Ghee / Butterfat 68 32 Coconut Oil 91 09 Lard 43 57 ...eternalvoice.in/2013/21-EV-FEB-13.pdfGURU KI KASHI to donate generously for the establishment of the 4th prediction of at Damdama

Licence No. F.2 (E-2) Press/2009 dtd. 6/3/2009

Etern

al Voice V

ol. 5 N

o. 1 A

Kalgid

har T

rust P

ublication

February - A

pril, 2

013

A KALGIDHAR TRUST PUBLICATION

Eternal VoiceEternal VoiceA Quarterly Magazine of Universal BrotherhoodVol. 5 No. 1 February - April, 2013

Special EditionSpecial Edition

Dedicated to the Founding FathersSant Attar Singh Ji & Sant Teja Singh Ji

Dedicated to the Founding FathersSant Attar Singh Ji & Sant Teja Singh Ji

For Trade enquiries: 9871193711, 9810041543

Customer Care: 011-42434200www.jivo.in • [email protected]

Wellbeing Always

Live Healthier. Live Longer.

WORLD'S HEALTHIEST COOKING OIL

Canola is better than Olive

• Rich in Omega 3 (11%)

• O% Trans Fat & Cholesterol

• Best Ratio of Omega 3 to Omega 6 (1:2)

• Very Light Texture & No Flavour

• 50% Less Consumption Compared to

other oils0• High Smoking Point of 242 C

• US approved

• Lowest saturated ''bad'' fats.

• Highest unsaturated ''good'' fats.

Source: http://vimeo.com/38371166

HEART & BRAIN

SMART

SATURATED/ BAD FAT

UN-SATURATED/

GOOD FAT

Canola Oil 07 93 Safflower (Kardi) Oil 08 92Flaxseed (Alsi) Oil 09 91Grapeseed Oil 11 89Mustard Oil 11 89Sunflower Oil 12 88Corn Oil 13 87Sesame (Til) Oil 14 86Olive Oil 15 85Soyabean Oil 15 85Peanut Oil 19 81Rice Bran Oil 22 78Cottonseed Oil 27 73Lard 43 57Palm Oil 51 49Ghee / Butterfat 68 32Coconut Oil 91 09

Comparison of Dietary Fats

SOURCE: POS PILOT PLANT CORPORATION*TRACE

Collector's Copy

1Eternal Voice Feb - April, 2013

This noble project will cost `500 crores

A divine opportunity for all of us

GURU KI KASHIto donate generously for the establishment of

the 4th prediction of

at Damdama Sahib, Talwandi Sabo

in the form of

and earn the great Guru's blessings

An initiative of The Kalgidhar Society, Baru Sahib

Sri Guru Gobind Singh Ji

Akal University

A divine opportunity for all of us

Sri Guru Gobind Singh Ji

An initiative of The Kalgidhar Society, Baru Sahib

to donate generously for the establishment of

the 4th prediction of

at Damdama Sahib, Talwandi Sabo

in the form of

GURU KI KASHI

Akal Universityand earn the great Guru's blessings

Deposit at any branch of HDFC BANK

A/c No.: 02921000041564

in favor of

The Kalgidhar Society

All Indian Donations are Tax Deductible u/s 80G of the Income Tax Act

IFSC CODE: HDFC0000292

For Indian Donors

in favor of

Eternal Charitable Foundation

dba The Kalgidhar Society & Akal Academy

P.O. Box. # 570081, Las Vegas, NV 89157 (Contribution Tax Exemption No. 26-1446079)

For American Donors

Donate by Cash/Cheque/Draft

www.barusahib.org • [email protected] Online:

From the editor’s desk...

Rajinder Singh Chadha

In February, 2011, we brought out a special Punjabi edition of Eternal Voice on the life and teachings of our founding fathers, the two visionaries - Sant Attar Singh and his disciple Sant Teja Singh. Since then, our office has been flooded with requests from our readers to come out with the English version of this special edition.

It is an admitted fact that enlightened luminaries lead lives at an immeasurably higher pedestal than those of ordinary mortals. The fact that the life stories of these two sages have been written by none other than Sant Teja Singh himself, makes them all the more credible. Historians and biographers have a tendency to provide us with bare, cold facts devoid of spiritual insight.In sharp contrast, we have a warm personal account of the lives of two of the most outstanding personalities of our times.

Bringing out this edition seemed all the more important in the context of present times. Having turned their backs on the sun of suns, Guru Granth Sahib, the youth today seem to lead empty and meaningless lives - running after shadows. Truth, as embodied in Guru Granth Sahib; and illusion, as the guiding force of today's wayward, wandering youth are face to face with each other. Undoubtedly, the ideal world of the Gurus is vastly different from the world of ordinary mortals; and only enlightened souls can perceive the difference and convey the essence of that ideal world. Who else could better explain the true meaning of Gurbani to today's demoralized youth than the two seers, who 'lived' Gurbani all their lives, preached Gurmat and the 'Word' of the Guru?

With this objective in mind, we are presenting this issue of Eternal Voice. It is hoped that it would go a long way in fulfilling the aspirations of the young generation, who, if they are to find emancipation, need to be immersed in Gurbani. The life stories of the two saints are bound to inspire the youth to become better human beings. For us at Eternal Voice, it has been a joyous and fulfilling experience. Joy, it must be remembered, is not merely incidental to our spiritual quest - it is vital to it.

It is pertinent here to quote once again the same Gurbani hymn, as we did on the last occasion:

bwbwxIAw khwxIAw puq spuq kryin ] (951)Baabaanheeaa(n) kahaanheeaa(n) Putt saputt kar-ai-n(i).(The stirring tales of their ancestors inspire the children to lead the ideal life.)

Patron Baba Iqbal Singh

Advisors Ratanjit S. SondheDr. Isher Judge AhluwaliaJagat S. Mehta, IFS (Retd.)Saran Singh, IAS (Retd.)Dr. Khem Singh Gill

Editor Rajinder Singh Chadha

Associate Editors Hardev SinghAnvita Gargesh

Graphics Avtar SinghSarabjeet SinghGurvinder Singh

Photography Charanjit Singh([email protected])

Marketing Jasbir Singh SethiCharanjeet Singh

Publisher Rajinder Singh Chadha

Regd. Office The Kalgidhar Trust, Baru SahibDistt. Sirmore, Himachal Pradesh-173101, IndiaPhones: 9816033303/4Fax: 91-1799-276041 Email: [email protected]

Delhi Office Eternal Voice, F-3, Rajouri GardenNew Delhi-110027, IndiaPhone: 9810548548Fax: 91-11-25100982 Email: [email protected]

For circulation in IndiaBaru Sahib 9816033303 Email: [email protected] 9810548548 Email: [email protected] 9821006103 Email: [email protected] 9830799453 Email: [email protected] 9845238013 Email: [email protected]

For overseas circulationUS 804-615-6705 [email protected] 604-780-7200 [email protected] 777-860-5187 [email protected]

The Kalgidhar Trust does not take responsibility for returning unsolicited publication material.

The management of Eternal Voice may not concur with the views expressed by various authors in this journal.

Website: www.barusahib.orgEmail: [email protected]

Published, printed and edited by Rajinder Singh Chadha, fromF-3, Rajouri Garden, New Delhi - 110 027.Printed at The Kalgidhar Trust, Baru Sahib, Sirmore (H.P.)-173101

he world has always been in need of prophets, TDivine messengers, saints and sages for the uplift of

mankind and providing divine peace by extinguishing the

fire of lust, wrath, avarice, attachment and vanity

prevalent all over the world. Since the creation of the

universe, the world has seen the reincarnation of divine

souls from time to time for guiding the bewildered

humanity to the right path.

Following Maharaja Ranjit Singh's rule and the

annexation of Punjab by the British in 1849, a large

number of weak-minded Sikhs (disciple of spirituality)

started deviating from their faith and their number

reduced from 10 million to a mere million. The situation

was so alarming that the British Government even went

on to prophesy that the Sikhs would become extinct by

the year 1900. At this critical juncture for Sikh

community, the Supreme Being sent Sant Attar Singh as

His messenger to this material world in 1866 so that the

Sikh Panth may again be revived. Sant Attar Singh

dedicated all his life to austere meditation, Naam-Simran,

human welfare, education and guiding the Khalsa Panth

and the humanity in distress. In his lifetime, Sant Ji

initiated into Khalsa fold as many as 1.4 million people and

brought them back into the fold of Sikhism. As a result,

when Sant Ji left this mortal world in 1927, the number

of Sikhs had increased from 1 million to 4 million.

Sant Attar Singh, one of the most widely known and respected Sants in modern times, was born in village Cheema of the erstwhile Jind State (now in district Sangrur, Punjab), on 28 March, 1866 to Baba Karam Singh and Mata Bholi. Baba Karam Singh earned his livelihood by farming and also rendered service to the visiting saints and sages.

From early childhood, Sant Ji showed signs of his future greatness. He used to perform quiet mediation on Divine Name. Even at the age of five, he remained engrossed in meditation for long hours. At the age of seven, he was taken to the village school to begin his formal education, which he politely declined saying that he would receive only that education, which led to the realization of Truth.

In 1885, Sant Attar Singh joined the Army, where he got initiated into the Khalsa fold by the 'five beloved ones' headed by Baba Jodh Singh. During this stint in the Army, he devoted his time in studying the sacred books and meditating on the Divine Name. He was very active in military duties too and attained the first place in marksmanship. The news of the death of his father moved him immensely to immerse in the Divine Realm at the earliest.

Meditation at Hazur Sahib, Rishikesh, HaridwarHe resigned from the Army to fulfill his burning desire of

immersing in the Divine Realm. He started his march on

foot from Dera Ghazi Khan (now in Pakistan) to Hazur

Sahib in Maharashtra. In a deeply devotional state and

immersed in the Divine Name, he would march for

hundreds of miles at a stretch reciting 'Wahe' while

putting the left foot forward and 'Guru' when the right one

went forward. At Hazur Sahib, Sant Ji mediated

continuously for two years on the banks of the river

Godavari. He was so much engrossed in meditation on

the Divine Name that he spent weeks together without

food. He neither longed nor went anywhere for food but

would take it whenever anybody offered him. Otherwise,

he used to live only on water of the river Godavari.

From Hazur Sahib, he walked across the country to

Haridwar and Rishikesh (Uttarakhand) passing through

thick forests. In the forests of Rishikesh, he remained

engrossed in Samadhi (trance) near a fountain, where wild

animals would often come for water at night. Unmindful

of this, he remained immersed in deep meditation here

for almost a year.

While at Rishikesh, he expressed his desire of meditating

constantly at a calm, quiet and secluded place to Sant

Ram Singh of Thamali, who persuaded him to

accompany him to hermitages in Sialkot and Rawalpindi

regions (now in Pakistan) for the holy pursuit. Both

walked to Sialkot through Sirmore (in Himachal Pradesh).

They followed the route of Rishikesh, Dehradun, Paonta

Sahib, Baru, Kumharhatti, Anandpur Sahib, Una,

Gurdaspur and to Sialkot. They paid obeisance at the

holy shrines of Paonta Sahib and Anandpur Sahib and

then meditated at the hitherto unrevealed Baru.

From Sialkot, he reached Amritsar and meditated

constantly for three days on the floor of 'Baba Atal'.

From there, he reached his native village, Cheema and

stayed in the fields outside the village, where his mother

Mata Bholi met him. She affectionately conveyed her

consent for his divine pursuit and asked him to carry on

the meditation from there, so that she could also see him

daily. He started meditation and reciting Japuji Sahib

daily to his mother at the site, where now stands a grand

Gurdwara at Nanaksar, Cheema.

Discharge from the ArmyAs Sant Attar Singh was not yet fully discharged from the

Army, he desired to complete the formalities and

presented himself before the Colonel of his Regiment at

Abbotabad (now in Pakistan). The Colonel tried to

persuade him to remain in the Army by giving assurances

that he would be promoted to a higher rank. Sant Ji told

Sant Attar Singh JiBrief Life-Sketch of

2 3Eternal Voice Feb - April, 2013

him that he had joined the service of the Divine Lord and

was no more willing to serve any master other than Him.

The Colonel put him in the Army jail and kept a constant

vigil on him throughout the night but always found Sant Ji

meditating in a state of trance, which continued for three

days without taking even a drop of water. The Colonel

was moved immensely by his devotion and discharged

him from the Army with honor. The Colonel also gave

him the first prize of Rifle Shooting Competition. Sant Ji

distributed this prize money of one hundred rupees

among the poor. All the soldiers took him in a procession

and boarded him in a Chariot for the village Shahan di

Dheri, on way to Gurdwara Panja Sahib (now in Pakistan).

Thus, he became completely free to pursue the Divine

Mission of his life.

At Shahan di Dheri, Bhai Gurmukh Singh persuaded Sant

Attar Singh to stay with him. Here he recited Guru Granth

Sahib continuously for nine months. After this, he reached

Panja Sahib and had a dip in the Sarovar (holy water-

tank). After paying obeisance at Panja Sahib, Sant Ji

immersed in deep meditation on the banks of Kishan

Ganga River near the town of Domel for seven months.

Then he decided to meet Sant Bhai Ram Singh at

Thamali, who was anxiously waiting for his arrival. On his

way to Thamali, Sant Ji meditated on a quiet hillock near

Kohmari for three days.

Meditation at KanohaSant Ji reached Rawalpindi (now in Pakistan) and

meditated in Tapovan for some time and after this he met

Sant Ram Singh Ji in 1894 at Thamali for completing his

mission of meditation continuously at a secluded and

peaceful place. On the recommendation of Sant Ram

Singh, a thick forest-like place, Kanohe di Jhangi, which

belonged to Bhai Wazir Singh, . During all

these years while in spiritual pursuit, Sant Ji used to

speak very little. After the Akhand Paath, Sant Ji resorted

three times to prolonged meditation; first for 40 days,

then for 6 months and later on for one year.

During this period, he used to take a very small quantity

of food and that too once a day only, which was served

by the devoted couple Wazir Singh and Mai Bhag Bhari.

As a result of these prolonged meditations, his body was

reduced to a mere skeleton.

His mother, Mata Bholi, developed an abscess near the

knee-joint, which caused her a lot of pain and suffering.

Sant Ji met her one evening and explained to her the

spirit of tolerance and accepting the Will of God by

concentrating on the Divine Name. She thus had

realization of spiritual knowledge from her own son. This

realization of oneness with God enabled her to overcome

her physical suffering completely and attain an exalted

spiritual stage of Jiwan Mukt (emancipation of the spirit

in one's lifetime) during her last days. Mata Bholi died

a peaceful and saintly death.

The fame of his first two meditations had already spread

among the people, but this third longer meditation for

one year spread it all over the region. People began to

flock from all around and the Phulahi grove at Kanoha

became a center of continuous rendering of Gurbani

Kirtan. Guru ka Langar continued to be served all this

while. In a very short span of time, the fame of Sant Attar

Singh spread all over Rawalpindi district; and the number

was selected

of people desiring to have his glimpse kept on increasing.

Sant Ji meditated on the Divine Name uninterrupted for

several days on the sands of 'Luni' of Kashi river bed

during the month of June and drenched the sand with his

sweat, as if the soil was made sacred with the tiny drops

of the Divine Name.

Before commencing the Kar Sewa (construction)

of Gurdwara Mastuana Sahib, Sant Attar Singh

completely renounced the collection of material

wealth. But when the Kar Sewa of Gurdwara Mastuana

Sahib and Gurdwara Damdama Sahib was taken up,

the donations offered by devotees were used for the

development of the Gurdwaras and other institutions

for the welfare of mankind.

Revelation of Gur Sagar MastuanaA secluded thick forest near Sangrur, Punjab

(in erstwhile Jind State) was called Mastuana, where

either cattle used to graze or wandering hermits would

meditate. On his first visit to this place, Sant Attar Singh

perceived that this land was blessed by Guru Nanak and

other Gurus; and by the meditation of many saints and

sages in the past. He developed this place into a

spiritual and educational center from 1901-1925, with

voluntary services of devotees and blessed souls.

In 1906, a school was established in Mastuana for the

noble cause of providing value-based education.

When Sant Attar Singh used to be at Mastuana, Sangat

would donate money, most of which was used for

community kitchen by the devotees. Every day, Karah

Parshad (a sweet sacrament) and other eatables were

served in plenty in the Langar. Due to the servings of

delicious meals, more than 500 wandering hermits

gathered at that place. When the construction of

Gurdwara building commenced, Sant Ji advised the

devotees to spend all the offerings for the building. Very

simple meals were advised to be served instead of

Karah Parshad and other delicious eatables. As a result

most of the people, who were fond of delicious meals,

left the place except some 50 devotees. Sant Ji

remarked that all the gluttons had gone, but the true

and faithful devotees were enough for Sewa.

Principal Niranjan Singh Mehta of Khalsa College,

Amritsar met Sant Sham Singh and begged for the Divine

Name but the great sire directed him to go to Sant Attar

Singh at Lahore in 1905. He got initiated into the Khalsa

fold with Amrit from Sant Attar Singh's Jatha at Taran

Taran Sahib and changed his name to Teja Singh,

who later emerged as a great saint with the blessings of

Sant Attar Singh. In 1906, he dedicated his entire life to

Sant Attar Singh at Mastuana for the establishment of an

educational institution. Sant Attar Singh sent Principal

Teja Singh to Europe and America to propagate the

Divine message of spiritual brotherhood of Guru Nanak


and also to acquire Western Scientific education so that it

could be imparted with the blend of spiritual education

for the welfare of humanity. Sant Teja Singh carried out

this mission in Europe, England, USA, Canada, Japan,

Malaya, Singapore etc.

Promoting EducationSant Attar Singh's vision in advocating education of

girl-child, and blending worldly education with spirituality

shows his farsightedness. Even a century back,

he envisioned that an educated girl would result in the

whole family being educated and also that mere scientific

education would lead to destruction. For this purpose, first

he set up a school for girls in 1906 prior to a school for

boys and the Akal Degree College at Mastuana. He laid

foundation stones to establish a chain of schools and

colleges. He participated in several educational

conferences and invariably presided over them, motivating

the establishment of a number of schools and colleges.

Laying Foundation-Stone of Banaras Hindu

UniversityIn 1904, Pandit Madan Mohan Malaviya thought of

establishing a University and started working whole time

for it leaving his lucrative law practice. During the same

period, Annie Besant and other leaders were also working

for a similar cause and established Central Hindu College

at Banaras. In 1911, all joined hands and formed

The Hindu University Society under the leadership of

Pandit Ji with its headquarters at Allahabad. Kashi

Naresh, Dr Vibhuti Narain Singh donated 1300 acres of

land at Banaras for this noble cause.

In the second quarter of 1914, a meeting of the society

was held. On the agenda was just one item 'Whom should

we invite to lay the foundation-stone?'

All agreed that the foundation-stone should be laid by a

'pious personality'.

'Who is and where is such a saint?' was the moot

question.

One of the members suggested that there was one in

Punjab but he is a Sikh. Pandit Ji retorted, “Then what?

We shall get the foundation-stone laid by him.”

In May 1914, caring little for the searing summer heat,

Pandit Ji, with some of his followers, left for Sant Attar

Singh's Ashram at Mastuana, situated at the borders of

the then Nabha and Patiala States. He traveled by train up

to Sangrur, the capital of Jind State. The Ashram was at a

distance of approximately 8 Km. Pandit Ji removed his

shoes at Sangrur Railway Station and started walking

barefoot on the sandy road. When somebody asked him

why he was doing so, Pandit Ji replied that he was going

to meet a saintly person for a holy cause and hence,

he should be humble and respectful.

The news that Pandit Madan Mohan Malviya was coming

to Mastuana, spread like a wildfire. One of Sant Attar

Singh's followers, because of the summer heat and poor

road condition, sent for a few mares, which Pandit Ji

politely refused.

On his arrival at the Ashram, Pandit Ji found Sant Ji

reciting Kabir's hymn:

Avil Alh nUru aupwieAw kudriq ky sB bMdy ]

eyk nUr qy sBu jgu aupijAw kaun Bly ko mMdy ] (1349)Aval(i) Allah noor(u) upaaiaa Kudrat(i) k-ai sabh band-aiAi-k noor t-ai sabh jagg upjiaa Kao(u)n bhal-ai ko mand-ai.

(From the One and the same Light, the entire universe came into

existence. How can there be good or bad among them?)

On listening the above hymn, Pandit Ji felt that he had

come to the right place.

It was decided to lay the Foundation-Stone of the

university on 24 December, 1914.

Sant Attar Singh traveled to Banaras in the private royal

train of Maharaja Ripudaman Singh of Nabha along

with Maharaja Bhupinder Singh of Patiala and reached

Banaras a few days prior to the fixed date. At the

railway station Pandit Ji, in the company of Maharaja

Vibhuti Narain Singh, Maharaja Ganga Singh of Bikaner

and the Maharajas of Indore, Gwalior, Alwar and

Darbhanga received Sant Attar Singh. The railway

station was tastefully decorated with buntings and

flowers. There was a carpet from the train up to the

specially decorated royal gold plated carriage of the

Kashi Naresh. As the Sant Ji's carriage, pulled by the

hosts (not by horses), passed through the Bazaars

(downtown), the crowds showered petals from shops

and house-tops. Outside the city, the public climbed up

the trees to have a glimpse of Sant Ji. This warm

reception continued unto the proposed site of the

University, where special tents were put up for the

guests' stay.

For 10 days there was a continuous recitation (Akhand

Paaths) of Guru Granth Sahib (Holy Sikh Scripture) in a

specially decorated tent. The Maharajas as well as the

public performed Sewa (selfless service) and Langar

(Community Kitchen) was distributed for one and all.

Gurbani Kirtan (Sikh Hymns) was recited in the

morning and evening. It was attended by all.

Thirty-one persons adapted the teachings of Guru

Granth Sahib at the end of the 10 day prayers. On the

10th day, Kashi Naresh Vibhuti Narain Singh handed

over a trawl made of gold to Sant Attar Singh and

11 bricks of Gold were handed over to Sant Ji

by Pandit Ji and other Maharajas one by one, which

were laid in the foundation, dug for the building of

Banaras Hindu University.

Pandit Madan Mohan Malaviya also requested Sant Attar

Singh to send his disciple Sant Teja Singh to head the

Teacher Training College.

At the end of the ceremony, Sant Ji took Pandit Ji aside

and said, “When we started Khalsa College at Amritsar in

1893, we admitted one Hindu student, one Muslim and

one Sikh to start with.”

Catching the point, the great patriot replied, “By all

means.”


Pandit Madan Mohan Malaviya was so impressed by the

towering spiritual personality of Sant Ji that he,

thenceforth, began to propagate that every Hindu family

should have at least one member, the eldest son, as a

Sikh in order to improve and cleanse Indian society.

Sant Attar Singh disseminated the spiritual knowledge,

recited the Divine Name and Gurbani throughout India

especially Pothohar (Peshawar to Lahore), Sind (now in

Pakistan) and Malwa region in Punjab. It was at Dehra

Khalsa that Master Tara Singh, who was only a school

boy at that time, got initiated with Amrit, which brought

a great change in his life. Like Master Tara Singh, Bhai

Sahib Bhai Teja Singh, who later served as Head Granthi

at Nankana Sahib, came from Kahuta for a glimpse of

Sant Ji. He was so enchanted by Sant Ji's aura that he

left the Khalsa School at Kahuta and stayed with Sant Ji.

Besides the duo, many a person, who became noble

Sikh missionaries, got initiated with Amrit from Sant Ji

at this place.

Spiritual HumilityOnce Sant Attar Singh pointed to Bhai Teja Singh, "You

have passed many worldly examinations with high

degrees but the examination of the spiritual science is

qualified the day when somebody criticizes and showers

hundreds of abuses on you and you remain serene, calm

and quiet without developing any irritation or hatred."

Progress of the Panth Khalsa and PeaceIn his presidential address at the Sikh Educational

Conference held at Ferozepur in 1915, Sant Ji pointed out

to the congregation, “We all are interested in the progress

of the Khalsa Panth. But dear devotees! This progress will

come about when all of you start taking bath in the early

hours (at least 3 hours before sunrise) of the morning in

each house, each village, each town and each city and

meditate on the Divine Name. When there is common

treasury and everybody contributes one-tenth of his

righteous earnings monthly or annually, then there will be

no need to appeal for money for performing activities for

the welfare of humanity. Every one should give priority to

the recitation of the Divine Name."

The Last DaysDuring the last days of his life, when the devotees started

apprehending his demise with tears, Sant Ji used to tell

them that his real self is not the body but the Divine

Name (Shabad), which is all pervading and those,

who meditate on the Divine Name constantly, would

realize the same.

He always remained deeply immersed in the Divine

Name and showed the path of self-realization to the

seekers of Truth. To ameliorate the sufferings of the

humanity, he even sacrificed his life by getting himself

bitten by a poisonous snake while attending a holy

congregation at Gurdwara Bangla Sahib, New Delhi.

He shed his mortal frame and merged with the

all-pervading Almighty on 1 February, 1927 at Sangrur

and was cremated at Mastuana Sahib near Sangrur:

sUrj ikrix imly jl kw jlu hUAw rwm ]

joqI joiq rlI sMpUrnu QIAw rwm ] (846)Sooraj kiranh(i) mil-ai Jal ka jal hooaa RamJotee jot(i) ralee Sampooran(u) theeaa Ram.[Just like a ray becomes one with the sun and water becomes

one with the ocean, the Divine soul (Atma) becomes one with

the Infinite Divine Reality (Parmatama).]

Sant Attar Singh was such a great soul that he was the

first Sikh religious leader to be affectionately accorded

the holy title of 'Sant' by the Sikh Panth and Sangat in the

20th century, an honorific, which sadly is freely and

frivolously bandied about now a days and has, as a result,

lost much of its original gravitas.

Baru Sahib ArchivesBaru Sahib Archives

8Eternal Voice

1. Nitnem (Daily religious observance)in`qnym

2. Meditation on the Divine Name (Naam)nwm jpxw

One should perform the Nitnem regularly. It is the

treasure, asset, wealth and property of a Sikh. It is

the sacred obligation of every Amritdhari Sikh to

daily recite at least the following five Baanis

of Nitnem:Early Morning: Japji Sahib, Jaap Sahib, Sudha

Swaeeye, Chaupayee and Anand Sahib followed by

Ardas (prayer).Evening: Rehraas Sahib.Bedtime: Kirtan Sohilla.

AMimRq vyly auT ky jwie AMdr drXwie nHvMdy ]

shj smwD AgwD ivc iek mn ho gur jwp jpMdy ]

mQy itky lwl lwie swD sMgq cl jwie bhMdy ]

Sbd suriq ilvlIn hoie siqgur bwxI gwv sunµdy ]

Bwie Bgq BY vrqmwn gur syvw gur purb krMdy ]

sMJY sodr gwvxw mn mylI kr myl imlµdy ]

rwqI kIrqn soihlw kr AwrqI prswd vMfMdy ]

gurmuK suKPl iprm cKMdy ] (BweI gurdws)

Amrit V-ai-l-ai utth k-ai Jaae andar daryaa-ai nahvandd-aiSehaj samaadh agaadh vich Ikk mann ho Gur jaap japandd-aiMath-ai Tikk-ai laal laae Saadh Sangat chal jaae bahandd-aiShabad surt(i) livleen hoe Satgur baanhee gaav sunandd-aiBhaae Bhagat bh-ei varatmaan Gur s-ai-vaa Gur purab karandd-aiSanjh-ei sodar gaavanhaa Mann m-ai-lee kar m-ai-l milandd-aiRaatee Kirtan Sohila Kar Aarti parsaad vadandd-aiGurmukh sukhphal piram chakhandd-ai. (Bhai Gurdas)(They bathe early dawn and in a state of equipoise they

meditate on His Name; putting red Tilak on forehead

they sit amidst Saadh Sangat; immersed in Naam they

sing Guru's Baani; living in Sewa they celebrate

Gurpurabs; in the evenings they recite Kirtan Sohilla and

Aarti. Thus they enjoy the fruits of Divine bliss.)

Sant Attar Singh Ji used to stress that one should

come to the morning congregation after having

performed his Nitnem because after the morning

congregation, one gets busy in worldly affairs.

One must meditate on the divine Name with utmost

devotion day in and day out. Just as the clock

keeps ticking continuously, every Gursikh should

intune his mind with the Divine all the time without

wasting a single breath:

ijnI AYsw hir nwmu n cyiqE sy kwhy jig Awey rwm rwjy ] (450)Jinnee ei-saa Har(i) Naam(u) na ch-ai-tio S-ai kaah-ai jagg(i) aa-ai Ram Raj-ai.(Those who don't meditate on His Divine Name, what for

have they come to this world?)

Continuous meditation at all times on the Divine

Name with full devotion and concentration creates

wondrous power that keeps billions of Suns,

Moons, spheres and the entire creation of the

Universe moving:

nwmu jpq koit sUr aujwrw ibnsY Brmu AMDyrw ] (700)Naam(u) japat kot(i) soor ujaaraa Bins-ei bharam(u) andh-ai-raa.(By reciting the Lord's Name, we get the light of billions

of suns, Thus casting away the darkness of ignorance

and whimsical beliefs.)

Sant Ji made this observation when an engineer was

showing him a power plant, where electricity was

being generated by fast rotation of the dynamo.

Feel the presence of the Lord God within, with full

faith and devotion. Recite the Divine Name with the

tongue. In the beginning the lips and the tongue

continue gently moving up and down and slowly go

on uttering Waheguru, Waheguru at a stretch with

rapt devotion. Then by and by, continue uttering

Waheguru, Waheguru, gently with the tip of the

tongue touching the velum and the lips remaining

almost still. In the third stage, Wahe should go along

with the breath while inhaling and Guru should

emerge along with the breath while exhaling:

bwhir BIqir eyko jwnhu iehu gur igAwnu bqweI ] (684)Baahar(i) bheetar(i) ai-ko jaanah(u) Ih(u) Gur giaan(u) bataa-ee.(The Guru has made me realize that He pervades

everywhere, within and with out us.)

But the essential requirement of all these steps of

Naam Simran is that one should do it, realizing the

presence of Akal Purkh within and everywhere:

3. Wondrous power of meditationnwm dI SkqI

4. Technique of Naam Simran (Meditation)nwm ismrn dI ivDI

Pearls ofWisdomPearls ofWisdom

SantAttarSingh

Ji

SantAttarSingh

Ji(1866 - 1927)


The occult powers (Ridhi-Sidhi) are of no avail. The

realization of God-consciousness, i.e., Atam-Padh is

at a far higher pedestal:

(One, who attains purity of mind and heart by loving the

True Name, gets rid of the vices. Enjoy the eternal bliss

while living in Truth to get rid of whims and fancies.)

Humility is not possible without selfless service:

(He, who performs Guru's service without expecting

reward, attains the blessings of the Lord.)

Rising above the trinity of Tamo, Rajo and Sato is

considered as achieving the stage of God-

consciousness or opening of Trikuti. Realizing the

God within is the opening of Dasam Dwaar, which

means attaining the spiritual realm:

gur kI mUriq mn mih iDAwnu ] gur kY sbid mMqRü mnu mwn ]

gru k y crn ird Y l Y Dwra u ] gru u pwrbhR m u sdw nmskwra u ] (864)Gur kee moorat(i) mann meh dhiaan(u) Gur k-ei Sabd(i) mantr(u) mann maanGur k-ai charan ridd-ei l-ei dhaarao(u) Gur(u) Parbrahm(u) sadaa namaskaarao(u).(Meditate with the Guru within your mind; let your mind

accept the 'Word' of the Guru; and His Mantra. Enshrine

the Guru's feet within your heart. Bow in humility forever

before the Guru, the Supreme Lord God.)

iriD isiD sBu mohu hY nwmu n vsY min Awie ] (539)Ridh(i) Sidh(i) sabh(u) moh(u) h-ei Naam na vas-ei mann(i) aae.(Riches and the supernatural powers are all emotional

attachments. Naam, the Name of the Lord, does not

come to dwell in the mind.)

andAcru crY qw isiD hoeI isDI qy buiD pweI ]

pRym ky sr lwgy qn BIqir qw BRmu kwitAw jweI ] (607)Achar(u) char-ei taa sidh(i) hoee Sidhee t-ai budh(i) paaeePrem k-ai sar laag-ai tann bheetar(i) Taa bhram(u) kaatiaa jaaee.

syvw krq hoie inhkwmI ] iqs kau hoq prwpiq suAwmI ] (286)Sewa karat hoe nehkaamee Tiss kao(u) hoat praapat(i) suaamee.

5. Ridhi Sidhi (Occult Powers)ir`DI, isDI koeI cIz nhIN; Awqm pd ies qoN bhuq A`gy hY[

6. Sewa (Selfless Service)syvw qoN bgYr mn iv`c inmrqw (grIbI) nhIN AwauNdI[

7. Opening of 'Trikuti' (Achieving God-Consciousness)iqRkutI KulHxw

iqRkutI CUtY dsvw dru KUl@Y qw mnu KIvw BweI ] (1123)Trikutee chhoot-ei dasvaa dar(u) khool-ei Taa mann(u) kheevaa bhaaee.

and

(When the bondage of three-pronged 'Maya' is cast away,

then only the tenth door opens to bless the person with

eternal bliss.)

Sant Ji clarified that our Guru is Shabad, the 'Word'.

It is not appropriate to worship the 'body':

bwxI gurU gurU hY bwxI ivic bwxI AMimRqu swry ] (982)Baanhee Guru Guru h-ei baanhee Vich(i) baanhee Amrit saar-ai.(Bani is the Guru and the Guru is the Bani, for all the

nectars are enshrined in it.)

All Jantras, Mantras and Tantras fade away with the

recitation of Gurbani. Meditation on the divine Name

neutralizes any sort of occult powers:

sunq jpq hir nwm jsu qw kI dUir blweI ]

mhw mMqRü nwnku kQY hir ky gux gweI ] (814)Sunat japat Har(i) Naam jas(u) Taa kee door(i) balaaeeMahaa mantar(u) Nanak katth-ei Har(i) k-ai gunh gaaee.(One, who listens to the praises of the Lord and recites

His Name, his sins and maladies are cast away.)

andkwjr koT mih BeI n kwrI inrml brnu binE rI ]

mhw mMqRü gur ihrdY bisE Acrj nwmu suinE rI ] (384)Kaajar kotth meh bha-yee na kaaree Nirmal baran(u) banio reeMahaa mantar(u) Gur hird-ei basio Acharaj Naam(u) sunio ree.(In the store-room of the soot, I did not turn black; my

color remained immaculate and pure. The Guru has

implanted the Great Mantra, within my heart, and I have

heard the wondrous Naam, the Name of the Lord.)

rwm nwmu jo jnu jpY Anidnu sd jwgY ]

qMqu mMqu nh joheI iqqu cwKu n lwgY ] (817)Ram Naam(u) jo jann jap-ei Andinn(u) sadd jaag-eiTantt(u) mant(u) neh joh-yee Titt(u) chaakh(u) na laag-ei.(That humble being, who recites the Lord's Name,

remains always awake and aware, day in and day out.

8. Shabad Guru Surt Dhun(i) ChelaSbd gurU surq Duin cylw ]

9. Occult powers have no meaninggurbwxI dy A`gy sB jMqR, mMqR Aqy qMqR mwq pY jWdy hn[

He is not affected by charms and spells, nor is he harmed

by the evil eye.)

Masses do not constitute Panth. Those, who follow

the teachings of Guru Gobind Singh, are the Panth:

myrY hIArY pRIiq rwm rwie kI guir mwrgu pMQu bqwieAw ] (172)M-ai-r-ei hee-ar-ei preet(i) Ram Rai kee Gur(i) maarag(u) panth(u) bataaiaa.(Within my heart is the Love of the Sovereign Lord,

The Guru has shown me the path to attain Him.)

One should not make an appeal for money in the

congregation in the holy presence of Guru Granth

Sahib, because the minds of the devotees

get distracted.

If everybody offers his Daswandh (One tenth of

one's earning) honestly, there will be no paucity of

funds and all activities for the welfare of humanity will

run smoothly:

Gwil Kwie ikCu hQhu dyie ] nwnk rwhu pCwxih syie ] (1245)Ghaal(i) khaae kichh(u) hathahau d-ai(i) Nanak raah(u) pachhanhah(i) s-ai(i).(Those who earn their livelihood honestly and give

some in charity, says Nanak, they truly recognize the

righteous path.)

In the holy congregation, Ardas (prayer) needs to be

performed briefly and the request too should be short:

ivxu boilAw sBu ikCu jwxdw iksu AwgY kIcY Ardwis ]

nwnk Git Git eyko vrqdw sbid kry prgws ] (1420)Vinnh(u) boliaa(n) sabh(u) kichh(u) jaanhdaa Kis(u) aag-ei keech-ei Ardaas(i)Nanak ghat(i) ghat(i) ai-ko vartadaa Sabad(i) kar-ai pargaas.(Without utterance, He knows all our yearnings; before

whom should we lay our request? Says Nanak, in all

beings He pervades. By the holy 'Word' He reveals.)

Sant Ji also used to advise that it is not appropriate to

stand with a naked sword in the hands before Guru

10. 'Panth' means Gurmat way of LifepMQ dw ArQ

11. Appeal for donation/DaswandhmwieAw dI ApIl

12. Brief PrayerCotI Ardws

Granth Sahib. While offering supplication before the

True Master, it should only be with folded hands.

Tongue should always be used only for meditation and

praising the bounties of the Almighty. It must not be

used for speaking evil, back-biting, uttering foul words,

hurling curses or bestowing good fortunes:

rsnw jpY n nwmu iqlu iqlu kir ktIAY ] (1362)Rasnaa jap-ei na Naam(u) Til(u) til(u) kar(i) kattee-ei.[The tongue not uttering the Naam (His Name), should be

cut into small bits like the sesame grains.]

and

(My tongue utters only Your Name.)

The highest degree of meditation is to tolerate the

abusive, harsh or rough language of anyone with no

reaction at all:

(Renounce both praising and slandering others. Search

for the state of salvation.)

and

(O worldly people, slander me. Slander is dear to a

true seeker.)

The religious deeds are those, which lead to the

attainment of God-consciousness (Atam Padh):

srb Drm mih sRyst Drmu ] hir ko nwmu jip inrml krmu ] (266)Sarab Dharam meh(i) sr-aisat Dharam(u) Har(i) ko Naam(u) jap(i) nirmal karam(u).(Of all the faiths, the highest faith is to recite His Name

and perform pious deeds.)

13. Tongue is meant to sing the Lord's praisesrsnw nwm ismrn leI hY

14. Remain unmindful to harsh commentsbol kbol shwrnw

15. Religious DeedsDwrmk kMm

rsnw jpqI qUhI qUhI ] (1215)Rasna japtee toohee toohee

ausqiq inMdw doaU iqAwgY KojY pdu inrbwnw ] (219)Ustat(i) nindaa do-oo tiaag-ei Khoj-ei padd(u) nirbaana.

indM a u indM a u m o ka u lgo u indM a u ] indM w jn ka u KrI ipAwrI ] (339)Nindau nindau mo kaou log(u) nindau Nindaa jann kaou kharee piaaree.


16. Universal BrotherhoodsMgqW iv`c imlwp

17. One, who craves to make a speech, should not; and the one, who does not like, should deliver a speech, when requestedlYkcr krnw

18. World Peace OrderSwqI kdoN hovygI?

Feelings of brotherhood and fraternity are achieved

only by listening to the holy hymns in Saadh Sangat

(congregation):

(I have totally ceased to be jealous of others, since

I found the Saadh Sangat, the company of the holy.

No one is my enemy and no one is a stranger. I get along

with everyone. Whatever God does, I accept that as

good. This is the sublime wisdom I have obtained from

the Holy. The One God is pervading in all. Gazing

upon Him, beholding Him, Nanak blossoms forth

in happiness.)

One, who wants to make a speech, his lecture would

be based on his ego, but the one, who does not have

such a craving, would be guided by the Lord Himself

and words uttered by him would flow effortlessly from

his inner-self:

Avr aupdysY Awip n krY ] Awvq jwvq jnmY mrY ] (269)Avar upd-ai-s-ei aap(i) na kar-ei Aavat jaavat janm-ei mar-ei.(One, who does not practise but preaches others, shall

remain in the cycle of birth and rebirth.)

andr y jn mn u mwDa u isa u lweIA Y ] cqru weI n cqru Bju u pweIA Y ] (324)R-ai jan mann(u) maadh-au sio laaee-ei Chaturaaee na Chaturbhuj(u) paaee-ei.(O man! Focus your mind on the True Lord. You cannot

obtain Him through cleverness.)

Peace will prevail in this universe when all human

beings get up early in the morning, take bath, mediate

ibsir geI sB qwiq prweI ] jb qy swDsMgiq moih pweI ]

nw ko bYrI nhI ibgwnw sgl sMig hm kau bin AweI ]

jo pRB kIno so Bl mwinE eyh sumiq swDU qy pweI ]

sB mih riv rihAw pRBu eykY pyiK pyiK nwnk ibgsweI ] (1299)Bisar ga-ee sabh taat(i) paraa-ee Jabb t-ai Saadh Sangat(i) mohe paa-eeNaa ko b-ei-ree nahee(n) bigaanaa Sagal sang(i) hamm kaou ban(i) aa-eeJo Prabh keeno so bhal maanio Eh sumat(i) Sadhu t-ai paa-eeSabh meh rav(i) rahiaa Prabh ai-k-ei P-ai-kh(i) p-ai-kh(i) Nanak bigsaaee.

20. State of One-ness with Godinrwkwr dI ibrqI

21. Will of GodBwxw mMnxw

22. Avoid arguments in congregationdIvwn iv`c iK`coqwx

Concentration on Akal Purkh and a stage of oneness

with Him cannot be achieved unless one shuns

attachment to the worldly and materialistic

acquisitions:

idsR itmwn h Y sgl imQny w ] iek u mwga u dwn u gio bd sqM rny w ] (1083)

Drisat(i)maan h-ei sagal mith-ai-naa Ik(u) maagaou daan(u) Gobind Sant r-ai-naa.(All that is visible is an illusion. I beg only for one gift, the

dust of God's devotees.)

andiehu jgu DUey kw phwr ] qY swcw mwinAw ikh ibcwir ] (16)Ih(u) jagg(u) dhoo-ai(n) kaa pahaar T-ei saachaa maan-i-aa keh bichaar(i).(This world is a mountain of smoke. By what reasoning

have you taken it to be real?)

Bowing to the Will of God and obeying His command is

the real Gursikhi. Whatever He does is right. There is

peace in His will:

hukim rjweI clxw nwnk iliKAw nwil ] (1)Hukam(i) rajaaee chalnhaa Nanak likhiaa naal(i).(O Nanak! Obey the preordained order of the Lord.)

Sitting in congregation in the holy presence of

Guru Granth Sahib, one should never indulge in row

or harsh talk:

gwPl igAwn ivhUixAw gur ibnu igAwnu n Bwil jIau ]

iKMcoqwix ivgucIAY burw Blw duie nwil jIau ]

ibnu sbdY BY riqAw sB johI jmkwil jIau ] (751)Gaafal giaan vihoonhiaa Gur binn(u) giaan(u) na bhaal(i) jeeo(u)Khinchotaanh(i) viguchee-ei Bura bhalaa due naal(i) jeeo(u)Binn sabd-ei bh-ei rattiaa Sabh johee jamkaal(i) jeeo(u).[O careless one! You are totally lacking any wisdom.

Do not seek wisdom without the Guru. By indecision and

inner conflict, you shall be ruined. Both good and evil

forces attract you. Without being attuned to the Shabad

(the Divine 'Word'), all come under the gaze of the

Messenger of Death.]

23. Punctuality for the holy congregationsmyN dI kdr

24. Need for community kitchenSwNqI dw vsxw

25. Impartial distribution of LangarlMgr iv`c SrDw

26. Protection of human bodysrIr dI rwKI

Sant Ji always emphasized that one should be on time

for any type of congregation and advised, 'Late comers

hurt the feelings of those, who sit attuned with Him.

Let there be torrential rain or storm, one must be

punctual and stick to the given timings':

JKVu JwgI mIhu vrsY BI guru dyKx jweI ]

smuMdu swgru hovY bhu Kwrw gurisKu lµiG gur pih jweI ] (757)Jhakharh jhaa(n)gee meeh(u) vars-ei Bhee Gur(u) d-ai-khanh jaaeeSamund(u) saagar(u) hov-ei bah(u) khaaraa Gursikh(u) langh(i) Gur peh jaaee.(Should a storm blow, rain fall in torrents, still for a sight

of the Master, would one go. The Master's disciple would

dare even the vast salt sea to have His sight.)

Peace will prevail and the country will face no problems,

when you have a common kitchen (Guru ka Langar):

sBy swJIvwl sdwiein qUM iksY n idsih bwhrw jIau ] (97)Sabh-ai saa(n)jheewaal sadaa-i-n(i) Toon kis-ei na diseh baahraa jeeo(u).(All are called partners in Your Grace, You are seen alien

to none.)

Serve the Langar with complete humility, devotion and

faith; the bounties of God will be bestowed upon you:

iqcru mUil n QuVNØIdo ijcru Awip ik®pwlu ]

sbdu AKutu bwbw nwnkw Kwih Kric Dnu mwlu ] (1426)Tichar(u) mool(i) na thurheendo Jichar(u) aap(i) kirpal(u)Sabad(u) akhut(u) Baba Nanaka Khaahe kharach(i) dhan(u) maal(u).(While the Lord is gracious, nothing will run short.

O Nanak! Inexhaustible is the holy 'Word'. May this wealth

expand, no matter how much it is spent and consumed.)

Death is in control of the Almighty. Nobody can kill the

one, whom He protects:

ijs no swjn rwKsI dusmn kvn ibcwr ] (Guru Gobind Singh)Jis no saajan raakhsee Dusman kavan bichaar.(The enemy is quite helpless and can't harm the one,

whom the Lord protects.)

on the Divine Name, recite holy hymns and sing

His praises:

gur siqgur kw jo isKu AKwey su Blky auiT hir nwmu iDAwvY ]

audmu kry Blky prBwqI iesnwnu kry AMimRq sir nwvY ]

aupdyis gurU hir hir jpu jwpY siB iklivK pwp doK lih jwvY ]

iPir cV Y idvs u gru bwxI gwv Y bhidAw aTu idAw hir nwm u iDAwv Y ]

jo swis igrwis iDAwey myrw hir hir so gurisKu gurU min BwvY ]

ijs n o dieAwl u hvo Y mry w sAu wmI iqs u gru isK gru U apu dsy u sxu wv Y ]

jn u nwnk u DiUV mgM Y iqs u gru isK kI j o Awip jp Y Avrh nwm u jpwv Y ] (305)Gur Satgur kaa jo Sikh(u) akhaa-ai Su bhalk-ai utth(i) Har(i) Naam(u) dhiaav-eiUddam(u) kar-ai bhalk-ai parbhaatee Isnaan(u) kar-ai Amrit sar(i) naav-eiUpd-ais(i) Guru Har(i) Har(i) Jap(u) Jaap-ei Sabh(i) kilvikh paap dokh leh(i) jaav-eiPhir(i) charh-ei divas(u) Gurbanhee gaav-eiBeh-di-aa(n) utth-di-aa(n) Har(i) Naam(u) dhiaav-eiJo saas(i) giraas(i) dhi-aa-ai m-airaa Har(i) Har(i)So Gursikh(u) Guru mann(i) bhaav-eiJis no dae-aal(u) hov-ei m-airaa suaamee Tis(u) Gursikh Guru Upd-ais(u) sunhaav-eiJann(u) Nanak dhoorh(i) mang-ei tis(u) Gursikh keeJo aap(i) jap-ei avrah Naam japaav-ei.(One, who calls himself a Sikh of the Guru, shall wake up

early at the ambrosial hour and meditate on the Lord's

Name. Upon rising early in the morning, he is to bathe,

and cleanse himself in the pool of nectar. Following the

instructions of the Guru, he is to recite the Name of the

Lord. All his sins, misdeeds and negativity shall be

erased. Then, at the dawn, he is to sing Gurbani and is to

meditate on the Lord's Name. One, who meditates all the

time, is liked by the Guru and upon him, the Master is

kind and compassionate. Upon that Gursikh, the Guru's

teachings are bestowed. Nanak begs for the dust of the

feet of that Gursikh, who himself meditates on the Divine

Name, and inspires others to do so.)

Unless one gets over the attachment of body and

ego, the veil of ignorance will never be dispelled

and he would not be able to achieve the sphere of

God-consciousness:

swDo iehu qnu imiQAw jwnau ]

Xw BIqir jo rwmu bsqu hY swco qwih pCwno ] (1186)Saadho ih(u) tann(u) mithiaa jaanaouYa bheetar(i) jo Ram basat(u) h-ei Saacho taahe pachhano.(O Holy Saints! Know that this body is an illusion. Only

the Lord, who dwells within, is eternal.)

19. Realization of God-ConciousnessAwqm pd dI pRwpqI


Birth and the EnvironmentNiranjan Singh Mehta, who came to be known as Sant

Teja Singh in later life, was born to mother Ram Kaur on

14 May, 1877 in village Balowali (Gujranwala, Pakistan).

His father Bhai Ralla Singh, was a medical doctor in

Central Jail, Lahore. The grandfather of Sant Ji, Bhai

Nanak Chand, was a very pious soul, who used to provide

food and financial assistance to the poor and

downtrodden. On account of his generosity, he was

popularly known as 'Nanak Shah'. The maternal

grandfather of Sant Ji, Bhai Bhag Singh, was a Gursikh,

who used to get up at 3 in the morning, take his bath and

recite the Baanis (holy hymns) of Panj Granthi

(a compilation of holy hymns from Guru Granth Sahib).

He used to make copies of Guru Granth Sahib in his own

hand. The mother of Sant Ji, Bibi Ram Kaur, was

a devoted Gursikh and was an embodiment of humility

and contentment.

The village Balowali, where Sant Ji was born, is located in

the holy land of Eminabad (Saidpur Pathana), where

Guru Nanak blessed a carpenter Bhai Lalo and revealed

to him that the Almighty had ordained, 'Nanak, go forth

and apply the healing balm of the Divine Name to the

scorched and burnt up hearts of men.'

EducationBhai Niranjan Singh Mehta (Sant Ji) was brought up in

these spiritual environments of Eminabad, charged with

the holy bliss of Guru Nanak. He studied for two years in

his village school under the guidance of a teacher Mian

Mohammed Din. Later on, his father sent him to an

English School; first at Fazilka and then at Lahore. He

passed his B.A. from Government College, Lahore and

LL.B. from Law College, Lahore in 1900. He passed his

M.A. in 1901, standing first in Punjab University, Lahore.

MarriageWhile he was studying in the school, his grandfather

married him to Bibi Bishan Kaur, the daughter of Bhai

Jhanda Singh of village Dhaular. Sant Ji had three

children; two sons, Mukand Singh and Hari Singh and

one daughter, Bibi Jit Kaur. The younger boy Hari Singh

was a pious soul, who made several prophecies and

died in his childhood.

Legal Practice and Service in Salt DepartmentSant Teja Singh started legal practice at Gujranwala but in

this profession he had to do things against his conscience

and therefore, left it. He competed in the All-India

competition for the job of Assistant Superintendent,

North India Salt Department and was selected. He served

this department for two years from 1902 to 1904.

Production of salt then was a government-controlled

enterprise and the poor were debarred from producing

salt to make their both ends meet. This frustrated him

and he thought of adopting the career of a teacher.

He corresponded with Sir Sunder Singh Majithia,

Secretary, Khalsa College, Amritsar; and was offered the

post of Vice-Principal. He then discussed it with his

Commissioner, F.M. Bakley, who also encouraged him to

take up the teaching profession and granted him leave for

one year to try this career. Bakley pointed out that in his

early life, he had an opportunity to become a clergyman,

but he missed it and repented thereafter. He further told

Sant Ji that in education, if one was able to reform and

develop the personality of even one individual, he would

get the divine blessings.

Vice-Principal/Principal, Khalsa College, AmritsarSant Teja Singh joined as Vice-Principal of Khalsa College,

Amritsar in 1903. In teaching, listening to holy hymns and

rendering service with love and devotion, his one year's

leave came to an end. He wrote his resignation to the Salt

Department but did not yet post it. One day, Sir Sunder

Singh Majithia met Sant Ji in the College Gurdwara and

enquired about the submission of his resignation. Sant Ji

replied that a thought of uncertainty of his service in the

Khalsa College had not yet permitted him to resign from

his permanent job in the Salt Department. At this

moment, Sir Majithia spontaneously quipped:

sYl pQr mih jMq aupwey

qw kw irjku AwgY kir DirAw ] (495)S-ei-l pathar meh jantt upaa-ai Taa(n) ka rijak(u) aag-ei kar(i) dhariaa.(Simultaneously with the creation of all the beings in rocks

and mountains, the bounteous Lord has already placed their

sustenance right before them. )

This holy hymn re-established the faith of Sant Ji in the

Creator and he resigned from his permanent post in the

Salt Department. This further generated a wave of love

and devotion for service to the humanity in his mind.

Holy Glimpse (Darshan) of Sant Attar SinghSant Ji (named Niranjan Singh Mehta at that time)

became Principal of the Khalsa College, Amritsar

in 1905. During this period, he met Braham Gyani

(God-Conscious) Sant Baba Sham Singh for spiritual

blessings, who guided to him that Sant Attar Singh had

come to Lahore (now in Pakistan). He developed a keen

desire to meet Sant Attar Singh and went to Lahore

during the week-end. He had the opportunity of having

Darshan (glimpse) of Sant Attar Singh and the latter

remarked after the introduction, "Bhai, he (Niranjan Singh

Mehta) is a pious soul". He thus got the grace of Sant

Attar Singh and attained the everlasting bliss. In the

words of Guru Arjan:

swD kY sMig nhI kCu Gwl ] drsnu Bytq hoq inhwl ]

Saadh k-ei sangg(i) nahee(n) kachh(u) ghaal Darsan(u) bh-ai-tat hoat nihaal.(In the gracious company of the God-Conscious persons, one

has to struggle the least to control one's mind. With the holy

sight of the God-Conscious persons, one attains everlasting

bliss and resigns to His will under all circumstances.)

Within a week of coming back from Lahore to Amritsar,

Bhai Teja Singh came to know that Sant Attar Singh had

come to Tarn Taran (24 km from Amritsar). He went to

Taran Taran along with his mother, wife, his son Kuldip

Singh (renamed Mukand Singh after initiating with Amrit)

and his servant Achhar Singh. While sitting in meditation

(272)

Sant Teja Singh JiBrief Life-Sketch of


and hearing holy hymns, a Divine Voice echoed, 'In case

you wish to become God-conscious in this birth, then you

should get initiated with Amrit (the nectar) of Guru

Gobind Singh Ji'. Having developed an intense desire,

he begged Sant Attar Singh for Amrit. He thus got initiated

into the Khalsa fold with Amrit from Sant Attar Singh

along with his mother and family in 1906 and changed

his name from Niranjan Singh Mehta to Teja Singh.

Dedication at Mastuana SahibAs per the wishes of Sant Attar Singh, Teja Singh went to

attend the holy congregation at Mastuana Sahib.

A proposal to open a school at this place was finalized and

Sant Teja Singh dedicated his services for this purpose.

Sant Attar Singh then expressed, "I wish that an

educational institution is established where the spiritual

science, as advocated by Guru Nanak and the material

science of the west are combined together for teaching the

students so that they may adopt the spiritual philosophy in

action and become assets to the world," In order to fulfill

the mission of Sant Attar Singh, Bhai Teja Singh made up

his mind to go abroad for acquiring higher education of

western sciences. This was approved by Sant Attar Singh

with his blessings. Sant Attar Singh also gave him a sum of

Rupees one hundred and twenty five and later bade him

farewell with the following messages:

1. Keep your entire original form of body and hair intact

and don't enter into any arguments. Simply say with

folded hands that we have not formed the hair, it is the

gift of God.

2. Wherever you go, establish Gurdwaras (Sikh temples).

3. Convey the message to the people of the West

(Europe and America) that the accumulation of Ridhi

Sidhi (occult powers) to work miracles are

meaningless. The Divine realization is at a much

higher pedestal.

4. One, who develops desire and craving under the

influence of ego for delivering spiritual discourses and

lectures, should desist from doing so and the other,

who is free from these cravings, may do so.

Higher Studies and Spreading Guru Nanak's

Mission in Foreign CountriesTeja Singh left for England in August 1906 for higher

studies with the blessings of Sant Attar Singh. He studied

at the University College, London and at Cambridge

University from 1906-1908. For the first time in the history

of this University, he brought the authorities around to let

him attend the classes with turban on according to the

Sikh religious tenets. He joined a summer school in the

Teacher's College, Columbia University, New York in 1908.

Later, he joined the Harvard University in USA and

obtained his second Masters' degree in 1911.

During his stay abroad, Sant Teja Singh established Sikh

Dharamshala in London in 1910. He also got a Gurdwara

built in Victoria BC in Canada in 1912-13. He served the

Sikhs and other Indian communities in Vancouver BC

and organized the Khalsa Diwan there. He pleaded with

the Canadian Government for Indians, who were being

ordered to leave the country. He won for them the legal

battle. He established the Sikh Temple at Stockton,

California in USA and organized the Pacific Coast Khalsa

Diwan Society in 1912. In America, he also met Baba

Baisakha Singh, Baba Jawala Singh and many other

members of the Gaddar Party, who were struggling for

the freedom of India at that time.

AM Degree at Harvard, USAOn account of his services to the Indian community in

Canada and America, he was branded as a freedom

fighter (political worker) by the then British Government

and as such, he had to face many difficulties in his

studies. In the last trimester of his studies at the Harvard

University, he had no money to pay his dues and was,

therefore, served a notice by the University either to pay

his fees or quit. Under these circumstances, he got

immersed in the Divine within and enquired from his wife

as to whether she had developed any worldly longing for

material benefits. She realized that she had developed

a desire that on completion of this higher education, her

husband would be able to get a high official post on his

return to India with rich worldly comforts. Sant Ji told her

that her thought of worldly desire had become

a stumbling block in the completion of his degree at this

last moment. He at once asked her to join in a prayer

with full devotion, "O Lord! everything is yours and we

are only to render service according to Your Will without

developing any thought and desire for ultimate worldly

benefits." In the words of Guru Arjan:

krm krq hovY inhkrm ] iqsu bYsno kw inrml Drm ]

kwhU Pl kI ieCw nhI bwCY ] kyvl Bgiq kIrqn sMig rwcY ] (274)Karam karat hov-ei nehkaram Tiss(u) b-ei-sano kaa nirmal DharamKaahoo phal kee ichhaa nahee(n) baachh-ei Kewal Bhagat(i) Kirtan sangg(i) raach-ei.[The sacred duty (Dharma) of a man is that one should remain

selfless and detached from the worldly greediness in his actions

and performance of duties in his life. One should not desire for

worldly benefits in lieu of his rendering service and duties. One

should have faith in God and remain immersed in His Glory

and the Divine Law. In fact, this is called 'Karama Yoga'.]

No sooner did Sant Teja Singh finish with his prayer and

recited the Divine Name than his Professor, Mr Blisso

Parry entered his room and offered him one hundred and

ten dollars for paying his fees and clearing the University

dues. Dr Parry told him that he had come to know about

his inability to pay his fees and, therefore, had come to

offer his humble assistance. Sant Ji exclaimed that God is

bountiful and we are full of shortcomings. He then paid

all the dues of the University and got his Masters' degree

from Harvard in 1911.

Light Shall Again Come from the EastDuring his visit to Chicago in USA, Sant Teja Singh met

Rev Jenkin Llyod Jones, Lord Bishop of the largest

Unitarian Church of Chicago, who was a pious, learned

and highly respected person. Rev Jones was an

open-minded person and it was he, who had organized

a Parliament of all religions of the world in which Swami

Viveka Nand also participated.

After a brief introduction, Sant Teja Singh and Rev

Jones exchanged views on various aspects of

spiritualism. Sant Ji explained the sacred mission of

Guru Nanak for attaining Divine Peace. At this point,

Rev Jones got so much inspired that he got up from his

chair, warmly shook hands with Sant Ji and with great

love exclaimed, "Brother Teja Singh, Light shall again

come from the East. We in the West are quite unfit for

it." Sant Ji presented him all the six volumes of MA

Macauliffe's The Sikh Religion. Rev Jones got so

impressed with the Sikh religion that he requested Sant

Ji to participate in the Congress of Free Christianity and

Religious Progress at Berlin, Germany, organized by the

Unitarian Church of Chicago to explain the glories of


the Sikh religion and spiritual path shown by

Guru Nanak.

On his invitation, Sant Teja Singh attended this Congress

along with delegates of all religions of the world. All the

delegates spoke about the teachings and philosophies of

their respective religions. Sant Ji in his address, explained

the spiritual mission of Guru Nanak revealing that the

whole created universe has sprung up from one Divine

Light and the bodies of the people of all the religions,

races, castes, colors and creeds are made up of one

common material (five elements or Panch Tatt, i.e., earth,

water, air, energy and gaseous sphere). The sense of

mine and thine forms the dark clouds of ignorance

against the Divine Light and becomes a bar to

self-realization. Under the influence of lust, greed and

egoism; and mine and thine, the people involve

themselves in the animal instinct of actions, reactions

and infighting, If we remove the veil of selfishness and

egoism by immersing ourselves in the Divine Name, the

Divine Light shines in all the human hearts and leads to

the realization of the One-in-all and all-in-One.

Sant Teja Singh further pointed out that without

self-realization (the Divine within), there can not be any

permanent peace in the world, for which Guru Nanak has

shown the straight spiritual path. At this point, a great

German Philosopher (delegate) stood up from his seat,

warmly shook hands with Sant Ji and exclaimed loudly,

"This is the thing we want"!

Rigorous Spiritual TrainingAfter completing his mission abroad, Sant Teja Singh

came back to India from Vancouver (Canada) in March

1913, traveling via Japan, Shanghai, Hong Kong and

Malaya. He reached Gur Sagar Sahib, Mastuana (Sangrur)

and offered himself in the services of Sant Attar Singh,

who said, "Bhai Teja Singh, you have studied in various

Universities and qualified in various examinations. Now

you join the University of Spiritual Science at Gur Sagar

Sahib, Mastuana and pass its various examinations".

He bowed his head and submitted himself to Sant Ji

and prayed to qualify the tests and examinations of

Spiritual Science.

Sant Attar Singh exposed Bhai Teja Singh to rigorous

spiritual training and tests. On his arrival at Gur Sagar

Sahib, Sant Attar Singh entrusted to him the duties of

running a school, which he carried out faithfully under

great stresses, strains and criticism. Many disciples of Sant

Attar Singh started thinking that Bhai Teja Singh has been

given only the teaching duties, whereas they were carrying

out physical duties of digging of earth and other manual

labor. Perceiving this, Sant Attar Singh asked Bhai Teja

Singh to dig the surroundings of big holy tank at the

Gurdwara, 15 feet wide and one foot deep, within five

weeks. Bhai Teja Singh carried out this arduous manual

work in accordance with the instructions of Sant Ji

faithfully and effectively, in addition to his teaching duties.

Sant Attar Singh returned to Gur Sagar Sahib after five

weeks and on seeing the progress of teaching and earth

digging work being done by Bhai Teja Singh, approved it

and showered his blessings on him, thereby indicating

that he could undertake physical work also with all

humility and devotion. This created further jealousy

among other disciples against Bhai Teja Singh and he was

subjected to various kinds of criticism from them. They

started leveling many kinds of allegations to Sant Ji

against Bhai Teja Singh and went even to the extent of

saying that the latter had spoiled the work and had

misappropriated the funds of Gur Sagar Sahib.

Sant Attar Singh said, "Teja Singh, people regard me as a

saint, but it is difficult even to become a Sikh of Guru

Nanak." This clearly indicated that Sant Ji prepared Bhai

Teja Singh for still stricter tests of enduring criticism,

abuses and defamation in the same spirit as admiration,

fame and praises. In the next few days, exactly the same

happened and Bhai Teja Singh was loudly criticized,

abused and even man-handled by the jealous people.

He endured all these with serene mind and showed great

humility. So much so that the disciples and other people

of surrounding villages created such kind of an

atmosphere that Sant Attar Singh asked Bhai Teja Singh

to quit the place after handing over all the charges of

the school, Gurdwara, Guru ka Langar and other

infrastructure to a committee formed for this purpose.

He completely submitted to the orders of Sant Ji and

handed over all the charges to the committee.

At this time, there was a debt of ten thousand Rupees

due to the receipt of advance construction material and

wages of the labor engaged in construction work. The

next day when Bhai Teja Singh met Sant Ji, he was asked

to try to clear the debt. With folded hands, he humbly

submitted that he would mortgage his only house at

Gujranwala and clear the debt of the holy place. This

prompted other devotees sitting there to exclaim, 'Bhai

Teja Singh has won the spiritual battle!'. Sant Ji was

extremely pleased with the success of Bhai Teja Singh in

various tests and showered his blessings on him saying,

'Bhai Teja Singh has to render a great service to humanity

and he will continue to do so wherever he goes.'

Serving Educational InstitutionsSant Teja Singh left Gur Sagar Sahib, Mastuana and

reached Gujranwala. He mortgaged his only house and

cleared the debts. He tried to keep himself aloof from

public life and engrossed himself in the Divine Name.

However, within a few days, the Gujranwala Sangat

approached Sant Teja Singh and requested him to restart

the Guru Nanak Khalsa College, Gujranwala under his

patronage. He declined but when he was told that this is

the decision of the holy congregation and was binding on

him, he accepted the same. He started this College in

1917 and remained its Principal up to 1919. Pandit

Madan Mohan Malviya, President of Banaras Hindu

University, approached Sant Attar Singh in 1919 and

requested him for the services of Sant Teja Singh for

starting Teacher's Training College in that University.

Sant Attar Singh asked Bhai Teja Singh to go to Banaras

and help the University. Sant Teja Singh joined as

Principal of this College and established its working.

He remained there for a year. This gave great fame to

him. The distinguished personalities and the holy

congregation approached Sant Attar Singh to call back

Bhai Teja Singh for starting Akal College at Gur Sagar

Sahib, Mastuana. Bhai Teja Singh resigned as Principal of

Teacher Training College, Banaras Hindu University and

joined Akal College, Mastuana and served it faithfully.

Sant Teja Singh also established Khalsa High School,

Kallar in Rawalpindi district (now in Pakistan) and other

educational institutions and carried out the instructions

of Sant Attar Singh for rendering service to various

educational institutions and service to humanity. Sant

Attar Singh sent him many a time to various organizations

of the Sikhs including Shiromani Gurdwara Parbandhak

Committee to resolve crucial and vital issues of the

Sikh Panth.

Final Spiritual TrainingPerceiving his last days, Sant Attar Singh asked Bhai Teja

Singh to leave all other activities and be with him. Bhai

Teja Singh constantly remained in attendance on Sant

Attar Singh and imbibed final spiritual training and

merged his identity with the One-in-all and all-in-One.

Sant Attar Singh bestowed his blessings on Bhai Teja

Singh to carry on the divine mission of Guru Nanak for

the uplift of mankind without any distinction of caste,

creed, race or color.


Construction of GurdwarasHe established Gurdwara Tapiana Sahib, Kanoha ki

Jhangi (now in Pakistan), where Sant Attar Singh had

constantly meditated on the Divine Name for about two

years. In 1932, he undertook the construction of

Gurdwara Nanaksar Cheema, whose foundation was

earlier laid by Sant Attar Singh himself, revealing that this

place had been blessed with the holy visit of Guru Nanak.

He completed it in the succeeding years and also

established a Gurmat Vidyala. He also laid the foundation

of Gurdwara Janam Asthan, Nanaksar Cheema in 1960 at

the place where Sant Attar Singh was born. When he

shed his mortal frame, four storeys of the Gurdwara were

already completed.

The Spiritual Uplift WorkWith the blessings of Sant Attar Singh, Sant Teja Singh

undertook the Sewa of spiritual uplift of mankind without

any distinction of caste, creed, race or color in India and

several other countries.

(a)In the United Punjab: From 1928-47, Sant Teja

Singh preached Guru Nanak's divine path in the

United Punjab, particularly in the areas from Lahore to

Peshawar. He used to say, "My dear fellows (both

Sikhs and Hindus), leave these areas and settle down

in the areas beyond Lahore." While saying so in early

forties, he had the vision of the uprooting of the

people of these areas. His prophecy came true in

1947, when India was partitioned.

(b)At Khalsa College, Amritsar: Sant Teja Singh used

to inspire the students to imbibe the divine virtues

along with the worldly education. Some of the

students would argue that they do not find time from

their studies for reciting the holy hymns and the

Divine Name. Sant Ji explained, "Where there is a will,

there is a way. When I was ignorant of the holy hymns

and the Divine Name, I had to exert very hard to get

through the various examinations from Punjab

University. However, when I started devoting time in

the evenings and mornings in the Divine Name and

the recitation of the holy hymns, I neither felt tension

nor difficulty in qualifying my examinations with

distinction during my studies in England and USA".

In 1949, Sant Teja Singh addressed the students at

Khalsa College, Amritsar and inspired them to follow

the path of Guru Nanak and participate in spreading

his message to the mankind for establishing the Divine

peace in the world. Those students, who offered

themselves for the mission of Guru Nanak were taken

to Paonta Sahib in Himachal Pradesh for teaching the

basic tenets of the divine path shown by Guru Nanak.

(c)In African Countries: In 1954, Sant Teja Singh went

to African countries to spread the message of Guru

Nanak. He advised the Asian settlers to develop love

and affection for the local population and help their

needy brethren. In Uganda, he told the settlers that

the day may not be far when they would have to leave

this country. This prophesy came true in the

subsequent years during the regime of Idi Amin.

Address at the Eighth Congress of Religions in JapanSant Teja Singh undertook the Sewa of spiritual uplift of

humanity in Thailand, Malaysia, Singapore, Japan, USA

and Canada in 1955-56. During this period, he delivered

an address on the occasion of the Eighth Congress of

Religions for the World Peace organized by Ananai-Kyo,

Shimizu city, Japan in 1956. The full text of this lecture

The Way to Establish Permanent Peace has been separately

published in a book by The Kalgidhar Trust.

Revelation of the Tapo Bhoomi BaruIn July 1957, Sant Teja Singh revealed the hitherto

unknown Tapo Bhoomi of Baru, where many Rishis, Munis

and saints had meditated on the Divine Name and which

has also been blessed with the holy visit of the Tenth

Master Guru Gobind Singh. Here, Gurdwara was


constructed and provision of Guru ka Langar was made.

During the Ardas (prayer), he passionately prayed (with

tears rolling down), to Akal Purkh (God) to bestow His

Grace on the sacred mission so that it grows and carries

His message of the divine peace and spiritual

brotherhood to the entire mankind. Sant Teja Singh used

to visit this place during summer along with his devotees

for meditation and solemnization of Akhand Path till he

shed his physical form in 1965.

The Kalgidhar TrustFor continuing the work of the spiritual uplift among the

people through the synthesis of scientific education and

religious ethos, Sant Teja Singh established The Kalgidhar

Trust. The activities of this Trust, based at Sant Attar

Singh Hari Sadhu Ashram, Baru Sahib, Himachal Pradesh

are being carried out by his devout disciple Baba Iqbal

Singh with the heavenly blessings and as per the

guidelines laid down by Sant Teja Singh.

1. Kartar Nu Milanh Di Sachi Khitchkrqwr ƒ imlx dI s`cI iK`c

(Longing to merge with the Almighty.)

2. Antehkaranh Nu Saaf KarnaaAMqhkrx ƒ swP krnw

(Cleanliness of the inner-self.)

3. Har Roz Gurmat Abhiyaashr roz dw gurmiq AiBAws

(Reciting Gurbani and Divine Naam everyday to

tread on the Divine path.)

Just as a person has immense craving to dress

himself well and eat sumptuous food, similarly if he

has the same amount of urge within, to be Divine,

he will certainly follow the Divine path to become so:

imlu myry pRIqmw jIau quDu ibnu KrI inmwxI ] (244)Mil m-ai-r-ai preetmaa jeeo(u) Tudh(u) binn(u) kharee nimaanhee.(Meet me, O my dear Beloved! Without You, I am totally

dishonored.)

jnm jnm kI iesu mn kau mlu lwgI kwlw hoAw isAwhu ] (651)Janam janam kee iss(u) mann kao(u) mal laagee Kaalaa hoa siaah(u).(Human mind keeps gathering egoistic dust and dirt from

its innumerable past lives down the ages and becomes

totally polluted with this dust.)

Guru Nanak shows us the wonderful way to purify

the polluted mind:

mUq plIqI kpVu hoie ] dy swbUxu leIAY Ehu Doie ]

BrIAY miq pwpw kY sMig ] Ehu DopY nwvY kY rMig ] (4)Moot paleetee kaparh(u) ho-e D-ai saaboonh(u) la-ee-ei oh(u) dhoe.Bharee-ei matt(i) paapaa(n) k-ei sangg(i) Oh(u) dhop-ei naavei k-ei rangg(i).(As we wash our dirty linen with soap to remove dirt,

similarly we should also purify our egoistic mind with utmost

love and devotion by meditation on the Divine Naam.)

It means a daily recitation of Gurbani and the Divine

Naam with an unpolluted mind, complete love and

devotion. One must wake-up at the ambrosial hour,

at least three hours before sunrise. He must have his

bath and should meditate on the Divine Naam. Then

recite the five Baanis viz. Japuji, Jaap Sahib, Sudha

Swaeeye, Choupaee and Anand Sahib. Thereafter,

he should seek the Guru's blessings in the presence

of Sangat by listening to Shabad Kirtan in a Gurdwara.

In the evening, Rehras should be recited. Before

retiring for the day, one must say the final prayer in

the form of Kirtan Sohila. In between, he must keep

reciting the Divine Naam all the time, while carrying

on with the worldly affairs:

hwQ pwau kir kwmu sBu cIqu inrMjn nwil ] (1376)Haath paao(u) kar(i) kaam(u) sabh(u) Cheet(u) Niranjan naal(i).(Your body should perform all worldly deeds the whole

day, but let your mind with utmost devotion remain with

the Immaculate Lord.)

One must earn his livelihood honestly and a tenth of

his earnings (Daswandh) should be given for

charitable purposes. All this should be followed as an

act of faith and not a mere ritual. This is the

discernable routine prescribed by the Guru and every

Sikh should follow it religiously.

Broadly there are four important principles to tread on

the divine path along with meditation and divine Kirtan:

(i) Share with others what belongs to you:Gwil Kwie ikCu hQhu dyie ] nwnk rwhu pCwxih syie ] (1245)Ghaal khaae kichh(u) hathahu d-ai-e Nanak raah(u) pachhaanheh s-ai-e.(Only he, who works hard for honest livelihood and

shares a part of his earnings - minimum 10% - with

others, recognizes the divine path.)

(ii) Humility is the greatest virtue:imTqu nIvI nwnkw gux cMigAweIAw qqu ] (470)Mitthat neeveen Nanaka Gunh changiaaeeaan tatt(u).(The essence of all virtues is humility.)

(iii)Shed ego:PrIdw jy qU Akil lqIPu kwly ilKu n lyK ]

AwpnVy igrIvwn mih isru nNØIvW kir dyKu ] (1378)Farida j-ai too(n) akal(i) lateef(u) Kaal-ai likh(u) na l-ai-khAapn-rh-ai gireevaan meh Sirr(u) neenvaan kar(i) d-ai-kh.(If you have been blessed to be intelligent, do not perform

bad deeds. Rather, introspect humbly about the bad deeds

performed earlier.)

4. Simran ate kirtan de naal-naal chaar gallanismrn Aqy kIrqn dy nwl-nwl cwr g`lW

(Four important principles to tread on the divine path)

Pearls ofWisdomPearls ofWisdom

SantTeja

SinghJi

SantTeja

SinghJi

(1877 - 1965)

25Feb - April, 2013

(iv)Be merciful:dieAw jwxY jIA kI ikCu puMnu dwnu kryie ] (468)Da-i-aa jaanh-ei jee(a) kee Kichh(u) punn(u) daan(u) kar-ai(i)(Be kind to others, perform good deeds and donate something.)

Spiritual awareness imbues a person with divine

humility and he sees One-in-all and all-in-One.

"I pursued higher studies doing M.A. and LLB., with a

lot of hard work and great difficulty. At that time

I was not aware of reciting Gurbani as a daily prayer,

but at Harvard University, I had to write a thesis on a

very difficult and different subject on a very eminent

poet, but I did it with ease because by this time, with

the blessings of Sant Attar Singh Maharaj, my faith in

Gurbani was absolute and I had begun to seek the

Lord's grace. I would get up at the ambrosial hour

and follow faithfully Rahit Maryada, i.e., reciting the

Divine Naam and Gurbani as a daily routine.

My academic achievements then became better than

ever before. The Guru alleviates the difficulties of all

those, who follow the divine path”:

pRB kY ismrin igAwnu iDAwnu qqu buiD ] (262)Prabh k-ei simran(i) giaan(u) dhiaan(u) tatt(u) budh(i).(In the remembrance of God are knowledge, meditation

and the essence of wisdom.)

Divine peace and equipoise can be acquired only by

the continuous recitation of the Divine Naam with

every breath:

"Sant Attar Singh Maharaj used to say that one can't

control the mind with forced rituals: just as a snake,

kept in forced captivity of a casket, bites suddenly on

the opening of the lid. Similarly, the mind commits so

many sins when free. It can be controlled through

constant recitation of the Divine Naam with every

5. Duniaavee parhaaee de naal-naal Gurbani da nitnem ho sakda h-eiduinAwvI pVHweI dy nwl-nwl gurbwxI dw inqnym ho skdw hY

(Academic pursuits and recitation of Gurbani

can both be pursued simultaneously.)

6. Mann Di Sehaj Avasthaamn dI sihj AvsQw suAws-suAws ismrn nwl AwauNdI hY

(Intuning of mind with the Divine bliss):

breath, which leads to attainment of Divine peace.

Hence one should continue reciting the Divine Naam

with every breath, while performing worldly duties.":

dim dim sdw smwldw dMmu n ibrQw jwie ] (556)Damm(i) damm(i) sadaa samaaladaa Damm(u) na birthaa jaae.(In every breath, he ever contemplates the Lord and not a

single breath of his passes in vain.)

One can easily swim across the ocean of the world

with the words of the Guru on his lips. He can

elevate himself to a higher pedestal, if he is blessed

by the holy men:

sMqhu swgru pwir auqrIAY ]

jy ko bcnu kmwvY sMqn kw so gur prswdI qrIAY ] (747)Santah(u) saagar(u) paar(i) utaree-eiJ-ai ko bachan(u) kamaav-ei santan kaa So Gur parsaadee taree-ei.(O devotees! Cross over the life's turbulent ocean. One,

who practices the teachings of the Saints, by Guru's

Grace, is carried across.)

Bhai Lehna followed Guru Nanak in letter and spirit -

so much so that he got transformed from an ordinary

village trader to a God-conscious person. He became

One with Him and attained a higher state of being.

Finally he was anointed Guru.

It is human nature to look for shortcomings in others:

PrIdw jy qU Akil lqIPu kwly ilKu n lyK ]

AwpnVy igrIvwn mih isru nNØIvW kir dyKu ] (1378)Farida j-ai too(n) akal(i) lateef(u) Kaal-ai likh(u) na l-ai-khAapn-rh-ai gireevaan meh Sirr(u) neenvaan kar(i) d-ai-kh.(If you have been blessed to be intelligent, do not perform

bad deeds. Rather, introspect humbly about the bad deeds

performed earlier.)

7. Mahapurkhan De Bachan Kamaana Tapan Sirr Tapp HaimhWpurKW dy bcn kmwxw qpW isr qp hY

(Following the words of the Holy is the highest

form of meditation.)

8. Hameshaan Doosr-ai De Gunh At-ei Aapnh-ai Avgunh Vekhn-aihmySW dUsry dy gux Aqy Awpxy Avgux vyKxy

(Always look for what is good in others and

what is unsavory in your own self.)

and should always feel:

hm nhI cMgy burw nhI koie ] pRxviq nwnku qwry soie ] (728)Ham nahee(n) changg-ai buraa nahee(n) koe Pranhvat(i) Nanak(u) taar-ai soe.(Anyone, who believes and practices that he is not good

and none other is bad, Nanak says the grace of God

helps him to overcome the turbulence of life.)

Selfless service is of three types:

(i) To serve materially

Gwil Kwie ikCu hQhu dyie ] nwnk rwhu pCwxih syie ] (1245)Ghaal khaae kichh(u) hathahu d-ai-e Nanak raah(u) pachhaanheh s-ai-e.(Only he, who works hard for honest livelihood and

shares a part of his earnings - minimum 10% - with

others, recognizes the Divine path.)

(ii) Physical service

ivxu syvw iDRgu hQ pYr hor inhPl krxI ] (BweI gurdws)

Vinh(u) sewa dhrigg hatth p-ei-r Hor nehphal karnhee.(If one does not render divine service, his hands and feet

are worthless. So also the deeds performed with them.)

Physical service is greater than material service.

A man must always seek company of the

God-conscious persons to do so. Didn't Guru Amar

Das render selfless service to his master at the age of

sixty-two?:

gur syvw qy suKu aUpjY iPir duKu n lgY Awie ] (651)Gur sewa t-ai sukh(u) oopj-ei Phir(i) dukh(u) na lagg-ei aae.(Serving the Guru, peace is produced, and then, one does

not suffer in pain.)

9. Sewa Karan Naal Mann Nirmal Hund-aa Hai, Gareebee Aundee Hai At-ei Mann Shabad Naal Jurhdaa Haisyvw krn nwl mn inrml huMdw hY,grIbI AwauNdI hY Aqy mn Sbd

nwl juVdw hY

(Selfless Service ennobles a man by purifying

his mind. It imbues a man with humbleness

and enjoins him to His 'Word'.)

(iii)Inner service:

No doubt, the material and physical services purify a

man's mind. But a truly blessed person is the one,

who is completely immersed in his Lord through

'Word' (Shabad Guru), i.e., by reciting the Divine

Name all the time. How aptly Bhagat Namdev sums

up man's duties in the following words:

hwQ pwau kir kwmu sBu cIqu inrMjn nwil ] (1376)Haath paao(u) kar(i) kaam(u) sabh(u) Cheet(u) Niranjan naal(i).(Your body should perform all worldly deeds the whole

day, but let your mind with utmost devotion remain with

the Immaculate Lord.)

He alone reaches the Pinnacle of spiritual bliss, who

keeps climbing the stairs of life step by step.

One should not shed the divine service even if he is

crushed and rendered poor:

qyrI Bgiq n Cofau ikAw ko hsY ] (1170)T-ai-ree bhagat(i) na chhodo(u) kiaa ko hass-ei.(I shall not renounce Your worship, O Lord; what does it

matter if people laugh at me?)

and

hsqI isir ijau AMksu hY Ahrix ijau isru dyie ]

mnu qnu AwgY rwiK kY aUBI syv kryie ] (647)Hasatee sirr(i) jio(u) ankas(u) h-ei Aharnh(i) jio(u) sirr(u) d-ai(i)Mann(u) Tann(u) aag-ei raakh(i) k-ei Oobhee s-ai-v kar-ai(i)(As the elephant bears the goad on his head and like a

piece of iron on the anvil for rendering the service, by

submitting the mind and body to the divine Master, one

should render the service with complete love and

devotion.)

10. Guru Ghar Di Sewa Di Pundd Sirr Taun Nahee Suttnhee Chaaheedee Bhav-ein Ess Hei-thaan Hee Kuchl-ei Kyon Naa Jaa-ee-ei gurU Gr dI syvw dI pMf isr qoN nhIN s`utxI cwhIdI BwvyN eys hyTW hI

kucly ikauN nw jweIey[

(Never shed the divine service even if you have

to pay a heavy price.)


11. Saadaa Nirbaah Karnaa, Saadee Khuraak Khaanhee At-eiSaadaa Pehnanhaaswdw inrbwh krnw, swdI Kurwk KwxI Aqy swdw pYnHxw

(Follow the principle of simple living and

divine thinking.)

12. Pakarh Naa Rakh Ke Jo Kaaraj Sahmane Aavey Auh Guru Ka Samajh Ke Utshaah Naal Kar-eipkV nw r`K ky jo kwrj swhmxy Awvy auh gurU kw smJ ky auqSwh

nwl kry

(Render selfless service dutifully without

desiring any rewards as if it is the divine

order.)

Always lead a simple life by eating simple food and

wearing simple dress. Whenever food is served, even

if it is tasteless, it should be taken as a divine boon

considering it as His blessings. One should not be

greedy of sumptuous food. According to Gurbani,

simple living means to remain humble and grateful to

God, who provides everything for the basic needs of

all. Thus one should lead the life according to the

divine law as enunciated in Guru Granth Sahib:

Cwdn Bojn kI Aws n kreI AicMqu imlY so pwey ] (1013)Chhaadan bhojan kee aas na kar-ee Achint(u) mil-ei so paa-e(One should not desire to wear costly attractive dresses

and eating sumptuous foods. He should rather be thankful

for whatever God provides and be contented.)

Whatever job is assigned, one should carry out the

same by considering it to be his Divine Master's

command. Without having any attachment with it,

he should perform it with full devotion and without

questioning the rationale of the assigned task,

thinking that it is his divine duty:

hau mUrKu kwrY lweIAw nwnk hir kMmy ] (449)Hau moorakh kaar-ei laa-ee-aa Nanak Har(i) kamm-ei.(I am just incompetent, O Nanak! But the Lord has

appointed me to perform His service.)

This is the act of one's divine humility. Leave the

outcome of the assigned task to the Almighty and

never desire the fruits in return:

krm krq hovY inhkrm ] iqsu bYsno kw inrml Drm ] (274)Karam karat hov-ei nehkaram Tis(u) b-ei-sno kaa nirmal dharam.(Performing good deeds, one does not seek rewards.

Spotlessly pure is the religion of such a devoted seeker

of truth.)

After performing good deeds, one should pray to the

Lord that he has not done anything, O Lord! You have

got it done by him. According to Hindu philosophy,

this is called Karma Yoga as enunciated by Lord

Krishna in Bhagwad Gita:

? ???? ?? ????? ????? ?? ? ??? ?? ?????

Karamanh-ai vaadhikarast-ai ma phaleshu kadaachana(One should do one's duty and not seek or get concerned

about the outcome or the reward from having truthfully

performed duty.)

Guru Nanak opines that divine humility is the most

soothing and gist of all virtues:

imTqu nIvI nwnkw gux cMigAweIAw qqu ] (470)Mitthat neeveen Nanaka Gunh changiaaeeaan tatt(u).(The essence of all virtues is humility.)

Humbleness, tolerance and sweet soothing language

are the three main virtues for the beloved to attract

the attention of the divine Lover, the Lord Almighty:

invxu su AKru Kvxu guxu ijhbw mxIAw mMqu ]

ey qRY BYxy vys kir qW vis AwvI kMqu ] (1384)Nivanh(u) su akhar(u) khavanh(u) gunh(u) Jihbaa manheeaa manttAi tr-ei bh-ei-nh-ai v-ai-s kar(i) Taan vass(i) aavee kantt.(Humility is the word, forgiveness is the virtue and sweet

speech is the magic mantra. Wear these three robes,

O sister! You will captivate your Lord Husband.)

?

13. Har Samme Mittha Bolnhahr smyN im`Tw bolxw

(Always talk sweetly and remain in divine

humility.)

14. Niraakaar Da Desh Ik Hee Hai Atte Akal Purkh Anubhavi Jaagadee Jot Haiinrwkwr dw dyS iek hI hY Aqy Akwl purK AnuBvI jwgdI joq hY

(There is only one formless abode, which

perceivable enlightened Almighty pervades.)

15. Saadhu De Attal BachanswDU dy At`l bcn

(The eternal words of the 'Saint'.)

Gurbani elaborates:

Gt Gt mY hir jU bsY sMqn kihE pukwir ] (1427)Ghat ghat m-ei Har(i) joo bas-ei Santan kahio pukaar(i).(The saints proclaim that the dear Lord abides in each

and every heart.)

It further strengthens:

sBY Gt rwmu bolY rwmw bolY ] rwm ibnw ko bolY ry ] (988)Sabh-ei ghatt Ram bol-ei Rama bol-ei Ram binaa ko bol-ei r-ai.(Within all hearts, the Lord speaks. Who else speaks,

other than the Lord?)

Whosoever, searches the divine within, with

complete dedication, devotion and divine humility,

in the company of the God-conscious persons,

attains the light:

ijnI nwmu iDAwieAw gey mskiq Gwil ]

nwnk qy muK aujly kyqI CutI nwil ] (8)Jinee Naam(u) dhiaaiaa Ga-e maskat(i) ghaal(i)Nanak t-ai mukh oujl-ai K-ai-tee chhuttee naal(i).(Those, who meditate on the Divine Name, reach the goal

of human life. Their faces radiate with divine glory and

lead many more to this divine goal and free them from the

cycle of birth and rebirth.)

The God-conscious person and the Almighty are one

and the same:

nwnk swD pRB Bydu n BweI ] (272)Nanak Saadh Prabh bh-ai-d na bhaaee.(O Nanak! There is no difference between the holy

persons and the Lord.)

The holy words of the God-conscious persons remain

in the cosmos and manifest their divine effect at the

appropriate time, irrespective of the Universe being

created or destroyed many a time.

In this context, Gurbani reveals that any disaster may

rock the Universe, but the sayings of a saint remain

unchanged:

inis bwsur niKAqR ibnwsI riv ssIAr bynwDw ]

igir bsuDw jl pvn jwiego ieik swD bcn AtlwDw ] (1204)Nis(i) baasur nakhiatar binaasee Rav(i) saseear b-ai-naadhaaGir(i) basudhaa jal pavan jaaego Ikk(i) saadh bachan atlaadhaa.(Night, day and the stars in the sky shall perish. The sun

and the moon shall vanish. The mountains, the earth,

the water and the air shall pass away. Only the 'Word' of

the saint shall last eternally.)

The preaching of Guru Nanak emphasizes to

withstand hurdles with love and compassion by

intoning one's mind in the divine 'Word'. When Sulhi

Khan, the general of the Mughal Emperor Jehangir,

was advancing towards Amritsar to attack Guru

Arjan, the disciples pleaded with the Guru to make

some effort to resist the invader. The Guru told his

devotees to have no fear and remain intoned with the

Lord by reciting the divine hymns. It helped create

such reverberations that Sulhi Khan got killed on his

way, when his horse slipped in the brick-kiln:

mY sBu ikCu Coif pRB quhI iDAwieAw ] (371)M-ei sabh(u) kichh(u) chhod(i) Prabh toohee dhiaaiaa.(I have renounced one and all and I meditated only

on Him.)

It shows that the recitation of the Divine Name

(Gurbani), with complete devotion and concentration,

removes all obstacles in the life of the devotee.

This is the truly peaceful movement in Sikhism.

16. Shaantmaee SatyagrahaSwNqmeI siqAwgRih

(Withstanding obstacles with divine love and

compassion.)


17. Aatmik Mandal De Paandhian Di Taar Ik Hundee HaiAwqimk mMfl dy pWDIAW dI qwr iek huMdI hY

(All the God-conscious persons have the same

divine tune.)

18. Ikaant SimraniekWq ismrn

(Meditation in seclusion.)

When I was the principal of Khalsa College,

Amritsar, I came across a highly respectable saint,

Baba Kesar Singh (Kesar Killi Wale) in the college

Gurdwara. With his divine perception, Baba Ji

expounded that as per the Divine Will of the

Satguru, Gur Mantra (the divine 'Word') would

hereafter be recited openly in the congregation.

(The prevailing practice was to give the Gur Mantra

confidentially in the ear of the seekers of Truth.)

The same evening, Sant Attar Singh was scheduled

to have his meals with us at my invitation. Before

coming home, Sant Ji went straightaway to the

college Gurdwara, where a special congregation

was arranged. In the holy benevolence of

Guru Granth Sahib, he pronounced the Divine Name

openly and requested the congregation to recite

Satnam-Waheguru. Thus he confirmed the divine

perception of Baba Kesar Singh that the

seekers would henceforth be blessed with the

Gur Mantra openly:

suin mIqw nwnku ibnvMqw ] swD jnw kI Acrj kQw ] (271)Sunn(i) meetaa Nanak(u) binvantaa Saadh janaa kee ach-raj kathaa.(Listen, O friends! Nanak supplicates that the story of the

holy people is unique and wonderful.)

Once in the ambrosial hour, I, very humbly requested

Sant Attar Singh to permit me to meditate on the

Divine Name in a secluded place. The saint

expounded, “Oh Bhai Teja Singh! By meditating on

the Divine Name in the congregation, one gets divine

strength to tolerate rebukes and praises”:

kwhy ry bn Kojn jweI ]

srb invwsI sdw Alypw qohI sMig smweI ] (684)

Kaah-ai r-ai bann khojan jaaeeSarab nivaasee sadaa al-ai-paa Tohee sangg(i) samaaee.(Why do you go looking for Him in the forest? The

all-pervaiding unattached Almighty is always with you as

your companion.)

He went on to add, “Bhai Teja Singh! You have

qualified many worldly examinations, but the real

test of divinity will be passed when someone kicks

you on the back, but you remain intoned with the

Divine 'Word' and your attention does not get

diverted. Likewise, when someone rebukes you with

choicest names, you should tell him with folded

hands that he had favored you by pointing out your

shortcomings.” With folded hands, I bowed before

my mentor with a resolve to carry out his divine

advice in letter and spirit.

Before leaving Gursagar Mastuana, I requested Sant

Attar Singh, “My Lord! The game of slander that my

antagonists are playing, please guide me so that I can

be more tolerant.” Sant Attar Singh replied, “Brother

Teja Singh! I had directed you a few days ago to

recite the following Gurbani Shabad and follow it in

letter and spirit”:

pRB kI AwigAw Awqm ihqwvY ] jIvn mukiq soaU khwvY ]

qYsw hrKu qYsw ausu sogu ] sdw Anµdu qh nhI ibEgu ]

qYsw suvrnu qYsI ausu mwtI ] qYsw AMimRqu qYsI ibKu KwtI ]

qYsw mwnu qYsw AiBmwnu ] qYsw rMku qYsw rwjwnu ]

j o vrqwe y sweI jgu iq ] nwnk Eh u pru K u khIA Y jIvn mku iq ] (275)Prabh kee aagi-aa aatam hitaav-ei Jeevan mukat(i) so-oo kahaav-eiT-ei-sa harakh(u) t-ei-sa o(u)su sog(u) Sadaa anand(u) the nahee biog(u)T-ei-sa suvarn(u) t-ei-see o(u)su maatee T-ei-sa amrit t-ei-see bikh(u) khaateeT-ei-sa maan(u) t-ei-sa abhimaan(u) T-ei-sa runk(u) t-ei-sa raajaan(u)Jo vartaa-ai saaee jugat(i) Nanak o(u)h purkh kahee-ei jeevan mukt(i).(One who, in his soul, loves the Will of God, is said to be

Jivan Mukta - liberated while yet alive. As is joy, so is

sorrow to him. He is in eternal bliss, and is not separated

from God. As is gold, so is dust to him. As is ambrosial

nectar, so is bitter poison to him. As is honor, so is

dishonor. As is the beggar, so is the king. Whatever God

ordains, that is his way. O Nanak! That being is known as

Jivan Mukta.)


30Eternal Voice

ackground: The context for this discussion was Bpreparation for a consultation on faith and

development in South and Central Asia in Dhaka,

Bangladesh. The consultation was an endeavor of the

World Faiths Development Dialogue (WFDD) and the

Berkley Center for Religion, Peace, and World Affairs at

Georgetown University, with support from the Henry

R. Luce Foundation. Its aim was to take stock of the

wide range of ongoing work by different organizations

that are, in varying ways, inspired by religious faith, but

more important, to explore the policy implications that

emerge from their interactions with development

organizations. The interview was conducted on

telephone by Michael Bodakowski and Sara Singha with

Baba Iqbal Singh.

In this interview, Baba Iqbal Singh reflects on the role of

his organization in providing value-based education and

what that means for the development of society in

general. Baba Ji provides background about the Sikh

religion, its teachings and philosophies, as well as on the

gender challenges facing northern India and how his

organization is responding.

Can you tell us about your personal background and history and how you came to your present position as President, The Kalgidhar Trust/Society?I was born in a well-to-do family of farmers in a village near Gurdaspur. I have been detached from worldly desires from the time I was a young boy. One of my favorite pastimes was to listen to and read the stories of ancient and legendary saints like Dhruva, Prehlad(a young boy-prince) and other sages, seers, saints and the Sikh Gurus. This kindled in me the desire to tread the path they had trodden. As a boy, I always used to share my food with an unseen God by throwing half of my food on the roof-top of my house. This gradually built within me a sense of sharing. I would read about the Sikh Gurus and the supreme sacrifices that their families had made.I was particularly fascinated by the sacrifices of Guru Gobind Singh Ji's younger sons, Baba Zorawar Singh and Baba Fateh Singh, aged nine and seven respectively. In the sixth grade, I heard the stories of Sanghamitra and Mahendra, the daughter and son of Ashoka, the Great - the renowned Buddhist Emperor of India. How they remained celibate and meditated on the Buddha's teachings and spread them throughout Asia. Their story touched me and I too decided to remain celibate and

dedicate my life to meditation on the divine teachings of Guru Nanak and to spreading his message.

I completed my secondary education from the Government High School, Gurdaspur and then contemplated of various careers, including medicine and agriculture, for the benefit of mankind. Finally though,I decided to pursue the career as an agricultural scientist with the mission that I would help farmers to increase their earnings and also help humanity by enhancing the food production.

Accordingly I joined the prestigious Punjab Agriculture College and Research Institute, Lyallpur (now in Pakistan) for studying B.Sc., Agriculture Science in 1945. After two years, the government of Punjab shifted our college temporarily to Amritsar, in the wake of Partition. Here,I completed my B.Sc. Agriculture in 1949. During my final year of B.Sc. at Amritsar, I met Sant Teja Singh Ji, MA, LLB (Punjab), AM (Harvard). He had secured the top position in Punjab University examination of 1900. After completing his studies, Sant Ji joined the All India Civil Services, but did not feel at home with the job and on the advice of his Commissioner (an Englishman), he joined the renowned Khalsa College at Amritsar as a teacher. Here, he met Sant Attar Singh Ji Mastuana Wale(1866-1927) and became his disciple. Sant Attar Singh Ji was the first saint in the Sikh faith, who laid emphasison providing value-based education to the children.He established the first girls' college in Mastuana, near Sangrur district of Punjab, in the year 1906 and followed it up with the boys' school and college in the same year. Heeding to the call of his master, Sant Teja Singh Ji resigned from the coveted post of Principal, Khalsa College, Amritsar and presented himself in the service of Sant Attar Singh Ji for imparting value-based education.

Sant Attar Singh Ji's vision was that we should adopt the unique pattern of education by combining the spiritual-based education of India with the technology-based education of the western world, the synthesis of which produces value-based education. He asked his disciple Sant Teja Singh Ji to visit Europe and America and study their scientific model of education, which he did accordingly by first joining College of London and then the Cambridge University. After completing some semesters, he shifted to Columbia University in New York and finally completed his Masters from Harvard University. Despite

obtaining the latest education from all these universities, he resisted the temptation of joining any renowned educational institution in India, but under instruction from Sant Attar Singh Ji, he started teaching in a primary school in Mastuana, implicitly obeying the order of his divine master and shedding the egoistic instincts of the mind of a highly educated person.

It is worth mentioning here that when all the Hindu saints and renowned leaders including the Rajas and Maharajas of India thought of establishing the now renowned Banaras Hindu University. Through their learned leader Pandit Madan Mohan Malviya, they approached Sant Attar Singh Ji to persuade him to lay the foundation-stone of the first college of the university. On their request, Sant Ji did so in the year 1914 and asked his disciple Sant Teja Singh Ji to head the College of Education in that university. After a year or so, Sant Teja Singh Ji was called back to Mastuana on the request of Maharajas of Patiala, Nabha and Jind to initiate the process of educational institutions in Punjab.

When I first met Sant Teja Singh Ji and noticed his dedication to spirituality as well as his humility, I became his disciple. From him I learned the importance of imparting value-based education. I was very inspiredwith his spiritual teachings to serve humanity duringhis lifetime.

After completing my M.Sc. in Agriculture Science,I joined the Department of Agriculture with Punjab Government. At that time Sant Teja Singh Ji was very keen to establish a spiritual center at Baru Sahib (in the Himalayan region of Himachal Pradesh), to fulfill the wishes of his divine master Sant Attar Singh Ji. It was for this reason that I opted to join the Himachal Pradesh Government, so that I could render better the divine service of establishing spiritual center at Baru Sahib.

A Discussion with Baba Iqbal Singh, President, The Kalgidhar Trust/Society, Baru Sahib, India


In this interview, Baba Iqbal Singh reflects on the role of his organization in providing value-based education and what that means for the development of society in general.

The spiritual center at Baru Sahib was established in 1956, as per the directions of Sant Teja Singh Ji, with a mission to uplift the underprivileged and provide them with value-based education blended with spiritual ethos. Before shedding his physical form in 1965, Sant Teja Singh Ji formed The Kalgidhar Trust to manage this spiritual center and vide his Will, I became the President of The Kalgidhar Trust/Society to carry on the divine mission. I worked with the Himachal Pradesh Government for the benefit of farmers and retired as Director of Agriculture in 1987.

We started Akal Academy, our flagship school at Baru Sahib with only five students in 1986. It has now become an International fully residential public school, with 1400 students on roll, from all over India and 16 countries of the world, mostly from USA, Canada and UK.

While pursuing my career, I was always amongst ministers and top bureaucrats, who not only used to push and pull strings to get their work done, but also used to manipulate situations and resort to corruption. But remaining simple-minded and focused on my work,I managed to win over all my detractors, who in due course became my well-wishers. Soon, the state machinery acknowledged my sincere and diligent work and lovingly started addressing me as Gyani Ji(the learned one). I had conviction and faith in my belief that 'Work is Worship', as taught by my divine master.As such, I found that things always worked to my benefit as if some divine force was working to protect my interests. My studies, too, made me realize that it was only faith that made path-breakers in society and achievers in the spiritual field.

Please expand on value-based education and what it means to you and your work?In the context of the overall education system, there are three types of educations in India. The first type of

education focuses on literacy, without any moral values.I believe that the literate man is the most egoistic and selfish because he is not taught moral values and he thinks only for his own benefit. The majority of the universities, colleges and schools all over the world impart only literacy and not value-based education.

The second type of education is value-based education, where you combine literacy with a moral-based education system, which is far more holistic. The person with this type of education starts thinking of the needs of others and sees himself as connected to others with the result that he develops a broader outlook. Such a person is more likely to help others without any consideration, because he has developed the broader outlook of seeing One in all and all in One. It is worth mentioning here that the Divine (God) is one for all the faiths (religions).

The third type is the spiritualized education with divine wisdom. For this, one doesn't need to go to any school, because he realizes the divine knowledge of the universe within. None of the prophets ever went to any university to learn the lessons of divinity. One only needs to delve into the divine scriptures for this type of education.

The education system of our organization combines spirituality with literacy (basic education) to impart value-based education. As a result, all our students are free from drugs and alcohol and other evils of the present time. Since they are free from all vices, their minds are sharp and they are focused on their well-being as well as on the well-being of others. Value-based education is the real need of the time to produce good human beings, who, in turn, are able to inspire the society to tread on the divine path for rendering selfless service to mankind irrespective of any caste, creed or color.

Our students have become empowered with our system of value-based education, the effects of which are far-reaching. They help reduce tension in their homes because they are able to counsel their parents. In some cases, they have been able to keep their parents from divorcing. They are able to stay away from the materialistic temptations as well as from drugs and alcohol and are committed to education and thus becoming the useful members of society. We feel that value-based education is the best way to take society forward and to promote the values that will bring long term sustainable development of the world.

We will be able to harness the energy of the youth and move them towards working for the empowerment and the betterment of the world through this system of education.

How do your schools fit into the overall government education system on a practical level?Our schools are part of India's Central Board of Secondary Education (CBSE) and we collaborate with the government on a regular basis, but we are not government funded and we do not receive any financial support from the government. The pattern of education that we follow in our schools is based on the pattern of the Indian government. Our schools are English medium schools where the primary language of instruction is English but we also teach other languages including Hindi and Punjabi. The government is happy with what we are doing in our schools. We are happy to have their support.

Where do your students come from and from what faith backgrounds are they from?We work in the north Indian states of Haryana, Punjab, Rajasthan, Uttar Pradesh and Himachal Pradesh. Since government schools are not able to impart value-based education to the underprivileged rural masses, our emphasis is totally on rural population and we work in the rural areas. We work for women empowerment, which is the most important area of concern in the present time because in north India, people look down upon girls and give importance to the boys. Our teaching empowers girls and provides them employment in our educational institutions with the result that they can begin a new and purposeful life.

The students in all our schools come from different faiths and they have the freedom to follow their own religion.We have no issues with anyone following his own faith and tradition, but one has to follow our rules of conduct.We have Hindu and Muslim students, but our code of conduct is unique and that is why our schools are popular.

Tell us in detail about the overall work, projects and reach of The Kalgidhar Trust/Society.The Kalgidhar Trust/Society had a humble and modest beginning in 1986 with a simple one room school with only five students. The concept was to 'move away from urbanization' and channel the energies of the young students in developing their character and knowledge, on the pattern of ancient saints, seers and sages of the bygone eras.

Intending to reach out to the unreached, The Kalgidhar Trust/Society started promoting quality value-based education, primary health, social welfare and spiritual uplift among the underprivileged/deprived rural masses in far-flung areas of north India. Our work has been instrumental in bringing about silent but sure reforms to uplift spiritual values and the socio-economic status of the rural poor in the areas covered. The rural areas of Uttar Pradesh, Haryana, Punjab, Rajasthan and backward hilly areas of Himachal Pradesh are being covered with 111 (now 121) outstanding schools.

Schools affiliated with the Central Board of Secondary Education (CBSE), Government of India, New Delhi are under the name of Akal Academy and provide modern education to more than 60,000 students, mostly from the deprived strata of society. The organization has also established a full-fledged University under the name Eternal University, which is providing higher education in the field of Health, Engineering and other subjects related to the economic uplift of the under-privileged in thefar-flung interior Himalayan region at Baru Sahib.

We also have many other programs like De-addiction Centers (on the pattern of Alcoholics Anonymous),a modern Charitable Hospital, an Orphanage, Senior Citizens Home, Women Care Centers and Women's Empowerment Programs. We try to rehabilitate the women and get them jobs so that they are able to be financially independent, self-reliant and become useful members of the society. All these centers are also in the backward rural areas. The Kalgidhar Trust/Society work on abysmally low administration cost of around three percent, since we are assisted by about 300 key selfless volunteers, who have dedicated their lives and careers for this mission and work without any remuneration.

Can you speak about your hospital?We have two charitable hospitals and every year we hold


I have been detached from worldly desires from the timeI was a young boy. One of my favorite pastimes was to listen to and read the stories of ancient and legendary saints like Dhruva, Prehlad (a young boy-prince) and other sages, seers, saints and the Sikh Gurus. This kindled in me the desire to tread the path they had trodden.

When I first met Sant Teja Singh Ji and noticed his dedication to spirituality as well as his humility, I became his disciple. From him I learned the importance of imparting value-based education. I was very inspired with his spiritual teachings to serve humanity during his lifetime.

four to six camps in the interior of the country in Punjab and remote hilly region of Himalayas, soliciting doctors from Mumbai, Delhi, Haryana, Punjab and Chandigarh. About 30 doctors offer selfless service in every camp, where surgeries costing thousands of rupees are performed free of cost for the benefit of the needy. In the spring of 2010, a team of 27 doctors from Operation Rainbow Canada visited Baru Sahib and managed hundreds of patients not only from Himachal but also from the adjoining states of Punjab, Haryana and Uttar Pradesh. They performed surgeries upon 300 of them.

What are the views of the Sikh religious tradition onorphan care?Sikhism is not an 'ism'. It is the spiritual way of life for the entire mankind. It recognizes and follows the teachings of not only its Gurus but also of the other divinely enlightened persons, who attained the spiritual realm and saw 'One in all and all in One.' It will not be out of place to state that no scripture of any other religion has included the hymns of the enlightened saints and sages following the spiritual ways of other religions.

It is also worth mentioning that out of a total 35 contributors, the Sikh scripture Guru Granth Sahib contains the hymns of six Sikh Gurus (divine masters) out of a total of ten. It also contains the verses of the divine persons, who initially followed their own faiths (religions), but honestly treaded on the divine path by meditating on the divine Name to reach the divine realm, which is a worriless divine state. 15 saints belonging to various sections of society including high caste Brahmins (Ramanand Gaur), mini rulers (Peepa), farmer (Dhanna) and low-caste cobbler (Ravidas), weaver (Kabir), butcher (Sadna), barber (Sain) and three renowned Muslim saints

(Farid, Kabir and Bhikhan) besides 11 Bhattas, the renowned Brahmins, who became divine and merged with the Almighty Lord by following the divine preachings of the Sikh Gurus in letter and spirit find a place of honor in Guru Granth Sahib.

When we bow before Guru Granth Sahib, with reverence,we also pay the same respect to all these saints, who followed their own different faiths distinct from the Sikh way of life. Thus, Sikhism is not a separate religion but it is an interfaith to show the divine path to tread on for the entire world irrespective of any caste, creed or region.

Not only that, in Guru Granth Sahib, God has been mentioned several times by different names, such asHari (8344), Ram (2533), Prabhu (1371), Gopal (491), Govind (475), Parmatama (324), Karta (228), Thakur (216), Daata (151), Parmeshar (139), Murari (97), Narayan (89), Antarjami (61), Jagdish (60), Satnam (59), Mohan (54), Allah (46), Khuda (43), Bhagwan (30), Nirankar (29), Krishan (22), Waheguru (13) and Wahguru (3).

According to the teachings of Guru Granth Sahib, if we seek the blessings of the Divine (God), we should serve humanity with complete love and devotion irrespective of any caste, creed or region.

What are religions? In fact, these are the different faiths or divine ways to tread on to reach the divine realm, where there is no worry, no fear and in this state, the divine person sees One in all and all in One. All castes, creeds and religions cease to have any meaning in this state. If anyone honestly follows his faith without any bias, he can attain this divine state. Thus, if all the faiths are different ways to reach the divine realm, why should we, then, quarrel on petty issues of faith and consider one faith better than the other. In fact, all faiths are the same and if we tread upon any of them with complete love and devotion to merge with the divine, we will find no distinction. This way, the whole race and craving of conversion with the sword as well as with the wealth will be finished.

If we follow our faith honestly to reach the one and the only destination, there will be no conflict. For example,if you want to become the citizen of Dhaka by coming from all over the world, you follow different routes according to the location of your country but when all of you reach Dhaka and settle here, you are called the citizens of Dhaka irrespective of the path (faith) you followed. If we perceive these ideas and follow the same

for realizing the divine within, then there is no conflict among the different faiths, because the goal is the same.

Serving humanity is the only real religion and Sikhism says that when you serve humanity, you should never ask whether someone is a Muslim or a Hindu because in God's eyes, all are one.

Sikh faith emphasizes more on the care of the orphans and downtrodden. The Kalgidhar Trust/Society is also taking care of many orphans, whether male or females; and bringing them up with proper care and providing them value-based education along with the students belonging to the af f luent families, even thosecoming from England, USA and Canada without any discrimination. They live a life of self-pride and have sense of belonging with our facilities. All of them partake of the same food and wear the same type of clothes, which completely removes any complex. These orphans are provided education up to the university level and are also employed in our schools as teachers, drawing handsome salaries. The orphans are so much attached and engrossed and intermingle with affluent students that nobody can tell one from the other.

It should be noted that so far we have not got any grant

or assistance for the orphanages. However, we can

expand this program to a greater extent if some

monetary assistance is available from outside.

What are the inter national dimensions ofThe Kalgidhar Trust/Society?The Kalgidhar Society organizes Educational exchange

programs wherein students from its schools visit US,

Canada, UK etc. and students from these countries

participate in summer camps at Baru Sahib in this remote

Himalayan region. A faculty exchange program is also in

place wherein teaching faculty from leading Universities

visit Eternal University to teach for 6 to 8 weeks.

What is the role of faith in development of India more generally?Government infrastructure does not reach into the deep rural areas and hence the rural under-privileged population feels alienated from the mainstream. Also, the system is too bulky and sluggish to provide comfortable benefits to the rural poor.

Hence it has become imperative for NGOs, especially those linked to faith, to provide not only basic needs but also quality education, employment and empowerment in

rural India. This is also necessary to reduce frustration in these people, which if allowed to grow unchecked, can someday lead to Naxalism or terrorism.

What do you see as your role as a public religious figure working on development in India?I think that people, especially in the rural parts, look upon public religious figures to alleviate their pain and fulfill their basic needs. Hence, we have decided to approach development with a single-minded simple solution of providing low cost quality education that empowers people for the future. It is also sad to see that many public religious figures have resorted to exploit these simpletons for their own personal gains to amass huge wealth and riches for themselves.

How do Sikh teachings inform development work?Sikh teachings have some important lessons to teach about the development. These teachings focus on the development of a sound body and a spiritualized mind in order to become part of the Divine. It is emphasized time and again in the holy Scripture, Guru Granth Sahib to control one's worldly desires, comforts and egoistic mind, so that he may merge with the Divine within and serve humanity irrespective of caste, creed and religion. Guru Granth Sahib in a very simple way and in one sentence has explained the whole theory of spirituality on how to become Divine:

duibDw Coif Bey inrMkwrI ] (685)Dubidhaa chhod bhae Nirankaaree(He, whose duality has been annulled by the Guru, is the enlightened Supreme Being.)

In other words the mathematical equation becomes:Man – Ego = God.

Actually, whatever upheavals, wars and other conflicts including global warming persist, they are due to the egoistic mind of man for gaining personal superiority and


What are religions? In fact, these are the different faiths or divine ways to tread on to reach the divine realm, where there is no worry, no fear and in this state, the divine person sees One in all and all in One. All castes, creeds and religions cease to have any meaning in this state. If anyone honestly follows his faith without any bias, he can attain this divine state. Thus, if all the faiths are different ways to reach the divine realm, why should we, then, quarrel on petty issues of faith and consider one faith better than the other.

comfort. In fact, all these are the forms of ego.

Please expand on your perspectives on gender issuesin India?

Guru Nanak says:

so ikau mMdw AwKIAY ijqu jMmih rwjwn ] (473)So kio(u) mandaa aakhee-ei Jitt(u) jameh(i) Raajaan.(Why call her impious, of whom are born great men?)

He further emphasizes:

iesu jg mih purKu eyku hY hor sglI nwir sbweI ] (591)Iss(u) jagg meh(i) Purakh(u) aik(u) h-ei Hor saglee naar(i) sabaaee.(In this universe, there is one SupremeBeing, known as the Divine Husband. The whole humanity, whether male or female, is considered His wife, i.e., worshipers.)

It is a matter of shame for us in north India to boast of the worst gender ratio in India. The mindset of the poor, due to lack of education is clouded with lowly thoughts, to look down upon the girl child as a burden. Such is the ignorance that the son is sent to the best schools but the daughter is either sent to a government school or is leftun-schooled since parents think that spending on the girl child is a mere waste, because after marriage she has to move out to another house and would not provide them any personal benefit. On the other hand, boys are considered their assets despite the fact that boys are going astray and ruining the families by addicting themselvesin various vices. Spending on their education isconsidered investment.

We, at The Kalgidhar Trust/Society, have taken upon us the task of rearing, educating and making employable around 1500 under-privileged rural girls every year. They are coached intensively over a four-year course to become teachers, to be employed back into our own schools. This is a unique pattern, where free education along with board and lodging is provided and

employment is guaranteed to these under-privileged sections of society.

Mass urbanization is today taking a toll on the rural masses and the scary results are already showing up in the widening gap amongst the rich and poor. Ignorance and illiteracy in the rural folks, compounded by the lack of health-care needs brings about helplessness in their lives. The Kalgidhar Trust/Society having identified these root causes is methodically planning to take up the challenge of providing their services to the rural poor.

We have opened several rural employment centers for women, wherein they are trained in embroidery, sewing, and other skills through our trainers in their

own village centers. Then they are provided work and jobs outsourced from cities

that enable them to live with their restored honor. The strategy is

simple yet effective - 'Move away from urbanization',

' P r o v i d e v a l u e - b a s e d scientific education and moral uplift', 'Reach out to the underprivileged' fo r the i r hea l th -care needs and create an

industrial base for their economic development.

Having felt the need to expand the scope of this noble cause,

The Kalgidhar Trust/Society plans to expand and branch out into far flung rural areas

by building 500 schools and several girls' colleges in the next few years. It is expected that a silent socio-economic uplift reform will result out of thesesure-footed grass-root efforts. The footprints of eradication of illiteracy and vices would keep on growing and positively touch the lives thereby fulfilling the needs of the rural and the deprived.

Have you done interfaith projects?We provide free education to more than 500 students, professing Hindu religion, most of them from low-castes as also some Muslims. We are an interfaith religion and in all our development projects, the notion of interfaith is implicit because we believe that development cannot be done alone and everyone needs to work together.

What other actors inspired by faith are working on development issues? What are the strongest and weakest among them?There are Hindu organizations that are working in development and some other organizations are also doing the same. From within the Sikh faith, we are the main organization working in the field of education. Among all Sikh organizations, we are the major one providing these types of services to children and widows and for woman empowerment. Orphanages and gender empowerment are some of the most important issues we are trying to address. Currently, we are only working in the northern states of India. We have started work in Tamil Nadu but that will take some time before we can grow to the level that we have reached in the northern states.

What networks do you belong to or do you know of and how are these helpful?We have good relat ionships with some other organizations and we have a mutual understandingto help each other. We do not ask each other for financial help but we do help each other in several ways. When the earthquake hit Kashmir in 2005, we halted the construction activity at all our centers and diverted our attention towards helping the human in distress. Our organization constructed about 1850 houses for victims of the disaster, majority of them being Muslims.

Besides this, we also helped in the construction of4 Mosques, 2 Hindu Temples and a Gurdwara. This effort was mentioned in the government issued report, which was placed in the Indian Parliament. In Sikh religion, there is no difference between Hindus and Muslims because everything we do is connected to interfaithin some way.

What issues would you like to see discussed in Dhaka? What are the most important gaps in knowledge?It is a matter of pleasure that Berkley Center for Religion, Peace & World Affairs has organized a workshop in this sphere by taking very positive steps in integrating various faiths to focus their energy on human development.We humbly request all the organizers to persuade the multi-national companies and rich charities to help small charities like The Kalgidhar Trust/Society having limited resources, so that they can expand their noble effort toa larger extent.

Most of the gaps in knowledge are that all the faiths think differently and do not give credence to the one goal,for which the human has come to this earth.

Essence of SikhiEssence of SikhiExcerpted from 'Gurbani Shabad Surati'

Self-deception can be the greatest flaw in a seeker. Often, we delude ourselves that since we have now taken the first firm step in the process of self-realization, all will be well hereafter. The complacency that ensues easily sucks us into postures, which not only invite celebration in outer color by others,but also through highly self-deceptive.

Fragmented in our understanding, but blinded to the whole truth, we end up being false prophets - proponents of lies and vanity. Each step that we take in the process is fraught with this danger.Our real need is to be saturated in the 'deep-red' color of whole truth, i.e.,an intense yearning to behold the Sacred in all phenomena. Gurbani cautions and teaches us to adopt the attitude of an outsider in our material living forthis purpose.


Guru Granth SahibThe Living GuruAll religions hold their holy scriptures in high esteem. But the extraordinary devotional honor, which has been accorded to the spiritual hymns of the Sikhs, compiled in the voluminous holy scripture Guru Granth Sahib,is quite distinct and unique. Not only do the Sikhs bow low before it, considering it the Living Guru, but also it is their firm belief, that when they need guidance for spirituality and worldly problems, it answers them through these hymns.

Its virtuous hymns are believed to be God's own commands, conveyed by Lord's order through theSikh Gurus and various Bhagats (saints), who were wholeheartedly dedicated to the only 'One' unfathomable Lord and with unflinching faith, they meditated on His Name with every breath. Maintaining their sublimity and welfare service for all, they also refrained from any sort

of idol worship and rituals etc. These hymns or Baniis the 'Word' of the Lord.

Collection of BaniThe task of gathering these hymns, particularly of the Bhagats, was very difficult. The basic principle was a touch-stone test. This task was commenced by Guru Nanak, who strictly maintained the principles of 'Fatherhood of God and universal brotherhood of mankind'. His preaching was so frank and simple that he was welcomed and carefully listened to, when he went out for his four long hazardous Udasis (spiritual sojourns). His verses had a magical effect, which he would sing to the strings of the Rabab (rebec) of his companion and disciple, Mardana.

Guru Nanak used to write in a note-book (referred to as Pothi by the historians), each and every verse, which he recited:

hau Awphu boil n jwxdw mY kihAw sBu hukmwau jIau ] (763)Hao(u) aappah(u) bol(i) na jaanhdaa M-ei kahiaa sabh(u) hukmaa-o(u) jeeo(u).(I don't know anything on my own; I utter whatever I am ordained by Him to say.)

Back in his village Kartarpur (where he returned after his travels to plough his own fields), he also preached to Sikhs every morning and evening in a small prayer hall near his own house. He was visited by Bhai Lehna, who became his devout disciple, and succeeded him as Guru Angad. Guru Nanak handed to him his book of spiritual verses before shedding his physical frame. Guru Angad followed the Master Guru and added his own hymns, which were similarly passed on to his successor, the third Guru, Amar Das. Undoubtedly, Guru Nanak's holy spirit, which prevailed in the second Guru, shone in the third Guru as well. The third Guru in turn, wrote and sang quite a number of virtuous spiritual hymns regularly,at his Goindwal congregation center and arranged for the recording of the same with due care. His successor,Ram Das, was sent by the third Master, to set up anew congregational center with a clean bathing Sarovar (water tank), some 30 miles north of Goindwal on the land, which Emperor Akbar had given to Bibi Bhani, daughter of Guru Amar Das and the wife of Ram Das. Initially the place was called 'Guru Ka Chak' then 'Ramdaspur' and finally named Amritsar.

A large prayer hall was soon ready and work on the Sarovar was in progress, which Guru Amar Das visited occasionally. It was here, that he installed Ram Das as the fourth Guru. Earlier in Goindwal, he had handed over to his most trustworthy son Mohan, all the holy Scriptures collected so far (properly arranged under his own supervision, in small volumes called Pothies). It was done for safe custody. Besides the writings of the three Gurus, this collection also contained the verses uttered by19 saints and enlightened persons (Kabir, Farid, Ravidas, Namdev, Sata-Balwand, Bhatt etc.) which had been collected by Guru Nanak and Guru Amar Das.

Along with the construction work of Sarovar of Amritsar,

Guru Ram Das preached in the mornings and evenings to

the Sangat in the make-shift temple. His own verses,

which he used to sing, were being recorded and

safeguarded by his son, Arjan, who became the fifth Guru

after Guru Ram Das.

Compilation of Bani into the Adi GranthThe highly gifted Guru Arjan, while a little child, was blessed by Guru Amar Das with the words, Dohita, Bani

ka bohita (Grandson, the Gurbani-yacht). Guru Arjan was a born poet, a talented musician and had a vast knowledge of most of the languages spoken during his time. His sweetly sung numbers were respectfully sung by his Sikhs. In the meantime, he took up the task of compiling all the holy scriptures of the Pothies into 'One' voluminous book, the Adi Granth, for which he personally had to go to Goindwal, where, with all reverence, he approached Baba Mohan and obtained the valued scriptural treasure, which Baba Ji would not trust giving to anyone else.

Back in Amritsar, Guru Arjan camped at Gurdwara Ramsar and, having added the Gurbani of the fourth Guru and his own, he summoned Bhai Gurdas (a devout Sikh and a noted scholar, who was also highly conversant in Sanskrit and other Indian languages) to scribe on his dictation, the great treasure of the Pothies in a very systematic order. Lots of holy persons, spiritual scholars and the popularly known 11 Bhatts (the bards, whose verses also were taken by the Guru to include in the new single volume of Bani), became the regular visitors to Amritsar. They sang prayers to God and praise to Gurus.

Guru Arjan started this noble project in 1601 and completed the same in 1604. The Adi Granth was brought with great honor to the newly built beautiful hall called Harmandir (Abode of God). Baba Buddha, one of the most respected Sikhs of Guru Nanak's time, was installed as the first honorary Granthi (Priest) to read out the spiritual commands. The Guru himself attributed so much respect to the Granth Sahib that he never sator slept at a place higher than its seat in the morningor through the night. The Sikhs followed the suit with great reverence.

All the Gurbani compositions are in perfect poetic numbers and Ragas (musical melodies) in the Granth Sahib. They were and still are sung by the learned singers,

Infringe-Proof Compilation of

By Bhagwan SinghBy Bhagwan Singh

All the Gurbani compositions are in perfect poetic numbers and Ragas (musical melodies) in the Granth Sahib. They were and still are sung by the learned singers, at their particular timings, seasons and occasions. They are also sung in the Gurdwaras or congregations in simple duets. Spiritually blissful and full of love of God, they are capable of creating a state of ecstasy.


at their particular timings, seasons and occasions. They are also sung in the Gurdwaras or congregations in simple duets. Spiritually blissful and full of love of God, they are capable of creating a state of ecstasy. There are lessons also for living in a harmonious environment with others. There are no trifle stories or fairy tales or fanatic regulations or rituals etc. in these pages.

The Adi Granth was recompiled by the tenth Master, Guru Gobind Singh in 1704 at Sabo ki Talwandi, Damdama Sahib in order to incorporate the verses of the ninth Guru, Tegh Bahadur. Guru Gobind Singh meticulously followed the pattern and order set bythe fifth Master. Before shedding his physical form, Guru Gobind Singh conferred the Guruship to this compilation, now called Guru Granth Sahib on

3 October, 1708 and emphatically ordained:

gurU gRMQ jI mwinE pRgt gurW kI dyh ]

Guru Granth Ji maaniyo Pragat Guraan ki deh.(Reckon Guru Granth Sahib as the visible living incarnationof the Gurus).

Obeying this commend, the Sikhs consider any controversy on these hymns, their order, pattern and the spellings as sacrilegious. For this reason, the uniqueness of Guru Granth Sahib is preserved. There is no way,that anyone would dare make any addition or subtraction to it, whatsoever.

The General Set Up1. There is an up-to-date table of contents in the initial

pages to guide the reader indicating the Ragas (Melodies) and the first line of each verse.

2. The Mool Mantra is the opening line as

<> siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI

sYBM gur pRswid ] (1)Ik Onkaar Satnaam Kartaa Purkh(u) Nirbhau Nirvair(u) Akaal Moorat(i) AjooniSaibh'ng Gurprasad(i).

(God is one, Truth is His name, He is the Creator, Fearless, without Enmity, The Immortal, Self-Illumined and is obtainable by the grace of the Guru).

It is the basic creed and preamble of Sikh spiritualism. It is the creedal statement of Sikhi. This prelude defines the unfathomable God. We are lovingly advised by Guru Nanak to enshrine it in our mind and to meditate upon it to obtain higher spiritual consciousness. It has been repeated at the beginning of every new chapter of Raga also and at the beginning of some other hymns.

3. The foremost scripture we get is, Jap (Japuji) composed by Guru Nanak in 38 Pauries (stanzas). There is one Saloka (epilogue) at the beginning and another at the end. Reciting Japuji as our initial prayer every morning, gives us the realization of the virtues of God, the various universes and realms as also truths about ourselves. The Saloka in the beginning is:

] jp u ] Awid sc u jgu wid sc u ] h Y BI sc u nwnk hso I BI sc u ] (1)Jap(u). Aad(i) sach(u) jugaad(i) sach(u) H-ei bhee sach(u) Nanak hosee bhee sach(u).(The Lord was True in the primal beginning, True through all ages, is True here and now and True will be forever).

The end-Saloka is:

pvxu gurU pwxI ipqw mwqw Driq mhqu ]

idvsu rwiq duie dweI dwieAw KylY sgl jgqu ] (8)Pavanh(u) Guru paanhee pita Maata dharat(i) mahatt(u)Divas(u) raat(i) du-e(i) daa-ee da-e-aa khai-l-ei sagal jagat(u).(Air is our Guru, water our father and great earth isour mother: Day and night are the male and female nurses, in whose lap the whole world plays.)

4. After Jap, the next two hymns-sets, named Rehraas and Sohila, are the prayer hymns, we recite at sun-set (evening) and at night (before sleep) respectively.Our religious tradition has added some more hymns to these, for daily prayers and recitations.

5. The chapters of holy scriptures that follow are theones sung in different Ragas. Foremost, is Sri Raag(a very sweet melody) beginning with the hymns of Guru Nanak. Imagine when Guru Nanak had sung them sweetly to the strings of Mardana's Rabab, how the people, who gathered around him, listening, got immersed into an ocean of spirituality. They became his disciples.

6. Verses of the same Raga, composed by the second, third, fourth and ninth Gurus follow one by one.By ending all of their hymns with the word 'Nanak', these verses are attributed to be the work and benediction of the great Guru Nanak. All verses or hymns written by different authors, thus, reflect identical thoughts and the same blissful message of communion with the Lord. The readers continue to derive the very same bliss. There is not an iota of egotism or duality. Only feelings of humility and affection are apparent throughout. That is indeed an acknowledged basic concept of Sikhism.

After hymns of the Gurus, the hymns of the worthy saints Kabir, Farid, Ravidas, Namdev etc., follow in the same Raga in the same order (for each author there being a separate set). We recite them all with same respect and equipoise.

This order of editing the scriptures of the Gurus andthe saints is followed in all the Ragas. Thus we have a total of 31 Ragas running on 1,430 pages, in the presently published volume.

These Ragas are: Sri Raag, Maajh, Gauri, Aasa, Goojri, Devgandhari, Behaagra, Wadhans, Sorathh, Dhanaasari, Jaitsri, Todi, Bairaari, Tilang, Soohi, Bilaawal, Gaund, Raamakali, Natnaraain, Mali-Gaura, Maroo, Tukhaari, Kaidara, Bhairav, Basant, Saara'ng, Malhaar, Kaanra, Kalyan, Parbhaati and Jai-Jaiwa'nti.

7. Of the total of 4956 Shabads (hymns) by the Gurus, the contribution of each one is separately given below: Guru Nanak-974, Guru Angad-62, Guru Amar Das-907, Guru Ram Das-635, Guru Arjan-2218 and Guru Tegh Bahadur-115. And, of the 29 Bhagats, Bhatts and Gursikhs, the distribution of hymns is: Kabir-541, Farid-134, Namdev-60, Tarlochan-4, Dhanna-3, Baini-3, Bhikhan-2, Jaidev-2; Parmanand, Ramanand, Peepa, Sain, Sadna, Soordas haveone hymn each; Sundar-6, Bhatt-123, Satta and Balwand-8. This makes a total of 938 Shabads.In addition, there is one composition called Raagmala.

8. Towards the end of Guru Granth Sahib, afterSlok Mahalla Nauvan of Guru Tegh Bahadur,is Guru Arjan's conclusive hymn, noted as Mu'ndaavani Mahalla Pa'njwa (Mundhaa or Mu'dran means 'closing' hymn). It reads:

Mool Mantra is the basic creed and preamble of Sikh spiritualism. It is the creedal statement of Sikhi. This prelude defines the unfathomable God. We are lovingly advised by Guru Nanak to enshrine it in our mind and to meditate upon it to obtain higher spiritual consciousness.


Qwl ivic iqMin vsqU peIE squ sMqoKu vIcwro ] (1429)Thaal vich(i) tin-n(i) wastoo pa-ee-o Satt(u) santokh(u) veechaaro.(In the salver are lying three things; truth, contentment and contemplation.)

And then, there is the final hymn by Guru Arjan, which depicts the utmost humility in an individual:

qyrw kIqw jwqo nwhI mYno jogu kIqoeI ] (1429)Tera keeta jaato naahee(n) Mai-no jog(u) keetoee.(I have not appreciated what You have done for me, Lord; only You can make me worthy.)

Raagmaala is the last composition. It is an anthology of Ragas. The authorship of this has not been mentioned and a complete number of the 31 Ragas are not mentioned therein. Some of the Ragas not included in Guru Granth Sahib are also mentioned. Raagmala is read, however, at the end of non-stop reading of Guru Granth Sahib invariably, by tradition.

Guru Granth Sahib, authentic in all respectsWe must gratefully appreciate Guru Arjan for his strictsystem of compilation, which is highly 'infringe-proof'. Each composition of every author is carefully numbered for its verses and topic and each set of every chapter is also reckoned, for the total hymns, for the topic etc.Thus there is no way, anyone can enter in its house to add, take-away or disturb. For this reason, the Scripture and the hymns of Guru Granth Sahib, stay Unique, Authentic and preserved as original. This is our Guru - the Shabad Guru - beyond any doubt.

Bani of Guru Gobind SinghGuru Gobind Singh, the final compiler of Guru Granth Sahib, was himself a great holy poet, who had written a great many high caliber scriptures, notable being Jaap,

Swaeeye, Akal Ustat, Zafarnama (The letter to Aurangzeb, in Persian) etc, which we read with full reverence. Guruji could, but he 'did not' add these hymns of his in Guru Granth Sahib, while incorporating the scriptures of Guru Tegh Bahadur, for the reason best known to him. It is not for us to reason 'why', because, as his disciples, we are supposed to accept his will as supreme. He however, prescribed Jaap,Tav-Prasaad Swaeeye and Chaupaee to be read at the time of Amrit Sanskaar, along with Japuji and Anand Sahib. Every Amritdhari Singh has to recite these five scripts every morning. They also recite Rehras in the evening and Sohila before going to bed (being the part of Rehat Maryada).

Guru Gobind Singh had in his company, 52 scholars and

poets, who used to read their high class poetic

compositions, which were highly appreciated by him and

the Sangat. The Guru deputed the scholars and poets to

translate from old Sanskrit and other languages into the

commonly understood language for general benefit. Thus

he created a great treasure of literature. But that was all

scattered and in different volumes at the time. When, at

the request of treacherous Mughal and Hindu Rajas,

he agreed to vacate Anandpur fort, he was attacked from

behind. The fleeing Sikhs, carried with them some

volumes and some pages. These were later, a long period

after Guru Gobind Singh shed his physical form, compiled

into one single volume and published as Dasam Granth.

Although an equally voluminous Dasam Granth is revered

with respect but Sikhs are ordained by Guru Gobind

Singh himself to give the status of the living Guru only to

Guru Granth Sahib:

AwigAw BeI Akwl kI qbY clwXo pMQ[

sB isKn ko hukm hY gurU mwinXo gRMQ[

gurU gRMQ jI mwnXo pRgt gurW kI dyh[

jo pRB imlbo chY Koj sbid mY lyh[

Aagiaa bha-ee Akaal kee Tab-ei chalaaio panthSabh Sikhan ko hukam h-ei Guru maanio GranthGuru Granth Ji maanio Pargat Guran kee d-aihJo Prabh milbo chah-ei Khoj Sabad m-ei l-aih.(The Eternal Father willed and I raised the Panth. All my

Sikhs are hereby ordained to accept the Granth as their

Preceptor. Have faith in the holy Granth as your Master and

consider it the visible manifestation of the Gurus. He who has

a pure heart will seek guidance from its Holy words.)

Guru Gobind Singh, the final compiler of Guru Granth Sahib, was himself a great holy poet, who had written a great many high caliber scriptures, notable being Jaap, Swaeeye, Akal Ustat, Zafarnama (The letter to Aurangzeb, in Persian) etc, which we read with full reverence. Guruji could, but he 'did not' add these hymns of his in Guru Granth Sahib.

44Eternal Voice

Dear Saadh Sangat Ji

Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh.

When the Tenth Master, Guru Gobind Singh Ji reached

Talwandi Sabo, after the battle of Muktsar Sahib, he

untied his Kamarkassa (the waist-band). Saadh Sangat

started calling this holy place as Damdama Sahib.

Gurdwara Manji Sahib also adorns the place, which

was once visited by Guru Tegh Bahadur Ji. From

Damdama Sahib, Guru Gobind Singh Ji sent 25 Sikhs

to Bhai Dhir Mal for collecting Sri Granth Sahib Ji so

that the Baani of Guru Tegh Bahadur Sahib Ji could be

added to complete Sri Granth Sahib Ji. Dhir Mal plainly

refused and said:

“If Guru Gobind Singh Ji is so capable, then why

doesn't he compile the complete Granth Sahib. I won't

give the Granth.” When the Sikhs communicated this

harsh and unexpected reply of Dhir Mal to Guru Ji,

he went into deep meditation. After this, he dictated

the entire Sri Granth Sahib, while Bhai Mani Singh Ji

acted as his scribe. The Guru also added the Baanis of

the ninth Guru at the appropriate places thereby

completing the Sri Granth Sahib.

In due course of time, the Dashmesh Pita installed

Sri Granth Sahib Ji as Guru Granth Sahib at Abachal

Nagar, Sri Hazur Sahib, in October, 1708, before

shedding his mortal frame.

Chaudhary Dalla of Sabo ki Talwandi (Sri Damdama

Sahib), who was the virtual ruler of that region,

became a devout disciple of Guru Gobind Singh Ji.

He got initiated into the Khalsa fold with Amrit, along

with his entire family, through Guru Ji and performed

commendable service to the Guru. Once, while

blessing in divine Will, Guru Ji said, “Look Bhai Dalla!

Canals are flowing.” Bhai Dalla replied, “Maharaj! This

area is desert and full of sand only. You are mistaking

it as canals.” But Guru Ji's prophecy has been realized

and today canals are irrigating the whole region.

Guru Ji again said, “Look Bhai Dalla! Farms are full of

mangoes, oranges and grapes.” Bhai Dalla again

replied, “Maharaj! These are plants, bearing poppy

pods only. You are mistaking these for fruits.” Guru Ji

said, “You are not able to see but there will be

abundance of farms, full of fruits in this region.”

With the blessings of Guru Ji, this region is now

covered with fruit farms all over.

Then Guru Ji blessed the third time, “Bhai Dalla! Fields

full of wheat crops are flourishing.” Bhai Dalla replied,

“These are wild bushes. How can wheat crops be

produced here?” Guru Ji smilingly said, “Bhai Dalla! At

the moment, you lack the divine vision and are not

able to see the future.” As per Guru Ji's blessing, lush

green fields are yielding huge wheat crops now.

After finishing the scribing of complete Sri Granth

Sahib, as per the divine order, Guru Ji began

sharpening wooden reeds. Throwing these into the

Sarovar, the Guru uttered the fourth blessing, “As Kashi

at Banaras is the center of learning of ancient India,

a great center of divine learning will emerge here, this

will be Guru ki Kashi”:

(Gurbilas Patshahi 10)

Eh h-ei pragat hamaaree kaasee Parh h-ei(n) ihaan dhor mat(i)raaseeL-ai-khak gunee kavind giaanee Budh(i)sindh(u) hv-ei h-ei(n) itt aanee.

ieh hY pRgt hmwrI kwsI [ pVHhYN iehW For miqrwsI [

lyKk gunI kivMd igAwnI [ bu`iDisMDu hYÍhYN ieq AwnI ]

Baba Iqbal Singh Ji's Visionfor

Guru ki Kashi Akal UniversityDamdama Sahib

Baba Iqbal Singh Ji's Visionfor

Guru ki Kashi Akal UniversityDamdama Sahib


From here, great scholars will spread the divine

message of Guru Granth Sahib among the people in the

whole world in their respective languages resulting in

universal peace and brotherhood:

(Panth Prakash Giani Gian Singh)

Dhigg taanhe Talwandi k-ai Kanshi racho(n) Jahaan b-ei-l parh-ai hoe budh udaaro(n)Granth uchaar karon teh b-ei-th k-ai Beerh so-oo jagg maahe bithaaro(n).

But in the post-Guru Ji era, with the passage of time,

the Sarovar's condition deteriorated and Gurdwara

Sahib also could not be managed properly. It was then

that the Saadh Sangat and many holy persons

requested Sant Attar Singh Ji to perform Sewa of

Darbar Sahib and the Sarovar of Sri Damdama Sahib.

Sant Ji initiated this Sewa promptly. Before this, he had

performed extensive Sewa of Mastuana Sahib but

never approached anyone for monetary assistance. In

the present case, he was so fascinated and drawn to

the Sewa of Guru ki Kashi, Damdama Sahib that he

would say, “Brothers! This is your lifetime opportunity

to obtain blessings of Dashmesh Pita through Sewa of

Damdama Sahib.”

Once, a Sikh devotee visited Sant Ji with a heavy bale.

It contained his life-time savings in cash and jewellery

iFg qWih qlvMfI ky kWSI rcoN jhW bYl pVy hoie bu`D audwroN[

gRMQ aucwr kroN qih bYT ky bIV soaU jg mwih ibQwroN[

of gold and silver. He offered all this wealth towards

the Sewa of Damdama Sahib. Some people among the

congregation informed Sant Ji that this Sikh devotee

had donated all his assets for Guru ki Kashi. In a divine

mood, Sant Ji thus blessed the Sikh: “O Guru's Sikh!

The Guru has emancipated you of the cycle of

rebirths.” The congregation was wonderstruck to know

that by donating a small amount to Sant Attar Singh Ji,

the Sikh had earned the emancipation, which ascetics

and hermits are unable to achieve through the

meditation and penances of several lives. Great is the

devotion and sacrifice for the house of Guru Nanak,

through which one gets blessed and emancipated!

This shows how intensely inclined and drawn was Sant

Attar Singh Ji to perform Sewa of Damdama Sahib.

At Shimla, Sant Ji used to visit every house for the

Sewa and would invariably utter, "Bhai! Give your

Daswandh in Sewa and obtain the blessings of the

Tenth Master. You will never find such a beggar

again." Hearing about Sant Ji visiting people, some

chieftains and affluent persons requested him, “Sant Ji!

Why do you ask for Sewa by going from door to door?

Just tell us. We will get the whole Sewa completed in

no time.” Hearing this, Sant Ji's face reddened with a

divine glow. He said, “This shows your arrogance due

to your wealth and it is not acceptable to the Guru,

who can make happen the waves of gold from Shimla

to Damdama Sahib. I only want to make the life of

these householder devotees blessed by including their

hard-earned money with righteous means towards the

Sewa of Damdama Sahib”. This was Sant Ji's last year

of worldly existence, in which he completed the Sewa

of Sri Damdama Sahib.

Saadh Sangat Ji! On his visit to Baru Sahib,

the Deputy Chief Minister, Punjab, was so much

impressed that he expressed his wish to establish Akal

University of Baru Sahib in Punjab. This divine notion

developed in him in accordance with Guru Gobind

Singh Ji's blessings of Guru ki Kashi. As per the divine

Will, Baba Mittha Singh Ji donated 38 acres of land of

Bunga Mastuana, in Damdama Sahib to The Kalgidhar

Society for the noble cause of establishing Akal

University. The Deputy Chief Minister of Punjab laid

the foundation-stone of Akal University on 14

December, 2011.

Saadh Sangat Ji! Whosoever gives at least his

Daswandh for 5 years for Akal University, Guru ki

Kashi, for the manifestation of the fourth blessing of

Guru Gobind Singh Ji, will obtain the blessings of the

Guru and set out on the path of emancipation. Apart

from various other courses, the infrastructure for a

medical college and hospital at Guru ki Kashi, will cost

around 500 crores ($100 million.)

This University will comprise an extensive department

in which Guru Granth Sahib will be translated into all

major world languages. It will produce divine scholars,

who will spread to all corners of the world and convey

the message of Guru Granth Sahib to the natives in

their respective languages. Hence, being benefitted

from Gurbani, they will be able to make their useful

contribution towards this noble cause, thereby making

their lives meaningful. Everyone should contribute by

rendering service with body, mind and wealth (Tan,

Man, Dhan) to obtain the blessings of the Guru.

The Kalgidhar Society, Baru Sahib, having successfully

setup 111 Akal Academies and Eternal University (that

runs 24 courses); has endeavored to muster whole-

hearted support and great response from the Saadh

Sangat to manifest the 4th blessing of Guru ki Kashi at

Talwandi Sabo. Government's approval for setting up

Akal University Guru ki Kashi has already been

obtained. In reverence to the Tenth Master's fourth

blessing, The Kalgidhar Society will also endeavor to

establish an International Center for Comparative

Religious Studies.

Besides this, Akal University, Guru ki Kashi will develop

collaborative academic programs with domestic and

foreign universities for new and novel technologies

and co-operative programs with local, national and

international industries and develop program to train

manpower to fulfill the needs of Punjab, India and

international companies.

I personally look upon this as my duty to deliver this

project for the benefit of mankind. Since this is a

massive project. I would require and plead for the

support of one and all.

Let us all contribute generously by rendering Sewa

with body, mind and wealth whole-heartedly to earn

the blessings of Guru Gobind Singh Ji.


It is human nature to commit follies. God's grace always pardons our sins.

hmro shwau sdw sd BUln qum@ro ibrdu piqq auDrn ] (828)Hamro sahaao sadaa sadd bhoolan Tumro birad(u) patit udhran.

(It is my nature to make mistakes, forever and ever; it is Your Natural Way to emancipate sinners.)

Environment protection is our moral duty.We must treat and respect Nature like our parents.

pvxu gurU pwxI ipqw mwqw Driq mhqu ] idvsu rwiq duie dweI dwieAw KylY sgl jgqu ] (8)Pavanh(u) Guru paanhee pitta Maata dharat(i) mahatt(u). Divas(u) raat(i) du-e daa-ee da-e-aa Khel-ei sagal jagat(u).

(Air is our Guru, water our father and great earth is our mother.Day and night are the male and female nurses, in whose lap the whole world plays.)

All our material possessions belong to God.We are merely His custodians during this short stay on earth.

kbIr myrw muJ mih ikCu nhI jo ikCu hY so qyrw ] qyrw quJ kau saupqy ikAw lwgY myrw ] (1375)Kabir mairaa mujh meh kichh(u) nahee(n) Jo kichh(u) h-ei so tairaa. Tairaa tujh kao(u) saopatei Kiaa laagai mairaa.

(Kabir, within myself, nothing is mine Whatever there is, O Lord, it is Yours,If I surrender to You, what is already Yours, what does it cost me?)

God's Will is Supreme and should be accepted gracefully.

ijs kI bsqu iqsu AwgY rwKY ] pRB kI AwigAw mwnY mwQY ] (268)

Jis kee basat(u) tis(u) aag-ei raakh-ei. Prabh kee aagiaa maan-ei maath-ei.(When one offers to the Lord, that which belongs to Him.

He willingly abides by the Will of God.)

Real service is the one, which is performed selflessly. That service only is rewarded.

syvw krq hoie inhkwmI ] iqs kau hoq prwpiq suAwmI ] (286)Sewa karat ho-e nihkaami Tis kau hot prapat(i) suaamee.

(He, who serves without desire for the reward, attains to the Lord.)

For seeking God's grace, one should never break any heart.

jy qau iprIAw dI isk ihAwau n Twhy khI dw ] (1384)J-ai tao(u) piree-aa dee sik hi-aa-o(u) na tthaah-ai kahee daa.

(If you seek your Beloved God, don't hurt anyone's feelings.)

Compiled by Inderjeet Kaur

Pearls ofWisdomPearls ofWisdomPearls ofWisdom

God can be reached only through love; and to love His creation is to love God.

swcu khoN sun lyhu sBY ijn pRym kIE iqn hI pRB pwieE ]

Saach kahoun sunn leh(u) sabh-ei Jin prem keeo tin hee Prabh paaio (Guru Gobind Singh - Taw Prasad Sawaeeye)(Only he, who loves mankind, attains Almighty.)

Human life is the greatest gift of God on us. This rare privilegeand the highest creation of God should not be wasted in material pursuits.

kbIr mwns jnmu dulµBu hY hoie n bwrY bwr ] (1366)Kabir maanas janam(u) dulambh(u) h-ei Hoe(i) na baar-ei baar.

(Kabir, it is so difficult to obtain this human body; it does not just come over and over again.)

God is all-pervading and we need to search Him within ourselves.

Gr hI mih AMimRqu BrpUru hY mnmuKw swdu n pwieAw ] (644)Ghar hee meh Amrit(u) bharpoor(u) h-ei Manmukhaa(n) saad(u) na paaiaa.

[The home within is filled with Ambrosial Nectar, but the self-willed (Manmukh) does not get to taste it.]

The five vices cannot go unpunished because unlike on earth,justice prevails in the court of the Lord.

mwxsw ikAhu dIbwxhu koeI nis Bij inklY hir dIbwxhu koeI ikQY jwieAw ] (591)

Maanhsaa kiahu deebaanhaho(u) Koee nas(i) bhaj(i) nikl-ei Har(i) deebaanhaho(u) Koee kithh-ei jaaiaa.(One may escape the worldly courts, but where will he go in the Lord's Kingdom?)

Never usurp any body's right - by force, deceit, treachery, oppression or cruelty.

hku prwieAw nwnkw ausu sUAr ausu gwie ] guru pIru hwmw qw Bry jw murdwru n Kwie ] (141)Hak(u) paraa-i-aa Nanaka uss(u) soo-ar uss(u) gaa-e Gur(u) peer(u) haamaa taa bhar-ai jaa murdaar(u) na khaa-e.

(Taking away the rights of others is the greatest sin - akin to eating beef for a Hindu and pork for a Muslim.)

Head Office:Iqbal Tea Traders Pvt. Ltd. A-2, Kirti Nagar, New Delhi - 110015 • Tel : +91-11 25151111 • Telefax: 25161111

Website: www.kesartea.com • Email: [email protected]

Branch Office:Kesar Tea Company, 10, 11, 12, Main Najafgarh Road, Moti Nagar, New Delhi - 110015 • Tel: +91-11 25119403

Email: [email protected]

Kesar Tea Kesar Gold Tea Megha Tea

A revitalizing cup of tea with

A revitalizing cup of tea with

TEA


Documents

Ghee / Butterfat 68 32 Coconut Oil 91 09 Lard 43 57 ...eternalvoice.in/2013/21-EV-FEB-13.pdfGURU KI KASHI to donate generously for the establishment of the 4th prediction of at Damdama