From jamesjs@unixg.ubc.ca Sun Sep 06 11:24:34 1998
Newsgroups: alt.meditation.shabda
Subject: Life of Baba Sawan Singh Ji
From: jamesjs@unixg.ubc.ca (James Shannon)
Date: 6 Sep 1998 18:24:34 GMT





              THE LIFE AND TEACHINGS OF BABA SAWAN SINGH JI

                               (1858-1948)

                                   by

                          Sant Kirpal Singh Ji

                      
		       From "The Way of the Saints"
                       1970; Sant Bani Ashram, N.H.
   

   This brief biographical study of Hazur Maharaj Baba Sawan Singh Ji
is a combination of several different writings of Kirpal Singh. The basic
narrative framework is "A Brief Life Sketch of Baba Sawan Singh Ji Maharaj,"
the Master's first published writing in English, issued by him in 1949,
the year after Sawan Singh's death. This pamphlet is especially rich in
vivid detail in its narrative of the last months of Hazur's life.  With
this we have combined "Scenes from a Great Life," a talk given by the
Master on one anniversary of Hazur's birth (published in Sat Sandesh in
July 1970) which is much more specific than A Brief Life Sketch in regard
to Hazur's earlier life. Brief sections from two other talks in which
Kirpal Singh referred to his Guru are also included. The source for each
section is given in the references at the end of the study. The footnotes
are by the author [Kirpal Singh], unless they are signed by the editor.

                                                   - Russell Perkins.


               ---------------------------------------

               Zuban pe bare-Khudaya ye kis ka nam aya
               Ke mere nutq ne bose meri zuban ke liye.

               By the Grace of God whose name did I mention
               the faculty of speech has begun to kiss my
               tongue:


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


                Charm-i-oo-maste Khuda
                Daste-oo-daste Khuda.
                Guftai-oo-guftai Allah bavad
                Garche az halqum-i-Abdullah bavad.

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


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

    The privilege of being the parents of such a great personality must
surely be founded on some noble background from past lives. From a very
early age Kabul Singh frequently kept the company of holy men, serving
them with sincerity, and because of this Baba Sawan Singh Ji had the
opportunity of doing the same, remaining constantly at his father's side
up to the year 1870. The passion to serve and be near godly men developed
within him and he spent every available spare moment in this way, from
1870 to l878. After passing his tenth class in 1878 he took some
employment, but became sick and was called home, where he stayed for two
years.

    The lives of those who are destined to take the dear souls across
the river of life are predestined to prepare them for the important work.
In this period of two years, Hazur met a great renunciate, an expert in
Vedanta and Yoga by the name of Bhoop Singh Ji, and benefited greatly
from the time spent in his company. As a result, Hazur was filled with
the desire to renounce the world and become a sadhu. Profound thinking
does not arise from merely another's promoting, but is already there,
from the Beyond. A hen may good-naturedly hatch a nestful of eggs in
which some duck eggs have been mixed, but when the little birds come out
and go near the pond, the ducklings will jump in and start swimming and
the chicks will stand and gaze in wonder. Similarly, wise souls are not
earthly but heavenly beings. Guru Nanak was once made in charge of a
shop in Sultanpur, and one day whilst carrying out his duties a fakir
approached him and remarked, "We do not come into this world for this."
That very day Guru Nanak left everything and "tightened his belt" ready
to serve humanity for its upliftment.

    From a very early age the conscious awareness of his predisposition
toward spiritual things and aversion to worldly affairs was deeply
embedded in Baba Sawan Singh's heart. However, truly exalted souls conceal
their own inclinations and perform whatever tasks the worldly duties
demand. Whenever he had a tendency to renounce the world he would thrust
aside the noble aspiration in consideration of his parents, for being
the only son he preferred to serve them, knowing that a renunciate may
not serve according to his choice but must be prepared to serve humanity
at large - wherever its need may call him. This is indicative of Hazur's
great wisdom, for he who shirks his duty will never reach perfection.

   Up to 1883, when the Master was 25 years old, his time was spent as
described. Sardar Kabul Singh Ji then insisted that he should enter
military service, and approached his commanding officer about a
commission for his son. While this was being processed, Hazur started
teaching at an army training school in Farukhabad, but the company of
illiterate, alcohol drinkers and meat eaters became unbearable, so he
went to Roorkee and passed an entrance examination into the Thompson
College of Engineering there. During his stay in Farukhabad he had spent
his leisure hours on the banks of the Ganges, where he met many holy
people, in particular a man by the name of Bhai Nihal Singh. He then
(after his graduation from college) got his commission in the army, but
simultaneously he was given an offer in civil engineering, and preferring
the latter, he accepted a post as overseer in Nowshera. When searching
for a place of residence there, some people told him about a lovely
house which was available, but unfortunately was haunted by ghosts and
unsuitable to live in due to the danger to life. Hazur persisted in
taking the house, and the people were amazed to witness how the ghosts
magically disappeared. He who belongs to the Lord of all creation has
nothing to fear - men and angels are waiting to serve him. "All
creation is at Thy feet, and Thou art in command over all creation."

    Baba Sawan Singh Ji always had an open mind, and studied all
religions. Study can be a preparation of the ground, for the flowers to
burst forth into bloom at a later date. In Nowshera, Hazur listened to
the discourses of Baba Karam Singh of Mardan, and when he went to
Peshawar he met Baba Kahan Ji, an enlightened soul, and spent many hours
with him. One day Hazur requested, "Baba, give me something." But Baba
Kahan replied, "No, I cannot give you what you want, but most surely you
will get it - someone else will give it to you." Outwardly these people
are simple men, but they are really the knowers of the three worlds.
From Peshawar, Hazur was transferred to Koh-marie where he took a house
near a famous gurudwara named Bhuramul Gurudwara. It was a place where
the pilgrims and yogis rested on the way to Amar Nath, a Hindu place of
pilgrimage, and Hazur spent his spare time talking with them about
spiritual things. One can see how nature helps to build the inner
strength of those destined to be spiritual giants, by keeping them
surrounded by uplifting company. (2)

    He loved all, even atheists. Once when he was posted at Murree Hills,
an atheist who was suffering from tuberculosis and was advised to sojourn
in the hills by his doctors, came to Murree Hills. He knocked at every
door for accommodation, but found them all closed; nobody was willing to
take him in. First, because of the highly infectious disease he was
suffering from, and also because he did not believe in God. He came to
the residence of Hazur Maharaj Ji, who was away on duty at the time. He
asked the housekeeper for accommodation, and was refused. It so happened
that Hazur Maharaj Ji was just then returning home and saw the man being
turned away from his house. He asked the housekeeper about it, and was
told that it was a tuberculosis patient asking for accommodation whom
nobody was willing to take in. "And what did you say?" asked Hazur. "I
also refused him, for he was an atheist," said the housekeeper. Hazur
Maharaj told him, "Look here, this man may not know that God resides in
him, but we know it, don't we? Please give him accommodation." (3)

   The time passed by until the day arrived for the foundation to be
laid which would eventually support the destiny of all humanity. The
Perfect Master of that time was Baba Jaimal Singh Ji Maharaj, who was
the chief disciple of Swami Ji Maharaj, and who, after Swami Ji left
the world, settled in the Punjab to carry out his spiritual mission.
One day in August  1894, Baba Jaimal Singh Ji and a disciple were
walking along the Koh-marie Road, where Hazur was inspecting the work
in progress there, in his capacity as Sub-Divisional Officer. As Baba
Jaimal Singh Ji passed by with his companion, he pointed to Hazur and
said, "I have come here because of that person." The disciple remarked,
"You have come for a funny person, who does not even turn his head to
greet you." Babaji kindly explained, "This personage has come into this
world specially for a very high expression of life, and after four days
he will come to me."

    Hazur Maharaj came to Babaji in the company of one Mr. Sukh Dyal.
After four days' Satsang he took initiation, and stayed near Baba Jaimal
Singh Ji for two months. After Babaji left Koh-marie, Hazur spent most
of his time in meditation and as the love for his Guru increased, his
heart grew heavier with sadness at being separated from his Master. He
would visit Babaji at every available opportunity to derive the
invaluable blessing of his presence.

    Baba Jaimal Singh Ji lived on the edge of the River Beas, where in
1898 the foundation stone of the Dera Baba Jaimal Singh was laid and a
Satsang hall built. Whenever his leave occurred Hazur would go straight
to Beas and on arrival leave all his pay at Babaji's feet from which
Babaji would give him enough for his maintenance and send whatever was
necessary for housekeeping to Hazur's wife. In all the thirty years of
working, Hazur spent only a total of six months with his wife, for all
his leave was spent with Babaji and he would visit his home only on
orders from his Master.

    In 1902 the foundation stone of the big Satsang hall was laid, and
on completion of this building, Baba Jaimal Singh Ji said to Bibi Rukko,
an enlightened soul who lived in the Dera, "I will not hold a Satsang in
this hall." She started crying, but after some moments she asked,
"Maharaj, who is going to hold the Satsangs after you?" Babaji said, "Go
into the hall and see for yourself," and when she entered the empty hall
she saw Baba Sawan Singh Ji quietly sitting on the dais. On 29th December,
1903, Baba Jaimal Singh Ji Maharaj left his physical form, after bestowing
the spiritual work upon Baba Sawan Singh. Babaji had been heard to say
that after him a very high soul would come and hold Satsang, and that the
Dera would become seething with humanity. Up to then, only about five to
seven hundred people around Beas and district had become his disciples.
However, Hazur did not immediately leave his work, but came to live in
the Dera on his retirement in 1911, when he then gave all his time to
the spiritual work. Everyone is aware of the change that took place in
the Dera during his residence there, where from merely one or two houses
a small town shaped up through the years. A huge T-shaped Satsang hall
was erected, with dimensions of 120 feet long in both directions - each
forty feet in width.  Whoever wanted the Truth came to him and gained
the priceless boon, no matter to what religion they belonged. All were
endowed with the riches of Spirituality.

    One might ask what lessons one can learn from the life of Baba Sawan
Singh Ji. Without hesitation, the following observations can be upheld
as food for study and an example to mankind:

    Chastity. In Shri Hazur Maharaj's life we find the highest virtue of
brahmcharya or chastity. He was married at the age of about eleven or
twelve, but according to custom, after the ceremony the girl returned to
her parents' home without even seeing her husband.  The final ceremony is
normally performed after eight or ten years when the girl has matured,
so after nine years had passed the arrangements were made, but
unfortunately the girl died twenty days before the appointed date. Hazur
was twenty years old at this time, and the second marriage was arranged
when he was twenty-five, so this means twenty-five years of chaste life.
Then during his thirty years of marriage he lived with his wife for only
a sum total of six months. His wife's name was Krishna Vanti Ji and they
had two sons - Bachint Singh and Harbans Singh. Hazur used to say, "By
my own wish I was living a chaste life many years before Babaji left this
world."

    A keen student of literature, Hazur read enthusiastically his whole
life through, and studied carefully whatever sacred books he could get.
In his huge library of holy books selected from many sources, more than
a thousand had annotations in his own hand throughout the pages. There
are certain books which are not normally available to the public but
Baba Sawan Singh Ji had many of these copied for his own library.

    Never idle. Hazur was always occupied with something - with either
Satsang, meditation or reading holy books. His activeness started early
in the morning and continued until late in the night.

    Now a few words about the criterion of a true Master, although truly
speaking only a Mahatma can recognize a Mahatma. However, there are
indications for the keen observer. A Mahatma's outer form has a certain
attraction for the heart. They are not like cobblers who are concerned
only with the leather or skin, but their attention is always on the soul.
They are the Lord's messengers - Hazur used to say, "We are not here to
make religions; so everyone should stay in whatever religion he already
belongs to. The connection between you and me is through the soul. Get
the connection with the Holy Naam."

    Mahatmas always live on their own earnings and not on donations. Kabir
Sahib, Guru Nanak Sahib, Maulana Rumi Sahib and others all earned their
own sustenance. "Earn and give with your own hands to others. O Nanak,
only he who lives thus would know the True Path." They depend only upon
God. Hazur also had this criterion for he lived within his pension and
performed free service unto others. His love and kindness extended to all
souls, and with joyful enthusiasm he would spend up to eighteen hours per
day in selfless service. Throughout his life, which was ninety years in
length, Hazur cared little for rest and when he started his spiritual
mission he devoted his whole time to awakening the souls. He taught the
true seekers to live in the world and simultaneously progress in their
meditation.

    Mahatmas never encourage the people to be attached to outer worship,
but explain that the true temple of God lies within man. Emerson also
said, "Tap inside," meaning that one should search for God within.
Bulleh Shah says, "When you seek the inner path, only then can the secret
of the Godman be realized." Rise above the mind and the senses, and
whilst living learn the secret of death. Learn this mystery, separate
the awakenedness from the physical form, and reach to where your Satguru
is waiting with mercy and love in both hands. Whosoever has realized God
has done so in the temple of the human form, and whosoever desires to
realize God will have to do the same. This is the third criterion for
judging a true Master, and Hazur Maharaj always taught the method of
inversion.

    He repeatedly informed the seekers that salvation can only be
achieved through the Holy Word, or Naam, and that Naam was the highest
form of devotion of all the sadhnas (devotional practices). Hindus call
it Nad, Udgit and Shruti. Muslims call it Naqmai-i-Asmani, Kalam-i-Illahi,
or Kalma. Christians call it the Word. The Lord manifested Himself into
Creation through the form of the Shabd or Word, so if the soul gets a
connection with the Holy Word, then it can reach back to God. "When you
get the Shabd, you have got a contact with God. Through that service,
everything is achieved." "Contact with Naam is the true devotion. There
is no true worship without the Holy Naam. The whole world is in a
delusion." The Saints never interfere with outer forms and rituals, but
give excellent advice for achieving the best results. Hazur would tell
his followers, "The Word is within you - just be devoted to that and
nothing else." Those who search for God outwardly remain empty within.
"He who forgets himself through the nine outlets (of the senses), will
never find the priceless treasure lying within him."

    I have briefly placed before you four criteria for judging a true
Master, and all these could be seen in Hazur. There are also outer
indications: a Mahatma's eye is deep as a lion's, the forehead is broad,
his way of walking is graceful like a dove's. Hazur had all these
features. Masters also have a sign of the lotus on their foot. It has
been written that Lord Krishna and Guru Amardas both had this sign, and
so did Hazur. Hafiz Sahib said, "If my Master takes possession of my
heart, then I will give (in exchange) my faith, my world, my home here
and hereafter, just to see the black mole on his face." Hazur Maharaj
had a beautiful black mole on his face.

    The lives of these great personalities cannot be fully understood by
the common man. They are not simply man alone, but manifested God in man,
and only those who have the rare secret opened up to them can know what
this means. Most other people think of them as atheists. On this very
subject, Khusro Sahib once remarked, "People say that Khusro is the
worshiper of a human being, and I say, `Yes, I do it' and do not care
for the world and its opinions." True seekers will sacrifice their mind
and body for the privilege of the company of a true Mahatma.

    Many seemingly miraculous things can happen around a true Master. I
saw many amazing incidents through being connected with Hazur Maharaj Ji,
from which I will tell of two. In the Holy Bible it is written that
Jesus Christ gave sight to the blind. In the early thirties in Rawalpindi
a lady lost her eyesight, and after consultation with the best specialist
it was found that the optical nerves had shriveled, and there was no hope
of recovering the sight. She could see nothing, though outwardly there
seemed to be no difference. Inwardly however, she was constantly enjoying
the darshan of Baba Sawan Singh Ji, and was therefore not at all dismayed:
Two days of blindness passed, and on the third day I was sitting with her
and her husband when she said, "The Master and another man are discussing
something. The gentleman is beseeching Hazur, saying `Hazur, have mercy
- please give her sight back.' Now Hazur is saying, `Alright, alright.'
"The lady's husband, sitting with closed eyes, suddenly saw a brilliant
light, and at exactly that time, the lady, who was lying on the bed, got
up and ran across the room saying, "I can see - I can see." In an
apparently magical way, her eyesight had been restored.*

(* See With a Great Master in India by Dr. Julian Johnson (Beas:
1953 ), p. 26, for another version of this story. The lady of
course, as Dr. Johnson points out, was Bibi Hardevi [Tai Ji] (the
wife of Raja Ram); and Bibi Hardevi has since confirmed that the
"gentleman" who interceded for her was Kirpal Singh himself.--RP)

    There is also an account in the Bible of Jesus feeding five thousand
people with a little bread in a basket, each one being fully fed and
satisfied. Hazur used to visit his home town from time to time, usually
accompanied by hundreds of followers, and there was always a free kitchen
arrangement for them. On one visit there was a large group of Akali Sikhs
camped nearby for some special celebration. These Akalis were against Baba
Sawan Singh's teachings, so they planned to bring disgrace upon him by
going to his free kitchen after the meal had finished and the kitchen
closed. Nearly three hundred of them sat down outside the kitchen door
and demanded that food be served to them immediately. Someone told me
what had happened and I hurried to the kitchen to find that there was
just half a basket of bread. I called the cook and told him to light
the fires and make more bread, but the three hundred people outside
started shouting for food. Just then, Hazur entered the kitchen and said,
"Kirpal Singh, why are you not giving them food?" I replied, "Hazur,
there is only half a basketful of bread, how can I feed three hundred
people with that? We have to make more." Baba Sawan Singh smiled and
said, "Fear not, but cover the basket with a cloth and go on serving the
bread." I did as Hazur had instructed, and the three hundred men ate and
ate until they could eat no more, and when the meal was finished there
was still the same amount of bread left as there had been at the start.

    It is very often considered that miracles are just stories invented
out of the imagination, but in fact, very few people know what a miracle
truly is. The word itself literally means "things which astonish."
Coleridge says that the fact that Christ performed miracles was
verification that he was carrying out his Father's orders. Locke says
that miracles are like a letter of promise from God, which Saints and
Avatars bring with them to this world. The common man does not know how
such happenings are performed, and calls them "miracles" which actually
shows his ignorance of the real facts. In the Patanjali Sutra of Maharishi
Patanjali, in the third stanza, verses 5-51, it is written that creating
worldly things like curing the sick, making barren women fertile,
producing precious gems, etc., are called riddhis and siddhis and
performing these things beset the way of perfection; it is no proof of
perfection. For he who goes into samadhi (the state of leaving the body
at will) such things are like plucked flowers scattered before and behind
him on his path - a true pilgrim in search of God will never stoop to
pick them up.

    So-called miracles are merely a child's play which can be done by
focusing the mind to a single point. All perfect Masters are in control
of these powers, but do not work through them.

    In Peshawar, some years ago, a hypnotist came to the Edward Mission
College and to show what he could do he hypnotized a boy and then asked
anyone to question the boy in any language they chose. The boy answered
all questions accurately, even replying to the questions of a professor
of Latin. When Madam Blavatsky visited Lahore, she was having a
discussion with a number of people when a certain professor exclaimed,
"Madame, all that you are saying is a rigmarole and as impossible as
flowers falling from the ceiling." Madame Blavatsky replied, "Professor,
do you think that is really impossible?" At once, a shower of blossoms
fell from the ceiling and covered the table. Madame Blavatsky turned to
the professor and said, "These things are according to the laws of
nature, but we are not acquainted with them."

    Maulana Rumi was a teacher, and he first met his Master Shamas Tabrez
when he was giving a lesson to a number of children. Hazrat Shamas Tabrez
approached and asked, "What is this?" Maulana Rumi replied, "This is that
knowledge of which you know nothing." Shamas Tabrez kept quiet, but when
the boys left for the break period he took all the books and slates and
threw them into a nearby pond. When Maulana Rumi returned with the boys
they demanded to know where their books were. Shamas Tabrez took them to
the pond, and one by one took out the books - but astonishingly, they were
all dry!

    Maulana Rumi, his eyes wide open with surprise, said, "What is this?"
Shamas Tabrez replied, "This is that knowledge of which you know nothing."
As is well known, Maulana Rumi later became the disciple of Shamas Tabrez
and eventually succeeded him in Mastership. What I want to impress about
this subject is that miraculous happenings are merely the fruit of
concentrated attention, and that true Masters do not give them any
importance because they have gone far past this stage. Hafiz Sahib says,
"Do not mention miracles to me, because I have crossed that stage, and I
am where such things are not necessary."

    Perfect Masters never work through these lower powers, and they
forbid true seekers from doing so because they are an obstruction on the
path to God. However, through meditation the student will automatically
acquire them, but they are forbidden to be used. Even though the Masters
use them at times for certain purposes, they will tell you that the
greatest "miracle" is when they raise the soul above the mind and the
senses, thereby severing the knot which binds it to the wheel of births
and deaths. The progress which the Mahatmas used to achieve in thousands
of years, by the grace of Hazur Baba Sawan Singh Ji Maharaj, is today
achieved in months. Great Masters have the most miraculous power of
making the Holy Naam manifest in others - what more miracle than this is
to be desired? (4)

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

    His teachings are esoteric and not exoteric. He taught: "God is in
every heart.  Spirituality is the common heritage of the entire world
and humanity and is not reserved for any particular country or nationality.
The be-all and end-all of spirituality is the union of the soul with the
Omnipotent Over-Soul. Man is the roof and crown of all creation and
nothing else is greater than he. He is the direct manifestation of God and
is the marvel of God's greatness. In the twinkling of 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 from the Ocean-Creator.
He is a ray of the Almighty sun. Both the drop and the ray feel restless
so long as they are separated from their source and find rest only when
they become merged in it.

    "Man is the noblest of God's creation and in his essence is made a
perfect being. He can work on two planes - outer and inner. On the outer
plane he has the knowledge and science of the world to aid him in his
endeavors to pass through; but beyond the limits of all knowledge and
philosophy, on the inner plane, he is quite unable singly to fathom the
abysmal depths of the secrets of Nature. With the help of learning
religious scriptures he tries to attain the Goal, but stumbles at every
step. Very soon he realizes that he has deficiencies in this respect and
is helpless; and until he gets the guidance of a practical spiritual
Master, the Knowledge and the Reality remain undecipherable conundrums
and enigmas which baffle all attempts at solution. Spiritual living is
acquirable during our lifetime only from an awakened and really conscious
Master. Such a Master is deep rooted in the Reality and all the qualities
of Godly Light are fully reflected and shine forth in him in abundance.

He is fully conversant with the narrow and slippery spots on the path
leading to Reality. He gives to aspirants a link of life impulse which
is commonly known as Shabd or Nad among the Hindus, Kalma or Kalanl-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 of the seeker and leads him from plane to plane until He
places him at the feet of God - and all this during his lifetime and not
after death.

    "It is therefore of absolute importance for every intelligent person
- no matter of what religion, color or creed - to betake himself, as he
would to the living king or living physician, to the present Living
Master of the age if he wants to drink the Nectar of Immortality and
attain life everlasting."

    This is why Maulana Rumi says: "Take hold of the hand of the Master,
for without Him the way is full of untold dangers and difficulties. Never
for a moment get separated from the Master and never place too much
confidence in thy own valor or wisdom."

    And the same is said in the Guru Granth Sahib: "Meet the Master and
get initiation from Him. Surrender thy body and mind to Him and invert
within. Thou shalt find the path only through analyzing the self." ...

    Mere darshan of Hazur's person awarded calmness to the
perplexed and disturbed mind, bestowed consolation to every heart and
above all conferred the boon of concentration and the joy of internal
satisfaction. His mode of expression and interpretation was extremely
clear and impressive. Simple and illuminative words and phrases uttered
forth by him to unravel the problems of Reality were particularly sweet
and intoxicating. Ordinary pulpit-preachers when they deliver their
addresses on the basis of intellect and reasoning simply betray that it
is only imitative art as if they were scattering scentless flowers,
distributing un-intoxicating wine, beauty without attraction and body
without soul. But Hazur unfolded the Divine mysteries with such an easy
and facile grace that his words went home and penetrated deep down into the
hearts and made an everlasting impression. This is possible only when a
really competent personage with practical personal esoteric experience
within expounds the truth of the actual spiritual experiments and has
the competency to infuse into the innermost recesses of the brain not
only mere words but the results of his own vast spiritual experiments
along with the pith of the essential principles thereof. In his speech,
there was an uncommon magical charm which captivated the hearts of his
hearers.

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

    At monthly congregations sixty to eighty thousand souls ran to Beas
to derive benefit from this spiritual spring. In his lifetime his public
reputation traveled to different lands. His followers comprised about one
hundred thousand persons, including Hindus, Muslims, Sikhs and Christians
of all status and position - rich and poor, literate and illiterate, of
various castes and creeds including Asians and Christians of European
nations.

    Hazur used to say: "All religions and all countries are mine and I
love them equally."

    His innate desire was to bring together all the religions on a
common platform and to knit together the entire humanity in one thread
and then to put them all on to the one ancient path of spirituality which
leads to the common goal of all religions. He said: "The essentials of
all religions are the same. God is one. All the humanity are His children
and are thus related as brothers. The whole creation is just a
manifestation of that one Reality - one soul that stretches its force and
influence everywhere - 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
of hatred and animosity which has led to the bloodshed of hundreds
and thousands of innocent souls, is certainly the outcome of wrong
interpretation and degeneration of the "ways of living." The one
successful method to check this storm of reckless devastation and
vandalism and to unite the whole mankind into one Universal Brotherhood
is that sensible and conscious leaders and heads of all sects instead of
concentrating their activities in their own limited narrow circles should
meet at one place to educate and inculcate the common principles of
Religion - viz. exalted noble character - emanating from one-ness of
soul. We are all souls, we are indwellers of the house (the body) and not
the body itself. Thus by rectifying the condition of the indweller all
the rest of the bodily concerns can surely be improved in the right
manner.(5)

    No religion permits the immolation of women or the killing of persons;
but alas! what man has done with man is too scandalous to be put on record.
After the partition of this country the people in the name of religion
polluted the chastity of women and killed hundreds of thousands of innocent
persons. If all this gruesome and ghastly dance of death cannot serve to
open our eyes, we cannot possibly mend ourselves. If we had a grain of
feeling in us we ought to hang our heads in shame. There are, however, a
few awakened souls among us but these are very rare, and such rendered a
valuable yeoman's service in those most trying and troubled times.

    I would like to relate a couple of instances of Hazur in those days.
Hazur was physically ailing; for the body alone is subject to diseases and
the great souls very often vicariously take upon themselves the people's
burden of karmic action. During partition days, when passions were running
high, some Muslims came to Hazur for protection. He lovingly kept them in
the Dera. In September 1947 Hazur planned to go to Amritsar. When I went
to see him with the hope of accompanying him to Amritsar, Hazur bade me
remain at Dera and look after the comforts of the Dera people and the
Muslims, according to the exigencies at the moment. A Muslim caravan was
to leave that day for Pakistan. Hazur therefore enjoined me to escort the
Muslims of the Dera to that caravan. It so happened that a torrential
downpour of rain came on that day. Hazur felt a deep agony and said, "Our
Muslim brethren are in a very poor plight, but we have no sympathy for
them in our heart."

    As Hazur started for Amritsar, he saw a huge crowd of Muslims near
Beas Railway Station. A Jamadar* was in the car with him and in spite of
his protests, Hazur ordered the car to be taken right to the Muslim horde
and pulled it up just in their midst. He called for the leader of the
Muslim caravan and with tears in his eyes said, "I have in the Dera a few
Muslim brethren, and would very much like to see them safely escorted
across the border." Such indeed are the acts of high souled Saints. His
heart was full of compassion and pity for the suffering humanity.
(A Jamadar is a soldier, and he protested because Hazur's action in
driving into the midst of the supposed "enemy" was insane from the
military point of view--[RP])

    In the evening a truck load of Muslims prepared to join the evacuees
on the march, when all of a sudden I heard the news that a band of armed
Akalis had gathered near Dera and intended to raid it and massacre the
Muslims. All alone I went to them full of confidence in Hazur's munificence
and greatness. A few of the Akalis with spears and spades blocked my way.
I said to them, "These helpless brethren have come to Hazur for protection.
It behooves the Khalsas to extend the protection that they seek. The spirit
of the Khalsa requires, no demands, that those who seek mercy must be given
mercy. You had better hug them to your bosom." Hearing these words a couple
of aged Akalis came forward and said, "You have this day saved the Khalsas
from what would otherwise have been a great sacrilege and heinous crime of
taking away the life of so many of these poor souls. We shall not now
touch a hair of these people." All this transformation from a bloodthirsty
mood to that of sympathy and fellow-feeling came through the grace of Hazur.

    As the truck was about to pass by the Akalis I stopped it and said,
"These brethren of ours are today quitting their hearths and homes not
because of any hatred toward us but are being driven to it by sheer
necessity. We have all these years been living together in peace and
concord. Will it not be good if we bid goodbye to them with loving
embraces?" This touched them to the core. In an instant I found the two
(Akalis and Muslims) hugging each other with tears streaming down their
cheeks - the two who just a short while before were anxious to cut each
other's throats. No religion permits manslaughter or genocide. We indulge
in these things because we are taught the wrong way, and rebellion is used
as a smoke screen for the perpetration of terrible deeds to serve selfish
ends. There are instances on record wherein Muslims also saved the lives
of Hindus and vice versa. ...

    The fact remains that whosoever has learned the true import of his
religion, has an all-embracing love for the entire humanity, and is not
torn by sectional and communal love. It is said: O man of wisdom (Moses)
thou wert sent to knit people unto me (God) - And not to lead my people
away from me.

    Once a shepherd boy leading his goats to pasture in a meadow sat
under a tree and lovingly began to commune with God in this wise, "O
God! I wish that both of us should live side by side. I shall not make
Thee discomfortable. Should Thou fall ill, I shall attend Thee day and
night. Should Thou get tired I shall massage Thy hands and feet. I shall
bring Thee barley bread and spinach to eat and give Thee goats' fresh
milk to drink. I shall pick up lice from Thy hair and give Thee a hair -
wash with milk and curd ..."

    The shepherd boy was deeply absorbed in these thoughts when the
Prophet Moses passed that way. He shouted at the boy and said, "O fool,
why art thou blaspheming? God is altogether unlike thee and shall not
eat thy barley bread and spinach nor shall He ever fall ill or get lice
in His head." The boy was stunned to hear this, and began to tingle in
every nerve and inquired, "Perhaps I am wrong. ... I ought not to have
talked like this. ... Will the great God be annoyed with me?" With
these thoughts within him, he began to cry. As he sobbed he felt
comforted and in harmony with the higher power. In that blissful state
he had a vision of God. The celestial Visitant consoled him with the
words, "I shall accept all thy offerings, for I am well pleased with
thee." In the meanwhile Moses having reached the heights of Mt. Sinai,
sat in meditation and felt within him the voice of God, saying, "O
Moses! I am thoroughly annoyed with thee. Thou art guilty of breaking
the heart of that shepherd boy, who was communing with me, with all
love and affection." The Prophet was surprised and said, "O God, his
words were not of love but were blasphemous." The great God replied,
"Thou knowest that the world of that boy contained nothing else but
barley bread, spinach, goats' milk and lice. I gave thee wisdom and
had thou utilized it, thou wouldst not have spoken like this. I sent
thee into the world that thou mayest knit me to those who are separated
from me and not that thou shouldst rend asunder loving hearts that are
one with me."

    Hazur possessed this attribute in great abundance. He would unite
thousands of people in one common brotherhood. All of us that are
assembled here belong to that great fraternity into which Hazur bound
us together. We must not only live in peace and harmony, but have love
and affection for all humanity. This will only be possible when one
understands the true import of Hazur's teachings. Generally when such
High Souls pass away, the following degenerates; petty-mindedness
creeps in and we begin worshipping mammon and sin.

    Hazur used to tell us that when a High Soul comes into the world,
the worshipers of wealth and women also gather around him. Hence he
said, "Whatever a person asked of me, I granted. He who wanted riches
got riches. He who wished for lands, was given lands. Those who wanted
me alone, got me in abundance."(6)  Throughout his lifetime he left no
stone unturned for reforming and improving the angle of vision of the
masses. In spite of his attaining the age of 90, he set aside all his
bodily comforts and stubbornly devoted eighteen out of 24 hours of the
day in the service of humanity and thus afforded spiritual satisfaction
to every aspirant both publicly and in seclusion.

    Physical structure composed of flesh, blood and bones, like machinery,
can only work up to a limited extent. The result of this carelessness
towards his bodily rest and consistent hard labor came out to be that
his physical frame could not endure the burden of weariness any more; and
on continued requests and entreaties from 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 for medical
treatment; but before leaving Dera a Managing Committee for management
of Dera affairs was constituted there.

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

    On the morning of l2th 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
my task of Naam-initiation and spiritual work to anyone. That I confer
on you today so that this holy and sacred science may flourish."

    Hearing this my eyes were filled with tears, and afflicted as I was,
I beseeched: "Hazur! The peace and security that I have in sitting at
thy feet here cannot be had in higher planes ..." My heart was filled with
anguish; I could not speak any more and sat staring - Hazur encouraging
and caressing me all the time.

    After this whenever I had the honor to be in seclusion with Hazur, he
talked about the interior affairs of Dera and instructed me how to act
when he departed forever.

    During the days of his confinement on the bed of sickness - in the
last days of February 1948 - one day Hazur inquired:

    "How many souls have been initiated by me?" Registers were consulted
and after counting was finished Hazur was told: "Up till now about one
hundred and fifty thousand souls have been awakened by Hazur." Hazur
said: "All right."

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

    "Kirpal Singh! I have done half of your work and have given Naam to
over one and a half lakh persons and the rest you have to accomplish."

    I, with folded hands and faltering words, said: "Hazur ... it will be
as Hazur orders ... but ... I have a request ... I wish that this last
half of the work may also be finished by Hazur ... We will dance as Hazur
will make us dance ... I wish Hazur may remain with us and sit only
watching all that, and all orders will be complied with in Hazur's
presence."

    Hazur lay silently gazing at me.

    In those very days, one night Hazur mentioning his inner esoteric
experiences remarked: "The sun has risen high. Can the people of Jullundur
also see this sun?" The relatives and friends sitting nearby were ignorant
of this secret expression. The opinion of the doctor in charge was also,
like others beside him, that Hazur's brain was not working properly on
account of 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?"

    I replied: "Yes, Hazur, the sun has risen high - and not only the
people of Jullundur but also those living in England or America who will
traverse to inner planes can see this sun."*

(* Jullundur is a town in East Punjab about fifteen miles from
Beas; Guru Nanak, when nearing his earthly end, also spoke of
this Sun to his sons and to his devoted follower who succeeded
him. The rishis of old referred to it in the Gayatri Mantra.)

    Thereupon Hazur said: "You have correctly answered my question."

    Similarly Hazur made a mention of several hidden secrets but those
around him were hardly able to grasp what Hazur was hinting at - this
being a subject familiar only to those who are practical in-lookers and
spiritually skilled. What, therefore, could other poor fellows know
about them?

    Surveying the surrounding occurrences and events, Hazur once
observed:

    "It's a pity that the followers of Sant Mat also are becoming a prey
to misconception. The teaching of Saints is `See with your own eyes. Until
you see with your own eyes, do not even believe your Master.'"

    As is said:

                Jab lag na dekhun apni naini
                Tab lag na patijun Gur ki beni.
                Until I see with my own eyes, I will not be
                convinced at heart, even by Guru's words.

    This is the dictum and basic pillar of Sant Mat faith and it is an
established fact that the disciple should peep inside and talk with his
Master. Those engaged in abhyas (or spiritual practices) generally do
not forget everything about, and leave all thoughts of, their physical
body for withdrawal and turning inward. Whoever, with love in his mind,
regularly follows the method according to the instructions of his Master
will meet the Master within and will testify to the authenticity thereof.
This is a way which can be seen and practiced in one's lifetime.
Accordingly you do and see. But those who do not apply themselves in
abhyas say: "To withdraw and tap inside is wrong, uncertain, and doubtful,
and if at all it is possible that somebody peeps inside, then the inner
experiences are not believable." Unless they themselves peep inside, they
cannot have faith in the experiences of those few who do have such
experiences. Hazur said:  "My followers should never trust in such
incredulous persons - unlinked and infirm believers as they themselves
are - they will shake their belief and faith. It is therefore incumbent
on my followers to open their inner eye. When their soul will withdraw
from physical body, they will realize 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 jag jane nahin at utang piya panth.

                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 highway to Almighty's
                throne which is, so to say, enveloped in mystery
                and hard to understand."

                Gyan ka chanda bhaya akash men,
                magan man bhaya ham lakh pay^a.
                Drishti ke khule se nazar sab aiga,
                Lakha sansar yeh jhut maya,
                Jiv aur Brahma ke bhed ko bujh Ie,
                Shabd ki sanchi taksal laya,
                Das Paltu kahe khol parda diya,
                Paith ke bhed ham dekh aya.

Sant Paltu Das says:

        "The light of all knowledge radiated in heaven
        inside, seeing which my mind was full of joy. I saw
        it really existing. It can be seen by opening the inner
        eye. 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 by analyzing 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 spoke thus :

    "I am not tied to one or any 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 way to meet God. Worldly
people in order to meet their worldly needs gather round them and make
them as means of earning livelihood. When such wealth is accumulated in
abundance, a number out of them turn out to be worshipers 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 any solace from such a place. Such places then become the
seat of mahants and gaddi-nashins.*  The Saints are not fastened to any
religious sect or dress: They are free personalities. They are neither
a party to one nor a foe to the other. They impart the true lesson as to
how to reach God. Those who will apply themselves to abhyas in their
company will succeed and the others who keep themselves aloof and far
away from them remain unlucky."

(*These titles are usually given to those working or posing at one
particular place in the name of previous Saints or Sages after the
latter abandon or depart physically.)

    Hazur more than once emphatically declared:

    "The mission of spirituality can only be carried on successfully by
one adept in spirituality. It cannot be entrusted to a (spiritually)
blind 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 company of
those who are after the possessions of the world. Be not deceived by such
people. Do abhyas and peep inside your own self and meet me. I do not
dwell in the midst of mayaic insects. Go to some selfless being who is
after me and lives for me and is not after possession of Deras (ashrams).
Gurumukh is delighted to have his Guru, while a manmukh wallows in luxury
and pleasures of the world - Maya."

    On another occasion Hazur said:

    "Kirpal Singh! The people will flock to the place where they would
find the riches of Naam. What have you to gain from Dera? You better
leave Dera. When Baba Ji came from Agra, he brought with him neither
money nor followers. He fetched within him only his Guru and through his
blessings the present Dera came into existence. The sangat is dear to me
even now just as it was before. It is now imperative for the sangat to
do abhyas and go within. By doing so all will be able to understand
things as they are. Everybody 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 you sit by some illiterate person for
the whole of your life, you will not be able to attain the degree of M.A..
Do not waste your time. If you want to gain knowledge of spirituality,
then go and sit by some spiritual adept who is practically skilled. He
will wake up the dormant spiritual faculties within you. He has not to
give anything from himself. Keep on impressing the need of abhyas on the
entire sangat and go on doing Satsang. The souls are getting help from
within and will continue to get it. You obey the orders of your Guru.
If an obedient wife acts according to the bidding and wishes of her
husband and the people call her bad names, let them do so. You have
to carry on the mission under the orders of your Master. Do not care
if Mrs. Grundy grunts. Tell everybody to do abhyas fondly and to invert
within to reach the astral form of the Master."

    Thereafter, whenever during Hazur's lifetime I had an opportunity to
go to him, he talked on the subject of propagating spirituality and gave
necessary instructions regarding its real shape, significance and basic
fundamentals of the problem.

    Consequently, during Hazur's lifetime and in strict conformity with
his wishes, in November 1947, a proposal for "Spiritual Satsang" was
laid before him, the main objects of which were solely the ethical and
spiritual benefit of mankind in general, irrespective of caste, color
or creed - which was heartily appreciated by Hazur saying: "I am wholly
and solely at one with you in this endeavor," and directed me to give
practical shape to the scheme. It is, therefore, due to his blessings
alone that Ruhani Satsang today is working successfully in and outside
Delhi. The sole objective of this Satsang is to present spirituality to
mankind in general in a lucid scientific form. The subjects of
purification, knowledge of Self and knowledge of God are being dealt
with practically so that people of different castes and creeds - living
in their own circles - are benefiting thereby. Old followers as well
as the new ones are deriving benefit from this science and everyday
inner experiences of both of them plainly show that Hazur Maharaj
Sahib is helping them with his hidden hand far more forcefully than
ever.

    Such ever-living personalities are personified models of self-
sacrifice. Even during his confinement to bed - not caring for his
tender health - Hazur continued to quench the thirst of those thirsty
for spiritual guidance and teachings. Besides the outer help there was
inner guidance also to its fullest extent. Such Master-souls are mere
human beings to our eyes but in reality are Unseen Supreme Power -
clothed in body - that works unfettered beyond the limits of this body
also.

    During the illness of Hazur, when he was unable to change his sides
unaided, many strange incidents came to light. Even then he helped
individuals outwardly as well as guided them on higher spiritual planes.
In the opinion of doctors he was suffering from tumor of the bladder.
All possible medical aid was rendered but to no avail.

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

(*Saints take the burden of misdeeds of their followers on their
own body to keep those initiated by them clean and thus save
them from pangs and anxiety of the day of judgment. This is
however a poor estimate of the gigantic treasure of love they
have for their disciples, regardless of reciprocity. This is one
of the many great responsibilities that true Saints have to share,
unperceived and unknown to their disciples.)

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

    Every day Hazur grew weaker and weaker in body. From the night of
29th March, 1948, to the morning of lst April, unusual restlessness and
visible "fluttering" was seen visiting his physical frame. This symptom
was also created for putting to test those surrounding him.

    Throughout the period of his illness Hazur said many a time:

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

    Accordingly, at the time of appearance of this symptom of fluttering
of the body Hazur again spoke several times in these words:

    "If the person who has to do the work of spirituality after I depart,
comes and sits by me, my trouble will be gone."

    To comply with this -- evidently the last wish of the Master - the
near relatives of Hazur came and sat in Bhajan and Simran one by one, by
the bedside of Hazur, but there was no relief whatever in the fluttering
symptom of Hazur's body.

    On the morning of 1st April, 1948, it was extremely benevolent of
Hazur to afford a chance to this humble servant - of course through the
assistance of a lady in nursing service of Hazur - to be by the side of
Master, in seclusion, for about ten or fifteen minutes. At that time with
a heavy heart I sat near his bed and prayed to Hazur: "Master! Thou art
above body and bodily influences, unconcerned as to comforts and
discomforts, but we humble and helpless beings are afflicted hard and
cannot endure the sight of Hazur's thus suffering bodily. Thou hast all
powers. We would be extremely grateful if Hazur very graciously removes
this indication of disease on His body."

    It is true that prayer succeeds where all other human efforts fail.
Hazur with his utmost benevolence accepted this prayer.

    After the prayer when I opened my eyes, Hazur's body was in a state
of perfect repose. Hazur's forehead was shining resplendently. He opened
his mercy-showering lovely eyes intoxicated with God's Divine love and
cast a glance at my humble self - both eyes gleaming with radiance like a
lion's eyes. I bowed my head in solemn and silent adoration and said: "It
is all Hazur's benignity."

    Hazur steadily kept gazing for three or four minutes into my eyes, and
my eyes, in silent wonderment, experienced an indescribable delight which
infused a beverage-like intoxication down to the remotest cores of my
entire body - such as was never before experienced in my whole life.

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

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

    This untimely passing away of our Reverend Master was an irreparable
loss and a soul-stirring event for one and all, who received benefit from
the company and existence of his august self. We are now left to lament
the heavy loss and to remember, one by one, his unmatched qualities,
unparalled love, wit and wisdom and above all the spiritual charity
which enveloped all of us in the mysterious fold and attracted us towards
him, and ... to bring forth tears of blood.

    This tragedy is fatal indeed for all of us - brokenhearted as we are.
But those who during his lifetime restricted their intercourse with that
Emperor of 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 feeling the poignant pangs of 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,
for, at will, they can even now rise to that Mightiest of 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
of other disciples and abhyasis to Hazur and in response Hazur's orders to
them.

    Though Hazur has separated from us physically, yet in reality he is
still not far 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 Bhajan
as I get comfort thereby."

    And even now, in the daily internal message of the Master, emphasis
is laid on devoting more time to Simran and Bhajan - collectively and
individually for all his followers - so that they may traverse within
and meet him inside face to face. It is therefore incumbent on all
initiated by him to take full advantage of these moments of grief and
sorrow by devoting at least four hours a day to Simran and Bhajan as
ordered by him and thereby be able to fly to higher realms, talk face
to face with Master, and drown their tortures of separation in the
great ocean of immortal existence. The remedy for our lacerated hearts
lies only with that compassionate and sympathetic Messiah.

    That boundless ocean of Godly mercy is, even now, heaving up and
down. That Master of Eternal Domain is keeping his doors open all the
time and is calling aloud:

        "Bring into actual experience the great principle of
        `withdrawal before death'. I am impatiently waiting
        for you to come up to me. I am nearer to you than
        the nearest. For those of you initiated by me it is
        a sacrilege and a mark of disgrace on both love and
        devotion if you look upon anybody else as a Guru
        or Master-guide. You may, however, derive benefit
        from the company of some awakened personality who
        pays a visit to me every day. He will not misguide
        you, but on the contrary, will unite you with me,
        will instill my love in you, and will strengthen the
        Divine link that binds and ties you to me. Moreover,
        in the capacity of Gur-bhai (or spiritual brother) he
        shall be helpful to serve you."

    It is therefore clear that for those approximately 150,000 souls
initiated by Hazur, the guiding Master is Hazur himself. Consequently,
all these should engage themselves in Bhajan and Simran with full faith,
confidence, trust and Dhyan of Hazur alone. All these shall be looked
after ultimately in the same form of Hazur. That immortal messenger of
our future betterment is continuously watching and superintending us
each moment. Many disciples of Hazur Maharaj Sahib are getting Hazur's
darshan within these days and those who are thus blessed are mitigating
their sorrowful hearts by talking-far more freely than ever before - face
to face with him. We too - if we divert our attention from this mortal
world and worldly connections and turn to that Master of the Divine
Spring of 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 of his lighted radiance will take us
along to place us at the feet of the long-loved Lord.

    Let us raise our hands in prayer that that fountainhead of all peace
and comfort may grant patience to all those of us left behind, and
inspire us with courage and strength to enable us to fly to Hazur in
higher spiritual regions, to talk to him and to place our heads at his
feet. (7)

                                                - Kirpal Singh


                             REFERENCES

1. A Brief Life Sketch of Baba Sawan Singh Ji Maharaj, Delhi:
Ruhani Satsang, 1968, pp. 1-2.

2. "Scenes from a Great Life," Sat Sandesh, July 1970, pp. 2-4.

3. "The Spiritual Revolution Explained," Sat Sandesh, April 1973,
p. 27.

4. "Scenes from a Great Life," pp. 4-9.

5. A Brief Life Sketch, pp. 5-10.

6. "Selections from an Early Discourse," Sat Sandesh, April 1970,
pp. 29-3 I .

7. A Brief Life Sketch, pp. 10-22.

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About the author:

Kirpal Singh, a modern Saint in the direct line of Guru Nanak,
was born in 1894 in the Punjab in India (now part of Pakistan).
His long life, saturated with love for God and humanity, brought
peace and fulfillment to approximately 120,000 disciples,
scattered all over the world. He taught the natural way to find
God while living; and his life was the embodiment of his teachings.
He made three world tours, was President of the World Fellowship
of Religions for fourteen years, and convened the gigantic World
Conference on Unity of Man in February 1974, attended by
religious, social and political leaders from all over the world.
He died on August 21, 1974, in his eighty-first year, stepping
out of his body in full consciousness; his last words were of
love for his disciples. His life bears eloquent testimony that
the age of the prophets is not over; that it is still possible
for human beings to find God and reflect His will.

                           *    *    *

Sant Mat, or the Path of the Masters, goes back to the dawn of
recorded history, and references to it can be found in all
scriptures and religious traditions of the world. It has been taught
openly in India in its present form since the time of Kabir
(1398-1518), who proclaimed the essential unity of all religions and
the possibility and necessity of the union of the soul with its
Creator (Surat Shabd Yoga) during one's lifetime. In modern times,
it is presented as the Science of the Soul, a most natural science
which can be followed by men, women and children of all ages without
any distinction of color, caste or creed.

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