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Hazur Baba Sawan Singh, His Life and Teaching

Hazur Baba Sawan Singh, His Life and Teaching

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Published by Sant Mat

Hazur Baba Sawan Singh, His Life and Teaching, by Kirpal Singh. This document also includes, The Twelve Months of Separation -- The Bara Maha -- Poems by Kirpal Singh Addressed to Huzur Baba Sawan Singh.

(Published by Kirpal Singh Sangat.)



Hazur Baba Sawan Singh, His Life and Teaching, by Kirpal Singh. This document also includes, The Twelve Months of Separation -- The Bara Maha -- Poems by Kirpal Singh Addressed to Huzur Baba Sawan Singh.

(Published by Kirpal Singh Sangat.)


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Published by: Sant Mat on Dec 23, 2012
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06/21/2015

A brief

life-sketch of








HAZUR
BABA SAWAN SINGH 1I MAHARA1

WITH

A Short Aarrative of His 1eachings
















Param Sant Kirpal Singh




- 2 -







Hazur Baba Sawan Singh 1i Maharaj












First Edition - 2002
VMS-Medienverlag

- 3 -




A brief
life-sketch of




HAZUR
BABA SAWAN SINGH 1I MAHARA1

WITH

A Short Narrative of His Teachings



Introductory Note


In this short Pamphlet is given a liIe-sketch oI that holy Personality at whose
Ieet I have been Iortunate to sit.

An humble Atom is hardly in the position to mention the vastness and virtues
oI the Sun. Yet the hope, that an account oI the sacred liIe oI His Holiness will serve
as a beacon-light Ior guidance oI many souls who have gone astray, prompted me to
attempt this diIIicult subject.

II His Mercy Continues to pour blessings, I hope to present shortly a detailed
and lucid biography oI this God-man.


Humble atom
Jamal
1






__________________________________________________________________

(1) Pen Aame of Satguru Kirpal Singh 1i (Publishers)

- 4 -
HAZUR
BABA SAWAN SINGH JI MAHARAJ

Zuban pe bare-Khudava ve kis ka nam ava
Ke mere nutq ne bose meri :uban ke live.

Bv the Grace of God whose name did I mention the facultv of speech has
begun to kiss mv tongue.

Who is not acquainted with the name oI that Messiah oI the modern age that
living personiIication oI the morality, the Iountain-head oI spirituality, who in the
dark abyss oI this material world helped many a helpless wanderer Irom the path oI
Truth and lighted their dark path. Just a little while ago we ourselves were
witnessing the wonderIul miracles and the instructive eye-opening incidents which
are usually associated with the names oI the past Saints and were the actual
recipients oI the great beneIits Irom that God-man who lived and moved amongst us
and showed the path leading to the Reality.

Chashm-i-oo-maste Khuda
Daste-oo-daste Khuda.
Guftai-oo-guftai Allah bavad
Garche a: halqum-i-Abdullah bavad.

His eves were intoxicated with love of God and His hand was one with
that of God. He was mouthpiece of God and God Himself spoke through
that human throat.

This spiritual luminary assumed the garb oI man on 27
th
July, 1858
1
, in a
respectable Grewal Jat Iamily oI Mahmansinghwala, District Ludhiana, Punjab. His
Iather, Sardar Kabul Singh Ji, loved the society oI godly people and Ireely mixed
with them, and His mother, Shrimati Jiwani Ji, was a living specimen oI ancient
simplicity, good-will, resignation and contentment. Baba Sawan Singh Ji was the
only son oI His parents and was the cynosure oI all their hopes and aspirations.

From His inIancy He showed signs oI great intellectual attainment and an
high sense oI understanding. Having matriculated Irom a school in Gujarwal, He
served Ior two years as a teacher in the Military School at Farrukhabad. In 1884 He
joined Thompson College oI Engineering at Roorki. He was loved by all around
Him and was known Ior His diligence.





(1) Corresponding to Sawan 13
th
. Sambat 1915 of the Krishna Paksha, after sunrise of Indian Calendar.

- 5 -
AIter completing the Engineering Course He joined the Military Engineering
Service at Nowshera and spent the major part oI His service in Nathiagali, Murree,
Cherat and Abbotabad as a successIul Sub-Divisional OIIicer. His winning manners
and hard work won Ior Him the love and aIIection both oI His oIIicers and His
subordinates alike. He spent the leisure hours oI His service in the study oI spiritual
books and in the company oI saintly and devoted persons.

His Iather too a lover oI godly people as he was would take Him along
with Him whenever he got an opportunity to meet such people.

Sardar Sawan Singh Ji in His early liIe paid visits to one Baba Kahan who was
a holy Iaqir at Peshawar. One day He prayed to Baba Kahan Ior the giIt oI
spirituality, to which Baba said:

You will certainlv have a spiritual benediction from the hands of a
perfect Saint but not from me.

He enquired,

Where shall I search for such a person?

The Baba replied,

All vour efforts shall be in vain, but in the fullness of time that personage
shall himself find vou out.

The saintly liIe oI His parents inIluenced Him Irom the very beginning and He
developed qualities oI contentment, Iorgiveness, humility, devotion etc., to a high
degree. From childhood He was Iree Irom religious intolerance and narrow-
mindedness. The study oI the basic principles oI all religions was an article oI Iaith
with Him. With His good knowledge oI Punjabi, Hindi, Urdu, Persian and English,
He studied the scriptures oI Hindus, Mohammedans, Sikhs and Christians, and paid
great attention and devoted serious consideration to the writings oI the Saints, the
SuIi problems, the Iundamental principles oI love and devotion and general ethical
doctrines.

He was stationed in Murree hills Ior a long time and this aIIorded Him
opportunities oI meeting all kinds oI pilgrims bound Ior Shree Amar Nath
1
. This
constant search aIter God Ior a number oI years was at last crowned with success.
The prophecy oI Baba Kahan was IulIilled.





(1) A place of Hindu pilgrimage

- 6 -
In 1894 one day, while He was engaged as usual in His oIIicial duties in the hills
oI Murree Baba Jaimal Singh (the crest jewel among the disciples oI Soami Shiv
Dayal Singh Ji
1
) passed that way with one oI His disciples.

Thinking Him to be some petitioner on an errand oI Iiling an appeal to the
Commissioner, He paid no attention whatever towards Baba Jaimal Singh Ji.


Baba Ji
2
addressing His companion said:

I have come here for this Sadar.

This disciple was surprised and replied:

This gentleman had not even the courtesv to greet thee.

Baba Ji smiled and said,

This poor fellow is not to blame. He is ignorant and does not know. He
shall come to us on the fourth dav from now.

Everything turned out exactly as Baba Ji said and on the Iourth day He came to the
place where Baba Ji was staying, and Ior hours had a talk with Him on spirituality. A
Iew days association dispelled all His doubts and banished scepticism Irom His
mind. The practical liIe and teachings oI Baba Ji made so deep an impression on
Him that He looked upon Baba Ji as a beacon-light Ior His liIe`s journey. The
meeting oI the Master like Jaimal with a disciple like Sawan was the greatest
spiritual consummation. The Master dyed the disciple in His own Iast and unIading
colour.


Under the guidance oI Baba Ji, Sardar Sawan Singh Ji very soon passed both
the stages in the path oI theology viz. knowledge and Reality and became the
lodestar oI the Iormer. In 1903 when Baba Ji leIt is mortal Irame, He consigned the
work oI spirituality to Sardar Sawan Singh Ji. People used to address Him
respectIully as 'Maharaj Ji¨ or 'Hazur Maharaj Sahib.¨




¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸



(1) Soami Shiv Daval Singh Ji was the Saint who revived the teachings of Sant Mat. (2) Baba Jaimal Singh
Ji Maharaf was stvled 'Baba Ji`.


- 7 -
From 1903 to 1911 though employed in service, Hazur
1
spent most oI His
time in devotion and spiritual practice. In 1911 He Ielt the need oI propagating
spirituality so intensely that He retired Irom Government service long beIore He was
due to retire and dedicated the rest oI His liIe to the service oI seekers aIter Truth.


At a distance oI three miles Irom the Railway Station oI Beas (on Eastern
Punjab Railway) He Iounded a beautiIul colony on the bank oI river Beas the
Ioundation oI which had been laid in 1891 by Baba Jaimal Singh Ji during His
liIetime, and styled it aIter His Master`s name as 'Dera Baba Jaimal Singh¨. Here,
besides pacca houses and bungalows, a huge and spacious hall (known as Satsang
Hall) was also erected in 1934-35 at a cost oI about two hundred thousand oI rupees.
This hall is in the Iorm oI letter T` with dimensions 40` x 120
`
, the like oI which can
hardly seen

in the whole oI Northern India.

The Master
2
was married in early liIe but His wiIe died even beIore gauna
3
.
He was married again aIter completion oI 25 years oI Brahmcharya
4
. This time He
married Shrimati Kishan Kaur and got three children one oI whom died in the
prime oI youth, while the other two Sardar Bachint Singh and Sardar Harbans Singh
are still alive.
5

The entire liIe oI such spiritually-minded personages is always replete with
miracles. They are heralds oI Peace, Truth and Brotherhood. He obliterated all
distinctions oI high and low, caste, colour and creed, and showered a gentle rain oI
mercy` upon the hearts oI depressing and woe-stricken populace. In the days oI
India`s partition when Punjab was a hot bed oI communal striIes and evil Iorces
were working havoc and destruction upon the liIe and property oI innocent persons
on all sides when the madcaps burning with passions oI hatred and ill-will were
engaged in the neIarious activities oI bloodshed and vandalism and were playing
indiscriminately with Iire and sword and the people were suIIering untold miseries
and privations and imagine all this in the blessed name oI religion He
6
stood
Iour-square to all the winds that blew and collecting together over 100 Muslims
Irom the surrounding area gave them shelter in Dera Baba Jaimal Singh and made
proper arrangements Ior their saIe escort to Pakistan.






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(1) He was brieflv addressed as such bv thousands and for brevitvs sake we will use the same in these
pages (2) Ha:ur Baba Sawan Singh Ji Maharaf. (3) Marriage consummation ceremonv. (4) Celibacv. (5)
Since died. (6) Ha:ur Baba Sawan Singh Ji Maharaf

- 8 -
Hazur was a great reIormer oI unique importance. He was a Pole star to the
entire humanity and always beIriended those in trouble and tribulation. With the
water oI Truth, Brotherhood and Equality, He with His own hands washed clean the
malice and ill-will Irom the hearts oI the people drenched through and through in the
poison oI materialism. He made each one drink the godly wine to his Iill and always
laid stress on an honest livelihood. He HimselI depended Ior His maintenance on His
own pension and never accepted any giIts or presents Irom anyone not even Irom
His disciples.

He
1
revived the teachings oI holy Saints and brought them into limelight. Like
His predecessors-Guru Nanak, Kabir Sahib, Tulsi Sahib, Paltu Sahib, Swami Shiv
Dayal Singh Ji, Maulana Rumi, Shamas Tabrez and others, He pulled up the
aspirants Irom their deep slumber and put them on the path oI Surat Shabd Yoga or
Sultan-ul-Azkar
2
which is the most ancient and eternal path leading to Reality and
which being natural is unchangeable Irom times immemorial and will ever remain as
such without any modiIication whatever.


His teachings are esoteric and not exoteric.


He taught:

God is in every heart. Spirituality is the common heritage oI the entire
world and humanity and is not reserved Ior any particular country or
nationality. The be-all and end-all oI spirituality is the union oI the soul
with the Omnipotent Over-Soul. Man is the rooI and crown oI all
creation and nothing else is greater than He. He is the direct
maniIestation oI God and is the marvel oI God's greatness. In the
twinkling oI an eye He can rise to Heaven and can come back. The sun
and the moon, paradise and hell, the earth and the sky are His
playgrounds.

As is correctly said:

`In short thou art next to God.´

He is just like a drop Irom the Ocean-Creator. He is a ray oI the Almighty
sun`. Both the drop and the ray Ieel restless so long as they are separated Irom their
source and Iind rest only when they become merged in it.






(1) Ha:ur Baba Sawan Singh Ji Maharaf, (2) Commonlv known bv this name among Muslim saints.

- 9 -
Man is the noblest oI God's creation and in his essence is made a
perIect being. He can work on two planes outer and inner. On the
outer plane he has knowledge and science oI the world to aid him in his
endeavours to pass through; but beyond the limits oI all knowledge and
philosophy, on the inner plane, he is quite unable singly to Iathom the
abysmal depths oI the secrets oI Nature.

With the help oI learning religious scriptures he tries to attain the
Goal, but stumbles at every step. Very soon he realizes that he has
deIiciencies in this respect and is helpless; and until he gets the
guidance oI a practical spiritual Master, the Theology, the Knowledge
and the Reality remain undecipherable conundrums and enigmas which
baIIle all attempts at solution. Spiritual living is acquirable during our
liIetime only Irom an awakened and really conscious Master. Such a
Master is deep rooted in the Reality and all the qualities oI Godly Light
are Iully reIlected and shine Iorth in Him in abundance. He is Iully
conversant with the narrow and slippery spots on the path leading to
Reality. He gives to aspirants a link oI liIe impulse which is commonly
known as Shabd or Nad among the Hindus, Kalma or Kalam-i-Rabbani
among Muslims, Sach, Naam or Hukam among Sikhs, and `Word'
among Christians. Under His superintendence and guidance such a
Master opens the inner eye oI seeker and leads him Irom plane to plane
until He places him at the Ieet oI God and all this during liIetime and
not aIter death.

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It is thereIore oI absolute importance Ior every intelligent person no matter
oI what religion, colour or creed to betake himselI, like the living king or living
physician, to the present Living Master oI the age` iI he wants to drink the Nectar oI
Immortality and to attain LiIe Everlasting`.

This is why Maulana Rumi says:

Take hold of the hand of the Master, for without Him the wav is full of
untold dangers and difficulties. Never for a moment get separated from
the Master and never place too much confidence in thv own valour or
wisdom.




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- 10 -










Hazur Baba Sawan Singh holding Satsang








- 11 -
And the same is said in the Guru Granth Sahib
1
:

Meet the Master and get initiation from Him. Surrender thv bodv and
mind to Him and invert within. Thou shalt find the path onlv through
analvsing the self.

With the thoroughly realised spiritual knowledge Hazur was also Iull oI
physical beauty His well-proportioned bodily Irame, cyprus-like stature,
respondent shining Iace, Iorehead, immaculately white long beard, spotlessly-white
head turban, and a mole on the right cheek all so lovely-attractive were the Iocus
oI myriads oI longing eyes. On His Ieet there was Padam-Rekha.
2

The well-said Persian verse was eminently beIitting in His case: -

Husne Yusful, dame Isa, vad-I-bai:a dari
Anche hama khuban darand to tanha dari

Thou hast beautv of Joseph, healing power of Jesus Christ, and brilliant
hand of Moses. In short thou alone possesseth all these qualities of
loveliness that constitute phvsical assemblage of graces.

Mere darshan oI Hazur's person awarded calmness to the perplexed and
disturbed mind, bestowed consolation to every heart and above all conIerred the
boon oI concentration and the joy oI internal satisIaction. His mode oI expression
and interpretation was extremely clear and impressive. Simple and illuminative
words and phrases uttered Iorth by Him to unravel the problems oI Reality were
peculiarly sweet and intoxicating.

Ordinary pulpit-preachers when they deliver their addresses on the basis oI
intellect and reasoning simply betray that is only imitative art as iI it is scattering
scentless Ilowers, distributing wine un-intoxicating, beauty without attraction and
body without soul.

But Hazur unIolded the Divine mysteries with such an easy and Iacile grace
that His words went home and penetrated deep down into the hearts and made ever-
lasting impression. This is possible only when a really competent personage with
practical personal esoteric experience within expounds the truth oI the actual
spiritual experiments and has the competency to inIuse into the innermost recesses
oI the brain not only mere words but the results oI His own vast spiritual
experiments along with the pith oI the essential principles thereoI.





(1) Guru Granth Sahib holv Book of Sikhs, (2) Lotus-line in Palmistrv.

- 12 -
In His speech, there was an uncommon magical charm which captivated the hearts
oI His hearers.

This sacred and grand Master travelled throughout the length and breadth oI
the country and His spiritual messages worked like balm to hundreds and thousands
oI lacerated hearts. There is not a village or town in the Punjab where His Iollowers
are not Iound in large numbers. In diIIerent parts oI India more than thirty Satsang
halls were constructed which Iormed centres Ior imparting spiritual practical
knowledge. Despite reaching an old age, this venerable personality gave spiritual
talks and discourses Ior hours and hours together thus quenching the thirst oI
millions oI spiritually-thirsty seekers.

At monthly congregations sixty to eighty thousand souls ran to Beas to derive
beneIit Irom this spiritual spring.

He spread His rays oI spirituality Iar and wide throughout the world and
inspired the spirit oI spiritualism in the minds oI people led astray by materialism. In
His liIetime His public reputation travelled to diIIerent lands. His Iollowers
comprised about two hundred thousand units, which comprised oI Hindus, Muslims,
Sikhs and Christians oI all status and positions rich and poor, literate and illiterate,
oI various castes and creeds including Asiatics and Christians oI European
nationalities.

This magnetic personality oI Hazur attracted aspirants even Irom European
and American Countries and they Ilocked to India to hear His spiritual message. The
number oI His Iollowers in America, Switzerland, England and Germany counts by
Iew thousands and among them the names oI Dr. Brock, Dr. Johnson
1
, Mr. Myers
2
,
Dr. Schmidt and Colonel Saunders are notable.

Hazur used to say:

All religions and all countries are mine
and I love them equallv.

His innate desire was to bring together all the religions on a common platIorm
and to knit together the entire humanity in one thread and then to put them all on to
the one ancient prosperous path oI spirituality which leads to the common goal oI all
religions.



¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸


(1) This gentleman settled in Beas for the rest oh his life. (2) Secretarv to his Excellencv Lord Irwin,
Governor General and Jicerov of India

- 13 -
He said:

The essentials of all religions are the same. God is one. All the humanitv
are His children and are thus related as brothers. The whole creation is
fust a manifestation of that one Realitv one soul that stretches its force
and influence evervwhere one Light spreading its radiance in the
entire universe one Sun that shines upon each atom.

Why then all this discord and disharmony in the world? The passion oI hatred
and animosity which has led to the bloodshed oI hundreds and thousands oI innocent
souls, is certainly the outcome oI wrong interpretation and degeneration oI the "ways
oI living." Shariatt
1
. The one successIul method to check this storm oI reckless
devastation and vandalism and to unite the whole mankind into one Universal
Brotherhood is that sensible and conscious leaders and heads oI all sects instead oI
concentrating their activities in their own limited narrow circles should meet at one
place to educate and inculcate the common principles oI Religion viz. exalted
noble character emanating Irom one-ness oI soul. We are all souls, we are
indwellers oI the house (the body) and not the body itselI. Thus by rectiIying the
condition oI the indweller all the rest oI the bodily concerns can surely be improved
in the right manner.

Hazur Maharaj Sahib presented to the world the teachings oI the Saints in a
distilled Iorm in a memorable work in Punjabi script Gurumat Sidhant.`
2
This
book was written under explicit instructions oI the Master to serve as a lighted torch
on the path oI spirituality. Such a powerIul piece oI literature in Punjabi has not seen
the light oI day during the last 500 years. This valuable treasure oI the Knowledge
oI God` acquired during the liIetime oI Hazur a considerable reputation and elicited
appreciation Irom Iar and near.








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(1) Course of life, career. (2) This voluminous treasure of Divinitv comprises of two volumes and is spread
over 2,000 pages. It is being transcribed in other languages including English. Two volumes were printed
in Ha:urs lifetime, and the third one was under preparations when Ha:ur left us. This will be issued bv
Satguru Kirpal Singh Ji Maharaf bv whom the first two issues were also issued.(Publishers)


- 14 -
Throughout His liIetime He leIt no stone unturned Ior reIorming and
improving the angle oI vision oI the masses. In spite oI His attaining the age oI 90.
He set aside all His bodily comIorts and stubbornly devoted 18 out oI 24 hours oI
the day in the service oI humanity and thus aIIorded spiritual satisIaction to every
aspirant both publicly and in seclusion.

Physical structure composed oI Ilesh, blood and bones, like machinery, can
only work up to a limited extent. The result oI this carelessness towards His bodily
rest and consistent hard labour came out to be that His physical Irame could not
endure the burden oI weariness any more; and on continued requests and entreaties
Irom almost every individual, Hazur yielded to their prayers and was inclined to take
rest and seek medical advice. Accordingly, in September 1947, He came to Amritsar
Ior medical treatment; but beIore leaving Dera a Managing Committee Ior
management oI Dera aIIairs was constituted there.

His health improved a little at Amritsar but it became worse on 4
th
October,
1947. On the 5
th
October, 1947, Hazur sent Ior me Irom Beas. In a week's time
His condition was again better.

On the morning oI 12
th
October, 1947, at seven o'clock He called me. When I
was in His august presence, He said:

Kirpal Singh' I have allotted all other work but have not entrusted mv
task of Naam-initiation and spiritual work to anvone. That I confer on
vou todav so that this holv and sacred science mav flourish.

Hearing this my eyes were Iilled with tears, and aIIlicted as I was, I beseeched:

Ha:ur' The peace and securitv that I have in sitting at Thv feet here
cannot be had in higher planes...

My heart was Iilled with anguish, I could not speak any more and sat staring Hazur
encouraging and caressing me all the time.

AIter this whenever I had the honour to be in seclusion with Hazur, He talked
about the interior aIIairs oI Dera and instructed me how to act when He departed
Iorever.

During the days oI His conIinement on the bed oI sickness in the last days oI
February 1948 one day Hazur enquired:

How manv souls have been initiated bv me?


- 15 -
Registers were consulted and aIter counting was Iinished Hazur was replied:

Up till now about one hundred and fiftv thousand souls have been
awakened bv Ha:ur.

Hazur said:

All right.

Same day in the evening when I was with him, Hazur said:

Kirpal Singh' I have done half of vour work and have given Naam to
over one and a half lakh
1
persons and the rest vou have to accomplish.

I, with Iolded hands and Ialtering words, said:

Ha:ur ... it will be as Ha:ur orders ... but ... I have a request ... I wish
that this last half of the work mav also be finished bv Ha:ur ... We will
dance as Ha:ur will make us dance ... I wish Ha:ur mav remain with us
and sit onlv watching all that, and all orders will be complied within
Ha:ur´s presence.

Hazur silently lay gazing at me.

In those very days, one night Hazur mentioning His inner esoteric experiences
remarked:

The sun
2
has risen high. Can the people of Jullundur
3

also see this sun?

The Relatives and Iriends sitting nearby were ignorant oI this secret
expression. The opinion oI the doctor in charge was also, like others beside Him,
that Hazur's brain does not work properly on account oI His illness.

A little later at night when I went to Him, Hazur repeated the same question
addressing me:

Kirpal Singh' The sun has risen high.
Can the people of Jullundur also see this sun?




(1) one lakh is an indian measurment of a unit 100.000. (2) Guru Nanak when nearing His earthlv end also
spoke of this sun to His sons and His devoted follower who succeeded Him. Rishis of the old also refer to
this in their Gavatri Mantra. (3) Jullundur is a town in East Punfab about 27 miles from Beas

- 16 -
I replied:

Yes, Ha:ur, the sun has risen high and not onlv the people of Jullundur
but also those living in England or America who will traverse to inner
planes can see this sun.

Thereupon, Hazur said:

Thou hast correctlv answered mv question.

Similarly Hazur made a mention oI several hidden secrets but those around
Him were hardly able to grasp what Hazur was hinting at this being a subject
Iamiliar to those only who are practical on-lookers and spiritually skilled. What,
thereIore, could other poor Iellows know about them?

Surveying the surrounding occurrences and events, Hazur once observed:

It´s a pitv that the followers of Sant-Mat also are becoming a prev to
misconception. The teaching of Saints is `See with vour own eves. Until
vou do not see with vour own eves, do not even believe vour Master.´

As is said:

Jab lag na dekhun apni naini
Tab lag na patifun Gur ki beni.

Until I see with mv own eves, I will not be convinced at heart,
even bv Guru´s words.

This is the dictum and basic pillar oI Sant Mat Iaith and it is an established
Iact that the disciple should peep inside and talk with his Master. Those engaged in
abbhyas generally do not Iorget everything about, and leave all thoughts oI, their
physical body Ior withdrawal and turning inward. Whoever, with love in his mind,
regularly Iollows the method according to the instructions oI his Master will meet
the Master within and will testiIy to the authenticity thereoI. This is a way which can
be seen and practiced in one's liIetime. Accordingly you do and see.






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- 17 -
But those who do not apply themselves in abbhyas say:

To withdraw and tap inside is wrong, uncertain, and doubtful, and if at
all it is possible that somebodv peeps inside, then the inner experiences
are not believable.

Unless they themselves peep inside, they cannot have Iaith in the experiences oI
those Iew who do have such experiences.

Hazur said:

Mv followers should never trust in such incredulous persons un-linked
and infirm believers as thev themselves are thev will shake their belief
and faith. It is, therefore incumbent on mv followers to open their inner
eve. When their souls will withdraw from phvsical bodv, thev will reali:e
the truth of it. Remember that this science of traversing to inner higher
planes is not wrong, and is correct, definite, certain and sure to the last
word.

Those who have traversed have corroborated this:

Surat sail asman ki lakh pawe koi sant,
Tulsi fagfane nahin at utangpiva panth.
Tulsi

Sant Tulsi Sahib says:

The soul of a rare Saint traverses into the higher planes and beholds the
sight of them. The whole world is unaware of this highwav to Almightv´s
throne which is, so to sav, enveloped in mvsterv and hard to understand.

Gvan Ka Chandna bhava akashmen,
magan man bhava ham lakh pava.
Drishti ke khule se na:ar sab aiga,
Lakha sansar veh fhut mava
Jiv aur Brahma ke bhed ko bufh le,
Shabd ki sanchi taksal lava,
Das Paltu kahe khol parda diva,
Paith ke bhed ham dekhava.
Paltu
Sant Paltu Das says:

The light of all knowledge radiated in heaven inside, seeing which mv
mind was full of fov. I saw it reallv existing. It can be seen bv opening
the inner eve. In that light I saw that all that attracts us here as well as
the whole world is a big fraud. How did I get to this end it was bv

- 18 -
analvsing the self and God, through the mint of true Shabd. Thus
attuning to Shabd, Paltu cast asunder the veil and withdrew inside to see
the Truth.

Again one day the Master spake thus :

I am not tied to one or anv particular place. The Saints who come
commissioned from above tell the world of the true path and those who
come seeking true knowledge are informed of the wav to meet God.
Worldlv people in order to meet their worldlv needs gather round them
and make them as means of earning livelihood. When such wealth is
accumulated in abundance, a number out of them turns as worshippers
of Mammon whose lust can never be satisfied. When such circumstances
are created, Saints withdraw from such a place. The souls of sincere
seekers after truth cannot get anv solace from such a place. Such places
then become the seat of Mahants and Gaddi-Nashins.
1
True Saints are
not fastened to anv religious sect or dress. Thev are free personalities.
Thev are neither a partv to one nor a foe to the other. Thev impart the
true lesson as to how to reach God. Those who will applv themselves to
abbhvas in their companv will succeed and the others who keep
themselves aloof and far awav from them remain unluckv.



Hazur more than once emphatically declared:

The mission of spiritualitv can onlv be carried on successfullv bv one
adept in spiritualitv. It cannot be entrusted to a blind
2
person. Whoever
has a desire to find me out can reach me within through one who is
linked with me. You will not find me in the companv of those who are
after the possessions of the world. Be not deceived bv such people. Do
abbhvas and Peep inside vour own self and meet me. I do not dwell in
the midst of mavaic
2
insects. Go to some selfless being who is after me
and lives for me and is not after possession of Deras. Gurmukh
3
is
delighted to have his Guru, while a manmukh
4
wallows in luxurv and
pleasures of the world Mava
5
.




¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸


(1) Title of Mahant or Gaddi-Nashin are usuallv given to those working or posing at one particular place in
the name of previous Saints or Sages after the latter abandon or depart phvsicallv. (2) Ji:, spirituallv blind,
whose inner eve has not been opened (2) Those who attach themselves to wealth and worldlv pleasures, (3)
the mouthpiece of the Guru, (4) the moucepiece of the Mind,(5) Illusion to fall into deep oblivion.


- 19 -
On another occasion Hazur said:

Kirpal Singh' The people will flock to the place where thev would find
the riches of Naam. What have vou to gain from Dera
1
? You better leave
Dera. When Baba Ji
2
came from Agra
3
, he brought with him neither
monev nor followers. He fetched within him onlv his Guru and through
his blessings the present Dera came into existence. Sangat
4
is dear to me
even now fust as it was before. It is now imperative for sangat to do
abbhvas and go within. Bv doing so all will be able to understand things
as thev are. Evervbodv has treasures of knowledge within. Even an
illiterate man if he secures the assistance of an educated person can
become a graduate and an M. A. . If vou sit bv some illiterate person for
the whole of vour life, vou shall not be able to attain the degree of M. A. .
Do not waste vour time. If vou want to gain knowledge of spiritualism,
then go and sit bv some able spiritualist who is practicallv skilled. He
will wake up the dormant spiritual faculties within vou. He has not to
give anvthing from himself. Keep on impressing the need of abbhvas on
entire sangat and go on doing Satsang. The souls are getting help from
within and will continue to get the same. You obev the orders of vour
Guru. If an obedient wife acts according to the bidding and wishes of her
husband and the people call her bad names, let them sav so. You have to
carrv on the mission under the orders of vour Master. Do not care if
Mrs. Grundv grunts. Tell evervbodv to do abbhvas fondlv and to invert
within to reach the astral form of the Master.

ThereaIter, whenever during Hazur's liIetime I had an opportunity to go to
Him, He talked on the subject oI propagating spirituality and gave necessary
instructions regarding its real shape, signiIicance and basic Iundamentals oI the
problem.

Consequently, during Hazur's liIetime and in strict conIormity with His
wishes, in November 1947, a proposal Ior "Spiritual Satsang" was laid beIore Him,
the main objects oI which were solely the ethical and spiritual beneIit oI mankind in
general, irrespective oI caste, colour or creed which was heartily appreciated by
Hazur saying:

I am whollv and solelv at one with vou in this endeavour,




¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸



(1) Dera Baba Jamail Singh at Beas (2) Baba Jaimal Singh Ji (3) A town in U.P., India (4) Followers

- 20 -
and directed me to give practical shape to the scheme. It is therefore, due to His
blessings alone that Ruhani Satsang
1
todav is working successfullv in and outside
Delhi. The sole obfective of this Satsang is to present spiritualitv to mankind in
general in a lucid scientific form. The subfects of purification, knowledge of self
and knowledge of God are being dealt with practicallv so that people of different
castes and creed living in their own circles are being benefited therebv. Old
2

followers as well as the new ones are deriving benefit from this science and
evervdav inner experiences of both of them plainlv show that Ha:ur Maharaf Sahib
is helping them with His hidden hand far more forcefullv than ever.

Such ever living personalities are personiIied specimen oI selI-sacriIice. Even
during His conIinement to bed not caring Ior His tender health Hazur continued
to quench the thirst oI those thirsty Ior spiritual guidance and teachings. Besides the
outer help there was inner guidance also to its Iullest extent. Such Master-souls are
mere human beings to our eyes but in reality are Unseen Supreme Power` clothed
in body that works unIettered beyond the limits oI this body also.

During the illness oI Hazur, when He was unable to change His sides unaided,
many strange incidents came to light. Then even He helped individuals outwardly as
well as guided them on higher spiritual planes. In the opinion oI doctors He was
suIIering Irom Tumour oI the bladder.` All possible medical aid was rendered but to
no avail.

The subject oI the illness oI Saints too is no less a perplexing event. The Iact
oI it is that this illness oI Hazur was the result oI the weight oI our karmic debts, oI
the deeply-heaved sighs and tears oI those aIIlicted amongst us.
3

Outer dealings oI Saints also set the best example oI the exalted human
standard oI living and character. They voluntarily take upon themselves the burden
oI their own initiated souls without a murmur or mentioning a word oI complaint,
and this becomes their usual task.








¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸¸


(1) Spiritual Satsang, (2) Those initiated bv Ha:ur, (3) Saints take the burden of misdeeds of their followers
on their own bodv to keep those initiated bv them clean and thus save them from pangs and anxietv of the
dav-of-fudgment. This is however a poor estimate of the gigantic treasure of love thev have for their
disciples, regardless of reciprocitv serious and hard to endure. This is one of the manv great
responsibilities that true Saints have to share, unperceived and unknown to their disciples.

- 21 -

Every day Hazur grew weaker and weaker in body. From the night oI 29
th
March, 1948, to the morning oI l
st
April, unusual restlessness and visible Iluttering`
was seen visiting His physical Irame. This symptom was also created Ior putting to
test those surrounding Him.

Throughout the period oI His illness Hazur said many a time:

If a person proficient in Bhafan and Simran [meditation] sits bv me,
I feel comforted and relieved. Therefore those who come to me
or sit near me should do Simran.

Accordingly, at the time oI appearance oI this symptom oI Iluttering oI the body`
Hazur again spoke several times in these words:

If the person who has to do the work of spiritualitv after I depart, comes
and sits bv me, mv trouble will be gone.

To comply with this evidently last wish oI the Master the near relatives oI
Hazur came and sat in Bhajan and Simran one by one, by the side oI bed oI Hazur,
but there was no relieI whatever in the Iluttering symptom oI Hazur's body.

On the morning oI 1
st
April, 1948, it was extremely benevolent oI Hazur to
aIIord a chance to this humble servant oI course through the assistance oI a lady in
nursing service oI Hazur to be by the side oI Master, in seclusion, Ior about ten or
IiIteen minutes.

At that time with a heavy heart I sat near His bed and prayed to Hazur:

Master' Thou art above bodv and bodilv influences, unconcerned as to
comforts and discomforts, but we humble and helpless beings are
afflicted hard and cannot endure the sight of Ha:ur´s thus suffering
bodilv. Thou hast all powers. We would be extremelv grateful if Ha:ur
verv graciouslv removes this indication of disease on His bodv.

It is true that prayer succeeds where all other human eIIorts Iail. Hazur with His
utmost benevolence accepted this prayer.

AIter the prayer when I opened my eyes, Hazur's body was in a state oI
perIect repose. Hazur's Iorehead was shining resplendently. He opened His mercy
showering lovely eyes intoxicated with God's Divine love and cast a glance at
my humble selI both eyes gleaming with radiance like a lion's eyes.

I bowed my head in solemn and silent adoration and said:

It is all Ha:ur´s benignitv

- 22 -

Hazur steadily kept gazing Ior three or Iour minutes into my eyes, and my
eyes, in silent wonderment, experienced an indescribable delight which inIused a
beverage-like intoxication down to the remotest cores oI my entire body such as
was never beIore experienced in my whole liIe.

Then those mercy-showering eyes closed not to open again.

Thus in His 90
th
year on the morning oI 2
nd
April, 1948, at 8:30, this brilliant
Sun oI Spirituality, aIter diIIusing His light in the hearts oI millions oI masses,
disappeared to rest below the horizon at Dera Baba Jaimal Singh.

This untimely passing away oI our Reverend Master was an irreparable loss
and a soul-stirring event Ior one and all, who received beneIit Irom the company and
existence oI His august selI. We are now leIt to lament the heavy loss and to
remember, one by one, His unmatched qualities, unparalleled love, wit and wisdom
and above all the spiritual charity which enveloped all oI us in the mysterious Iold
and attracted us towards Him, and ... to bring Iorth tears oI blood.

This tragedy is Iatal indeed Ior all oI us broken-hearted as we are. But those
who during His liIetime restricted their intercourse with that Emperor oI Saints the
Master only to the physical plane and had never witnessed His glory and greatness
on the astral and other spiritual planes with their own eyes, are Ieeling the poignant
pangs oI separation the most. Those, however, who had the good luck to meet Him
on inner planes while He was existing in physical body are comparatively in less
torments, Ior, at will, they can even now rise to that Mightiest oI the Mightiest the
Master and seek solace by talking to Him. Blessed indeed are such souls because
through them are still communicated the requests and messages oI other disciples
and abbhyasis to Hazur and in response Hazur's orders to them.

Though Hazur has separated Irom us physically, yet in reality He is still not
Iar away. That Power is immortal and indestructible and is still supervising the
actions and guiding those initiated by Him.

While ailing Hazur used to say:

All the Sangat should devote more and more time to Simran and Bhafan
as I get comfort therebv.

And even now, in the daily internal message oI the Master, emphasis is laid on
devoting more time to Simran and Bhajan collectively and individually Ior all His
Iollowers so that they may traverse within and meet Him inside Iace to Iace. It is
thereIore incumbent on all initiated by Him to take Iull advantage oI these moments
oI grieI and sorrow by devoting at least Iour hours a day to Simran and Bhajan as
ordered by Him and thereby be able to Ily to higher realms, talk Iace to Iace with
Master, and drown their tortures oI separation in the great ocean oI immortal

- 23 -
existence. The remedy Ior our lacerated hearts lies only with that compassionate and
sympathetic Messiah. That boundless ocean oI Godly mercy is, even now, heaving
up and down. That Master oI Eternal Domain is keeping His doors open all the time
and is calling aloud:

Bring into actual experience the great principle Withdrawal before
death´. I am impatientlv waiting for vou to come up to me. I am nearer to
vou than the nearest. For those of vou initiated bv me it is a sacrilege
and a mark of disgrace on both love and devotion if vou look upon
anvbodv else as a Guru or Master-guide. You mav, however, derive
benefit from the companv of some awakened personalitv who pavs a visit
to me evervdav. He will not misguide vou, but on the contrarv, will unite
vou with me, will instill mv love in vou, and will strengthen the Divine
link that binds and ties vou to me. Moreover, in the capacitv of Gur
Bhai
1
He shall be helpful to serve vou.

It is thereIore clear that Ior those about one hundred and IiIty thousand souls
initiated by Hazur, the guiding Master is Hazur HimselI. Consequently, all these
should engage themselves in Bhajan and Simran with Iull Iaith, conIidence, trust and
Dhyan oI Hazur alone. All these shall be looked aIter ultimately in the same Iorm oI
Hazur. That immortal Messenger oI our Iuture betterment is continuously watching
and superintending us each moment. Many disciples oI Hazur Maharaj Sahib are
getting Hazur's darshan within these days and those who are thus blessed are
mitigating their sorrowIul hearts by talking Iar more Ireely than ever beIore Iace
to Iace with Him. We all too, iI we divert our attention Irom this mortal world and
worldly connections and turn to that Master oI the Divine Spring oI Immortality then
Hazur, with His illimitable kindness will and there is no doubt about it appear to
us to bestow His Darshan and enveloping us in the circle oI His lighted radiance take
us along to place us at the Ieet oI the long-loved Lord.

Let us raise our hands in prayer that that Fountainhead oI all peace and
comIort may grant patience to all those oI us leIt behind, and inspire us with courage
and strength to enable us to Ily to Hazur in higher spiritual regions, to talk to Him
and to place our heads at His Ieet.

Kirpal Singh






(1) A spiritual brother initiated bv the same Master

- 24 -












Kirpal Singh at the Funeral-Ceremony

of

Hazur Baba Sawan Singh 1i Maharaj
27
th
1uly 1858 - 2
nd
April 1948




- 25 -
Appendix I


Same day in the evening when I was with him, Hazur said:
1


Kirpal Singh' I have done half of vour work and have given Naam to
over one and a half lakh persons and the rest vou have to accomplish.

* * * * *

Sawan, Your cup of Naam, You gave to all of us.
Intoxication was ours.
Forgotten was Thv Simran bv some.
Simran of the world took place instead.
It lasted to long.

Now, Kirpal has come to save us all.
Everv hour, everv minute seemed to last eternitv'
The Rules must be obeved,
Because Kirpal, You are the onlv Ruler.

Separation came through Mava, the gambler of Kal.
The Dice are the game, the rule is to win or to loose.
In both cases the soul could be the winner.

The soul cannot win against Kal,
Onlv overcome him through the permanencv
of Shabd-Dhun'
If the soul wins, Kirpal is his, if the soul looses,
It belongs to Kirpal' In both cases the soul is the winner.
Let Kirpal fix the Rules'

This Yug is unique. There will be none alike'
14 came, 70 helped, 500.000 could do it,
But none succeeded.

You Kirpal are the Onlv,
Will be the Onlv and none is like You,
For Kirpal is the One and the Onlv'

Bhai
2





(1) context from page 15, (2) Pen Name

- 26 -



Bara Maha

Twelve Months oI Separation

Poem addressed to Baba Sawan Singh


















Following his initiation in 1924, Kirpal, had a vision oI the passing away oI his Master. Twentyone years
beIore the actual event This anguished experience inspired the twelve eclogues in Punjabi translated here.
The twelve months mentioned in these eclogues Iollow the Indian Calendar. Chet, the Iirst oI the months
listed, concludes on 12
th
April the month in which Hazur Baba Sawan Singh leIt His body Iorever.




- 27 -


The Bara Maha of Param Sant Kirpal Singh



I

With the dawn oI Chet`, my heart grows sad,
it is so since, I lost my Beloved;
I prayed and prayed, but to no eIIect,
and all my eIIorts were in vain;
the BeautiIul One did not turn back but went away,
he did not listen to all my entreaties and persuasions.
Woe betide the day I loved You,
o Beloved, The day when our eyes met.



II

Vaisakh` has come and You are not with me.
The Iire oI separation is all-consuming,
love has only brought travail, and no happiness Ior me.
As a separated dove cries in pain,
so do I over my lot.
Without You the homestead has grown desolate,
and Iear stalks me within and without.



III

With Jeth` the separation has been quite long;
the eyes grow weary looking Ior You.
Give me a glance oI grace
and bless my humble dwelling with Your presence;
or else send word when You would come,
Ior day and night I keep a vigil Ior You;
without You there is none to beIriend me
and I have no other support or anchor.


- 28 -



IV

With the coming oI Haar` the world looks dreary
and my heart is ravaged with anguish.
Meet me but once, o Beloved!
I have long been suIIering Irom separation.
Had I known I would be cheated thus
I would have kept away Irom love.
You have made me desolate, o Love!
Such is the cruel decree oI God.



V

Sawan` has come, and the separation is unbearable.
In anguish, I perpetually call on You;
restless like a Iish I suIIer day and night.
My liIe has been a prey to Sorrows.
Will no one suggest a cure?
As I lie desolate on your threshold,
o Beloved, I vainly call on death
to Iree me Irom the tyranny oI separation.



VI

With Bhadon`, providence continues me on evil days
and I can Iind no cure or remedy.
All my hopes remain unIructiIied.
My Iate is cruel
and it has not beIriended me.
Living in bliss, My Beloved has been taken away Irom me
and none has Iound Ior me a remedy.
I have tried a thousand ways,
o Love, But there is no escape Irom the chains oI sorrow.


- 29 -



VII

In Asuj`, I live yearning Ior You
and I burn in the Iire oI separation.
Having enmeshed me in Your love,
whereIore have you gone? O my Beloved,
You have proved a great cheat.
I am restless like a halI burnt thing
consumed thus with the Ilames oI separation.
Who can alter the Writ oI God, o Beloved?
I am stricken with the pen oI Fate.



VIII

In Katik`, I spin out my days wailing in sorrow.
None have I to beIriend me in this plight.
When my Friend has leIt Ior His Eternal Home
liIe Ior me has become a great burden.
I Iind my liIe beguiled into sorrow
and I am as one who is neither living nor dead.
I wander asking oI You, Beloved,
and they treat me as one who is crazed.


IX

In Maghar`, my liIe is in torment
Ior my Beloved has gone, leaving no clue.
All my hopes being singed,
I know not where to go.
I seek Ior one who can give me His address.
You have leIt me a cripple,
a prey to all torments.
I couldly hardly dream
that I would be a wretch like this.
Attend to my condition at once,
o Beloved, For my liIe now hovers on the brink.


- 30 -



X

Poh` has brought in its own misIortunes.
In deep sorrow I am crying in separation.
Whosoever has lost his all
he bewails his loss continually.
Those who weep away all the time,
restlessly they wander the world over.
O my Lord, wistIully I wait Ior You
and sitting with my sorrowing Iellows look Ior You.




XI

In Magh`, I painIully await You, O Beloved!
Broken, I have lost all hope oI meeting You.
Day and night I yearn to see You
why don´t you call me unto You?
In utter despair, I pray Ior death.
Yet through these tortures I see death nowhere.
With whom can I share what I suIIer,
o my love, now that You are no longer with me?



XII

Phagan` has bled me white
and there is no hope Ior me to survive.
I still dwell on You o come but once
Ior liIe now seems bereIt Irom the body.
When the angel oI death comes to take his toll
he would not grant a moment´s respite!
When dying, let me behold You but once,
Beloved, let me see your radiant Iace,
whether I am deserving or not.

Param Sant Kirpal Singh




- 31 -





























ISBN 3-89970-005-8
First Edition - 2002

Published and Printed
JMS - Medienverlag

Design
Medienlogistik R-M Domain

Editing

Author of the English Script Jamal*
(
*
Pen Name: Kirpal Singh, Publisher oI the Original Script)

Further inIormation on this subject can be Iound under:
URL. http.// www.sawansingh24.com

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