved's who had faith in Mahapurshs, followed all the right customs, and were faithful to their belief. He said that in Gurdwara committees there were certain people who were not faithful towards their religion. They didn't read all their prescribed daily prayers, 'Nitnem', or whatever they recited was not recited completely. He pointed out that many also ate meat and drank alcohol. He explained that a person who takes Amrit from such persons, their heart is not completely purified and they don't give themselves up entirely to the Guru. Thus one doesn't really enjoy the entire sweetness of Amrit. My father was not criticising the five beloved's or Amrit, he was merely stressing that certain rules needed to be adhered to and unfortunately nowadays those rules were being ignored. I dwelled seriously on this thought. I had a strong wish to take it, but my father had his own reasons as to how I should take on this code of conduct. He also stated taking of Amrit should be considered as a very important event in life where it was actually like offering your head to the Guru. It was something which needed commitment and discipline. He said that once you are beheaded your head cannot be offered again and again. He told me that I should wait and that one day my time would come when I would receive it with the blessings of a Mahapursh.

At last Guru ji blessed me. In Puranpur town at Sardar Seva Singh ji's house, Sant

Baba Pritam Singh ji of Mankheri and Sant Baba Ajit Singh Ji were visiting. Sant Baba Ajit Singh ji a great Brahmgiani, tiyagi bairagi, balbrahmchari was a nirwan Mahapursh, who from childhood stayed away from women and did not marry. He earnt with honesty, ran langars and always kept to his words. In Puranpur before the partition, many houses which belonged to Muslims were left in an unfit state to accomodate, thus there were some problems caused by bad spirits. At Sardar Seva Singh's house Akhand Path & Amrit Sanchar were held and those problems were solved. Many people from Haripur, Puranpur, Balandpur, Lotera, Dandory, and other places went there to take Amrit. Men and women from our village Kalra also went along and I also attended with my father. In the presence of Guru Granth Sahib, the Sangat waiting to be initiated accepted all the five Kakaars (K’s). I had already been practising wearing the five K's from the start so it did not feel unusual for me. Among the five beloveds, Mahapurshs Baba Pritam Singh & Baba Ajit Singh were also included and they blessed everyone with Amrit. They gave the code of conduct of an Amrit Dhari, which was to recite the five prayers of the morning after bathing- Japji Sahib, Jaap Sahib, Swayye, Chaupai Sahib & entire Anand Sahib, and the three prayers of the evening Rehras Sahib, Aarti, Kirtan Sohila. They explained the use of the five K's and warned of the five evils, and informed the Sangat that this was the order of the five beloveds, which the newly baptised were required to adhere to daily. Amongst the information, a finer detail included was that one should not eat or drink before praying, and that one should at least recite Mool Mantra five times followed by Gur Mantra five times, before & after eating. Everything was explained clearly and properly. Knowledge was given and I became Amrit Dhari.

Drink the Ambrosial Nectar, take on the Khanda and make your life worth living.

Thus my `Amrit sanskar' took place. There are three sanskars (principles) which are neccessary for a Gursikh - `birth sanskar', `vidya sanskar', and `Amrit sanskar'. I had gone through two of them and now awaited `vidya sanskar'. Sanskars of other religions


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

are, 'madham sanskar' (to wear the holy thread), `sunnat sanskar' (circumcision), and 'nakhid sanskar' (to pierce ears, cover the body in ashes, or keep dreadlocks). In Sikhi we are required to follow only Amrit sanskar. With the grace of God, one should stay the way God has sent us. According to the order of the tenth Guru, the five beloveds in the presence of Guru Granth Sahib, and Mahapurshs I was bestowed Amrit sanskar.

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

taking Amrit from the five beloveds a Gursikh becomes Gurdikhat, one who gives himself to the Guru, and obtains the blessing of reciting naam. Those Gurmukh who according to the ritual started by Guru Gobind Singh ji, take Amrit from the five beloveds and become His. They practise naam and they tidy there this and future life. With the blessing of God) and Mahapursh, which is beyond words, I obtained Amrit. Satguru relieves one of his previous sins and for their future shows him the path of Gurmat and truth through Amrit. So, as I was told I would bathe early, recite all live bang's of the morning and three of the evening, and twice a day pay my regards to Guru Granth Sahib ji with Sat Sangat.

I started to lead a life of an Amrit Dhari Sikh from my fifth year at school. It was the rule of our school that in the morning before starting, Master Hordinal Singh ji who was the brother of Sant Baba Karam Singh ji of Damunda, would recite hymns with a harmonium. All the students would pray to Vaheguru after which the classes would commence. Each day there was one period in which we were taught by Master Giani Gurbachan Singh ji and Master Giani Jag Singh ji about the history of all the ten Gurus, martyred Sikhs and other religious aspects of Sikhism. That was the reason why in every student the ethics of Gurmat were so well embedded. Before final examinations, Akhand Paths would be held such that the school students could achieve good results and pass with flying colours. Every year Gurpuravs were celebrated such as Guru Nanak Sahib ji's birthday ('Avatar Purrs'), Guru Arran Devji Maharajas Martyrdom day ('Shahidi Purabs'), Guru Degas Bherder ji's 'Shahidi Purabs', and the Great 'Saraband Dam' whose whole family were martyred, Sahib Sri Guru Gobind Singh ji's 'Avatar Purabs'. Akhand Path, languor & divans would be held in the school on those great occasions. Students and teachers would get together and make all arrangements where they contributed physically, mentally and financially towards performing kirtan, Sat Sangat and listening to or giving lectures.

On the Avatar Purabs of the tenth Guru special arrangements were made by the school. Nagger kirtan was performed and in all the local Gurdwaras diwans were held. Rags, Dhabi and other preachers were invited, and all the teachers and students did sera with great enthusiasm. With a little respiration and enthusiasm a few students and I prepared a Dhabi group. We started to recite Dhabi stories in the divans. When for the first time I performed on the stage, it was an obvious opinion of the students, teachers and general public that I would go on to achieve some notable position. On my fathers inspiration I would also recite shabby vicar and describe the history of the Gurus on stage. This was my character. I started to give sermons from school life itself, and would later in life with the grace of God, Mahapurshs & the entire Sangat, preach on an international level in different countries. I joined my seventh year and kept receiving encouragement in my interests from the Principal, other teachers and peers. In my school life I was active in field games like kabadi, football, hockey and also track events. I received motivation from my cousin Harjap Singh who himself had interests in sport, especially wrestling. He was son of my younger uncle, Sardar Baldev Singh ji. I received tutoring with my studies from my other cousins, Subedar Swaran Singh and Subedar Hari Singh who stayed at our place during their matric studies. My Father was also educated so I would always receive assistance from him as well, both in my schooling and religious studies.


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

On the night of the 'no moon' in 'Chet' and 'Bhado', months of the Indian calendar, I along with my father would first visit Sri Taran Taaran Sahib and then Sri Harmandir Sahib. There we would immerse our whole bodies in the holy waters, take darshan of Guru ji, listen to kirtan and attend the diwans, religious gathering where sermons were given. Our routine would be to first worship the place of Sri Gur Arjan Dev ji Maharaj. We would plunge in the holy pool there early in the morning and then after darshan, listening to Mukh Vaak and Asa ji-di-war, we would head towards Sri Amritsar Sahib. While being half immersed in the holy pool of the Golden Temple on the no-moon nights, I would recite the hymns, 'Ramdas Sarover Nathe'; `Gur Satgur ka jo Sikh Akhaye'; 'Kar Ishnan Simar Prabh Apna'; 'Outath Sukhiya - Bateth Sukhiya'; 'Santan ke Karaj Aap Khaloya'; followed by Sri Japji Sahib. It felt very celestial bathing at the house of God. We would then go inside the temple and do darshan with offerings. I would listen to kirtan, and after taking a handful of Amrit from `Har-ki-Pauri' we would walk around the Gurdwara perimeter. Later in the day we would visit all the places of worship around the temple. Throughout the time of my life whilst I stayed at home, I always accompanied my father when visiting Harmandir Sahib and Taran Taaran Sahib on these special occasions. In the same way, on the night of 'Chaodas' at Taran Taaran Sahib, I would also attend `Chaonki' throughout the night. On the night of the `full moon', we would go and visit Goindwal Sahib and Khadur Sahib and apply the same routine. On 'Hola Mahala' we would go to Anandpur Sahib, and on 'Dushera' visit Chamkor Sahib & 'Saba-ke-Fatehgarh' Sahib. Thus time passed by. My father, as part of his routine would also visit various Sants whilst on these pilgrimages. We would go and take darshan of Sant Baba Pritam Singh ji of Mankheri, Sant Baba Ajit Singh ji of Nathalpur, Sant Baba Bhag Singh ji of Jabarr, Sant Baba Vasant Singh ji of Jola, Sant Tapasvi ji, or Mahant Thakur Das ji. When the true light of Naam lights within the heart, then the heart is purified. Also with the grace of God we would do darshan of Mahapursh Baba Jawala Singh ji Sahib at Dehra Santgarh Herkhowal.

A Mast Sadhu

Whenever my father got the opportunity he would go and see Mahapurshs. He would

visit Baba Jawala Singh ji at dehra Santgarh Herkhowal, and in Dameli village he would visit the dehra of Sant Baba Dalip Singh to obtain their ongoing blessings. Mahapurshs on many occasions would also grace our house. Sant Baba Mehtab Singh Ji Tapasvi who stayed by the river, would visit our house for 'bhiksha' (consumables). In the same manner from a nearby village Jethpur, there was a good spirited person called Baba Phatu Ji. He would visit village Kalra and would often come to our house and be offered food. He blessed my mother by giving her a silver coin, which she tied in a red piece of cloth and treasured within her trunk. This was his blessing with which we never faced any financial hardship. This `Mast', one who has no care in world, had a lisp. He would refer to my mother as 'Momothagni' out of love, as she knew how to win one's heart with seva. On visiting our home he would ask mother to milk a cow or buffalo for a glass of milk, which he would drink. Unfortunately, one day Sant Baba Mast Phatu ji was hit by an ox and he received an injury from which he was never to recover. Doctor Hemraj ji from the town would treat his wounds, removing contamination of insects. Maharaj Brahmgiani however would not bother protecting his wound. In a philosophical way, he would ask the doctor that those insects that housed themselves in his body, what would become of them, adding they would die of hunger, and that he would rather they were left alone & nature allowed to take its course. He would scold the doctor and send him away each time he was being treated. This is how Brahmgiani's think and for them life becomes a mere game. After some days he passed away. Baba Jawala Singh ji held a 'Yag', holy fire in his remembrance. He called people from fifty villages by announcing the ceremony with the aid of a drum. He distributed malpure (pancakes) and kheer (rice pudding) and many other cooked foods that day. The arrangement and organisation of that occasion was assigned to my father.


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

My father, in keeping the order of Mahapursh fulfilled all the seva that was asked of him. Mahapursh placed his hand on my father's shoulder and while blessing him said, "Army men are always good at what they do because their life has such discipline. Staying within the company of Officers and peers, they know how to carry out orders. Even I have served in the army. But this ex-army man, by completing his duties has won my heart, and I am happy with him." 'Thus Mahapursh blessed my father.

My association with Sants at Samagams whilst a Child

Sant Baba Inder Singh Ji of Damunda was also a devoted sevak of Sant Baba Heera Singh ji of Singhari, thus a guru brother of Sant Baba Mehtab Singh ji Tapasvi. He was a great Brahmgiani & Mahapursh and at his place Sant Baba Karam Singh ji used to do sera. On the death anniversary of Sant Baba Inder Singh ji there would be a Samagam, a religious meeting of Saints, held within the area which would always attract a big gathering. All the nearby villages would contribute towards the arrangements of the samagam as in accommodation, amenities, food, etc. A 'bhandara', where lots of food is distributed similar to a languor, but on a larger scale would be held. Akhand Paths would be kept and many Mahapurshs would attend and give sermons. Schools would go on vacation and the teachers, students and Sancta of the area would all come to listen to the sermons of the Sadness of Normal Mandrill. Once the Rammed of 'Normal Panchayati Akhara, Hardware' Saints attended the samagam with their group. They arrived on elephants and horses. In those days elephants were not commonly seen so adults and children would travel from distant places to witness them.

A number of prominent Saints would attend this samagam. Pandit Nikka Singh ji who was sevak of Sant Baba Buddha Singh ji of Normal Bhag Haridwar, would attend along with his group and they would make stay at our place. He would do kasha and my father would do sera of his groups of Saints. Pandit Raghubir Singh ji of Dev Ashram Hardware, a Brahmgiani & great vidwan (knowledgeable) also came once. In the Sant Samagam he gave great sermons. Pandit Raghubir Singh ji took off his garland and put it around my neck, and then blessed me saying that one day, I a young boy at the time, would become a great Normal Vidwan and the Normal Ashram would be proud of me. I was only in my childhood at that time when he said I would contribute to increase faith in Gursikhi. Sant Baba Raghbir Singh ji also stayed at our residence for a few days. On the request of Sant Shaker Singh ji he also visited Gurdwara Joggiana Sahib. Mahapursh used to like spinach a lot and asked me to fetch some for him. When I offered it to him he was really pleased and blessed me and Brahmgiani Sant Raghubir Singh Sahib ji did a great favour upon me that day. The Sant Mandli (group of Saints) congregated at the samagam for many days. This was a great blessing of God and many people benefited.

Sant Baba Thakur Das ji who named me, also referred to me with a nickname, 'Tikka Sahib'. He used to lead a very disciplined life and had great respect and regard for Guru Granth Sahib ji Maharaj. He would do 'Choor di seva' being present with the Guru at all times. He would always do 'Sukhasan' where the Holy Book is put to rest at night. Mahapursh would say many servants stand to receive their orders from the kings of this world. As this Guru, Sri Guru Granth Sahib ji is the Emperor of emperors, we should also stand in his service. That is how much respect he had for the Guru Granth Sahib. He never gave up his duty towards Guru Granth Sahib ji for anything, and he was a great `tiyagi bairagi' who had no affection for worldly possessions, and would never ask anyone for anything. He would not leave his place to go anywhere such were his principles. As he was a Mahant he always kept a full record of any transactions. Baba Thakur Das ji was a descendent of the place of Baba Sanmukh Das ji. He was taken away from this earth when he squired 'acitis', water in the stomach. Mahapurshs, once they leave their bodies don't visit the earth in human form again. By giving their body illness in exchange for taking away the illness of others, God makes them free of birth & death. My father nursed him and took his blessings but his illness became a great problem and


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Mahapursh after some time passed away. The ceremony of his funeral was carried out with all the full customs and according to his wish, his ashes were poured in the Gangaji at Haridwar. A bhandhara was held for his Sant Mandli at Haridwar. In the town itself a samagam was held which included an Akhand Path and bhandara. All the six types of Sadhus Sanyasi, Bairagi, Udasi, Nirmalay, Vashnav, and Nangai attended his ceremony, and Pandit Shyam Das ji was offered to take over Mahapursh's place. A tilak, mark of saffron was placed on his forehead to signify his responsibility. Also tilaks of saffron were placed on other important Sadhus. They even placed a tilak on my forehead. With God's grace I witnessed the headship of a dehra being appointed at this samagam of the Sant Mandli. It was the first time I had observed how different types of Sadhus carried out rituals and interacted. I was really surprised by all of it, but very happy in my heart to see so many Mahapurshs together.


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3 – My Gurmat Studies

My Upbringing.

My sisters, cousins and the ladies of our colony would congregate for Sat Sangat each

day. They had set a few rules between themselves whereby they would get up early in the morning on time, bathe and recite their prayers. In the evening they would do katha about the fifes of the Gurus. All the women of the colony would attend and listen. There was great anand in this practise from which the whole colony aquired and embedded religious thoughts. As my family was quite religious, and as they kept the company of Mahapurshs, my interest in God became stronger. My mother had a very charitable nature. Every Tuesday she would prepare langar and distribute it among the young girls of our colony. On the days of our ancestors she would give food to Sadhus and Brahmins. She would attend to all those that would visit our house with great care whoever they were whether Sadhu, beggar, or guest. They would never leave without hospitality and offerings.

Once I asked my elder sister, Bibi Harbhajan Kaur to build me a small dwelling in the comer, along the boundary wall of our house. She built an initial structure from wood and later plastered it with mud. When it was ready, I would sit within it and recite prayers from 'Sundar Gutka' each day. It contained many Banis. I would start from the beginning and would continue till it was completed over several days, almost in the same way as Path is recited from start to finish of Guru Granth Sahib. I would ask my mother to prepare prasad in the beginning, middle and end of each reading of the entire Gutka. Then after obtaining bhog of the prasad I would distribute it to my family. Like this my early days passed by. I continued with my studies, recitations and company of Sadhus. With the great blessing of Sri Guru Nanak Sahib ji Maharaj, Sri Guru Gobind Singh Sahib ji Maharaj, and Guru Granth Sahib, I kept reciting the verses of Nitnem each day received from the court of our Satguru Sachepatsha. Near our village a river flowed known as 'Nasrala'. On its bank I had dug a deep pit in the sand somewhat like a cave, and around it planted some small plants. Here also I would sit in meditation and recite Mool Mantra continiously or recite Path from 'Sundar Gutka'. I did this for as long as I lived in my village. The river was dependent on rain and no matter what season, summer or winter, I would bathe there each day. Sometimes during winter, the elders of the town would say that I might catch a cold and fall ill with pneumonia, but I would still bathe there. When the river would run dry I would bathe with water from our well in the Haweli. With the grace of God, another routine I observed was to stand in the water waist deep and recite five Japji Sahibs while standing on one leg. After completing them I would then change over to the other leg and carry on with a further five Japji Sahibs. I had picked up this practise from overhearing conversations between Sants and their routine to acquire concentration of mind. Time went by with Satguru's grace and my interest in reciting naam strengthened.

I would always avoid sitting amongst people and talking more than was required as a child. I would remain in solitude. Even whilst studying I would keep to myself. From the beginning of school I wore the Gurmukhi attire, which was a 'pyjama-kurta', simple shoes, blue or yellow turban and the five K's. This was Guru's blessing. On many occasions I was pressed by some teachers to change my way of dressing, but in front of my faith in religion they had to bow. I had cleared my seventh class and was promoted to the eighth year. With God's grace I cleared that year as well.

From the beginning I had taken care with purity & cleanliness in -food consumption, and for however long I had the opportunity of staying at home I always had food prepared by my mother. I would never attend anybody's birthday, marriage or other party so as to prevent having to consume food there. With God's glory I stuck to this rigid discipline which I had formed. I never gave anyone my partly eaten food and never ate anyone's partly eaten food


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either. To eat someone's food in this way and to speak untruths are the two greatest hurdles in the discipline of reciting simran. There is a great need for purity & truth for simran to be fruitful. In school food was distributed on the birthdays of many leaders, which I would also avoid eating. The food, money or donation of a king is not right for the Sadhu people as it is not

earned in a rightful manner, and can destroy the bhagti of the Sadhu. Doctors appointed by the Government would pay regular visits to the school to give preventative injections and medicines to the students, but even here I would avoid partaking in the activity.

As soon as I was able enough I started to wash my hair and clothes myself. When a child is born it inherits some characteristics from its previous life, others it acquires from family, and others still it obtains with experience whilst doing Sangat. With God's grace all good thinking or discipline is obtained from the Saadh Sangat. If one acquires all the teachings of the Guru then God becomes very happy. To live life according to Gurmat, the Guru's mind, one gets happiness, but when one lives life chasing his own mind then there is always sadness.

Beginning life as a Sadhu.

Although Baba Jawala Singh ji could see into the future and knew my fate, he ordered

my father to give me social, religious and musical knowledge. As my father used to visit Taran Taaran Sahib on the no moon of 'Amavasya' and on the full moon of Bhado, when I had passed my eighth year I went along with him on one of these occasions. There was a bungalow of those from Rasoolpur village, where Baba Jawala Singh ji used to stay. At that time Baba Mahinder Singh ji was residing there, so we went to obtain his darshan. My father explained to Mahapursh that Baba Jawala Singh ji had wanted me to complete my studies at school, and now that I had completed eight years at school what was the order with my destiny. Although the order had already been given by Baba Jawala Singh ji, my father wanted to confirm for himself with Baba Mahinder Singh ji of my future. Mahapursh said, if Baba Jawala Singh ji had ordered I continue with my studies then I should do exactly that. Thus I went onto and completed my ninth and tenth classes.

When I was in ninth year, due to some internal problems in the school committee the school was taken over by the Government. Some of the previous teachers were expelled and new ones wouldn't join. Whoever was left to teach didn't really take interest in teaching the students thoroughly. As a result, the outcome of that year of examinations was poor. The course of the tenth year was almost similar. Only those who worked hard in their ninth year could clear their tenth and many failed. With His grace I passed my examinations. When we visited Taran Taaran Sahib after my studies had completed, my father requested Baba Mahinder Singh ji again about my next stage of study. Jathedar Janak Singh who was in charge of farming at Herkhowal, Sant Baba Maan Singh of Nangal, Sardar Seva Singh ji and many other Gursikhs were also present there. Mahapursh replied that I should stay at dehra Santgarh, Herkhowal and enroll at Hoshiarpur College. Jathedar Janak Singh ji who was sitting nearby, said that they didn't have any resources for providing my study at the dehra. Mahapursh had given his reply with much hope, but Jathedar ji didn't understand and only later silenced himself. Sant Baba Maan Singh ji who was also present took control of the situation. He suggested that I should enrol at `Khalsa College' in Malpur, which was named after Guru Gobind Singh ji, and study whilst staying at his dehra in Bishanpuri, Nangal Khurd. He said that Sant Baba Hari Singh ji of Kaharpur had contributed towards that college. The Principal of that college, sevadar Harbhajan Singh ji was a great charitable person who had donated all his property & assets to the college. Sant Baba Mahinder Singh ji accepted and gave permission to my father. Thus I was to leave home and live the life of a Sadhu.


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My elder Uncle's son, Sardar Pargat Singh, was a District Superintendent of Police staying in Malpur proper. Although the college was nearby his house and they had a spare room available, I was to stay with Sant Baba Maan Singh ji according to the order of Mahapursh Mahinder Singh ji. I had cleared my tenth year in 1962, so from 1962 to 1963 I stayed at dehra Nangal Khurd, which was the birth place of both Sant Harnam Singh ji and Sant Baba Bishan Singh ji. Sant Baba Harnam Singh ji of Jian was the sevak of Sant Baba Karam Singh ji of Hoti Mardan. Sant Baba Bishan Singh ji had built a sanctum in his fields here where he had done tapasiya. Today as a fruit of their meditation there stands a beautiful building known as dehra Bishanpuri. On many occasions Sant Baba Maan Singh ji would do `Kotari' (one hundred Akhand Path) there and it became the centre of preachings for the people. Dharam Kaur, the mother of Sant Baba Maan Singh ji took care of me here in the same way my mother would have. She used to make sure that I ate before I went to college and when I returned. There were only a handful of people that lived at this dehra. There was mother Dharam Kaur, Sant Baba Maan Singh ji, Sant Gulzara Singh ji, and Mahant ji. Occasionally some travelling Sadhus would stay over for a short span before they moved on. All the Sadhus of this dehra used to love me a lot. It was an isolated place, ideal conditions for meditation without interruption. I was to gain great anand while living here.

I enrolled at Malpur college and used to travel either on foot or cycle to the college. I spent one year like this and kept practise of Nitnem, naam, and studies as part of my daily routine. I also had the good fortune of taking darshan of Sant Baba Hari Singh ji of Kaharpur on many occasions. Sant Baba Mahinder Singh ji would visit regularly. He had a special liking for Sant Baba Maan Singh ji. As my father had served in the army and retired, I would receive money from his entitled funds as allowance and therefore had no problem in college financially. Also Sant Baba Hari Singh of Kaharpur assisted me where required. The Principal of that time was Sardar Pritam Singh ji. He was a very religious man. In those days people had very little belief in God. Many students in colleges would shave and cut their hair, eat meat and drink alcohol, and do other wrong things according to the principles of Gursikhi. But God had kept his hand on my head always and I always remained within the limits of the five K's.

Whilst at college I kept to wearing the Guru's attire. Even the Principal would wear the

same, the outfit which is the Gurmukh's true dress. Both Sardar Harbhajan Singh who retired that year and Sardar Pritam Singh ji would show a lot of affection towards me. They would say that although the name of the college was `Guru Gobind Singh Khalsa College', only I had kept the seed of the Khalsa still alive within the institution in respect of wearing clothing, and practising bani & simran. They told me that at any time if I needed anything I should visit their office or house without hesitation. That is how much they used to love me. When China attacked India, `National Cadet Candidate' classes were held. They taught us how to use weapons and how to cope with a situation in war. Even at that time I was asked to change my outfit by some officers. I explained to them that I had already enrolled myself in the army of Guru Gobind Singh ji, and that I didn't need any different outfit for another army. On seeing such determination even those officers had to agree with me. That is how much God had supported me.

Throughout my life I have never had to eat food from any restaurant or cafe like place. God has saved me from this temptation and also kept me away from the evil of eating meat and drinking alcohol. I have never even tasted tea or garlic. That is how far God has looked upon me. My lifestyle has been based on simplicity, simple food & simple clothes. I have been saved from listening to songs, watching films, television & live performances, and the reading of wrong books or magazines. To be like this is a blessing of Satguru. One's own mind or cleverness do not help. Only with God's grace can then one stick to the rules of the Guru and remain undeterred. The one who lives within Rules (Rehat ), he is my Sikh. He is my Guru and I am his follower. Rules are more important to me than a Sikh.


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Such are the words of Guru Gobind Singh ji. That year passed by and my examinations were completed.

Living and Travelling with Baba Mahinder Slngh Ji

On the birthday of Sant Baba Bishan Singh ji during the month of 'Vaisakh', Sant Baba

Mahinder Singh ji visited Bishanpuri. He asked me to leave Bishapuri and go travelling with him to meet various Sadhus and visit religious places. I obliged and we first headed to Jamsher village where Akhand Paths were being held at someone's residence. In those days Sant Baba Mahinder Singh ji was not known as he had not disclosed his status to the Sangat. He and Sant Gian Singh of Mani Majra would take turns in reciting Akhand Paths. Harbhajan Singh a fellow of my age, and myself would take turns in reciting Japji Sahib alongside Guru Granth Sahib as is required during this service. Reciting an Akhand Path takes a few days to complete. As several Akhand Paths were being held in succession there, turns were taken reading the Guru Granth Sahib by Sant Baba Maan Singh ji, Giani Jodh Singh ji, Sant Inder Singh ji, Joginder Singh and Baba Mohan Singh who were also on duty there. During these Akhand Paths each day katha kirtan and Satsang were held by the people of town and all would attend. Amongst them were Sardar Narinjan Singh and his mother Biant Kaur, known as mother Loyi. Sant Baba Mahinder Singh ji whilst her made temporary residence outside near a well. I would make sure that he received food and water as part of my duty. In the morning I would give him a 'datan', a soft wooden toothbrush and would wash his clothes. Whatever service was required of me for Mahapursh and the other Sadhus I would do with enthusiasm. I would do this each day with my own free will and in return would receive many blessings from them. This was my seva.

After the bhog of the Paths we went to `Hari ke Patan'. Orders had been given to Baba Mahinder ji by Baba Mast ji that a Nishan Sahib was to be established there. Small rooms were also required to be constructed for the purpose of holding Path, which I helped with. I would spend. the allowance which I received from army funds on the making of those rooms as seva of `Daan' (donation). There was a river which was some distance away from where these rooms were being built. Since there were no handpumps or wells on the site I would fetch water from some two miles away. A water pitcher carrier was used for this purpose, which I had constructed by attaching a bucket to either side of a wooden rod. I also used the same to carry bricks to the site from similar distances. On completion of the building the Prakash of Maharaj was initiated and Akhand Path & langar were later held. As was instructed by Baba Mast ji, Gurpurav of 'Puniya' were to be celebrated there. Sardar Sapuran Singh of Cheema and Lala Parkash ji, were some devotees who began visiting me later on my visits to this place. They would on many occasions visit `Hari ke Patan'. They still keep in contact with me even today due to their affection towards me.

On separate occasions, Sant Mahinder Singh ji and I would visit members of the Sangat who respected Sant Baba Jawala Singh ji in Dhina, Jamsher, Nangal, Sikari, and Ghariyal. At the religious place in Ghariyal town Baba Mast ji instructed Baba Mahinder Singh to construct a bell weighing some two and one half quintal. It was offered for the purpose of calling town folk to that place when religious events were to be held there. We would also visit Sant Baba Hari Singh ji of Makeriya at whose place Sant Baba Jawala Singh ji's death anniversary was held. Although Baba Jawala ji did not want his death ceremony to be celebrated, some members did so in love and memory of someone they admired highly. Baba ji's reasons for not wanting them to celebrate his death was so that their efforts did not impinge on their own bhagti. He had said that he obtained his brahmgian and wanted others to reach the same not wasting their time in holding his remembrance. At another place we would visit in Makeriya, Pandit Lal Singh & Giani Jodh Singh would do katha along with Sant ji. Harbhajan Singh and myself would look after the needs of the Sangat. Many others who were in Mahapursh Jawala Singh's Sangat would also be visited in the same way. These included Sardar Variyam Singh and his son, Sardar Seva Singh in Uttar Pardesh, Ker Singh of Dholpur, Sardar Isher Singh, Sardar Dharam Singh of Kashipur, Malook Singh from


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

Sant Baba Jawala Singh ji's death anniversary, which fell between 26-28th Katak, 11-13th November would be held at Herkhowal. During this period Sant Mahinder ji would request Pathi to recite from the Holy Granth held in the rooms of some Gurdwaras. In those days Sant Maan Singh ji of Balachor would take turns to do the Path. The honour of serving as a Pathi for these occasions was given by Sant ji only after having listened to prior readings of those Pathis. Only those who read perfectly at a reasonable speed were assigned, where a chain of Paths one after another would be held. Once, on completing ardas after Shri Guru Granth Sahib ji had been read to the middle of the Holy Book, I prepared to bless the prasad with my kirpan, a ritual that is acted after completing ardas. To my surprise I witnessed imprints of five fingers in the prasad and a portion missing. I had never experienced anything like this before and was not sure how it happened. I explained what had occurred to the Pathis. It was only then that I realised it was a miracle, and that the Guru had himself graced the occasion and taken His offering. If I had kept this a secret from the others then may be Vaheguru would always have shown me this blessing. Since then I have never encountered it again. God had shown grace and blessed me. At exactly 7:40 am on each successive chain of Akhand Paths thereafter, Aarti, Ardas & diwan would be held. It has always been like this.

We would also visit the place of Sant Sunder Das ji of Rail Majra in Ropar District who was guru brother of Sant Baliram of Uni. Sant Sunder Das ji was a great tapasvi and vidiwan. The area where he used to live was very mountainous and he had dug three caves in the hills where he would do bhagti. Sant Baba Shadi Singh ji of Ropar had met him in one of those caves on one occasion and had learnt a few small Granths of vidhant from him there. Later Sant Shadi Singh went on to become sevak of Sant Baba Kesar Singh ji from Bolina village, who was in turn sevak of Sant Baba Harnam Singh ji of Jian. Sant Shadi Singh had given himself entirely to Sant Baba Kesar Singh ji and had many miracles performed by him. He had read Granths like `Sarkatawali' and 'Birti Parbhakar'. On the inspiration of Sant Baba Hari Singh of Lodi Majra he became devotee of Sant Baba Jawala Singh. Since Sant Sunder Das ji had expired the caves were left unoccupied. Baba Mast had kept many granths stacked in a box there and he would refer to them saying they would come in handy one day. I was keen to read these so called granths but did not manage to get the opportunity to do so. At that time the caves were taken care of by Sant Dalip Singh of District Patiala, Sevak of Sant Amar Singh ji. Sant Baba Amar Singh ji's sister Bibi Daya Kaur from Dameli was also a sevak of Baba Mast ji. Later Sant Amar Singh ji created his own dehra at Rajpur Bhanyian. He had given great knowledge of Gurmukhi to many.

My Destiny after my Studies

If you believe that the True Guru is your loving friend then one will slowly become

master of their heart and be able to control their mind. Until one doesn't give sacrifice of their self to the Satguru, one cannot be enlightened by true knowledge. I was told in my heart to take up the Sadhu's grace and shed my own wisdom and cleverness. Only then would the Guru's teachings and mantra reside within me. Those who had the highest karma written on their forehead, only they could aquire the above.

Some time ago on the banks of the River Satluj, Mast Baba Bhagat Singh ji erected a Nishan Sahib on a hill. In this same place Sant Ratan Singh ji, a sevadar of Baba Bhagat Singh ji built Gurdwara Kaath Sahib, and the Guru Granth Sahib was ordained there. The celebration of Sangrand, the first day of an Indian month, and Gurpurav were started there and many people would come to worship. Services would be held and the Guru's free langar would be available throughout the day. Sant Ratan Singh was involved in emmense seva of the langar. During the diwan of Hola Mahala and Dushera in Chamkor Sahib and Fateh Garh Sahib, he would organise the langar for the events. I was fortunate to have stayed with him for some time. Whilst there, each day I would visit the holy place of the tenth Guru, Gurdwara Bhata Sahib and listen to the Katha of Shiriman Baba Gurbachan Singh Sahib who was visiting there


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along with his disciples. Once I remember when I was graced with the company of this Mahapursh. Babaji was giving analysis of a shabad. I felt much anand as the service was full of nectar of the Lord's name. He was a great philosopher of the Sikh religion. During his lifetime many of his disciples became giani, pathi, parcharak those who give sermons, and sangeetkar, those who recite hymns. Another place was also erected on the instructions of Babaji on the bank of the River Satluj in Ropar. I also travelled to this place and from there to Chamkor Sahib on foot. Whilst here I paid my respects to the place of Baba Ajit Singh Sahib and Baba Jujar Singh Sahib and drank the holy water from Boley Sahib. I was searching for what fate had in store for me next.

Sant Balwant Singh used to live at his birth place, Barwana town. He would live in a humble dwelling in his own fields and was a Sadhu of `Hoti Mardan'. I was fortunate to have been in the congregation of this Sant here. In addition I also visited the pure place of pilgrimage of a mast soul who used to live in Hidae village. This dehra belonged to 'audasi' Sadhus and here I had discourse with that Mahapursh regarding Baba Shri Chand. The one who leaves the world, detaching himself from love of relatives and material gains, becomes strong within his beliefs. Through his good deeds he acquires a sharp mind and can take control of it when it runs in different directions.

I then went onto to live with Sant Baba Shadhi Singh ji at his humble dwellings on the banks of the River Satluj. He was a man who would raise money through charity and contribute those funds to feeding the poor or building holy places, inspiring others to do the same. He had done seva of Diori at Anandgarh Sahib. We would travel to wherever his associates lived to congregate with them. Our means of travel would be a single pedal cycle. I a humble servant would pedal whilst Mahapursh would sit on the back seat. During my short stay here I would bathe in the River Satluj every day regardless of the weather. I would then stand in the river and recite Nitnem, or on the banks of the river I would practise thirty-three strings of rosary of the Mool Mantra shabad. In this same area there was a cave of a Sadhu who had passed away some time earlier, where he would recite his naam. I had the opportunity to visit this cave, and there met a Gurmukh who was visiting the cave at the same time probably for the same reason as myself. Searching how to get nearer to Vaheguru. The Gurmukh asked me, "You have come in the form of a baba. So what have you achieved so far?" I replied that what had been given to me by the good Lord I could not describe let alone contemplate. I told him that those who had aquired this taste were only able to understand it. He was content with my reply. Living life as a sadhu had taught me, to respect another Sadhu.

Baba Trilok Singh ji a Mahapursh had made a dwelling in his sevak, Bhai Teja Singh's fields who had donated four `kilay' of his land to Baba ji. This Gurdwara was named Ramsar Sahib, and a `Sarowar' was also made there. Next to this place runs a canal. Sant Baba Dhan Singh of Khawaja Khark came to this place while I was there. Here he enlightened others through knowledge. Sant Baba Dhan Singh's routine was to do katha from Faridkot Tikee and once each day from Guru Granth Sahib. He was at that time in charge of the seva of this Gurdwara. The elder Babaji used to do service (katha) from Faridkot Tikee. Even I for as long as I stayed there did katha. Many people congregated from villages 'Shejadi', 'Shakur','Khawaje Khark', 'Ghalan Nagar' and 'Phearushehar'. 'Mseaya' is celebrated there. On the days of Mseaya and Gurpurbs many devotees would arrive to recite hymns and give service. Giani Lal Singh and Giani Gurdial Singh ji from 'Mehna' would visit. Giani Gurdial Singh would do the Katha. He had taken his vidya from DamDama Sahib, and gian from Sant Baba Attar Singh of 'Mastuwana' dehra & Sant Kartar Singh of 'Dhakan'. His nephew Giani Jeet Singh and myself also gave katha here. Sant Guljara Singh from Nangal would also come here with lots of enthusiasm and would stay here for some time.

Baba Jawala Singh ji's order to my father was that I should study Brahm vidiya. Sant Mahinder Singh had already put me on that path by teaching me the meanings of the


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Guru Granth Sahib. I had also gained familiarity reading Nanak Parkash, Suraj Parkash & Panth Parkash with Giani Jodh Singh. But this was not enough as I wanted to study the higher Granths and learn Sanskrit. I also wanted to read and understand Guru's 'Larevar', Dasam Granth, Bhai Gurdas's writings, Bhai Nand Lal's writings, and other aspects to the Gurus' history, but it had not been possible. During my time with Sant Mahinder Singh ji I gained a discipline and understanding of leading a life as a Sadhu, but I had not aquired the knowledge I was so desperately searching. In 1965 in the month of Bhado, I came to Santgarh dehra Herkhowal and requested permission from Sant Baba Prem Singh with my future. I was told that I could make residence there and learn teachings from the various Sadhus living at the dehra. I was to stay here for next two years of my journey. At that time Pakistan and India were at war, and Guru ji blessed the country with victory. I had stayed in service of Sant Baba Mahinder Singh ji from 1963 to 1965. Occasionally during that time I would visit Anandpur to do seva at Baba Jawala Singh's place, dehra Herkhowal or Kesgarh Sahib, and receive blessings from Baba Bhajah Singh, Sant Baba Prem Singh & Sant Baba Gajan Singh. Now I was stay with them.

At Santgarh Herkhowal, Sant Amar Singh ji had started katha of Guru Granth Sahib ji so I would read alongside him learning meanings. In the evenings Sant Amar Singh would choose to provide sermons on Suraj Parkash, Nanak Parkash or Panth Parkash, and again I benefited. However, Sant ji had only read the Granths of Vidant up to Vichar Sagar, so I wasn't able to profit enough on teachings. Also at the dehra there was more attention paid towards farming & preparing langar, which was all good but not the path I wanted to take, and when there is more than one organizer each one tries to do things their own way. I was slightly disillusioned with not having received what I sought after, so I ventured to Ropar to Sant Baba Shadi Singh ji in the hope of learning more, but here the focus was again on langar, katha & kirtan. In the same way I went to Khawaja Khark to Baba Dhan Singh ji, which was the place of the guru brothers of Baba Jawala Singh ji & Baba Tirlok Singh ji, but here also I did not find what I wanted. It was around the time of the death anniversary of Baba Jawala Singh ji. I had decided that after attending the ceremony in Herkhowal I would then travel to my birthplace Kalra and contemplate what I should do next.

Baba Mast and the Places Visited by all of us together

Jathedar Santa Singh, Sant Batan Singh and Sant Labh Singh ji used to stay at some

huts at Anandpur Sahib, amongst which was also the hut of Baba Jawala Singh ji. The latter was the sevak of Sant Baba Prem Singh of `Moiya-di-Mandi', a Gurdwara in Anandpur Sahib. Sant Baba Prem Singh had established it and given it that name which meant the `market of dead people'. It reflected those who had killed off their ego before they would reside there. These sevaks and another, Sant Jiwan Singh who had stayed at Herkhowal for sometime would have the duty of preparing langar during Baba Jawala Singh ji's time. As they lived on the grounds of Kesgarh Sahib they would take cooked vegetables to Anandgarh & Kesgarh Sahib and would prepare langar for all the sevadars there. The arrangements of their daily upkeep for requirements such as soap, oil, clothes, etc. were provided for by Baba Jawala Singh ji. Sant Baba Bhajah Singh ji also used to stay at those huts occasionally.

Baba Mahinder Singh ji had decided to stay at Herkhowal permanently but Vaheguru had other plans for him. Instead he was only a visitor and would visit Baba Mast ji in Dameli. Baba Mast ji whilst sometimes staying at Anandpur would visit Taragarh nearby where the wells of Bhai Ganaiya ji exist. Other times he would go into the mountains away from everyone to recite naam. He had also made a small hut at 'Thane-de-Patan' where he would recite naam. He would hold langar at `Mata Jeetoji' in Agampur, at Horgarh Sahib and Lowgarh Sahib, Gurdwaras around Anandpur Sahib. When devotees with health problems would visit Sant Baba Mahinder Singh ji he would ask them to take medicine from Baba Mast ji, which he would prepare in tablet or powder form from herbs.


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Once we all travelled together to Daulowal, the place of Guru Har Rai Ji. We were

travelling on our way when a Mast Sadhu came running out of a cave and started calling us. He had long untied hair and a beard. Sant Baba Bhagat Singh ji, Sant Baba Mast ji & Sant Mahinder Singh ji were walking ahead of Harbhajan Singh and myself. He asked us to stop so we did and he walked up to us. He started telling us a story which described a giani, "There was once a giani by whose katha & youth a woman was attracted. The giani got to learn of this and swiftly left knowing that the situation might lead him astray from his path of religion. She however followed him. The giani would never stay in one place for too long and changed his place of preaching three-four times. Eventually, he was captivated by her beauty, which led him away from his goal." He seemed to be warning Harbhajan Singh and myself indirectly of how easy it was to fall for the material world. "That is what beauty can do," he said, "Only Satguru can save one from it." After that he discussed a few other things with the Sants and returned to where he had come. At the place of Guru Har Rai ji in Daulowal, a lady sevadar who wore Nihang attire would serve the Sangat. She was a great sevadar and would knead flour with butter, milk & almonds to make dough with which she would prepare chapatis to make a `churi', where chapattis are broken into small bits in pure butter. She would prepare this, and rice pudding with best quality nuts & raisins, cloves and dry coconut bits which she would distribute among the poor people of the mountains. After visiting we returned back to Anandpur Sahib. Throughout our travel Baba Mast ji would utter words as he pleased due to his mast nature.

When China attacked India, Baba Mast ji donated a whole set of trumpets to Naina Devi Temple. Everybody there wanted to know why he had done this. He said that as China was going to attack he had left those instruments there to stop it from entering. Such were his mysterious actions. Once when Mast ji visited Ragibagh there was a storm. He asked me to throw buckets full of water from the well over him. I thought to myself what can stand in the way of storm, but as Mast ji said I did and the storm stopped. Mast ji was a sevak of Sant Baba Harnam Singh of Jian. Once Baba Mast ji along with Sant Baba Mahinder Singh travelled to 'Guru-ka-Lahore'. Baba Mast ji decided to wait outside Seva Sahib Gurdwara while Baba Mahinder Singh ji went into get prasad. Baba Mast ji somehow slipped outside and managed to break his arm whilst Baba ji was gone. When Babaji returned and saw Baba Mast sitting with his arm broken he immediately decided they head back to Anandpur Sahib. There his arm was repositioned and plastered, but later Mast ji broke free from it insisted that there was nothing wrong with him. Bhagat Singh of Jandi happened to be visiting and set his arm to its correct position again, but again Mast ji managed to break free. He had asked Mast ji not to wander far to prevent his arm from dislocating, but Mast ji was exactly what his name described him as and he would go wherever he pleased. As Baba Mahinder Singh ji was ordered by the Mahapurshs to remain in the service of Baba Mast ji he remained with him at all times and kept to his words. Accordingly Baba Jawala Singh ji had made arrangements that Baba Mast ji was supported financially such that good spirits as him didn't have to ask anyone for money. The people who were requested to contribute by Baba Jawala Singh ji, were Sant Gajan Singh, Sant Prem Singh, Sant Bhajah Singh, Mast Bhagat Singh, and Nagina Singh. For some time Harbhajan Singh and myself also stayed with Baba Mast ji and whoever visited him for darshan we would attend to with langar. From Guru ka Lahore we went to Gurdaspur to the rented house of Doctor Chanan Singh who was employee at the Civil Hospital and a devotee of Mast ji. The doctor placed a new plaster on his arm but as previously Baba Mast ji found it uncomfortable. Only on the request of his devoted sevadar he kept it worn.

While here I would visit the house of Gurdial Singh Bhalla of Goindwal who lived about three miles from Dr. Charan Singh's house for butter milk for Sant. In the nearby town known of Bathnala Nagar, Sant Baba Hari Singh of Makeriya had erected a Gurdwara in remembrance of Banda Singh Bahadur where he ran a langar. I would visit there during the day while Sant Mahinder Singh would go to stay with Baba Mast at Dr. Chanan Singh's house. Here Baba Mahinder Singh ji started teaching Harbhajan Singh and myself the meanings of Guru Granth Sahib. He would make us read two pages each day and then recite them twenty-five times so that we knew the meanings off by heart. We both respected Baba Mahinder Singh ji a lot and


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never sat or slept at the same level as Mahapursh. We would sleep on the floor regardless of the season. We would even get up before him and slept after him, throughout the day being in his service.

Doctor ji, although himself didn't wear a turban he was a devoted follower of Mast ji. One day while staying at doctor's residence he sent his nephew who had visited from America with Baba Mast to the Jawala Devi's temple. When Baba Mahinder Singh had returned he asked the whereabouts of Baba Mast ji and I told him where he had gone. I was explained later while catching a train to reach them that I should not have left Baba Mast ji out of my sight. Jawala (light) Devi's temple is where there is a light burning naturally without any source and thus it is named so. On reaching there we asked the priests of that area if they had seen a Mast Sadhu by giving them his description. We got to know that a Mast had visited who had been referring to some of those there in a bad manner. He had taken prasad and then gone to rest some where. By the time we had found them the doctor's nephew was tired, exhausted and distressed with Mast ji's activities. We had bought some food with us which the doctor's nephew ate. Mast obviously as the name suggests was not one who needed to bother eating, but nonetheless he ate. I also prepared some more food and gave it to everyone. The water of the area was not good as on drinking it one could get diarrhoea so it was avoided. The nephew of the doctor was by now deciding to head back home. It must have been a difficult experience not having lived with Sadhus before and living with Mast ji must have given him the wrong opinion of us. The nephew took permission from us and left as soon as he could for Gurdaspur. We also after a little while headed back to Gurdaspur. Mast ji and Baba Mahinder started walking on the journey back with their umbrellas under their arms and I followed with some belongings. We reached `Jawala Mukhi' and from there we caught the train back.

Keeping to the request of the group of Sants Baba Mahinder ji went to reside again

with Mast ji at the doctor's house. As the doctor was living on rent it was difficult for all of us to stay there together. The financial status of the doctor was also not very strong although he did not show it. Harbhajan and myself had initially stayed at the doctor's house for almost three months. He had done a lot of seva for us all as well as his Mahapursh Mast ji, so Baba Mahinder Singh ji decided that it would be better if Harbhajan Singh and myself stayed with another sevak for some time. We stayed in this way for another few months. Baba Mahinder Singh ji would during the day visit us and in the evening I go back to doctor's house. We would do our recitation and would learn the meanings of bani from him in this way. Later Baba Mahinder Singh ji was told by Mast ji that he had fulfilled enough seva for him, and that he should leave to meet his own sevaks. Baba Mahinder Singh ji accepted and we all decided to leave Gurdaspur and head elsewhere. We travelled to Uttar Pardesh where there were devotees of Sant Mahinder Singh ji. Akhand Path was held by the Sangat there. In the evening Giani Jodh Singh of that area would recite Katha of Suraj Parkash & Nanak Parkash and I would read with him. While in the morning, Katha of Vaak of the day was performed. The Sangat of UP would respect us a lot. In those days there were not many established houses. Many families stayed in wooden houses in or near the forest. So Sant Ji would resort to visiting Anandpur Sahib on regular intervals. He later made a hut there where he would reside. Eventually Baba Mahinder Singh ji started staying there for longer periods.

Meeting Sant Suhail Singh Ji

When I was back in my home village Sant Baba Suhail Singh ji of Kokari was visiting. I

had first met Sant ji in `Nagar Kalra'. Sant ji was Bal Brahmchari and from a young age he had a very caring nature. He was a Nirmalay Sant and with the grace of the Guru he had aquired the greatest knowledge. He had promised me one day that he would give his vidya to me. His guru teacher was Baba Uday Singh ji. Even after giving up his body Mahapursh Uday Singh ji would meet with Sant Suhail Singh ji.


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A few members of the sangat had told Sant ji that I was within the area and thus he sent for me. I went to see him with some fruits as offerings and paid my respects with Namaskar. I was about to sit down on the floor but he asked me to sit on a chair. He respected the Sadhu form and those of that discipline. As soon as I had sat down he asked me whether I had studied or not. I told him about my schooling & college and that I had read the Guru Granth Sahib. I also told him that whatever else I had knowledge of was through having listened to katha. I explained to him that my knowledge was not complete. Mahapursh said that the Sants of dehra's of the Punjab were the enemies of knowledge. Even Sant Baba Prem Singh ji of Haridwar would say these words. On this basis he offered me the opportunity to join with him. He said he was told by a palmist certain aspects about his life. Amongst them he was told that he had another seven years to live, and since all those other things had turned true, he said it was very likely that the span of his remaining lifetime would also stand. He said that he had given knowledge to many Sadhus and family men, and I should by reading and gaining Shastri & Brahm vidya, serve my country and community. I was told that I should earn respect and make them proud through this way. The place was not in good condition at the time of my visit so I requested Sant ji to allow me to tidy it as I did not see it fit to live in. Baba Ji's reply was, "Take from me a cradle of knowledge rather than a cradle of bricks." I remained seated when Baba Ji uttered these words in non-gesture. I was to have the good fortune to remain in the feet of Baba Ji for the next seven years of my life.

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

It was Mahapursh's routine that he would get up at three o'clock in the morning bathe

and sit on solid ground and recite simran chanting with a rosary. With the sunrise he would partake in the consumption of water and food, and then he would start teaching students from the religious books, telling them of the righteous path. All the students would arrive at there respective fixed times. What ever Granth they wanted to learn they would acquire teachings of it from Mahapursh. In the mornings my service for Mahapursh would be to clean the floor, `asan' where Mahapursh would sit to recite naam. I would lay a cloth there and then do Parkash of Guru Granth Sahib ji in a room adjacent to it. Once I sat on Mahapursh's `asan', which was covered with a mat made from coir. When Mahapursh saw me he gave a teaching, "When Hanuman received vidya from the Sun god he sat at the same level as him and later found he could not retain any of it." Mahapursh was pointing out that when acquiring vidya it was important one never sat at the same level as their guru or on the same asan. I apologised for my lapse in memory. He said whoever wanted to be enlightened with knowledge, that person should show respect to their guru teacher and the place where he sits. I remembered that Shri Ram ji's asan was always three feet above the ground of Lakshman when Lakshman sat to acquire vidiya from him. If Ram ji sat on the ground, Lakshman would dig three feet into it and sit there, but never at the same level as Ram ji. Another protocol I adhered to, when I wanted to say something to Mahapursh, would be to always stand on his left hand side or in front of him. Thus by showing respect towards Mahapursh I learnt how to gain vidya from him.

Mahapursh had heard me recite the Guru Granth Sahib and he acknowledged that I had learnt the meanings of the Holy Book from Sant Baba Mahinder Singh Ji, Giani Jodh Singh and another, Sant Amar Singh ji. With the grace of God the path I performed to him that day was pure and continuous. Hence Mahapursh did not see it necessary for me to learn the meanings of Guru Granth Sahib again. Babaji then began on the granths which I was to learn over my stay with him. Amongst these were,


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Pandit Hardiyal Ji's 'Chanaka Raajneet Kavi Senapti;

Jog Darshan; Ayurved;

Pandit Gulab Singh Ji from Kashi's 'Bhavar Samrath';

Vedant Darshan; Nanak Parkash;

'Vicharan Mala of Pandit Anath Ji, Baerang Shatak: Ji Baerang Shatak;

Shamved; Suraj Parkash;

Bharthiari; Arig; Bhai Garab Das's Varan; Parbod Chander Natak;

Jujar; Kavit Swayay;

Vichar Sagar of Pandit Gulab Singh Ji of Kashi (a great Vidwan);

Shri Bhavad Pran; Dasam Granth;

Vichar Sagar; Vishnu Pran; Sarvalo Granth; Pandit Nihchal Das Ji Dodoo Panthi' (this has twelve books);

Tarak Sangray, Shivpuran; Panth Parkash;

and like wise 'Mokash Panth'of Pandit Gulab Singh Ji;

Six Shastras - Kutarjali Jog Sutar; Niyay; Vishayshak; Vedant Sutar; Kapil Muni;

Mahima Parkash; Pataniji, Uhermimanas, Sankhdershan

Adiatam Ramayan' of Pandit Gulab Singh Ji;

Megh Vinod; Vartak;

`Panth Gersi' Dassi; Vedanat Beas; Bhasha; 'Tatab Anusandhan'; Karmiami; Ajar Ved; Birti Parbaker; Purnsaman; Bhav Parkash; Sanskrit Di Baya Karan LaKaram Vipak Sanhit

JaiMani; Bagbhat;

Shrimat Bhagwat Gita; Utheri Mansa; Shusrath; Vivek Chura Mani; Shri Bhavad Pran; Megh Vinod; 108 Upnishta, out of which 9 are - lirshavas; Etray-Taetray; Munduk Mundook; Shweta-Shwir; Shandong; Brahdarnak; Kath Upnisht, etc.;

The Nature of Baba Suhail Singh Ji

Mahapursh would never allow seva of himself to be done by another Sadhu. If a Sadhu was younger to Babaji he would never call him by his name. Instead he would refer to him as `Swami Ji'. In the seven years of mystay with Mahapursh he always referred to me as `Swami ji'. He would do all his household duties himself, including grinding the millstone for making flour. He would never get his clothes or utensils washed by anyone. Even water for his bathing he would fetch himself. As he was a Sadhu who ate by doing bikshah, he would go out to collect his intake on his own. Bhiksha is a way that some Sadhus choose to live. It is not equivalent to begging. This activity involves visiting only three households in one day to ask for prepared food. Begging is where one does not stop asking for more. In this way the person asking for bikshah eats whatever is offered to them only from those households and then starts reciting their bhajan. An amount of the benefit from reciting bhajan- itself is then distributed amongst those that made the offerings. If no food is provided to them they go hungry until the following day. They will not take money or other thing as bikshah. On


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Sangrand people would offer grains to the dehra which in turn Babaji would distribute out to birds. He would prepare dough by mixing flour, salt and jaggrey (`gun') and feed it to herds of cows, or if there were any poor persons or travellers he would do seva for them.

Mahapursh was a `theagi-biragi' and he didn't get involved in making followers. These were also the same principles of Pandit Bhan Singh ji. Whoever was interested in vidya, be it a Sadhu or family man, they could learn it from him. Pandit Bhan Singh had funded the establishment of some schools within the area, the teacher salaries of which were provided for by Pandit Bhan Singh ji himself. Due to this Baba Suhail Singh ji also held the same values. As a mark of respect, Primary & High schools were named after him in Kokri and Nathuwal villages.

The Various places visited together by Sant Suhail Singh & myself

Every year Sant Suhail Singh ji would visit Haridwar on the no moon night of Bhado.

On the day of Kumbh Mela he would visit and hold a bhandaray in the name Pandit Bhan Singh ji. Kumbh (pitcher) Mela is referred to by this name as in Hindu Mythology the 'Devtas' had in their possession a pitcher full of nectar which made them eternal. It is said that certain drops of this nectar fell on the earth at different places where this fair is now celebrated. The gathering is celebrated every twelve years. In the old days it was celebrated so all Saints could get together in one place and share their knowledge. Today it is celebrated more for festive reasons rather than pure practical ones. There is another mela which occurs every six years called 'Ardh Kumbh' which means `half Kumbh'. Sant Suhail Singh was lovingly admired within highly knowledgeable Mahapurshs. When I travelled with babaji to the of Kumbh Mela at 'Trimbhkeshwar' I saw how much babaji was respected. Shriman Pandit Sucha Singh Sahib provided a seat for babaji at his own level. In this Mela I was honoured by being included as one member of the `five beloveds' (Panj Piyaray). On that occasion the Guru Granth Sahib was seated in royal manner on the back of an elephant and I was fortunate to have been given the honour of majestically waving a fan over the Guru by Pandit Sucha Singh Ji. I witnessed Kumbh Mela first hand. I also took the bathing ritual there, and paid homage at the blessed mountain where 'Gotham Rishi' made the Godawari River appear.

At the Mela Pandit Suhail Singh ji took me to Baba Jaimal Singh ji of 'Bhoori' for his darshan. He and Baba Karam Singh ji (guru teacher of Baba Jawala Singh ji) were both Mahapursh of Hoti Mardan dehra. Baba Jaimal Singh had made the Gurdwaras of Baba Deep Singh & Baba Manj Singh in Amritsar, and both of them had contributed to the Darshni Dorian at Amritsar & Gurdwara Fatehgarh Sahib. At 'Sath Sarowar' of Haridwar, Baba Karam Singh had an 'asthan', place of stay where groups of Sadhus would visit him to discuss topics on shastras. Here he would do bhandaray for the six types of sadhus, followers of Guru Nanak - Nirmalay; followers of Shri Chand (son of Guru Nanak Dev ji) - Udasi; followers of Krishna - Vaishnav; followers of Ram Chandra - Bairagi; followers of Gorakh Nath - Nangai; - Sanyasi. He was himself a `Nirwan' Mahapursh. In one particular bhandaray he distributed langar himself and I was given two fried chapatis called `puris' as blessing from him. After I had finished eating, he wouldn't let me pick up my used pattal (plate made from leaves) for disposal. He himself came by to pick it up and dispose of it. Mahapursh had such non ego and devotion to seva. He showed a lot of respect to me and later he would send many baskets of fruits and sweets to me through Sadhus. Baba Karam Singh ji had done seva of Baba Bota Singh's Shaheed Ganj, Bhai Manj de Asthan and Fategarh Sahibjade's Gurdware. Babaji made me realise that within seva one can obtain all happiness.

From the Kumbh Mela we then went to Huzur Sahib where we stayed for several days. We did seva of langar, listened to katha & kirtan at both times within Gurdwara Sach Khand, and did the pilgrimage of all the nearby Gurdwaras. Baba Nidhan Singh's dehra was also nearby where Baba Harnam Singh ji now stays. He blessed me with a `saropa' on that particular visit. Our pilgrimage then took us to Gurdwara Nanak Chera. This was the place


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where Peer & Jakoob Jalal Din told Guru Nanak Dev ji that the water of that area was salty and requested Guru ji for a spring of fresh water. Guru Nanak Dev ji made a spring appear there by touching his feet on the ground. The water has healing properties, which rids sick people of their illness upon them drinking it. From here we then travelled to Hyderabad and then onto Nagpur where we visited a devotee of a Nathuwala Sant.

Our yatra then finally took us to Delhi to all the Gurdwaras there. Baba ji's nephew, who worked for the Indian Railways, had residence in Delhi so we made residence there while on our visit. We visited Gurdwara Damdama Sahib near 'Humayun-Makbra' where the tenth Guru made an Ox fight an elephant. Whilst travelling around Delhi, I was involved in an accident when boarding a bus. I received an injury to the back of my head, but with the grace of God I was saved and it was not serious. We went to a Sikh doctor who on examining me said that I would need to have my hair removed from the area of injury before he could treat it. I told him that as a Sikh, each day I did Ardas such that as long as I lived I would never have to cut my hair. I told him I would rather die than to have my hair murdered. We left his place without getting my wound dressed and went to a nearby Hindu-Bengali Doctor, who actually said that I had been saved only because of my hair and turban. He gave me some medicine and said, that because of my belief I would be cured. Because of his belief and due to Gods grace his treatment worked on me. At the time we were visiting Sis Ganj Gurdwara where Baba Tegh Bahadur had given great sacrifice of his head. Babaji said a bad thing was to happen to me, but because we were visiting the Gurdwara that situation was avoided and I only sustained a minor injury to myself. It seemed that Maharaj had avoided a possible calamity which was to occur and cut my previous sins. My age was around twenty-one at that time. With the grace of Guru Tegh Bahadur we were able to fulfill the yatra of Sis Ganj Sahib, Bangla Sahib and other Gurdwaras of Delhi. After the yatra which included Gurdwaras Mata Sunder Kaur, Mata Sahib Kaur, Moti Bagh, and Damdama Sahib we went back by train to Ajitwal station and from there to Kokri Town.

My routine and Learnings while staying with Sant Suhail Singh Ji

Many Giani and Pathi acquired knowledge from Baba Suhail Singh. Among Sant ji's

students were Harbhajan Singh Nirmaley, Nihang Sucha Singh, and myself. Throughout the fortunate time I stayed in the company of Mahapursh I would each day recite the Vaheguru mantra eighteen thousand times. I would in the morning wash my hair, wear clean cloths, set my seating on the ground, and keep lit essense sticks & a burning oil lamp to my side, with a glass of fresh water. Then I would sit on the ground in a yogic position and recite the Vaheguru mantra six thousand times in the morning, six thousand times in the afternoon, and six thousand times in the evening. Some days I would do either twenty-five, fifty-one, or seventy-five Japji Sahib paths. All this would be in addition to Nitnem done according to the appropriate time.

Mahapursh would never have anyone do any of his household duties for him. So, when he would go out I would clean all his clothes and colour them with the `geru' colour. There are two types of geru colouring, one type is used to colour the horns of buffalos, and the other is used to colour the clothes of Sadhus. It looks somewhat like a mix of yellow and red. The other for clothes looks like pure red. After Mahapursh's clothes would dry I would fold them and place them appropriately. When Mahapursh would return he would ask why I would do this seva and I would reply saying that it was my duty. I would also lay his bed and keep cleanliness. I would do all this when Mahapursh was not present. When Mahapursh was around he would never allow me to touch any work for him. He was model of nonmaterialism (theag-birag).

In the seven years of my presence with Mahapursh we never had one argument. No one ever thought he was greater or lesser than the other. Although he wore saffron coloured cloths being a Nirmalay Sant, and I an Amrit Dhari, whose discipline was of the five K's, we


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never spoke ill to each other. Nirmalay Sants have a separate identity and discipline, as they take on preaching to any kind of community and religion, as did Guru Nanak Dev ji. He was a true Mahapursh. Mahapursh taught me how to prepare herbal medicine from plants and from metals called 'kushtay'. He also gave me practical experience in preparing these medicines. As he was a registered 'Vaidya Raj' (ayurvedic doctor) he also guided me to take examinations and qualify for the same. He tutored me in qualifying for registration from Punjab & Haryana Governments for Ayurved and Unani (another type of medicine) certificates. My Registration number is 12500. He would tell me many times that the trade of giving medicines to the poor was a very good deed, and by ridding someone of there illness Vaheguru is easily pleased. In this way one also gets blessed. He said that this science itself also forms part of a field of knowledge. Those that don't believe in God or religion will visit a doctor for their ailments, and in this manner they too become devotees of Vaheguru. So in every manner I was taught the importance of seva. Through providing gian from reading vidya, and providing remedy from practising medicine.

Mahapursh gave me many teachings. Amongst these were, even if someone hated me I should never hesitate to give them knowledge. Also, no, matter how many times one asked me the same question again and again to never lose my patience. He said, hold gatherings of sharing knowledge (vidya) and teach with love. Recite and make others recite. This was my seva of enlightenment for the country and community. He told me that I should hold gatherings of langar too. To organise langar was a great seva, and to give a hungry person food and to make that hunger disappear was a blessing. He said with all these efforts ultimately the sangat would benefit, but in the end I too would receive the same. His thoughts for others were far sighted. He would say that even if one repairs pathways it was a great comfort for all that used them, then even the blind and disabled could travel without inconvenience. To remove stones or thorns from a pathway so that no one is troubled, in the same way was also a form of seva.

Doing seva at Gurdwaras was foremost is Baba Suhail Singh's teachings, because if there was a Gurdwara only then would there be katha, kirtan and satsang from which people could benefit. The lighting of essence sticks, sweeping floors of the Gurdwara, wiping shoes of the sangat, preparing langar and its distribution, were also considered great deeds by him, as was the erecting of Nishan Sahib for a Gurdwara. To wed off the daughter of the poor, to help a poor student gain knowledge by giving him books, to contribute money to charitable organisations for the disabled, and through playing music for the blind or disabled were all considered as seva. These were some of the most important principles of Mahapursh. He would himself contribute seva of `taran' (physical) &'daan' (financial) to the building of schools, colleges and hospitals.

From the privilege of acquiring knowledge of Granths from Mahapursh, I learnt from him teachings of how to remain in solitude and the warnings of the two greatest forms of materialism (maya), money & sex. Mahapursh also gave me knowledge from Granths of astrology. For these reasons my regard for Sant Suhail Singh ji was unparalleled. As Tulsi ji has said, true friendship can only exist between those two people who have the same wishes, same beliefs (guru), same way of praying, same eating, drinking and attire. These are the six pre-requisites required for friendship to exist. While I was staying there I would also visit 'Killiwale'. I would pay my respects at the places of Sant Baba Kartar Singh & Sant Baba Sang Singh, sweep the floor there and do Karah Parshad. By doing this I would obtain the blessing of those Mahapursh. While I was with Mahapursh Suhail Singh ji I was always content. Today when I look back I realize that I cannot repay him for the eye of knowledge he has given me. Even if I had all the time of the four ages it would not be enough. Man is born with two eyes with which they can see and run their world. But there is a third eye, that of brahm vidya through which people can make their next world comfortable. So with purity of mind, speech and body I was always content.

`Avdhoot' is a type of guru, who when reciting bhajan can become spiritually

enlightened but cannot show the same path to the Sangat as he does not have `Shastri' vidya


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(knowledge of granths). They do not classify themselves as vidwans (knowledgeables) and thus they cannot explain to others how to attain the same spiritual level. However, those who are enthusiastic whose minds hold no doubts, can gain from them, but they only ' number a few. The Mahapursh who is both spiritually knowledgeable and has Shastri vidya can help the masses. Mahapursh at many times would make me recite meanings and read granths for twelve hours at a time continuously. He would always bless me and once stated that wherever I went I would pass all the tests of life put forth before me with the Guru's grace. At each stage I would be respected. Mahapursh told me that when he would give up his body I should hold a Path each year in his remembrance. So each year at either Sultanpur Lodhi, Gurdwara Ber Sahib, Fategarh Sahib, or other times Hazur Sahib, I would hold a path and langar in his name. Mahapursh spent at least fifty years of his life in Kokri town. No one pointed any wrong of him throughout this time. He led such a pure lifestyle that the town folk and those of the surrounding areas really loved and respected him.

Sardar Lakham Singh Gill and his daughter were sevaks of Sant Suhail Singh. He would visit Mahapursh many times to receive his blessings. He built roads, provided electricity to dehras, samadhs and the Gurdwara inside the town where Pandit Bhan Singh ji used to reside. Sardar Ganga Singh of Mansoorwar, and his wife Mata Sada Kaur respected Mahapursh a lot. He had stayed once or twice at their place. I also had the privilege to visit their place and found that the family's seva and love was overwhelming. That is how much devotion they had. This family was blessed by Pandit Bhan Singh ji and was very dear to him. I also had an occasion to visit there son-in-law Sardar Lehmbar Singh, from village Damdama in the district of Sarsa.

I would visit Rajeyana village with Sant Suhail ji where Sant Baba Meeha Singh ji used to reside. He had a practise whereby he would stand in a shallow river and recite fifteen to twenty-five Sukhmani Sahibs at a time. He was a great admirer of Pandit Bhan Singh ji. Sant Baba Suhail Singh would offer him money but he would never accept it as he was a theagi-biragi. At that time an elder Mahapursh, Sant Servan Singh had a herbal medicine pharmacy run under the name of Guru Nanak there. I visited this Mahapursh for darshan and stayed with him for some days. On the death anniversary of Baba Meeha Singh ji, I was fortunate to have been able to attend the ceremony and listen to the sermons of some knowledgeable Sadhus there. Baba Isher Singh, who was Baba Jawala Singh's sevak for some time also stayed here with Mahapursh. Heera Lal ji and Makhan Lal ji were originally given seva of Rajeyana and Baba Meeha Singh was put on duty there. Some wicked people and bad souls were present in the village who would disrupt the peacefulness of the area. Sant ji then recited Jaap for forty days and those evil souls dispersed and `manmukh', those that follow themselves rather than the Guru were punished verbally. This place was then re-inhabited. There were brakht huts of Nirmala Sants there, and with enthusiasm they stayed there and gave sermons. During the day food was prepared from the offerings made by the Sangat, and in the evening the Bhagats would do seva. These are the principle foundations of brakht Sadhus. Across India many brakht huts like this exist to teach knowledge, hold discussions and awaken the Sangat towards God through Bhagti.

In this way we went to see great Mahapursh Sant Baba Bhau Singh ji. At night we rested there. Mahapursh the all knowing called us inside and gave us rice pudding with pancakes to eat. Great teachings were given. He was a vidwan and tapasvi. Kothriean (doing 101 parts of Guru Granth Sahib continiously in one go) were being held there. He would sit inside his room and recite bhajan. The first seva of this place was given to Sanyasi Sant Dhoola Singh and then it was passed to Baba Bhan Singh. The town folk respect this place a lot. From the darshan of this Mahapursh we received arshivad and were blessed with a `Saropa'. There also exists a village called 'Thakhtopura' where Baba Khuda Singh ji used to reside. He was sevak of Baba Mith Singh ji. At another village called Lopon village Sant Darbari Das used to reside. Village Lokoun was visited by the sixth Guru where he gave blessings to that village that five Brahm Gianis would always reside within that village.


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My Duty as ordered by God

Whatever duty was given too me by God, that to preach His name at home and abroad, I am fulfilling. God should bless this cause and with it give me the strength to provide the knowledge of Guru Granth Sahib to the Sangat such that out religion can establish itself further. It is by the greatness and virtue of the Guru Granth Sahib that I have been able to do this service. The Sangat loves & respects me only because I do katha of Guru Granth Sahib ji. It is through the Guru Granth Sahib ji that people like me are able to afford food and clothes. Great is Guru Arjan Sahib ji, who compiled the (Adi Granth Sahib ji, and made many like me who don't have any importance earn a source of living. This is the great bakshish of Guru Granth Sahib. On my journey I reached England on 13th April 1992. Till present the service of holding preachings is continuing wig Satguru's kirpa. I go there wherever the Sangat requests me to recite katha, and I shower the preachings from I Bani. God should help this cause and reduce the gradual movement of nonbelief in Him. One should pray such that we may realize the importance and purpose of life. Only Satguru can put us onto the path where we can devote our life to Him and put an end to our cycle of birth & death. In this book a simple glimse of my life to 1992 has been described. I ask only for the service of Satguru and that I may serve the Sangat forever.


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4 – My Adulthood

Benefits of Living a Life as a Sadhu at home

Near our haveli there used to be a common footpath and well, which was used by the

people of the village for their water supply. Mahapursh Sant Baba Mehtab Singh Tapasvi ji would also use the same footpath and well. Once when he was passing my father bowed and humbly asked him to come inside to his restroom of the haveli and give the pleasure of his company. Mahapursh on noticing my father's love fulfilled his request. Father offered food, which was softly refused, however Babaji offered his sweet words. My father told him about me that I had been given away to Sant Baba Jawala Singh ji. Mahapursh said it was alright, but according to his own life experience he said that if one stayed in his own house and practised meditation, there was equal anand which could be gained from it. He implied if one recites naam in this manner he eats with his own earnings. He had become a Sadhu in bairag and left his home many years earlier, and he would live on the outskirts of different villages. He pointed out that when he would do six hours worth of meditation by the end of the day he would be left with only one hour's worth of credit to himself The reason for this he explained was that some of it would be taken by those who would do service of providing him food, some credit would be taken by those who gave him clothes, and the remaining would be taken by those who provided him with other amenities such as soap, oil, or money. However, he said if he had stayed within his own home and provided for himself, whatever he would have gained from his meditation would all have been his. This was his experience he explained but otherwise he told my father whatever was his wish he should do accordingly. As my father respected Tapasvi ji a lot, I used to take milk for him. Because of my father's devotion to Mahapurshs of saffron attire & others, I would do seva for them such as bringing them water out of our well to bathe, serving them food from our house, and washing their utensils. Tapasvi ji used to refer to me as 'Akali Singh', for reasons only Mahapursh can understand.

The Route I Chose to take

Once Sant Baba Suhail Singh ji told me that when he was taking vidya from the

Pandits in Kashi he could not understand them. But slowly and steadily he dedicated himself to reading and he became a vidwan. Even today he is considered a great vidwan and by serving his community and country he has earned a lot of respect. When I finished my training there at the end of my seven years in his service, he gave me a choice between reading further Granths, becoming a Mahant (head) of his dehra whilst he was alive, or to leave the dehra and preach to the people. He asked me to choose any one of these three and that he would happily accept my choice. I had researched and aquired enough knowledge from Granths and I did not want to get involved in the circle of Mahants. My Mahanti oh 'Nanak', is sins from my previous life. With the Guru's kirpa I requested that I wanted to remain as a sevadar and serve the sangat. Becoming a head brings with it problems. Within villages different groups form and if you are seen favouring one side the other side becomes jealous. With the Guru's kirpa I asked Mahapursh to bless me with independence, but as he was old I did not want to leave him and so I stated that I would look after him. However, Babaji said his health was fine and he had no problems. He said I was free to go. He said it was no use if a person sat in one place to sell his goods and that I should go from one place to another and share the goods of Brahm Vidya with whoever wanted to learn it. Teach vidya and discuss it with others. Earn respect for yourself, myself, your country and community. Sant Suhail Singh said he had always wanted someone from his own family to become a Sadhu and take vidya from him. Many Sadhus, behanghum, and granthi had taken teachings from him. He said now


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his final wish had also been granted and he had become free of his debt.

When a boy is born to a family, the house is full of happiness. Likewise when a new Sadhu is born to a family of Sadhus they also become very happy. A crow eats away the eggs of a pigeon so that it can lay its own eggs in the same nest, but a 'koyal' in turn eats the eggs of the crow and deposits her own eggs in the crows nest. The crow nests the eggs thinking that they are hers but when they hatch the koyal takes them away. In the same way, sometimes a child belonging to Sadhus is born to a family man and when the time comes the Sadhu speaks his language and takes him away. When the orchard becomes old & withers away, to maintain itself new seeds are planted which grow on after it. In the same way when new Sadhus are created there is happiness as they will continue the distribution of vidya and seva to future generations.

Sant Suhail Singh ji said that his mind was content during my stay there with him. He said I did everything without expecting anything in return, and that he had never heard any complaint from anyone of me. He said from all sides he had heard great praise regarding me, and within the town area all the women folk respected me and felt safe. He said he was happy with my choice. I had completed my vidya in 1974. I knew that if I stayed in a village or town then they would involve me in a party system which would cause conflicts, and secondly I would have to eat the offerings in praise made by the people. I decided that it would be better if I made a dwelling in my parents owned village fields and eat whatever was provided by them. The order of my Maharaj (Guru) was to work on religion, praising the almighty's name and to share the profits with everyone. I remained unattached, practised vidya, and practised naam such that my life would complete with success. I informed my parents of my plans and made my request. They gave me some land, about ten-twelve kilay on the border of Pakistan in the village. There I made my hut with a small kitchen and a hand pump.

I had first aquired the taste for living the life of a Sadhu when I passed my eighth

class, and went to reside with Sant Baba Mither Singh ji for eight-ten days. It was in 1963, after passing my Prep (10th year) that I took on the discipline of a Sadhu and started my journey towards attaining Sadhusism in Nangal Khurd, dehra Vishnu Puree. From that time until 1965 I learnt from Sant Baba Mahinder Singh and stayed either with him or at Anandpur Sahib. I had then had the fortune of staying at Dehra Sant Garh Herkhowal, Hoshiarpur for two years until 1967. One year was then spent in Ropar in Khawaja Khark, and finally from 1968 to 1974 I studied and read vidya from Sant Baba Suhail Singh. 1974 was when I returned to my home village to contemplate my fate.

Last days of Sant Suhail Singh Ji

Mahapursh came and visited me on one particular occasion at my dwelling. For some

days he stayed in village Kalra at Colonel Shiv Singh's Bungalow. It was winter and he had received an attack of paralysis to his left side. The Sangat from Nathuwal town came for him and took him back with them out of their love for Mahapursh, and an Akhand Path of Sukhmani Sahib was arranged there. It was on 16th Poh Thursday, 1974 at three o'clock at night that his soul left his body. It was almost as if it had coincided with the date of Pandit Bhan Singh's death anniversary. 16th, 17th, and 18th was the date of Pandit Bhan Singh ji's death anniversary, and now 14th ,15th ,161h was the date that Sant Baba Suhail Singh ji's death anniversary was to be celebrated. I kept the principle of unattachment ('theag') foremost in my mind and arrived in Kokri village to celebrate the death of my guru teacher. A Nagar Kirtan procession marking his death stretched for more than one mile within Kokri village. With the body of Sant ji the Sangat accompanied on trolleys on the back of tractors, motor cycles and bicycles. All the Sangat paid their last respects and then in Nathuwala village the cremation was held. His cremation ceremony was carried out in the same Gurdwara where Pandit Bhan


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Singh ji was cremated. Today that place has been transformed into a beautiful Gurdwara. Sant Baba Servan Singh of Rajeanay was later appointed for the headship of the dehra. The running of the dehra, money donated by the Sangat, and keys were given to the Sangat of the village Nathuwal who in turn formed a committee to manage its running.

My life after Sant Suhail Singh Expired

From 1974 - 1976 I practised God's name in my humble dwelling. I would travel to

Dameli to visit Gurdwara 'Tham' Sahib, of the sixth Guru and Baba Dalip Singh's hut, which were located within Dameli village. I would meet other sadhus there and do darshan of those Gurdwara. I would also travel three miles on bare foot each day to village Bambeli, where Gurdwara 'Chonta' Sahib belonging to the seventh Guru existed. Along the way this area was uninhabited and I would many times sit near side the banks of a river and enjoin in simran. While staying at the Gurdwara I would recite fifteen to twenty-five Sukhmani Sahibs, seventy-five Japji Sahibs, or onehundred-thirteen rosaries of Jaap. I would also recite open Path from the Guru Granth Sahib. Here I started reading all the Granths again with the grace of the Guru, which I had learnt from Sant Suhail Singh. I lived like this for two years and practised the name of God in this way.

At that time I had not made established any links with the Sangat nor would I visit the village. I would always remain in solitude. Whenever I wished I would visit Baba Jawala Singh's place, Herkhowal. I would do karah-parshad, take darshan of Sadhus there, and obtain my blessings in this way. I would also visit Sant Gurmukh Singh Musafer, Sant Karam Singh, Sant Battan Singh in Adampur and Jaswant Singh Avdoot in Hajari village. In this way I would rejoice in paying my respects to Mahapursh. It was at Gurdwara Chonta Sahib that Maharaj (God) then himself one day blessed me. I was told that I should sweep the floors of that Gurdwara. So my daily routine encompassed reciting naam whilst travelling to this Gurdwara, reciting naam whilst there, doing seva through sweeping the floors, and then reciting naam whilst returning home. On my way to and from the Gurdwara I would recite five Sukhmani Sahibs through memory, no matter what the weather was like. Through rain, darkness, storm, summer and winter, without fail I would go and complete my seva. On occasions of Gurpurb, Pardhan Singh would ask me to do katha and I would oblige. In this way I also visited Giani Harbans Singh Demeli and would hold discussions with him on many occasions. I would also arrange for Sangat to be taken to Herkhowal dehra for darshan. With the grace of Maharaj, my time passed by in this manner.

I Choose to live in Sultanpur

In Lotera village, near Dameli I read and digested Granths for almost one year. Then

once while visiting Gurdwara 'Chontha Sahib' of Guru Har Rai ji, I received order from Guru Maharaj through 'Akashi Bani' (heavenly voice) to go and preach in Sultanpur, Kiratpur or Anandpur. I decided to travel to Sultanpur.

Sultanpur Lodhi is where Guru Nanak spent fourteen years of his life whilst he was earning a livelihood. It was here where he received his divine call to renounce worldly ways and preach to people of Sikhi. There are several well known Gurdwaras in Sultanpur, amongst which are Gurdwaras Hatt Sahib, Gur ka Bagh, Ber Sahib, Kothari Sahib, and Sant Ghat. Gurdwara Gur ka Bagh was Bebe Nanaki's House where Baba Nanak, when he first visited his sister in Sultanpur came and resided. From here Baba Nanak went to Batala village to get married to Mata Salakhni. Baba Shri Chand and Lakmi Das were born here. The well from where Bebe Nanaki would fetch water to prepare langar for Guru Nanak Dev ji is still present there. Gurdwara Hatt Sahib is where Maharaj used to do Modikhana', trading with thirteen stones of weights. There are actually fourteen stones with which Guru ji would weigh and give away food supplies to the poor, which still exist today at this Gurdwara. By the side of


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Gurdwara Ber Sahib, Bhai Bhagirath ji would bathe in the River 'Bein'. Once, after he brushed his teeth with a wooden stick he dug it into the ground and today there stands a tree in that place, thus the Gurdwara being referred to as Ber Sahib. At this same place Baba Nanak went to Sach Khand using bathing as his excuse for his disappearance. He appeared on the third day after disappearing at Gurdwara Sant Ghat. It was from Sant Ghat that Baba Nanak then took on the saffron (bhagva) coloured attire and went preaching on 'udhasean', travelling in all four directions. It was also at this same Gurdwara where Guru Nanak first produced and recited Mool Mantra.

I first went to Sultanpur in 1976 and stayed at Gurdwara Sant Ghat. At that time the place had no doors or windows. Sant Baba Attar Singh ji, sevak of Sant Baba Udham Singh Mastooana, had done seva here earlier, and later in time Jathedhar Santa Singh who was a Nihang of Kasoori took on the seva of that Gurdwara. The maintenance of it today is run by the Shiromani Prabandhak Committee. Even today this place is still not completely built. At this Gurdwara a Nihang, Mangal Singh would do my seva with devotion. He would provide me with food and water. For two years on the banks of the river Bein, I did great 'taap' (meditation) whilst residing at Gurdwara Sant Ghat.

How I try to Revitalise Sangat Interest to the Holy Place of Sultanpur through inspiration

of Sant Kartar Singh Ji

I would hold discussion of granths at Gurdwara Sant Ghat and started holding gatherings of Sangat. I came into contact with the family of' Sardar Jeghir Singh Bajaj, Bhai Sukhchan Singh Bajaj, Swaran Singh an electrcian from Nangal, and Sardar Niranjan Singh from Gajipur. In time the Sangat began to appreciate what I offered and more of them started to visit me.

Sant Baba Kartar Singh of 'Thathey Tibay', whose residence was at Gurdwara Hatt Sahib, did seva of the Gurdwaras of Sultanpur, namely Gurdwara Hatt Sahib, Gur ka Bagh and Gurdwara Kothari Sahib. It was the 300th Birthday of Guru Tegh Bahadur. He celebrated the 300th year anniversary within the area with a Nagar Kirtan. Sant Baba Kartar Singh of Mehta Sahib also reached there with his group and Maskin Sahib Ranjit Singh Paras from Kamal also attended. Many other learned people, ragi (musicians), dhadi, and percharak (sermon givers) also came and performed. Katha and kirtan were held throughout the day on that great day. Even I received the good fortune to give a sermon to the Sangat. I recited some Shastri Vedas & Shastri mantra and explained them to the sangat. Sant Baba Kartar Singh of Mehta spoke words of praise of me to the Sangat. Afterwards he embraced me and suggested that I should join his group 'jatha'. This was the first time I had met Mahapursh.

Due to Giani Athma Singh's encouragement at Tibba Sahib, the place of Sant Lakshman Singh, I did darshan of Sant Kartar Singh again. Sant Baba Kartar Singh, the Mahant of dehra Thathey Tibay (the dehra Thathey Tibay was dehra of Baba Bir Singh which is in Kapurthala near Sultanpur) heard my sermons and was also very impressed. He had also done seva of Takht Sahib in Patna Sahib. After the samagam Sant Kartar Singh asked me where I lived. He had arrived by jeep and took me to Gurdwara Hatt Sahib. Sant Baba Kartar Singh suggested that since I was very learned,' sitting in one place did not have much benefit. He told me that I should go and do seva for the sangat elsewhere and put them on the right path. He requested me to do katha at Gurdwara Hatt Sahib and at the other Gurdwaras of Bibi Nanaki, Ber Sahib and Guru ke Bagh. I accepted and he blessed me with a stay of residence at `Darshani Dihoori'. Since he was also an admirer of Sant Baba Jawala Singh ji, and belonged to the same sect he said he would also assist me in this seva to the Sangat. I did seva in this way for one year from 81-82. Bhai Sarbjit Singh, Bhai Joga Singh and Sarvan Singh, who all took gurmat-vidya from me, would visit me from time to time.


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The seva of Gurdwara Patna Sahib was commenced under the order of Baba Jawala Singh ji to Sant Kartar Singh. He remained in the seva of Sant Baba Bhag Singh of Thathey Tibay who was a very great soul. He was a theagi-biragi and from him Baba Bishan Singh of Meralay, Sant Baba Sunder Singh & Sant Baba Prem Singh learned vidya together. Sant Jagat Singh had taken vidya from Baba Amir Singh who had been a Mahant of Thathey Tibay once.

Under the guidance of Sant Kartar Singh I started Katha of Nanak Parkash. He told

me that he had tried many ways towards reviving interest in the sangat to attending katha, but the people of the area did not turn towards him. I said Guru Nanak Sahib had lived in this town area for many years, exactly 14 years, 9 months & 13 days, and remained here because of the love and affection the Sangat had here. I was surprised to hear this from Mahapursh.

For some political reason, Sant Baba Kartar Singh's seva was taken back from him by the Shiromani Committee. I was doing Katha at Gurdwara Hatt Sahib at that time and I was requested to continue Katha by those who attended it. The katha was of Guru Granth Sahib, Suraj Parkash, Panth Parkash, Bhai Gurdas Vaaran, Kavit Swayye and Nand Lal's Scriptures. Sant Kartar Singh was allocated to seva at Goindwal but I stayed behind and carried on with the Katha.

The Ashram in Sultanpur

In Sultanpur Guru Nanak Sahib Ji Himself blessed me with the opportunity to acquire the place near Gurdwara Ber Sahib. Here an Ashram was built and the responsibility of the building work was given to Sant Baba Harbhajan Singh ji of Cheeney while I was away abroad. Bhai Mohan Singh, Bhai Sarbjit Singh, Bhai Gurmeet Singh and likewise many local students learnt and discussed meanings of Granths of Bhai Vara, Bhagat Bani, Das Granthi and Guru Granth Sahib ji there. Others who learnt were Bhai Sawaran Singh, Bhai Kewal Singh, Bhai Chamkaur Singh, Bhai Narinder Singh, and Bhai Kulwinder Singh. Ladies would also visit to learn Gurmat vidiya from me. At the end of each day at the Ashram local students go back to their houses while the remaining students have places of stay there. The arrangements for accomodation, food, and other requirements are taken care of by the ashram itself. With Satguru's blessing students are also taught kirtan here. In my absence Bhai Joga Singh a Granthi Singh of Gurdwara Ber Sahib looked after the place. Bhai Joga Singh was one of my first students. Many of my students had read from 'Sar Kitawali' to `Vichar Sagar' and become Guru Granth Sahib's Pathi. The objective of the Ashram was that apart from Brahm vidiya being taught, it was also a place to learn true Indian culture, Gurmat & Vidant's such that vidiwans could be prepared. It also aimed to train Sahitkar (writers), Sangeetkar (musicians), Vaidya Raj (Ayurvedic/ Herbal Doctors), and Jyotshi (palmists) so that they could serve their country and community and bring pride to their land and its people. With God's blessing, other such institutions should be opened in other lands such that people there can also benefit.

By just reading books doubts are not cleared, but with the Guru's kirpa those doubts are removed.

I teach Vidant & Gurmat vidiya to whoever is interested, so that whatever vidiya I

have received from Mahapurshs can one day be passed onto future generations. In this way, sermons of Brahm vidiya will be practised in India and abroad. I hope one day these students on acquiring Vidant & Gurmat vidiya from me will become vidwan and will inform the world of their rich heritage through their sermons.

Knowledge is an 'Agani' blessing. One Mahapursh passes the knowledge to another Mahapursh as a belonging and the rule goes with it that one should not take unnecessary advantage of it.

One can only be benefited from knowledge when it is discussed with others. Without any greed one has to give the knowledge of Brahmgian to students because


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it is the foremost offering. There are other offerings as well like that of grains, clothes, assisting in wedding off the girls of poor families, but no offering is greater than offering Brahmgian. Some give away gold and others money. They all have importance in their own place but to give Gurmat Vidiya is the greatest of all as knowledge is the third eye.

A dim person is praised only within his house. A sarpanch/ lambardar (political figures in villages) are praised in their village. A king is praised within his country, but a vidwan is praised wherever he goes.

There are two types of knowledge by name 'pra'- spiritual knowledge, and apra' - worldly knowledge. One type is where one learns about ways of the world, such as in behaviour, politics, etc. The first is Brahm knowledge where one comes to know of spirituality and gives up non-spirituality elements. When one acquires knowledge of Granths and spiritual knowledge, that person can benefit the whole universe. However, some Mahapursh are like a log afloat on a river. They themselves can float and reach from one side of a river bank to another, but can't help others stay afloat or get across. These Mahapurshs can only help a few. They are like sandalwood, which can impart its smell into specific plants but cannot make them into sandalwood in turn. Other Mahapursh are such,

A Gurmukh who by giving a small drop of His naam can help millions. These Mahapursh are considered very special. Many Mahapurshs are bhajnandi who

do meditation, but are not vidiwans having no shastri knowledge. Many Mahapurshs are vidiwans but are not bhajnandi. When both practises come together as in the knowledge of seven Shastaras with spiritual knowledege, then such a Mahapursh can benefit many. Without knowledge one is like that person who watches dazed when he cannot understand the language of the persons around him, like a cow struggling in mud. That is the reason why one has to squire knowledge. To study then make others study by giving them this offering is the principle of a vidiwan. In the same manner the principle of a soldier is to protect one's country, for a family man it is to provide for his spouse, and for a humble servant it its to serve everyone regardless of others caste & creed. Only a knowledgeable Mahapursh can explain how to respect one's parents, country, and religion. He can give knowledge about Gurmat and thus steer the masses towards good.

Bibi Balwant Kaur - a devotee of Baba Jawala Singh Ji

Bibi Balwant Kaur made 'Bibi Nanaki Satsang' Gurdwara, in remebrance of Bibi Nanaki.

Her husband was a sevak of Sant Baba Jawala Singh. She belonged to Susa village and got married in Kurdpur. Her husband lived in Africa. After he died she went to Mahapursh to remain in his seva. Bibi Amar Kaur ji from Tanuli was also a sevadar there. She was given the duty to build a Nishan Sahib for the Gurdwara. She would also run langar there. I would visit there from time to time and and do katha. She offered stay of residence at the Gurdwara but as it was mainly visited by Sangat of ladies, I declined. The mind is a very crafty engine. Thinking can be very easily swayed so identifying potential problem areas and avoiding them was my best practise.

Mahapursh asked Bibi Balwant Kaur to do Chalisa of Mool Mantar once. Bibi Amar Kaur had already done Chalisa so she knew all the customs of how it was practised, and Mahapursh asked her to help Bibi Balwant accomplish the same. Bibi Balwant had also travelled to England from Africa. In England whatever money she collected via her kirtan she eventually used to build Gurdwara Bibi Nanaki. A foundation stone was laid by the five beloveds. Amongst the beloveds included was Sant Baba Kartar Singh Bhindranwale, Sant of Thathey Tebey and myself. Today a big and beautiful Gurdwara with a langar hall stands there and a hospital is the process of being made. Eye operation camps are also held here. As every


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year, Bibi Nanaki's Gurpurb was celebrated on 3rd- 4th April and a Nagar Kirtan would be held. of preaching from Guru Amardas ji. He also received a walking stick used by Guru Amardas ji which is still with his family today.

Bibi Balwant Kaur asked me to do katha at the Gurdwara and therefore the rest of Nanak Parkash Katha was completed there. The katha, bhog and langar bhandaray were attended by many, including Sardar Kirpal Singh Koldhar, and Sardar Paramjit Singh Sahib ji Barsa who was a SDO and judge (he later went on to become a Session Judge). Niranjan Singh, a tehsildar and son-in-law of Dhana Singh Gulshan, Patwari Panchi ji, Sardar Manohar Singh ji deer, Master Gurbachan Singh, and many others attended the katha. SDM Jatinder Singh a great Gursikh and Sant Baba Kartar Singh also came. Hundreds had gathered to hear my katha. It was only then that I began to see that the people of the town really respected me.

After finishing katha one month later, Sardar Kirpal Singh, a peace loving man requested me to start katha on another Granth. He said that he had been convinced by my katha to take Amrit and become Gursikh. He told me how his previous social gatherings gave him temporary happiness and how now he yearned for Sat Sangat. He on discussing this with the manager of Gurdwara Parbhandak Committee Sardar Puran Singh, allocated me a place of stay at Gurdwara Sant Ghat. So I had to oblige and I gave the entire katha of Suraj Parkash there and at Guru ka Bagh. All the people of the town, regardless of there caste and religion attended. Bhai Joga Singh whose original name was Harish Chander, Sarbjit Singh, Jarnail Singh and in the same way Sardar Pritam Singh's son Sabha Karam Singh, would do seva of cleaning the shoes of the Saadh Sangat. Darshan Singh Sathoowal would also do seva of shoes and arrange for transport of cycles for the Sangat. In those days the Sangat would travel from up to fifteen miles away. Later the katha of Panth Parkash was done there and by the Guru's grace, katha of, `Veer Margesh' Granth was also held there. Mahapursh who had given me teachings was highly praised, and now I was passing those very teachings to the Sangat. The Sangat were absorbed by my katha and they further suggested that katha of the Guru Granth Sahib should also commence, which in due time occurred.

It was suggested that a gathering of Mahapurshs be arranged. At that time only Guru Nanak Sahib's and the tenth Guru's Gurpurb were celebrated by the Shiromani Committee while the other Guru's Gurpurbs were not considered. A resolution was made to celebrate all the Gurpurbs at Gurdwara Guru ka Bhag, and a committee which would spread the faith was established. The head of this was Sardar Manohar Singh who had then recently taken amrit and become Gursikh. He was from the family of Baba Meheshah of Sultanpur one of the twenty-two people who received the duty.

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

and kavi darbar (poetry concerts) would be held. Writers like Bedi Lal Singh, editor of `Khalsa Diwan' would attend and he would manage the stage. Once on the occasion of the tenth Guru's Gurpurb, Sant Baba Gian Singh Ji of Johlan was visiting a devotee from Ferozpur. He was the knower of all through powers of 'anter-jamtha'. He arrived in the town centre where I was distributing Saropas (scarfs) to the local Sikhs at Gurdwara Singh Sabha. He sent Colonel Malkit Singh with the message that he wanted to see me. When I got there I offered him a saropa on behalf of the Sangat. Mahapursh received it and had langar. He said that at Gurdwara Singh Sabha Amrit Sanchar had never been held. I in turn requested him to give me the permission to hold one, but I had to make this request again at a later date before it was accepted.

The day had come when the Sangat was prepared to take Amrit. Sant Baba Gian Singh ji of Jola was there to precede over the ceremony with the five beloveds. The event ran over several days and he would come and take care of all the duties of the ceremony. In this samagam, Sant Baba Roshan Singh Maskin of dehra Maksoodpur, Baba Majha Singh's heir, who was the head and organiser of the Hoti-Mardan Movement, came with his group for kirtan. Sardar Sant Ujagar Singh Banala, Sant Bachnal Singh of dehra 'Dhakikalan' Ludhiana, Sant Mohinder Singh Malsiha, and many other Mahapursh attended. Also a Sant from Sefullabhad, where there is a place of the sixth Guru, came and did seva. Many other


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Mahapursh requested to attend, visited. Poetry concerts were held praising the Lord's name and many poets such as Mani ji & Hans ji performed. Their colleagues also visited and at times throughout the night poems were read and kirtan was sung. Mahapursh Gian Singh would himself participate in the playing of instruments with other musicians during kirtan. With the inspiration of Moji Balbir Singh a dhadi darbar was also held. Historical weapons would be displayed and the ancient art of using them would be demonstrated by Gutka experts. With the Guru's grace many people realised the wrongs according to the katha of Granths of, eating meat, drinking alcohol, intoxication through smoking, and removing or cutting of hair. Many took Amrit and became Gursikh. We would also visit all the nearby holy places and in doing so we would spread the movement started by Guru Gobind Singh ji of holding Amrit Sanchar. In this way Baba Gian Singh ji, Baba Roshan Singh and Sant Kundan Singh ji Jathedar would give darshan to the Saadh Sangat. I received praise from the Saadh Sangat and the blessings of the Mahapursh. In time this seva continued and Amrit Sanchar was recognised as important. Theses ceremonies were held on days of Gurpurbs always with groups of Sadhus attending. I had the good fortune of fulfilling whatever seva Vaheguru had in store for me for the Sangat.

My meeting with Sant Jarnail Singh Ji

Bibi Inderjit Kaur, sister of Baba Jarnail Singh ji was married to Sardar Amarjit of Kokri Nagar. When Amrit Sanchar was held in Kokri with my inspiration, Sardar Amarjit Singh along with his family and many others took Amrit. At that time Sant Jarnail Singh ji stayed at his own place. It was through his brother in-law that Sant Jarnail Singh ji got to know of me. With my guidance, Amarjit Singh abstained from a non-vegetarian diet, and became Amrit dhari. He would visit me often and we would have discourse on knowledge. His grandmother Nand Kaur, who belonged to Heran village, had taken her Amrit from Sant Baba Kartar Singh ji of Kokri village. He also blessed her and told her that in her family a Gurmukh would be born who would guide many people to take Amrit.

In 1978 when the Nirankari crisis occurred, Sant Jarnail Singh ji was preaching around India in his own bus with his followers. He would wear a sky blue 'chola' and a black rounded turban. I was at Sultanpur at that time and stayed in some simple dwellings made in a field of master Gurbachan Singh. While here I would practise 113 rosaries of Mool Mantar, recite the five banis, Asa-di-War, Sukhmani Sahib, and recite God's name with each breath. I would at all times keep essence sticks and an oil lamp burning when reciting naam. At both times morning and evening, katha would be performed at `Guru ka Bagh'. Later, on the request of the Shiromani Prabhandak Committee's member Sardar Hajara Singh ji Badala, Sardar Puran Singh ji the manager, Puran Singh, and Sardar Piyara Singh, the katha was also commenced at 'Ber Sahib'. The dwelling where I now keep residence, stands Dehra Herkhowal, Sultanpur. It was made with the instruction of Sant Baba Roshan Singh ji. With the efforts and seva of Ishar Singh of Meani who was a high official for grain markets in Sultanpur, the dwelling was built by labourers.

The Bus of Sant Jarnail Singh ji happened to be passing through Sultanpur. At that time, a program was arranged by the Sangat and the committee in remembrance of thirteen Singhs who were martyred, and with my guidance Akhand Path and langar were being held at Ber Sahib. I was informed that Sant was passing through the town and I decided to meet him. Saddled on a motor cycle driven by sardar Jaimal Singh we chased Mahapursh and stopped his bus. He embraced me as we saw each other after a very long time. I requested him to visit Ber Sahib and take langar, but he said he had other plans. Jokingly however, he said to the others, "Since I have heard this Baba is very strict, I will have to listen to him." So he visited Ber Sahib briefly and we discussed its greatness, and related the history of Sultanpur to the Sangat. A Saropa was offered to him from the Saadh Sangat and he was praised. He then pointed out to me that I had never invited him and his group to the samagams I held within


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the area. I told him that whenever he wished to visit he would be welcomed.

The next time we met was at Taran Taaran where where we arranged to hold an Amrit Sanchar at Sultanpur. Upon that event, Mahapursh would visit Sultanpur each year along with his group. He would stay at Hatt Sahib and we would do katha, kirtan and Amrit Sanchar there, at Ber Sahib or Gurdwara Guru ka Bagh. The Sangat would gather in their thousands. Before him Sant Kartar Singh ji and Giani Gurbachan Singh ji used to katha there. They would say that Sangat would not get together to hear katha, but now with the Guru's grace Sangat was visiting in great numbers. I told Sant Jarnail Singh ji that the land around this area had been barren for a long time and was not cultivated. I explained that this made the people there less welcoming. With the introduction of a tube well, crops were harvested and thus people started settling in more comfort and that is why there was more Sangat visiting those events. Sant ji however stated, that it was actually because of me that people of the area had started showing an interest in Satsang, as he said I had spread gian in that area. He said the earth there was deficient and the people did not believe in God but by lighting gian I had invoked Sikhi within them.

False Accusations made against me & how I was Saved

Some political figures of the town filled the ears of the local police and made a case,

of court of contempt on me. It was done for political reasons with no grounds. The case however was to be heard in the High Court but it was a great blessing of Satguru that the case was not even admitted. Instead the case was heard in chamber of judge's and it was rejected. Vaheguru saves His followers because once you take up His belief in your heart then He himself helps you out. When one starts believing in Him he is always with you everywhere. With the Guru Sahib's grace during the dates of the court, with the inspiration of Mahinder Singh Bedi a lawyer, we won. During the case, lawyers Sardar Ajit Singh Sarhadi and Mahinder Singh did great seva. They were friends with Sardar Amrik Singh of Sultanpur. Master Gurbachan Singh, Sardar Jaimal Singh, and the Saadh Sangat of the town helped. Where there is a rose there are always thorns. Those who were wrong were left shamed faced. In the same way a few Nihang Singhs had a conflict amongst themselves and one Nihang was murdered by the others. Some of the culprits tried to blame me for his murder, but truth prevails. If God is with you then nothing and nobody can do harm to you and yours.

My time Spent in Jail

About one Lakh Sikhs surrendered themselves during a religious march of 1981 and were taken in by police. The government became very suspicious of prominent religious figures at that time and arrested many of them, even myself. At that time Sardar Bhagwan Singh, an SHO was also filled with rumours and he went and actioned on his information. He came to my dwelling at three o'clock in the morning whilst I was in a state of meditation. At that time the Gurpurav of Baba Sri Chand was being celebrated, and on the following day bhog was to be held. However, he came and arrested me and many other Singhs of that area. First they took me to Kapurthala Jail and later they shifted me to Gurdaspur Jail where I stayed for three months and a few days.

Whilst I was in jail I would hold katha of Guru Granth Sahib ji for all the inmates and other political prisoners as it held a place of worship. I also started a chain of Akhand Paths there. In jail for the first fifteen days I had to stay hungry, and only ate sugar with water and some fruits. From the beginning, even in Sultanpur I would prepare my own food. I had never


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given up my principles of preparing my own food since leaving home, and I was not about to change now. Besides, in that jail they didn't really bother making food with cleanliness. The Superintendent of the Jail, KK Sharma however looked upon me with a kind heart and arranged for use of a few utensils and gridle for me. There was no problem of food grains, and the Sangat would always send lots of fruit rations. After fifteen days living like this I was then allowed to prepare my own food. It was a coincidence that in this same jail, Banda Singh Bhadur ji had once stayed. He had a water well there and Mahapursh Bhadur ji had said at that time whosoever drank water from it, before appearing in the courts would be released without charges. During the reign of the British that well was closed off. I had to test it. I did Ardas, and myself along with some others were able find a method of fetching and drinking some water from the well. It was eventually on the day of Diwali that everybody was released. I recalled how Guru Hargobind was also once put into a jail and released on this very same auspicious day. Twenty to twenty-five of those prisoners who were in jail for over twenty years, were also released that day. Many of those prisoners left consuming meat and alcohol, and gave up cutting their hair. They committed themselves to taking Amrit. With the grace of the true God, I even earned a good name here. To this day those prisoners whose lives changed after listening to my religious sermons, remember me. This is Guru's great blessing. This happened in 1982.

Whilst I was in jail someone had ransacked my dwelling to find proof to use against me. Sadhu folk however do not keep valuables, and in my case none were found in my dwelling. Nonetheless, they took away whatever was there. My horoscopes made by a devotee astrologer, three notebooks in which I had recorded my life history, a cooking pot which belonged to Sant Suhail Singh ji, my harmonium, a bicycle, a fan and some clothes were all stolen. Only a trunk full of Granths, which had been broken open remained. They entered my hut by breaking the front door lock. It could have been anyone, a corrupt policemen or other, only God knows. Small thieves steal on a small scale. When I settled back into my surroundings I returned to preaching and katha as normal and this continued for some time there.

Sant Baba Jagga Singh ji was visiting Goindwal Sahib with his driver Hari Singh. He came and told me that Giani Jodh Singh at Herkhowal Dehra had given up his body whilst I was in jail, and had left the katha of Guru Granth Sahib ji incomplete at 'Maroo Suhailay.' He wanted me to complete that katha there. From 1982 to 1983 I fulfilled that wish. I then went onto stay at Kokri for another year. Here I built a Gurdwara Sahib in the village, and a few rooms with a boundary wall. Then I arranged for it to be painted. I had gained vidya here in Kokri from Baba Suhail Singh ji, and I had eaten the offerings of the village folk as that was part of my duty. The building of this Gurdwara was a payment of my debts towards Mahapursh ji, and those village people. I also donated some thirty thousand rupees there and twelve thousand at Kiliwale. I had eaten the salt of the Sangat, so keeping that in mind I paid what I owed with seva. I also did seva of the place of Baba Lakhmir Singh, and improved the buildings of the two dehras of village Kokri. The seva of the village was given to Baba ji but instead he passed on the responsibility to Sant Partap Singh ji.

Sant Baba Charan Singh ji of Bhekhowal met me in Sultanpur itself, and showered me with great love. Whenever he held bhandaray diwan at his place he would invite me. With God's grace only one gets such celebrated moments. I received great peace of mind in his company. He was very much moulded in Gurmat. When Babaji expired, I was at Makeriya on the death anniversary of Sant Baba Hari Singh ji, along with Sant Baba Jagga Singh ji. While we were coming back, at village Dasooha our car met with an accident and was no longer functional. Nobody was hurt, so we took a car from Sant Pritam Singh ji of Makeriya and reached Khera Sahib. Sant Seva Singh ji was being given the headship of that place. I presented him with a turban on behalf of dehra Herkhowal, and he showed respect towards me. He used to hold eye camps and I would stay there for seven-eight days in the camp and do katha of Guru Granth Sahib ji for the Sangat. I also attended the death anniversaries of Mahapursh. The whole Sangat of that area really respected me a lot.


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The Darshan of Mahapursh and Seva of Sangat I had done

Kandhala Jatta is the Dehra of Baba Bishan Singh ji, who was sevak of Baba Maharaj

Singh ji. Sant Gurbachan Singh ji & Sant Bachitar Singh ji used to stay there. With their inspiration while visiting there I would do katha and arrange Amrit Sanchars and thus obtained the happiness of God and the Sangat. I did preachings at village Budipind and village Khuga. The lawyer Sarwaran Singh of Budi Village did great seva.

With God's grace in entire Hoshiarpur district, wherever I had the opportunity, I did Katha. At Hariya Bela on the request of Sant Jathedar Nihal Singh ji I did katha on the death anniversary of Sant Baba Jathedar Harbhajan Singh ji. In same way I had the opportunity of doing the same seva at Beerowal which was also Mahapursh's place. Again with God's grace at Balachor I had the fortune of doing darshan of Sant Baba Maan Singh ji and Sant Baba Tara Singh ji. One can walk on this path only when God does favour and wants them to, and with God's grace only one gets the opportunity of doing seva.

In village Boosowal, Guru Granth Sahib ji was kept in a mosque and this was great disrespect towards the Guru. A collection was made by the people and a foundation stone was laid for a Gurdwara. A Nishan Sahib was posted and a beautiful Gurdwara was built there. In the same way, in village Jian a foundation stone for a Gurdwara was laid. Even in village Daulatpur I laid a foundation for the same in remembrance of Sardar Karam Singh Shahid. I helped financially at all these places and wherever the Sangat remembered and called me I did seva. So like this such seva and duties went on.

At village Kangmayi, there is a Gurdwara of Baba Manj Sahib ji who was devotee of

the fifth Guru. He had received a boon from Guru ji. A phrase from Amrit Kirtan states Manj is beloved to the Guru. He had a sacred fire where the woods on burning didn't turn into ash and the gridle for cooking chapatis never blackened. It was such a sacred place. I had the fortune of staying there for some time and did simran. There was open land, river and a forest at the place of Baba Manj ji and It was a solitary place. I held Akhand Path there and by doing so I received blessings of Baba Manj ji. From there I travelled and reached Dehra Santgarh Herkhowal, on the death anniversary of Baba Aya Singh ji which falls on 26, 27, & 28th Asoo. Accompanying me were Master Ajit Singh of Mehmowal and Sardar Swaran Singh of Daulat Khan Basi. In the langar, Sant Baba Bahal Singh ji who was Head Langari was there. He was an old and frail man and by making a `choli', a net with his chota, his long shirt, he with humbleness requested me to stay there and do katha. He said, if I considered that place as a place of my Father's then I should also do katha there. Baba Jaga Singh Kothari Sahib Shriman also said that as he was getting old he wanted me to complete katha of Guru Granth Sahib from the beginning to end. So I stayed at Herkhowal from 1982 to 1983. For one year between 1983 to 1984 I went on a yatra, and in 1984 re-started this katha. In 1984 the Darbar Sahib was attacked, so the bhog for this katha was held. I had completed all the kathas of Suraj Parkash, Panth Parkash, Bhagat Bani, 22 Vara, Bhai Gurdas Vara and Kabit Swayye at Herkhowal as requested by the Sangat. So from '84 to ‘88 wherever the Guru's Sangat remembered me I would go and do seva of katha in that area and hold Amrit Sanchar. With the Guru's grace I had the opportunity to do this great service, and with God's help many people left their bad habits taking Amrit from the five Beloveds. This is the blessing of Satguru Himself.


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My ventures abroad to Canada & England.

Sardar Darshan Singh ji, Bibi Parkash Kaur and their son Mohan Singh knew Bhai Tersem Singh of Canada. They wrote to Tersem Singh and told them to call me over to Canada for a visit. Tersem Singh belonged to Attowal village. He had arrived on a visit to India from Canada and was holding a Bhog in his village. He decided to invite me over on the Bhog of his Akhand Path they had there, and I obliged. They were very moved by my katha and both his wife, Bibi Surinder Kaur and he later visited Herkhowal to meet me. They came for blessings and I in turn asked Bibi Surinder Kaur to give up wearing her jewellery, told her to give up fashion and stop using makeup. I also asked Tersem Singh to keep his beard and head hair, and to give up eating flesh and drinking alcohol. They promised to do all I requested and even take Amrit, but he had a certain condition which was that I should visit Canada. Sant Baba Charan Singh of Bekhowal on one occasion suggested me to get my passport made and the process for this was handled by Sardar Acher Singh who was from 'Panchtha' village. He was my paternal aunt's son, so actually I had my passport already produced. Tersem took a photo copy of it. On his return to Canada he discussed the matter with the head in charge of Gurdwara `Surrey'. They decided to send sponsorship through their Gurdwara, but when I went to the Canadian Embassy they did not give me a visa. It was to be one year later that validating officials decided to grant me with entry.

I travelled to the land of the West, to Canada. For at least two months and twenty-four days I did katha at Gurdwara Surrey. I kept residence at Sardar Tersem Singh's house. They were by now all Gurmukhs. They had Shri Guru Granth Sahib ji within their own house and would do Parkash on both occasions of the day. They would bless langar and water through bhog, before it being served. Gursikhi had been sown in the entire family. I had taught Bibi the meanings of Guru Granth Sahib within eight days of my stay there. I was then invited to stay with another devotee called Pal Singh son of DSP Pargat Singh who was also my nephew in relation.

In Surrey many people gave up alcohol, eating meat, cutting hair and were baptised. With the grace of the Guru, many gurmat preachings were given to the Sangat. Bhai Tersem Singh and Bibi Surinder Kaur served me with devotion. During this time Sardar Kartar Singh Sandhu also became Gursikh. In another part of Canada Sardar Joginder Singh Jaswal and his wife, Bibi Amarjit Kaur came to know of me and requested me to visit them. They sent me a ticket and I reached Ottawa the captiai city of Canada. Here many people like Sardar Gurcharan Singh, Bhupinder Singh, Surjit Singh Sahota and many more took over Gursikhi and became Gurmukh. I would keep doing Katha at their Gurdwaras. Once a lawyer Sardar Sawaran Singh ji from Budipind, told me about a proposal of marriage for his son Sardar Jagjit Singh from Canada. He wanted to know from me whether he should go ahead with it or not. I advised him that if they shared the same Gursikh values then they would be a proper match. The girl Bibi Rupinder Kaur was settled in Canada and thus Sardar Jagjit Singh got married to her and came to Toronto. Jagjit Singh had promised me earlier that if he settled in Toronto he would definitely call me over at least once. Thus from Ottawa I went over to Bhai Jagjit Singh in Toronto. At Gurdwara Malton the InCharge was Sardar Avtar Singh Brar, and at Gurdwara Dixey it was Sardar Harbhajan Singh Pandori. I started with katha at these places and for almost ten-half months the katha went on there. The Sangat responded favourably to my advice and many gave up eating meat, drinking and cutting their hair.

Many families started holding 'havans' (holy fire), lighting essence sticks and reciting 33 rosaries of Mool Mantra or reciting 25 Japji Sahibs each day. Also a programme of myself doing katha was broadcast on television stations there. Religious programmes were already broadcast on television but they were about Hindu, Jains, Muslims and Christians. Non were preaching about Sikhism. Sardar Avtar Singh Brar put in his efforts to make it possible. For the first time at a national level in Canada with inspiration and support, programmes concerning katha, kirtan, dhadi were televised. Many took the Khanda Bhata's Amrit, and many who


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became Nitnemi, reciting holy name on regular basis donated money for the publishing of Gutkas, in pure form that is without any mistakes in spelling or otherwise. They began to distribute them free to their Sangat.

Bhai Jagjit Singh a sevadar there did seva in all ways `taran, mane, daan', that is spiritually, physically and financially and thus received the blessings from the Guru. He never complained and never got tired of having to serve me. Even Bibi Rupinder Kaur did great seva for me. She would serve me washing my clothes & preparing my food for me in addition to looking after her own family, and the Sangat that would visit me at their place. She would offer langar and drinks to all the sangat who would visit. She would also do seva of the Guru Granth Sahib ji, lighting the oil light and essence sticks in Guru Granth Sahib ji's room daily. At both times she would get meals blessed before serving them, and always be careful with purity and cleanliness.

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

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

From England I returned to India. I reached dehra Santgarh Herkhowal on the death anniversary of Baba Aya Singh ji, on the 26th, 27th, & 28th Asoo where Akhand Path were held in memory of Babaji. On 28th Asoo the Paths came to an end so a bhog was held. I presented a few thoughts about the life of Baba Aya Singh Sahib ji to the Sangat and his mission in life, and the Ragi Singhs performed their seva by reciting kirtan. I did seva of the Gurdwara which was built by Baba Jawala Singh Sahib ji by getting it painted. I also had the highly praised place of Sai Khaki Shah Mahapursh redecorated, and put in efforts to find the lost well of Sai Khaki Shah which got closed off a long time ago. Baba Farid ji had also visited that same well. After discovering it a pump was installed there so that the Sangat could use its water.

At the dehra of Sai Khaki Shah the katha of Guru Granth Sahib was held. With the Guru's grace I was able to hold a string of 101 Paths at Sultanpur Lodhi, Taran Taaran Sahib, Fategarh Sahib, dhera Santgarh Herkhowal, and in Delhi at Baba Banda Bhadurs place, Bala Sahib, Sahib Sri Guru Har Gobind Sahib's'Gurdwara, Mata Sundar Kaur ji's & Mata Sahib Kaur ji's Gurdwaras, Sis Ganj Sahib, and Bangla Sahib. For four months I received opportunities of preaching Gurmat at different places in the country, and in many towns I laid the foundation stones for new Gurdwaras. The seva of the place of Sant Baba Bakhtawar Singh of Birowal town was carried out by Sant Balbir Singh ji. He was head of `Nirmal Maha Mandal' and was a great scholar & Pandit in Sanskrit. On Sant Balbir Singh ji's request on many occasions, katha samagams were held at this place and at different places


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of the area, and preachings of Gurmat and Amrit Sanchar would be held. Whatever seva God wants us to do he gets it done Himself.

With the grace of the Guru, I as Baba Jawala-Singh ji was able to accomplish bathing in the holy pool at Amritsar Sahib and Taran Taaran Sahib, for twelve no moons `Aniavas' in succession. Thus Satguru made my pilgrimage a success.

On the request of the Sangat of England I again decided to visit there. The ticket for the return journeys were as always provided by sevaks Shingara Singh and Bhai Kirpal Singh. I would always stay at the house of Kulwant Singh at Walsall who was the son of Nazar Singh Dhanhowal. On one occasion I stayed with them for at least four months. Preachings of Gurmat were initiated at different places in England and like before katha samagams were held. I explained 'viyakiya', meanings at Gurdwara Ishar Darbar. This place of utmost purity was built by Sant Baba Amar Singh ji. I also visited at the request of the Sangat Gurdwara Sahibs at Leicester, Bradford, Hertfield, Manchester, Derby, Nottingham, and both Gurdwara of Walsall. At some places I did katha for one or two weeks and at other places just for one-two days. The Sangat would be told again and again about the mission of the Satgurus, and gian of the Sangat would be further reaffirmed through katha and taking of Amrit Many Gurmukh men & women became the Guru's Sikhs, and climbed aboard the Guru's ship with their principles being strengthened. Bhai Jaswant Singh also took Amrit and became Gurmukh. He had started the wave of 'Samaj Sudhar', to eradicate the ill concepts and traditions within our society, such as that of giving dowry, eating meat, and drinking alcohol. Many false beliefs and unnecessary customs have become part of Sikh marriages ceremonies and other Sikh ceremonies. He started a programme to shun those that were practising them. At Gurdwara Nanaksar Pleck Road he initiated the custom of eating langar whilst seated on the floor, which he also started at Leicester Guru Nanak Gurdwara, Eastpart Hawk Road, and Coventry Ramgarhi Board Gurdwara.

Sant Samagams were held at different places within England and I gave them my suggestion for making a committee of Gurdwaras. This suggestion was made to overcome the conflicts in the house of God. The current committees at that time were not working as people were being elected on selection rather than an election basis, and in that way wrong characters were being chosen. I also advised them to open a Khalsa school to brighten up the future for their children, suggested to open a press & radio station, and informed them to hold Punjabi schools so as children were taught about their culture. Other advice was given on how to hold langar. I informed them that it should be held on each day rather than on selected days, and through this advice the committee was advised to hold langar without chairs as langar should always be eaten whilst sitting on the floor. The committee however fought to have their say but then a resolution was later passed by the Takhts where they ruled that langar in all Gurdwaras was to be eaten seated on the floor. The Takhts do take some advice from Sants in their resolutions making.

I had the good fortune of doing katha on Pooranmashi at Sant Baba' Mehan Singh ji's place, and held Path on the death anniversary of Baba Jawala Singh Sahib ji in England. Within England I also had the fortune to contribute at the katha samagams which were held at Nanaksar Thath, on the death anniversary of Baba Anand Singh ji, Baba Isher Singh ji of Kaleran, and Baba Isher Singh ji of Rara Sahib.

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

After a stay of four months in England, I went to New York at the request of Surjit Singh and Avtar Singh son of Subedar Achan Singh, and Amrik Singh son of Lt. Inder Singh. All three are in relation my nephews. For some days I stayed there and many Gurmukh men & womens faith was strengthened. Later on request of Joginder Singh, Gurcharan Singh & Bhupinder Singh, I went to Ottawa, Canada. I did katha for some days at Gurdwara Sahib and


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the Sangat listened to my offerings. A few of the descendants of Bhai Palha Sahib ji stayed here. Bhai Palha Sahib ji was Gursikh of the sixth Guru and was from Baba Bakalay. Guru Hargobind ji had blessed him. Baba Isher Singh who made Herkhowal dehra was also from Bhai Palha's family. I suggested to these Gurmukhs descendants to celebrate the death anniversaries of both Bhai Palha ji and Baba Isher Singh ji. Each year now an Akhand Path is held with all the correct customs adopted from older times, on the death anniversaries of Bhai Palha ji & Baba Isher Singh ji. Langar diwans are held & thus that Sangat is obtaining the blessings and happiness of the house of the Guru.

Later keeping the request of Bhai Jagjit Singh son of Sarwan Singh advocate of village

Boodipind, Tanda Hoshiarpur, and Sangat of Toronto, foremost I again went to Toronto. Almost for two and three quarter months I did katha at Gurdwara Malton. I later also received an invitation letter from the Sangat of BC Eversport Gurdwara, and stayed with bhai Avtar Singh of Surrey. He did seva with love and devotion. I stayed there for fifteen days and did the entire katha of Sukhmani Sahib, and collected twenty-seven ~ thousand dollars, which was then given the the Gurdwara committee for the printing of Holy Books of The Guru Granth Sahib. While the Dixey Gurdwara was under construction, Sardar Harbhajan Singh ji Pandhori took me to Radio Station. There on my request, one and half lakh dollars were donated by the Sangat. For almost three and one half months I remained in Canada doing seva. From here I went to England where I stayed for four months on the request of the Sangat there. As before I did Gurbani Vichar at different places and influenced many to change their way of life, attaching the Saadh Sangat to Gurugarh. On the death anniversary of Baba Jawala Singh Ji I returned to India. During my return to India I visited all the holy places, and wherever I kept faith at places of Mahapurshs' I started Akhand Path and seva of preachings. In Amritsar District, Tehsil Ajnala village, Harcharchina there was a place of Sant Baba Jagat Singh who had long passed away. The seva of this place was cared for by Sant Harbhajan Singh Ji. I asked him to do 'Kotari' (101 Guru Granth Sahib Paths). Sant said that their financial status was not good, so I suggested that the Pathi Singh made appropriate efforts then surely The Guru would help. They suggested that the local people should be informed about the event and I suggested to Sant ji to start kotari in the early morning hours. With Satguru's help and their Guru would Himself make it a success. The Pathi Singhs and Sant Harbhajan Singh accepted my request and went ahead with kotari. With Guru's grace everything, 101 Akhand Path, Japji Sahib, Mool Mantra, essence sticks, oil lights and holy fire, were all carried out according to customs. This programme carried on till `Chet' and came to an end on the day of death anniversary of Baba Jagat Singh ji. Amrit Sanchar was held on the last day and more than three hundred men & women took Amrit. Many left eating meat, drinking alcohol & cutting their hair. Throughout the Majha area a wave of Sikhism came to action. On this great occasion many Mahapursh attended including Sant Baba Darshan Singh ji of Ghanoopur, Sant Karnail Singh from Bhiteywid, Pandit Bakshish Singh along with five beloveds from Mehta Sahib, Sant Mohan Singh Singh ji from Bhangali Kalan Gurdwara Tahli Sahib, Sant Bahall Singh ji from Herkhowal, and many others. Langar was served continuously and was prepared in desi ghee. Many ragi, dhadi, poets, preachers took part. On completion sweets prepared in desi ghee were distributed. Satguru did a great blessing.

While staying in Amritsar, on the request of Sant Baba Lakha Singh ji from Guru ke Bagh, Rajesansi, katha was held on the death anniversary of Sant Baba Hazara Singh. I was able to take darshan of Sant Baba Mangal Singh ji of village `Guru Sar Satlani' and Sant Ajaib Singh ji. From Baba Mangal Singh ji ancestors, Baba Kabul Singh ji of Kokri took Amrit & was given a khanda to and told to preach about Sikhi in the Malwa region. With that same khanda, Bibi Nand Kaur from Hehar village, the Grandmother of Sant Jarnail Singh Bhindranwale took Amrit from Baba Kartar Singh of Kokri. That historic khanda exists there even today.

On the blessed place of Gagomal, Jiwan Singh ji 'Ragrete Guru ke Baitai' and Baba Bhag Singh ji of Anandghar were doing seva. Katha and Amrit Sanchar were held and I had


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the fortune of visiting the places of Ravidas, Baba Budha ji, Bhai Paroo ji, Guru Sarsatlani, and Baba Bir Singh of Rato ke Muthiya wala where he became a martyr. The birth place of Baba Bir Singh was at Gangooye. I gave preachings about Sikhism to the entire area and went where ever the Sangat remembered me. I also did katha at the place of Jiwand Singh ji who was the Guru brother of Baba Jawala Singh ji, and at the place of Sant Baba Mohinder Singh ji who was a great sevak of Baba Jiwand Singh ji, at Rajesansi. I did langar and Degh at Baba Bir Singh ji's places, and at Bhangali Sahib found Baba Bir Singh ji's slippers after twenty seven years of his passing away. On Baba Mohan Singh's request I did katha & Amrit Sanchar there. With Guru's blessings the big project of kotari in Amritsar came to end and was a great success. Sant Baba Harbhajan ji earned lot of praise within the area. At the anniversary of Sant Baba Narayan Singh of Bhitewid, preachings were held. With great blessings of God, Sant Baba Kernail Singh ji arranged for recitation of forty-one Japji Sahibs in continuity there. Many were asked to do twenty-five Japji Sahibs & thirty three rosaries of Mool Mantra each and they all completed as requested.

Back in Sultanpur on the occasions of Gurpurav's of Baba Sri Chand ji, Guru Nanak ji, Guru Gobind Singh ji, and Bibi Nanaki I was honoured by the Sangat through them asking me to do the seva of 'Chaur' over Guru Granth Sahib on Nagar Kirtans. From Ber Sahib, Takhat Sahib, on the Gurpurav of Guru Nanak, Sardar Gurbachan Singh Garinda manager of the Parbhandak Committee gave me `Saropa' on behalf of Sangat, which is actually a great offering from The Guru. At Gurdwara Antarjamta, on the request of Sant Baba Jagtar Singh ji katha was held on Guru Nanak Sahib's Gurpurav.

At Gurdwara 'Ber Sahib' on the request of Sardar Gurcharan Singh Tohra, I placed the

foundation stone for the holy pool, and Satguru arranged for all the financial expenses. I had the opportunity of offering money for maintenance of Akal Takhat Sahib and Fateh Garh Sahib. At the places of Mahapurshs like dehra Santgarh Herkhowal, Bhangali Sahib, Cheena Sahib and in other towns I was invited to lay foundation stones for the building of Gurdwaras. I also had the fortune of providing financial assistance and support. Whatever grains and vegetables were offered by the Sangat, it would be used for the preparation of langar on Akhand Paths and katha in Gurdwaras, schools, colleges, and sometimes hospitals.

By God's grace, in different cities and towns & even in the colleges & schools of Jallandhar I had the opportunity to give Gurmat thoughts. At Kesgarh Sahib a seminar was arranged by Professor Manjit Singh Jathedar Sahib, and with many other vidiwans I received the chance to give a lecture. I discussed the topic of `Raj Bena Nahi Dharam' meaning, `without control there is no faith'. I was treated with high regard and even received a Saropa from Takhat Sahib. On `Hola Mahala', by giving sermons at different places I also had the opportunity of serving the people.


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5 – Sants & Mahapursh

Sant Mahinder Singh Ji and his Chalisa

Mahapursh Sant Mahinder Singh ji had once managed to find a place of stay in a hut

at Rambagh at the solitary dwelling of Sant Raan Singh ji. Sant Raan Singh ji was a great Tapasvi and had made a room particularly to practise 'Chalisa', where naam would be recited continuously for forty days. While staying there, Sant Baba Mahinder Singh ji decided upon and started a chalisa of Mool Mantra. Before he could complete it he fell ill. A message was sent to my father and he was asked to fetch medicine from a particular doctor whose treatment suited him. I was actually with my father at the time and we went to deliver the medicines to Babaji. Sant Baba Mahinder Singh ji's body had become very weak. Due to his illness a few rules of how the chalisa was to be performed were broken. A chalisa requires a very strict discipline and those who can follow it can achieve whatever they so wish. Although he had completed the forty days, Sant ji was not satisfied with his efforts. He decided that he would attempt it again some other day.

In 1963 Baba ji tried to complete another chalisa again. At that time Harbhajan Singh and myself were in the service of Baba Mahinder Singh ji. We accompanied Mahapursh to Rail Majra and reached the dehra where sevadar Sant Dalip Singh ji lived. The town Rail Majra was three miles away from this dehra and in between there were only hills & forest. Below in a creek by the wells of this dehra, sevadar Dalip Singh had a small garden where he would grow oranges & tangerines. He was a very enthusiastic sevadar and quite brave as he stayed in this forest by the caves alone for many years while taking care of the place. He used to receive a pension so he had limited his needs to only those funds. He was a jack of all trades and knew everything about electricity, building and carpentry. He would do seva without asking for anything in return and was a great devotee.

Mahapursh decided to visit Rail Majra for a few days. Before leaving he requested me to build a small room at the dehra in which he could practise his chalisa. Masonry Ratan Singh of Singhpur town who was a great devotee of Sant Baba Maan Singh ji and Sant Bishan Singh ji happened to be there at the time. He had built many houses in the Nangal dehra area. I informed him of the request I was required to fulfil so he decided to help me. He cut wood from the nearby forest and purchased a truck load of bricks. We were able to build a small room & place a roof over it in a few days. The wood used for the roof beams however were wet and I was concerned that they could swell and the roof collapse. With reassurance that this was unlikely, Ratan Singh then plastered the walls and window frames, shutters and a door were fitted. After bathing I placed Guru Granth Sahib ji inside the little hut. The hut also had a small furnace in which jyot & essence sticks could be placed. On Mahapursh's return he was pleased to see that we had fulfilled his wish over the few days he was away. I prepared Karah Prasad whilst reciting Path and asked for the Guru's blessing. The following day Mahapursh then started his attempt at another chalisa. We allocated duties amongst ourselves. Sant Dalip Singh ji would serve by arranging rations, Harbhajan Singh would prepare food, and I would do other chores for Mahapursh. Mahapursh would bathe at three o'clock in the morning with warm water. I would provide him with clean clothes, and then do `Parkash', opening of the Holy Granth Sahib. Karah prasad would then be prepared and placed in the feet of Guru Maharaj. I would also light the essence sticks and make sure there was enough butter fuel for the jyot that was burning within the furnace of the hut. Mahapursh would lay down an unused silk cloth on which he would sit and start recitation with a rosary, after having eaten something.

Mahapursh would recite thirty,-three rosaries of Mool Mantra each day. Each string or 'mala' holds 108 beads derived from the number of Upnishtas that exist. After his recitation, which would finish around 8.30 in the morning I would prepare traditional 'desi' tea for him with a fresh masala concoction. This mixture would be produced by grinding together one portion of 'sund' (dayginger), big cinnamon, 'malati' (sweet spice), red sandalwood powder,


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and two portions of cloves & small cinnamon. Mahapursh would have tea followed by one chapati with yogurt or butter. He would then retire for some rest until noon before continuing with his chalisa.

In the afternoon Mahapursh would have his main meal consisting of chapatis and a

lentil or vegetable curry. There would plenty of ghee placed into his curries. This is the main source of energy required for one who concentrates efforts with the mind. Mahapursh would then return to the hut to continue with his simran and we would go off and do our recitation or other work. In the evening I would prepare ‘sardai’ for him, a milky drink made by grinding together twenty-one almonds a few small cinnamons and black pepper. I would finish the day by massaging Sant ji's head with either `til' (sesame seed) oil or almond oil, and with a spoon I would place a few drops of butter into each of his nostrils to give lubrication to his brain and prevent it from becoming dry.

Our daily duties required us to fetch dry sticks for making fire from the forest, and water from a well in a nearby creek for bathing and drinking. As we were living in an almost jungle like area, only a few people would visit us and only those who were close to Baba Mahinder Singh ji. Eighteen days passed by fine with the chalisa for Mahapursh but whatever Vaheguru wishes happens. Sant ji had developed symptoms of gas & acid heartburn and his seating and standing became difficult. From Thaan Singh's village Mast ji's brother visited for darshan. Sant ji had decided that it was becoming too difficult to continue his chalisa and informed us that he would have to give up his chalisa and return to Baba Mast Ji. I requested Mahapursh that Ardas had been performed for the completion of his chalisa to the Guru, but instead he asked me and Harbhajan Singh to start the chalisa afresh. He asked Dalip Singh to take care of our needs with food and anything else. We were required to recite sixteen-eighteen strings of rosaries of Gur Mantra each day, which we eventually completed together with Dalip Singh's support. It was difficult but it proved to me the importance of meeting my objective while I was able to rather than leaving it too late where I could experience problems as Mahapursh had done.

Baba Bhajah Singh Ji As Mahapursh Mahinder Singh ji could not complete his chalisa he later travelled to Ragibagh. Shriman Jaga Singh & Jathedar Janak Singh of dehra Santgarh Herkhowal recalled that as Baba Jawala Singh ji used to arrange langar at Ragibagh on `Hola Mahala' day, they too should continue that tradition there. The land of Ragibagh belonged to the Shiromani Committee. In those days the land was cheap so they had purchased two 'kile' of it. They had already built a small hut, kitchen and well there, and Sant Batan Singh and Subedar Ujagar Singh from Dilma were asked to reside there as caretakers. Jathedar and Jaga Singh decided to hold an Akhand Path on one particular `Hola Mahala' there and Baba Bhajah Singh was invited to attend. However Baba Bhajah Singh wouldn't allow the ceremony of Akhand Path to continue in a hut. He pulled out his sword and said it would cause great disrespect towards the Guru as people wouldn't take off their shoes if it rained. According to his wish, a foundation stone for a Gurdwara was laid in the month of Bhadu on that land. Masonry Shrain Singh was appointed to start work there along with his son and other students. He was from Mehatpur and was the main masonry of Sant Baba Amar Singh who had built `Darshani Diyori', the path around the Gurdwara & pool at Anandgarh and the Gurdwara at Herkhowal. I had been asked by Baba Mahinder Singh to serve here. The entire Gurdwara up to the dome were prepared while I stayed in service there. Sardar Prem Singh of Chandigarh and engineer Budh Singh according to the orders of Sant ji would assist by sending cement and iron there. Harbhajan Singh would accompany Mahapursh Mahinder Singh ji wherever he went and Sant ji would visit providing money for langar and other expenses for the building.

Once Sant Baba Mahinder Singh ji was doing Nitnem and he asked Sant Dalip Singh ji


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to give a cup of tea to Sant Baba Bhajah Singh ji. Baba Bhajah Singh ji was in his hut but when Sant Dalip Singh ji went there Sant Baba Bhajah ji became invisible. Sant Dalip Singh ji looked around within the hut for Baba ji, but couldn't see him. He had brought him tea on the request of Sant ji which he had to fulfil. Confused with not having found Baba Bhajah he prayed bowing his head outside the door of the hut. He said, "Maharaj, only Mahapurshs like you can do such things. I am a very low person, please bless me with your darshan." On entering the hut he found Mahapursh had become visible and insisted that he had been there all the time and that Sant Dalip Singh ji had not offered him the tea. Such was Baba Bhajah Singh ji who would play divine games with his sevaks. Baba Bhajah Singh ji would have a lantern in one hand and pen & ink in the other. He would carry a big sword and register under his other arm. Nobody knew what he would write. He had aquired powers where he could stop a moving train with a gesture of one hand if he wanted to. He had been known to put to test a few times. He would stop then move a train, and whilst it was at a standstill no railway engineers would be able to understand why it had stopped in the first place. If an engineer tried to find a fault they would not be able to identify one. These were the kind of games that Mahapursh would play. He was master of the unknown world. Mahapursh was Mast spirit and he would roam from one place to another but would keep to himself such that nobody could understand him. He would only hold discussions with Baba Mast. He was a very kind hearted man and would show a lot of warmth towards me. When I would start to prepare langar he would come over and start building the fire for me. Throughout his entire life he didn't allow anyone to serve him but on two occasions he blessed me by allowing me to massage his scalp with oil and wash his clothes. Many times out of love he would say that I was the guru of naam dharis. Sometimes he would ask me to go and preach saying this era was for preaching. Whatever a Mahapursh says becomes true and they know all there is to know about the future. Today his words have turned true for me.

Saadh Makhan Lal

In Talwandi, I visited Saadh Sant Baba Makhan Lal ji Mahapursh, Brahmgiani and a

great brakht Sadhu. Saadh Sant Baba Makhan Lal ji was at first a bairagi Sadhu, but later became a Nirmalay Sadhu upon the blessing of Baba Isher Singh ji of Dodar. Sant Makhan Lal ji was a great devotee of the Guru Granth Sahib, to the extent he would dust parts of the Guru Granth Sahib regularly with a 'ramamla', peice of unused cloth worn by Shri Guru Granth Sahib. With great devotion Sant ji had made five hundred cots and delivered them to brakht huts of Nirmalay Sadhus across Haridwar. He gave children lessons in Gurmat, wed off the daughters of the poor, and did seva of cattle. These were some of the principles of Sant ji. While with Sant Suhail Singh ji, I also had the fortune to have darshan of Sant Makhan Lal ji. He had a devoted student, Pandit Heera Lal ji Ajitwal who gave away twentyfive kilay of his land at dehra Ajitwal to him. Sant Baba Suhail Singh ji belonged to one of the branches of this dehra. Sant Bachan Singh and Gurdit Singh had done seva at Ajitwal dehra, which now stands between the Grand Trunk Road and a nearby local road. Baba Isher Singh used to call his students `Lal ji' out of love. He would teach them Sanskrit which is quite difficult to learn. When students would feel reluctant to attend classes, he would tell them that he could always instead go for bikshah on their behalf and wash their clothes. The students on hearing this would feel ashamed and would have no choice but to attend. He was a Great Birikat. Once he was in a village with his group when some dogs started barking at him. Someone pointed out to Maharaj of this incidence and he replied that the dogs were not barking for no reason. They were making him aware of a point, which was that the village was not the place for those who had taken on the form of a Sadhu, and the saffron coloured attire.

A long time before Pandit Bhan Singh, a vidwan from southern India, who had won over many other vidwans came to Kashi and challenged the vidwans there. All the vidwans requested 'Mandlaysher', Baba Isher Singh of Dodar to save their honour. Baba ji agreed and asked the challenging vidwan to choose a topic which he wanted to discuss. The vidwan replied, "The soul." Pandit Isher Singh ji then said, "The soul is within you, within me, and within everybody else. How can we have a discussion on that same thing which is the within


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each one of us. One can, only discuss this topic when there is a difference to be discussed." The vidwan fell at the feet of Pandit Isher Singh and asked for forgiveness, as he realized who was more knowledgeable. In this way Pandit Isher Singh kept the honour of all the Pandits of Kashi. Maharaj Heera Singh, Nabewale, offered one lakh gold coins to Baba Isher ji and asked him to take it as seva. Babaji in turn replied, "By doing business of coal one is bound to get his face blackened. Take this money of yours away." This was said as the money of Kings at that time was never earned with honesty. They would increase their treasures by conquering and looting other countries. The King told Babaji that he would not find another more charitable person like him. Mahapursh remained silent, but one of his sevadars stated to the Raja, that he shouldn't be so full of pride, as he would not find another non-materlistic (theagi) as Mahapursh. This seva was however accepted by the Sanyasis Sadhus. Today the Brakht huts of Haridwar live under the name of Baba Isher Singh ji. Such were the highly respected Brahmgiani, Baba Isher Singh and his peer Baba Jeeva Singh ji.

Sant Inder Singh does a Chalisa

On our travels we also met Sant Inder Singh, a family man who was a follower of Sant

Sukhanandwale and lived on his own farm. He was a giver and would distribute food to any poor person and Brahmin. On one occasion he did chalisa of Mool Mantra in his village Kalra while living with his parents. For forty days he stayed inside his dwelling and remained silent, not speaking to anyone or himself. He would recite thirty-three rosaries of Mool Mantra, light the holy lamp made from butter, make 'Havan' (holy fire), keep water, coconut and jyot, light essence stick which were constantly lit to keep the place fresh and to invite the Gods `Devtay'. Before he sat down each day to start his recitation, he would wash his hair and change into clean clothes. He read `Jhog Vashist' (name of granth), and other granths & shasters. He would do simran with each and every breath. For every three hours during the day he would eat three to four spoons of kichere to keep his energy level high. He would cook his own food of what little he had. On the last day of his chalisa he held bhog, and on that day the Rain God Inder showed happiness upon him by showering the earth with rain. Gurmukh Singh, Musafer from Jabar, Sant Karam Singh from Damunda, Sant Bachan Singh ji, Jathedar Ajnuha, Akal Thakt's Jathedars good wishes, Giani Batan Singh Mahan Nirmalay Sant, Guru Granth Sahib Giani Baba. Amir Singh's students all attended, and gave darshan. Pandit Shaam Dass also came from village Kalra. Ardas was done in the Gurdwara of Sermukh Dass and with the grace of the Guru the verse; The mind, body and money are all Vaheguru's. He is the knower and creator of all, was blessed to us. Pandit Shaamdas ji told us even had attempted 'chalisay' many times but was not successful at completing them. He said, to do these chalisay at such a young age with all the rituals, and be successful in completing them, could only happen with the Grace of Guru. Many times such divine miracles happen where the common man gets frightened, or cannot bear the divine light, and then gives up. Thus one needs all the help of the Guru to accomplish such practises. The gathering ended with Langar and bhandaray and seva of clothes and 'dasvand' were offered to the Sadhus.

On one occasion a chalisa was done in village Kokri. At that time the seva was done by Sardar Jawala Singh and his wife Krishan Kaur. On Sardar Jawala Singh's suggestion we did yatra of Baba Anand Singh ji Maharaj Kaleriyanwale. A miracle happened there where Mahapursh Sant Isher Singh and Sant Anand Singh ji gave us darshan even though they had long given up their bodies. They were dressed in the same clothes as they appear to gether in one of their photograph's, where the elder Babaji is dressed in white and the younger in black. With such great grace we obtained their darshan from Sach Khand. The place there is known as 'Baran Darey', the place of twelve doors. Inside I did darshan of Mahapursh's simple belongings, walking stick, slippers, and clothes. I paid my respects by bowing and touching my forehead on Babaji's blessed clothes with my heart being pleased. With Sardar Jawala Singh's effort at village Lopon we were able to visit the pure places of Sant Mit Singh, Sant Baba Nidhan Singh & Sant Baba Dhanna Singh, Sant Bhagat Singh, Sant Inder Singh, and Sant Darbari Lal ji. We were also able to listen to the sermons


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of Sant Darbari Lal ji. Sant Darbari Lal ji had done seva of various Gurdwaras such as Kiratpur Sahib, Pataal Puri, Chamkor Sahib, Gari Sahib, and at Thakhtupura first Pathshahi, sixth Pathshahi and tenth Pathshahi's places and the divine pools. Sant Darbari Lal had also started a girls school, a college and a hospital there. I was fortunate to have had his darshan and opportunity of listening to his katha.

In this way time passed by at Kokri village. Living here I was able to do darshan of pure places of pilgrimage. On Vaisakhi I would visit Damdama Sahib, and on Maghi to Muktsar Sahib. Jathedar Kundan Singh ji Nihang, on many occasions would visit with his group to have darshan of Sant ji, and Mahapursh would do seva for them with langar bhandaray. On Maghi Nihang Singhs do a pilgrimage of religious places.

Pandit Bhan Singh the Teacher of Sant Suhail Singh Ji

Shriman Pandit Bhan Singh ji was a Mahapursh whose birthplace was Nuthuwala

Jadeed, Tehsil Moga, Faridkot. He was a disciple of Sant Baba Jhagar Singh ji whose place was at Nathuwal village itself. His father, Chandan Singh ji went to stay in Kashi after becoming a `Sanyasi' Sadhu and giving up his family. He was a very highly knowledgeable ayurvedic doctor. Kings and Emperors would get treated by him. Under his name in Kashi a pharmacy still runs today known as, 'Chandan Aushialay'. He had two sons. He asked his wife to give up one of them for his cause and she offered him Bhan Singh, who to her seemed weak & odd as he had twelve fingers. His mother thought that he wouldn't be able to cope with physical work required for farming so she gave him away. Father Chandan Singh ji however proclaimed to his wife that whom she was giving away would shine like the Sun, lust like his name 'Bhanu', which meant the Sun. He said Bhan Singh would enlighten the entire universe with the light of knowledge.

Pandit Bhan Singh ji later came to reside at Amritsar Sahib. He obtained Gurmat vidya from Sant Baba Amir Singh of Amritsar. Mahapursh Bhan Singh squired knowledge of 'Niyay', 'Vidant' which are two of six types of shaster, and other vedas and shaster from different knowledgeable Pandits in Kashi, Brindhaban, Haridwar and Amritsar Sahib. He was a great mandlaysher (preacher) and had travelled to various holy places of India with his followers (mandali) to preach. He had taught many knowledgeable disciples and within Nathuwal, Kokri Phoola village including all six types of Sadhus. His principles included being a great `karam kandi', one who does their own domestic chores such as preparing food, washing of clothes, etc. As well as holding karam kandi values, he held 'upasna kandi' & 'gian kandi' principles and spread the word of the same to mankind. Upasna kand to to do meditation, where as gian kand is have knowledge about the soul & brahm. He was very at peace with himself.

Pandit Pritam Singh ji of Bhajnaghar was another great mandlaysher of equal status to Pandit Bhan Singh ji, who was sevak of Baba Bachan Singh is, Baba Bachan Singh ji was himself a Brahm Giani Mahapursh who would do 'chor' of Guru Granth Sahib ji and place the Granth Sahib within a cot which he would swing. His routine included reciting fifteen Sukhmani Sahibs per day. It was not surprising to see that Pandit Pritam Singh also held high moral values. Once at Haridwar a Sadhu Samelan was held and a Sanatan (Hindu) Sadhu visited. The Sadhu did not realise that one should not enter a Gurdwara without the head being covered. Pandit Pritam Singh ji placed a 'Ramala' over his head and a garland around his neck and informed him of the custom of the house of the Guru. The Sadhu apologised and said that Babaji had without being reproachful explained the custom to him in a very respectful manner. This was the character of Pandit Pritam Singh of Bhajnaghar. When Sangat would congregate, Baba Pandit Pritam Singh ji would make them recite Sukhmani Sahib together with him. He had utmost respect for the Guru Granth Sahib which he would show through paying homage to the Guru by lying on his front rather than just bowing down.


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Ancestral history of Sants From

Baba Lakhmir Sahib ji to Sant Suhail Singh ji

Baba Lakhmir Sahib ji was a Sikh of Guru Tegh Bahadur Sahib ji. His name is mentioned in `Suraj Parkash'. He had once visited Old Kokri Kala village in search of water, and with his permission New Kokri Phoola village came into existence. Baba Boora Singh ji, a masonar and Ramgarhia (believed in Ramgarhia panth) from Kokri Kala would serve Baba ji. Later in time he was blessed by Baba Lakhmir Sahib ji and given an oxen & trumpet and told to venture out to preach Sikhi. Once Baba Boora Singh ji requested within the Sangat to Baba Lakhmir Sahib ji to visit his home town again. Babaji replied that he was already sitting at the 'agvar' of the village, the place where old people gather to meet. On this two sevaks, Bhagoo and Bina, from within the Sangat of Baba Lakhmir Singh ji got up and went to dig a foundation stone at that place. Thus the town eventually inhabited and settled around that point, Kokri Phoola. Mahapursh said that even though the town was at a low level, floods would never enter and cause destruction to it. Baba Lakhmir Sahib ji later did meditation there while Baba Boora Singh ji remained in his service. While on his travels of preaching, Baba Lakhmir Sahib ji came to Anandpur Sahib. He sounded a ceremonial horn upon which the local Khalsa were annoyed and questioned why he had taken the liberty to do so. The succession of Guru's had changed by that time. The guards took him to the tenth Guru thinking that he was taking liberty or was an enemy but they were mistaken. Guru ji instead blessed him and gave him two 'Nishan' Sahibs. He was told to continue preaching the name of Sikhi. Baba Lakhmir Sahib ji not only preached a lot but also put it into practise. With practise of 'yog fire' meditation he eventually aquired the power to make himself invisible.

Bhai Masa from Ajitwal also used to do service of Baba Lakhmir Sahib ji and he would always give offerings of milk to him. He obtained powers to transmigrate and with that he would travel to Haridwar. Some of the devotees of Babaji told him about Bhai Masa. Baba ji sent for him and told him that he did not appreciate his showing of powers. Bhai Masa went back to his town in sorrow, lay down with a white sheet over him, and gave up his life. When Mahapursh got to know of this he said that since Bhai used to offer him milk, in return Bhai Masa would be offered milk forever. Even today this truth holds. If the people of his village don't offer milk the cows there experience a phenomenon which is difficult to accept, but is very much believed by those town folk. Blood appears instead of milk from the udders of those cows and buffaloes. Everybody there knows this and believes in it.

Baba Boora Singh ji's son was Baba Kabul Singh ji. At that time the sevadar was Jathedar Kuma Singh. Baba Boora Singh ji asked Baba Kabul Singh ji to go to the Jathedar and ask him for Baptism of Amrit. Baba Kabul Singh ji went to this Jathedar on his father's request. But, prior to this for nine months he cleaned the utensils which were used for distributing langar and he himself did not partake in any consumption of it. At all times during his service he would recite Bani and do Simian. In those days the langar was prepared in huge cauldrons made from pure iron. His only source of food he consumed was the water in which the langar utensils were washed. This was a test upon Baba Kabul Singh ji. The Jathedar was pleased by this seva and summoned him. He told him that he was cleansed and now worthy of taking Amrit. In the olden days before one took Amrit they would first practise keeping the five K's for a period of six months and participate in voluntary service of washing langar utensils, as well keeping their practise of reciting bani & naam. Baba Kabul Singh ji was only then asked by the Jathedar to go to Malwa and prepare Khalsa by baptising them with Amrit, and to prepare them to be ready for war at any time. In time Baba Kabul Singh ji arrived in Malwa and organised group gatherings of armed Singhs and converted many Sikhs into Singhs. Baba Kabul Singh ji once beheaded Kokar Rangar, a cruel man who used to rape the women of the area. On killing him Baba Kabul Singh ji distributed the entire land of that person among the poor farmers of the area. When Abdali attacked and behaved disrespectfully towards Darbar Sahib, Nawab Kapoor Singh was assigned to fight against him. Nawab Kapoor Singh gave seva and orders to Bhai Desraj Surso & Baba Kabul Singh ji to lead the war against Abdali. At all times with Baba.


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Kabul Singh ji there would be a fully trained group of warrior Sikhs, and they always fulfilled whatever they were asked to do. After Baba Kabul Singh ji came Baba Sang Singh ji who was also a great mandlaysher preaching teachings of Brahm vidya. He created the Great Shersang Mandali' recognised by many Sadhus. At any one time if the numbeof students were many, Babaji would prepare a puree of 'karunda', some green leaves without salt and distribute it to tile students to eat. Those who were not there to learn vidya with their whole heart would run away. Only those who were determined enough in what they wanted to achieve would stay behind. He was a great `karamati', the one who plays celestial games. He was martyred in the battle of Modki along with seventeen Singhs and his beloved tomb is present in 'Kilay Chalan' town on the Grand Trunk road. The place is known as 'Jogi Dheer'. After him came Pandit Kartar Singh ji from whom Sant Baba Harnam Singh of Bhoocham obtained vidya. Pandit Kartar Singh's tomb is also in `Kilay ('kalan'. Inside the town where a place is devoted to him his bed was kept, which was unfortunately sold off by a Granthi Singh. In the physical appearance of a hooded cobra Pandit Kartar Singh ji coiled the Granthi and this resulted in the Granthi asking for forgiveness and returning the bed to its rightful place. Even today people pay their respects at the places devoted to him and yearly events are performed and services given.

The successor to Baba Kartar Singh was Sant Baba Uttam Singh Ji a Bhajananandi Mahapursh. Upon the order of his Babaji, and the request from the Sangat of Kapoorrea he went to reside at 'Mitha Mehar', unfortunately, some people from that village complained of Baba Uttam Singh .ji's nature. Baba Kartar Singh called him back saying that he was sure that Baba Uttam Singh was not wrong of anything. It was just that the people didn't want to accept Sadhus. He said the Sangat first demand a Mahapursh, but when it comes to serving and listening to them they start complaining. He was given a pair of sandals, two sheets, two kacheray, and two turbans as showing his trustworthiness from Baba Kartar Singh ji. His principles included reciting eighty-five Japji Paths each day. He never stayed in one town for more than one day, and if the town was big enough he would stay on the other end of it the following day before moving on. Once a day he would burn cows dung and on that red hot heat of the ground he would cook one chapati and consume it with a glass of water. He would never cook a chapati on a griddle. He kept this practise for one whole year. Upon this Mahapursh went to Baba Kartar Singh ji and he received blessings. He was given a boon by Babaji that when he would utter any sentence it would become true, In fact, it would become true at the very instance it was uttered rather than later. That's how powerful his words were. His words never went unheeded, they always turned true. He remained a Bhajananandi, a type of 'Mahapursh who gets eternal joy `anand' from reciting bhajans. If any one wished to Item from him he would say, "The one who was before me used to teach & preach, and the ones who will come after me will also do the same. But I do not, and will not."

Pandit Mishra Singh ji, who was of Brahmin caste followed this ancestral chain of

Sants. He was from Rawalpindi. His katha was very sweet, that is why he was referred to as 'Mishra' (sweet). He made his living quarters in the open and taught many students. He was succeeded by Pandit Bhan Singh ji. Pandit Bhan Singh ji’s father, Baba Chandan Singh ji was also a Mahapursh of Pandit Mishra Singh ji. Pandit Bhan Singh ji is well known and highly praised in the world of Sadhus. Sant Suhail Singh ji also heard of his greatness and learnt from him. Some of the other Shasters he include `Niyay Shastar', 'Vedak Shastar', 'Ayurved', 'Shushrat', 'Bangpat', 'Bhao Parkash', and `Megh Vinod'. Pandit Harkikat Singh ji Arvind, who was a sevak of Sant Baba Sunder Singh ji of Bhindrawale, and Pandit Gurdeep Singh ji Kesre also learnt vidiya from Pandit Bhan Singh. They would say that in Kashi Sant Suhail Singh's manner was the best and he was the most honoured amongst all of them. Sant Suhail Singh ji wished to learn other Granths but Pandit Bhan Singh ji said to him, 'Alpasht aayoo greh vachak Granthan', which meant `life is short but Granths are many'. Pandit Bhan Singh ji told him to learn herbal medicine and look after the poor instead. Pandit Suhail Singh became very attached to Mahapursh. After obtaining vidya, rather than departing his own way he spent his entire life in the service of Mahapursh. When Mahapursh expired the headship of the place was passed onto Sant Baba Suhail Singh ji.

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


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attachment to God. He was a highly knowledgeable person who had full command of shasters. Many took vidiya from him including Pandit Hari Prakash ji 'Nirakari', Pandit Govind Das ji, and Pandit Gurdit Singh ji. Even 'ghristi' Singhs (family men) and 'Behangum' (type of Sadhus) also took vidya from him. Pandit Suhail Singh ji was a great vaidyaraj (doctor of arurvedic medicine). He used to make medicine with elements of gold and mercury and distribute them amongst the Sangat & sick people. He would never take anything in return. Pandit Gangeshra Nand ji who was blind, was also a student of Pandit Bhan Singh ji. This Udasi Mahatma was very respected in India. He had translated all four Vedas into 'teekay'. The major political figures, President and Prime minister respected him. Pandit Tirlok Singh ji Began, likewise Mahapursh's sevak Arjun Muni, Pandit Arjun Bhikshu, Arjun Shastri, Nirmaley Mahatma Pandit Nikka Singh, were also sevaks of Sant Baba Budha Singh ji of Haridwar Nirmal Bagh. Whenever Mahapursh would visit Haridwar he out of love and respect for Sant Budha Singh and Sant Attma Singh would make temporary residence at a Brakhat Kutiya, a humble lodge near Nirmal Bagh. This lodge was made in remembrance of Sant Baba Isher Singh ji allowing brakhat Sadhus to stay there, do bhajan, and gather knowledge.

Once Pandit Bhan ji visited 'Kumbh Mela' in Haridwar. Sant Baba Partap Singh ji

‘Naamdhari’ was also there and he did darshan of Pandit Bhan Singh ji. Sant Baba Partap Singh ji requested Mahapursh to visit 'Bhaynee Sahib' which Mahapursh accepted. He was greeted with great respect by Baba Partap Singh ji who unseated himself from his own seat and sat his guest on the same place. On the loudspeaker Baba Partap Singh ji announced to the Sangat audience that he had never been to Haridwar before, but on that occasion when he had the chance to visit, his transmigration was ended through the darshan of Shriman Pandit Bhan Singh ji. Such respected words he said of Mahapursh.

At the first dehra of Saykhmuan, established by Baba Thraj Singh ji who was follower of Bhai Daya Singh ji, Giani Badan Singh prepared Faridkot translations (teekay) upon the request of the Maharaja of Faridkot. These are recognised by Pandits and Gianis. Sardar Ganga Singh of Mansoor was a sevak of this dehra at that time. He later went on to become a Naamdhari. Ganga Singh's wife Sada Kaur was from the town 'Rodda' and his maternal relatives were from Nathuwala village. They had heard of Pandit Bhan Singh ji's greatness. They went to pay their respects to Mahapursh in Nathuwala and made a request for him to grace their house. Mahapursh said he would. Mahapursh eventually went on to teach Ganga Singh 'Vedanat' to 'Vichar Sagar', meanings of 'Gita', `Nanak Parkash' and `Suraj Parkash'. On many occasions Pandit Bhan Singh ji would visit Ganga Singh's house and give darshan to those sevadars. For the last eighteen days of his life he decided to stay at their house and expired there. He was cremated in Nathuwala village, and in his memory a Gurdwara was later built.

In Kokri village there are two sacred places of Baba Lakhmir Sahib ji. Baba Uttam Singh ji's cremation was also carried out in this place where in his memory a tomb exists. Another sacred place also exists inside this town where Baba Kabul Sahib ji stayed. Contributions of seva towards these places were made by Pandit Kartar Singh. In Nathuwala Pandit Bhan Singh Ji's tomb, Sant Baba Jhagar Singh ji's dharamshala, and Pandit Bhan Singh ji's place of tapasiya are present. The person that had been given the seva of looking after them stayed in a humble hut outside the town of Nathuwala at the banks of a canal. He would eat whatever was given to him as offerings and would always be in a state of 'theag birag'. At the tomb in Kokri, Bhagwan Das-Udasi Sadhu used to live. After he died Sant Baba Ser Singh ji was given the seva. Sant Baba Ser Singh ji took his vidya from Pandit Bhan ji. Sant Baba Ser Singh ji had also taken Gurmat Vidya for three years from Baba Amir Singh ji in Amritsar. For Shastri Vidya he went to Haridwar and Kashi. He provided living accomodation & langar as seva for the Gurdwara. When we met in Kalra town he had a wish to take darshan of a Brahmgiani Mahapursh. I suggested that we should go and see Sant Baba Ajit Singh ji Nathalpurwale. We both got off at Marinday and by bus went to Nathalpur to see Baba Ajit Singh ji. Baba Ser Singh ji talked of his 'murshud' (guru) to Baba Ajit Singh Ji, upon which Baba Ajit Singh ji


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

Sant Baba Vasant Singh Ji of Jola Village

My cousin, Subedar Sarwan Singh had a great belief in Sant Baba Vasant Singh ji of Jola village. He took me for the darshan of this great tapasvi, tejasvi Brahmgiani Mahapursh. My cousin used to sell clothes in ‘Daggi’ for Jolawale Sant Bhai Hazar Singh ji, who had introduced him to this job. When one has respect for one Mahapursh then he automatically respects other Mahapurshs because all Mahapurshs are in the end the same one form. Those who are complete Brahmgiani they may appear different from the outside but inside they have the same gian. We paid our homage within the Gurdwara and then went to see Mahapursh. Mahapursh was sitting in the diwan with a plate full of 'patashas', a white dry Indian sweet beside him, and a sevadar standing near by. As we paid our respects Mahapursh picked up five 'patashas' and handed them to me. When Subedar Ji put forth his hands for patasha Mahapursh asked him to get them from sevadar. Subedar Ji had heard of me being offered to Mahapursh Jawala Singh Ji and this action made him believe even more that I was closer in relation to these Mahapursh than he had first thought. He had noticed that I was only given five patashas and that there must have been some disguised blessing associated with them. He knew that when Mahapursh was giving someone his love he was doing a great favour upon them. When one is blessed by Vaheguru then all one sees is Him. Subedar told Baba ji that my father had given me away to Baba Jawala Singh ji. On this Baba Vasant ji said, "Those seedlings of Baba Jawala Singh ji serve as our curtains." Great Baba Vasant Singh Sahib ji said such blessed words. This was Mahapursh's own vision of the future. On seeing him one's heart filled with happiness. He gave great blessings to me on that day. I was fortunate to have been able to do his darshan on many occasions thereafter. Whenever someone from our village would visit Mahapursh of Jola he would always ask about my father and my uncle, Thanedar Umda Singh ji. He would say that today big and known people respect him, but my father & uncle were one of the first who recognised and believed him from the beginning.

When Sant Baba Pritam Singh ji of Mankheri would hold Akhand Path in his village he always sent an invitation to Mahapursh of Jola. Mahapursh used to send Sant Baba Gian Singh Ji to represent him. He was fully trusted by Baba Vasant Singh ji. On one particular occasion there were heavy rains and everything was flooded. Girdhara Singh ji, the elder brother of Subedar Sarwan Singh ji was sent to invite Mahapursh of Jola. On his way to Jola he found the river was flooded and he was not able to pass. Mahapursh showed him a miracle that day and cleared a way for him by reducing the water level and flow of the river. Girdhara Singh was able to reach safely, and on receiving him Mahapursh Vasant Ji asked the Granthi Singhs of the dehra to attend the Akhand Path. They however replied that with the rain falling so heavily the river had been flooded. In those days bridges were not common. Mahapursh informed them to look at the faith in Girdhara Singh pointing towards him, who had travelled all that way in the same rain to invite them. He told them to compare their faith with that of the Sangat of Mankheri and in doing so to leave for the Path immediately. The great Baba Vasant Singh ordered them to go. In the rain all the Granthi Singhs, Lambardar Didar Singh and also Baba Gian Singh departed and managed to arrive in Mankheri. Path was eventually held and Ardas was about to commence. Sant Mota Singh Ji from Nabi Daroli had completed Sahej Path. He requested Baba Pritam Singh ji to speak for Ardas who in turn requested Baba Gian Singh ji for the same. Baba Gian Singh ji asked which Gurmukh had completed the recital of Path and he was told that Mahant Mota Singh ji had. He then said only that Granthi Singh should do Ardas as it was his duty, otherwise it would be disrespectful towards the ministers of God. That is how much he respected the Granthi ministers of Guru Ji. Even Baba Vasant Singh Sahib respected those same Granthi Singhs. He once asked one of those Granthi Singhs


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where they spat the water on washing out their mouths. They replied wherever, upon which Mahapursh told them not to as with their mouths they read Guru Nanak's Bani. They were instead told to throw the water onto the beds of plants so they too could benefit. Such were the humble values of Mahapursh Baba Vasant Singh ji.

Once a General ate at the langar of the Jola dehra. He had just completed eating his langar and was about to pick up his utensils to be washed when Baba Vasant Singh ji, who was there at the time, asked the General if he was able to recite Sukhmani Sahib off by heart. The General replied he could not. Mahapursh immediately insisted that he leave his utensils as only those who could recite that Path could do the seva of picking up and cleaning those utensils. Mahapursh proclaimed that seva & simran were two that went hand in hand. This hurt the General. For the next twenty-four days he remembered the entire Sukhmani Sahib, one verse per day. He then revisited the dehra and had langar, picked up his utensils to wash them and this time when spotted and asked by Mahapursh he replied, he had followed whatever Mahapursh had set as pre-condition. The General said, he could now recite Sukhmani Sahib off by heart. Mahapursh became very content that he had respected and fulfilled his words and was allowed to do seva. Such was Baba Vasant Singh Ji who wouldn't shy away from disciplining anyone no matter how high a position he or she held. On whosoever a Mahapursh does favour they receive blessings, love and Sat Sangat. Even today I can hear in my ears those sweet words of Mahapursh Vasant Singh ji. Whenever I remember him I see his pure form and I am overwhelmed with joy. My throat becomes tight and my eyes start to fill with tears of love. They begin to flow like the river `Ganga Yamuna'. God should bless and give us the opportunity to be in the company of such Gurmukhs as they come to do good for others.

Baba Uday Singh Ji & Sant Suhail Singh Ji

From the town many elderly men would attend to Baba Lal Singh ji's katha to listen and take vidiya from him at Daroli Khurd. Among those were my grandad Baba Meeha Singh ji and his friend also an elder called Baba Uday Singh ji. I was fortunate to have seen Baba Uday Singh ji but not enough to have seen my grandad. My grandad was a Giani both literally and spiritually. He had compiled `Santhiya' (meanings) of Guru Granth Sahib ji ten times. He would recite prayers in the purest manner with great faith and discipline each day. Even the day he left his body he had bathed, completed his prayers and was facing the sun whilst doing Ardas. When he had knelt to pay homage he expired. He and Baba Uday Singh ji were such Gurmukh's. Once they left their homes and went to live with 'Nirmal Panchayati Akhara' in Haridwar to practise bhagti & vidiya. In a state of losing a loved one, Baba Uday Singh Ji's wife reached that place and requested the Mahant of the group of Sants for their return and brought them back home. Baba Uday would do kasha of Guru Granth Sahib from Faridkot Tikiya each day, and some people of the village people would go and listen to his katha.

Pandit Suhail ji, also known as Sant Suhail Singh ji was the son of Lambardar Sher Singh ji. He had two brothers Jamadar Jamail Singh and Sardar Achar Singh Lambardar. When Suhail Singh ji grew up he started vowing Baba Uday Singh ji. He would plough his fields and do other services for him. Within the village there were some people who were against such things, so his family would bar him from visiting Baba Uday Singh ji. However, Suhail Singh Ji got attached. He had respect and admiration in his heart for Baba Uday Singh so he continued doing seva for him and did not stop. He would listen to his katha each day but his family would try to stop him. There were a few hurdles put forth by his family but nut of love he overcame them. He requested Baba Uday Singh ji to tell him how to recite naam and Mahapursh eventually explained to him his method. He also requested Baba Uday Singh ji to give him permission to become Sadhu. Mahapursh however said that he couldn't allow him to become Sadhu as Pandit Suhail Singh's family would detest it, and would say that Baba Uday Singh was the cause of him leaving home. But, because of previous deeds Suhail Singh was Sadhu natured from the beginning. He told Baba Uday Singh ji that once his


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mother had shown his hand to someone who told him that he would become a Sadhu, and he would eat by doing 'biksha'. Kabir says that the Kingdom of the Sadhu is vast as they can go anywhere and live off any food given to them through biksha. When Baba Uday Singh ji saw his determination and faith he told Suhail Singh that a tiyagi Mahatma had once visited him and given him saffron coloured clothes. Baba Uday Singh ji said he kept them safely and possibly they were mean't for Suhail Singh. He then draped those saffron clothes over Baba Suhail Singh Ji and thus he took over the Sadhu attire. On taking permission from Mahapursh he left his house forever. By relation Suhail Singh was my uncle, cousin of my lather. After giving up his family Mahapursh Suhail Singh went to stay in village Dameli. From there he went and stayed in some village near Phagwara. For three years he studied all the Granths from 'Sarkutawali' to 'Birti Parbhakar' from Pandit Mool Singh ji, who was a sevak of Mahapursh Baba Karam Singh ji of `Hoti Mardan'. Later he came to Amritsar Sahib w here he stayed for another three years and from Baba Amir Singh ji learnt Guru Granth Sahib, Bhai Gurdas ji's Vara, Kavit Suwayye, Dasam Granth, Nanak Parkash, Suraj Parkash, and Panth Parkash. Then for a further twelve years he went on to obtain vidiya from Pandit Prem Singh ji of Haridwar, who belonged to village Daroli Khurd. He also learnt the Granth `Mann Simrati' & Sanskrit's vidiya from Pandit Shyam Das ji. Finally he went to Kashi and there he read and learnt all the Granths of `Vedants', `108 Upnishta', 'Mokh', `11 Panishta', and all the Granths of Sanskirt`Brahmsutar', 'Brahmbhash', ‘Simartiya', 'Pran', Wed Shastar', 'Ayurved', 'Jotish Pingal' and 'Kabh'. It would be much later before I would be in the company of this Mahapursh and from him learn vidiya.


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6 – Mahapursh Jawala Singh Ji

A Visit for Darshan of Baba Jawala Singh Ji

Once Sant Baba Mehtab Singh Tapasvi ji suggested to my father that we should all go and visit Mahapursh Jawala Singh ji in Herkhowal, and he would also come along with us. It was the occasion of Baba Aya Singh Sahib ji's death anniversary. He expired on twenty-eighth of 'Asoo'. Baba Jawala Singh ji wherever he was residing would hold Sahej Path (reading of Guru Granth Sahib which is not continuous for 3 days), and Karah Prasad in Baba Aya Singh ji's memory. He would hold a langar and many Mahapurshs would visit the ceremony. He respected Sadhus of all types. We decided that we would go on foot to Herkhowal Dehra Santgarh and pay our respect to Mahapursh. We started walking from our village to Herkhowal. It was a long way off and in those days not much of the land was inhabited. There used to be a footpath which we would follow which ran from village 'Ujram' to `Purani' (old) Daroli, then to `Khiala'. From there it used to run between 'Tanooli' and `Manaiya' villages, and then to 'Bibi di Pandori', finally reaching Herkhowal. Along the way we passed the grave of `Sai Khakhi Shah'. There was a tall tree of dates near his grave, which could be seen from some distance. When one would look at it, it would seem quite close but in reality it would be quite far. I was in my childhood and for me the journey was not nearing to an end. However, I was consoled by my father all the way and finally we reached the dehra. Mahapursh's humble dwelling was on a small hill. We paid our respects to Mahapursh briefly upon reaching there, and were told to return to the diwan after having langar. Anyplace where God's name is remembered is considered good. Even a meagre dwelling where naam is recited is considered great. If within Palaces and mansions naam is not remembered they can be considered worthless.

In the diwan he was sitting on his bed and we went in and paid our respects. He made Sant Tapasvi ji sit with him and thus gave him a great respect. Even though Baba Jawala Singh ji became a Sadhu at a young age he still knew how to give respect to other Sadhus. We sat and did his darshan for quite some time, along with the Sangat there. We listened to his preachings till late night. There was great love in the heart of the Sangat who were elated with the teachings and history of Sikhi that was being described. As the chickor (bird) has love for the moon when it sings to it at night, one should have love for God. We asked to be excused and retired to take some rest that night. In the morning we got up early and bathed, then recited naam. We ate a little and then attended the 'bhog', the actual diwan of Mahapursh's death anniversary. Later my father, Baba Mehtab Singh ji and myself went for darshan of Mahapursh within his hut. We asked Mahapursh to give us permission to go back to our village. Mahapursh asked whether we had eaten langar. Sant Tapasvi ji said to Maharaj since the village was not far away we would get home quickly and eat upon reaching there. Mahapursh however was very thoughtful and was the one who could see the three worlds. He explained to my father and Sant ji that since I was with them, a small child at the time, my system was very delicate and by walking on an empty stomach I could get ill, which could affect me in the longer term of life. So Mahapursh insisted that we didn't leave without having langar. He then pointed out that sometimes Singhs who served the langar didn't pay full attention or respect whilst serving it, so he came with us to the place where it was being served. Such a great and loving Mahapursh attended us and ordered the service men there to serve langar. Then with humbleness he asked Taspavi ji to give him permission to return to his hut as there were other people waiting for his darshan. Taspasvi ji's eyes became full with the tears of love for Mahapursh, his throat became tight and he was overwhelmed with the humbleness of Mahapursh. He would describe Mahapursh as a symbol of peace & giving. We returned to our village after having our langar, recollecting the precious few moments we had with Mahapursh along the way.


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Once Baba Jawala Singh Maharaj came down to Dameli on the request of the people of town. It was to place a foundation stone for the High School being built in remembrance of Baba Dalip Singh ji. On this occasion Akhand Path of Guru Granth Sahib ji was held with Ardas for completion. Mukh Vaak was obtained from Guru ji and Satguru gave great blessings. Five bricks were washed and were placed in the presence of Guru Granth Sahib ji. Sant Baba Jawala Singh ji, one of the five beloveds, along with the remaining Beloveds, after holding Ardas placed those five bricks as the foundation for the school before work commenced on the building of it. I also went along with my father to Dameli, and along with many other people paid my respects to Guru Granth Sahib ji and did darshan of Baba ji.

An Offering to Mahapursh Jawala Singh Ji

Mahapursh Sant Jawala Singh ji was assigned some seva by Baba Isher Singh ji. For

twelve years in continuation he visited Amritsar Sahib & Taran Taaran Sahib bare footed to fulfil that seva. He would manage & run langar, and install taps for water in various Gurdwaras. According to those orders he visited Amritsar Sahib and Taran Taaran Sahib on the no-moon of Chet & Bhado until his last days. Mahapursh obeyed the words of his guru teacher throughout his life. He would also hold langar and diwan at 'Chamkor Sahib', & 'Saba-ke-Fategarh Sahib' on 'Hola Mahala', and on 'Dushcra' at 'Anandpur Sahib'. Throughout the year he would hold langar & diwans at Kartarpur on no-moon days, at 'Goindwal Sahib' on full moons, at 'Sri Nankana Sahib' on the birthday of Guru Nanak Dev ji, and at `Dehra Lahore' on the martyrdom day of Guru Arjan Dev ji. He would do the same end bhandaray at 'Kiratpur Sahib'in Pakistan. As part of his pilgrimage of holy places, other places he would also visit included 'Hazur Sahib' and 'Patna Sahib' twice a year. On the fair of 'Khumb' he would visit Haridwar, Nasik, Ujain or Illahabad the four places where Khumb is held, and would distribute food to Sadhus there. These were some principles of Baba Jawala Singh ji's life, which were given to him by Baba Isher Singh ji. On each occasion my father and myself would visit Taran Taaran Sahib and Harmandir Sahib on the no-moon of 'Chet' and 'Bhado'. We would be fortunate to do darshan of Mahapursh Jawala Singh ji there as well. Whenever Mahapursh would be in the areas nearby, we would go and take his darshan. Twice in a year my father would take new clothing out of love end respect, for Mahapursh. By giving him his offerings my father would receive the blessings he so desired.

Once, Baba Jawala Singh ji was visiting Baba Dalip Singh's sacred place at village Dameli. Mahapursh had great affection for Baba Dalip Singh ji. Baba Dalip Singh ji had once asked Baba Jawala Singh ji that during the last moments of his life, whether Mahapursh would come and give him darshan. Mahapursh Jawala Singh ji replied he would. That moment had earnt and Mahapursh, true to his words came to fulfil his promise. Baba ji did his 'div-dristri' of celestial glare over Baba Dalip Singh ji just before he expired. With his own hands Mahapursh carried out all the rituals of the funeral and later held a bhandara in his memory. Baba Mast Ji was later to reside at this dehra.

I was at school and I had a wish in my heart to take darshan of Baba Jawala Singh ji. Throughout the whole day at school I had the desire to see Mahapursh and be with him. My wish kept getting stronger. I would wonder and contemplate of that date and time when I would be able to see Mahapursh and be in his company for some time. Time went by but that stroke of good fortune never arrived. The Sangat of Dameli became greatly attached to Baba Jawala Singh so he would come tied in their love, and in memory of Baba Dalip Singh ji. My father got o know that Mahapursh on one occasion was visiting Dameli and he decided o receive his darshan. I came back from school and asked my mother about father's whereabouts. She told me that he had gone to see Mahapursh who was visiting Dameli village. I had something to eat, and while doing so I had an intense emotion to also go and take darshan of Mahapursh myself. By doing darshan of Mahapursh one gains great happiness. It is actually counted as a good deed and has great value. By congregating in a Mahapursh's Sangat great knowledge can be obtained. One's faith is strengthened in God and with their blessings


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one gets to know about what is it like to love God. Keeping that in mind, I asked for permission to visit Mahapursh from my mother, which she granted. No sooner had I received permission, I started running bare foot to village Lotera for two miles. In those days there were no roads only footpaths, and it was an uninhabited area. Tears were running down my cheeks. I wanted to be with Mahapursh, and I did not want to miss this opportunity. We used to have a photo of all the ten Guru's hanging from one of the walls in our house and I kept visualising this in my mind. Again and again the thought kept appearing in my mind that if Mahapursh Brahmgiani knew what I was thinking, then he would bless me with his darshan. The poet Bhai Gurdas ji has written in Kabit Swayye, When one wants to meet God the symptoms of their yearning are, tears of love from their eyes, and the wish to listen to Him from within. When they sit within the Saadh Sangat they ask God how they can meet Him. They attach their heart to His lotus feet. The lotus feet are like Paras, which makes their wish even more stronger to meet Him.

I was running out of my love for Mahapursh. Within my heart I was remembering him and reciting a prayer. When I reached village Lotera, I saw my father who had already been to and returned from Dameli. I ran up to him and embraced him. He asked me my reason for being there with concern. I told him my reasons to see Mahapursh and he replied that he had just returned after visiting him. I remembered that one gets to see a Mahapursh if good karma is on their side. My father stated that because of hit worldly commitments, he was sometimes unable to take darshan freely of Mahapursh. But, he stated since I had travelled so far, and as I had explained my particular wish he would visit Mahapursh again. Because of his Gurmukh nature he didn't mind travelling all the way back to village Dameli just to fulfil my wish. On reaching Baba Dalip Singh's dehra at Dameli, we paid our respect to Guru Granth Sahib and to Baba Mast ji, and asked for Mahapursh. Giani Harbans Singh ji pointed us towards the direction in which Mahapursh had gone for a stroll and both of us started walking that way. Almost one mile outside there was a cluster of trees under which Pandit Bishambar Das ji from Dameli and some other men were sitting nearby a will Mahapursh had gone for nature's call. He came back and took water from the well to take `five shannon', the washing of both hands, arms, & legs, and face. My father spread a sheet on the ground and Mahapursh came and wt on it, whilst we sat to one side amongst the others. Mahapursh was talking to Pandit Bishambar Das ji who had a Granth in Sanskrit. After some tune listening to their discussion, my father got up and respectfully said to Mahapursh, "Oh Mahatma, I was inspired by Sardar Lashman Singh ji to have your darshan. He said a few words in your praise. At that time I had decided that if Mahapursh ji knows everything then he would himself give me darshan and in return I would humbly offer him something. Being a family man I only have two things that I can offer, which are a buffalo and a turn. You have bestowed a great favour upon me by giving me darshan, and alto you have told me how to recite naam. I have been fortunate to have been blessed and received your darshan. You have blessed me with your love and given me a place in your lotus feet. A buffalo is ready and whenever you say it will he sent to your dehra. It is your belonging which I have been currently taking care of. Secondly, here is my son who is also yours. Today he himself has wished to come in your presence. Do me this favour and please accept these humble offerings of mine." Mahapursh was 'Joytiswaroop' and hr blessed my father with acceptance. Father said that he had become free of his debt. Whatever my father had wished for in his mind from Mahapursh, it had become true. Mahapursh pointed towards me and warmly beckoned me over. He made me sit with him and he placed his hand on my forehead, then moved his hand on my face and shoulders and gave great blessings. He spoke to me gently and asked what prayers I could recite. I replied hesitantly but full of joy. Mahapursh told me that I should stick to a routine of reciting bani twice a day, and while on my feet recite Mool Mantra & Gur Mantra. He then continued and stated that whilst studying I should stay away from the wrong company of bad boys, and always respect my teachers. Study with your heart he said, as knowledge is the third eye. He asked my father that I should first learn Sanskrit as the Granths of his ancestors were written in that language. He also told me that I should learn kirtan. I still remember those words exactly as were said by Mahapursh. My father suggested that he could request Pandit Shyam Das ji to teach me Sanskrit as he was vidwan of that language. Instead, Mahapursh said that the person who would teach me would visit me


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himself. He said many other things, which my father listened to very carefully. Then Mahapursh went back to the dehra. I along with my father and the others followed him. We sat for some more time in the company of Mahapursh and listened to the history of the Gurus and Saints, and then with his permission we headed back home.

My Father had this habit that whenever he would visit any Mahapursh, in the evening at home he would relay their sweet words to the whole family. In this way we got to appreciate meanings of what was said as we would ask questions. He would also tell us of Bhai Gurdas ji's Vara, and religious stories from Suraj Parkash and Nanak Parkashs. Father was himself educated to `Matric' level and could read and write Sanskrit. He would make us remember all the stories from Ramayan and Mahabharat by reciting various ones to us each day. He would tell us the stories of the Guru's and their lives, which even today I can recollect and preach. Once from `Sham Churasi' a few Pandits visited and they did Ramayan's katha. They sung bhajans daily for one and a quarter months to the village people. Everybody from the village would go and listen and even I would attend. Just by listening alone I learnt a lot of those old Shastars.

The Sacrifice

It was during my seventh year that Baba Jawala Singh ji decided to leave this earth.

Baba Jawala Singh ji had completed all the work which was assigned to him by God and his Mahapurshs. On his last travels he visited his students, peers, and a few places of pilgrimage. He met with his best students Sant Baba Hari Singh Ji and Rishi Harbans Singh ji who were great tapasvi, tejasvi, yogiraj Mahapursh from Atalgarh, Makeriya. He also visited the worshipable place of the tenth Guru, 'Uni Sahib' at Mani Majre. Later he ventured to Dameli which was to be his final resting place. On reaching Dameli he asked for Baba Mast ji's approval to then go onto dehra Santgarh Herkhowal. However, he was not physically fit to leave at the time so Mast ji refused and said he should stay in Dameli. It was to be Babaji's last thirtyfive days of life on this earth.

When he had met Mast ji on his visit to Dameli he had a bandage tied around his knee. It had written on it the Shastra,

"One should always keep the five `Chacha's' when one travels - Chari (stick),

Churi (knife), Chathri (umbrella), Chala (ring), and Chabra (utensil). The Stick to ward off anything, knife to cut for food, umbrella to shelter from rain, ring to exchange for money if it runs out, and a utensil to drink or cook from. "

So according to this, Baba ji was carrying a stick which was also being used for

support. When my father had visited him there he handed that stick to him. My father took it home and kept it with great respect as a token remembrance of Mahapursh as it was held with his pure hands. Out of love & respect my father would wipe it clean and put oil on it each day so that he could preserve the memory of Mahapursh forever at our house.

For the thirty-five days Baba Jawala Singh ji stayed in Dameli the Sangat would visit him for darshan. Giani Harbans Singh, Sant Sarwan Singh ji, Gandharb Sahib and the people of town contributed towards his seva. Mahapursh had asked Giani Harbans Singh ji there, "Giani ji with me being here, you must be having problems?" Giani ji replied, "Maharaj with you being here, all the problems have disappeared, financially or otherwise. I also get to see you everyday and have your darshan." Giani ji was a very open hearted man. He would contribute towards making of schools, colleges, hospitals, bridges over rivers, roads, and Gurdwaras in & outside of the country, and by doing so he had obtained the blessings of the Guru. Even in England he had made a Gurdwara with the name of `Guru Har Rai Sahib ji', and started a music school where Giani Amar Singh taught children kirtan. Many students had been trained by him. Giani ji also donated a 'Palki', throne where Guru Granth Sahib is seated, made of silver to Nankana Sahib for which he received a shawl as


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a symbol of respect from the President of Pakistan at that time, Zia-ul-Hakh. He also contributed to the maintenance of the seventh Guru's Gurdwara, 'Chota Sahib' and built a sarowar, living quarters for guests, Darshani Diyori the path that goes around the Gurdwara, and Nishan Sahib. He was a great Sevadar. In the same manner he would provide for the treatment and medicines of the ill. Giani Daan Singh ji and Sardar Surjit Singh ji Sokhal from England obtained great happiness by serving him.

As the town was nearby on every second or third day we would visit Baba Jawala Singh ji and sit & listen to his great words. At dehra Dameli many Ragi Singhs had gained Gurmat vidiya from Sant Sarwan Singh ji. Among them were Giani Banta Singh ji, Giani Sajan Singh and Giani Gurmail Singh, the latter was an employee of Shiromani committee. Also at this great place ill people were treated and students learnt music. Sevaks of Baba Jawala Singh ji would visit him at the dehra including Bhai Tara Singh ji of Dameli who did great services for Mahapursh, Sant Prem Singh ji from Mani Majra, Sant Batan Singh ji from Simbili village, and Jathedar Santa Singh who was elder brother of Baba Mohan Singh ji Bhindrawale. Once when we went for Mahapursh's darshan and were sitting amongst the others, Mahapursh pointed towards me. He asked me to fetch him some grapes from Sant Mahinder Singh ji, but then decided to call him over with the grapes instead. He then gave me those grapes as prasad after he had blessed them with his celestial vision. On a previous occasion he blessed me in a similar way. When Babaji had visited Lotera Khurd village at Thanedar Umda Singh's house a Satsang of people formed, and 'ladoos', an Indian sweet made of pure butter were placed in plates in front of Babaji as prasad. He asked for them to be distributed amongst the Sangat along with milk, except to me. Mahapursh instead poured some milk himself and with a ladoo after blessing both, called me over and gave them to me as prasad.

Everyday for the thirty-five days whilst Mahapursh was at Dameli he was massaged with two & half kilograms of ghee (butter). It was the month of 'Katak', fans were blowing and the ghee was being absorbed by Mahapursh's body. The reason for this phenomenon was something only Mahapursh knew and no one understood. It seemed to relate to an issue of one lakh (hundred thousand) copies of Guru Granth Sahib, which had been published incorrectly where the original rules set by Guru Arjan Dev ji had been ignored. Mahapursh discussed and requested with the main committee leaders who ran the publication that they should not break the rules set by Maharaj, but nobody agreed. Mahapursh really took this issue to heart and decided that as the `Guru' had been insulted, he had to sacrifice his life in order to retain the honour of Shri Guru Granth Sahib. He appointed Baba Hari Singh of Kaharpur to take care of setting the matters of Shri Guru Granth Sahib straight so that its form was kept intact the way Guru Arjan Dev ji had stated. Baba Hari ji was told that he should make efforts to call a meeting of Sadhus and hold samagams at different places to inform and make people aware of the situation. Only with the public's support would the leaders listen and the original rules laid down of publishing be restored. Mahapursh however could not tolerate the affliction made on the Guru, and so stated the need to give up his life in order to save the respect of Sri Guru Granth Sahib ji. This was yet another working in the `game of life' which only Mahapursh understood.

Baba Jawala Singh ji had blessed the place where Baba Dalip Singh Sahib ji had performed great tapasiya. With Baba Dalip Singh ji no longer living, where previously there stood his hut at this dehra rooms had been built. Baba Mast Singh ji's place of rest was in the porch of this dehra and on the other side of the door was his bed. Baba Mast Singh ji was in the uncomfortable situation in that the virandha was filling up with his belongings so he would often have to change his place of rest to accomodate himself. In service of Mahapursh Baba Jawala Singh ji at the dehra was Sant Hari Singh ji. He was an 'Avdhoot', those Sadhus who remain draped in only one piece of cloth like shawl. Sant Hari Singh Avdhoot who used to stay at Patna was one of the best sevaks of Baba Jawala Singh ji. Although he shared the same name as Sant Hari Singh of Kaharpur they were not the same person. Kaharpur Mahapursh was actually a guru brother of Baba Jawala Singh ji. Other sevaks of Baba Jawala Singh ji were Bahadar Singh ji, Sardar Bhagat Singh ji of Jhandi, Sant Baba Mohinder Singh ji Langari, and Sant Baba Gajan Singh Garwayi. Subedar Ujagar Singh ji of Dhilma who along with Sant Baba


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Mahinder Singh ji used to do Kirtan, and Sant Gian Singh ji of Mani Majra who used to play harmonium, were also sevaks. Also Bhai Tara Singh of Dameli and Doctor Chanan Singh Eichernangal were sevadars. Chanan Singh was another who had served for quite a long time in Gurdaspur Hospital. He also held respect for Baba Mast ji & Sant Baba Bhagat Singh ji. Another Doctor, Charan Singh ji of Jalandhar also used to visit them regularly. Many of these doctors tried to advice Baba Jawala Singh ji against his intended course of action. They would prescibe medication to Mahapursh, but he would tell them that he didn't have any illness only that it was God's wish that he had to go. Even Sardar Partap Singh Kairo attended to Baba ji with a team of doctors, but they failed and were told the same, ‘Everything lies in God's wish'. He said that the leaders had destroyed parts of Maharaj and disobeyed the rules, and they intended further plans of disgrace such as removing Banis and Shabads from the holy Granth of the Guru. So to preserve the honour of Maharaj a sacrifice was required.

Mahapursh Hari Singh ji actively went about raising public awareness of what was happening and why Baba Jawala Singh was making a sacrifice. Sant Isher Singh ji of Kalera, Giani Gurbachan Singh ji Khalsa Bhindrawale, Sant Baba Isher Singh ji of Rara Sahib, all other Mahapurshs, Nirmal Mandal's, Sant Baba Sohan Singh Vidichand, and their entire Sikh groups all voiced the issue and their concern. It was only when Sant Baba Fateh Singh ji became leader of the Shiromani Akali Dal that the first issue he acted upon was to have all Holy Books of the Guru Granth Sahib ji republished according to the rules laid out by Guru Arjan Dev ji, keeping the `DamDami' Granth as their model.

For the remaining days of Baba Jawala Singh ji's life in Dameli, many people took advantage of the opportunity to take his darshan. The people of the dehra, Sant Jagga Singh ji, Sant Bahal Singh ji, Jathedar Janak Singh, Sant Pakhar Singh, Sant Gurbaksh Singh, Baba Sahib Singh ji, Sant Hari Singh ji would always be at the side of Babaji. During this time Sant Baba Bishan Singh ji from Nangal would do seva and darshan of Mahapursh. He was one of the former devotees of Baba Jawala Singh ji by who's inspiration and Baba Aya Singh's request, Baba Jawala Singh ji had come to stay on the land of 'Duaba' at Herkhowal. He had great devotion for him. From Duaba itself mata Dharam Kaur, Sant Guljara Singh, Mahant Ram Singh, Sant Baba Maan Singh ji head of Nirmal Duaba Mandal, also paid their last respects to Mahapursh.

After Pakistan came into existence, Sant Giani Hari Singh came and stayed at Herkhowal out of love and respect for Baba Jawala Singh ji. He started to do `Santhiya' and katha of Guru Granth Sahib ji twice a day for all the Sadhus of that dehra. Continiously for sixteen years Sant ji did seva of katha. From him many took knowledge, such as Pandit Sher Singh ji, Sant Dharam Singh, Giani Gurcharan Singh of Coventry, Sant Pakhar Singh, Bhai Sada Singh of Kenya and many others. All the behangams and family men of the dehra gained the santhiya of Guru Granth Sahib ji from Mahapursh Hari Singh ji. He was very sweet spoken and his katha would be very soothing. He was a student of Sant Baba Amir Singh and he received a boon from Baba Aya Singh ji that even if he read or knew little it would be more than enough. Mahapursh Sant Baba Anand Singh and sevaks of Sant Baba Maghar Singh ji of Ramgarh all used to come to see Mahapursh. Everybody got their chance to pay their final darshan of Mahapursh.

On one occasion after Mahapursh Jawala Singh ji had departed, I went with my father

to Dameli dehra for darshan of Baba Mast ji. Where Baba Jawala Singh ji used to sit the area was curtained with 'phoolkariya' (Indian embroiled sheets). I was still a kid at the time and lifted the curtains without permission. Mahapursh was alone in there at that time and called, "Hey boy! What are you doing? Come here and tell me what banis you can read." I rushed over and called out the names of the banis I knew, Japji Sahib, Jaap Sahib, Swayye, Chaupai Sahib, Anand Sahib. I told him that in the evening I would recite Rehras Sahib, Aarti, Kirtan Sohila and while roaming about or working, recitation of Mool Mantra & Guru Mantra. Mahapursh smiled and said, "Good... With determination continue this routine. Keep reciting naam & practising the shabad." He then began speaking in detail, "Always keep your conscious joined with the


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feet of Guru Nanak Dev ji. Stay away from bad children and keep company of good boys. Respect the old people and your parents. Keep company of Vidwan, Sadhus and do their seva. Sweep the floors of the Gurdwaras, and always respect the Guru Granth Sahib. Make the pilgrimage to holy places and read religious Granths..." He was telling me all these things when Doctor Chanan Singh ji Sahij dhari (one who does not keep hair uncut) from Ishar Nangal, who was in the service of Mahapursh came in. He had been observing us for some time and noticed how Mahapursh was talking in a mature fashion with such a small boy. When Mahapursh had finished talking to me the Doctor enquired with Mahapursh as to who I was. He said he had noticed that Mahapursh had been talking with me with such loving attention. Hazur spoke and with his pure words said, "Doctor Sahib, he is one of ours. He will be included amongst the great Saadhs, and he will make this life worth living for others." These three things Mahapursh said while giving blessings to me. Today, his words are becoming true. ‘A Sadhu speaks without really thinking, but his words never go to waste'. Bibi Daya Kaur was also another sevak who stayed in service of Mahapursh Mast Ji. On many occasions there would be conversation between her and Baba Mast ji on Sikhi. Giani Harbans Singh ji never complained no matter how many people visited the dehra. He had a big heart, was very considerate, and would appreciate the seva done for Mahapursh by others. As my father had made offerings of garments to other Mahapursh he did the same for Baba Mast. He had five garments including a pair of slippers made for him and offered them to him that day. Mahapursh looked upon him with great tenderness and accepted them in return for his good blessings.

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

Giani Jodh Singh and Giani Hari Singh stated to Mahapursh that no one knew about

the stability of the human body, except Mahapursh who were 'samrath' and knew everything. They said when a Mahapursh leaves their body, quarrels for headship of their dehras arise and the Sangat become less God forbidding. This then leads to the bond between the Sangat and the dehra being disturbed. The Gianis requested that while Mahapursh was alive on the earth to appoint a heir for his succession. Mahapursh however stressed that he had not made any place belonging to him. He said that the dehra for the Sangat was to reach Guru Nanak Sahib and to realise this 'nechal avastha', the purest state. He pointed out that the headship of the dehra was run by the great Sant Isher Singh ji, and its service men should be the entire Sangat. He then said, "I am the watchman. I didn't take Mahanti (headship) from anyone and therefore nor can I give it to anyone. Whatever the dehra owns is already under the Guru's command. Whoever does seva will like me be called a sevadar by others. Those who wish not to, that is their choice." The duties various sevadars had been carrying out were already being taken care of, and as such none further were required to be assigned. Shiriman Sant Jaga Singh Kothari, Sant Bahal Singh & Baba Sahib Singh were both in charge of langar, Jathedar Janak Singh and Sant Pakhar Singh were in charge of the farms, and other sevadars would do whatever they felt like or were asked for. Care of tattles was being looked after by Sant Amar Singh, and seva of preachings was handled by Sant Giani Hari Singh ji. All Mahapursh Jawala Singh ji stated was that all these services needed to be continued in the same way as they were being done at that time, in companionship with one another. He said the day he came from Hoti Mardan he came and sat in a jungle to meditate. He practised Baba Nanak's naam and today whatever existed was there because of that. He said this was a great blessing of Baba Isher Singh ji, Baba Kaan Das ji and Baba Mehar Singh ji.

During his stay in Dameli, when Sangat from Baba Jawala Singh ji's dehra would come to visit him he would tell them to return to Herkhowal, saying that for them it was best they stayed there and did whatever was required of them. He would turn them away immediately. Even when some sevadars would go and sit in his presence he would ask them to go and do their duties. They would request to stay, but Baba ji would say one becomes addicted to


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talking and then becomes distracted from fulfilling their work properly. Thus he would make them devote themselves towards their seva. He would say simply, "Do your work and serve others, read Bani, recite naam, stay away from bad company, be aware of evil, and stay strong in your customs." Mahapursh throughout his entire life had preached Guru Nanak's teachings, and run the seva of langar. He had contributed to the community through building many buildings and thus obtained happiness. He had always stayed away from any type of leadership. "I always walked by following the teachings of the Guru," he said. According to these principles he did his seva. Even when Maharaja of Patiala, Maharaja Yadvinder Singh ji organised a Sant Samagam and assigned Baba ji as chief sevadar, Baba ji did all his seva with humbleness. So throughout his life, according to Guru Nanak's mission Mahapursh stayed a humble servant and preached the same.

It was a Wednesday and news dispersed within the area that Mahapursh was going to expire. Schools were closed and teachers, the Principals, students, and others were attending for Mahapursh's last darshan at Sant Baba Dalip Singh's humble dwelling. Even I went with my father to Mahapursh and sat in his feet. Baba Jawala Singh ji asked my Father, "Tell me Sardar Ujagar Singh ji, what is the matter today? Why is everybody visiting me?" My father's throat was filled with the water of love for Baba ji and tears started running down from his eyes. Mahapursh said, "Why are you sad,... tell me the truth." Father said, he couldn't but Mahapursh insisted that my father spoke without hesitation. My father had to obey Baba ji and explained to him, "Everyone thinks that you are going to expire today." Mahapursh smiled. He said that the world was the image of God, and that was how he came to know his fate before it would happen. That day Mahapursh did the unbelievable. He stopped breathing and remained in that way for three & half hours. The Doctors did everything to revive him but gave up after a little while. It was after that time had elapsed that Baba ji again began to breath, almost as if he was brought back to life. During the time he stopped inhaling, Baba ji said he had gone to 'Sach Khand', the `True World' to request permision to reside there. The Sadhus of the sect of Hoti Mardan know exactly the time and date of when they are about to leave the earth, and they do not fear telling anyone of it. Baba ji had in a sense already been living in Sach Khand while living on earth, but now he would be staying there within heaven forever. That day Mahapursh explained he had returned to fulfil the darshan of Sangat. God hadn't given him the permission to reside with Him, until he had fulfilled a few more duties of giving darshan to the Sangat. The Sangat and doctors were elated at hearing this. The news began to spread afar and all those who hadn't been able to attend visited for darshan. Mahapursh consoled my father and told him, "The coming and going of a Mahapursh is alike. You should not be afraid." At that time Baba Mast ji was not in Dameli but in a town nearby, so Baba Jawala Singh ji asked Sant Gian Singh ji to get an `order of seva' from him. Baba Mast ji said that near Phagwara at Kathra, Baba Jawala Singh ji should go and install a juice making machine as he and Jawala ji would make juice out of sugarcane there. Sant Gian Singh ji came back to Dameli and told Mahapursh of the seva. This was said in front of the Sangat such that their attention to the preparation of Baba Jawala Singh ji's departure would be diverted astray. When the Sangat heard this request of seva to be accomplished, the belief in the hearts of the Sangat about Mahapursh leaving was abandoned. They were given the impression that Baba Mast ji had given an order which Baba Jawala Singh ji had to obey, and therefore Baba Jawala Singh ji would give darshan to them for much longer. This was however Mahapursh's trick to divert the attention of the Sangat off himself. It was to be exactly fifteen days after that event that Mahapursh was actually to give up his body to Vaheguru. During this time a number of prominent Sants visited Babaji. Shriman Sant Giani Gurbachan Singh ji, Sant Bhagwan Singh ji of Reru Sahib, Sant Baba Dhan Singh ji of Khawaja Khark, Sant Baba Nand Singh ji of Ramgarh, Sant Jathedar Baba Sohan Singh ji Vidichand, and many other Mahapurshs came for the darshan of Mahapursh. It was as if they knew something which that Sangat did not. Whenever any Mahapursh would visit, Baba Jawala Singh ji would offer them a 'Saropa' and thus show respect towards them. One of the rules of his life was to respect and honour other Mahapurshs whom he would meet, and he was doing this with great love for the last time.


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The Preparation & Departure,

according to the Customs of `Hoti Mardan'

On his thirty-fifth day of stay at Dameli, Mahapursh completed his daily Nitnem as

usual. He had bathed and was sitting in sidh asan. He used to practise 'Hath jog' and `Seh jog'. Hath being a bhagti which required emmense efforts concentrating on the tenth gate, and Seh jog (also known as `Bhagti', `Gian' & `Raj' jog) being that bhagti which came naturally. Followers of Gorakh Nath originally practised Hath jog, and followers of Guru Nanak practise Seh jog. He obtained the method of Hath jog while he was serving in the army, from Sant Baba Mehar Singh ji who was his elder guru brother of `Nizran-di-Padori'. Seh jog was obtained from Baba Aya Singh ji. All the sevadars who were close to Baba Jawala Singh ji were around him at the dehra in Dameli. They included Bhai Tara Singh, Sant Mohinder Singh, Sant Gian Singh, Sant Bhadar Singh, Sant Hari Singh Avdhoot, Sant Baba Gajan Singh Ji, and Dr. Charan & Chanan Singh. Sardar Bhagat Singh of Jandi was also amongst them, but he had to go to the town for some reason. Mahapursh had asked him to stay but he insisted on leaving. Later he deeply regretted his action.

Mahapursh had given instructions that his body should be placed in the river at Bhakra Nagal, 'Bagor Sahib', which was the place of the tenth Guru. This is where Guru ji had recited `Chaupai Sahib', 'Hamari Karo Hath de Racha... ‘Mahapursh would often sit by the banks of this river and throw a stone tied to a string to determine its depth. He would measure the depth in this way to identify the deepest part of the river as he eventually intended his body to be submerged there. He chose not to be cremated such that no gravestone of his memory remained, thus preventing people from worshipping him. Also, as he was a very wise man and aquired a state of mind of selflessness, he thought that upon leaving the earth he would offer his body to the creatures of the water. In' this way his flesh could eventually be consumed by fish and his bones would get covered with the mud of the river. For ordinary people the soul of the body does not get released until it is cremated, and therefore it is not put to rest. The soul waits to see if their relations hold a departing `Path' ceremony for them, otherwise they appear in the form of ghosts. In Baba ji's case, he had already been released of this burden while alive as he was a Brahmgiani.

Mahapursh ordered, according to the customs of `Hoti Mardan', that a box with holes be prepared. Instructions were given that after he had left his body he be bathed, Karah prasad prepared, and Ardas performed. He requested the sevadars specifically to recite Ardas for the successful journey and completion of all seva he had carried out followed by Mukh Vaak. He said his body should be clothed, placed into the box, and the box filled with rasins. It should then be closed and a chain of one 'mun' tied to each of the four corners of the box. Each opposite end of the box should then be placed on two boats and after another Ardas the box be carried into the river and dropped into its centre. Mahapursh had requested the box to be made while he was still alive. The first box he requested was two inches smaller than the length of his body. He ordered another one be made for himself, but kept the previous one. He mentioned that one day even the first box would come into use. That box was intended for Sant Giani Hari Singh ji as he foresaw that he would also be departing soon. He also said that after him, his death anniversary should not be celebrated as only the death anniversaries of the ten Gurus were worthy of celebration. In India when one celebrates the day of a Mahapursh it can be almost like attending a fair. Stalls are put up and many types of people attend. Different and wrong thoughts can make their way through a persons mind and thus he said these kinds of fairs should not be held. Instead Sat Sangat should congregate and with it the fair of katha & kirtan should be attended.

Mahapursh stated that whatever seva was needed for completion by himself, he had fulfilled. He wanted to be remembered by this message such that every sevadar would also complete their own service. He said, "Do your seva from your heart and you will gain Anand. Don't give up and get distracted from your path as on that path lies true happiness." He also


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instructed that his body should not be taken to the dehra but straight to the feet of the tenth Guru at `Bagor Sahib'. On 28th Katak (13th November), Wednesday 1957 at 7:40 Mahapursh gave consolation to his close sevadars. The transmigration of one on this world is executed according to God's order. According to those rules & decisions of Vaheguru we play and this game of life continues. He ordered Sant Mohinder Singh ji and Sant Gian Singh ji to stay together, and asked Baba Bhagat Singh ji to stay in service of Baba Mast ji, and for Baba Gajan Singh ji to stay with Baba Prem Singh ji at Anandpur Sahib. All had their respective duties. He asked the remaining Sangat of the dehra to fulfil whatever service was required of them by those sevadars, to stay in harmony with each other, and make sure that physical and spiritual hunger was satisfied through langar, jyot & katha kirtan for all. Mahapursh then recited a Shalok to the Sangat describing their intended purpose of coming onto this earth in the human form.

Mahapursh said again before departing, that whatever work was assigned to him by Vaheguru, Baba Aya Singh ji and Baba Isher Singh ji, it had been completed. He said during his life if he had ever annoyed anyone from the Sangat or any sevadar to forgive him. Also, while doing that seva if there were any imperfections, he said he hoped that God and the entire Sangat would forgive him and he be accepted in the court of the Almighty. This was the humble nature of Mahapursh. One becomes humble only when one has gained the topmost position of Brahmgian. Humbleness comes when one realises his worth in this Universe, that of insignificance. That day Mahapursh gave sermons on `Bairag' the emotion when someone is going away. Shalok Vachitar Natak, Rasaval Chand - Many Raams' have come onto this earth and all have had to depart in the end, same with Krishans'. Those future Avtars & Devtay, even they will have to depart. This is the same with all the kings of the Devtay and kings of the Demons. The Nar-Singh Avtar (half lion, half man) was taken away by death, and those that gave justice were also taken away.. All have died in the end. Those that were great were all conquered by death, but only those that fell in the feet of God were saved. He said, according to the rules of the ten Gurus even the Avtars and God's messengers had to leave this earth giving up their bodies. This was the unshakeable truth of the Almighty. Mahapursh continued, "This world is like a busy inn, man arrives and then departs. Therefore none of you should be sad in anyway of my leaving. Take this rule of nature by Vaheguru as the only truth and redeem your life through simran." Those were the words of consolation for the Sangat. He also said, "Life & death are made by God. One arrives according to His wish, lives according to His wish and one day will depart from this world according to His wish. For Gurmukhs to accept this is important." All the sevadars had tears in their eyes. They had their heads bent in the feet of Mahapursh and were saying that they the creatures of Kalyug, the present era, had not been able to serve him fully. They requested to be forgiven for any faults in their services, and to be freed of their transmigration on this world. Mahapursh consoled everyone and told them, "O'Gurmukhs, while doing seva slowly each heart becomes clear and pure. All of you should live according to the preachings you have learnt while doing Sangat." So that is how Mahapursh explained the unstable nature of the human form to them. He told the Sangat that every human living being was sent on earth to redeem itself and according to that they had been given different duties. "Whatever seva was given to me, I have completed. In the same manner even you people should do seva of the Guru Darbar and the Sangat. Recite naam, share, and earn with honesty. This is the mission of Guru Nanak Sahib ji."

Mahapursh said that the body was made of five elements and the spirit was formless like the sky. God was everybody's light and witness. He explained that Mahapurshs are not


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body, they are a form of Brahm (universe) and become so by practising the shabad naam. He continued saying, by the blessing of Baba Isher Singh Sahib and Baba Aya Singh Sahib his journey through life had been successful. Baba Aya Singh ji was Baba Jawala Singh ji's guru, while Baba Isher Singh ji was Baba Jawala Singh ji's friend (not Baba Isher Singh ji of Bakala but Baba Isher Singh ji who was an avtar of Vashisti). He had achieved union with Vaheguru. According to the orders of Satguru he said he was leaving this play of the world behind him. He said, different spirits come together as decided by God. With `Sanjogi' deeds one meets and with `Vijogi' deeds one separates from God.

That is how Mahapursh explained God's game to the entire Sangat. Mahapursh had given many teachings from Gurbani and said that Satguru's wish was to accept the wish of God. Mahapursh then sung a final verse from the Shri Guru Granth Sahib,

Shalok Page 192 - GA UREE, FIRST MEHL: The union of air, water and fire- the body is the play-thing of the fickle and unsteady intellect. It has nine doors, and then there is the Tenth Gate. Reflect upon this and understand it, 0 wise one. ||1 ||The Lord is the One who speaks, teaches and listens. One who contemplates his own self is truly wise. ||1 ||Pause || The body is dust; the wind speaks through it. Understand, 0 wise one, who has died. Awareness, conflict and ego have died, but the One who sees does not die. ||2 || For the sake of it, you journey to sacred shrines and holy rivers; but this priceless jewel is within your own heart. The Pandits, the religious scholars, read and read endlessly; they stir up arguments and controversies, but they do not know the secret deep within. 113 11 I have not died- that evil nature within me has died. The One who is pervading everywhere does not die. Says Nanak, the Guru has revealed God to me, and now I see that there is no such thing as birth or death. ||4 ||4 ||" After saying such words, Mahapursh sat in asan and concentrated finally, for the last time. All watched as he pulled his attention towards his mind and led his soul, the 'puraan' towards the tenth gate in trikuti. The blood vessel which led to this point then erupted, and thus Baba Jawala Singh ji gave up his life. Making his matter meet with matter, and his spirit meet with the Almighty spirit, his soul was released through the tenth gate.

Mahapurshs are not affected when it comes to giving up their life. Just as a snake does not have any problem giving up its outer skin when required. In fact, while living they are in the same state of anand of freedom from life as when they depart. They achieve this by breaking the physical constraints confined to them of the body through achieving the form of Brahm. They are not considered as any materialistic form as they are detached from the three characteristics of 'maya'. Those materialistic elements being `sato', 'rajo', and 'tamo'. Rajo is the feeling of enjoying the splendours of life while money exists, tamo is the feeling of anger while money does not exist, and sato is the feeling of peace which appears while money exists. All these three forms together depict the character of money where true peace cannot be obtained. The only peace that can be found is in God's name. Mahapurshs remain in 'Begampura', the house of God while living and after giving up their body they reside as one with Vaheguru.

The state of the Brahmgiani has been described by the ninth Guru as follows, Shalok Page 633-634 - SORAT'H, NINTH MEHL: ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU: SORAT'H, NINTH MEHL: That man, who in the midst of pain, does not feel pain, who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust; ||1 || Pause Who is not swayed by either slander or praise, nor affected by greed, attachment or pride; who remains unaffected by joy and sorrow, honor and dishonor; ||1 || who renounces all hopes and desires and remains desireless in the world; who is not touched by sexual desire or anger- within his heart, God dwells. ||2 || That man, blessed by Guru's Grace, understands this way. 0 Nanak, he merges with the Lord of the Universe, like water with water. ||3 ||11||


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There life can be described like a pitcher of water floating on a river. When the pitcher breaks the water merges with the river and becomes formless. Such is their state of the spirit.

The Cortege of Mahapursh to the feet of his Guru

The news of Mahapursh's death spread fast and people started gathering at the dehra

in grief and sorrow. Everybody was paying their last respects to Mahapursh who had been positioned laying to rest. They had tears flowing from their eyes and were in bairag. All were recollecting their company with Mahapursh, thinking how fortunate they were to have had his darshan. So according to what Mahapursh had ordered the ceremony began. On that same day my father was at Panchta village for the death anniversary of his father in law. He also upon receiving news left everything he was doing and rushed to Dameli to pay his final darshan of his beloved Mahapursh.

Mahapursh's pure body was laid on a bed. Shriman Jaga Singh Kothari Sahib ji, after preparing transportation requested sevadars to carry the bed onto an open truck. Sukhmani Sahib had already started and was continuously being recited by sevadars. After doing Ardas at 'Una Sahib', Baba Sahib Singh Bedi's place nearby, Babaji's body was escorted to Bagor Sahib by the Sangat. All the Sangat from the dehra and village followed on foot or in other transportation. Many people were gathering along the route to pay their last respects and at different villages through which Mahapursh's body was to be carried to Bagor Sahib.

On reaching Bagor Sahib Mahapursh's body was laid in the feet of Guru Granth Sahib ji whilst kirtan was being performed. Langar and karah prasad were prepared and kept in the presence of the Guru. The entire crowd of Sangat, out of love for Mahapursh then congregated to pray for the final journey of Mahapursh. All recited the last Ardas together and Mukh Vaak was taken. Karah prasad was distributed and the Sangat was told to partake in langar, although most felt they had lost their appetites forever. Mahapursh's body was then graciously taken down to the banks of the river near Bagor Sahib Gurdwara to be submerged as had been requested by him. The other Mahapurshs who had attended then with religious customs, first bathed the body of Baba Jawala Singh ji, clothed him, and finally lowered his body into the box. The box was then filled with raisins. The Sangat were queuing up to have their last darshan of Mahapursh and were showering his body with flowers. All were in a state of remorse that of bairag and were remembering the good deeds, some miraculous of Mahapursh. They were praising him and thanking God of their good fortune to have had darshan of such a being. As one obtains the invisible sense of coldness from ice and that of warmth from fire, in the same way one senses enlightenment from just the darshan of a Mahapursh.

Those who have no feeling of loss in their heart from not being with God, their

heart is as deserted as the cremation ground. After closing the box, it was tied with chains and two boats were prepared & brought close to the bank. The box was then ceremoniously carried to the boats and arranged on them such that the load was equally distributed. After calling the salute of 'Jaikara', the boats were rowed away far into the river. When the boats reached the centre of the river they stopped. The box was then slowly and carefully unloaded by the sevadars and gently dropped into the river.

My father had reached Nangal on cycle from Panchta village. It was a long distance away and the route was mountainous, but he managed to reach Bagor Sahib in time for his last darshan. At that time the box was being taken into the river. With tears as with the other Sangat he gave his last offerings to Mahapursh. I was at school at the time, where Principal Hansa Singh ji gathered all the students & teachers and kept silence with eyes closed for five minutes in remembrance of Mahapursh. Ardas was performed on behalf of the entire school for


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the blessings of God upon Mahapursh, followed by the Principal describing Babaji's life history. The sevadars of the dehra held bhog, Sahej and Akhand Paths in memory of their beloved.

Sant Gulbzara Singh of Nangal had a brother, Sant Charan Singh who was a great sevak of Mahapursh. He would ask Mahapursh many times of wanting to become a Sadhu. Mahapursh on one occasion had told him that if he became a Sadhu he would be required to leave his home town and not return for twelve years. After becoming a Sadhu, to acquire his discipline he went away and didn't return to his village. On his travels he had travelled far and wide. He also happened to visit Ragibaag, Anandpur where he was told of the unfortunate news by Jathedar Santa Singh ji of Baba Jawala ji's departure. On hearing this he ran off in tears of bairag to Bagor Sahib to the place where Mahapursh's box was dropped, and jumped into the river never to be seen again. Such is the situation of those true devotees.

Sant Baba Maza Singh of Maksoodpur `Hoti Mardan', Sant Giani Hari Singh ji, Sant Baba Nand Singh of Ramgarh, Sant Giani Gurbachan Singh Khalsa Bhindrawale and many other Mahapurshs sat together to discuss the future of the dehra. Most of the sevadars of dehra Herkhowal were inexperienced in the running of it as a whole as they were confined to their own day to day duties. There was however Sant Baba Mahinder Singh ji who was in charge of langari. He was aware of the situation regarding the position of a Mahant being required. He was chosen as successor and an inauguration of 'Dastar Bandi' was held, thus he came into holding the headship of the dehra. Sant Baba Mahinder Singh ji was already ordered to stay in the service of Baba Mast ji; and was therefore to fulfil seva according to his wishes.


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7 – Gurmat Guidance I

How to Open the Lock to the Tenth Gate -

Simran and Vachan of a Sant

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

Importance of doing Service for Parents

(The Unpayable debt of a Mother)

The pilgrimage, bathing in the holy pools, attendance of diwan, and darshan of

Mahapursh, all come to those who are blessed by the Guru. With enthusiasm I would do darshan of Amritsar Sahib, Taran Taaran Sahib, Goindwal Sahib, Khadur Sahib, and Gurdwaras in Sultanpur Lodhi. I was even fortunate enough to have taken my mother on a. pilgrimage of all these places. Taking ones parents on a pilgrimage is considered a good deed. Even looking after your mother and father themselves is considered a pilgrimage. There are six other persons who are considered equal to the mother - Wife of an elder brother (Shri Ram Chander asked Lakshman regarding the ornaments worn by Sita. Lakshman in turn said he had never looked up above her feet and could only recognise the ornaments on her feet. That is how much he respected his elder sister-in-law); Pandit of the family, if he is married his wife is also considered equal to a mother (in the old days a Pandit was appointed who would predict the future of a family according to astrology, and would make the family recite prayers to reduce the effect of any mishappenings due in the future); The person who has given vidya to you, if he is a family man then his wife is also considered equal to a mother; From whom you have taken Gur-mantar, that person's wife is considered equal to a mother; If that person is married then his mother-in-law is considered as a mother; If the King of the country favours justice then even his queen is considered as a good soul and is equal to a mother. These six are positioned equal to a mother, and their respective husbands are all considered equal to a father. That is why one should pay respect to all of them as you would your own parents. One is indebted to that mother who has given you birth. Maharaja Ranjit Singh once asked his mother how he could pay back the debt he


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owed to his mother for his upbringing. His mother told him that he should not ask such questions and instead should spend his time looking after his Kingdom, but he insisted. His mother then invited him to attend his room on that night. She laid a bed for him and covered it with filth. When he arrived it was dark and all the lights were off. She asked him to lie in the bed which he did, but he didn't notice anything until he noticed a foul smell and felt that he was covered with muck. Upon enquiring with his mother as to what her objective was, she replied, "In this filth I have brought you up,... and sacrificed myself for your comfort." She told him to remain lying there but he replied that he could not. She then continued, " ...So how then will you pay back that debt?" Ranjit Singh then fell at his mother's feet in respect and asked for her forgiveness. He praised his mother aloud and requested humbly, "Mother, a son even when he becomes a King, cannot repay the seva that has been bestowed upon him by his mother." Bhai Gurdas says, The one who gives up his parents and goes and takes pilgrimage in the Ganges, he gains nothing from it. That is why doing seva for your parents and taking them on a yatra is regarded as a very high deed.

Doing seva for any living being is a good deed. Such a service is not wasted. Look after a dog and it will in turn guard your house so you can sleep peacefully. Care for a horse and you can ride it to go anywhere. Tend to a cow or buffalo and it will provide you with milk. Tend to a bull or oxen and you can irrigate and plough the fields of your farm. Respect and look after the Saadh Sangat, a Guru, Pir, and holy places, and one will in turn gain fruits in return. Only with the Guru's kirpa is one fortunate enough to be able to do this.

With the grace of Satguru if one gives up his ego then from the Mahapursh many good teachings can be obtained.

Era and Learning

From five years of age to twelve, one should be encouraged to learn about religion.

After this to the age of 25 one should be allowed to freely acquire any other type of knowledge they so wish. If the foundation of a temple is strong then no matter what is built on top it will always remain stable. If from childhood a child is taught religion then later even when he is acquiring other skills, his belief doesn't falter. That is why studying religion early on and about things related to it is very necessary. In the ancient period of the `Viydak' era, children would visit Rishis & Munis to obtain all kinds of knowledge and become trained in every aspect of weaponry. In the `Budh' era they made great big universities like Nalanda, Texla, and Bikshus roamed from one place to another to preach. With the efforts of Asoka the Great, religion spread fast within the country. Vidiya means knowledge, Vidiwan is the one who gives vidiya to others, and Vidiyarth is the one who acquires vidiya and keeps to it. The vidiwan who already knows vidiya can complete the search of a Vidiyarthi who is keen to understand vidiya. During those olden days the ashrams of Sadhus were institutes where one could discuss various aspects of vidiya. Thoughts would be given to practise seva (service), simran (recitation) and Satsang (good company). The fourteen attributes of a 'Bahta', one who gives teachings and `Sarota' one who listens, would be taught there. Yog Kala, the art of yoga was explained to strengthen the spiritual knowledge, and Vidhant was given with vivek being made clear. Today it is a scientific age where one is building beautiful buildings everywhere. They have forgotten the foundation of vidiya. As a result there is lack of preachings to the people, and in turn their lives suffer. As the people change in character, through what they eat and how they dress, they forget to identify the spiritual world, and therefore no one walks on that path. How does one then take the boat of his life across the ocean of this world? Religious places such as dehras and Gurdwaras should provide for this where teaching of music, language, jotish, and vaidik can be found.


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Ten signs of Religion, Nine tunes of Bhagti and The four tyres of Bhagat

There are ten teachings of religion which can be summarised as,

a) to give; b) to stay away from fights. On purpose one should not do any wrong to

another; c) to show pity towards poor; d) to always speak truth; e) to always speak politely; f) to practise tapasiya (meditation);

g) to give donations from their own income; h) to give food to the hungry, clothes to those in need, medicine to ill, and books etc.

to poor students; i) to always keep cleanliness; j) to lead a contented life without unnecessary wishes.

One should take up the nine types of bhagti which are,

a) Sarwan - listen with all your heart to what the Gurus, Mahatmas, and the Granths say;

b) Simran - recite with a rosary the Guru's Gur Mantra; c) Kirtan - praise the lord through singing; d) Padseva - serve in the feet of Guru and God; e) Archan - sprinkle essence where one bows in front of God; f) Dasa - be humble and keep a low profile; g) Sakhpan - hold a friendly and welcoming nature; h) Bandna - pay homage to the Guru and hold respect for elders; i) Bhagat nivedan jaap - always offer food and water first to God through a simple

prayer. Bhagti means to adopt love and belief with the whole heart for God. It allows you to understand the principles of religion, allows you to remove illiteracy through knowledge, and allows you to gain great anand. When one takes up bhagti and recites naam in these ways then he gains 'mokshi', the freedom from life and death. So when one listens, agrees, puts into practise, and accepts the oneness between God & all lifeforms, they are are doing bhagti. There are four types of Bhagats - Artarthi, Artharthi, Jagiasoo & Giani. Artarthi are those who do seva & simran to get rid of their pain & problems in the world. Artharthi are those who do bhagti to obtain material goods such as money. Jagiasoo are those who do bhagti to obtain God. Giani are those who by considering that everybody is the image of Brahm do bhagti. Only the Giani's bhagti is recognised as the best and foremost. Jagiasoo are considered second to Gianis while the remaining two are considered last.

For a Gursikh it is necessary to take Amrit to become Gurdikhat, which is to become God's child and follow the teachings of bhagti prescribed. One should get up early in the morning. If one gets up at one o'clock, bathes, and then practises naam facing towards the rising sun, he is then benefits a boon equivalent to that which one would receive if he gave away 75 'man'( 1 man = 1 hundred kilograms) of gold as donation. If one gets up at 2 o'clock in the morning and does the same then he benefits that equivalent to giving away 75 man of silver; At 3 o'clock it is 75 man of copper; At 4 o'clock, 75 man of brass; At 5 o'clock, 75 man of milk; and At 6 o'clock, 75 man of water; But when one bathes after the sun has risen he does not gain either good or bad deeds. The act of bathing becomes purely physical and does not


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serve any spiritual significance.

While doing meditation, one concentrates and goes through different kinds of

experiences before reaching his final goal. First one feels a sensation through the nose, then a sweet taste on the tongue, followed by a cool feeling around the heart. With time they are able to visualise light like lightning in the clouds. Then one begins to see light as bright as the stars, then like our moon & then our sun. Finally light is seen which is as strong as that of millions of suns put together, which is not harsh but warm. While practising shabad, shabad is Brahm (universe), he then becomes one with God and gains Anand and is freed from the circle of life & deaths.

The bhagti of an Amrit Dhari consists of the practise of Bani. Each Bani serves a purpose. `Japji' Sahib is recited to allow you to reach Brahmgian. `Jaap Sahib' in which the tenth Guru has mentioned 1300 different names of God, allows you to control over your mind and frees you of all evil within. This gives `Bairag' (cuts wordly relations) so that one has an 'Apram', reserved position in the world. `Chaupai Sahib' prevents any disruptions and disturbances while reciting naam. `Anand Sahib' gives happiness of mind. `Rehras Sahib' helps you to give up the wrong ways and allows you to take up the right path, while `Aarti' relieves you from all sadness and problems. `Kirtan Sohila' protects you from bad dreams and evil spirits. `Asa ji di Vaar' gives fulfilment of those wishes which are right according to Gurmat. `Sukhmani Sahib' is recited for the success of each of the 24 thousand breaths a person takes each day. There are 24 thousand words in Sukhmani Sahib and each word equates to one breath. On average the number of breaths a person takes per day is 21 thousand. While sitting a person takes 12 breathes per minute, while walking 18, while sleeping 30, and while having sexual intercourse the number increases to 64 breathes. As Sadhus don't abstain from intercourse, and don't sleep for long hours they preserve their breathes and thus live longer. In the same way `Mool Mantra' and `Gur Mantra' recitation allows a person to achieve the same resulting in freedom from the circle of life & deaths.

Story of the Humayu bird.

Narad Muni, a Brahmgiani once visited the tenth Guru ji and presented him with the

feathers of a 'Humayu' bird. Guru ji tied each feather to five arrows, strung them on a bow and shot them in all four directions and one up into the heavens. He asked his Gursikhs to go and look for the arrows he had fired. They looked hard but couldn't find them and returned empty handed to their Guru. Guru ji then explained to the Gursikhs that he had been presented the feathers of the Hamayu bird by Narad Muniji, and that this bird of the sky had power in all its body parts. Guru ji explained whatever was attached to the parts of that bird, the bird was able to take away to its own haven. Guru ji was describing that just as the Humayu's feathers had taken the arrows to the bird's sanctuary, Mool Muntra, Gur Mantar & Gurbani also worked like those feathers except they could take people to the sanctuary of God. So whosoever recites these and practises on His naam, those Gursikh will eventually find Brahmgian and be carried to the country of Parbrahm, the one which is above the entire universe. To obtain God one should have strong faith and determination.

Story of Guru Nanak Showing importance of Truth &

Other examples of the power of truth

Whilst practising naam it is important to have 'Jat-Sat'. Jat means to keep your senses in control and away from evil, of which there are eight evils to conquer. Sat means truth, which one must adopt as without truth one cannot obtain Jat. If truth exist then Jat will automatically appear, otherwise there is only pretence.


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Sri Guru Nanak Dev ji once visited Bishambarpuri. Mardana ji was hungry and decided

to visit the town. In the town he noticed in all the shops they used gold weight measuring balances to weigh goods, against gold weighing stones. When Mardana ji asked to purchase something to eat from one shop the shopkeeper offered him one & quarter kilograms of sweet meat all prepared in pure butter, and one kilogram of milk. The shopkeeper offered it to Mardana for free, however Mardana ji offered money but it was not accepted. Mardana ji decided that he could not accept goods in return for nothing so he went to the next shop. At this place he also experienced the same, and found that whichever shop he went on visiting they offered their goods without taking money in return. At the last shop Mardana ji visited he met Bhai Dharam. Mardana ji again asked for goods and offered money but again it was refused. Bhai Dharam explained to Mardana that the place he was at was the Dharam Nagri. He explained that the King of that land was very truthful & he did good deeds, and so in turn his people were the same. He said every thing was given free and everyone spoke truth. No untruth existed. Mardana ji then asked him how did the trade prosper. He answered, with the help of truth. Then Mardana ji obliged and took some sweet meal and milk back for himself, Guru Nanak ji and Bhai Bala ji. When Mardana returned he explained what he discovered. He suggested to Guru ji that they into that town and stay there forever. Mardana ji questioned to Guru ji, that since the King was so truthful and so were his people, how could trade exist. Maharaj ji explained they could do this as there was no 'maithan' (pretentious) and sexual desires there. Guruji said where there was maithan there was only untruthfulness. Mardana ji then questioned how could they then raise a child. Guru ji replied that it was done through 'drishthi bhog' (pure vision). When a couple wanted a child, as they all had'atam gian' (have spiritual knowledge), they could produce their children with 'div drishthi' (celestial vision). The people there practised naam with each and every pore of their bodies. On the basis of truth the women gave birth by just looking into their partners eyes. They did not need to have intercourse and successively their children were also truthful. Mardana ji awaited Guru ji's answer of wanting to stay there forever. However, Guru ji replied that God had given them a service to enlighten the world and that they had to complete that work, so they would have to move on.

To win over the eight types of evil (kaam), means to keep Jat. The evils are, sarvan - to listen to sexual things; simran - to talk about sexual things; kirtan - to listen to songs of a sexual nature; chitvan - to think about sexual things; bathakant - to think how you will talk to that person to win them over you; kailkaran - to love that person; perjethanpun - to try to associate with that person; parpat - -ultimately to think about marrying that person. The one who stops himself from thinking of such things is called a 'Brahmchareya'. One should stop his mind from running towards such evils.

Where there is strength of Karam Kandi Bani, there the Bhagat and God join together. There those with spiritual strength exist and within them God Himself exists. Where God's Bhagats reside, the beauty of those spirits cannot be described. Neither do they die or are cheated, in those that hold God within their hearts. There the Bhagats of many worlds reside. There exists Anand and within them they have Anand. Within Sach Khand (heaven) God Himself resides and showers his blessed words on everyone. There exist many words to describe God in this Universe and if one tries to explain them then there is no end to them. There exist many different types of people and as God wishes that happens. God listens to each and takes care of them Himself, and thus becomes content. The power of Brahmchareya can be shown with examples from history. Bhishampitama in Mahabharat's battle who fought twelve days out of eighteen on one 'kath' is one such Brahmchareya. Baba Deep Singh ji, who had the strength of Brahmchareya fought with his head on his palm with 3 Lakh men of Abdali and saved the pride of 60 thousand girls, and sent them to their houses with full respect. As his respect and regard of Harminder Sahib he gave his head to Sri Guru Ramdas ji. These are the strength of Jat, and examples of Jat-Sat. If with God's grace one becomes at one with God then the senses and their evils are won over by that man.


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The Attributes to Gaining Vidiya as

Stated by Guru Gobind Singh Ji

Guru Gobind Singh ji Maharaj formed a few rules for that person who wanted to

gain knowledge at Guru ki Kashi, Damdama Sahib. If a student followed these rules then he or she could obtain success in learning vidiya. Those rules were,

a) One should be an Amrit Dhari and shouldn't consider anyone as a Guru except for the Guru Granth Sahib. He should wear the kirpan and the gatra and stay within the limit's of the 5 K's in order to be saved from the 5 evils.. He should follow the rule of reciting Nitnem each day. He should do the Path of Panj Granthi and apart from the entire Nitnem, should also know Panj; Granthi orally; b) One should practise Mool Muntra, Gur Mantra & Amrit Naam in solitude; c) One should be polite and not quarrelsome. They should be affectionate to everybody; d) One should respect and regard the entire Sangat as the embodiment of the Guru's image. He should not be partial to anyone; e) One should always consider himself involved in the activities of the Khalsa Panth (Khalsa community). He should not go against the Panth or criticise it and should have strong belief in it. One should remain armed like a brave person ready to offer his head in the cause of the Panth if situation arises, and should not be a coward; f) One should be able to recite Path of Guru Granth Sahib without mispronunciation and should follow whatever is told within it; g) One should consider Sri Guru Granth Sahib from `Ik Onkar to 18 DasBees' (it's a Path within SGGS where bhog is done. Some say Raagmala is not part of the SGGS but it is.) as one; h) One should read the meanings of Bhai Gurdas ji's and Bhai Nandlal Ji's Banis, and one should read the entire Dasam Beer; i) One should have read the books of other religions and have knowledge about them; j) One should believe in the one God and should have strong faith in Him. One should do Satsang at both the times in the morning & evening and be enthusiastic about doing service in preparation of langar; k) One should not hate or criticise any other religion by thinking that God is in all. One should be against any cruelty to anyone; l) One should have whole gian of mind, should recite kirtan and do service of the Saadh Sangat; m) One should not exhibit his own talents and achievements, and should not criticise others weak points. One should not give pain to living beings and should not be cunning; n) One should be Gursevi and should not keep company of wrong men. One should put Gursikhi above everything else and keep Gurmat the top priority above any gian, and thus recite naam. The giver of Mukti - naam, should strengthen it. One should remain content


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during good and bad times; o) One should meditate on naam with determination. The determination for naam comes when taking Amrit from the five beloveds; p) One should not consume alcohol or any type of drugs. One should be vegetarian and not eat meat, eggs, fish, etc; q) One should not backbite, be jealous or involved in making separate groups; r) One should restrain himself from being led by the five evils of lust, anger, attachment, pride and greed; s) One should sleep less, talk less, and should be painted in the colour of Naam. One should have a strong belief in Amrit naam; t) One should be strong in religious beliefs and should study with heart. One should not have unreasonable arguments and doubts of religious belief, or criticise them unnecessarily. One should be smart & a quick learner, and should not be lazy; u) One should get up in the morning, bathe, and learn from the Sangat and their elders; v) One should give knowledge away without asking for anything in return. That person should not limit themselves to a country or community. They should preach about Sikh religion through teachings of Gurmat, and what they have gained should be passed onto the Sangat with affection; w) One should respect others more than their regard for themselves. One should j not cheat or tell lies, and in every situation should stick to Sikhi. They should believe in God and with all their heart should believe that the Guru is listening; x) One should recite naam himself and explain to others to do the same to attain freedom from life. The above rules are for those Gurmukh students who wish to learn meanings through reading bani, and thus gain awareness of God.


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8 – Gurmat Guidance II

Rules to Adhere to when Path is held

There are certain rules which need to be followed when Path is held. These are as follows;

1) At the Gurdwara where Maharaj ji is kept an essence stick should always be burning; 2) During the night, by the side of Maharaj there should always be a jyot lit; 3) Flowers should be arranged in the presence of Maharaj and perfumed scent should also be

sprayed there; 4) One should avoid talking in the room where Maharaj is placed; 5) No matter what the occasion may be, an Akhand Path should always be accompanied by

recitation of Japji Sahib and Mool Mantra; 6) A seat for reciting Japji Sahib should be on the left hand side of the seat of Maharaj as Japji

Sahib is written on the left side of the Guru Granth Sahib ji; 7) Before a Path commences, It is started with Ardas and all the Pathis should be present; 8) After doing Ardas and taking Mukh Vaak one should start the Akhand Path. It begins with Ik

Onkar Satnam. One should not ask permission from the Sangat to begin as that is not correct;

9) Whilst Akhand Path is being performed, another person should be present to recite Mool Mantra continiously. He also serves to make sure the essence stick is burning;

10) If many Akhand Paths are being recited at the same time and it is not possible to have someone doing Japji Sahib for each one of them then at least one Japji Sahib recitation should exist;

11) On any Akhand Path, Asa di War should be performed in the morning, and Rehras Sahib & Kirtan Sohila should be recited in the evening;

12) On Bhog while Ardas is being performed 'chaore' should always be served over Maharaj. Everybody should listen to Ardas while standing and a Sikh should do Ardas.

13) On Bhog of any Akhand Path a 'rumala' (set of clothes for Guru Granth Sahib ji) should be offered;

14) Prasad should be prepared in the beginning, middle, and end of any Path. Only in the middle of Sahej Path and for Path performed on someone's death ceremony, prasad is not prepared;

15) Before the beginning and after the end of Path, kirtan should be performed; 16) After Bhog, Arti should be performed; 17) For Sampat Akhand Path karah prasad should be prepared each day & for Sahej Path,

everyday in the beginning, during middle and at the end do prasad; 18) Each Path should be recited such that it is easily audible to the Sangat; 19) On any Path water, burning essence stick, coconut, jyot, flowers should be kept; 20) On Bhog offer a minimum of 1.25 rupees (or denomination of currency applicable) should be

offered. Normally five rupees (or denomination of currency applicable) are appropriate which go along with the Guru Granth Sahib;

21) While preparing Prasad one should recite the entire Anand Sahib. It should then be placed on the right hand side of the Sikh seated in front of Guru Granth Sahib when it is made;

22) Prasad should always be cooled before bhog (taking out a portion for God). Bhog should not be performed on hot prasad;

23) When Bhog is to begin during Ardas, an unused cloth should be placed over the prasad whilst Mool Mantra is being recited;

24) When Bhog is performed, there should be no spoon or other utensil left in the prasad; 25) On any Bhog of Path, kirtan & Arti should be performed. Only on the first Path of a death

ceremony these are not performed; 26) The place where Maharaj is placed should be cleaned each day before Guru ji is seated there.

The place should be open such that natural light & air can circulate there; 27) The room where Maharaj is kept should also be clean and decorated;


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28) Multicoloured rumalas should not be placed over the Guru Granth Sahib ji, and likewise the Pathi Singh should also wear simple coloured clothes. The Pathi Singh should have taken up brahmcharay;

29) While Path is being performed the person reciting should sit away from the 'Manji Sahib' (cot on which Maharaj is placed), such that his feet are not under the 'Manji Sahib', and his elbows & arms are not resting on it. The person reciting from Guru Granth Sahib ji should not rest his hand on the pages. If it is necessary a cloth should be placed onto the page. Each page should always be turned overleaf with the right hand from the top end corner;

30) Akhand Path should be recited within 16 'pehar' (1 pahir has 3 hours). Bhog of Path on someone's death should be held on the 10th day, for Sadak Path it should be held on the 7th day, and for other Paths whenever;

31) The Ardas for middle stage of the Path should be started after 705 pages have been completed, that is at the beginning of 'Jat Sri Var', and then the final Bhog should commence when 18 Dasvees is recited followed by Japji Sahib and then Anand Sahib. After Ardas is completed, the call of`Fateh' is made and upon taking of the `Hukam Nama', prasad can be distributed;

32) Whenever one is going to read from the Guru Granth Sahib ji whether it is for Sahej Path or Akhand Path, always wash the five parts of the body by doing 'panj ishnana'. If one has visited the lavatory then they should always bathe before sitting to start recitation. This is how respect is shown towards Bani.

Sri Guru Arjan Dev ji, the fifth Guru went to Goindwal Sahib to collect the `Pathi' from his maternal Uncle Baba Mohan ji. He sat on the bare ground of the street in front of his Uncle's house and after singing kirtan in praise of God he obtained the Pathi. He carried the Pothi and arrived in Amritsar Sahib where he placed it in a palki, a platform which has four handles each carried by four men, and walked all the way to Amritsar without shoes. From here one is taught that whilst taking Guru Granth Sahib from one place to another there should be at least five Singhs accompanying the Guru, all without shoes. One should be doing 'chaore', one spraying water en route to the destination, one ringing a bell and one singing the hymns, while the fifth person is actually carrying the Holy Book of the Guru on his head. After placing the Pothi at Harmander Sahib the Sangat recited kirtan the whole night to show their respect. Sri Guru Arjan Dev ji appointed Bhai Gurdas to write the bani of the previous four Gurus, his own bani, and the ft bani of other bhagats. Thus the writings prepared formed the Guru Granth Sahib ji. The prakash of Guru Granth Sahib ji was done for the first time in Bharo Sadi ikcomb Sumat 1661 Vikrame. The Holy Book was taken from Sri Ramsar to Sri Harmander Sahib and choor was done all the way. Guru Arjan Dev ji appointed Baba Buddha ji to take the position of Head Granthi. He was the first Granthi of Guru Granth Sahib ji. From that day onwards Sri Guru Arjan Dev ji started sitting in the Sangat at Sri Harmandir Sahib, at a lower level to the Holy Book. He by showing such respect gave Sikhs the moral that

Those whose fortunes open, in their temple like mind God resides. At night in the Sri Akal Takht Sahib Gur Arjan Dev ji used to sleep in the Kotha Sahib.

There he would place Sri Guru Granth Sahib on a 'Palang', a big cot and he himself would lay a sheet on the floor under the palang on which he would sleep. Even today the custom is still the same, a mat and sheet are laid in rememberance of Satguru. Once Sri Guru Har Rai ji was sitting on a palang in Kiratpur. The Sangat there came and started doing kirtan while sitting on the floor. Satguru ji on hearing the kirtan got up quickly and while doing so hurt his knee by hitting it against the palang. When Sikhs enquired with Guru ji as to why he had stood up, Guru ji replied that while kirtan is being performed, to sit on the palang is a great disrespect. Guru ji explained to the Sikhs that if respect was not shown to bani then how would the Sangat hold the same. Thus the Satguru's themselves showed the importance of paying respect to Bani such that we could learn from them.

Seating and Positioning of SGGS during Path or Katha

In the room of Maharaj one should always sleep on the floor and not at the same


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level. One should never sit on or against a cushion whilst in the presence of the Guru. While preparing the Manji Sahib for the Guru Granth Sahib ji, always place an extra sheet beneath the Guru. The number of sheets under the Granthi Singh should be less than those under the Guru. In the presence of Maharaj the only other sheet that can be laid at any other place is where kirtan is performed, or under pothiya. One should never sit on the stage where kirtan is performed, or where Sangat is sitting and having langar. These are some teachings passed on by Mahapurshs. According to these customs whenever Sant Bhindrawale Mahapursh sat to listen to Gurbani he would make the Singh reading Gurbani sit on a higher place than the Sangat. A sheet would be laid where katha and kirtan would be held, which would be removed immediately once they had been performed. Mahapursh would always sit on a mat along with the rest of the Sangat. During katha, the Granthi would sit on the right hand side and Mahapursh would always sit on the left hand side facing the Sangat. The order of the fifth Guru is,

Go to Darbar Sahib, bathe, wear clean clothes, and light the holy candle (jyot) with butter which you have purchased with your honest earnings. If you go in this way then your seva is fulfilled. These are some of the rituals of Harmandir Sahib. Everyone while doing Path and while learning its meaning should follow these rituals. Whoever follows these rules prescribed by Satguru Sachepatshah, is blessed with manyboons. Mahapursh who do katha parchar should also have certain necessary points within them whilst giving their sermons. They should;

a) Present bani sweetly; b) Explain meanings in detail according to the interest and level of those who are

listening; c) Be truthful; d) Be skilled in preaching; e) Be able to give correct morals according to katha being given; f) Know about the history and how other religions are practised; g) Have patience; h) Not be restless; i) Be easily understood; j) Be contented with where they stand and with whatever they have achieved; k) Be a strong believer in their faith and follow what they preach.

The thirteen good attributes for listeners of katha are,

a) should have devotion; b) should be polite; c) should have a caring nature; d) should have ability to understand meanings explained; e) should not be idle or lazy; f) should have questions; g) should be sweetly spoken; h) should have a control over desires; i) should have awareness of the purpose of katha; j) should be free of cunningness; k) should serve lovingly; l) should not seek limelight, and should be free of scandals; m) and should follow what they have heard.

If a vidiwan, the reader of meanings, and a listener have these thirteen habits then one achieves purity in life, and gains all the teachings of knowledge from Mahapurshs.


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Darshan of Various Sadhus at Kumbh Tirath Yatra

With the grace of God I had the opportunity of attending the Kumbh fairs on my own

later in life. I would do darshan of the various groups of Sadhus and bathe at the holy places. Once at Haridwar on the fair of 'Ard Kumbh' I visited and rested at the Ashram of Sant Baba Budha Singh ji of Nirmal Bagh. The Sangat of Sind, who on inspiration from Baba Budha Singh ji took on Guru Nanak's naam, would do 'Parbhat phery' (a routine taken by people around a block or town, in the morning while singing hymns) in the early morning. Then in the presence of Guru Granth Sahib ji they would recite Sukhmani Sahib ji followed by the kirtan of Asa-di-war. I also did darshan of many Tiyagi Bairagi Mahapursh at `Nirmal Brakhat Kutiya', and I visited Sant Attma Singh ji who was the Mahant of one of those places at the time. Here Pandit Nikka Singh Sahib ji would do katha each day and Sant Narayan Singh ji & Sant Darshan Singh ji would attend to the Sangat. What was most remarkable here was the way Mahapurshs gave respect to visiting Sadhus. They would prepare a place for them to sit, a type of custom unique amongst them, and then later discuss vidiya together.


At Nirmal Panchayati Akhara, Kankhal of Pandit Sucha Singh ji Maharaj, different

Mahapurshs would explain meanings of Guru Nanak Sahib's teachings and preach about Gursikhi. I had the opportunity of visiting this Mahapursh's Ashram once where different type of Sadhus Bairagi, Sanyasi, Udasi, Dado Panthi, Kabir panthi, Garib dasiye stayed. Pandit Isher Singh ji Maharaj made humble dwellings in memory of Pandit Jeeva Singh ji here. I also visited the ashram of Hari Parkash ji of ‘Avdhoot Mandal'. He was the student of Pandit Bhan Singh. He gave me a book written by himself about vedhant and we talked about Pandit Bhan Singh ji's history.

Once Jawala Singh had requested Pandit Bhan Singh ji to describe his life. Some time earlier to this he had asked the same question and Mahapursh replied that the boat of his life was in the middle of the sea of this world, and that he had left the bank of this side of the world far away behind him, but could not see the bank on the other side. That day again Jawala Singh asked Mahapursh the same question and Mahapursh replied that now he could see the bank on the other side, that being the end of his life very clearly, so close that he could jump and reach it. Mahapursh also used to have the parkash of Guru Granth Sahib ji as well as other Granths of Sanatanwad (Hinduism) in his ashram.

There are four parts to religion - Tirath, Tap, Daya & Daan. Tirath means to go on a pilgrimage, Tap means to do tapasiya (meditation), daya is to be kind hearted, and daan is to make donations to charitable causes. On acquiring these one becomes strong in their religion and becomes loving towards all. All these are obtained from the company of Mahapursh and good men. On my pilgrimage to places of Sadus I also visited the ashram of Sriman Sant Baba Jaimal Singh of Bhooriwalay, Satsarowar, Lakshman Jhoola, neelkanth. I would visit all the different places of Mahapurshs in the Punjab and Sindhi areas. Those Sadhus who stayed within the jungle would come to this area eat and then go back into the forest or jungle to do tapasiya. I got the opportunity to do darshan of many Brakhat Sadhu groups, Mahapurshs & Vidiwans in this way. As Farid ji has said;

‘Come Farid lets go and roam in the world, if and when you come across

someone who has been forgiven, you might also be forgiven'. That is why to travel on a pilgrimage to holy places is considered a great deed. One

gains a lot by congregating in the company of Mahapursh. With God's grace in the same way I also did pilgrimages, to Patna Sahib, Hazur Sahib, Nanakjeera, all the Gurdwaras of Delhi, Agra, Gowalior, Dhooliya's, and Manmad's (Nander) Gurdwara. Doing darshan of Sangat in this way boosts one's moral.


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Treating Childless Couples and the Ill

Sant Suhail Singh ji had once asked Pandit Bhan Singh ji to teach him Niaye Shastar and other Shasters. Pandit Bhan Singh ji told Pandit Suhail Singh ji that he should instead learn the art of ‘Aushadi' (Ayurvedic medicines), which he did and later passed down to me. Mahapursh taught me me such formulas by which one who are childless could have children. By God's grace with those medicines and practises, even the families of Subedar Sarwan Singh, Subedar Hari Singh my elder brother, Bhai Avtar Singh were able to conceive sons. Many other families of Sultanpur such as Lambardar Hari Singh, Lambardar Inder Singh were also able to achieve the same. They would of course be required to do seva, which would involve first bathing at 'Ber Sahib' Gurdwara in Sultanpur Lodhi, and then taking fruits to the Gurdwara in the presence of Guru Granth Sahib, requesting to perform ardas. The Granthi Singh would place fruits into their hands and would guide them to recite shabads (hymn) from Bani each day. In addition I would give these families herbal medicines such that they their families could progress. Normally these families would ask for sons as only the son can carry the name of his father to future generations.

The son of the family cuts the wrong deeds of his ancestors by giving charity in their name. 'Puthar'means as follows 'Pu' means `hell' 'tar' means to `take away from'. With a son one has relations with the world, otherwise they don't increase.

In the same way even in Toronto, Canada God blessed Bhai Jagjit Singh with a son, and also in Vancouver several families were blessed with sons by . 'Sachepatshah' the true King of this Universe. Many others including Bhai Shangara Singh and other Gurmukhs such as Bal Singh conceived sons. Along with medicines I would ask many to recite one lakh & 25 hundred times Path of Mool Mantra, or 25 Japji Sahibs each day for one year. Some were told to light jyot at Gurdwara each day in the morning and dust the shoes of Sangat along with there practise of naam. With Guru's kirpa while doing seva and simran along with taking of herbal medicines, Satguru amends the broken luck and blesses them.

I have also treated people who were gravely ill. This along with the kirpa of Satguru ji is a blessing of Mahapurshs, which I have received. I have been fortunate to have got the opportunity of serving people by passing knowledge to them, serving the religious places by holding langar, and making the ill better health wise through medicines. Such good habits are obtained only from Mahapurshs.

After Bhai Daya Singh came Bhai Sobha Singh. He would say that to treat the sick and ill people is also a way of getting close to God, because the common man believes in God easily when he has problems. In such situations when he is asked to do something like make donations for charitable causes & Gurdwaras, and recite naam he will do it willingly. When faced with health or other problems a man's heart softens and thus to attach such a person to God's naam is counted as a great deed. Also one gets blessing from that person. As the entire Universe is created by that wonderful God, Vaheguru, when someone makes another happy in this world God also becomes happy and blesses that person. This was Mahapursh's order that no matter how many ill or sick persons visited me, I should treat them all. It is a common practise at the dehras of Nirmal Sants that a clinic is run in the name of `Guru Nanak' and whoever visits there is treated free. Along with treatment people are inspired to listen to katha & kirtan and are put on the path of reciting naam. Such practises were common at places of Mahapurshs, but nowadays such practise is diminishing. God should help those to maintain this good work for the benefit of society.


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A Sadhu previously a Tehsildar gets Enlightened

Sant Bhagwant Singh ji was once a Tehsildar in Sultanpur, at the time Sardar Partap

Singh Kairo was chief minister. A scheme was devised to build dams on the river as during the rainy seasons rivers would overflow and do lot of damage to the nearby area. If dams are built then cultivated land, which gets eroded in the floods can be saved. Thus the food production of the country can be increased. Taking these into consideration he participated in discussions to put in place these dams. Sant Bhagwant Singh ji used to keep company of Sant Baba Attar Singh of Mastoane. He was fairly young when he expired. In the area he had done many services for the community, and he was a true Gurmukh.

Once Bhagwant Singh ji came to visit me and I received him with respect. At that time he had given up his position as a Tehsildar and taken up the saffron attire of a Sadhu. When he arrived I was about to go to give katha. He wanted to discuss something eagerly about simran, so I asked him to stay overnight. Later that evening he requested from me that he wanted to learn how to recite simran. I explained to him how he should keep his practise and during the night I asked him to sit and do simran. I told him how to attach the words of the Gur Mantra with each breath and how he needed to place each syllable on the appropriate chakra. I explained it to him in the same way as Mahapursh had explained it to me, and he started practising in the same manner. During his practise over the successive months he would write letters to me and describe his state of mind. He would consult with me of the hurdles he would face and ask how he should overcome them. He was eventually able to gain the light of `Kundali' and obtained happiness of mind. The purpose of explaining the practise to him was so that when he did recitation with discipline, he needed to put in less efforts in order to accomplish more benefits. Normally when one does recitation without any discipline they have to work harder and the rewards are smaller. This thinking can be extrapolated to any subject, for example if studying a Shastar. If one learns a little each day to a schedule one forms consistency. One then obtains great anand, and thus gains success from it by eventually reaching their end goal of having aquired knowledge from it. However without discipline one encounters dissatisfaction and reluctance to pursue their cause. One should do Ardas in the feet of Satguru to provide blessings.

The Company of Saints and Sangat

There is great strength in Sangat. By holding Sangat, wrong wishes and physical

attraction die from the mind of man. One obtains the knowledge of doing bhagti and acquires good thinking. The Guru explains the benefits of congregating in the company of Mahapurshs and Sadhus, In the same way one would cross a river or ocean easily by travelling in boat, by congregating in the company of Mahapurshs and by taking up their preachings one can cross this world easily. Sriman Sant Baba Suhail Singh did great kirpa upon me by giving me 'Adhyatmik' vidiya. With the help of that vidiya I am able to do katha preachings and serve the people in this country and abroad. With Mahapursh's blessing there are no problems and difficulty in my path and in every way I am content. With the kirpa of Mahapurshs one gains all the happiness of this world and the world beyond. One can even find Vaheguru, such is the company of Gurmukh beloveds.

Once Mahapursh told me that his guru teacher, Baba Uday Singh once went to Sri Amritsar Sahib bare footed. At one place after asking for biksha, he was having food when someone asked him where he was travelling to. He said Amritsar Sahib, and that person asked if he was travelling on foot. Mahapursh replied that everybody walks. The person praised him by saying that he was great to be able to walk all that way. Mahapursh said great are those who go with the help of their eyes, meaning they earn money, travel by bus or car


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and then pay their respects with their eyes and not with their hearts. Such were the sarcastic words of Mahapursh., So by doing the sangat of Mahapursh, such preachings on which one can wonder are obtained.

Our Goal in Life on this World - Bhagat Gopinath

The human life moves fast and comes to an end very quickly. All of us have come

here to worship Vaheguru and thus make our this and next world better. But, when we come onto this world we get involved in worldly matters. We become greedy for leadership and this makes us forget God and eventually pushes us towards hell. If we remember the importance of Sangat, and do service by becoming the Guru's servants, then there is great happiness within one's mind & heart. Those persons then experience no problems. All the five problems of 'Devaish, Raag, Aurvidya, Asamata, Avinvish', and lies & stubbornness can be eradicated. One can then obtain the light of knowledge and Satguru make one's living on the worlds easier. By reciting naam one achieves control, gian about bani, gian of meeting Vaheguru, and Avaidta & Abheta Anand. Then one doesn't take births or deaths again. There is no mourning, no hunger, no thirst. One becomes free of 'Davanda wad' and obtains 'advaidta wad'. By being within advaidta wad he starts reciting `Ik Onkar Vaheguru' with his every breath. He becomes aware of death, takes in the love for Vaheguru, and recites simran. The awareness of death makes man do good and takes his conscious higher to the light of brahmgian by which one becomes free of this and their next life.

Mahapursh become free of worldly material elements, and there remains no sadness within them. With God's grace, I was born on 1st March, 18 'Phagan' 1946, and now it is 1992. To this date the Guru has given great bakshish upon me. I have always had the opportunity of dusting the shoes of the Sangat, accompanying Mahapurshs and doing seva. My wish is that Satguru blesses me in this manner forever awl I keep attached to his feet. This human life is a struggle and during this time man falters, rails and passes away because of his wrong doings. But, if he walks with the Sangat, Satguru always blesses him. When Gopinaths mother put aim onto the path of a Saadh she gave him 3 teachings; Always make your stay within fortresses, eat only sweet dishes, and sleep only on soft furnishings. Gopinath replied to her, `You are asking me to have all the comforts of the material world, yet you are sending me away to live the life of a Saadh to prevent myself from getting entangled in the material world.' At that time his mother said, 'O'son, you have not understood what I am trying to say. To stay in forts means always stay within the limits of the Saadh Sangat. When a human stays within the Sangat he is saved from evil doings. Eating sweets means only eat when you are really hungry. By doing this even stale food will taste good. And, sleeping on soft furnishings means sleep only when you are really tired. In this way when you are tired you will not notice the bumps on the ground and will rest peacefully anywhere.' Mahapursh remain in a state of solitude because by staying alone one automatically doesn't have to see wrong things, the ears are spared from listening to backbiting, and the tongue is spared from speaking lies. These form the three principles of any Mahapursh. Only then can the mind be left alone, remaining to be conquered. By reciting the imran of God's name again and again the bad karma are slowly erased.

Ingredients to making Dhoof

The following ingredients for used in the preparation of traditional `dhoof (incence sticks),

Ingredient Amount

Kastoori 2 rati Kesar (Saffron) 4 mashe Mushkapoor 3 mashe Suche Moti 1 rati Butter of cow's milk 3 shatank


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Sugar (unrefined) 2 shatank Javiti, Desi Joon, InderJoon 1 tola Shal Shalira, Kapoor-kachari 1 tola each

Whitesandalwood, Red sandalwood

1 tola each

Barchar, Bhojpatar, Agartagar 1 tola each Small cardamon, big cardamon 1 tola each

Dried coconut,fresh coconut, almonds

2 tola each

Raisins, special essence stick 2 tola each

Black anaseed, white anaseed, Nagar motha

2 tola each

Basmati rice Scent - Rose Brahmi (should be fragrant)

3 tola 1 tola

Phool Dhava, Loh Bhan 1 tola each

Kachoor uch, cinamon 1 tola each

These should be mixed together with sugar and butter to prepare the essence sticks. Where each day dhoof and jyot (holy light) are used while reciting Jaap continiously, many blessings are showered.


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9 - Gurmat Guidance III

The Material World and Evils which Prevent us from Reaching Vaheguru

To obtain that satchit Anand swaroop Vaheguru, one should always follow and practise His naam according to what has been explained by Mahapurshs. On reciting naam one obtains Brahmgian and becomes free of the cycle of birth and death. There is no end to the material illusion, the oceans water, and in the same way the experience of Mahapurshs. By following teachings of Mahapursh they put you onto reciting naam, and then one can obtain a level where they become one with Vaheguru. In this way while reciting His naam, one doesn't come to know His end. Instead they become one with Him. That is the reason why man has come to this earth. There are many ways that Mahapursh can choose to meet that God. Within Gurmat the correct path is through `Gurmat Gadirah' which was started by Guru Nanak and passed on by Kalgidhar Patshah, the tenth Guru. Those gurmukhs who follow those rules of that path, with the grace of God they obtain happiness while still on this world.

The happiness which one gets from ones own spirit cannot be compared to any material gain of his world. The comfort of these material elements are minute and do not compare to Attma Anand which is gained on obtaining Vaheguru. This world is full of happiness obtained from falsity, while Brahmanand is free of such things. The entire world is involved in vishyanand, happiness from evil things, but those who are servants of God are involved in Brahmanand. They are Brahmgiani and have anand of bhajan. Only when all the evils within are dead only then one obtains Brahmanand. Vishyanand can be compared to water in a cup which evaporates and disappears. Bhajanand can be compared to those rivers which flow only during rainy season. When it rains those rivers fill but when it stops they dry again. With Bhajanand, when one keeps reciting naam then luring that time he is content and within Anand. For the time when he is concentrating on the tenth gate his mind is under control, but as soon as he stops concentrating he starts having his previous feelings and wishes. Brahmanand is like the ocean which remains serious and those who obtain it also become the same. They are not affected by anything.

The five evil points are ego, anger, greed, lust and attachment. To get rid of ego, one

has to take up politeness; To get rid of anger, take up forgiveness; To get rid of greed, take up contentment; To get rid of lust one should contemplate on the composition of the human body and conclude that it is an unpure form composed of the elements. By thinking in such manner one conquers over physical attraction one feels. In the same way attachment, which is love for the material world and relatives, is a false relation we develop. To overcome all these and be saved from them one has to take up true love of the Guru. The one who yearns to meet God, they become pale in colour, they sigh in vain, and from their eyes tears always f low. They, eat little, remain silent, and cannot sleep. They anticipate that moment when they will meet God. If they find they are not reaching their goal they become distraught and contemplate why they are failing. These are the distinct characteristics of those who want to meet God. Those Gurmukhs who fall in love with Vaheguru only have that one wish to meet with Him. They cannot wait to experience the flood of love from God, and with determination they persist with reciting simran. They break their love with and don't believe in false consolation of this world. They only walk on the path towards Vaheguru. Such are those Gurmukhs. If Satguru does kirpa, only then that person starts reciting His naam. While reciting naam those Gurmukhs obtain a very high and pure level.

Kalgidhar Patshah had said that if one does jaap of the Mool Mantra 36 times, then Satguru does a great favour upon him. Ancient Mahapurshs would do one lakh and 25


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thousand recitations of Japji Sahibs at least once throughout their life time. Some would put in efforts of reciting 25 per day, others would do 50, 75, or 100, and a few would do 125 a day, such that each completed and accumulated a total of 1 lakh and 25 thousand Japji Sahib Paths. While reciting bani, light comes within one's mind and then one becomes immersed in shabad by himself. Later one obtains God, the master of the infinite point. In Guru garh instead of `tapasiya', seva is asked for, and in place of 'pranajam' there is simran. Without seva one doesn't get peace from 'Antishkaram'. Mann, chit, budh, ahankar form Antishkaran, which make us do what we do each day. Mann makes `wishes', chit does 'remembering', budh makes the `decisions' and ahankar which is `ego' makes others feel lower than oneself. Without seva one doesn't get the feeling of being the lowest of all, and cannot become pure. For this reason seva is necessary. Without the katha of bani the means to devotion and bhagti are not known. In turn, without simran one cannot control his feelings - and restlessness of the mind.

Teachings learnt from Katha of Mahapurshs

When someone hears about what Mahapurshs have gained by worshiping Him, one

then gets the wish of doing simran. We then contemplate if we can also meet Vaheguru and meet with His light. Only through katha one gets to know the difference between good and bad. Only through katha one understands how to become a Gurmukh. Only through katha one gets to know about true and false thinking, and how to aquire good thinking. Only through katha one gets to know about good and bad deeds. Only through katha one can kill the five evils and propagate truth and contentment. Evils wishes die and the light of good wishes come into rxistance through katha. So the giving up of wrong rituals is learnt through katha. In this way the greatness & inspiration to take Amrit, the greatness of bani, Gurmat, the Guru's principles, of pilgrimage, of the symbols of religion, of parents, and service of the Guru, country, community, & Sadhus are learnt. When one listens he starts following whatever is said in katha. Then God blesses that person as,

If the Guru is complete and his followers follow his teachings, then God comes

to reside there. When a person who gives preachings is 'moorshad kaamal', completely true and the

'moorid', listener follows those preachings then he can obtain God. To meet with Vaheguru it is necessary to follow those preachings.

Practise to Perfection with Recitation of Shabad

Take any shabad of Gurbani. The more you work hard at it the more benefits you

obtain. Its the same as when farmers plough their fields. The more they plough the more grains they harvest. In the same manner when someone works longer hours they collect more money. If someone works hard in their studies he then becomes intelligent in his subject. Water even when collected drop by drop can fill a pot. If one studies Shaster just a little bit each day he becomes knowledgeable. If one saves money everyday he then becomes rich. In this way if one keeps doing seva & simran each day he then gets control over his heart and obtains Brahmgian. The leaves of henna are green in colour but when ground a red colour starts dispersing from them. In the same way herbal medicines, the more powdery they are the more benefits they give on being consumed. Also while eating, if food is chewed properly then it tastes better and is digested faster to produce more blood. So if one does bhajan with devotion and with the heart he can get what he wants.

Whatever shabad one recites from bani, that person can obtain all they want from it because all the words of bani are complete. There are many names of God, just like there are many boats on-the bank of a river. Some boats have already left the bank, others are ready to move and others are still standing on the banks. In the same way when someone has


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obtained Brahmgian through reciting naam they have left this shore. Others are learning gian, and others still are sitting thinking about whether to learn. If we ride in the boats which are ready to move we will be able to get across more readily and one day reach the other side.

Discipline and Company of Saints allow one to Reach Perfection

In all religions to become a devotee of their Guru each has a different way to follow.

In Gurmat the way is that one takes Amrit from the five beloveds in the presence of Guru Granth Sahib ji, and take up the five K's & Nitnem. By becoming the Guru's, when one recites naam they obtain the whole fruit from their recitations. Those who recite naam without becoming the Guru's don't benefit completely from it. Though reciting naam is always beneficial, taking up the discipline of becoming the Guru's allows God's hand to rest on the heart of that person and is able to benefited easily. To strengthen naam within oneself one should do company of Mahapurshs. If one takes with himself the person who knows the way then he reaches there easily.

If one is going to a different country then by taking someone who knows the route along with you, one doesn't encounter problems while travelling. In same way while walking on the path to God many type of problems are encountered. But if one walks with those Mahapursh who have already achieved their goal then one can be guided along the way. One should keep discussing their progress with them, explaining the problems they encounter without keeping them a secret to themselves. If we keep our progress a secret then our problems will always linger, but on discussing them with a Mahapursh they can be overcome and one can continue forward. With the Guru's grace one obtains great blessing in this way.

Once a Muslim Fakir came to Baba Jawala Singh ji and asked him whether the naam

which the Fakir recited was correct or not. Baba ji told him that those words which are His name are always correct. It is the condition of the heart and mind which should be right. When the heart meets those sublime words of His name it then becomes right. If the language of the heart is crooked then to make it right one has to use the Guru's bani.

By reciting His name my ego `the me within me' exists no longer. The difference

between myself and God has gone and wherever I look I see God. When one leaves his doubts about God and attaches himself with naam then one

squires a high and pure level of being. Now that I have reached the throne of the tenth gate, Kabir and God has

become one instead of two, just as when water merges with water I have merged into God.

Once Doctor Nidhan Singh, a Civil surgeon asked me what I had gained by becoming a Sadhu. I asked him what he had gained by becoming a doctor and he replied respect, satisfaction of treating people, and wealth. But what one gets by reciting naam and from congregating in the Sangat of Sadhus one cannot describe. I told him that what I obtained was a phenomenon, and if he wanted to experience the same he should also become Guru's and practise naam. I told him he could only then appreciate what I had gained. It was something that could not be explained.

Just as when you give a dumb man, `gur' (rawsugar - jaggery) he can taste but

he cannot describe how it tastes. This is the same when one meets God. The feeling cannot be described to anyone. By obtaining the knowledge of this world man becomes egoistic. He proclaims a rank


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

with a qualification, or claims to work at this position or, that level. But, when one takes a position in the court of God then he becomes lowest of them all. He utters nothing other than that he is a servant of the Guru, religion and Sangat. This is the difference between worldly and spiritual knowledge. Worldly knowledge makes a person egoistic while spiritual knowledge prevents that person from being self-centered. One should read 'Adhiytam' & `Brahm' vidiya and bring into practise those preachings, to obtain Vaheguru. The Vedas say without gian one will not get freedom from life and death. He has to try because, to obtain knowledge he does 'Karam'- good deeds. But when he squires gian he no longer needs to do Karam. Just as when one studies a Degree he has to read books, but when he has aquired it he no longer needs to read them any more. This is the purpose for a human being. Those Gurmukh beloveds who practise naam obtain great blessings from the court of that True King.

Those who have attached their conscious to the Guru's Shabad recite His name. Shabad is naam and those who recite naam are not different from naam. Just as when one writes a letter to someone without an address, the letter never reaches its destination and gets lost. If we have to visit someone's house then without contacting him one cannot see him. In the same way when we want to meet Vaheguru calling his name is necessary. There is great importance in Vaheguru's name. I explained to a Doctor once that like the instrument used to place a stamp of notary onto documents, if you read the instrument you find that the words are in reverse, but when they are stamped onto paper they become correctly readable. When one visits and bows in the court of the Guru then the reversed lines of the forehead become straight. Those who are in love with the Guru's feet they can gain the Brahm Attma pad, also referred to as Turiya, Suun, or Awachpad. There are four stages one has to go through before they can reach Brahm pad, these are `Jagrath' - that when one is awake, 'Supan' - of dreaming, 'Soappothe' - of deep sleep. The final stage is Turiya where the attma and Brahmgian live. When you get to this stage the 'furnay', thinking stops. So nothing else is left for man to gain. Even when a man earns great wealth, all material comforts, obtains high qualifications or positions, even then his mind is not free. But, by finding the kingdom of the attma a person's mind becomes peaceful and cool. No type of thirst is left and one obtains Anand.

Visit a Mahapursh and put forth Your Questions

If one admires some other that person becomes his friend. If that friend is good then he also becomes good. However, if one befriends with evil then he becomes evil. If that friend is a thief or gambler then he will inherit some of those values and eventually become the same. If one is friends with a rich person then he will never have a problem obtaining financial help. If one is friends with Kings or Ministers then he will himself hold a high position. If one sits with a vidwan then one becomes knowledgeable. If one stays with a giver then he also has the wish to make donations. If one sits with warriors or martyrs then one aquires an interest in weapons, to fight for righteousness, and protect the poor & weak. If one sits with a Saadh then they become Sadhan and their heart becomes peaceful. But, if one sits with a Brahmgiani those who are dear to Vaheguru, then that person gets inspired to recite naam and seek Mukti. The type of person one befriends he becomes like that. Thus if one loves God, God makes that person a part of his own form and gives them the anand of 'Abhedta' & 'Avaidta'. Vaheguru has made all kinds of men on this earth. Those who don't believe in God, those who are Gurmukh, kings, ministers or Brahmgianis. Thus whoever one wants to be he will come across that type of person. One should love in such a manner as explained in Asa-di-war

Shalok, Asa ji di War - A boon is that which one gets from God when God is happy with him. It cannot be purchased and it is different from what one man can give to another. One should become a 'chakar' (servant) in the court of God. Chakar is the one who with his own wish does service in Guru's court without ego and gets immersed in the praise


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

God's name. We should go out of our way to meet such persons. One should keep company of such Mahatma. With their company one achieves everything.

Minor aspects of Katha & Samagams

In the area of Fatehgarh Sahib, there is a town known as Randhava. There lived Sant Hari

Singh who was a great Gurmukh and a student of Sant Inderjit Singh ji. Sant Inderjit Singh was a very sweet spoken beloved Gurkmukh Mahapursh. He in turn was the student of Sant Giani Gurbachan Singh Khalsa Bhindrawale. He had good relations with all the Sadhu and Saints. Once Mahapursh Inderjit Singh and Sant Hari Singh came to Herkhowal Dehra to visit me. We discussed my progress and upon their leaving Sant Hari Singh ji invited me to his town on the bhog of, katha of Guru Granth Sahib. There I had the fortune of doing darshan of many Mahapurshs. Great diwans and katha kirtan took place, and the sevadars of Sant of Rara Sahib also did kirtan. A few Sanyasi and Udasi Mahatma also took part in this ceremony and gave preachings on the attma (spirit). They explained the falsity of the world and that the only truth was within the spirit. They explained that one should endeavour to work towards exploring it, and that by running after false things we were losing our time. Mahapurshs always give such thoughts. Their emphasis is always that one should make their life better spiritually before they leave this earth. Nihang Sucha Singh, who was Sant Baba Suhail Singh ji's student completed the katha of Guru Granth Sahib with complete meanings that day. The katha had started during the death anniversary of Pandit Bhan Singh. Nihang Sucha Singh had sent an invitation letter to me, Bhai Hari Singh a beloved Gurmukh and Sant Baba Mahon Singh ji a student of Sant Bhindrawale. Sant Baba Mohan Singh learnt the Guru Granth Sahib, Suraj Parkash, Panth Parkash, Bhai Gurdas's Vara, and Kabit Suvaiye from Sant Gurbachan Singh Bhindranwale. He had also read a few things from Nihang Sucha Singh. I had the fortune of doing bhog of this katha on this occasion with all the correct customs and many beloveds came. Apart from Sant Suhail Singh ji who funded the building made in remembrance of Sant Bhan Singh ji, Sant Pratap Singh of Dehra Santgarh Herkhowal and Sant Mohan Singh, Gurmukh beloveds had also contributed towards the place of Mahapursh. Whilst staying there, Bhai Joga Singh and Sant Partap Singh did katha of Suraj Parkash for the Sangat. According to the wish of Satguru myself and Sant Baba Harbhajan Singh from Harcharcheena lived there together for some time. He also went to Sant Baba Mohan Singh to gain Vidiya. There he learnt music and read about the history & katha of Guru Granth Sahib. He later came to Harcharcheena to the dehra of Sant Baba Jagat Singh. He had a have lot of affection towards me. By his inspiration I had the fortune of giving preachings in district Amritsar, district Gurdaspur and in many other towns. Even Sant Baba Mangal Singh of Gur SarSatlani, Sant Baba Lakha Singh of Guru ka Bagh and Sant Ajaib Singh of Makhan Vindi contributed towards that place. Oncein Makhan Vindi the ninth Guru was visiting. The people of the town offered butter (makhan) to Guru ji and He out of affection then named their place Makhan Vindi. Sant Ajaib Singh ji had also done seva at Baba Bir Singh's place Tahliana, Tahli Sahib.

Types of Karam

With God's grace wherever Mahapursh used to request I should do katha, I would

oblige. Nowadays people have fallen from their karam and their goal. First one has to become strong in karam as in Karam Khand (in Sikhi Karam means Seva), then comes the Upasna Khand (which in Sikhi implies reciting naam), then Gian Khand (which in Sikhi means to translate or preach Bani) and finally Brahm gian. Karam can only become pure when a man's food, character and nature are pure. When man's karam becomes pure then he becomes a complete human. There are different karams - Nitkaram, Nimitkaram, Kaam karam, Prashchit karam (realisation of being wrong), and Nishkam karam (to do something without greed).


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Param Sevak: Sant Baba Jagjit Singh Ji, Herkhowal

Through Nishkam Karam one gets the purity of Antish karam. With pure Antish karam one can do prayer which is to worship God. So through worshipping, the restlessness of heart is controlled. With Nishkam Karam bad deeds are removed, one is forgiven for their sins, and the restlessness of the mind is freed such that one can take up knowledge of shastri gian.

Formula to better your Karam

When Company and Eating is Correct ->Can Judge Right from Wrong -> Can Acquire Knowledge--->Karam.

One can acquire knowledge by just listening. Then one can determine what is right or

wrong. Like a swan (hans) can separate water and milk within its beak, by dipping it into a sour substance, which makes the milk coagulate & thus it is able to consume it. In the same way the material world is like water which has no importance, and the spirit is like butter or cream. Those Mahapursh, who like the swan know how to consume milk, with such understanding give up the comforts of this world's waters and consume the butter of the spiritual world. In Shastras for such Mahapurshs it is written,

The one who has knowledge about such a Brahm Purush becomes the form

of Brahm (Universe) itself. If we think and worship Brahm then we will become his form. Whatever we will think

of we can become that. The person who is Kami always thinks about the physical body of the opposite sex. The person who is greedy always thinks about money, land, and property. The person who is jealous always thinks how he can take away someone else's possessions. The person who is revengeful always has one thought of how he can kill his enemy. Same with gamblers who make different schemes of winning. In the same way those Brahmgiani who are in love with God they always think about how they can meet with him. They try to keep company of their like only. The character of a person can be recognised by the company he keeps. Water doesn't have its own colour, but whatever colour one pours into it, it takes that colour on. In the same way the mind can be thought of as working in equal manner,

By eating food earned by bad deeds ones mind becomes polluted. `Ann' (food) is

to `Mann' (mind), as Bani is to 'Pani' (water). Food affects how your mind thinks, and what you drink affects how you speak.

By eating pure food one's mind also becomes pure. It doesn't take time for milk to

become useless if a sour substance is dropped into it. In the same manner the mind becomes useless if it is exposed to wrong habits. One should keep away from bad company and keep good company. By doing Sangat one should take up valuable thinking and give up the false material world. One should seek the spirit which is the light for our mind. By giving up love for son, daughter, family, woman, money and all the comforts of material world one should attach himself to their spirit, and the light of Vaheguru.

The Veil Over our Spirit to Gian and Vaheguru

A diamond when covered with soil doesn't shine in the dark unless the dirt is wiped away. The sparkle of the diamond exists within it, but it cannot be seen when it is covered. The sun when covered with clouds does not allow light to radiate, until they move away. In the same way the light of the spirit is covered by the five 'paran' (parts) which are the body, heart, breathing, knowledge, and anand. These are the five curtains which prevent us from reaching our spirit. Awareness of our spirit is our main goal. The spirit is our only true friend and strength. When it leaves the body then nothing remains within the body. However it takes with


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it the dirt of illiteracy, money, sex, land & property. When one holds the company of Sadhus, and whilst doing seva & simran these things slowly disappear. Then one sees the light of the spirit within. The attma has light before entering the body, whilst within the body, and after it has left the body. Even when man has no gian, and is ignorant it exists, but because of those curtains man fails to uncover it. When one obtains gian then that releases Anand from the spirit. So one should request the permission of Mahapursh's before practising naam such that one can be guided correctly to their goal of gain.

When one gains the level of gian then all illusions are destroyed and one meets that 'Satchit Anand swaroop Vaheguru'. From within the tenth gate, rain of nector starts falling, and the heart lives in a state of anand. Then instead of false happiness one gains true contentment. Some men resort to the intoxication (high) from drugs such as heroin, which is temporary. But, when one is intoxicated with the name of God the intoxication lasts forever. Such Gurmukh beloveds cross this worldly ocean very easily, and when they leave the world they encounter no problems. With God's grace, Mahatma take the help of His name and get across this world with less difficulty where others are posed with problems. Those Gurmukhs on whom God showers favours they start living in 'Baikondth' (City of heaven). They remain attached to God's feet and have a state of Anand. Vaheguru is not known through the power of sense, only through power of feeling. From those whose hearts illusions are abolished, they develop the feeling of being one with God. Whilst walking on paths other than those told by Vedas and Shastras, man never develops the feeling of being one with God. The illusions of man's thinking are that he is the one who does everything; his body is more important than death; this world is God's vikar; God is not the supreme spirit or creator; his mind is above the insignificant thinking of God. The five types of illusions are `Sang', `kartat', `payd', `punsang', War'. Only Brahm is the true friend, all others are illusions of the world. When a magnet is hit then electricity is produced. In the same way when someone is hit with the God's great verses then the doors of the tenth gate open and he is enlightened. By obtaining that enlightenment one wipes away the darkness of ignorance. Then wherever they go they do not experience problems or restlessness. While living and after death they live in Anand of freedom from the cycle of birth & death. Through Mahapurshs one gets enlightened of the route of how to meet Vaheguru. Bhai Gurdas ji has written about Mahapurshs as, Bhai Gurdas ji's Vaar 12, Pauri 5 - I feel affectionate over those who accept the Guru and God as one. I feel affectionate over those who hold only God within their heart. I feel affectionate over those who take misdeeds of others unto themselves as good deeds. I feel affectionate over those who consider all others good apart from themselves. I feel affectionate over those who don't mind being cheated by others. I feel affectionate over those who by doing good for others feel happy. In the court of that God, those who think of themselves as high are actually regarded low, and those that consider themselves low are regarded as the highest. Only that guru is complete who follows what he preaches. The state of mind of such Gurmukhs become very great and pure. Bhai Gurdas ji's Vaar 29, Pauri 13 - In the heart of such Gurmukhs they are lowest of all as they have thrown away their ego. The Guru's gian gives them light and the darkness on the unknown and superstitions is dispelled. He falls in the feet of God and obtains respect in His court. God only favours those who agree with God's wish. All say that one should agree with God's wish, but only that person whom Gad favours can agree. One should remain on this earth as a visitor and within the Saadh Sangat should respect God's command.


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Those Gurmat beloveds who remain within the Sangat and listen to God's order, make their this and next life successful. Within them there then resides peace.