Guru Dispeller of Darkness PDF

Guru – Dispeller of Darkness
Spiritual Discourses by
Param Sant Baba Kehar Singh Ji
Radha Swami
Dera Baba Bagga Singh
Railway Road, Tarn Taran 143401
Dist. Tarn Taran, Punjab, India
Published by:
Balwinder Singh, Secretary
© Radha Swami Dera Baba Bagga Singh

Railway Road, Tarn Taran 143401
Dist. Tarn Taran, Punjab, India
Second Edition 2009
Re-Print by:
Indraprastha Press
New Delhi, INDIA
You can download a NOT FOR SALE current

copy of this book over the Internet from the
website of the Dera Baba Bagga Singh, at:
www.rsdbbs.org
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Baba Kehar Singh Ji
Publisher's Note
Baba Kehar Singh Ji’s satsangs are a

treasure of spiritual wisdom. Out of this infinite
treasure a few gems were brought forth in the
original Punjabi edition of this book, which was
later translated into Hindi and English.
With the blessings of Baba Kehar Singh Ji

this second edition of the book is completely
revised and translated from the original Punjabi
edition by Mr. Kenneth Stambler and Mrs. Nirmal
Sian, with assistance from Mr. Vipin Sian. Mr.
Doug Brookins developed the graphic and cover
art concept and also performed the final edit. The
cover art is rendered by Mr. George Kaizar. Dera
is grateful to them.
This book contains a brief description of the

lives of the Masters of the Dera. It also contains a
collection of spiritual discourses by the present
Master Baba Kehar Singh Ji. These discourses
primarily explain the importance of the Perfect
Master (Puran Guru) for God realization, and the
guiding principles of Sant Mat.
Balwinder Singh
Secretary
Radha Swami
Dera Baba Bagga Singh
Tarn Taran, Punjab, India
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Baba Kehar Singh Ji
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Baba Kehar Singh Ji
Table of Contents
Publisher's Note ............................................ iii
Part I............................................................ 1
INTRODUCTION .......................................... 1
Param Sant Swami Ji Maharaj ............... 3
Baba Jaimal Singh Ji ............................ 6
Baba Bagga Singh Ji .......................... 13
Baba Deva Singh Ji............................ 23
Baba Pratap Singh Ji.......................... 28
Baba Kehar Singh Ji........................... 41
Part II ........................................................ 51
SATSANGS (SPIRITUAL DISCOURSES) ......... 51
Satsang 1 – Recite the Nam given by
the True Guru...................................... 53
Satsang 2 – Guru is the Philosopher’s
Stone ............................................... 109
Satsang 3 Everything comes from
Nam................................................. 149
Satsang 4 – My True Lord God has
Created a Play ................................... 209
Satsang 5 – Branded with a thousand
marks of disgrace, Indra cried in
shame .............................................. 254
Satsang 6 – Those who serve the True
Guru are very fortunate ...................... 291
GLOSSARY ................................................ 349
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Baba Kehar Singh Ji
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Baba Kehar Singh Ji
Part I
INTRODUCTION
1
Baba Kehar Singh Ji
2
Baba Kehar Singh Ji
Param Sant Swami Ji Maharaj
The teachings of Radha Swami were

initiated by Seth Shiv Dayal Singh Ji, who the
world came to know as Swami Ji Maharaj. He
was born on August 25th, 1818 at 4 am, on
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Baba Kehar Singh Ji
Panni Lane, in the city of Agra, Utter Pradesh,

India. His father, Seth Dilwali Singh Ji and his
mother Mahamaya Ji were devoted disciples of
Param Sant Tulsi Sahib of Hathras. With the
blessings of Tulsi Sahib, Swami Ji was born; and
Tulsi Sahib initiated him with Nam at the tender
age of six. Right from his early childhood he was
spiritually devoted. For about fifteen years, in
seclusion in a room, he practiced Surat Shabad
Yoga (meditation of the Word). After this, on
the auspicious day of Basant Panchami (a
festival) in January 1861, he started open
discourses on Sant Mat; and this continued day
and night for an uninterrupted period of 17
years.
The Radha Swami message and teachings
of Swami Ji Maharaj were not something new,
but a continuative of - and synonymous with the
ancient spiritual and religious thought from
India, known as Sant Mat, or the Teachings of
the Saints. The Perfect Masters, who take human
form from time to time, have explained the
mysteries of the same supreme and True Nam.
Towards the close of his earthly sojourn,
the revered Swami Ji wrote and composed a
Holy Granth - which was published in two
4
Baba Kehar Singh Ji
volumes: Sar Bachan Chand-Band (verse form),

and Sar Bachan, Vartik (prose form). He never
used any offerings in cash or kind from his
devotees for personal use; and expended his
entire wealth in the practice of Sant Mat, and for
the spiritual benefit of the devotees. He
presented an example of a virtuous life before
the world.
His wife, Narayan Devi, became famous as
Mata Radha Ji. Swami Ji had no children and
lived for 59 years and 10 months. He initiated
more than 4000 people, redeeming them
spiritually; including men and women without
any consideration of caste, creed, or religion.
His life was dedicated to spreading the great
Spiritual Truth, benefiting humanity through 17
years of spiritual discourses. He left his mortal
body on June 15, 1878, in his home on Panni
Lane, Agra.
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Baba Kehar Singh Ji
Baba Jaimal Singh Ji
Swami Ji Maharaj entrusted the task of

salvation of humankind in the Punjab to his
pious disciple, Baba Jaimal Singh Ji; and it was
Baba Ji, who established the Dera Baba Jaimal
Singh in 1891.
Baba Jaimal Singh Ji was born in July 1839,
corresponding to the Vikrami calendar’s year
1896 and month of Sawan; in a Jat Sikh family, in
village Ghuman of Batala Tehsil (sub-division of
a district). From childhood, he had a keen
interest in spirituality; when only 4 years old, he
accompanied his mother, Bibi Daya Kaur Ji, to
visit the spiritual Dera (an abode or camp) of
Sant Naam Dev Ji, in village Ghuman. He spent
time in the company of visiting saints; and spent
hours listening to the Gurbani recited by the
head priest of the Dera, Shri Khem Das. He
started reciting Guru Granth Sahib in correct
and appropriate manner from that time on. He
also learned by heart the holy JapJi Sahib and
Sukhmani Sahib.
His father, Jodh Singh Ji, apprehensive that
his son would take to renunciation, sent Jaimal
Singh Ji to the home of his sister Bibi Taabo, in
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Baba Kehar Singh Ji
village Sathiala. This in no way distracted young

Baba Jaimal Singh Ji from the spiritual path he
was bent on following; as he spent much of his
time in the company of saints and sages there as
well. His father, realizing his plan was not
working, brought Jaimal Singh Ji back to his
native village. Jaimal Singh Ji, now 12 to 13 years
old, resumed his study of the Guru Granth
Sahib. In his studies he found that the Holy
Book disapproved of such practices as Prana
Yoga, Vairag (detachment), Hatha Yoga (a kind
of austerity in which the body is subjected to
severe hardship), Tapa (austerities), pilgrimages,
fasting and Karamkand (rites, rituals). Finally he
came to the conclusion that in order to find
God, it was essential to adopt a True Master who
practiced and had attained the stage of Anhad
Shabad. The True Masters prescribed the path
of the Panch Shabads (five Sounds) so Baba Ji
earnestly started the search for a True Master.
When Baba Jaimal Singh Ji was 14 years
old, his father died. It was with great difficulty
and affectionate persuasion that he succeeded in
securing his mother’s permission to leave home
in pursuit of a True Guru. He traveled through
Amritsar, Lahore, Nankana Sahib, Emnabad,
Naushehra, Peshawar, and many other places in
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Baba Kehar Singh Ji
this search; however, none of the holy men that

he came across measured up to the standard of a
True Guru described in the Guru Granth Sahib,
which can be summed up in the following verse.
ÿ Ó«‘ ÿπ Á∂÷≈«¬ Á∂«¬ √Ø √«Â◊ππ Íπ÷π √π‹≈‰∞®
Í≥⁄ √ÏÁ Ëπ«È’≈ Ëπ«È Â‘ Ï≈‹À √ÏÁπ ÈΔ√≈‰∞®
Aadi Granth, P.1291
He shows us our True Home, within the home of

the self;
the True Guru is the all-knowing Primal Being.
The five words, the five primal sounds, resonate
and resound within the Insignia of the “Word”;
and is revealed in five lights and five stages.
After some time, Baba Jaimal Singh Ji went

to Rishikesh along with some sadhus. Some 23
or 24 miles from Rishikesh, in the jungle, Baba Ji
came across, and met with a sadhu. This sadhu,
through his meditation, and on the basis of his
inner vision, informed Baba Ji that a Param Sant
had emerged in the city of Agra, who had been
practicing meditation for the last 17-18 years;
and had now come out to explain in elaborate
detail the path and secret of the Panch Shabads.
Baba Ji left for Agra in search of this True Guru.
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Baba Kehar Singh Ji
Jaimal Singh Ji succeeded in reaching the

place while Swami Ji Maharaj was holding
Satsang. Upon arrival, young Jaimal Singh Ji
bowed to Swami Ji with reverence. On seeing
him, Swami Ji expressed his great happiness, and
said, “Our old friend has arrived!” Swami Ji then
selected a Shabad from Guru Granth Sahib, and
started its interpretation and discourse. Swami Ji
clearly explained in detail the mystery and
significance of the Panch Shabads, the Five
Stages and Inner Enlightenment. Jaimal Singh Ji
was then convinced that he had found a True
Master, who he had been searching for - for so
long.
The second day Jaimal Singh Ji received
initiation. He had now gained the full knowledge
and understanding of the Panch Shabad. He was
only 17-18 years old - and he became fully
engrossed in meditation.
Swami Ji ordered Jaimal Singh Ji to join the
military in order to earn his own livelihood; and
in November 1856 he joined the Sikh platoon
No. 24 which was stationed in Agra at that time.
In 1857 the platoon received orders to
move from Agra. When the time of departure
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Baba Kehar Singh Ji
approached, according to Swami Ji’s instructions,

Jaimal Singh Ji brought a bowl full of water, and
Swami Ji placed both his feet in the bowl. Jaimal
Singh Ji washed his feet, and was given the
blessing of Charanamrit (nectar), or drinking this
water. Swami Ji then put both his hands on
Jaimal Singh Ji’s head and blessed him
abundantly, and bade him farewell. Swami Ji
made a very significant observation on this
occasion, and said, “What belonged to Punjab has
returned to Punjab.”
In 1857, Baba Ji’s platoon was stationed at
Delhi. Thence it moved to Peshawar followed by
Ambala, and in 1859 it was stationed in Jhansi
for three years. In 1862 the platoon moved
again to Agra, 1863 to Peshawar, 1868 to
Rawalpindi, and from October 1870 was
stationed at Mian Meer (Lahore) for three years.
During his vacation or holidays, whenever Baba
Ji visited Punjab, he engrossed himself in
meditation on the banks of the river Beas - in the
jungles between the villages of Balsarai and
Waraich. He would purchase chapattis at the
Beas railway station and hang them in a packet
on a tree; and after meditation would dip them in
water and eat them.
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Baba Kehar Singh Ji
In 1873 Baba Ji’s platoon was again

stationed at Jhansi where it remained for five
years. At every holiday, Baba Ji would spend his
time in Agra for Swami Ji’s darshan and satsang.
Swami Ji authorized Baba Ji to initiate those
whom he thought fit, since Baba Ji would direct
anyone approaching him for Nam Daan to
Swami Ji for initiation. Baba Ji initiated only
Sardar Inder Singh and one other person during
the lifetime of Swami Ji.
In 1875 Baba Ji was promoted to Corporal.
In October 1877 he took leave and came for
Swami Ji’s darshan. At the end of his vacation,
when Baba Ji was taking leave, Swami Ji told him
this would be their last meeting, and that before
his next vacation, Swami Ji would depart this
world for his Eternal Abode; and Baba Ji would
not see his mortal form again. Accordingly
Swami Ji dropped his mortal coil and attained
Maha-Samadhi on June 15th, 1878.
Having served in the military for about 34
years, Baba Ji retired and was granted pension on
August 18, 1889; and went back to his village
Ghuman. When Baba Ji went to Agra for
darshan of Mata Radha Ji, she presented him
with a silken turban and attire, and instructed
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Baba Kehar Singh Ji
him, “Go to Punjab and wholeheartedly fulfill the task

entrusted to you by Swami Ji. Initiate and bless the
hungry souls with Nam.”
After staying at Ghuman for some time,
Baba Ji established his Dera on the banks of the
Beas River, and there commenced satsang in
1891. Baba Ji started performing the Holy task
of Nam Daan in 1877-1878 when he was 39
years old, and a Sergeant in the army. Now at the
age of 52 years, he established a permanent Dera
on the banks of the river Beas, and blessed 2343
people with initiation. Among his disciples, the
two most prominent and outstanding ones were
Baba Sawan Singh Ji and Baba Bagga Singh Ji.
Baba Jaimal Singh Ji ordered Baba Sawan Singh
Ji to succeed him at Dera Beas - and Baba Bagga
Singh Ji to go to Tarn Taran. He entrusted both
of them with the holy task of enlightening the
people and blessing the devotees with Nam. He
then left for his heavenly abode on Dec. 29, 1903
at the age of 64.
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Baba Kehar Singh Ji
Baba Bagga Singh Ji
Baba Bagga Singh Ji and Baba Sawan Singh

Ji were the two eminent disciples of Baba Jaimal
Singh Ji. Baba Jaimal Singh Ji entrusted both of
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Baba Kehar Singh Ji
them with the Holy Task of enlightening the

people and blessing the devotees with Nam.
Baba Ji ordered Baba Sawan Singh Ji to be his
successor at Dera Beas; and ordered Baba Bagga
Singh Ji to setup a Dera at Tarn Taran.
Baba Bagga Singh Ji was born on May 15,
1864 (4 Jeth, 1921 per the Vikrami era) in village
Chuslevad, Kasur Tehsil, which was in district
Lahore at that time (this village is currently
located in Patti Tehsil, district Amritsar, Punjab,
India).
Baba Bagga Singh Ji was the fourth child of
Sardar S. Singh. Before his birth, his mother
Shobhi Ji used to have darshan (visions) of Guru
Nanak Dev Ji. It was with Guru Nanak Ji’s
blessings that Bagga Singh Ji was born; and it
was Guru Nanak Ji who named Baba Bagga
Singh Ji. From his childhood, he was inspired
spiritually and spent long hours in meditation.
As he grew older, Bagga Singh Ji gained a
comprehensive knowledge of Panj Granthi,
Bhakton ki Vani, Guru Granth Sahib, and Yog
Vashisht (spiritual studies) - from the Sage Gian
Singh. He also learned the proper method of
reciting these Holy Scriptures. Per the wish of
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Baba Kehar Singh Ji
his father, he engaged himself in farming; but the

Almighty had other plans for him. Based on
inner inspiration, he decided to join the army.
With the consent of his father and mother he
joined the army on March 20, 1882. In Multan,
it was Baba Jaimal Singh Ji, as Sergeant, who
provided Bagga Singh Ji his uniform. Along with
the uniform, Baba Ji blessed him abundantly.
In November 1882, Bagga Singh Ji passed
the recruitment training exams in first division.
In those days, Baba Jaimal Singh Ji held daily
satsangs on the army base, and Bagga Singh Ji
would participate with great devotion and love.
On August 1, 1883 he was initiated along with
two of his colleagues. That same day, his
battalion was transferred from Multan to
Mianmir (near Lahore). During the course of his
service, on each day off from work, he visited
Baba Ji for his darshan and satsang. He sought
Baba Ji’s advice and guidance on everything he
did.
In August, 1889, when Baba Jaimal Singh Ji
retired from the army, he ordered Bagga Singh Ji
to continue his satsang; and also told him to
transfer into the reserve unit. Baba Ji asked
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Baba Kehar Singh Ji
Bagga Singh Ji to leave Mianmir, and promised

to find him another place.
Later that year, an incident occurred that
affected Bagga Singh Ji greatly - on December
13, 1899 he was scheduled for guard duty, but
being so engrossed in meditation, he forgot
about going to his post. When he got up from
meditation, he realized he had forgotten to show
up for duty, and inquired of his colleagues the
punishment for being absent from guard duty.
They were surprised at this, and informed him
that not only did they see him present on duty,
but he also handed over the charge personally,
signed the duty roster in their presence, and
returned from duty along with them.
Understanding this great miracle, Bagga Singh Ji
kept quiet, and in his heart he thanked his
Satguru.
On December 21, 1889, Baba Bagga Singh
Ji finally transferred to the army reserve unit. At
the time, he was paid 180 rupees, and he
immediately went to Ghuman and placed the
amount at Baba Ji’s feet. Baba Ji returned this to
Bagga Singh Ji and told him to keep it, as it
would come in handy in the days to come. He
stayed with Baba Ji for some time, then returned
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Baba Kehar Singh Ji
to his village Chuslevad, and built a hut to live in.

Later in Feb. 1890, he constructed a cave for his
meditation.
In July 1890, Bagga Singh Ji brought Baba
Ji to his village of Chuslevad for the first time,
and Baba Ji blessed many people with Nam.
From then on, Baba Ji would visit Chuslevad
every year. Bagga Singh Ji’s father left his mortal
form on April 10, 1891.
In April, 1894, Baba Jaimal Singh Ji arrived
at Chuslevad for the last time. After his satsang
on April 5, 1894 (25 Chet, 1951 per the Vikrami
era), he entrusted the holy task of blessing the
devotees with Nam to Bagga Singh Ji. He wrote
this, signed and dated it, and handed the paper to
Bagga Singh Ji; while at the same time directing
him to find another place to live. On August 13,
Baba Ji took Baba Bagga Singh Ji to the
Bhandara of Swami Ji in Agra. He introduced
him to Mata (Mother) Radha Ji, Uncle Pratap
Singh Ji (Chacha Ji - Swami Ji’s brother), and
Huzur Sahib Saligram Ji.
Bagga Singh Ji’s mother left her mortal
form on July 19, 1894. In December, 1894, he
was recalled to reserve duty, where he blessed
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Baba Kehar Singh Ji
many souls with Nam. In October 1895 when

he was on duty, it rained heavily in the village
Chuslevad, and the cave filled up with water,
spoiling and rotting all his belongings, including
the decree by Baba Jaimal Singh Ji.
In September 1896, Baba Bagga Singh Ji
resigned from reserve duty. The next year, in
July 1897, Baba Jaimal Singh Ji introduced Bagga
Singh Ji to Baba Sawan Singh Ji and remarked:
“He is my pious disciple, and after me, he will take care
and look after Dera Beas; maintain a loving and
affectionate relationship with him.” He further said:
“I have directed Baba Bagga Singh Ji to bless people with
Nam. He is your elder brother, love him and consider
him as my own form.” Baba Bagga Singh Ji stayed
on for two days and engaged in spiritual
exchanges and discussions with Baba Sawan
Singh Ji.
In October, 1899, Baba Jaimal Singh Ji
ordered Baba Bagga Singh Ji to find a suitable
place for a Dera in Tarn Taran. Following the
orders of Baba Jaimal Singh Ji - Baba Bagga
Singh Ji purchased a piece of land at Tarn Taran
in February 1900. This event made Baba Jaimal
Singh Ji very happy, and he directed that two
rooms be built on the land. In the month of
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Baba Kehar Singh Ji
April 1900, Baba Jaimal Singh Ji held a Satsang at

the newly constructed Tarn Taran Dera and
organized a Langar (Free Kitchen). In February
1901, an additional piece of 10 marlas (302
square yards) of land was purchased for the
Dera. Thus the Dera at Tarn Taran was
beginning to grow under the orders and blessings
of Baba Jaimal Singh Ji.
In June 1903, Baba Ji and Bagga Singh Ji
went to Agra for Swami Ji’s Bhandara. Chacha Ji
Maharaj announced that for the purpose of
Satsang, he had constituted a committee which
would manage the property and the entire dera,
and requested Baba Jaimal Singh Ji and Baba
Bagga Singh Ji to provide a list of the Sangat to
him. Baba Ji at that time agreed with the
proposal, but on returning to the Dera, rejected
it. He said that the people at Agra had deviated
from the path of Swami Ji Maharaj and have
changed the method of Bhajan and Simran;
“Only if the people re-adopt the practice according to
Swami Ji, will I send the list of names to Chacha Ji.”
Bagga Singh Ji bowed his head before Baba Ji’s
order.
Baba Ji and Bagga Singh Ji continued to
exchange visits between Dera Beas and Dera
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Baba Kehar Singh Ji
Tarn Taran. In November 1903, Bagga Singh Ji

went to Lyallpur to visit Baba Ji. Baba Jaimal
Singh Ji confided that He would depart from this
world on 29th of December 1903, and he added:
“Bibi Rukko is jealous of you; unless and until Baba
Sawan Singh Ji sends for you, you should not go to the
Dera at Beas.” On December 29th, Baba Ji left
his mortal body. In accordance with the
expressed wishes of Baba Ji - Bagga Singh Ji did
not visit the Beas Dera until he was called by
Baba Sawan Singh Ji in 1926.
After Baba Jaimal Singh Ji left the mortal
world, Bagga Singh Ji was plunged into deep
sorrow. For eight continuous days He remained
deeply engrossed in Bhajan, and he regained
physical consciousness only after the eighth day.
After this, Baba Bagga Singh Ji remained fully
involved in Satsang, Nam Daan, spiritual
guidance to the devotees, and development of
the Dera, etc. In January, 1909 Baba Bagga
Singh Ji bought land for the Dera on Railway
Road in Tarn Taran, and in 1916 additional land
was purchased.
In 1926, Baba Sawan Singh Ji, for the first
time, wrote a letter to Bagga Singh Ji inviting him
to Dera Beas; and at the same time Seth
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Baba Kehar Singh Ji
Sudarshan Singh Ji (Chacha Ji’s son) requested to

visit the Beas Dera. Bagga Singh Ji visited the
Dera at Beas, and the three saints were united at
the Dera. In March 1927, reciprocating, Baba
Sawan Singh Ji and Seth Sudarshan Singh Ji
visited the Dera at Tarn Taran. The three Param
Sants paid obeisance at Guru Arjun Dev Ji’s
Darbar Sahib (Golden Temple in Amritsar), and
Seth Sahib continued to stay at Tarn Taran for
some time, feeling immense happiness.
During a visit to Dera Tarn Taran in
September 1937, Baba Bagga Singh Ji expressed
to Baba Sawan Singh Ji that as he had become
quite old, he desired to entrust the work of Sewa,
in the future, to Bhai Deva Singh Ji. Baba Sawan
Singh Ji accorded his consent and blessing and
went back to Beas. When Bhai Sunder Singh Ji
told this to Deva Singh Ji, he said, “So long as
Satguru is living, I am not fit or eligible even to hold
Satsang. I wish and pray that the remaining part of my
life be imparted to the Satguru.”
Following the order of Baba Jaimal Singh
Ji, and with his blessings, Baba Bagga Singh Ji
continued to work for the spiritual benefit and
enlightenment of his devotees and disciples for
over 50 years. It was on Thursday afternoon,
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Baba Kehar Singh Ji
12:38 PM, July 6th, 1944 (23 Haar, 2001 per the
Vikrami era), on a full moon day, at the Dera
Tarn Taran, that Baba Bagga Singh Ji left for his
Eternal Abode.
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Baba Kehar Singh Ji
Baba Deva Singh Ji
Baba Deva Singh Ji was born on

September 25, 1885 (10 Asoo, 1942 per the
Vikrami era) at 12:23 AM, in village Tut
Dhahewala in district Lahore. This place is
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Baba Kehar Singh Ji
currently in tehsil Patti, district Amritsar, Punjab

India. His father, Sardar Boorh Singh Ji Chahel,
was a Landlord and his mother’s name was Nand
Kaur Ji. Later on, his family settled in the village
Manochahal, tehsil Tarn Taran of Amritsar
district. Baba Deva Singh Ji had a keen interest
in spirituality from his childhood. In his heart of
hearts, he had a deep desire to meet God. While
still in his childhood, he abandoned his home
and went out in search of a Guru, possessing
nothing more than the clothes he was wearing.
Propelled only by an intense desire to meet God,
he roamed about from place to place without any
set destination - to find a Guru.
First he went to the Gurudwara Ratoki
near Khemkaran village. There he met a
mahatma named Baba Veer Singh. Deva Singh
Ji served the mahatma for a few months, but
derived no sense of fulfillment or satisfaction.
He then went to the village Madal of tehsil
Kasoor in district Lahore. In this village lived a
nirmala sadhu (an order of Sikh Ascetics). Deva
Singh Ji served this sadhu with full devotion, and
the sadhu indicated to him that he would meet a
True Guru in Tarn Taran. In his rush, he forgot
to ask the whereabouts of the Guru. He
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Baba Kehar Singh Ji
searched from place to place, caring neither for

hunger nor thirst, but could not find him.
Finally he came across one Baba Waryam Singh.
Deva Singh Ji served him for some time, looking
after his farm animals and cattle. However, he
still could not find the True Guru - the Perfect
Master who he yearned for day and night.
One day, as he was proceeding towards the
office of the collector of revenue, he felt very
thirsty. He found a compound nearby, and went
inside for a drink. It happened to be the Radha
Swami Dera, and the Master of the Dera, Baba
Bagga Singh Ji, was having a well dug and
constructed for drinking water. No sewadar was
present on the site, so he himself drew a bucket
full of water and quenched his thirst. On hearing
the sound of water being drawn from the well,
some sewadars got up, came running and
expressed their anger stating that the Saint had not
blessed the well yet! Deva Singh Ji said - that he also
was a Saint, and asked what Saint they were
referring to? On hearing the commotion, Baba
Bagga Singh Ji came out of his room, and
silencing the sewadars said: “He is my colleague,
and my own image is reflected in him!” On having
Baba Ji’s darshan, Deva Singh Ji was taken aback,
and forgot all about himself. His long search for
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Baba Kehar Singh Ji
a Satguru was finally over. After this incident he

identified himself completely with the Master,
and never left him. He led his entire life as a
Brahmachari (unmarried celibate). He learned
Hindi and Gurmukhi (Punjabi). Baba Ji was very
pleased with him, and stated, “He is Deva Singh. I
have molded him to give! He will never get tired of
giving!”
At the age of 14 (16 Garh, 1956 per the
Vikrami era), Deva Singh Ji was blessed with
Nam (initiation). During Baba Ji’s Satsang, he
would be the Pathi (verses reader). Once when
Baba Ji went to Beas to see Baba Jaimal Singh Ji,
Deva Singh Ji accompanied him. Here he met his
Master’s Satguru; he paid obeisance to him the
same way as Baba Bagga Singh Ji did. Baba
Jaimal Singh Ji embraced Deva Singh Ji and to
Baba Ji he said, “Never turn your back on him, be true
to him forever!” Per his instructions, Baba Bagga
Singh Ji, to his very end, stood by Deva Singh Ji.
After Baba Bagga Singh Ji left his mortal
body, Baba Deva Singh Ji presided as the Satguru
at Dera Tarn Taran. Baba Sawan Singh Ji
Maharaj of Dera Beas performed the ceremony
and applied tilak with his own hands. He
emphatically observed, “Anyone who differentiates
26
Baba Kehar Singh Ji
between the Satgurus of Beas and those of Tarn Taran

will be deserving hell!” There is no other example
that equals this kind of love found between
saints. Baba Deva Singh Ji was blessed
abundantly with the mercy and affection of his
own Satguru, Baba Bagga Singh Ji, Baba Jaimal
Singh Ji, Maharaj Sawan Singh Ji, Baba Garib
Das Ji, and Chacha Ji Maharaj of Agra. He
provided spiritual guidance to the Sangat for
about fifteen and a half years, and blessed
numerous souls with the Holy Gift of Nam.
27
Baba Kehar Singh Ji
Baba Pratap Singh Ji
The third Sant Satguru of Dera Tarn

Taran, Baba Pratap Singh Ji, was born on
December 29th, 1900. His father, Sardar Jodh
28
Baba Kehar Singh Ji
Singh Ji was a farmer in the village Chandian

Talanwan, in Lyallpur, now a district of Pakistan.
His mother’s name was Jawal Kaur Ji; he had a
brother named Sri Banta Singh Nambardar and a
sister named Bibi Naraini. In the region of
Lyallpur, Sardar Jodh Singh was the first to be
blessed with Nam by Baba Bagga Singh Ji. In
this way, Baba Pratap Singh Ji’s love for Sant
Mat was a heritage. He was initiated at 10 years
of age by Baba Bagga Singh Ji on May 17, 1910.
Baba Ji ordered Pratap Singh Ji to the role of
verses reader during Bhai Wadhava Singh’s
Satsang. From his very childhood, he was
religious minded and deeply interested in reading
holy books, and many a time he was found
asleep with a book on his chest.
Young Baba Pratap Singh Ji was very fond
of playing Kabaddi (a wrestling game). Once
when he visited the Dera, Baba Bagga Singh Ji
enquired, “I have come to know that you are very
skilled in playing Kabaddi, please show me how you play
the game.” He demonstrated this, then with
reverence, bowed before Baba Bagga Singh Ji.
Baba Ji again asked him to demonstrate, and
immediately he repeated his performance, and
bowed before him. Baba Ji was immensely
pleased and said to Pratap Singh Ji, “From this day
29
Baba Kehar Singh Ji
forward, no one shall be able to overpower you in

Kabaddi!” These words proved to be true, as no
one could ever beat Baba Pratap Singh Ji in the
game of Kabaddi. In the worldly arena, no one
could beat him; and in the spiritual arena he was
a Perfect Master! In his satsangs, he would
always lay great stress on the foundation of
spiritual life: building high character.
He was married to Mata Thakur Kaur Ji in
1924, a very pious and gentle lady. He regularly
visited the Dera Beas with his Master Baba
Bagga Singh Ji, and he shared great love and
affection with Baba Sawan Singh Ji Maharaj.
Maharaj Sawan Singh Ji would usually select one
or two Shabads for his satsang. Once when at
the Bhandara at Beas, the satsang was over on
the first Shabad, and the Pathi Bhan Singh,
spoke to Maharaj Sawan Singh Ji of some
important matter he had requested to be
reminded of. Maharaj Sawan Singh Ji
immediately announced that he had entrusted the
holding of Satsang at Lyallpur to Giani Pratap
Singh Ji. Baba Pratap Singh Ji was sitting in the
fourth row in front of Baba Bagga Singh Ji. He
got up and submitted, “Maharaj Ji, I am an illiterate
person, whereas the Sangat at Lyallpur is very educated.
30
Baba Kehar Singh Ji
How will I hold the Satsang there?” With great

affection, Maharaj Sawan Singh Ji stated, “Pratap
Singh, you think you will be holding the Satsang? We
will get it done! You will deliver the satsang.” From
then on, until the establishment of Pakistan,
Baba Pratap Singh Ji delivered the Satsang at
Lyallpur by the order of Maharaj Sawan Singh Ji.
Baba Pratap Singh Ji had great love and
attachment for Maharaj Sawan Singh Ji. Once
when Maharaj Ji was at Kalu-Ki-Bar, Baba
Pratap Singh Ji wrote a seven page letter to him.
Maharaj Ji was deeply touched by the letter. His
sewak, Bhai Shadi was sitting near him. Looking
at him, Maharaj Ji observed, “There is a lot of pain
in love. This letter from Pratap Singh is full of love,
affection, renunciation and pain.” Addressing Bhai
Shadi, he said, “He will be serving the Dera Tarn
Taran with complete dedication”. Later, when
Maharaj Ji was back at the Dera in Beas, Baba
Pratap Singh Ji arrived there and they spoke
about the letter. Bhai Shadi disclosed all that
transpired, and said, “Maharaj Ji has stated that one
day you will preside over the Guru Gaddi at Tarn
Taran.”
““„UÊŸ„UÊ⁄U Áfl⁄UflÊŸ XW „UÊÃ ÁøXWŸ ¬ÊÃ””
Coming events cast their shadows beforehand.
31
Baba Kehar Singh Ji
It is well said that coming events cast their

shadows before! A person begins to exhibit the
signs of whoever he is destined to become, right
from his birth. Baba Pratap Singh Ji exhibited
deep attachment to Satsang from early
childhood, and was extremely devoted to the
Guru, and sewa and love for the Dera.
Before leaving his mortal coil, Baba Deva
Singh Ji did not appoint anyone as Sant Satguru
either verbally, or in writing. However, in his
lifetime He had created a Trust in the name of
“Radha Swami Dera Baba Bagga Singh Ji”, for
the Radha Swami Dera at Tarn Taran.
According to the constitution of the Trust, Sant
Satguru could leave a “will” appointing anyone
he pleased as successor. Should this not have
been done, for any reason, then the members of
the general body could elect, by majority, their
choice to be Sant Satguru.
On November 1, 1961, members of the
committee went to Maharaj Charan Singh Ji at
Beas and apprised him of the situation, and
requested he appoint a Sant Satguru at Dera
Tarn Taran. Maharaj Charan Singh Ji replied
that he would visit the Dera on November 6th
and make a decision. Arrangements for Satsang
32
Baba Kehar Singh Ji
were made. After Satsang, the members of the

committee were sent for and asked to indicate
what they desired. Shri Jagdish Chander,
resident of Etah in UP, humbly submitted before
Maharaj Ji that they lacked the insight to choose
a Sant Satguru. On behalf of the Sangat, Shri
Jagdish Chander requested that Maharaj Ji, with
his spiritual insight, kindly name the successor.
Maharaj Ji replied that in accordance with the
constitution of the Trust, either Satguru should
do this by His Will, or the committee should
elect a person of their choice; so how would it be
possible for him to appoint a Guru? At this, the
secretary of the committee Giani Bhagat Singh,
Babu Jagdish Chander, and all the other
members submitted, “Maharaj Ji, here every member
is aspiring to be the Guru, therefore we are unable to
decide!” The members of the committee who were
present submitted that they were prepared to
delegate full powers to Maharaj Ji - and his
decision in the matter would be honored by
them. Maharaj Ji agreed to this proposal. The
committee members thus submitted a written
petition stating this, signed by all. Maharaj Ji
then left for Beas, stating he would be back on
Nov. 8th.
33
Baba Kehar Singh Ji
On November 8th 1961, Maharaj Charan

Singh Ji visited the Dera at Tarn Taran, along
with Secretary Ahluwalia Sahib, Shri Daryai Lal
Ji, and I.C. Puri, I.A.S. Maharaj Ji gathered all
the members together and asked them if they
had any name to suggest; if so, he would appoint
that person to the Guru Gaddi. Otherwise, no
one should take any exception to his decision.
At 10 am sharp, Maharaj Ji adorned the stage.
Bhai Bhan Singh occupied his seat as pathi.
Addressing the sangat, Maharaj Ji stated, “Today,
I am going to appoint that person for the Guru Gaddi
who has abundant love for both the Deras. He is the
sewak of Baba Bagga Singh Ji. He has boundless regard
and respect for Dera Beas. He has children who are all
well settled in high and responsible positions. I invite
Giani Pratap Singh Ji to come to the stage.” Baba Ji
hesitated. Maharaj Ji again directed, “Giani Pratap
Singh, get up and come to the stage!” Baba Pratap
Singh Ji went up to the stage and Maharaj Ji
indicated him to occupy the seat on his right
side. Maharaj Ji had brought a new turban from
Beas which Shri Ahluwalia Sahib submitted to
him along with 101 rupees. Maharaj Ji took off
the turban from the head of Giani Pratap Singh
Ji, and then adorned him with the new turban
and put a tilak mark on his forehead. He also
34
Baba Kehar Singh Ji
offered Rupees 101 in the lap of Baba Ji and

bowing to him, said “Radha Swami.” Addressing
the sangat, he announced, “I have appointed Baba
Pratap Singh Ji, from this day forward, to the Gaddi of
Tarn Taran as Satguru. He has been bestowed with all
the rights that earlier were vested in Baba Bagga Singh Ji
and Baba Deva Singh Ji.”
In December 1964, Maharaj Charan Singh
Ji arrived at Tarn Taran to deliver Satsang. Shri
Ram Singh, president of the committee, and
other members, made a submission and a request
to Maharaj Ji before the commencement of
Satsang. They requested that he direct Baba
Pratap Singh Ji to begin blessing people with
Nam. Maharaj Ji pointed out that the day he had
appointed him to the Gaddi he had also given
him all rights - from that very day. So far as
Nam Dan was concerned, it depended on him to
take the decision when to commence this. As far
as Maharaj Ji was concerned, he had granted
permission. Soon after the Satsang, Babu
Jagdish Chander made an announcement in the
presence of Maharaj Charan Singh Ji: that on the
next day, at 5 am, Baba Pratap Singh Ji would begin
blessing the people with Nam, and those people who were
desirous of getting Initiation should have their names
placed on the list.
35
Baba Kehar Singh Ji
After this, Baba Pratap Singh Ji visited

Beas twice yearly at Bhandara time and Maharaj
Charan Singh Ji reciprocated by delivering
satsang at Tarn Taran. Maharaj Charan Singh Ji
held the Dera Tarn Taran in great esteem his
entire life. Though both the Deras have separate
constitutions, and their own properties; they are
bound by the ties of brotherhood, and this shall
ever be.
During the interim period, about a year,
when there was no Satguru at the Dera after the
demise of Baba Deva Singh Ji, the sangat melted
away. The first task of Baba Pratap Singh Ji was
to bring the Sangat together again. Under Baba
Ji’s supervision, good residential rooms were
constructed. To improve the income to the Dera,
shops were constructed for rent. The land in the
vicinity of the Dera, which could not be
purchased earlier due to internal bickering, was
now bought and made part of the Dera. All new
property purchased and built upon was put in
the name of the Trust. He had such a rich and
enormous treasure of love, that whenever any
miserable or unhappy person approached him,
he never left empty handed. He gave abundant
hope and love, and blessed thousands of people
36
Baba Kehar Singh Ji
with Nam. On 26th April 1988, Baba Pratap

Singh Ji left this perishable world and returned to
his eternal abode. In a will made by him on 17th
May 1987, he appointed Baba Kehar Singh Ji as
his successor.
37
Baba Kehar Singh Ji
Baba Pratap Singh Ji and Maharaj Charan Singh Ji,

blessing the langar (food for sangat) at Dera Tarn
Taran on a Bhandara Day
38
Baba Kehar Singh Ji
Baba Pratap Singh Ji and Maharaj Charan Singh Ji on stage during

satsang at Tarn Taran on a Bhandara Day
39
Baba Kehar Singh Ji
Maharaj Charan Singh Ji, Baba Pratap Singh Ji and

young Baba Kehar Singh Ji at Dera Tarn Taran on
a Bhandara Day
40
Baba Kehar Singh Ji
Baba Kehar Singh Ji
On the passing of Baba Pratap Singh Ji,

Baba Kehar Singh Ji assumed the Guru-Gaddi
on May 12th 1988. He was born on Dec. 26th,
1926 in village Chandian Talawan, Chowki
41
Baba Kehar Singh Ji
Number 201, District Layalpur, son of Baba

Pratap Singh Ji. His mother’s name was Mata
Thakur Kaur.
At the time of his birth, Baba Bagga Singh
Ji happened to be in their village. When Baba
Kehar Singh Ji’s father and Grandfather Jodh
Singh Ji, went for Baba Bagga Singh Ji’s darshan
at the Chandian Talawan Satsang Center, he said,
“Congratulations Jodh Singh, a grandson is born to your
family.” Sardar Jodh Singh Ji did not express
much happiness, but in a very humble way
submitted, “You indeed know each and every thing. I
am of course happy, but this child cries incessantly.”
Baba Ji remarked that it is in the nature of babies
to weep and cry. Sardar Jodh Singh Ji again
submitted to Baba Ji, “Out of the 24 hours, this child
sleeps for just a few hours; the rest of the time he continues
to weep and wail day and night!” Baba Ji closed his
eyes for two minutes, and then asked, “Please tell
me what you want?” At this, Sardar Jodh Singh Ji
requested Baba Ji to visit his house and bless the
child with his darshan, and cure him. Baba Ji
consented, and went to their house. At that time
as well, little Kehar Singh Ji was crying intensely.
Baba Ji asked Mata Thakur Kaur to lay the child
on the floor. This being done, Baba Bagga Singh
42
Baba Kehar Singh Ji
Ji took his right foot out of his shoe, and put it

on the forehead of the child. He rubbed the
forehead with his big toe. Little Kehar Singh Ji
became peaceful and quiet at once. Baba Ji then
said: “Jodh Singh this child is extremely fortunate, we
have to take a lot of work from him.” After that day,
Baba Kehar Singh Ji never cried. No one at that
time knew what work Baba Ji was referring to.
On May 17th 1943, Baba Kehar Singh Ji was
initiated by Baba Bagga Singh Ji.
After receiving his education at Khalsa
College Layalpur, Baba Kehar Singh Ji joined as
an apprentice at Layalpur Cotton Mill, which was
a subsidiary of Delhi Cotton Mill. In 1944 he was
married to Bibi Ajit Kaur Ji. In Layalpur, Baba
Pratap Singh Ji used to hold his satsang in the
house of Sardar Bahadur Jagat Singh Ji; in the
satsang, Baba Kehar Singh Ji would get the
opportunity to recite the satsang verses as Pathi.
After partition (split-up of India and Pakistan)
they came to India. Baba Pratap Singh Ji was
allotted land in the village Nag Kalan, where he
lived for the rest of his life. Immediately after
reaching India, Baba Kehar Singh Ji got a job in a
mechanical workshop in Amritsar, run by the
Government of the State of Punjab. This later
was transformed into a railway workshop. Baba
43
Baba Kehar Singh Ji
Kehar Singh Ji provided leadership to the labor

force. He has lived a simple life. The distance
between village Nag Kalan and the workshop is
10 miles - daily he used to commute this on his
bicycle. The thought never occurred to him that
he is the son of a great and True Guru. He
retired from the Railway on Dec. 31st, 1982. He
lives and supports his family on his own earnings
from government pension and income from his
village land. The sewa (donations) from sangat,
income from Dera lands, and rents from Dera
shops, etc., are overseen and managed by the
Dera Committee.
Baba Kehar Singh Ji, from his very
childhood, has been earnestly serving the Dera
with deep devotion alongside Baba Ji. After
retirement, he spent his entire time with Baba
Pratap Singh Ji. During his last days, when he
was admitted into a hospital, Baba Kehar Singh
Ji served him wholeheartedly and would not
leave him even for a short while!
After Baba Pratap Singh Ji left this mortal
world, it was not known to anyone whether he
had made a “Will” or not. After the last rites
were performed and completed, a meeting of the
committee at the Dera was held. It considered
44
Baba Kehar Singh Ji
the matter of the next Sant Satguru. They

unanimously decided to name Baba Kehar Singh
Ji to the Holy Position. At that time, Shri
Prabhat Kumar placed a sealed envelope before
the committee. The president and patron Sardar
Hira Singh opened the envelope in the presence
of everyone. It contained Baba Pratap Singh Ji’s
written Will, in which he had named Baba Kehar
Singh Ji as his successor, Sant Sat Guru. All the
members of the committee felt highly pleased, as
what they all desired to be done, was already
done. Thereafter the members of the Dera
Committee went to Beas to seek the blessings of
Maharaj Charan Singh Ji. On May 10, 1988
Maharaj Ji sent two of his Sewadars to Tarn
Taran; and in response Baba Kehar Singh Ji and
four members of the Dera Committee went to
Beas and received blessings from Maharaj
Charan Singh Ji. On May 12, 1988 in the
presence of thousands of satsangis, the
Dastarbandi (turban ceremony) was performed
at Dera Tarn Taran formally establishing Baba
Kehar Singh Ji to the position of Sant Satguru.
The turban for the ceremony was presented by
Babu Devi Das Ji accompanied by six devotees
who were sent by Baba Teja Singh Ji of
Ferozepur, India. The ceremony was performed
45
Baba Kehar Singh Ji
by Sardar Hira Singh Ji, President of the Dera

Committee.
The following brief speech was then
delivered by Baba Kehar Singh Ji.
Speech of Baba Kehar Singh Ji at
Dastarbandi
Radha Swami! In the heart of my heart, I

am weeping profoundly. Once, when I was
a baby, Baba Bagga Singh Ji took the shoe
off his right foot and rubbed my forehead
with his big toe, and said to my
grandfather, “Jodh Singh, hereafter, this
boy will not cry.” Baba Pratap Singh Ji used
to say, “Since then you have become so
strong hearted the tears never appear in
your eyes.”
Today, the entire Sangat and the order of

Baba Ji have put this responsibility on my
shoulders. I prayed to the committee
members not to entrust me with this
responsibility, but this is the desire of the
committee, as per the will of Baba Pratap
Singh Ji. I am a person without qualities;
whose whole life has been spent in
government service. Who knows how many
irregularities I must have indulged in? As
the old saying goes, after eating a hundred
mice, the cat proceeds on pilgrimage. That
is my position. I do not know what Baba Ji
46
Baba Kehar Singh Ji
and the committee has seen in me that I

have been entrusted with this responsibility.
I humbly accept this, and plead to the
sangat that I cannot offer anything that I
consider worthy of you! I humbly plead to
the Sangat, that you cannot get the same
love from me, which you got from Baba
Pratap Singh Ji - because he was a ‘multi-
millionaire’, and a person with one thousand
rupees cannot compare with him.
However, since you have assigned me this

duty, I plead to the Sangat that I need your
love. If I do not love enough, the Sangat
should compel me to love the Sangat. I am
reminded of a kafi (a couplet) of Bulleh
Shah
Èª ÓÀ∫ √Ø‘‰Δ, Èª ◊π‰ ÍºÒ∂, ÓÀ∫ «’√Á≈ Ó≈È ’∂√ªÕ

⁄≈∂ ’øÈΔ¡ª, Ó∂«¡ª «⁄’Û ÌΔ¡ª, ÓÀ∫ «’‘ÛΔ ÓÒ ÓÒ ËØ√ªÕ
I am neither beautiful, nor have I any qualities,
what should I be proud of ?
All the four corners of my life are covered in mud,
which corner should I wash ?
Whom should I convince? Sangat should
also pray for me. May I be blessed by Baba
Bagga Singh Ji, Baba Deva Singh Ji, and
Baba Pratap Singh Ji with enough love that I
can share it with all of you. I expect from
the Sangat, that the Sangat should love me.
I need the Sangat’s love.
47
Baba Kehar Singh Ji
Radha Swami
Under Baba Kehar Singh Ji’s guidance, the

Dera has made great progress. Additional land
and houses adjoining the Dera have been
purchased and renovated, and a langar (free
kitchen) and guest house have been constructed.
He has established Satsang Centers at several
places in India. The entire Dera and Satsang
Centers have been placed in the name of Radha
Swami Dera Baba Bagga Singh. Every month on
Sankranti (The 1st day of Indian calendar month)
Satsang is held at Ludhiana, Punjab, in which
Satsangis come in large numbers.
Baba Kehar Singh Ji began blessing people
with initiation on May 12th 1991, and many
thousands of people have since been initiated.
Baba Ji works unceasingly for the Spiritual uplift
of the people and improvement of the Dera. He
sometimes travels for 20 to 25 days in a month
delivering Satsang at various places.
Baba Ji also travels and holds Satsang
abroad. Baba Ji visits UK, Canada, USA, France,
Spain and other European countries on an
annual basis, blessing the sangat with his darshan
and Satsang, and seekers with Nam. He has
48
Baba Kehar Singh Ji
established local representatives for the purpose

of organizing his visits and holding regular
general Satsangs in many of these countries.
49
Baba Kehar Singh Ji
50
Baba Kehar Singh Ji
Part II
SATSANGS (SPIRITUAL DISCOURSES)
51
Baba Kehar Singh Ji
Baba Ji travels throughout India meeting

with Satsangis and Seekers and graciously
delivers discourses to those hungry for
Spirituality. A few of these Satsangs have been
translated from the original Punjabi. They follow
the style of a Pathi singing a Shabad from Swami
Ji or Guru Granth Sahib, and then Baba Kehar
Singh Ji gives an explanation of the Shabad.
Since these are translations of actual discourses
given at different times, there will be some
repetition of stories. However, in Sant Mat,
repetition is a positive tool the Saints use to
hammer home the mystic teachings. You will
oftentimes find some new Gem in the story
which will shed more light on the finer points
and secrets of Sant Mat. Because of the different
meanings of words and phrases in each language,
if you find any mistakes, omissions or
commissions, it must be laid squarely on the
shoulders of the English translators. It is quite a
challenge to do even a small justice to the
original beauty and flow of these wonderful
discourses.
Nirmal Sian & Kenneth Stambler
52
Baba Kehar Singh Ji
Satsang 1 –
Recite the Nam given by the True Guru
’ÊŸË SflÊ◊Ë ¡Ë ◊„UÊ⁄UÊ¡, ‚Ê⁄U ’øŸ ¬Î. 135

‚ÃªÈLW ÷ÁBÃ - fløŸ 18 ‡Ê¶Œ 5
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‚ÃªÈLW ÃÊÁ„U Á¿UŸ Á¿UŸ ¬Ê‚¥– „¢UªÃÊ Ã⁄UË ‚’ ÁflÁœ πÊ‚¥H
ÃÍ XW⁄U ©UŸ ø⁄UŸŸ „UÊ¥‡Ê– ‚ÃªÈLW ‚ ◊Ã XW⁄U ⁄UÊ‚¥H
‚ÃªÈLW ªÁÃ •’ ‚ÈŸ ◊Ê ‚– XW„UË ¡ÊÃ Ÿ ⁄¢UøXW ◊È¢„U ‚H
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≤Ê⁄U •ª◊ ÃÊÁ„U Œ⁄U‚Êfl¥ ◊Ê⁄Uª ‡Ê’Œ ÃÊÁ„U ‹πÊfl¥H
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ÃÈ◊ ‚ÊøÊ •¬Ÿ ◊Ÿ ◊¥– XWÊß¸ ŸÊÁ„U ªÈLW ‚◊ ¡ª ◊¥H
Á¡Ÿ Á¡Ÿ ªÈLW ÷ÁBÃ œÊ⁄UË– ‚Ê ¬¢„ÈUø ÁŸ¡ Œ⁄U’Ê⁄UËH
ªÈLWU ÷ÁBÃ Ÿ Á¡Ÿ XWÊ `ÿÊ⁄Ë– ÁÃŸ ¡ËÃË ’Ê ÊË „UÊ⁄UËH
ªÈLW ø⁄UŸŸ •ÊÁ‡ÊXW „UÊŸÊ– ÿ„U ’ÊÃ ’«∏UË BÿÊ XW„UŸÊH
ªÈLW ‹ª Á¡‚ •ÁÃ `ÿÊ⁄U– ÁÃŸ XÈW‹ XÈW≈ÈU≥’ ‚’ ÃÊ⁄UH
œŸ ◊ÊÃ Á¬ÃÊ ©UŸ ¡Ÿ XW– Á¡Ÿ ÷ÁBÃ XW⁄UË XÈW‹ Ã¡ XWH
53
Baba Kehar Singh Ji
Á¡Ÿ ‚„UË ◊‹Ê◊Ã ¡ª XWË– ÁÃŸ Á◊‹Ë ⁄UÊ‚ ‚Èπ ≤Ê⁄U XWËH
¡Ê XÈW‹ ‹Ê¡ ¡ªÃ ‚ «U⁄U– ªÈLW ÷ÁBÃ ‚ fl„U ¬ÈÁŸ Áª⁄UH
‚Í⁄UÊ ⁄UáÊ ‚ XW÷Ë Ÿ ≈U⁄U– ‚ÃË ‚ŒÊ ◊È⁄UŒ ‚¢ª ¡⁄UH
⁄UáÊ ¿UÊ«∏U XWÊÿ⁄U XW„U‹Ê∞– ‚ÃË ÁYW⁄U ÷¢ªË ≤Ê⁄U ¡Ê∞H
¬¬Ë„UÊ •¬ŸÊ ¬Ÿ ŸÁ„¢ àÿÊª– ¡‹ ¬Ã¢ªÊ ¡ÊÃË •ÊªH
◊¿U‹Ë XWÊ ¡Ò‚ ¡‹ œÊ⁄UÊ– ªÈLW◊Èπ XWÊ ‚ÃªÈLW •‚ `ÿÊ⁄UÊH
Á¡Ÿ ¬⁄U ’ÁG‡Ê‡Ê ªÈLW XWË „UÊß¸– ªÈLW◊Èπ ∞‚Ê Á’⁄U‹Ê XWÊß¸H
⁄UÊœÊSflÊ◊Ë XW„UË ’ŸÊ∞– ‚flXW XWÊ ªÈLW ÁŒÿÊ ¡ªÊ∞H
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Baba Kehar Singh Ji
Bani Swami Ji Maharaj, Saar Vachan, Page 135

Satguru Bhakti – Vachan 18 : Shabad 5
Recite the Nam given by the True Master,

and keep him in your heart.
Have faith in the True Master,
then you will not have to repent.
The True Master takes care of you every moment.
He removes your ego in every way.
Focus your consciousness at his feet,
and do not get annoyed with the True Master.
Though I am unable to explain even a drop of it,
I will try to tell what the True Master does.
He pulls you into the tenth gate from the nine
apertures:
then he makes you single.
He feeds you the Nectar of the Word,
and saves you from this world of Kal.
He shows you the path of the Word,
and the Inaccessible Home.
Those who keep his friendship
are not afraid of the world.
But those who turn their back on the Guru,
fall into the worldly ocean,
and keep entangled in the circle of 84:
suffering life after life.
There is no one like Guru in this world.
Those who worship the Guru,
reach their permanent abode.
Those who do not enjoy worshiping the Guru,
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Baba Kehar Singh Ji
lose the game (they had already won)!

To fall in love with Guru’s Feet,
is a joy indescribable.
Those who are deeply devoted to Guru,
liberate their whole family.
Blessed are the mother and father
of one who worships in abandonment.
Those who have tolerated the criticism of this
world,
have found the Bliss of the Peaceful Home.
Those who are ashamed of their (spiritual) lineage
and afraid of the world,
again and again fall from devotion to Guru.
A warrior never runs away from the battlefield.
A widow always burns with the husband’s body1.
He who flees the battlefield is called a coward,
and the widow who refuses to burn herself is
sent to a low caste’s home.
The rain bird does not give up its resolve (to drink
rainwater),
and the moth does not hesitate to burn itself up in
the flame.
Like a fish loves the water,
a disciple deeply loves his Guru.
He who has the generosity of the Guru upon him,
is a rare devotee.
1 Sati was a practice of burning oneself with the funeral pyre of the
husband and was used only as an illustration by Swami Ji. This practice
is a great sin and forbidden by Saints.
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Baba Kehar Singh Ji
Radha Swami has well said: the disciple has been

awakened by the Guru.
Satsang
‚ÃªÈLW XWÊ ŸÊ◊ ¬ÈXWÊ⁄UÊ, ‚ÃªÈLW XWÊ Á„Uÿ⁄U œÊ⁄UÊH

‚ÃªÈLW XWÊ XW⁄UÊ ÷⁄UÊ‚Ê, ÁÔÔYW⁄U XW⁄UÊ Ÿ XÈW¿U •YW‚Ê‚ÊH
Recite the Nam given by the True Master,
and keep Him in your heart.
Have faith in the True Master,
then, you will not have to repent.
These words are from the writings of

Swami Ji Maharaj, and need very deep
consideration. When we go back through
history, we will see that all Mahatmas and Saints
have taught us the same thing and given us the
same message. With great love and affection
they try to make us understand, and say: oh people,
the arrangement of this world which you see is perishable.
Now the question arises, if the whole world is
perishable, then what is stable and eternal?
Guru Sahib explains in the following bani:
È≈Óπ «‘˙ √≈Ë» «‘˙ «‘˙ ◊ππ ◊Ø«Ï≥Áπ®
’‘π È≈È’ «¬‘ ‹◊Â ÓÀ «’È ‹«Í˙ ◊π Ó≥Â∞®
Aadi Granth, P.1429
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Baba Kehar Singh Ji
The Nam remains, the Holy Saints remain,

the Guru - Lord of the Universe, remains.
Says Nanak, how rare are those who chant the
Guru's Mantra in this world.
Nam is eternal, Saints are eternal, Guru is

eternal, God is eternal, and those who repeat the
Nam are eternal. The world has always been
referring to Nam and Guru, and shall continue
to do so. Then what is this Nam? The Mahatmas
affectionately explain that there are two types of
Nam. One is Varnatmak (descriptive) and the
other is Dhunyatmak (which is a sound). The
Varnatmak Nam is that which can be written, read,
and spoken. For example, if for an entire day we
go on uttering electricity, electricity - we will neither
get a shock from it, nor will it be of any use to
us!
In reality electricity is a power. Should we
be exposed to it, an electric current could kill us.
This same power is harnessed for operating huge
machines and motors, but it is enclosed in the
wires carrying the electric current, and so, is
hidden. We cannot see the power. Our own
manufactured item is not visible to us. Similarly
the soul has come out of God, and is hidden
behind a curtain within us. We cannot get to it.
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Baba Kehar Singh Ji
The second type of Nam is Dhunyatmak:

which cannot be written, read or spoken. This is
an Unwritten Law and an Unspoken Language.
Guru Nanak Dev Ji says: we cannot see this
Power with our physical eyes, nor can we hear It
with our physical ears, nor can we reach It to
unfold It’s mysteries with physical feet!
¡÷Δ Ï≈fi‘π Ú∂÷‰≈ «Ú‰∞ ’øÈ≈ √πÈ‰≈®
ÍÀ≈ Ï≈fi‘π ⁄Ò‰≈ «Ú‰∞ ‘Ê≈ ’‰≈®
‹ΔÌÀ Ï≈fi‘π ÏØÒ‰≈ «¬¿∞ ‹ΔÚÂ Ó‰≈®
È≈È’ ‘π’Óπ Í¤≈«‰ ’À Â¿∞ ÷√ÓÀ «ÓÒ‰≈®
Aadi Granth, P. 139
To see without eyes, hear without ears,

walk without feet, work without hands;
to speak without a tongue, to die while living.
O’ Nanak, recognize the Lord’s Command
and merge with your Lord and Master.
The one who knows His Will and discerns

His power, can receive His commands.
Mahatmas refer to Nam. Is it a word? The
Saints say: no, Nam is not a word. Nam cannot be
written or read.
One hundred and sixty years ago there was
no reference to Radha Swami Nam. Do we
believe no one was united with God prior to
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Baba Kehar Singh Ji
that? That only Radha Swami Nam has opened

the doors to Sach Khand (True Region) and
Anami Desh (Nameless region)? No, this is not
correct! God has always been worshipped by
some name or other. There has always been
some method to unite with Him, and there will
always be a way available!
About 540 years ago there was no
reference to Satnam (True Nam). Guru Nanak
Dev Ji came and he called that Nam - Satnam.
In Treta Yug, Shri Ram Chander Ji came and
named that power Ram. He did not name
himself Ram... his father Dashrath gave him that
name.
In Dwapar Yug, Shri Krishan Ji came. He
remembered that Nam as Hare, Hare; prior to
that also, people had been meditating on Nam.
What is that Nam? Saints tell us that it is
Ramtita Ram: That which exists in everything, and is
resounding behind our eyes. The ninth Guru, Guru
Teg Bahadur Ji says:
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Baba Kehar Singh Ji
’≈‘∂ ∂ ÏÈ ÷Ø‹È ‹≈¬Δ®

√Ï «ÈÚ≈√Δ √Á≈ ¡Ò∂Í≈ ÂØ‘Δ √ø«◊ √Ó≈¬Δ® ‘≈¿∞®
Íπ‘Í Ó«Ë «‹¿∞ Ï≈√π Ï√Â∞ ‘À Óπ’ Ó≈«‘ ‹À√∂ ¤≈¬Δ®
ÂÀ√∂ ‘Δ ‘« Ï√∂ «ÈøÂ« ÿ‡ ‘Δ ÷Ø‹‘π Ì≈¬Δ®
Ï≈‘« ÌΔÂ« ¬∂’Ø ‹≈È≈‘π «¬‘π ◊π «◊¡≈È∞ ÏÂ≈¬Δ®
‹È È≈È’ «ÏÈ∞ ¡≈Í≈ ⁄ΔÈÀ «√‡À È ÌzÓ ’Δ ’≈¬Δ®
Aadi Granth, P. 684
Why do you go looking for Him in the forests?

Although He dwells everywhere, He is unattached.
He is always with you as your companion.
Like the fragrance within the flower.
Like the reflection in the mirror.
The Lord dwells deep within.
O’ brother, search for Him within your own self.
Outside and inside,
know that there is only the One Lord.
The Guru has imparted this wisdom to me.
Nanak says: without knowing ones own self,
the moss of doubt is not removed.
Without knowing oneself, the moss of

doubts cannot be removed. What is the need of
renouncing our homes to live in jungles or
mountains? There also we need shelter for the
night. What is the justification for leaving one’s
wife, and then begging before other women for
food? After abandoning household life, one
might be sitting 500 miles away, but while eating
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Baba Kehar Singh Ji
food one would be remembering and recalling

his home. God is within us and we can only
realize Him within.
Today I am going to discuss how this
world was created, and how the Nam came into
existence. Firstly, a desire came about in God’s
mind. It was in the Anami Region, which is the
highest of all, where the Sar Shabad (True Word)
was born. From there It came down and created
two regions: Agam (inaccessible) and Alakh
(indescribable). Then traveling further it halted at
Sach Khand (True Region). Swami Ji Maharaj
has referred to Alakh and Agam Regions. Our
Sikh brothers say that they agree with what is
written in Guru Granth Sahib; however, they do
not believe in anything which does not coincide
with the facts written in Guru Granth Sahib.
From their point of view, this stand is justified,
as Guru Granth Sahib is the very basis of their
faith and belief. If Guru Granth Sahib does not
say the same thing which Swami Ji Maharaj has
said, then we are not justified. Guru Granth
Sahib says:
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Baba Kehar Singh Ji
Â± ¡’≈Ò Íπ÷π È≈‘Δ «√« ’≈Ò≈®
Â± Íπ÷π ¡Ò∂÷ ¡◊øÓ «È≈Ò≈®

Aadi Granth, P.1038
You are the Eternal Primal Being.

Death does not hover over your head.
You are the Indescribable, Inaccessible,
and Extraordinary Primal Lord.
Swami Ji Maharaj has referred to Alakh,

Agam, and Anami, whereas Guru Granth Sahib
has called It Alakh, Agam, and Nirala. Anami
means Nameless. Nirala means - Extraordinary,
has no comparison. So, Swami Ji Maharaj and
Guru Granth Sahib both have the same view!
Guru Granth Sahib says:
˝ √«ÂÈ≈Óπ ’Â≈ Íπ÷π «ÈÌ¿∞ «ÈÚÀπ ¡’≈Ò Ó»«Â
¡‹»ÈΔ √ÀÌø ◊π ÍÃ√≈«Á® ‹Íπ®
¡≈«Á √⁄π ‹π◊≈«Á √⁄π®
‘À ÌΔ √⁄π È≈È’ ‘Ø√Δ ÌΔ √⁄π®

Aadi Granth, P.1
One Universal Creator God: True Word, Creative

Being, Fearless, without Hatred, Image of the
Immortal, beyond Birth, Self-Existent.
By Guru's Grace ~ Chant And Meditate.
True in the Primal Beginning,
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Baba Kehar Singh Ji
True throughout the ages,

True here and now!
O’ Nanak, forever and ever True.
The Creator does not come to this world.

He is beyond the circle of birth and death! He is
not afraid of anyone, nor does He frighten
anyone! He is Omnipresent, Invisible, and
Inaccessible.
After creating Alakh and Agam regions, Sar
Shabad entered Sach Khand. From there It
flows out as Satnam. This Satnam descends
further and forms two regions: Bhanwargupha
and Amritsar (Pond of Nectar). Some Saints
have named this Amritsar as Daswan Dwar
(Tenth door), or Triveni. Externally the
foundation Amritsar in Golden Temple was laid
by the Fourth Guru, Guru Ram Das Ji, in the
city of Amritsar in Punjab, India; and it was
completed by the Fifth Guru, Guru Arjun Dev
Ji. Guru Ram Das Ji says:
◊π √«Â◊π ’≈ ‹Ø «√÷π ¡÷≈¬∂ √π ÌÒ’∂ ¿∞«· ‘« È≈Óπ
«Ë¡≈ÚÀ®
Aadi Granth, P. 305
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Baba Kehar Singh Ji
One who calls himself a disciple of the True Guru

shall rise in the early morning hours,
and meditate on the Lord's Name.
Aadi Granth, P. 305
The same thing has been stated by Swami

Ji Maharaj:
‚ÃªÈLW XWÊ ŸÊ◊ ¬ÈXWÊ⁄UÊH
Recite the names (Simran) prescribed by the
Satguru.
Two words have been used here, which

differ in their meaning. Firstly, Guru means
guide or teacher: one who guides or teaches you
something. For instance, women learn knitting,
some learn to make sweets; men learn the skill of
blacksmithing, etc. One who teaches you is
called guru. Then, the word Satguru is used. He
is the one who imparts or teaches the knowledge
of Truth. What should a Satguru’s disciple do?
Gurbani says:
√π ÌÒ’∂ ¿∞«· ‘« È≈Óπ «Ë¡≈ÚÀ®
Shall rise in the early morning hours,
and meditate on God’s Name.
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Baba Kehar Singh Ji
A disciple should get up early in the

morning, recite the Nam and meditate. The
disciple humbly submits that he is a fool,
ignorant, and does not know how to meditate on
Nam. So the Guru Sahib says:
¿∞ÁÓπ ’∂ ÌÒ’∂ ÍÌ≈ÂΔ «¬√È≈È∞ ’∂ ¡ø«ÓÃÂ √« È≈ÚÀ®
Aadi Granth, P. 305
Upon arising early in the morning,

he is to bathe and cleanse himself in the
“Amritsar” (pool of nectar).
The disciple should be alert enough to get

up early in the morning, bathe and do
meditation. What does it refer to: bathe in
Amritsar? The Amritsar in Punjab was not built
at that time so what Amritsar is being referred to
here? Guru Sahib says:
√≈⁄≈ ¡≥«ÓÃÂ √π ’≈«¬¡≈ Ó≈‘Δ®
The true pond of nectar is within the body.
Guru Amar Das Ji also says:

’≈«¬¡≈ ¡≥Á« ¡≥«ÓÃÂ √π √≈⁄≈ ÓÈ∞ ÍΔÚÀ Ì≈«¬ √πÌ≈¬Δ ‘∂®
Aadi Granth P.1046
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Baba Kehar Singh Ji
Within the body is the pool of True Amrit

(Ambrosial Nectar).
The mind drinks it with loving devotion.
How to get this Amrit? It can only be

obtained from one who has already drank It; one
who has bathed in the Amritsar at the Tenth
Door.
«Î« ⁄ÛÀ «ÁÚ√π ◊πÏ≈‰Δ ◊≈ÚÀ Ï‘«Á¡≈ ¿∞·«Á¡≈ ‘« È≈Óπ
«Ë¡≈ÚÀ®
Aadi Granth, P. 305
Then, at the rising of the sun he is to sing Gurbani.

Whether sitting down or standing up,
he is to do Simran on the Lord's Nam.
At daybreak he should sing the Gurbani

(Nam-Simran) and listen to the Sound Current
which is resounding within us day and night.
Guru Sahib in his verses has referred to the
Amritsar which is within us. The Amritsar which
is outside in the city of Amritsar also is
meaningful. It is written in the Guru Granth
Sahib:
«‹ÊÀ ‹≈«¬ Ï‘À Ó∂≈ √Â◊π» √Ø Ê≈È∞ √π‘≈Ú≈ ≈Ó ≈‹∂®
Aadi Granth P. 450
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Baba Kehar Singh Ji
Wherever my True Guru goes and sits,

that place is beautiful, my Lord.
The place that Guru Ram Das Ji and other

Saints have stayed has become blessed, as their
spiritual presence is still felt there; and when we
go there we get some purification. However, if you
want to end the circle of births and deaths, you will have
to bathe in that inner Amritsar, the pond of nectar,
within yourself! While explaining Bani, Guru Sahib
has said:
¡≥Â« ‹Ø«Â «ÈøÂ« Ï≈‰Δ √≈⁄∂ √≈«‘Ï «√¿∞ «ÒÚ Ò≈¬Δ®
Aadi Granth, P.634
God’s light shines within.

The Word resonates continuously within.
I am contemplating on the True Master.
Saints give us the example that we are a

drop of the Ocean of Satnam. Unless the drop
goes back and merges in the ocean, it cannot
become the ocean. Similarly, the separated soul
has to go back and unite with Satnam, and merge
into that form - otherwise it will continue
suffering births and deaths again and again.
Swami Ji Maharaj has referred to the
journey of Sar Shabad from Anami Desh (Anami
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Baba Kehar Singh Ji
Region) to Amritsar (Daswan Dwar). The

Satnam halts at this Amritsar, and comes out as a
stream of Shabad. Guru Sahib says:
≤ÙÏÁ∂ ËÂΔ ÙÏ«Á ¡≈◊≈√Õ ÙÏÁ∂ ÙÏ«Á Ì«¬¡≈ Í◊≈√®
√◊ÒΔ «√ÃÙ«‡ ÙÏÁ ’∂ Í≈¤ÀÕ È≈È’ ÙÏÁ ÿ‡∂ ÿ«‡ ¡≈¤À®

Praan Sangli, P.19
The Word created this earth.

The Word created the sky.
The light is because of the Word.
The Word is behind the existence of the entire
universe.
Nanak says: the Word is present in everything!
The creator and destroyer of the world is

Shabad. When God wishes to destroy the world
He withdraws the Shabad from it. This causes
the dissolution of the world! Our body is made
up of five elements: earth, water, fire, air and
ether. When the soul departs from this body, the
five elements, which are enemies, consume one
another. Earth is dissolved by water, water is
dried by fire, fire is consumed by air, and air is
swallowed by ether. When God wishes to
destroy the world, in the same way, the elements
consume one another. Then, ether merges into
Maya, Maya into Brahm, and Brahm into
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Baba Kehar Singh Ji
Parbrahm. At the time of dissolution, everything

merges into Brahm. Thus Trikuti (second
spiritual region) is finished. When the Grand
Dissolution occurs: it affects Sunn, Mahasunn,
and Bhanwargupha. The region of Sach Khand
remains untouched. The Saints say that we are
to reach Sach Khand, our True Home, with the
help of Nam. This Nam can be attained from a
Satguru only.
Guru Nanak Dev Ji once had a
conversation with the Siddhs. The Siddhs lived
earlier to Guru Nanak Dev Ji, so the question
naturally arises where the conversation took
place? This was held at a spiritual level. The
Siddhs were surprised at seeing Guru Sahib,
because they believed that the spiritual stage
reached by them had not been attained by
anyone else, so far! Guru Sahib told them that
he had reached this stage with the help of
Shabad. During the conversation Guru Sahib
told the Siddhs that their reach was limited to
Brahm (Trikuti); whereas he was speaking about
the fifth stage, Sach Khand - from where the
stream of Satnam originated and created the
whole universe. Then the Siddhs said: let us hide,
and if your Satnam is so powerful, prove it by finding us!
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Baba Kehar Singh Ji
They were confident that if they hid in the dark

and dangerous caves in the mountains, no one
could find them! Guru Sahib sat quietly and
ordered the stick of Satnam to find and bring the
Siddhs - the Satnam stick started hurling and
hitting the heads of the Siddhs, and ordered
them to go to Guru Nanak Dev Ji! In this way
Guru Sahib found the Siddhs! Now it was the
turn of Guru Nanak, so he went into hiding. He
merged the five elements of his body into the
elements of the universe. The Siddhs were
unable to find Guru Sahib. When the Siddhs
requested him to appear in front of them, Guru
Sahib came in his form. The Siddhs enquired of
Guru Sahib:
«’Â∞ «Ï«Ë Íπ÷≈ ‹ÈÓπ Ú‡≈«¬¡≈®
’≈‘∂ ’¿π Â∞fiπ «¬‘π ÓÈ∞ Ò≈«¬¡≈®
«’Â∞ «Ï«Ë ¡≈√≈ ÓÈ√≈ ÷≈¬Δ®
«’Â∞ «Ï«Ë ‹Ø«Â «ÈøÂ« Í≈¬Δ®
Aadi.Grath. P 939-940
How have you changed the course of your life?

With what have you linked your mind?
How have you subdued your hopes and desires?
How have you found the Light within?
Guru Sahib answered:
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Baba Kehar Singh Ji
√«Â◊π ’À ‹ÈÓ∂ ◊ÚÈ∞ «Ó‡≈«¬¡≈®

¡È‘«Â ≈Â∂ «¬‘π ÓÈ∞ Ò≈«¬¡≈®
ÓÈ√≈ ¡≈√≈ √Ï«Á ‹Ò≈¬Δ®
◊πÓπ«÷ ‹Ø«Â «ÈøÂ« Í≈¬Δ®
Aadi Granth P 940
Initiated by the True Guru I was born again.

My wandering in reincarnation ended.
My mind is attached and attuned
to the Unstruck Sound Current.
Through the Shabad (Word),
my hopes and desires have been burnt away.
By adopting the True Guru,
I found the continuously burning Light deep within
my self.
Guru Sahib helped the Siddhs understand

that after being initiated and doing meditation,
he had reached that stage, and come out of the
circle of deaths and births. The same thing has
been said by Guru Amar Das Ji:
«¬√π ‹π◊ ’≈ ËÓπ ÍÛ‘π Â∞Ó Ì≈¬Δ®
Í»À ◊π« √Ì √ØfiΔ Í≈¬Δ®
¡ÀÊÀ ¡◊À ‘« È≈Óπ √÷≈¬Δ®
Aadi Granth, P 230
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Baba Kehar Singh Ji
Learn the characteristics of this age, O’ brother.

Receive consciousness from the Perfect Guru.
Here and hereafter, make the Lord's Nam your
companion.
The word given by the Master (Satguru) is

Nam. If he orders you to recite the word “Brick,
Brick”, then that word becomes Nam for you. If
he instructs you to recite “Satnam, Satnam”, then
that word becomes Nam for you. Then what is
the real Nam? The real Nam is that which
Satguru bestows upon his initiates. For example,
if a 303 bullet is thrown by hand, it will not do
any harm. But if the same bullet is fired from a
rifle, it could injure a number of people. For
contemplation on God, if we take the help of a
name that is not blessed by the Guru, it will not
be effective, nor will it have full impact!
Guru Nanak Dev Ji was requested to
clarify who and what Guru is? Guru Sahib very
kindly explained:
ÿ Ó«‘ ÿπ Á∂÷≈«¬ Á∂«¬ √Ø √«Â◊ππ Íπ÷π √π‹≈‰∞®
Í≥⁄ √ÏÁ Ëπ«È’≈ Ëπ«È Â‘ Ï≈‹À √ÏÁπ ÈΔ√≈‰∞®
Aadi Granth, P.1291
He shows us our True Home -
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Baba Kehar Singh Ji
within the home of the self.

The True Guru is the all-knowing Primal Being.
The five words - the five primal sounds, resonate
and resound within the Insignia of “Word”,
and is revealed in five lights and five stages.
My guru is that power who leads me to

God within this body. He explains five stages,
five sounds, five lights; and blesses us with Nam
containing five words. Radha Swami Saints, in
accordance with the philosophy of Guru Granth
Sahib, bless their disciples with Nam Daan as
written in the Sikh Holy book. The real thing is
the Shabad with which Satguru joins our
consciousness at the time of initiation.
People lovingly remember God by
thousands of different names, and will continue
doing so. In “Jaap Sahib” (a chapter of Guru
Granth Sahib), the tenth Guru, Guru Gobind
Singh Ji, has remembered God by 800-900
names.
Coming to the reference of Simran - you
observe that the whole world is involved in
Simran (remembrance). The clerks are busy
contemplating office work, the judges in
judgments, ladies in accomplishing their
household work, and farmers in cultivating their
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Baba Kehar Singh Ji
crops. The things we contemplate on have some

form or shape, and some physical existence. We have
not seen God: we do not know His color, form or
shape. Then whom should we meditate upon?
The Saints have said:
¡’≈Ò Ó»«Â ‘À √≈Ë √øÂÈ ·≈‘ ÈΔ’Δ «Ë¡≈È ’˙∞®
Aadi Granth P 1208
The manifestation of Immortality

is found in the Sages and Saints;
their form is befitting for meditation.
If you wish to see God, go and meet Sages

and Saints, because their form is that of God.
Now, Mahatmas themselves raise the question
how to judge whether the Saint or Mahatma is a
Perfect Master? These days the so called givers of
Nam Daan are more prevalent than the seekers!
Guru Sahib describes the identity of a True Guru
or Perfect Master.
«‹√π «Ó«Ò¡À Ó«È ‘Ø«¬ ¡ÈßÁπ √Ø √«Â◊ππ ’‘Δ¡À®
Aadi Granth, P.168
On meeting him, the mind is filled with bliss.

He is the True Guru.
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Baba Kehar Singh Ji
Take the example of Guru Amar Das Ji.

He went on pilgrimage to bathe in river Ganges
twenty-two times. The last time, while returning,
he met a mahatma. During the course of their
conversation, Guru Amar Das Ji stated that he
had just returned from bathing in the river
Ganges. Being impressed by the radiance on his
face, the Mahatma said: by your touch the places of
pilgrimage would become holy and purified! You need not
go to Ganges! Meanwhile the mahatma felt thirsty
and asked Guru Sahib for some water. Guru
Sahib took out a pale of water from the well and
offered it to him. After drinking, the mahatma
felt enlightened and blessed! He asked Amar
Das Ji: who is your Guru? Amar Das Ji replied that
he had not yet adopted a Guru. Hearing this, the
mahatma became imbalanced and angry, and
stated that by accepting water at the hands of a
Guru less person, he had undone his austerities
and lost his spiritual accomplishments of many
years, and wasted his life! Uttering such harsh
words, he went away. This incident was a shock,
and eye opener for Guru Amar Das Ji. It
developed the pain of isolation and separation in
him, and he started praying to God to meet a
Perfect Master!
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Baba Kehar Singh Ji
The second Guru, Guru Angad Dev Ji’s

daughter, was his brother’s daughter-in-law. The
next day she was reciting Asa-di-Var (a chapter
in Guru Granth Sahib) early in the morning:
Ï«Ò‘≈Δ ◊π ¡≈Í‰∂ «Á¿∞‘≈ÛΔ √Á Ú≈®
«‹«È Ó≈‰√ Â∂ Á∂ÚÂ∂ ’Δ¬∂ ’Â È Ò≈◊Δ Ú≈®
‹∂ √¿∞ ⁄øÁ≈ ¿∞◊Ú«‘ √»‹ ⁄Û« ‘‹≈®
¬∂Â∂ ⁄≈È‰ ‘Ø«Á¡≈∫ ◊π «ÏÈ∞ ÿØ ¡≥Ë≈ ®
Aadi Granth, P. 462-463
I sacrifice myself to my Guru a hundred times

daily.
He makes deities out of men;
and that, in very short order!
If a hundred moons were to appear,
and a thousand suns were to rise:
even with so much light,
without the Guru, all would be pitch-darkness.
Guru Amar Das Ji asked whose bani she

was reciting, and she replied: this is the bani of my
father, who at present is the Satguru, inheriting the Guru
Gaddi from Guru Nanak Dev Ji. Then Guru Amar
Das Ji, accompanied by her, went to Khadur
Sahib in Punjab, India, and adopted Guru Angad
Dev Ji as his Guru.
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Baba Kehar Singh Ji
Take another example: how was King

Janak enlightened? Sage Yagyavalk purified him
by “Vachak Gyan” (verbal knowledge); but he
could not impart the “Lakshya Gyan” (True
Knowledge) to him! King Janak had an intense
longing for God Realization, so the Sage
Ashtavakra, who lived in the forest, came to
enlighten the king by order of the Supreme
Being. King Janak was attending his court when
Sage Ashtavakra arrived; the courtiers laughed
and jeered at him, as his body was “twisted on
eight sides.” The Sage was pained on seeing the
gestures of the courtiers. He said: O’ King, I
thought that the people of your court were virtuous, but
these are cobblers and gypsies! They see the skin and
physical beauty only, but do not see the spiritual power!
Hearing this, the king was confused and upset.
He humbly requested the Sage to impart Gyan
(Knowledge) to him. The Sage in return, asked
for a Dakshina (spiritual fee). The king agreed to
give him everything within his power. The Sage
then asked for his body, mind, and wealth as an
offering, and King Janak agreed. The Sage then
ordered the king to go and sit with the shoes of
his courtiers and close his eyes. The king
obeyed. The king’s attention was sometimes on
his body, sometimes on his wealth, and
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Baba Kehar Singh Ji
sometimes on his queens. But thinking that all

this now belongs to the Sage, his mind returned
and became stable. The Rishi concentrated his
attention on the king, and the king’s soul flew up
into the higher regions. In this way King Janak
acquired True Knowledge. Then the Sage
returned all his possessions to him - body, mind,
and wealth as Prasad (blessings) to the king; and
ordered him to use them carefully from now on,
as they belong to the Guru.
Swami Ji Maharaj says: if you wish to unite
with God, then do Simran of the Nam given by the
Guru. Farid Sahib refers to those who have not
yet adopted a Guru:
¡‹π È √πÂΔ ’øÂ «√¿∞ ¡≥◊π ÓπÛ∂ Óπ«Û ‹≈«¬®
‹≈«¬ Íπ¤‘π ‚Ø‘≈◊‰Δ ÂπÓ «’¿∞ À«‰ «Ú‘≈«¬®
Aadi Granth, P.1379
This night I did not sleep with my Husband Lord

and now my body is twisting in pain.
Go and ask the deserted bride how she passes her
night?
Today I could not have the darshan of my

Master and all the limbs of my body are
sweltering. I think about those who have not
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Baba Kehar Singh Ji
adopted a Guru and are not initiated! How can

they realize the Supreme Soul - God?
‚ÃªÈLW ÃÊÁ„U Á¿UŸ Á¿UŸ ¬Ê¥‚– „¢UªÃÊ Ã⁄UË ‚’ ÁflÁœ πÊ‚¥H
The True Master takes care of you every moment.
He takes away your ego in every way.
Bhai Joga, a disciple of Guru Gobind Singh

Ji, was in the middle of his wedding ceremony
when a letter came from the Guru ordering him
to come at once; Bhai Joga did not complete the
wedding ceremony, but immediately left! On the
way, he was enticed by a prostitute. The entire
night Guru Sahib protected and persuaded Joga.
The next morning Guru Sahib was dozing in his
court, and his disciples noticed this and asked:
what is the reason for your dozing? Guru Sahib
replied to ask Bhai Joga. Then Joga related the
whole story in detail; how Guru Sahib stayed awake
all night and protected him, just as a mother takes care of
her child every moment so that no harm befalls him. In
the same way, Satguru safeguards the interests of
his disciples!
ÃÍ XW⁄U ©UŸ ø⁄UŸŸ „UÊ¥‡Ê– ‚ÃªÈLW ‚ ◊Ã XW⁄U ⁄UÊ‚¥H
You focus your consciousness at his Feet.
Do not be annoyed with the True Master.
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Baba Kehar Singh Ji
Swami Ji Maharaj further says: do not be

displeased with the Guru - whose power in the form of
Shabad is present behind your eyes. Concentrating
your attention behind the eyes: cross beyond the
Tara Mandal (Nebula), Suraj Mandal (Solar System),
and Chandar Mandal (Lunar System). Listen to the
Unstruck Music and have the darshan of the spiritual
form of the Satguru, and apply the dust of His Holy Feet
to your eyes and forehead!
‚ÃªÈLW ªÁÃ •’ ‚ÈŸ ◊Ê ‚– XW„UË ¡ÊÃ Ÿ ⁄¢UøXW ◊È¢„U ‚–
Hear from me the state of the True Master!
I am unable to speak even a little about it!
Swami Ji Maharaj boldly praises the

spiritual form of the Satguru, and says: what a
Spiritual Radiance and Illumination his face has! What
a powerful pull It exerts! Then he assumes silence,
as the Radiant form of the Satguru is
indescribable. It is like asking someone who has
returned from seeing the Taj Mahal what it looks
like. Here in Tata Nagar there is no such building
which can be compared with the Taj Mahal.
(Baba Ji was in Tata Nagar, Bihar, India giving
this satsang.) Similarly, Swami Ji Maharaj says:
how can I describe the spiritual form of the Satguru?
Human language is inadequate to broach this subject; so I
must keep quiet.
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Baba Kehar Singh Ji
Œ‚fl¥ ◊¥ πÒ¥ø ŸÊÒ ‚– ÁÔYW⁄U ∞XW XW⁄¥ ÃÊÁ„U ŒÊ ‚H
He pulls you from the nine apertures into the
Tenth-gate.
Then he makes you one, from two.
Swami Ji Maharaj says: the Satguru will pull

your attention from the nine doors, and take you to the
Tenth Door behind your eyes. There he will end your
feeling of duality, and you will be absorbed in oneness!
Guru Sahib says:
È¿∞ ÁÚ≈‹∂ ÈÚ∂ Á ÎΔ’∂ √π ¡≥«ÓÃÂ∞ Á√Ú∂ ⁄π¬Δ‹À®
Aadi Granth, P.1323
There are nine doors, all of which are insipid.

The essence of the Ambrosial Nectar
trickles down through the Tenth door.
and:
È¿∞ Á ·≈’∂ Ë≈ÚÂ∞ ‘≈¬∂®
Á√ÚÀ «È‹ ÿ« Ú≈√≈ Í≈¬∂®
˙ÊÀ ¡È‘Á √ÏÁ Ú‹«‘ «ÁÈ∞ ≈ÂΔ ◊πÓÂΔ √ÏÁπ
√π‰≈Ú«‰¡≈® 6®
Aadi Granth, P 124
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Baba Kehar Singh Ji
Those who close off the nine gates

and restrain the wandering mind;
come to dwell in the home, inside the Tenth Gate.
There, the unrestricted Melody of the Word
resounds day and night.
Through the Guru's guidance, the Shabad is heard.
The Satguru is standing behind our eyes.

Why is he not visible to us? Tulsi Sahib says:
¬ÈÃ‹Ë ◊¥ ÁÃ‹ „ÒU ÁÃ‹ ◊¥ ÷⁄UÊ ⁄UÊ Ê XÈW‹ XWÊ XÈW‹H
ß‚ ¬⁄UŒÊ-∞-Á‚•Ê„U XW Ê⁄UÊ ¬Ê⁄U ŒπŸÊH
There is a black spot in the pupil.
This spot holds the entire secret.
Just look beyond this black curtain.
Again he says:
„ÒU œ≈U ◊¥ ‚Í¤ÊÃ Ÿ„UË¥ ‹Ê„UŸÃ ∞‚Ë Á¡¢ŒH
ÃÈ‹‚Ë ß‚ ‚¢‚Ê⁄U XWÊ ÷ß•Ê ◊ÊÃË•Ê Á’¢ŒH
He is within the self, but we are not aware of Him!
Shame to such a life.
Tulsi says: this world is polluted by cataract.
Our soul is covered by three sheaths:

physical, astral, and causal; that is why nothing is
visible inside. The soul is suffering from the
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Baba Kehar Singh Ji
cataract of ignorance and the three types of

fevers.
Aadhi - Worldly worries: how can I do my work?
Let me hurry and get the work done!
Byaadhi - Physical ailments.
Upaadhi - Getting upset on hearing harsh words
from any person; or getting upset on having quarreled with
someone.
The Soul is attached to the body, which is
made of five elements: earth, water, fire, air, and
ether. It is further confined by twenty-five
prakrities (natures), consisting of five
manifestations of each of the five elements. It is
also bound by three gunas, which are the
attributes of matter. They are rajogun (activity),
tamogun (ignorance or darkness), and satogun
(harmony and truth). Further, one is born into
one of the four khanians (divisions of genera):
Andaj (born out of an egg), Jeraj (born and
developed in a membrane), Swetaj (born out of
sweat), and Udbhij (that which sprouts from the
ground). In addition, it is bound by four Banis
(types of speech): Baikhari (spoken by tongue),
Madhma (spoken by throat), Pashyanti (spoken
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Baba Kehar Singh Ji
through the heart), and Para (produced by a

waving movement of naval).
Guru Amar Das Ji says:
Â∂Δ¡≈ ÷≈‰Δ Â∂Δ¡≈ Ï≈‰Δ® «ÏÈ∞ È≈ÚÀ √Ì Ì«Ó ÌπÒ≈‰Δ®
Aadi Granth, P.116)
Yours are the four classes of genera.

Yours are the inner sounds.
Without Nam, all are deluded by doubt.
The four classes of genera and four

languages (inner sounds) are all created by the
Lord, but they are incomplete without Nam.
After getting initiation from a Satguru, one has
to remove the sheaths from the soul. Unless one
takes the shelter of a Perfect Master, one cannot
do this, nor is it possible to unite with the
Supreme Soul - God, even though He resides
within us. Saint Dadu Sahib has said:
ŒÊŒÍ ¡Ëfl Ÿ ¡ÊáÊÒ ⁄UÊ◊ XWÊ ⁄UÊ◊ ¡Ëfl XW ¬Ê‚H
ªÈ⁄U XW ‡Ê’Œ„ÈU ’Ê„U⁄UÊ ÃÊ¢Ã ÁYW⁄U ©UŒÊ‚H
The creature does not know Ram;
Ram is with the creature.
Without the Guru’s Nam, he walks about dejected.
Swami Ji Maharaj says:
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Baba Kehar Singh Ji
‡Ê’ŒÊ ⁄U‚ ÃÊÁ„U Á¬‹Êfl¥– ¡◊ ¬È⁄U ‚ YW⁄U ’øÊfl¥H

He makes you drink the Nectar of the Word.
Then he saves you from this world of the Kal.
Satguru enables you to enjoy the bliss of

Shabad and liberates you from Kal’s net, in
which you have been trapped for many ages!
Swami Ji Maharaj said:
‡Ê¶Œ XW◊Êß¸ XW⁄U „U ◊ËÃ– ‡Ê¶Œ ¬˝ÃÊ¬ XWÊ‹ XWÊ ¡ËÃH
Saar Bachan, P 91
Meditate on the Word my friend!

With the power of the Word,
conquer the God of death.
The first Guru, Guru Nanak Dev Ji says:

√»‘‡π «Í≥‹« ÍÃ∂Ó ’À ÏØÒÀ ÏØÒ‰‘≈π®
√⁄π ⁄π◊À ¡≥«ÓÃÂ∞ ÍΔ¡À ¿∞‚À Â ¬∂’≈ Ú≈®
Aadi Granth, P.1010
The parrot in love with its cage

speaks various dialects.
When it pecks at the grain of Truth
and drinks in the Ambrosial Nectar;
it flies away once and forever.
Our soul is a parrot and the body is a cage.

The parrot sitting in the cage speaks different
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Baba Kehar Singh Ji
dialects. Similarly our soul attached to the body

sometimes weeps, sometimes laughs; sometimes
is happy, sometimes sad. If the soul detaches
itself from the body and starts picking up the
grains of Truth or Shabad - it will be liberated
from the bondage of the body forever! The first
Guru says:
’ø‚≈ Í≈«¬ È ◊‚¬Δ Ó»ÒÀ «‹√π √«Â◊ππ ≈÷‰‘≈≈ ‘∂®
Aadi Granth, P 1029
One who has the True Guru as his protector,

does not feel even the prick of a thorn in his foot.
The disciple of a Perfect Master does not

feel the pain even equal to the prick of a thorn at
the time of death! Guru protects his disciples
every moment, and also protects them at the
time of death!
≤Ê⁄U •ª◊ ÃÊÁ„U Œ⁄U‚Êfl¥ ◊Ê⁄Uª ‡Ê’Œ ÃÊÁ„U ‹πÊfl¥H
Shows you the inaccessible Home;
shows you the path of the Word.
The house (body) which we have to

abandon, we are adorning day and night! The
Satguru is making us aware of that home where
we are to go and live after death.
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Baba Kehar Singh Ji
‹Ø ÿπ ¤«‚ ◊Ú≈Ú‰≈ √Ø Ò◊≈ ÓÈ Ó≈«‘®

«‹ÊÀ ‹≈«¬ Â∞Ë» ÚÂ‰≈ «Â√ ’Δ «⁄øÂ≈ È≈«‘®
Aadi Granth, P 43
The dwelling which you will have to abandon and

vacate; you are attached to.
That place where you must go and dwell, you are
not concerned about!
¡Ê ‚¢ªÃ ©UŸXWË XW⁄UÃ– ‚Ê ¡ª ‚ XW÷Ë Ÿ «U⁄UÃH
Who keeps His friendship;
they are not afraid of the world.
Swami Ji Maharaj says: you have become friends

with the Supreme Lord, so you need not be afraid of the
taunts and accusations of the world! Similarly, if your
friend is the superintendent of police, you
become fearless. Your friendship is with the
Lord of the Universe - the True Master, so why
should you be afraid of anyone?
¡Ê ’◊Èπ ªÈLW ‚ ÁYW⁄UÃ– ‚Ê ÷ÊÒ‚Êª⁄U ◊¥ Áª⁄UÃH
Who turn their back on the Guru;
they fall into the worldly ocean.
Guru himself is God. If you want to meet

God, meet the Guru. The one who has adopted
a Guru is respected everywhere. When Kabir
Sahib took Queen Indramati to Sat Lok, she was
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Baba Kehar Singh Ji
surprised to see the same Kabir Sahib sitting as

Supreme Lord! Rani Indramati asked: why did you
not disclose this secret to me in the mortal world? Kabir
Sahib said: had I disclosed this to you on the earth
plane, you would not have believed me. Can a man be
God? Leaving aside the mahatmas - Every
Human Being is God. However, we do not know
this. The real need is to know oneself, explore
ones depths! Kabir Sahib said:
ªÈ⁄U ªÊÁ’¢Œ ŒÊ™W π«∏ XWÊ XÒW ‹Êª©¢U ¬ÊßH
’Á‹„UÊ⁄UË ªÈLW •¬Ÿ Á¡Ÿ ªÊÁ’¢Œ ŒË™W ’ÃÊßH
If Guru and God are both standing in front of me
whose feet should I touch?
I sacrifice myself to my Guru,
who taught me about God.
If Guru and Gobind (God) both are

standing in front of me, to whom should I pay
my obeisance? God was already within me, but
only after adopting the Guru could I have His
Darshan! Certainly I must bow in obeisance to
my Guru first!
Guru Nanak Dev Ji had two disciples,
Angad and Mardana. One day, Angad asked
Mardana what he thought of Guru Sahib.
Mardana replied that he thought him to be a
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Baba Kehar Singh Ji
mendicant. At the end, Mardana became a

mendicant; whereas, Angad thought him to be
God, so he attained the form of Guru Sahib. So
as you think of Guru, so shall you become! It is not in
our hands to realize God. Only Satguru can help
us. He has vision and we are blind! It is not in
the power of a blind man to catch hold of a
person who can see, unless the person having
vision goes to the blind man and offers his hand!
øÊÒ⁄UÊ‚Ë øBXW⁄U πÊfl¥– ÁYW⁄U ¡ã◊ ¡ã◊ ŒÈπ ¬Êfl¥H
Keep entangled in the circle of 84,
then keep suffering in life after life.
Without the Guru, we remain in the circle

of 84 lakh (8,400,000) species. What are these?
There are 30 lakh types of trees, 27 lakh types of
insects, 14 lakh birds, 9 lakh water creatures, and
4 lakh types of yaksh, kinnar, and gandharv
(demi-gods), deities and human beings. Swami Ji
Maharaj says that human beings who are initiated
by the Satguru but do not meditate on Nam,
enter the circle of 84 lakh and bear the pangs of
pain. So we are to get Nam and die while living
through meditation!
È≈È’ ‹ΔÚ«Â¡≈ Ó« ‘Δ¡À ¡À√≈ ‹Ø◊π ’Ó≈¬Δ¡À®
Aadi Granth, P 730
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Baba Kehar Singh Ji
Nanak says; practice such a yoga

that you may remain dead, while still alive.
Mahatma Pipa Ji says:

‹Ø ÏÃ‘Ó≥‚∂ √Ø¬Δ «Í≥‚∂ ‹Ø ÷Ø‹À √Ø Í≈ÚÀ®
ÍΔÍ≈ ÍÃ‰ÚÀ ÍÓ ÂÂ∞ ‘À √«Â◊ππ ‘Ø«¬ Ò÷≈ÚÀ®
Aadi Granth, P.695
The one who pervades the Universe

also dwells within the body.
Whoever seeks, will find Him.
Pipa declares: the Lord is the Supreme Element.
He reveals Himself through the True Guru.
There are two veins, Ida and Pingla behind

the eyes. In between these there is another vein
called Sushmana. Entering through this, we are
to go in to see the Light and unite with Shabad.
Guru Gobind Singh Ji, the tenth Guru says:
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Baba Kehar Singh Ji
‹≈◊Â ‹ØÂ ‹ÍÀ «È√ Ï≈√ ¬∂’ «ÏÈ≈ ÓÈ ÈÀ’ È≈ ¡≈ÈÀ®

Í»È ÍÃ∂Ó ÍÂΔÂ √‹À ÏÂ ◊Ø ÓÛ Δ ÓÈ ÌπÒ È≈ Ó≈ÈÀ®
ÂΔÊ Á≈È ÁÔ≈ ÂÍ √ø‹Ó ¬∂’ «ÏÈª È‘Δ∫ ¬∂’ Í‘⁄≈ÈÀ®
Í»È ‹ØÂ ‹◊À ÿ‡ Ó«‘ ÂÏ ÷≈Ò√≈ Â≈«‘È ÷≈Ò√ ‹≈ÈÀ®
The Light shines within day and night -
see it through meditation.
Focus the mind on the One, and no one else.
Complete love and faith in the One.
Do not believe in fasting, rituals, monuments of
deities, even accidentally.
Do not indulge in pilgrimages, alms, pity, or
austerities, for controlling the passions.
Recognize only the One.
See the True Light shining within the self - only
then is the person a true disciple.
When we close our eyes, we experience

total darkness within; whereas the Saints say the
Celestial Flame is lit within us. They say our
treasure is located and locked within us, for our
use. The key, however, is with the Perfect
Master.
Guru Angad Dev Ji also says:
◊ππ ’∞ø‹Δ Í≈‘» «ÈÚ´ ÓÈ∞ ’Ø·≈ ÂÈ∞ ¤«Â®
È≈È’ ◊π «ÏÈ∞ ÓÈ ’≈ Â≈’∞ È ¿∞ÿÛÀ ¡Ú È ’øπ‹Δ ‘«Ê®
Aadi Granth, P. 1237
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Baba Kehar Singh Ji
The Guru has the key that opens the lock of

attachment in the house of the mind, under the
roof of the body.
Nanak says: without the Guru, the door of the
mind cannot be opened. No one else holds the
key.
If you pass through the entire 84 lakh

species, spending only one year in each species, it
will take you 84 lakh years to complete the cycle
of deaths and births! There are species of
snakes, trees, and mountains, whose life span is
hundreds or thousands of years! It is a great
fortune if we are born as human beings, and
initiated by a True Master. It is our duty to
follow the orders of our Master and meditate on
Nam, thus getting release from the circle of 84
lakh species.
ÃÈ◊ ‚ÊøÊ •¬Ÿ ◊Ÿ ◊¥– XWÊß¸ ŸÊÁ„U ªÈLW ‚◊ ¡ª ◊¥H
You should think in your mind that
there is no one like Guru in this world.
When you remember the help rendered by

someone in time of need, you feel grateful to
him. If someone provides us water when we are
thirsty, if someone shows us the way when we
are lost; we are thankful to them. The True
Master ends our circle of deaths and births, and
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Baba Kehar Singh Ji
releases us from the bondage of 84 lakh species!

Instead of being grateful to Saints, we persecute
them. Guru Nanak Dev Ji was imprisoned,
Guru Arjun Dev Ji was made to sit on red hot
iron plates, Guru Teg Bahadur Ji was beheaded,
Guru Gobind Singh Ji, the tenth Guru, had his
abdomen ripped apart, Sarmad was beheaded,
Shamas-I-Tabriz’s skin was peeled off, and
Christ was crucified. Their only sin was that they
tried to awaken people caught in worldly
attachment, and show them the path to their
True Home! We, the worldly people, are
entangled in rituals and traditions. Each religion
has its own code of conduct (Shariyat); and
considers itself superior to all others. Kabir
Sahib said:
¡ÊÃ ¬ÊÃ ¬Í¿ Ÿ XWÊß¸– „UÁ⁄U XWÊ ÷¡ ‚Ê „UÁ⁄U XWÊ „UÊß¸H
No one will ask about caste and creed.
One who worships God becomes His.
Nobody will ask your caste or creed! The

one who worships God becomes one with Him.
Our love and devotion alone is considered there!
Of Muslims, there had been a fearless Saint
named Bulleh Shah. He says in his verses:
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Baba Kehar Singh Ji
¡ÓÒª ¿∞μÂ∂ ‘Ø‰ ÈÏ∂Û∂ ÷ÛΔ «‘‰◊Δ¡ª ‹≈Âª®

Judgment is on the basis of conduct;
castes are put aside.
Those who pay attention to their spiritual

practice and deeds are honored in the court of
the Lord! Those who are caught in the ego of
caste and creed have no place in the Durbar
(court) of the Almighty! God has no caste; so
neither does our soul have caste. The ocean has
no caste, so how can the drop have caste? A
drop of water attains caste only after falling into
a Hindu pitcher (body), or a Muslim pitcher, or a
Christian pitcher, etc. Man’s real caste is
humanity. He should live within the tenets of
brotherhood. Saints explain that whosoever
takes birth as a human being, and gets attached
to the True Shabad (Nam) is the highest of all!
Such beings are united with God after death.
Á¡Ÿ Á¡Ÿ ªÈLW ÷ÁBÃ œÊ⁄UË– ‚Ê ¬¢„ÈUø ÁŸ¡ Œ⁄U’Ê⁄UËH
Those who worship the Guru,
reach their permanent abode!
Whosoever loves the Guru and does

meditation on Nam, Satguru will take him to his
own abode in Sach Khand. Following the path
of devotion, he becomes one with God. All the
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Baba Kehar Singh Ji
Saints stress adopting a Guru as they themselves

have done.
⁄UÊ◊ XÎWcáÊ Ã XWÊ ’«∏U ÁÃŸ„UË ÷Ë ªÈLW XWËŸ–
ÃËŸ ‹ÊXW XW ŸÊÿXWÊ ªÈLW •Êª •œËŸH
Who is greater than Ram and Krishan?
They too adopted a Guru.
The Lords of the three worlds
were under the authority of the Guru.
The incarnates like Lord Ram and Lord

Krishan also had to adopt a Guru.
ªÈLWU ÷ÁBÃ Ÿ Á¡Ÿ XWÊ `ÿÊ⁄Ë– ÁÃŸ ¡ËÃË ’Ê ÊË „UÊ⁄UËH
Those who do not love to worship the Guru,
they have lost the wager they had won.
Swami Ji Maharaj says that after getting

human life, if one does not have love and
devotion for the Guru, the purpose of human
life is lost. Mahatmas say that after getting Nam
from Guru, one should vacate the nine gates and
enter the tenth gate behind the eyes. Below this
there are six chakras (centers). The yogis of old
started this process by concentrating on the
Gudda Chakra (the rectal plexus) where god
Ganesh resides. The second is the Indri Chakra
(reproduction center) where god Brahma resides.
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Baba Kehar Singh Ji
The third is Nabhi Chakra (nourishment,

distributing, naval center), where god Vishnu
resides. The fourth is Hirday Chakra (heart
center) where Shiva resides. The fifth chakra is
Kanth at the throat center where goddess Shakti
or Maya resides.
So by retracing ones attention from the
nine apertures, one has to concentrate at the eye
center, where the spiritual form of Satguru
appears and takes the soul back to the place of
origin. The soul of the disciple has not to touch
the lower chakras preached by the Yogis, for it
would be like a man in the middle of a hill
climbing down again to reach the top!
ªÈLW ø⁄UŸŸ •ÊÁ‡ÊXW „UÊŸÊ– ÿ„U ’ÊÃ ’«∏UË BÿÊ XW„UŸÊH
To fall in love with the Guru, at his feet -
this is something great and indescribable.
Swami Ji Maharaj says the disciple should

have true love for the Guru. Whenever one has
Guru’s darshan, one should gaze intently into the
eyes of the Master, like a chakor (moon bird)
looks at the moon. His beaming eyes and radiant
forehead should be imprinted in his mind. This
will lead him to the celestially lighted form of the
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Baba Kehar Singh Ji
True Master, the mere look of which will

fascinate and enchant the disciple.
ªÈLW ‹ª Á¡‚ •ÁÃ `ÿÊ⁄U– ÁÃŸ XÈW‹ XÈW≈ÈU≥’ ‚’ ÃÊ⁄UH
Those who are deeply in love with the Guru,
liberate their whole family.
A person once approached Nizamuddin

Aulia, a Muslim Pir (Saint), and requested help to
get his daughter married. Pir Ji replied that
whatever the sangat gave in sewa (offerings) the
next day, he would be welcome to. The next day
there were no offerings, so Nizamuddin gave the
man his own shoes. The fellow felt most
unhappy and dejected, but for fear of offending
the Mahatma, he kept quiet and left with the
shoes.
Now at the same time, Amir Khusro was
returning to Delhi from Multan with all his
worldly goods loaded on his camels. As they
were traveling, he told his wife that he smelled
the fragrance of his Master. The man with the
pair of shoes walked by, and then crossed to the
opposite side of the road; and now the fragrance
emanated from that side. Amir Khusro thought:
certainly that person has something belonging to my
Master. Khusro turned around and approached
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Baba Kehar Singh Ji
him and inquired; the person narrated the whole

story, relating how he only received an old pair
of shoes for all his trouble! Amir Khusro asked
if he would like to sell the shoes, to which the
man readily agreed. Khusro then offered him
his entire wealth of 70 camels loaded with all his
worldly goods for the one pair of shoes! Later
that evening, Khusro reached Delhi with his wife
and one camel loaded with their personal
belongings. He presented the pair of shoes
before the Master, and paid obeisance.
Nizamuddin Aulia enquired what price he had
paid for the shoes. Amir Khusro said he had
given everything he had. Pir Ji said: that was
indeed a bargain my son! One should have such a
love for the Guru. Kabir Sahib said:
ÿ„U ÃŸ Áfl‚È XWË ’‹⁄UË ªÈLW •Á◊˝Ã XWË πÊŸ–
‚Ë‚ ŒË∞ ¡Ê ªÈLW Á◊‹ Ã©U ÷Ë ‚SÃÊ ¡ÊŸH
This body is a poisonous creeper.
The Guru is a mine of Nectar.
If one may sacrifice one’s head
to find the True Guru,
consider that a cheap bargain.
One can attain everything through

devotion and love for the Guru. At the time of
his own death, Pir Nizamuddin suggested that
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Baba Kehar Singh Ji
Khusro should not be buried near his grave, for

he would surely burst out and enter his
(Nizamuddin’s) grave; such was Amir Khusro’s
love for his Master!
⁄≈‘∂ «¬Ù’ Ó‹≈‹Δ ‘ØÚ∂ ⁄≈‘∂ «¬Ù’ ‘’Δ’Δ®
ÁØÈØ ≈‘ ÓΩÒ≈ Á∂ Â≈¬Δ∫ ‘À◊∂ È∂ È˜ÁΔ’Δ®
Whether the love is for the physical form -
or be it for the spiritual form,
both paths lead to the Lord;
and both are shortcuts.
Ishk MajaJi means to love the Guru in his

apparent physical form. Ishk Hakiki means to
love the Master in his spiritual form. In either
form of love, when one offers his body, mind
and wealth to the Satguru, Guru takes care of
everything for the disciple.
œŸ ◊ÊÃ Á¬ÃÊ ©UŸ ¡Ÿ XW – Á¡Ÿ ÷ÁBÃ XW⁄UË XÈW‹ Ã¡ XWH
Blessed are the mother and father of one
who worships in abandonment.
Whosoever loves his Satguru: the Guru, after

ending his circle of deaths and births, takes him to Sach
Khand. Parents of such a person are lucky and
praised by everyone.
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Baba Kehar Singh Ji
Á¡Ÿ ‚„UË ◊‹Ê◊Ã ¡ª XWË– ÁÃŸ Á◊‹Ë ⁄UÊ‚ ‚Èπ ≤Ê⁄U XWËH
Those who have tolerated the slander of this world
have found the bliss of the peaceful home.
Swami Ji Maharaj says that when one

begins meditation on Nam, he sometimes has to
tolerate the slander of worldly people. Kal will
create such situations where one has to face
calumny and criticism. But the day will come
when those same people will be turned around
and indebted to him for his goodness. To win
the grace of God, one has to face many
difficulties, but his love for the Guru should not
wane - because the Guru alone will free him
from the circle of deaths and births.
¡Ê XÈW‹ ‹Ê¡ ¡ªÃ ‚ «U⁄U– ªÈLW ÷ÁBÃ ‚ fl„U ¬ÈÁŸ Áª⁄UH
Those who are ashamed of their (spiritual)
parentage - or afraid of the world’s criticism;
they again and again fall from devotion to their
Guru.
If a person after adopting a Guru shirks his

devotion and is afraid that people may start
quarreling with him, or stop talking to him
because he has become a Radha Swami, that
person will not be able to reach God.
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Baba Kehar Singh Ji
Take the example of Raja Pipa. He had a

desire to realize God and asked his minister
whether there was any Mahatma who could
provide him with Lakshya Gyan (objective
knowledge, True Knowledge) and unite him with
God. The minister replied that earlier Kabir
Sahib was famous for such knowledge, but these
days Guru Ravi Das was imparting Lakshya
Gyan for God realization. Though Raja Pipa had
a desire to meet Guru Ravi Das, he was hesitant
for fear of public opinion as Guru Ravi Das was
a low caste. So, the day of the big festival, when
everyone was busy celebrating, he secretly went
to meet the Guru without being seen. When
Raja Pipa reached the house of the Guru, he was
pouring leather tanning water into the tank. The
king requested with folded hands: Master, I have a
desire to realize God, be so kind as to bless me with
Nam Daan. Guru Ravi Das thought to himself
that a high caste warrior king had come to his
door, so he should give something he would
never forget, something from his own spiritual
earnings. He poured a handful of that water into
the king’s hollowed palms, and then returned to
tanning work again. The king thought to
himself: this is dirty water, so pretending to drink
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Baba Kehar Singh Ji
it, he threw it over his head on the ground. The

water was actually Amrit (Spiritual Nectar).
On his way home, he was thinking that
Guru Ravi Das was trying to turn him into a low
caste cobbler. Being of a warrior class, he was
thinking that it was quite degrading for a king to
drink contaminated leather water. He looked at
it as a stroke of great good fortune that Guru
Ravi Das looked down, so he could dispose of
the leather water without causing a scene.
After reaching home, he called for the
washerman and ordered him to wash his clothes.
The washerman took the clothes to his shop.
There he thought that as the stains were leather
colored, they would not come out with a regular
washing with soap, so he asked his 17-year-old
daughter to remove the stains by sucking them
out. It was actually Nectar she started swallowing
while removing the stains, so she got
concentration within, and became a Saint. The
news spread all around that a washerman’s
daughter had become a Saint. Hearing about her
fame, Raja Pipa went to the washerman’s house
to have darshan of the girl. When the girl saw
the king coming, she stood up out of respect to
welcome him! The king said: Daughter, I have not
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Baba Kehar Singh Ji
come to see you for washing clothes, but to pay obeisance to

a great spiritual soul. The girl replied that she was
not standing to welcome him as a king, but as
the benefactor of her spiritual enlightenment: by
the good fortune of cleaning the stains on your shirt and
turban, I have achieved this spiritual state! The king,
shocked, who was so afraid of public opinion
before, now started running through the streets
like a madman, crying: O’ people! My whole life is
wasted! I have lost everything, my whole life is wasted!
Wailing like this he reached the house of Guru
Ravi Das: weeping, he narrated the entire story of his
foolishness to the Guru.
Guru Ravi Das said: I thought a king of
warrior caste has come to me, completely
unafraid of public opinion, so, I should give him
something from my own Spiritual Earnings, as it
must be very difficult for a king to do meditation
with such a busy schedule! However, now you
must get initiated and do simran and bhajan as
everyone else; only then will you be able to
realize God!
King Ibrahim Adham, without caring
about public opinion, spent twelve years in the
service of Kabir Sahib, doing menial labor,
cleaning and working on handlooms. Then only
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Baba Kehar Singh Ji
did he realize God. Guru Amar Das Ji served

Guru Angad Dev Ji for 12 years without any
hesitation whatsoever, and thus realized God. If
you want to end the circle of deaths and births,
you have to overlook public opinion and slander!
‚Í⁄UÊ ⁄UáÊ ‚ XW÷Ë Ÿ ≈U⁄U– ‚ÃË ‚ŒÊ ◊È⁄UŒ ‚¢ª ¡⁄UH
⁄UáÊ ¿UÊ«∏U XWÊÿ⁄U XW„U‹Ê∞– ‚ÃË ÁYW⁄U ÷¢ªË ≤Ê⁄U ¡Ê∞H
A warrior never shirks from the battlefield.
The widow always burns with the husband’s body.
He who leaves the battlefield is called a coward.
The widow who refuses to burn herself is sent to a
lower caste’s home.
Swami Ji Maharaj explains that bravely and

valiantly, overlooking the taunts and accusations
of people, one must serve the Master with full
devotion. He cites the example of a brave and
fearless warrior while fighting on the battlefield.
He is fully concentrated on killing the enemy and
marching forward - or dying while in battle! He
never shows his back to the enemy. If he runs
from the battlefield, people would call him
coward; he would lose all respect and honor.
Similarly in olden days, a lady who became a
widow, per Hindu tradition, had to burn in the
pyre of her dead husband. If she did not do so,
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Baba Kehar Singh Ji
she would be considered insincere and would be

given to a low caste man.
After adopting a Guru, one’s aim should be
to meditate on Nam given by the Guru, and to
see the Guru in the form of Shabad within. Such
disciples never feel distanced from the Guru.
¬¬Ë„UÊ •¬ŸÊ ¬Ÿ ŸÁ„¢ àÿÊª– ¡‹ ¬Ã¢ªÊ ¡ÊÃË •ÊªH
A sparrow hawk does not give up her resolve.
A moth burns itself with the flame.
The rainbird is a very small creature. When

it feels thirsty, even being near water, it will not
drink it; because it is a dishonor to its genus to
drink water from other sources than rain. It only
drinks the “swati” rainwater drop. On feeling
thirsty, it prays to God, and because of His
kindness, it rains, from which it quenches its
thirst by drinking the rare drop called “swati
drop.” Though swati drop is rainwater, when
the rainbird drinks, it quenches its long felt thirst.
If a jackal drinks the same swati drop, it becomes
mad. The same drop falling into a banana’s
young folded leaf is transformed into camphor.
When this drop falls into a shell on the seashore,
it gets converted into a pearl. You see, the swati
raindrop is one, but falling into different hearts,
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Baba Kehar Singh Ji
it has different effects. In the same way, the

teachings of the saints and sages, like the swati
drop, create deep impact on some, little effect on
others, and still no effect at all on some.
◊¿U‹Ë XWÊ ¡Ò‚ ¡‹ œÊ⁄UÊ– ªÈLW◊Èπ XWÊ ‚ÃªÈLW •‚ `ÿÊ⁄UÊH
Like a fish to the water,
a devotee deeply loves the Guru.
A fish cannot live even for a moment

without water. Similarly a Gurmukh cannot
remain separated from Guru even for a moment.
He weeps and cries till he visualizes the Master
within.
Á¡Ÿ ¬⁄U ’ÁG‡Ê‡Ê ªÈLW XWË „UÊß¸– ªÈLW◊Èπ ∞‚Ê Á’⁄U‹Ê XWÊß¸H
Who have the generosity of the Guru,
such devotees are rare.
According to Guru Nanak Dev Ji, such

persons are very rare who after being initiated by
the Guru and having done meditation, realize the
Shabad Guru.
⁄UÊœÊSflÊ◊Ë XW„UË ’ŸÊß– ‚flXW XWÊ ªÈLW ÁŒÿÊ ¡ªÊßH
Radha Swami has well said that
the disciple has been awakened by the Guru.
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Baba Kehar Singh Ji
Swami Ji Maharaj says: I have tried to

explain in detail the reality and the practical life I
lived. Still, if someone does not take advantage
of it - what can I do?
⁄UÊœÊ •ÊÁŒ ‚È⁄UÃ XWÊ ŸÊ◊– SflÊ◊Ë •ÊÁŒ ‡Ê¶Œ ÁŸ¡ œÊ◊H
‚È⁄UÃ ‡Ê¶Œ •ÊÒ⁄U ⁄UÊœÊ ‚È•Ê◊Ë– ŒÊŸÊ¥ ŸÊ◊ ∞XW XW⁄U ¡ÊŸËH
Radha is the name of the primal Soul.
Swami is the Primal Word from His abode.
The Soul and Word, and Radha Swami:
know these names are one.
Radha Swami is not the name of a man or

woman. All the Saints have called the Lord by
the name of “Swami.” Swami Ji Maharaj has
given the name Radha to Surat Consciousness
and said “Radha Swami.” We should not
entangle ourselves in the web of words: we are to
realize God. There is no question as which
religion we follow. Swami Ji Maharaj has tried to
explain this aspect to us. We should derive
benefit from it.
Radha Swami
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Baba Kehar Singh Ji
Satsang 2 –
Guru is the Philosopher’s Stone
’«Ò¡≈È Ó‘Ò≈ 4,
¡≈«Á ◊ÃøÊ, Í≥È≈ 1324
≈Ó ◊ππ Í≈√π Í√π ’Δ‹À®
‘Ó «È◊π‰Δ ÓÈ± ¡«Â ÎΔ’∂ «Ó«Ò √«Â◊π Í≈√π ’Δ‹À®

‘≈¿∞®
√π◊ Óπ’«Â ÏÀ’øπ· √«Ì Ïª¤«‘ «È«Â ¡≈√≈ ¡≈√ ’Δ‹À®
‘« Á√È ’∂ ‹È Óπ’«Â È Óª◊«‘ «Ó«Ò Á√È «ÂzÍ«Â ÓÈ∞

ËΔ‹À®
Ó≈«¬¡≈ ÓØ‘π √Ï´ ‘À Ì≈Δ ÓØ‘π ’≈Ò÷ Á≈◊ Ò◊Δ‹À®
Ó∂∂ ·≈’∞ ’∂ ‹È ¡«ÒÍÂ ‘À Óπ’Â∂ «‹¿∞ Óπ◊≈¬Δ Í≥’∞ È

ÌΔ‹À®
⁄øÁÈ Ú≈√π Ìπ«¬¡≥◊Ó Ú∂ÛΔ «’Ú «ÓÒΔ¡À ⁄øÁÈ∞ ÒΔ‹À®
’≈«„ ÷Û◊π ◊π «◊¡≈È∞ ’≈≈ «Ï÷π ¤∂«Á ¤∂«Á √π ÍΔ‹À
¡≈«È ¡≈«È √ÓË≈ Ï‘π ’ΔÈΔ Í´ ÏÀ√øÂ Ì√Ó ’Δ‹À®
Ó‘≈ ¿∞◊Ã Í≈Í √≈’Â È ’ΔÈ∂ «Ó«Ò √≈Ë» ¨’Δ ÁΔ‹À®
√≈Ë» √≈Ë √≈Ë ‹È ÈΔ’∂ «‹È ¡≥Â« È≈Óπ ËΔ‹À®
Í√ «ÈÍ√π Ì¬∂ √≈Ë» ‹È ‹È∞ ‘« Ì◊Ú≈È∞ «Á÷Δ‹À®
√≈’Â √»Â∞ Ï‘π ◊πfiΔ Ì«¡≈ «’¿∞ ’« Â≈È∞ ÂÈΔ‹À®
ÂøÂ∞ √»Â∞ «’¤∞ «È’√À È≈‘Δ √≈’Â √ø◊π È ’Δ‹À®
109
Baba Kehar Singh Ji
√«Â◊π √≈Ë √ø◊«Â ‘À ÈΔ’Δ «Ó«Ò √ø◊«Â ≈Óπ ÚΔ‹À®
¡≥Â« ÂÈ ‹Ú∂‘ Ó≈‰’ ◊π «’Í≈ Â∂ ÒΔ‹À®
Ó∂≈ ·≈’∞ Ú‚≈ Ú‚≈ ‘À √π¡≈ÓΔ ‘Ó «’¿∞ ’« «ÓÒ‘ «ÓÒΔ‹À®
È≈È’ Ó∂«Ò «ÓÒ≈¬∂ ◊ππ Í»≈ ‹È ’¿∞ Í»È∞ ÁΔ‹À®
110
Baba Kehar Singh Ji
Kaliyaan mahlla 4,
Aadi Granth, page 1324
Ram Das Ji says: the Guru is the Philosopher's

Stone, go seek his touch.
I was without a virtue,
worthless slag (soot from iron).
Meeting the True Guru,
I became like the Philosopher’s stone.
Everyone longs for heaven,
liberation and paradise;
constantly they wish for this.
The humble long
for the blessed vision of His darshan,
they do not ask for liberation.
Their minds are satisfied
and comforted by His darshan.
Emotional attachment to Maya is very powerful;
this attachment is a black stain which sticks.
The humble servants of my Lord and Master
are unattached and liberated.
They are like the duck
whose feathers do not get wet -
and can fly away at anytime.
The fragrant sandalwood tree
is encircled by snakes.
How can anyone get to the sandalwood?
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Baba Kehar Singh Ji
Drawing out the Mighty Sword

of the Guru's Spiritual Wisdom,
I slaughter and kill the poisonous snakes,
and drink in the Sweet Nectar.
You may gather wood and stack it in a pile,
but in an instant the fire reduces it to ashes.
The faithless cynic gathers the most terrible sins,
but on meeting with the Holy Saint,
these are placed in the fire.
The Holy Saintly devotees are sublime and exalted.
They enshrine the Nam, deep within.
By the touch of the Holy,
and the humble servants of the Lord,
the True God is seen.
The thread of the faithless cynic
is totally knotted and tangled,
how can anything be woven with it?
This thread cannot be woven into cloth;
do not associate with those faithless cynics.
The True Guru and the Holy are
exalted and sublime.
Join them and meditate upon the Lord.
The gems, jewels and precious stones
are deep within, and by Guru’s grace,
they are found.
My Lord and Master is glorious and great.
How can I be united in his union?
Nanak says his humble servant is united with Him
by the Perfect Master -
who blesses him with perfection.
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Baba Kehar Singh Ji
Satsang
≈Ó ◊ππ Í≈√π Í√π ’Δ‹À®

Ram Das Ji says: the Guru is the Philosopher's
Stone, go seek his touch.
These are the words of the fourth Guru,

Guru Ram Das Ji, and need careful thought.
Guru Ji’s Bani (writings) is full of separation,
longing, and detachment. It is difficult to
describe in words.
Ram Das Ji lived in Chuna Mandi, which at
that time was in Lahore (now in Pakistan). One
day the sangat of Lahore was eager to have the
darshan of Guru Amar Das Ji and decided to
visit Goindwal Sahib. Ram Das Ji was very young
and his father had just passed away. He went to
his mother and said that he too would like to go;
so his mother informed the leader, and was
promised that he would take care of him and
bring him back safe. Ram Das Ji accompanied
the sangat and reached Goindwal Sahib, had
darshan of Guru Sahib and listened to his
satsang. He stayed there for a few days enjoying
darshan and satsang. When the sangat of Lahore
was finally ready to leave, they approached Guru
Amar Das Ji to take leave from him, but Ram
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Baba Kehar Singh Ji
Das Ji firmly refused to leave Guru Sahib as he

had developed attachment. He said to the sangat,
my Satguru is everything to me and I will not
leave him! So the sangat left without Ram Das
Ji.
He served the Guru and his sangat for
quite some time. However, one evening he
thought to himself - I do service, and in return,
eat food. This is cancelling out whatever I earn
spiritually! The solution to this was to earn his
own livelihood and then do service to the
Master. While at Lahore he used to sell boiled
gram, so he started doing the same work here.
In his spare time, he did service to his Guru.
One day after the satsang, Guru Sahib’s
wife requested that since their daughter Bibi
(miss) Bhani had now grown up, a suitable match
should be found. Guru Sahib called for the
Pundit and asked him to find a suitable match
for Bibi Bhani. Mata Ji (mother) was standing
nearby and she instructed the Pundit that the boy
should be handsome, promising, and should
have good character! When Pundit Ji stepped
outside he saw Ram Das Ji selling boiled gram.
The Pundit took the boy to Guru Amar Das Ji
and asked if he had such a boy in mind. At this
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Baba Kehar Singh Ji
Guru Sahib said, there is no one like him, he is unique

and one of a kind! Bring him close to me! Guru Sahib
finalized the match, and later sent for Ram Das
Ji’s mother and his own relatives and the
wedding was settled!
One day Bibi Bhani was giving a bath to
Guru Amar Das Ji and he noticed that there was
blood mixed with water running out. He
observed that one leg of the wooden stool was
broken, and Bibi Bhani was supporting the stool
with her foot, to save him from falling. Guru
Sahib was very pleased to see her devotion, and
asked her to demand any boon she wished from
him! Bibi said that she did not want anything.
He again asked. Bibi said that she needed only
Guru Sahib’s darshan at all times, and nothing
else! Guru Sahib asked her a third time, and Bibi
said: if you want to give me something, then be so kind
that in future, the Guru Gaddi (mastership) should be
kept in the family. Guru Sahib assumed silence for
some time, and then expressed: Guru Gaddi is not
the inheritance of one’s family. Whosoever has that love
and longing, separation, and attachment for the Guru,
and proves his worth in the eyes of the whole sangat, he
alone is entitled to occupying the gaddi. Well, I have
promised you - I will keep this in my mind.
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Baba Kehar Singh Ji
When Guru Amar Das Ji observed that his

time to depart from this mortal world was
drawing near, he decided that the successor
should be appointed so he put the whole sangat
to a test. He ordered the construction of
platforms. The sangat got busy in making them.
In the evening Guru Sahib inspected and said
that these platforms were not up to the mark:
demolish them, and construct them fresh! Like this, the
practice continued daily. Some of the devotees
were saying that Guru Sahib’s behavior was due
to his old age, and that he was getting senile.
The number of devotees constructing platforms
was decreasing daily. At last, only Ram Das Ji
was left. The people said: O’ Ram Das Ji, have you
also lost your mind? Ram Das Ji said, you may say
anything you want about me, but please don’t say these
things about the beloved Guru! If Guru is not in his
senses, then everyone is mad! History tells us that the
platforms were constructed and demolished
seventy times. Guru Sahib was so pleased with
Ram Das Ji’s attitude, devotion and sewa that he
made him his successor, and changed him into
His Form.
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Baba Kehar Singh Ji
Ÿ¡⁄U ¡’ ◊È‡Ê¸Œ Ÿ XWË, XWÃ⁄U ‚ ŒÁ⁄UÿÊ XW⁄U ÁŒÿÊ–

’¢Œ XWÊ ’¢ŒÊ ¡’ „ÈU•Ê, ’¢Œ ‚ ◊ÊÒ‹Ê XW⁄U ÁŒÿÊH
When the Guru focused on the subject,
he changed the drop into a river.
When a person becomes the disciple of a True
Guru, he transforms the disciple into God.
Similarly, Sant Hazrat Abdul Kadir Jailani

transformed a thief who came to steal his mare
into a Qutb (a title among Faqirs).
ÿÊ ¡ŸÊ’ ªÊ‚ •Ê Ê◊, ◊Ò¥ Ã⁄U ’Á‹„UÊ⁄U •Ê¢–
øÊ⁄U ÃÊ¥ øÊ XÈWÃ’ XWËÃÊ, flÊ„U ◊⁄UË ‚⁄UXWÊ⁄U •Ê¢H
O’ Sir, Gosae Aazam (a designation of Pirs),
I sacrifice myself unto you.
You transformed a thief into a Qutb,
I have all praise for my Lord.
Other Saints and Mahatmas also took

many a thief, cheat, and dacoit into their shelter
and diverted them to the devotion of God. Such
is the power in their glance! That is why Guru
Sahib says:
≈Ó ◊ππ Í≈√π Í√π ’Δ‹À®
Ram Das Ji says, the Guru is the Paras
(Philosopher’s Stone), go seek His touch!
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Baba Kehar Singh Ji
Upon rubbing iron, the Paras converts it to

gold! The philosopher’s stone changes iron into
gold, but it cannot transform iron into a
philosopher’s stone. Kabir Sahib says:
¬Ê⁄U‚ ◊¥ •ÊÒ⁄U ‚¢Ã ◊¥ ’«∏UÊ •¢Ã⁄UÊ ¡ÊŸ–
fl„U ‹Ê„UÊ X¢WøŸ XW⁄U, fl„U XW⁄U ‹ •Ê¬ ‚◊ÊŸH
Between a philosopher’s stone and a saint,
there is a great difference.
One only changes iron into gold,
whereas a Saint changes a disciple into His own
form.
Guru Ram Das Ji said: my Satguru is a

philosopher’s stone that converted me, who was
not even iron but its slag (soot), into a
philosopher’s stone. Nay, he made me like
himself.
Now, what is meant by “Ram”? Saints
explain that “Ram” is not a word, it is a Power
which has created and sustains the entire
universe. That Power exists in every particle of
the world. Mahatmas remember that Power by
many different names. Some have called it Ram,
some have called it Nam, others call it Shabad,
Anhad Naad, Anhad Bani, Hukam (order),
Akath Katha (unspoken Word), Hari Kirtan,
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Baba Kehar Singh Ji
Amrit Bani, Satnam, Shabad, and many more.

This Power cannot be read, written or spoken.
Mahatmas call it Dhunyatmak Nam. This Nam
is born out of Anami Desh, the Nameless
Region. Creating the Khands and Brahmands
(Regions and Universes) downward, it is
resounding in our body behind the eyes! Its
Music is heard within. Its Light is seen within.
The perpetual celestial flame of God is lit within,
but this Nam can be attained only through the
company of a Perfect Master, who by showering
his grace and blessings on us by initiating us,
teaches the secret of uniting with God. When an
individual, leaving aside the dictates of his mind,
and following the precepts of his Master,
practices meditation, then the inner veil is
pierced, and God, who exists in every particle,
appears within him! His inside is enlightened
and Jyoti (flame) appears behind his eyes, and the
darkness of ignorance is dispelled. The circle of
his deaths and births comes to an end, and the
pain of transmigration is eliminated forever! The
human being attached to the Shabad, seeing the
Light within, reaches back to God. Guru Amar
Das Ji says about that Nam:
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Baba Kehar Singh Ji
≈Ó ≈Ó √Ìπ ’Ø ’‘À ’«‘¡À ≈Óπ È ‘Ø«¬®
◊π Í√≈ÁΔ ≈Óπ Ó«È Ú√À Â≈ Î´ Í≈ÚÀ ’Ø«¬®

Aadi Granth, P.491
Everyone chants Ram Ram.

Simply by chanting, the Lord is not found.
By the Guru’s grace, the Lord comes to dwell in
the mind, and then one reaps the fruit.
Again he says:
È≈ÓÀ ‘Δ Â∂ √Ìπ «’¤∞ ‘Ø¡≈ «ÏÈ∞ √«Â◊π È≈Óπ È ‹≈ÍÀ®
◊π ’≈ √ÏÁπ Ó‘≈ √π ÓΔ·≈ «ÏÈ∞ ⁄≈÷∂ √≈Áπ È ‹≈ÍÀ ®

Aadi Granth P. 753
Everything came into existence through Nam.

Without the True Guru, Nam is not experienced.
The Guru’s Word is the sweetest essence.
Without tasting It,
it’s flavor cannot be experienced.
The first Guru, Guru Nanak Dev Ji says:

that Nam or Shabad has created the whole
universe.
ÙÏÁ∂ ËÂΔ ÙÏÁ∂ ¡≈◊≈√® ÙÏÁ∂ ÙÏÁ Ì«¬¡≈ Í◊≈√®
√◊ÒΔ «√Ã√«‡ ÙÏÁ ’∂ Í≈¤À® È≈È’ ÙÏÁ ÿ‡∂ ÿ«‡ ¡≈¤À®

Praan Sangli, P.19
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Baba Kehar Singh Ji
The Word created this earth,

the Word created the sky.
Everything is enlightened because of the Word.
The Word is behind the existence of the entire
Universe.
Nanak says - the Word is present in all things.
The same has been said by the fifth Guru,

Guru Arjan Dev Ji.
È≈Ó ’∂ Ë≈∂ √◊Ò∂ ‹øÂ® È≈Ó ’∂ Ë≈∂ ÷≥‚ ÏÃ‘Ó≥‚®
Aadi Granth, P.284
The Nam is the support for all creatures.

The Nam is the support for the regions
and the universe.
The Shabad has created the earth and the

sky. The whole universe is born out of Shabad.
The world order is controlled by Shabad. Now
where is that Shabad? It is resounding in
everybody. By searching in our own body, we
can realize it! Guru Nanak Dev Ji has said in
JapJi Sahib (chapter in Guru Granth Sahib):
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Baba Kehar Singh Ji
‘π’ÓΔ ‘ØÚ«È ¡≈’≈ ‘π’Óπ È ’«‘¡≈ ‹≈¬Δ®
‘π’ÓΔ ‘ØÚ«È ‹Δ¡ ‘π’«Ó «ÓÒÀ Ú«‚¡≈¬Δ®
‘π’ÓΔ ¿∞ÂÓπ ÈΔ⁄π ‘π’«Ó «Ò«÷ Áπ÷ √π÷ Í≈¬Δ¡«‘®
«∫¬’È≈ ‘π’ÓΔ Ï÷√Δ√ «¬«’ ‘π’ÓΔ √Á≈ ÌÚ≈¬Δ¡«‘®
‘π’ÓÀ ¡≥Á« √Ìπ ’Ø Ï≈‘« ‘π’Ó È ’Ø«¬®
È≈È’ ‘π’ÓÀ ‹∂ ÏπfiÀ Â ‘¿∞√À ’‘À È ’Ø«¬®

Aadi Granth, P.1
He commands, and forms are created.

His command cannot be described.
He commands and souls come into being.
By His command,
glory and greatness are achieved.
He commands, and some become superior,
some inferior, some rich, some poor.
His command delivers pain and pleasure.
By His command some are blessed and forgiven,
while others are caught in the cycle of birth and
death.
Everyone is within the bounds of His commands,
no one is beyond His commands.
Nanak says, if one understands His commands,
then one becomes free of ego.
We have to turn our attention within

ourselves to hear the Shabad. Presently our
attention is spread downward and outward,
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Baba Kehar Singh Ji
through the nine apertures. After receiving Nam

from the Guru, we have to draw our attention
inward and upward to the tenth gate, behind our
eyes, with the help of Simran. Kabir Sahib has
said:
•Ê¢π XWÊŸ ◊Èπ ’¢Œ XW⁄UÊ©UH •Ÿ„UŒ ¤ÊË¥ªÊ ‡Ê’Œ ‚ÈŸÊ©U–
ŒÊŸÊ¢ ÁÃ‹ ßXW ÃÊ⁄U Á◊‹Ê©U Ã’ ŒπÊ ªÈ‹ ÊÊ⁄UÊ „H
Close your eyes, ears and mouth,
then you will hear the limitless Sound within.
Focus behind your two eyes,
then you will have a view of the beauty inside.
The same thing has been emphasized by

Guru Nanak Dev Ji in his Bani (writings):
ÂΔÈØ ÏøÁ Ò◊≈«¬ ’ √π‰ ¡È‘Á ‡È’Ø®
È≈È’ √πøÈ √Ó≈Ë Ó«‘ È‘Δ∫ √ªfi È‘Δ∫ ÌØ®

Praan Sangli
Close all three: eyes, ears and mouth,

then listen to the limitless Music.
Nanak says, in meditation
there is no evening or dawn.
We have to draw our attention inward with

the help of Simran. Then only can we hear the
Unstruck Music within.
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Baba Kehar Singh Ji
‘Ó «È◊π‰Δ ÓÈ± ¡«Â ÎΔ’∂ «Ó«Ò √«Â◊π Í≈√π ’Δ‹À®

‘≈¿∞®
I was without a virtue, worthless slag (soot from

iron).
Meeting the True Guru,
I became like the Philosopher’s stone.
Guru Ram Das Ji says: O’ my True Lord! I

was no more than scrap iron - worthless soot
having no virtues whatsoever. But since I have
taken your shelter, you have made me perfect
just like you.
Hazrat Sultan Bahu describes the Guru’s
grace and his kindness!
’≈ÓÒ ÓπÙÁ ¡À√≈ ‘ØÚ∂, «‹‘Û≈ ËØÏΔ Úª◊» ¤º‡∂ ‘»®
È≈Ò «È◊≈‘ Á∂ Í≈’ ’∂∫Á≈, «Ú⁄ √º‹Δ √≈Ï‰ È≈ ÿºÂ∂ ‘»®
ÓÀ«Ò¡ª ÏΔ ’ Á∂∫Á≈ «⁄º‡≈, «Ú⁄ ˜≈ ÓÀÒ È ÷∂ ‘»®
√À∫¡ª ’Ø‘ª Â∂ ÓπÙÁ Ú√Á≈ Ï≈‘», Â∂ «Ú⁄ «È◊≈‘ Á∂ ÷∂ ‘»®

The Perfect Master shakes the dirt out,
like a washerman.
He purifies the souls with his focus,
and does not need soap.
He changes the stains into white,
and does not leave even a little dirt or filth.
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Baba Kehar Singh Ji
He may be living hundreds of miles away,

still he keeps an eye on the disciple.
Kabir Sahib says: the disciple is like an

earthen pot, and the Guru is the potter!
ªÈ⁄U XÈW≥„UÊ⁄U Á‚π XÈ¢W÷ „ÒU ª«∏U ª«∏U XWÊ«∏U πÊ≈UH
•¢Ã⁄U „UÊÕ ‚„UÊ⁄U ŒÒ ’Ê„U⁄U ’Ê„ÒU øÊ≈UH
The Master is the potter, and the disciple the pot.
He smoothes all the imperfections of the pot.
His hand supports the pot from the inside,
while he beats it from the outside.
It is because of this that all saints and sages

stress the importance of adopting a Guru, who
can help us in this world, and accompanies us at
the time of our death!
√π◊ Óπ’«Â ÏÀ’øπ· √«Ì Ïª¤«‘ «È«Â ¡≈√≈ ¡≈√ ’Δ‹À®
Everyone longs for heaven,
liberation and paradise,
constantly they wish for this.
The Saints say that the whole world keeps

on demanding something or other from God!
The fire of hopes and desires is burning in
everybody, and human beings are roasting in it.
Some ask for wealth, some ask for Baikunth
(paradise), but no one asks God for Himself!
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Baba Kehar Singh Ji
These heavens and paradises are the games of

the mind, and the trap of Kal. Accordingly one
stays there for an allotted time, then again comes
back into this world, falling into the circle of
deaths and births. The period of Kalyug (4th
cycle of time) is 432,000 years, Dwaper yug (3rd
cycle of time) is 864,000 years, Treta (2nd cycle
of time) is 1,296,000 years, and the period of
Satyug (1st cycle of time or golden age) is
1,728,000 years. The total length of all these
Yugas is 4,320,000 years. This makes the
fourfold Yuga. Nine hundred and ninety-six four
fold Yugas, make one Kalp. Tulsi Sahib has said
in his Bani: if a human being does not adopt a Guru
and get initiated with Nam, and keeps entangled in bad
deeds, he has to stay in Kumbhi Narak (hell having the
shape of a small neck pitcher) for many Kalps. If he tries
to peep out, the messengers of Kal beat him!
«Í’Ê ⁄U„U Ÿ⁄UXW XW ◊Ê„UË¥– Á‚⁄U XWÊ«∏U ¡◊ ◊Ê⁄U ÷Êß¸H
XÈ¢W÷Ë Ÿ⁄UXW XW‹¬ ‹ÊÒ ’Ê‚Ê– ◊Èπ ◊¥ Ÿ⁄UXW ŸÊXW ◊¥ ‚flÊ‚ÊH
XWß¸ ¡ÈªŸ ‹ÊÒ ⁄U„U ’„UÊ‹Ê– ÁYW⁄U •≤ÊÊ⁄U Ÿ⁄UXW ‹Ò «UÊ‹ÊH
flÊ XWÊ XWÁΔUŸ ÷Êª ŒÈπŒÊß¸– ÃŸ ‚«∏ ◊⁄U ©U¬¡ flÈ„U ◊Ê„UË¥H
If a human being does not adopt a guru
and get initiated with Nam,
and keeps entangled in bad deeds,
one has to drown in hell.
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Baba Kehar Singh Ji
Stick your head out

and the messengers of death beat you.
One has to stay in a pitcher like hell for a Kalp
(4,302,720,000 years).
The hell is in the mouth,
and the nose has to breathe the stench.
For many ages one remains perplexed and
restless.
Then one is put in the terrible hell.
This terrible ordeal, one has to go through,
there the body rots and burns.
The fifth Guru, Guru Arjan Dev Ji explains

in his Bani:
«È«√ Ï≈√π È«÷¡Âz «ÏÈ≈√Δ «Ú √√Δ¡ Ï∂È≈Ë≈®
«◊« Ï√πË≈ ‹Ò ÍÚÈ ‹≈«¬◊Ø «¬«’ √≈Ë Ï⁄È ¡‡Ò≈Ë≈®
¡≥‚ «ÏÈ≈√Δ ‹∂ «ÏÈ≈√Δ ¿∞ÂÌπ‹ √∂Â «ÏÈ≈Ë≈®
⁄≈« «ÏÈ≈√Δ ÷‡«‘ «ÏÈ≈√Δ «¬«’ √≈Ë Ï⁄È «È‘⁄Ò≈Ë≈®
≈‹ «ÏÈ≈√Δ Â≈Ó «ÏÈ≈√Δ √≈Â’∞ ÌΔ Ï∂È≈Ë≈®
«Áz√«‡Ó≈È ‘À √◊Ò «ÏÈ≈√Δ «¬«’ √≈Ë Ï⁄È ¡≈◊≈Ë≈®

Aadi Granth P 1204
Night, day, and the stars in the sky shall vanish.

The sun and the moon shall vanish.
The mountains, the earth, the water
and the air shall pass away.
Only the Word of the Holy Saint shall endure.
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Baba Kehar Singh Ji
Those born of eggs shall pass away,

those born of the womb shall pass away,
those born of the earth and sweat
shall pass away as well.
The four Vedas shall pass away,
and the six Shastras shall pass away.
Only the Word of the Holy Saint is eternal.
Rajogun, the quality of energetic activity
shall pass away.
Tamogun, the quality of lethargic darkness
shall pass away.
Satogun, the quality of peaceful light
shall pass away as well.
All that is seen shall pass away.
Only the Word of the Holy Saint is beyond
destruction.
Days, nights, stars, sun, moon, mountains,

earth; the four modes of speech, four classes of
genera, all will perish! Only God and his
devotees who meditate on Nam, being beyond
destruction, will remain.
The ninth Guru, Guru Teg Bahadur Ji says:
È≈Óπ «‘˙ √≈Ë» «‘˙ «‘˙ ◊ππ ◊Ø«Ï≥Áπ®
’‘π È≈È’ «¬‘ ‹◊Â ÓÀ «’È ‹«Í˙ ◊π Ó≥Â∞®

Aadi Granth, P.1429
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Baba Kehar Singh Ji
The Nam remains, the Holy Saints remain,

Guru, the Lord of the Universe remains.
Says Nanak, how rare are those
who chant the Guru's mantra in this world.
Nam is everlasting, Sage is everlasting,

Guru is everlasting, and the one who repeats the
Guru’s mantra is everlasting. That is why Guru
Sahib says that those people who meditate on
Nam do not desire anything perishable. They
desire only darshan of the Lord. They demand
only God from God!
‘« Á√È ’∂ ‹È Óπ’«Â È Óª◊«‘ «Ó«Ò Á√È «ÂzÍ«Â ÓÈ∞
ËΔ‹À®
The humble long
for the blessed vision of His darshan;
they do not ask for liberation.
Their minds are satisfied
and comforted by His darshan.
Guru Ram Das Ji says: those who are the

devotees and beloved ones of God neither ask for
liberation, nor the perishable things of the world. They
do not even wish for heaven, or the abode of
Brahma, Vishnu, and Shiv, as all these deities are
caught in the circle of births and deaths. Seeing
an ant, Shri Krishna, in Bhagavad Gita said: O’
Arjun, this ant has many times taken birth as Brahma,
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Baba Kehar Singh Ji
Vishnu, and Shiv. So after completing their age,

they again go into the circle of deaths and births.
Those who are devotees of God, wish only for
the darshan of God. After seeing him once, they
attain solace. They do not get involved in
perishable things.
Ó≈«¬¡≈ ÓØ‘π √Ï´ ‘À Ì≈Δ ÓØ‘π ’≈Ò÷ Á≈◊ Ò◊Δ‹À®
Emotional attachment to Maya is very powerful.
This attachment is a black stain which sticks.
O’ people, this world is like a furnace

which is full of the soot of delusion and
attachment. It is like a person entering a cold
oven - his clothes will be smeared with soot. In
like manner, the soul is smeared with the soot of
evil tendencies of the world - so much so, that it
has lost its own identity; it neither knows itself,
nor does it remember God! Kabir Sahib says:
XWÊ¡‹ XWË XWÊΔU⁄UË ◊Á„U XWÊ™W ÷Ë Á‚•ÊáÊÊ œ‚ÒH
XWÊ¡‹ XWË ∞XW ⁄Uπ ‹ÊªÃ „UË ‹ÊªÃ „Ò ÊÊ
Even if a clever person
were to get into a soot cellar,
he would surely get
at least one stain from the black soot.
Kabir says, the world is a room
filled with black soot.
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Baba Kehar Singh Ji
The blind falls into its trap.

I am a sacrifice to those who are thrown in,
and yet escape.
’ÏΔ ‹◊π ’≈‹Ò ’Δ ’Ø·Δ ¡≥Ë Í∂ «Â√ Ó≈«‘®
‘¿∞ Ï«Ò‘≈Δ «ÂÈ ’¿∞ ÍÀ«√ ‹π ÈΔ’«√ ‹≈«‘®

This world is like a dark coal cellar;

whosoever enters, is blinded - again and again
falling into the circle of 84 lakh species, bearing
its sufferings and hardships! I sacrifice myself to
such persons, who with the support of the
Satguru, emerge out of the darkness of sorrows
and pleasures, and reach their True Home. For
lifetime after lifetime, human beings are caught
in the intricate web of love and attachment. This
net of delusion is so powerful; to come out of it
is impossible without a Satguru.
One day King Bharthari was very sad and
disturbed. On reaching the palace, the queen
asked the reason for his distress. The king replied
that one of his courtiers had passed away, and his
wife, being very virtuous, sat in the pyre of her
husband, holding his head in her lap while
burning alive. Upon hearing this, the queen said:
if she was so faithful, why did she allow herself to reach
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Baba Kehar Singh Ji
the pyre? She should have fallen dead immediately upon

seeing her husband die. Hearing this, the king was
stupefied, and thought that the queen had
expressed something quite extraordinary! After
some time, the king decided to put her to the
test. When he went hunting in the forest, he
sent his garments drenched in blood to the
queen, with a message that the king had been
killed while hunting a lion. As soon as the queen
heard the news and saw the blood stained
clothes, she collapsed and died on the spot! On
reaching the palace, the king became very upset
and guilty - that he in his foolishness had tested a
truly chaste wife. The king mourned and
repented, but could do nothing.
After some time, at the persuasion of his
advisors, the king remarried. He loved his new
wife deeply, considering her as faithful as his first
wife. One day a sage offered the king a gift of
‘eternal fruit’, and told him that if he ate the fruit,
he would remain young forever. Out of love, the
king gave the fruit to his queen and told her its
qualities. However, the queen was in love with
the king’s mahout (driver of elephants), so she
gave the fruit to him; the mahout in turn, was in
love with a prostitute, so he gave the fruit to her.
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Baba Kehar Singh Ji
The prostitute, upon reflection, thought that her

life had little meaning; and she knew that the
king was a virtuous ruler, so she decided to give
the fruit to him. When presenting it to him, the
king was perplexed to see the same fruit he gave
his wife. He asked the prostitute where she got
this fruit, and she told him that she received it
from the king’s mahout. When the mahout was
questioned, he naturally was ashamed and kept
quiet; however the king wanted answers, so he
finally made a clean breast of it, and told the king
he received the fruit from his queen. After
finding out the truth from the mahout, and
questioning the queen, the king became
disillusioned and heavy-hearted. He cursed
himself for testing the faithfulness of his first
wife, and loving this one. It was a disgrace for a
queen to abandon the king and have an affair
with a servant of the king; and a curse to the
driver who loved the prostitute, leaving the
queen. The king came to the conclusion that this
world is not worth living in: that it is a furnace of
soot - loaded with the soot of lust, anger, greed,
attachment, and pride or egotism. The king’s mind
was filled with such detachment that he
renounced his royal throne and turned into a
fakir (recluse), and set out in search of God. So
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Guru Sahib says: the whole world is full of soot that is

packed with miseries. Here nothing can be found except
difficulties and unhappiness. Guru Sahib explains:
‹Ø ÿπ ¤«‚ ◊Ú≈Ú‰≈ √Ø Ò◊≈ ÓÈ Ó≈«‘®
«‹ÊÀ ‹≈«¬ Â∞Ëπ ÚÂ‰≈ «Â√ ’Δ «⁄øÂ≈ È≈«‘®

Aadi Granth, P.43
That dwelling which you will have to abandon

and vacate: your mind is attached to.
That home where you must go to dwell,
you give no thought to.
Stop thinking about the world and start

searching for your real home!
Ó∂∂ ·≈’∞ ’∂ ‹È ¡«ÒÍÂ ‘À Óπ’Â∂ «‹¿∞ Óπ◊≈¬Δ Í≥’π È
ÌΔ‹À®
The humble servants of my Lord and Master
are unattached and liberated.
They are like the duck
whose feathers do not get wet
and can fly away at anytime.
Guru Sahib says that the beloved devotees

of the Lord get liberated while still living. They
live in this world, do their work and carry out
their duties, but do not get entangled in its loves
and attachments. They live untouched in the
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Baba Kehar Singh Ji
world. With the help of the method explained

by the Guru, they detach themselves from the
love and attachment of the world, and unite
themselves with Nam. Outwardly they seem to
be attached to the world, but inwardly they are
attached to the Supreme Soul. Guru Nanak Dev
Ji says:
‹À√∂ ‹Ò Ó«‘ ’Ó´ «È≈ÒÓπ Óπ◊≈¬Δ ÈÀ√≈‰∂®
√π«Â √Ï«Á ÌÚ √≈◊π ÂΔ¡À È≈È’ È≈Óπ Ú÷≈‰∂®

Aadi Granth, P.938
The lotus flower floats untouched

upon the surface of the water;
and the duck swims through the stream,
but flies away with dry wings.
With one’s consciousness focused on the Word,
one crosses over the terrifying world-ocean.
Nanak speaks about the Nam.
He says, the roots of the lotus flower are in

the water, but the flower stays above it. The duck
swims in water, but it flies away with dry wings!
In the same way, human beings, with the
guidance of the Guru, attach their soul to the
True Word within and cross over the worldly
ocean. The illusion does not affect the devotees
of the Lord. While living in this world, they keep
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themselves detached. All the ten Sikh Gurus,

Kabir Sahib, and other mahatmas led a
householder’s life. While living with their wife
and children - realized God, and taught the
method of God-Realization to the people. They
have presented a practical way of life to us. A
bee sitting on the edge of a honey filled bowl,
drinks the honey and flies away with dry wings;
but the dirty fly jumps into the middle of the
bowl and gets its legs and wings stuck in the
honey. In the struggle to free itself it sinks and
dies. Neither could it relish the honey, nor could
it save its life! We should derive benefit from the
lives of the saints and learn from their
experience.
⁄øÁÈ Ú≈√π Ìπ«¬¡≥◊Ó Ú∂ÛΔ «’Ú «ÓÒΔ¡À ⁄øÁÈ ÒΔ‹À ®
The fragrant sandalwood tree

is encircled by snakes;
how can anyone get to the sandalwood?
The sandalwood tree is very cool. In order

to pacify their heat, poisonous snakes coil
around it. If someone wants to get the
sandalwood, he would have to remove or kill the
snakes; otherwise it is difficult to get the wood.
Like this God has kept within us the sandalwood
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Baba Kehar Singh Ji
of Nam; but we cannot reach it because the

snake, in the shape of mind, is sitting in the way,
creating hurdles in our efforts to realize God.
’≈«„ ÷Û◊π ◊π «◊¡≈È∞ ’≈≈ «Ï÷π ¤∂«Á ¤∂«Á √π ÍΔ‹À® 3®
Drawing out the Mighty Sword
of the Guru's Spiritual Wisdom
I slaughter and kill the poisonous snakes,
and drink in the Sweet Nectar.
Guru Sahib says, when someone takes a

sword in his hand and kills the snakes, he can
obtain sandalwood. In like manner, if a human
being takes the sword of Nam from Satguru; and
with his grace and kindness begins the fight with
mind and maya - slowly and slowly, by doing
Simran of Nam blessed by the Guru, he rises
above the attachment and illusion of this world.
Then the soul is withdrawn from the nine doors,
and gets concentrated behind the eyes, and one
begins hearing the Dhunyatmak Nam from
within.
First of all the Sakha jot (friendly light)
appears; next to it in Jhinjari Deep (latticed
island) we see Jhilmil Jot (twinkling light). Here
one sees his own image - but this is just a
deception of the mind. Many a person after
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Baba Kehar Singh Ji
reaching here call themselves Brahm and remain

stuck here. Above this when we reach Sahansdal
Kamal, there we see the real Jot or light of the
first spiritual region. Reaching there one
becomes a Sikh (disciple) or Khalsa (pure). All
Saints have described this Jot in their Bani.
’‚Ê ÃÈ◊ •Êß ŸÒŸŸ ◊¥– Á‚◊≈U XW⁄U ∞XW ÿ„UÊ¢ „UÊŸÊH
ŒÍß¸ ÿ„UÊ¢ ŒÍ⁄U „UÊ ¡Êÿ– Áº˝CÔUË ¡ÊÃ ◊¥ œ⁄UŸÊH
Come and dwell behind the eyes.
Withdraw yourself and become one.
Here the duality leaves.
Bring your focus to the light within.
Kabir Sahib has said:

ŒËflÊ ’‹ •ª◊ XWÊ Á’Ÿ ’ÊÃË Á’Ÿ Ã‹H
The lamp from the inaccessible abode
is burning without any wick and oil.
Paltu Sahib also said the same:

©U‹≈UÊ XÍW•Ê¢ ªªŸ ◊¥ ÁÃ‚ ◊¥ ¡⁄ÒU ø⁄UÊªH
ÁÃ‚ ◊¥ ¡⁄ÒU ø⁄UÊª Á’ŸÊ ⁄UÊªŸ Á’Ÿ ’ÊÃËH
¿U LWÃ ’Ê⁄U„U ◊Ê‚ ⁄UÁ„UÃ ¡⁄UÃÊ ÁŒŸ ⁄UÊÃËH
There is an upside down well in the sky,
and a lamp is burning inside it.
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Baba Kehar Singh Ji
The lamp burns inside this well

without oil or wick.
Six seasons and twelve months,
this keeps burning, day and night.
The flame is lit within everyone. When we

concentrate our spread out attention behind the
eyes with the help of Simran, we can see that
flame, which burns all the time, within everyone.
Reaching Brahm, one becomes a yogishwar.
Beyond that, when one reaches the stage of
Parbrahm, and having bathed in Amritsar, all the
sheaths of mind and illusion are removed from
the soul, and one becomes a true sage. About
this the fifth Guru has said:
√≈Ë ’Δ Ë»« ’‘π «¬√È≈È∞® √≈Ë ¿±Í« ‹≈¬Δ¡À ’∞Ï≈È∞®
Aadi Granth, P. 283
Take your cleansing bath

in the dust of the feet of the Holy.
To the Holy, make your life a sacrifice.
From Parbrahm, the soul advances and

reaches Sach Khand. There it gets the darshan
of God and merges in Him. About this, Guru
Nanak Dev Ji has said:
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Baba Kehar Singh Ji
√⁄ ÷≥«‚ Ú√À «Èø’≈π® ’« ’« Ú∂÷À ÈÁ« «È‘≈Ò®

Aadi Granth, P. 8
In the realm of Truth, the Formless Lord resides.

Having created the creation,
He watches over it and bestows happiness.
In this manner, following the teachings of

the Guru and meditating on Nam, one completes
his spiritual journey and reaches his permanent
abode and unites with God.
¡≈«È ¡≈«È √ÓË≈ Ï‘π ’ΔÈΔ Í´ ÏÀ√øÂ Ì√Ó ’Δ‹À®
Ó‘≈ ¿∞◊Ã Í≈Í √≈’Â È ’ΔÈ∂ «Ó«Ò √≈Ë» ¨’Δ ÁΔ‹À® 4®

You may gather wood and stack it in a pile,
but in an instant the fire reduces it to ashes.
The faithless cynic gathers the most terrible sins;
but on meeting with the Holy Saint,
these are placed in the fire.
Guru Sahib says that howsoever large the

stack of wood, one spark of fire burns it to
ashes. Similarly, howsoever big may be the store
of karmas, when we do meditation after
receiving Nam from the True Master, our sins of
many lives are burnt to ashes, and we get free of
the net of these karmas forever. Kabir Sahib
says:
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Baba Kehar Singh Ji
¡’ „UË ŸÊ◊ Á„U⁄UŒ œÁ⁄U•Ê, ÷ß•Ê ¬Ê¬ XWÊ ŸÊ‚H

¡Ò‚ Áø¢ªË •Êª XWË ¬«∏UË ¬È⁄UÊáÊË ≤ÊÊ‚H
When I received initiation from my Master,
all my sins were destroyed
like a spark of fire burns dry grass.
Once a seeker asked Hazrat Mohammad, I

am seventy years old. For my entire life I have been
drowned in lust, egotism and pride, and performed all
sorts of bad deeds. There is no assurance of life, whether I
will be alive for one year, two, or more. If I receive Isme-
Azam (Shabad) or Kalma (Nam) from you, can I be
united with God? How long will it take to wash away
the sins of seventy years? Hazrat Sahib took him to a
pitch-dark cave, and asked: For how long has this
cave been pitch dark? He replied that it could have
been many thousands of years. At that moment
Hazrat Sahib somehow lit the cave, and asked:
How long did it take to remove this darkness? The
person replied that it had been removed within a
moment. Hazrat Sahib told him not to worry,
and assured him that Nam would change the
course of his life and unite him with Allah.
√≈Ë» √≈Ë √≈Ë ‹È ÈΔ’∂ «‹È ¡≥Â« È≈Óπ ËΔ‹À®
Í√ «ÈÍ√π Ì¬∂ √≈Ë» ‹È ‹È∞ ‘« Ì◊Ú≈È∞ «Á÷Δ‹À®

The Holy Saintly devotees are sublime and exalted.
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Baba Kehar Singh Ji
They enshrine the Nam, deep within.

By the touch of the Holy
and the humble servants of the Lord,
the true God is seen.
Guru Sahib says that those saints and sages

are very noble and pure in whom that Nam is
manifest; who after meditating on Nam, have
crossed the range of mind and maya, and have
united with God. They have become His Form.
Such living beings are the personification of the
Lord and there is no difference between them
and the Lord. In the company of such persons
we too can have darshan of God and realize
Him. The fifth Guru has explained in His Bani:
‘« ’≈ √∂Ú’∞ √Ø ‘« ‹∂‘≈® Ì∂Áπ È ‹≈‰‘π Ó≈‰√ Á∂‘≈®
«‹¿∞ ‹Ò Âø◊ ¿∞·«‘ Ï‘π Ì≈ÂΔ «Î« √ÒÒÀ √ÒÒ √Ó≈«¬Á≈®

Aadi Granth, P.1076
The Lord's servant becomes like the Lord.

Do not think
that because of his human body he is different.
The waves of the water rise up in various ways,
and then the water merges again into the sea.
It is said that the true devotees of God are

his very Form. Outwardly they have a human
body, but inwardly they are one with God. As a
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Baba Kehar Singh Ji
wave rises up from the water, but always remains

part and parcel of the water, in the same way,
those who are dear to God, having united with
Him, become one with Him. Kabir Sahib says:
•‹π ¬ÈLW· XWË •Ê⁄U‚Ë ‚¢ÃŸ XWË „ÒU Œ„ÈUH
‹πÊ ¡Ê øÊ„U •‹π XWÊ ÁŒŸ „UË ◊¥ ‹π ‹„ÈUH
A mirror of the indescribable Lord
is the body of a Saint.
If you want to see that invisible One,
you can see Him in broad daylight in the Saints.
The mirror to see the invisible God is the

body of the Saints. We can meet Him after
having the company of the living Saints.
√≈’Â √»Â∞ Ï‘π ◊πfiΔ Ì«¡≈ «’¿∞ ’« Â≈È∞ ÂÈΔ‹À®
ÂøÂ∞ √»Â∞ «’¤∞ «È’√À È≈‘Δ √≈’Â √ø◊π È ’Δ‹À®

The thread of the faithless cynic
is totally knotted and tangled;
how can anything be woven with it?
This thread cannot be woven into cloth.
Do not associate with those faithless cynics.
Guru Sahib says the whole life of a

manmukh (self-willed person) is like an
inextricably tangled thread. Due to darkness and
ignorance, they are caught in the net of karmas.
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Baba Kehar Singh Ji
Neither do they know themselves, nor do they

have a desire to find God; they are enslaved by
the sensual pleasures. Whosoever keeps their
company is also dragged in that same direction.
So the mahatmas say that one should keep away
from the company of such people. Kabir Sahib
says:
XW’Ë⁄U ‚¢ªÃ ‚ÊœÈ XWË ¡©¢ XWË ÷Í‚Ë πÊ∞H
πË⁄U πÊ¢«U ÷Ê¡Ÿ Á◊‹Ò ‚ÊXWÃ ‚¢ª Ÿ ¡Ê∞H
In the company of the Holy Saints,
eating plain bran is good;
and even if you get sweet rice pudding with sugar,
stay away from the person without a Master.
Though we may get delicious food from

the manmukhs, still we should not keep their
company. We should always keep the company
of the sages and saints, even if all we have to eat
is dry bread.
For example, a crow and a swan were
friends. The swan invited the crow to its place
and offered precious pearls to eat, but the crow
was a manmukh, and was in the habit of eating
filth. So it could not enjoy the rare feast. Later
the crow invited the swan to its dirty place, but
the swan felt suffocated there, so the crow said:
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Baba Kehar Singh Ji
come my friend, I will take you to my garden. Crow

then took the swan to a mango tree and said:
whatever you like, you can eat in this grove. The crow,
being fickle minded, created a nuisance there. A
king was sleeping under a tree, and the crow’s
foul matter fell on his face. The bodyguard of the
king immediately fired a bullet, but the crow had
already flown away. The bullet hit the swan and
while falling down the swan said the following:
⁄UÊ¡Ê Á¡‚ Ÿ Ã⁄UË ŸË¥Œ Áflø ¬Êß•Ê „ÒU ‚Ë ÷¢ªH
©U„U XWÊª ◊Ò¥ „¢U‚ ÕÊ ◊⁄UÊ ŒÈCÔU XW ‚¢ªH
O’ King, the one who disturbed your sleep
was the crow, I am a swan.
I was killed
because I kept the company of the wicked.
It is for this reason that the saints say that

the company of a self-willed person can lead you
to imprisonment. Their bad deeds affect us. So
we must keep away from the company of such
persons.
√«Â◊π √≈Ë √ø◊«Â ‘À ÈΔ’Δ «Ó«Ò √ø◊«Â ≈Óπ ÚΔ‹À®
¡≥Â« ÂÈ ‹Ú∂‘ Ó≈‰’ ◊π «’Í≈ Â∂ ÒΔ‹À®

The True Guru and the Holy
are exalted and sublime.
Join them and meditate upon the Lord.
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Baba Kehar Singh Ji
The gems, jewels and precious stones

are deep within,
and by Guru’s grace, they are found.
Guru Sahib explains whose company we

should seek. We should keep the company of
the devotees of God, as well as the Satguru,
because they are always singing the praises of
God and His Nam. Keeping their company, we
come to know ourselves and the reality of the
world. Our attention is focused on God’s
worship and meditation on Nam. The fourth
Guru says:
◊Ø«Ï≥Á ‹Δ¿∞ √Â√ø◊«Â Ó∂«Ò ‘« «Ë¡≈¬Δ¡À®
O’ dear Lord of the Universe,

lead me to join the Sat Sangat -
the True Congregation;
so that I may meditate on You, O’ Lord.
O’ Lord, provide us the company of your

beloved ones, so that we can know You, and
unite with You through your devotion. Kabir
Sahib says:
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Baba Kehar Singh Ji
∞XW ≤Ê«∏Ë •ÊœË ≤Ê«∏UË •ÊœË ‚ ÷Ë •ÊœH

XW’Ë⁄U ‚¢ªÃ ‚Êœ XWË XW≈U XWÊ≈U •¬˝ÊœH
One moment, half a moment,
nay, half of a half a moment!
Kabir says,
even that small a time in the company of a Saint,
millions of our sins are forgiven.
The company of Saints and sages for only a

moment, or half of it, or even half of that
eliminates the sins of living beings. We do not
know which word of the Saints may alter the
course of our life. Which word may touch the
strings of our heart and transform our life. Guru
Sahib says that God has kept unlimited treasures
within us. He has placed jewels, gems and pearls,
inside us. This refers to the Nectar of Nam
within us, by drinking which we attain
immortality. We have to attach ourselves to that
Nam in order to go back Home. We get this by
the grace and kindness of the Guru.
Ó∂≈ ·≈’∞π Ú‚≈ Ú‚≈ ‘À √π¡≈ÓΔ ‘Ó «’¿∞ ’« «ÓÒ‘ «ÓÒΔ‹À®
È≈È’ Ó∂«Ò «ÓÒ≈¬∂ ◊ππ Í»≈ ‹È ’¿∞ Í»È∞ ÁΔ‹À®

My Lord and Master is glorious and great.
How can I be united in his union?
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Baba Kehar Singh Ji
Nanak says his humble servant is united with Him

by the Perfect Master
who blesses him with perfection.
Guru Sahib says God is supreme. He is

everyone’s Master, the Lord of all. He lives in
Sach Khand, but we are caught in the net of delusion.
We neither know God, nor the way to reach
Him. The question is how to meet the Supreme
Soul, God. We can meet Him only if He desires it so.
Then what does He do? He enables us to meet the
Satguru, who unites us with Shabad or Nam. We
meditate on Nam and cross the worldly ocean
and reach back to our True Home, and end the
circle of deaths and births.
Guru Ram Das Ji, paying reverence to his
Master, Guru Amar Das Ji, has tried to explain
the Bani of Guru Nanak Dev Ji. We should
derive benefit from it!
Radha Swami
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Baba Kehar Singh Ji
Satsang 3
Everything comes from Nam
≈◊ √»‘Δ Ó‘Ò≈ 3 ÿπ 1 ¡Ù‡ÍÁΔ¡≈
¡≈«Á ◊ÃøÊ, Í≥È≈ 753
˝ √«Â◊π ÍÃ√≈«Á
È≈ÓÀ ‘Δ Â∂ √Ìπ «’¤∞ ‘Ø¡≈ «ÏÈ∞ √«Â◊π È≈Ó È ‹≈ÍÀ ®
◊π ’≈ √ÏÁπ Ó‘≈ √ ÓΔ·≈ «ÏÈ∞ ⁄≈÷∂ √≈Áπ È ‹≈ÍÀ®
’¿∞‚Δ ÏÁÒÀ ‹ÈÓπ ◊Ú≈«¬¡≈ ⁄ΔÈ«√ È≈‘Δ ¡≈ÍÀ®
◊πÓπ÷ ‘ØÚÀ Â≈ ¬∂’Ø ‹≈‰À ‘¿∞ÓÀ Áπ÷ È √øÂ≈ÍÀ®
Ï«Ò‘≈Δ ◊π ¡≈Í‰À «Ú‡‘π «‹«È √≈⁄∂ «√¿∞ «ÒÚ Ò≈¬Δ®
√ÏÁπ ⁄Δ«È ¡≈ÂÓπ Í◊≈«√¡≈ √‘‹∂ «‘¡≈ √Ó≈¬Δ®
◊πÓπ«÷ ◊≈ÚÀ ◊πÓπ«÷ Ï»fiÀ ◊πÓπ«÷ √ÏÁπ ÏΔ⁄≈∂®
‹Δ¿∞ «Í≥‚π √Ìπ ◊π Â∂ ¿∞Í‹À ◊πÓπ«÷ ’≈‹ √Ú≈∂®
ÓÈÓ«π÷ ¡≥Ë≈ ¡≥Ëπ ’Ó≈ÚÀ «Ï÷π ÷‡À √ø√≈‘∂®
Ó≈«¬¡≈ ÓØ«‘ √Á≈ Áπ÷π Í≈¬∂ «ÏÈ∞ ◊ππ ¡«Â «Í¡≈∂®
√Ø¬Δ √∂Ú’∞ ‹∂ √«Â◊π √∂Ú∂ ⁄≈Ò∂ √«Â◊π Ì≈¬∂ ®
√≈⁄≈ √ÏÁπ «√Î«Â ‘À √≈⁄Δ √≈⁄≈ Ó≥«È Ú√≈¬∂®
√⁄Δ Ï≈‰Δ ◊πÓπ«÷ ¡≈÷À ‘¿∞ÓÀ «Ú⁄‘π ‹≈¬∂®
¡≈Í∂ Á≈Â≈ ’Óπ ‘À √≈⁄≈ √≈⁄≈ √ÏÁπ √π‰≈¬∂®
◊πÓπ«÷ ÿ≈Ò∂ ◊πÓπ«÷ ÷‡∂ ◊πÓπ«÷ È≈Óπ ‹Í≈¬∂®
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Baba Kehar Singh Ji
√Á≈ ¡«ÒÍÂ∞ √≈⁄À ø«◊ ≈Â≈ ◊π ’À √‘«‹ √πÌ≈¬∂®
ÓÈÓπ÷π √Á«‘ ’±ÛØ ÏØÒÀ «Ï÷π ÏΔ‹À «Ï÷π ÷≈¬∂®
‹Ó’≈«Ò Ï≈Ë≈ «Âz√È≈ Á≈Ë≈ «ÏÈ∞ ◊π ’Ú‰∞ ¤‚≈¬∂®
√⁄≈ ÂΔÊπ «‹Â∞ √Â√« È≈Ú‰∞ ◊πÓπ«÷ ¡≈«Í Ïπfi≈¬∂®
¡·√«· ÂΔÊ ◊π √Ï«Á «Á÷≈¬∂ «ÂÂ∞ È≈ÂÀ Ó´ ‹≈¬∂®
√⁄≈ √ÏÁπ √≈⁄≈ ‘À «ÈÓ´ È≈ Ó´ Ò◊À È Ò≈¬∂®
√⁄Δ «√‚«Â √⁄Δ √≈Ò≈‘ Í»∂ ◊π Â∂ Í≈¬∂®
ÂÈ ÓÈ∞ √Ìπ «’¤∞ ‘« «Â√π ’∂≈ ÁπÓ«Â ’‘‰∞∞ È ‹≈¬∂®
‘π’Óπ ‘ØÚÀ Â≈ «ÈÓ´ ‘ØÚÀ ‘¿∞ÓÀ «Ú⁄‘π ‹≈¬∂®
◊π ’Δ √≈÷Δ √‘∂ ⁄≈÷Δ «Âz√È≈ ¡◊«È Ïπfi≈¬∂®
◊π ’À √Ï«Á ≈Â≈ √‘‹∂ Ó≈Â≈ √‘‹∂ «‘¡≈ √Ó≈¬∂®
‘« ’≈ È≈Óπ √«Â ’« ‹≈‰À ◊π ’À Ì≈«¬ «Í¡≈∂®
√⁄Δ Ú«‚¡≈¬Δ ◊π Â∂ Í≈¬Δ √⁄À È≈¬Δ «Í¡≈∂®
¬∂’Ø √⁄≈ √«Ì Ó«‘ ÚÂÀ «ÚÒ≈ ’ØØ ÚΔ⁄≈∂®
¡≈Í∂ Ó∂«Ò Ò¬∂ Â≈ Ï÷√∂ √⁄Δ Ì◊«Â √Ú≈∂®
√Ì∂ √⁄π √⁄π √⁄π ÚÂÀ ◊πÓ«π÷ ’Ø¬Δ ‹≈‰À®
‹øÓ‰ Ó‰≈ ‘π’Ó∂ ÚÂÀ ◊πÓπ«÷ ¡≈Íπ Í¤≈‰À®
È≈Ó «Ë¡≈¬∂ Â≈ √«Â◊ππ Ì≈¬∂ ‹Ø «¬¤À √Ø ÎÒ Í≈¬∂∂®
È≈È’ «Â√ Á≈ √Ìπ «’¤∞ ‘ØÚø∂ «‹ «Ú⁄‘π ¡≈Í ◊Ú≈¬∂®
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Baba Kehar Singh Ji
Raag Suhi Mahlla 3 Ghar 1 Ashtpadian

Aadi Granth page 753
Everything comes from Nam.

Guru’s Shabad is very delicious and sweet -
but one cannot know it, except by tasting.
Human beings waste their life
in exchange for mere shells.
They do not recognize their own self.
If one becomes a Gurmukh,
he comes to know the One God
and does not suffer from the disease of ego.
I am a sacrifice to my Guru
who has attached me to that True God.
By recognizing the Shabad, my soul is illuminated,
and I remain absorbed in God.
The Gurmukh sings, the Gurmukh understands,
the Gurmukh meditates on Shabad.
Soul and the body
are rejuvenated through the Guru.
The Gurmukh’s affairs are resolved in his favor.
The sightless manmukh acts blindly,
and earns only poison in this world.
Enticed by Maya, he always suffers pain
without the beloved Guru.
He is the selfless servant
who serves the True Guru,
and walks in harmony with the True Guru’s will.
The True Shabad is the True Praise of God.
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Baba Kehar Singh Ji
Enshrine the True Lord within your mind.

Gurmukh speaks the True Bani.
The ego within is washed away.
He Himself is the giver, and true are His actions.
He makes you hear the True Shabad.
The Gurmukh works, he earns,
and he makes you meditate on Nam.
He is always unattached,
imbued with the love of the True Lord,
intuitively in harmony with the Guru.
The manmukh always speaks rubbish.
He plants the seeds of poison and eats poison.
He is bound by the messengers of death,
and burnt with his desires.
Without Guru who can rescue him?
The True Pilgrimage is the Pond of Nectar inside
where you bathe.
The Gurmukh shows you the way.
Guru’s Shabad shows 68 holy places,
bathing therewith the filth is washed away.
The Real Shabad is True and Pure -
filth cannot touch It.
We can learn to praise that Shabad
in the true sense from a Perfect Master.
Body, mind, and everything belong to God.
The evil minded cannot say this.
If Lord commands, one becomes pure,
and the ego within departs.
I have intuitively experienced the Guru’s teachings.
The fire of desire is quenched.
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Baba Kehar Singh Ji
Attuned to the Guru’s Shabad,

one is naturally intoxicated;
merging imperceptibly into the Lord.
O’ Guru’s Beloved, know the Lord’s Nam as True.
The True Glory can be obtained through Guru
and the Beloved True Nam.
The One True God is all pervading.
Some rare person meditates on Him.
He Himself unites us with Himself.
He embellishes us with His True devotion.
All pervading is Truth, Truth and Truth;
some rare Gurmukh knows this.
Birth and Death occur by His command;
the Gurmukh alone can understand.
The one who meditates on Nam
is valued by the True Master;
he gets everything he desires.
Nanak says, he who withdraws (from everything),
owns everything.
To whom Lord, the Giver of Peace,
grants His Grace,
He exalts and adorns with Guru's Nam.
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Baba Kehar Singh Ji
Satsang

Aadi Granth P. 753

These words are from the Bani (writings)

of the third Guru, Guru Amar Das Ji. Through
these words, Guru Sahib has expressed his love,
separation and longing for his Satguru. A thing
attained with great difficulty carries much more
weight and value to a human being. Guru Sahib
went on pilgrimage continuously for 22 years,
but got nothing out of it. When he was
returning from his last pilgrimage, he reached his
village Basarke, about nine miles away from what
is now the city of Amritsar in Punjab, India.
While Guru Sahib was resting by a well, a
mahatma came by. After an initial exchange of
courtesies, the mahatma enquired from Guru
Sahib where he had come from. Guru Sahib told
him that he was returning from pilgrimage. The
mahatma was astonished. He expressed: Hare,
Hare, you and pilgrimage? I am prepared to accept that
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Baba Kehar Singh Ji
with the touch of your feet the river Ganges, Godavari,

and Sarasvati could be purified, but I cannot believe that
you need to go on pilgrimage and bathe in the Ganges!
Such a radiance was coming from Guru Sahib’s
face that the mahatma was inspired to say such
words! Feeling thirsty, the mahatma requested
some water to drink. Guru Amar Das Ji took the
water from the well in his kamandal (a brass or
copper container) and offered it to the mahatma.
Drinking this water the mahatma felt very
blissful. He thought that this was definitely due
to the spirituality of Guru Amar Das Ji. Out of
love he asked him about his guru. Amar Das Ji
replied that he had not yet adopted one. Hearing
these words the mahatma became upset, and
uttered harsh words: O’ good man, you have not
adopted a Guru? It is a sin to have darshan of a person
without a Guru, and I have drunk water offered by you.
Now my devotion of years has been ruined! After
speaking these angry words, without saying
anything else, the mahatma walked off. This
incident shocked Guru Sahib, and he was deeply
upset and hurt. In a dejected mood he went
home and prayed: O’ Lord, the whole world and the
religious books call you Almighty! You are present in
every particle. I take this solemn oath to You, I will not
eat, drink, or do any work until I find a Guru and get
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Baba Kehar Singh Ji
initiated! The words of the mahatma echoed in his

ears all night. He prayed to Lord that most of
his life had been spent; now at least he should be
helped to meet a Guru.
The next morning he heard Bibi Amro, his
brother’s daughter-in-law, reciting the scriptures.
She was reading the Shabad of Aasaa-Di-Vaar by
Guru Nanak Dev Ji.
Ï«Ò‘≈Δ ◊π ¡≈Í‰∂ «Á¿∞‘≈ÛΔ √ÁÚ≈ ®
«‹«È Ó≈‰√ Â∂ Á∂ÚÂ∂ ’Δ¬∂ ’Â È Ò≈◊Δ Ú≈ ®
‹∂ √¿∞ ⁄øÁ≈ ¿◊Ú«‘ √»‹ ⁄Û«‘ ‘‹≈ ®
¬∂Â∂ ⁄≈È‰ ‘Ø«Á¡ª ◊π «ÏÈ∞ ÿØ ¡≥Ë≈ ®

Aadi Granth P. 462
I am a sacrifice to my Guru a hundred times a day.

He made angels out of men,
and that without delay!
If a hundred moons were to rise,
and a thousand suns appear in the sky,
even with such light,
it would still be pitch dark without the Guru.
Guru Sahib felt immensely happy on

hearing this Bani. He felt an inward pull: that no
matter how many suns and moons may rise, it is all
darkness without the wisdom given by Guru. He at
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Baba Kehar Singh Ji
once went to Bibi and asked: whose Bani is this?

She replied that it was Guru Nanak Dev Ji’s
Bani, and her father, Guru Angad Dev Ji,
succeeded to the Gaddi. On hearing this, Guru
Sahib said: daughter, please take me to your father
immediately! Bibi replied that it was not possible
for her to do this, as her father gave strict
instructions not to come to his place unless he sent
someone to bring her. Guru Sahib stated: daughter, I
am also like your father. If he is displeased, I will take
the blame upon myself for it! Hearing this Bibi was
happy and thankful to God that Guru was
showering his blessings on someone in her
family. She thanked God that someone from
amongst the people in her in-laws’ house was
feeling the pull of the Guru. For example, if a
girl is married to a man who drinks liquor and
eats meat: suddenly he asks to be taken to Beas or Tarn
Taran and wants Nam Dan, how happy would that girl
be? So, Bibi Amro happily accompanied Guru
Amar Das Ji to her father’s house.
On the way, Amar Das Ji thought: if Guru
Angad Dev Ji is a Perfect Master, then he will come to
receive me; secondly, he should give me prasad with his
own hands. Guru Angad Dev Ji just got free from
Satsang, and thought: My relative is coming and
wants to see some miracle. Since we are from the girl’s
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Baba Kehar Singh Ji
side, it is our duty to go and welcome him. So he

started with some disciples. Seeing him coming,
Amar Das Ji’s mind was satisfied. While going
with Guru Angad Dev Ji, he again thought: this is
not actually a miracle, as it is his duty to come and receive
me. It is a very common thing that the mind, after
being on the right track, is again pulled in the
wrong direction - because it is an agent of Kal.
While eating food, Guru Angad Dev Ji
said: brother, I have one extra chapati, please take it!
Then he could not eat. He got up and fell at
Guru Angad Dev Ji’s feet and said: please forgive
me, I wanted to test you! I am ignorant and unworthy.
You are all knowing. Be kind enough to allow me to stay
here as a devoted servant! On hearing this Guru
Angad Dev Ji said: it does not look dignified for a
daughter’s father-in-law to stay in the father’s house.
Amar Das Ji said: I have not come as a relative, but as
a sewadar. Leaving all relations, I will only abide by my
relationship with Guru. After this, the water
carrying service done by Guru Amar Das Ji is a
unique example in history. Not to turn his back
on his Satguru, he used to walk backward for
three and a half miles to get water from the river;
and came with his face forward to bathe his
Guru. Sometimes upon getting tired, he put the
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Baba Kehar Singh Ji
pitcher down and relaxed at a place where

Gurudwara Damdama Sahib was later
constructed. He had love and attachment for his
Guru. Like this, twelve years passed. One day,
Amar Das Ji was coming back with the pitcher
filled with water and it was raining heavily. A
severe storm was lashing the place and he
stumbled on the peg of a weaver’s loom. The
weaver and his wife were sleeping inside the
house, but upon hearing the sound of Amar Das
Ji, the weaver said to his wife: it seems that our
weak wall has fallen down due to the storm. His wife
said: No, it must be that homeless Amaru, who is
dependent on the mercy of his daughter-in-law’s relatives!
Amar Das Ji never uttered a word, but when he
heard that, he could not remain silent, and said:
O’ mad woman! I am not homeless! I belong to the
Guru who is the Lord of my Ultimate Home. Kabir
Sahib said:
⁄UÁfl XWÊ Ã¡ ≤Ê≈U Ÿ„UË¥ ¡ ≤ÊŸ ø…∏UÁ„U ≤ÊÈ◊¢«U H
‚Êœ ’øŸ ¬‹≈ÒU Ÿ„UË¥ ¬‹≈U ¡Ê∞ ’˝„U◊¢«U H
The sun’s glory cannot be reduced,
even if surrounded by thick clouds.
The universe can change,
but the Saint’s words cannot be reversed!
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Baba Kehar Singh Ji
The universe can go topsy-turvy, but the

Sage’s words cannot be reverted! If they want,
they can transform a drop into the ocean;
however, it is the way of the world to continue
to question them!
Once the great saint Farid Sahib was sitting
on the bank of a river with his disciples. A
scorpion that fell in the water came flowing by.
Farid Sahib wanted to rescue it, but as soon as he
caught it, it stung him. Due to his trembling
hand, it again fell into the water. Farid Sahib
again took it out, and it again stung him and fell
into the water. Observing this, the disciples
could not resist, and asked: Guru Ji, you know ‘to
sting’ is the nature of a scorpion. Why do you take it out
again and again? Farid Sahib said: if it cannot change
its nature, how can I? So, if it is in the nature of
someone to hurt others, he will keep on doing
so. He whose nature it is to provide comfort, he
will do so. So the words uttered by a Sage cannot be
reversed. Now the weaver’s wife became mad, and
both the weaver and his wife presented
themselves before Guru Angad Dev Ji, and the
weaver said: sir, last night your disciple Amar Das
said something to my wife. Due to that, she has become
mentally unbalanced. Guru Sahib sent for Amar
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Baba Kehar Singh Ji
Das Ji and asked him what he had said. Amar

Das Ji said: O’ my True Lord! You are always present
in my heart! You are all knowing! Whatever I said, you
know it well! Guru Sahib asked the weaver to take
the shoe of Amar Das Ji and place it on the head
of his wife. The moment this was done, his wife
was cured. That same day, Guru Angad Dev Ji
declared Amar Das Ji as his successor, and
granted him a boon: from that day onwards, Guru
Amar Das Ji would be the source of respect to those who
had none; the source of shelter for those who were
shelterless; and the source of support for the supportless!
When the Guru paid attention, He changed the
drop into an ocean. When a person surrenders
to a Guru, he is changed into God.
Ÿ Ê⁄U ¡’ ◊È‡Ê¸Œ Ÿ XWË, XWÃ⁄U ‚ ŒÁ⁄UÿÊ XW⁄U ÁŒÿÊH
’¢Œ XWÊ ’¢ŒÊ ¡’ „ÈU•Ê, ’¢Œ ‚ ◊ÊÒ‹Ê XW⁄U ÁŒÿÊH.
He changed the drop into a river.
When a person becomes
the disciple of a True Guru -
He transforms the disciple into God.
When the second Satguru of Tarn Taran,

Baba Deva Singh Ji left this mortal world, he did
not appoint anyone as successor. The members
of the committee approached Maharaj Charan
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Baba Kehar Singh Ji
Singh Ji at Beas, and requested him to appoint a

successor. Maharaj Ji said that he would come to
Tarn Taran on Nov. 8th, 1961.
As per his promise, he went to Tarn Taran
on Nov. 8th, and called all the members of the
committee together. All the members put in
writing to Maharaj Ji that whomsoever he would
appoint, would be acceptable to them. After
delivering the Satsang, Maharaj Ji named Baba
Pratap Singh Ji. Hearing this, everybody was
wonderstruck. Maharaj Ji said, “I am appointing
that person as successor, who has love for both the families
(Deras). He is a beloved of Maharaj Sawan Singh Ji,
and Baba Bagga Singh Ji. He is respected in both the
Deras.” Then Maharaj Ji asked Giani Pratap
Singh Ji to come onto the stage. He did not get
up. Maharaj Ji again said, “Giani Pratap Singh Ji,
get up and come to the stage.” Maharaj Ji seated Baba
Pratap Singh Ji on his right side. On this
occasion, the secretary, Shri Ahluwalia of Dera
Beas was present and had with him a turban and
101 rupees. Maharaj Ji asked him for the turban
and he took off Baba Ji’s old turban, and tied the
new one on his head. Offering 101 rupees,
Maharaj Ji bowed down to Baba Ji. Maharaj Ji
did not need to bow down, but he set an
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Baba Kehar Singh Ji
example before the Sangat, so that they would

not differentiate between Maharaj Ji and Baba
Pratap Singh Ji, to whom he paid obeisance.
In the same way, when Hazrat Abdul Kadir
Jilani wanted to appoint his Qutb, everybody was
wondering who it would be? The next morning
Hazrat Sahib went to his stable and found a man
trying to open the chain of his costliest mare.
He asked the man, who are you and what are you
doing? The man stood up and answered, I am a
thief, and for the entire night I’ve been trying to open the
chain of this mare. When I open the front side, the back
again ties itself. When I open the back, it is again tied in
the front. Hazrat Sahib liked his honesty. He
asked the man why he was stealing the mare.
The man replied: it is my family tradition to be
robbers, and nowadays we’ve fallen on hard times. I
thought if I steal this mare and sell it, I could get a
considerable amount of money for it! Hazrat Sahib was
pleased that he spoke the truth, and decided not
to leave him as a thief anymore. He asked his
disciples to bathe and dress the thief with clean
clothes, and present him the next morning. The
man was frightened, and thought that they were
going to make him a sacrificial “goat,” as it was
the time of Id, the Muslim festival. When he was
brought back to the court, Hazrat Jilani Sahib
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Baba Kehar Singh Ji
had the fine Arabian mare brought there also,

and seated the thief on the mare, and appointed
him as Qutb of a particular city.
Ô≈-‹È≈Ï∂ ◊Ø√∂ ¡≈˜Ó ÓøøÀ≤ Â∂∂ Ï«Ò‘≈ ¡ª ®
⁄Ø ÂØ∫ ⁄≈ ’∞ÂÏ ’ΔÂ≈ Ú≈‘ Ó∂Δ √’≈ ¡ª ®

O’ Sir Gosae Aazam! (a designation of Muslim pirs)
I am a sacrifice to you!
You have changed a thief into a Qutb;
I have all praise for you!
If a perfect Mahatma desires, with his

glance he can transform someone into his own
form or his equal. Kabir Sahib says:
¬Ê⁄U‚ ◊¥ •ÊÒ⁄U ‚¢Ã ◊¥ ’«∏UÊ •¢Ã⁄UÊ ¡ÊŸ H
fl„U ‹Ê„UÊ X¢WøŸ XW⁄U fl„U XW⁄U ‹ •Ê¬ ‚◊ÊŸ H
Between a philosopher’s stone and a Saint,
there is a great difference.
A philosopher’s stone can only change iron into
gold, whereas, a Saint makes his disciple his own
form.
The reference to a philosopher’s stone is

only found in books; no one has actually seen
and used one. However, let us accept the
premise that it actually exists. Saints change a
person into their own form. Guru Ram Das Ji
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Baba Kehar Singh Ji
said: no one was interested in my boiled and roasted

gram. My Lord, by your graceful glance, you have
changed me into your own form; you have changed me
from a drop to an ocean. Guru Amar Das Ji also felt
the same after becoming the successor of Guru
Angad Dev Ji.
Without the True Guru, Nam is not experienced!
In the world, Nam is that Power out of

which everything is born. The mortal world, the
nether world, moon, sun, stars, and oceans: all are
born out of Nam. Before these existed, everything
was misty chaos. At that time God was sitting in
the Nameless region. He was involved in
Himself. Nobody can establish when this world
came into existence, how many times it has been
created and destroyed. There has always been a
question mark on this subject.
«Ê«Â Ú≈π È ‹Ø◊Δ ‹≈‰À π«Â Ó≈‘π È≈ ’Ø¬Δ ®
‹≈ ’Â≈ «√·Δ ’¿∞ √≈‹∂ ¡≈Í∂ ‹≈‰À √Ø¬Δ ®

JapJi Sahib P. 4
The date and the day are not known to the yogis.
Nor is the season or the month.
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Baba Kehar Singh Ji
Only the Creator who created this creation knows.
In Bhagwat Gita, pointing to an ant, Shri

Krishan told Arjun that it had many a time been
born as Brahma, Vishnu, and Shiv. Arjun was a
great warrior, and Shri Krishan was like God to
him. Brahma, Vishnu, and Shiv are the three
main deities in the Hindu religion. When the
dissolution occurs, everything is destroyed. What
happens at that time? Earth is destroyed by
water, water is dried up by fire, fire is consumed
by air, and air is swallowed up by ether. Taking
ether along with it, Maya merges into Brahm,
and Brahm into Parbrahm. It all happens like
this. When there was a total misty chaos, God
desired to create the world. First of all Sar
Shabad was born. Guru Granth Sahib refers to
this. The Sar Shabad is remembered by many
names such as Kalma, Ram, Rahim, Allah,
Wahiguru, Radha Swami, etc. In Jaap Sahib,
Guru Gobind Singh Ji has remembered God by
800 - 900 names. According to new research,
God is remembered by 180,000 names in this
world.
The Sar Shabad, which is also called
Shabad or Nam, created sixteen sons (powers),
and 88,000 islands. That Nam started from the
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Baba Kehar Singh Ji
Nameless Region then created the Inaccessible

Region (Agam); then the Invisible region
(Alakh); then it halted at Sach Khand, the True
Region. From there it comes out as a stream of
Shabad. Now, what is this Shabad?
˝ √«ÂÈ≈Óπ ’Â≈ Íπ÷π «ÈÌ¿∞ «ÈÚÀπ ¡’≈Ò Ó»«Â
¡‹»«È √ÀÌø ◊πÍ©√≈«Á ® ‹Í®
¡≈«Á √⁄π ‹π◊≈«Á √⁄π ‘À ÌΔ √⁄ È≈È’ ‘Ø√Δ ÌΔ √⁄π®

Aadi Granth P. 1
One Universal Creator God.

His Name is always True.
He is the Creator of everything.
He is without fear; he is without rancor;
He is beyond death and birth;
He is self-existent.
By the Guru’s Grace, meditate.
He is True from the beginning.
He was True before the beginning of yugas (ages).
He is True now, and will be True in future.
Kabir Sahib referred to four Rams.

¡ª ◊¥ øÊ⁄UÊ¢ ⁄UÊ◊ „Ò¥U, ÃËŸ ⁄UÊ◊ Á’©U„UÊ⁄U H
øÊÒÕÊ ⁄UÊ◊ ÁŸ¡ ‚Ê⁄U „ÒU, ÃÊ XWÊ XW⁄UÊ ÁfløÊ⁄U H
There are four Rams in this world.
Three Rams deal with the world -
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Baba Kehar Singh Ji
the fourth Ram has Its own significance,

and is different from the other three.
Think about that.
We know only that Ram (Hero of the

Ramayan epic) who lived in the Silver Age. We
do not know about the others. Kabir Sahib gives
the explanation as follows:
∞XW ⁄UÊ◊ Œ‡Ê⁄UÕ XWÊ ’≈UÊ, ∞XW ⁄UÊ◊ ≤Ê≈U ≤Ê≈U ◊¥ ’ÒΔUÊ H
∞XW ⁄UÊ◊ XWÊ ‚XW‹ ¬‚Ê⁄UÊ, ∞XW ⁄UÊ◊ ‚’„ÈU ‚ ÁŸ•Ê⁄ÊH
One Ram was the son of King Dashrath.
One is sitting in everybody.
One has created this world.
One is different from all these!
He tells us that one Ram was the son of

King Dashrath; the second one is our own mind;
the third one is Kal Niranjan, who is controlling
the three worlds. By standing on one leg
performing worship of God for 64 yugas, and
again for 70 yugas, he was given the kingdom of
the three worlds: mortal world, ether world, and nether
world. The fourth Ram is that One who exists in
every particle. He is the support of this world
since the time it was created. He is the One who
is resounding within us. He is Omnipresent and
Almighty. That Nam comes down to
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Baba Kehar Singh Ji
Bhanwargupha and Daswan Dwar. From there,

It further comes out as a stream of Shabad. The
same Shabad is called Nam. Guru Nanak Dev Ji
says in the book Pran Sangli:
ÙÏÁ∂ ËÂΔ ÙÏ«Á ¡≈◊≈√ ÙÏÁ∂ ÙÏ«Á Ì«¬¡≈ Í◊≈√ ®
√◊ÒΔ «√Ã√‡Δ ÙÏÁ ’∂ Í≈¤∂ È≈È’ ÙÏÁ ÿ‡∂ ÿ«‡ ¡≈¤∂ ®

Praan Sangli P. 19
The Word has created the earth and sky.

Everything is enlightened by the Word.
The whole world is created by the Word.
Guru Nanak Dev Ji says
the Word exists in every living being.
Shabad is creator, sustainer and destroyer

of the whole world. Coming out from the Tenth
Gate, It created Trikuti and Sahansdal Kanwal.
These two regions were then handed over to
Niranjan. The incarnations like Ram, Krishan,
Machh, Kachh, etc., all came from Sahansdal
Kanwal. After performing their duty in this
world, they went back and merged in Sahansdal
Kanwal. As Delhi is the capital of India,
Sahansdal Kanwal is the capital of Niranjan’s
empire, which ends at Trikuti. Guru Sahib says
that though the Shabad is within us, we do not
feel Its Presence. Tulsi Sahib says:
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Baba Kehar Singh Ji
¬ÈÃ‹Ë ◊¥ ÁÃ‹ „ÒU, ÁÃ‹ ◊¥ ÷⁄UÊ ⁄UÊ¡ XÈW‹ XWÊ XÈW‹ H
ß‚ ¬⁄UŒÊ- ∞-Á‚•Ê„U XW ¡⁄UÊ ¬Ê⁄U ŒπŸÊ H
There is a spot in the pupil.
The whole secret exists in that spot.
Just look beyond this black curtain.
He says again:
„Ò ≤Ê≈U ◊¥ ‚Í¤Ê Ÿ„UË¥ ‹Ê„UŸÃ ∞‚Ë Á¡¢ŒH
ÃÈ‹‚Ë ß‚ ‚¢‚Ê⁄U XWÊ ÷ß•Ê ◊ÊÁÃ•Ê Á’¢ŒH
He is inside the body but is not seen;
shame on such a life.
Tulsi Sahib says:
this world is suffering from cataracts.
Saint Bulleh Shah has also said the same

thing in his Kalaam (sermon).
¿∞ÁØ ÚΔ √≈‚∂ ’ØÒ∂ √À∫® ‹ÁØ ´’ ´’ Ï«‘≥Á≈ ¿π‘Ò∂ √À∫®
«Ú⁄ ÍÁ≈ ÷ «Ò¡≈ Â≈’Δ Á≈® ‘π‰ ¿∞‘Ò∂ Ï«‘ Ï«‘

fi≈’ΔÁ≈®
Then also, you were with me
when you kept yourself hidden.
Now you have put a curtain
on the window in between,
and are looking from behind.
We can meet God thru the Perfect Saints

only. What do they do? They initiate us into Nam.
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Baba Kehar Singh Ji
What is that Nam? It is not the one that is read or

written! Guru Nanak Dev Ji says:
Í«Û Í«Û ◊‚Δ ÒÁΔ¡«‘, Í«Û Í«Û ÌΔ¡«‘ √≈Ê ®
Í«Û Í«Û Ï∂ÛΔ Í≈¬Δ¡À, Í«Û Í«Û ◊‚Δ¡‘Δ ÷≈Â ®
ÍÛΔ¡«‘ ‹∂Â∂ Ï√ Ï√, ÍÛΔ¡«‘ ‹∂Â∂ Ó≈√®
È≈È’ Ò∂÷∂ «¬’ ◊Ò, ‘Ø ‘¿∞ÓÀ fi÷‰≈ fi≈÷®

Asaa Di Vaar P. 467
You may read and read books -

and carry loads of books in your vehicle.
You may read and read books -
and store all the knowledge in you.
You may read and read -
and keep all the books in your boat.
You may read and read -
and keep the books in a pit.
You may keep on reading
day after day and year after year.
You may keep on reading
for as many months as you want.
You may keep on reading till you breathe your last.
Only one thing is taken into account -
the rest is useless!
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Baba Kehar Singh Ji
È≈È’ ’≈◊Á Ò÷ Ó‰≈ Í«Û Í«Û ’Δ⁄À Ì≈¿∞ ®
Ó√» ÂØ‡ È ¡≈Ú¬Δ Ò∂÷«‰ Í¿∞‰ ⁄Ò≈¿∞®
ÌΔ Â∂Δ ’ΔÓ«Â È ÍÚÀ ‘¿∞ ’∂Ú‚∞ ¡≈÷≈ È≈¿∞®

Aadi Granth P. 15
If you have tons of paper

and you wish to show love to God by writing.
If your ink is unlimited
and you write with the speed of wind.
Still you will not be able to describe Him.
How great that Nam is, you cannot say!
Bulleh Shah says:

«¬ÒÓØ Ï√ ’Δ ˙ Ô≈,«¬’Ø ¡ÒÎ Â∂∂ Á’≈®
Ï‘πÂ≈ «¬ÒÓ «¬˜≈«¬Ò È∂ Í«Û¡≈, fiºπ◊≈ fi≈‡≈ ˙∞√ Á≈

√«Û¡≈®
Stop filling your head with learning.
All that is necessary is one letter - “alf” (first letter
of Urdu alphabet. The word Allah starts with ‘alf’).
Israel read everything to get knowledge,
but wound up getting his hair burned
and his hut burnt down.
Tulsi Sahib says:
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Baba Kehar Singh Ji
øÊ⁄U •ΔUÊ⁄U„U ŸÊÒ ¬…∏U, π≈U ¬…∏U πÊß•Ê ◊Í‹ H

‚È⁄UÃ ‡Ê’Œ øËŸÒ Á’ŸÊ, Á¡©¢U ¬¢¿UË ø¢«ÍU‹ H
You may read the four Vedas, eighteen Puranas,
nine Grammars, and six Shastras
- but lost are the basics.
Without knowing Surat and Shabad,
one is like a chandool bird.
(Chandool is a bird who speaks the language of
other birds to attract them. Thinking it to be one
from their own flock the birds come to him and are
caught by Chandool)
The Mahatmas and Saints are not against

reading; without reading we cannot get
knowledge. However, Saints advise us to read
thoughtfully. The books teach us about God
and Nam. They tell us about descriptive Nam.
The other Nam is Dhunyatmak, that which can
only be heard. Unless we search for that True
Lord within, through Dhunyatmak Nam or
Shabad, we cannot attain Him.
Guru Sahib says:
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Baba Kehar Singh Ji
«¬√π ’≈«¬¡≈ ¡≥Á« È¿∞ ı≥‚ «ÍÃÊÓΔ ‘≈‡ Í‡‰ Ï≈‹≈≈ ®
«¬√π ’≈«¬¡≈ ¡≥Á« È≈Óπ È¿∞ «È«Ë Í≈¬Δ¡À ◊π ’À √Ï«Á

ÚΔ⁄≈≈ ®
Aadi Granth P. 754
Within this body there are nine continents

(regions) of the earth:
its shops, streets and markets.
Within this body are the nine Treasures, and Nam.
They can be attained through the Shabad:
the Nam received from Guru.
Now the question arises that if everything

is within, how does one see Him? How can one
attain Him? When a water hand pump is
installed, one knows that water is underground.
When the pump is ready and in position, even
then, to get water out of it, one has to put a
bucket full of water in the pump to prime it.
After priming with a little water and getting it
started, one can pump out as much water as
desired. In the same way, to realize Shabad
Guru inside the body, it is essential that one
should get initiation from a Perfect Living
Master. Then, through meditation with the
external Nam (Simran of the Five Holy Names),
the internal Nam or Sound Current will manifest
within.
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Baba Kehar Singh Ji
One who is himself liberated, can liberate

others. Guru Amar Das Ji said that for many
years he had been going on pilgrimages, reading
religious books, and meeting with Saints and
high souls, but could not find the way to realize
God. When he met Guru Angad Dev Ji, a
liberated person, he learned from him the
method of liberation from this world.
Óπ’Â∂ √∂Ú∂ Óπ’Â≈ ‘ØÚ∂
Serving the Liberated One,
learn the technique of Liberation.
È≈È’ ‹ΔÚÁ≈ Íπ÷π «Ë¡≈«¬¡≈ ¡Ó≈ ÍÁπ ‘Ø¬Δ®

Aadi Granth P.1247
By meditating on the Living Guru,

one can attain the Immortal State.
Guru Sahib explains the method of

reaching that abode where we have to go after
death.
‹Ø ÿπ ¤«‚ ◊Ú≈Ú‰≈, √Ø Ò◊≈ ÓÈ Ó≈«‘ ®
«‹ÊÀ ‹≈«¬ Â∞Ëπ ÚÂ‰≈ «Â√’Δ «⁄øÂ≈ È≈«‘ ®

Aadi Granth P. 43
The home you are to leave and lose

is fixed in your mind.
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Baba Kehar Singh Ji
That Place where you are to go and live,

you are not concerned about.
While living, we should go to that Home

where we are to go after death. This work is
completed by the Perfect Master and from him
alone can we come to know the method.
◊π ’≈ √ÏÁπ Ó‘≈ √ ÓΔ·≈ «ÏÈ∞ ⁄≈÷∂ √≈Áπ È ‹≈ÍÀ ®
Guru’s Shabad is very delicious and sweet,
but one cannot know it, except by tasting.
We can know the sweetness of the bliss of

Shabad only by experience. Farid Sahib says:
ÎΔÁ≈ √’ ÷≥‚ «ÈÚ≈Â ◊πÛ∞ Ó≈«÷¿∞ Óªfi≈ ÁπËπ ®
√Ì∂ Ú√Â± «Ó·Δ¡≈≤ø Ï È Íπ‹«È Â∞Ëπ®

Aadi Granth P. 1379
Brown sugar, mishri, gur, honey

and buffalo’s milk are all sweet;
but O’ Lord, nothing compares with You!
Farid Sahib says: O’ Lord, though all these

things are very sweet, nothing compares to Nam! If we
say that we have become Radha Swamis, but still
our mouth is not sweet; or we recite Wahiguru,
yet our mouth is bitter; without tasting, how can
we know its sweetness?
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Baba Kehar Singh Ji
In support of Farid Sahib, I will relate an

incident from my own life. I was working in the
railway workshop in Amritsar at that time. On
Saturday, without going home I went directly to
Dera and reached there at about 3:00 pm. To pay
obeisance to Baba Pratap Singh Ji before doing
anything else, I went to his room. After some
time, as I was about to go to the kitchen to have
something to eat, the secretary, Mr. Parbhat
Kumar came. He offered sweets and fruits to
Baba Ji. In hopes of getting some as Prasad, I
sat down. After some time Baba Ji opened the
box. It contained pinnies (round shape sweets).
Baba Ji asked, “Parbhat, how much does one
pinni cost?” Mr. Kumar replied that the box
contained 20 pinnies and cost forty rupees, so
one pinni costs two rupees. Hearing this Baba Ji
covered the box. After some time he uncovered
the box again and started eating a pinni. Eating a
little he looked at me and said, “The pinni is very
sweet.” I replied, “No Baba Ji, it is tasteless.”
Baba Ji asked, “How do you know whether the
pinni is sweet or tasteless? I said, “Baba Ji, You
have tasted it, so you know whether it is sweet or
not. I can tell only after tasting it!” Baba Ji said,
“Instead of making stories, why don’t you
straight away say that you want a pinni?” Baba Ji
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Baba Kehar Singh Ji
then gave one pinni to each person sitting there.

Being hungry, if one eats a little, the hunger is
aggravated. I could not say this directly, so I took
out a five-rupee note from my pocket and
offered it to Baba Ji. I said, “Baba Ji, please take
this note.” Baba Ji said, “What is this for?” I
said, “If I ask for money from you, then it is
justified to ask the reason. Now, I am offering
this note to you, so please take it, then I will
explain the reason.” Baba Ji took the money. I
said, “Baba Ji, two rupees are the cost of the first
pinni, and two are for the second, and the
balance I don’t care about.” Baba Ji said, “Look
here, he is not straight away asking for another
pinni, he is beating around the bush!” He threw
the five-rupee note at me, and gave me another
pinni also. I submitted, “Baba Ji, the pinni is so
sweet and delicious that it is difficult to describe
in words. It is only now that I have come to
know its real taste!” In the same way, when a
disciple tastes the pinni of Nam blessed by Guru,
then he proclaims that It is incomparable!
Mahatmas explain that Nam is of two
types: one is descriptive; the second one is that
which can only be heard. The descriptive Nam is
practiced in the following four ways. Para:
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Baba Kehar Singh Ji
practiced by the wavering of the naval by yogis.

Pashyanti: spoken in the heart. Madhyama: spoken in
the throat. Baikhari: spoken by mouth. All these are
practiced when one is awake, however,
permanent and eternal bliss cannot be attained
by these four Banis. The simran (repetition) the
Masters teach is done mentally with attention at
the eye center. That Nam which one is blessed
with at initiation, can be heard, and is always
resounding within us. This can only be known
through Saints and high souls. Bhai Gurdas Ji
says:
÷ªø‚ ÷ªø‚ ’«‘ «‹‘Ú≈ ÓΔ·Ø È √π¡≈Á ¡≈ÚÀ®
¡◊«È ¡◊«È ’«‘ √ΔÂ È «ÏÈ≈√ ‘À ®
ÏÀÁ ÏÀÁ ’«‘ Ø◊ «Ó‡Â È ’≈‘» ’Ø ‘À ®
ÁzÏ ÁzÏ ’«‘ ’Ø¿∞ ÁzÏÀ È «ÏÒ≈√ ‘À ®
⁄øÁÈ ⁄øÁÈ ’«‘ ‘ØÂ È √πÏ≈√ Ï≈√ ®
⁄øÁ ⁄øÁ ’«‘ ¿∞«‹¡≈Ø È ÍÃ’≈√ ‘À ®
ÂÀ√∂ «◊¡≈È ◊Ø√‡ ’‘Â È «‘Â Í≈ÚÀ ®
’ÈΔ ÍÃË≈È Ì≈È ¿∞Á«Â ¡’≈√ ‘À ®

Kavitta Savaiye Bhai Gurdaar Page 452
By uttering ‘sugar, sugar’, the

tongue will not taste the sweetness.
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Baba Kehar Singh Ji
By uttering ‘fire, fire’, cold cannot be dispelled.

By uttering ‘doctor, doctor’,
disease cannot be cured.
By uttering ‘money, money’,
one does not become wealthy.
By uttering ‘sandalwood, sandalwood’,
one does not smell the fragrance.
By uttering ‘moon, moon’,
the light of the moon is not seen.
Similarly by uttering ‘knowledge seminar’,
one does not become learned.
Action is important. Only through that does
the sun rise in the sky.
If for the whole day one keeps uttering the

word laddu, laddu, (an Indian sweet) neither will
one relish its taste, nor satisfy ones hunger.
Similarly, one Nam is jati (personal) - which can
only be heard; we do not utter it but It goes on.
Whereas the other is sifati (that which is uttered
in praise of God). We cannot see electricity, but
we are benefitted by its use. Similarly Nam is a
Current or an Audible Life Stream. We can
attain it by entering our body, as it is within us,
within our being. The third Guru, Guru Amar
Das Ji says:
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Baba Kehar Singh Ji
Ï∂Á Ï≈‰Δ ‹◊π ÏÂÁ≈ ÂzÀ ◊π‰ ’∂ ÏΔ⁄≈ ®
«ÏÈ∞ È≈ÚÀ ‹Ó ‚ø‚ √‘À Ó« ‹ÈÓÀ Ú≈Ø Ú≈ ®

Aadi Granth P. 1276
The world is involved with the words of the Vedas,

and thinks about the three gunas.
Without Nam -
it suffers punishments by the God of Death.
It dies and takes birth again and again.
Guru Nanak Dev Ji says:

Ï∂Áπ Ï≈Á È Í≈÷≥‚ ¡¿∞Ë» ◊πÓπ÷ √Ï«Á ÏΔ⁄≈Δ®
Aadi Granth P. 908
A Gurmukh does not get involved in discussions.

He meditates on Shabad.
‹Ø◊Δ ’≈ÍÛΔ¡≈ «√π ÷»ÊÀ «ÏÈ∞ √ÏÁÀ ◊«Ò Î≈√Δ ®

Aadi Granth P. 1332
Yogis who wear saffron colored robes,

and those who get their hair plucked (Jain Sages)
- without Shabad the noose is around their necks.
That Nam cannot be attained through

books. It cannot be attained by wearing saffron
coloured robes, or getting your hair plucked. We
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Baba Kehar Singh Ji
have to go to high souls, Mahatmas, or Satguru.

After learning the technique of meditation and
Simran from the Guru, we have to withdraw our
attention from the nine doors and concentrate
behind the eyes; where that Nam is resounding
day and night. The Dhunyatmak Nam has
created the entire universe, and everything in this
world is run with the support of this Shabad or
Nam. The Third Guru says:
¿πÂÍ«Â ÍÒØ √ÏÁ∂ ‘ØÚÀ® √ÏÁ∂ ‘Δ «Î« ¿Í«Â ‘ØÚÀ ®
Aadi Granth P. 117
Creation and destruction happen through Shabad.

Through Shabad creation begins again.
The Fifth Guru writes:

¡È‘Á Ï≈‰Δ Í»ø‹Δ √øÂÈ ‘«Ê ≈÷Δ ’±ø‹Δ®
Aadi Granth P. 893
The Unstruck Sound is the treasure.

The Saints hold the key to it.
’¿∞‚Δ ÏÁÒÀ ‹ÈÓπ ◊Ú≈«¬¡≈ ⁄ΔÈ«√ È≈‘Δ ¡≈ÍÀ®

The living beings waste their life
in exchange for mere shells.
They do not recognize their own self.
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Baba Kehar Singh Ji
Therefore the high souls say: Do not waste

your life considering it to be so cheap. If you want to
meet God, go seek the shelter of a high soul and
know thyself. Socrates also said, Know thyself.
Following Satguru’s instructions and the method
taught by him, withdraw your attention and
concentrate behind the eyes. Crossing the
nebula, solar and lunar systems, you have to
reach Turiya pad (Sahansdal Kanwal) where the
flame is lit. With that light you hear the sound of
the bell and the conch. We need to pay
attention. First a sakha jot (friendly light)
appears; you need not concentrate on it. Next
comes the jhilmil jot (twinkling light) which is
more powerful than the first one. Without
adopting a Guru we cannot see the image (His
reflection) and it is difficult to proceed further;
just as a woman who has no children cannot
visualize her child, the same way, a person
without a Guru cannot advance on the spiritual
path. The person without a Guru sees his own
image and says: I am God. He then starts
preaching his experiences to others - of seeing
light, and his own form as the form of God. All
the yogis reaching here are tricked by this and are
unsuccessful. Then in Sahansdal Kanwal, Sabhai
jot (name of a light) appears where our whole
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Baba Kehar Singh Ji
body is full of light. When does this happen? It

happens when we put the dust of the Shabad
Guru’s feet on our forehead. Where there was
darkness, and only darkness before, now it is all
brightness.
◊πÓπ«÷ ‘ØÚÀ Âª ¬∂’Ø ‹≈‰À, ‘¿∞ÓÀ Áπ÷π È √øÂ≈ÍÀ®
If one becomes a Gurmukh,
he comes to know the One God
and does not suffer from the disease of ego.
If you want to know Him and attain Him,

you will have to become a Gurmukh. How is a
yogi and yogishwar made - when the soul reaches
Trikuti. Then further on, the soul bathes in the
Pond of Nectar and attains the light equal to
twelve suns - then it is called a Sadhu. If a soul after
bathing at the Tenth Door, reaches the True
Region, its light is equal to that of sixteen suns -
that soul is then called Gurmukh. In Guru Granth
Sahib, Gurmukh is the second name of God.
Ï«Ò‘≈Δ ◊ππ ¡≈Í‰ ∂«Ú‡‘π «‹«È √≈⁄∂ «√¿∞ «ÒÚ Ò≈¬Δ ®
I am a sacrifice to my Guru who has attached me
to that True God.
Just as a drop merging in the ocean, itself

becomes the ocean, in the same way, Guru Amar
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Baba Kehar Singh Ji
Das Ji says: after uniting with my Satguru, who is the

form of God, I sacrifice myself to Him countless times. He
has changed this poor thing into his own form, and ended
my circle of deaths and births. The fifth Guru, Guru
Arjun Dev Ji says:
’¬Δ ‹ÈÓ Ì¬∂ ’Δ‡ ÍÂø◊≈® ’¬Δ ‹ÈÓ ◊‹ ÓΔÈ ’∞ø◊≈®
’¬Δ ‹ÈÓ Í≥÷Δ √Í ‘Ø«¬¿® ’¬Δ ‹ÈÓ ‘ÀÚ «ÏÃ÷ ‹Ø«¬¿®
«ÓÒ ‹◊ÂΔ√ «ÓÒÈ ’Δ ÏΔ¡≈® «⁄ø’≈Ò «¬‘ Á∂‘ √ø‹Δ¡≈®

Aadi Granth P. 176
For many lives you have been an insect and a

moth.
For many lives you have been an elephant, a fish,
and a deer.
For many lives you have been a bird and a snake.
For many years you have been yoked as an oxen.
For many years you have been a tree.
Now is the turn to meet God.
After such a long time you have got this human
life.
Guru is an ocean of kindness whose

generosity makes us realize the Lord within. The
fifth Guru says:
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Baba Kehar Singh Ji
◊π» È≈≈«¬‰ ÁÔ∞ ◊π» ◊π» √⁄≈ «√‹È‘≈π®
◊π« Â∞·À √Ì «’¤π Í≈«¬¡≈ ‹È È≈È’ √Á Ï«Ò‘≈®

Aadi Granth P. 218
Guru is Narayan (God), Guru is the Merciful Lord,

Guru is the True Creator.
In the Guru’s pleasure you get everything,
Nanak is always a sacrifice to the Guru.
Today I am explaining the Bani of Guru

Amar Das Ji. He is trying to make the sinful
human beings understand, and he is guiding us
to the path, which can end our circle of coming
and going.
√ÏÁπ ⁄Δ«È ¡≈ÂÓπ Í◊≈«√¡≈ √‘‹∂ «‘¡≈ √Ó≈¬Δ®
By recognizing the Shabad, my soul is illuminated,
and I remain absorbed in God.
Guru Sahib says: like this, making me meditate

on Nam, he showed the Light to my soul. In their
writings, every Mahatma has described that while
meditating upon Nam, when we enter our body,
it will be full of light. Kabir Sahib has said:
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Baba Kehar Singh Ji
ŒÊŸÊ¢ ÁÃ‹ ßXW ÃÊ⁄U Á◊‹Ê•Ê, Ã’ ŒπÊ ªÈ‹ ÊÊ⁄UÊ „ÒU H

Concentrate between the two eyes
and see beautiful things.
Tulsi Sahib says:

◊◊È Áπ¡≈ ÁΔ√À «¬’ Â≈≈® ¡È‘Á È≈Á √π‰À fiπÈ’≈≈®
Ghat Ramayan
At the tenth door in the sky, a star is seen.

The Sound of Unstruck Music is heard.
We can experience all this only after going

to the Perfect Master, receiving Nam from him
and meditating upon It.
◊πÓπ«÷ ◊≈ÚÀ ◊πÓπ«÷ Ï»fiÀ ◊πÓπ«÷ √ÏÁπ ÏΔ⁄≈∂®
The Gurmukh sings, the Gurmukh understands,
the Gurmukh meditates on Shabad.
Look how much Guru Sahib is praising his

Guru! Unless we become a Gurmukh, we are
not able to praise our Master. Guru Sahib says: if
he wishes, he can enable us to praise him and unite us
with him. A blind man is helpless until a person having
sight holds his hand and takes him to the destination!
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Baba Kehar Singh Ji
‹Δ¿∞ «Í≥‚π √Ìπ ◊π Â∂ ¿∞Í‹À ◊πÓπ«÷ ’≈‹ √Ú≈∂®

Soul and the body
are rejuvenated through the Guru.
The Gurmukh’s affairs are resolved in his favor.
Guru Sahib says that if the Gurmukh

wishes, he can appear and show us his True
Form. Below the eyes is pind (physical body).
Above the eyes up to Sahansdal Kanwal is called
“And.” Beyond that is Brahmand, and further is
Sach Khand, the True Region. Below the eyes
everything is perishable. When we concentrate
behind the eyes, we come to know what that
Power is.
After death, when Queen Indermati was
taken to Sach Khand by Kabir Sahib, she saw
Kabir Sahib himself sitting on the throne as
Satpurush, the True Lord. Queen Indermati
said, O’ my True Lord, my Satguru, when you were the
Lord of this region, why didn’t you tell me this in the
mortal world? Kabir Sahib said: At that time you
considered me a poor weaver. You would have hardly
believed or recognized me as Kabir even. You would have
lost faith in me, thinking, how can a man be God? So
Saints and Mahatmas are the image of God.
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Baba Kehar Singh Ji
O’ brothers: I say that you are also God.

You can also become aware of this. Those who
get initiated are very happy to receive Nam, as
they can do meditation and unite with God.
Those who are not initiated say: eat, drink, and be
merry. Sadly, at the time of death one comes to
know the futility of eating, drinking and making
merry. So long as you are alive, take full
advantage of the human body, which is the
temple of the living God. See that place where
you are to go after death - while living. You can
do this with the help of a Perfect Master, who
can end the circle of 84 lakh species.
What are these 84 Lakhs? Thirty lakh
kinds of vegetation, twenty-seven lakh type of
insects, fourteen lakh kind of birds, nine lakh
kind of water creatures, and four lakh type of
human beings, animals, gods, goddesses and
demi-gods, etc. Out of all these, the best life is
that of a human being. The human being has all
five elements active: earth, air, water, fire, and ether.
The four-legged animals have only four active
elements: earth, air, water, and fire. Birds have only
three active elements: fire, water, and air; insects
have fire and earth, and vegetation has only one
active element of water.
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Baba Kehar Singh Ji
Now if a human being having five

elements worships trees such as the holy tree
with small fig like fruits, or plants like the holy
basil having only one element, or birds, like the
garurh and heron, having three elements, or
animals having four elements (the cow is
worshipped in India), after death he will have to
scale down to these lower species. You have not
tried to know yourself. When you come to know
yourself, you would regret the time wasted.
Guru Amar Das Ji says that seventy years of his
life were wasted in wandering here and there.
Then he met a perfect Master, who united him
with God in his remaining short life. So you also
should think about it - whatever your age is:
thirty, forty, or seventy. It is not a compulsion to get
initiation from here. In whomsoever Saint you
have faith, go and get the secret of God
realization from him. Without Nam there is no
real method of God Realization, and Nam can be
received from the Saints only.
ÓÈÓπ÷ ¡≥Ë≈ ¡≥Ëπ ’Ó≈ÚÀ «Ï÷π ÷‡∂ √ø√≈∂®
The sightless manmukh acts blindly,
and earns only poison in this world.
The Saints have compared the mind with a

fly of filth. This fly is never attracted by the
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Baba Kehar Singh Ji
fragrance of flowers. It always sits in filth, and

dirty things. Guru Sahib says:
«ÏÙ‡≈ ’∂ ’ΔÛ∂ «ÏÙ‡≈ ’Ó≈Ú«‘ «Î« «ÏÙ‡≈ Ó≈«‘
Í⁄≈Ú«‰¡≈®
Aadi Granth P. 116
The maggots in manure

do filthy deeds, they rot in filth.
The insects of filth,
are born in filth and die in filth.
Ó≈«¬¡≈ ÓØ«‘ √Á≈ Áπ÷π Í≈¬∂ «ÏÈ∞ ◊π ¡«Â «Í¡≈∂®
√Ø¬Δ √∂Ú’∞ ‹∂ √«Â◊π √∂Ú∂ ⁄≈Ò∂ √«Â◊π Ì≈¬∂ ®

Enticed by Maya, he always suffers pain
without the beloved Guru.
He is the selfless servant,
who serves the True Guru,
and walks in harmony with the True Guru’s will.
He alone is a disciple who serves the True

Master and partakes of his wisdom. No matter
how much service one does, if he does not
follow the path shown by Guru, and share in his
wisdom, it is of no use.
In the time of Guru Arjun Dev Ji, there
were two musicians named Satta and Balwanda
in his court. They once told Guru Sahib that
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Baba Kehar Singh Ji
they were in great need of money, and asked if

he could collect one taka (32nd part of a rupee)
from each disciple in the sangat, to help. They
had figured that since Guru Sahib’s sangat was
spread all the way to Kabul and Kandhar, that a
sufficient amount would be collected. After
some days they came back and requested the
money. Guru Arjun Dev gave them four-and-a-
half takas. They were shocked to receive such a
small amount, and said: Why so little an amount?
Guru Sahib said: You asked for one taka from each
disciple. The first disciple was Guru Nanak Dev Ji. The
second was Guru Angad Dev Ji. The third was Guru
Amar Das Ji. The fourth was Guru Ram Das Ji; and
as of yet, I am only half a disciple! They were
disappointed and spoke to the Guru in anger:
Maharaj Ji, you have not respected nor honored us! If
Guru Nanak had not had Mardana, then he would have
gained no recognition or respect! Guru Arjun Dev Ji
said: O’ brothers, you may say anything you like about
me, it does not matter; however, you have slandered Guru
Nanak Dev Ji! This is not acceptable, and hurts me
deeply. Your faces will be blackened and filled with boils.
Go now! Later, after great suffering, illness, and
having their faces soiled, they begged of the
Guru to pardon them - and after much
repentance, they were finally forgiven. It is a
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Baba Kehar Singh Ji
long story. So Mahatmas say: If you wish to meet

God, follow the path shown by Gurumukhs. Just as an
obedient wife is honored by her husband, if a
disciple follows the Teachings and Wisdom of his Guru,
he progresses on the Spiritual path.
√≈⁄≈ √ÏÁπ «√Î«Â ‘À √≈⁄Δ √≈⁄≈ Ó≥«È Ú√≈¬∂®
The True Shabad is the True Praise of God.
Enshrine the True Lord within your mind.
Guru Sahib tells his experiences of life,

and says: God the True Lord, from whom the Truth
radiates out and resounds in me, has appeared in my
inner self, with the kindness of my Satguru, Guru Angad
Dev Ji. With the help of the living Satguru, you
can unite with His Radiant Form within; that
form has its reach up to the Nameless Region.
As I have explained, many times - to get water
from a newly built hand pump, you have to pour
in some water from the outside, to prime it.
With the help of that outside water, the water in
the hand pump begins to flow. Then you can
continue pumping an unlimited supply of water.
Similarly, to unite with the True Nam, which is
resounding behind our eyes, we have to receive
that Nam from the living Satguru, and learn the
method of entering our own body from him.
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Baba Kehar Singh Ji
√⁄Δ Ï≈‰Δ ◊πÓπ«÷ ¡≈÷À ‘¿∞ÓÀ «Ú⁄‘π ‹≈¬∂®

Gurmukh speaks the True Bani.
The ego within is washed away.
Then Guru Sahib says that only a

Gurmukh can sing the True Bani. Singing this,
lust, anger, greed, attachment and ego slink away.
In their place come continence, forgiveness,
contentment, detachment, and courtesy. Even a
dog does not like to sit in an unclean place. How
can we seat our God in a dirty room? We need
an immaculate and orderly place for Him to sit;
how much strenuous effort is required to clean
the place where God is to be seated, this can well
be imagined. So with the help of the technique
learned from Saints, we can clean our dross, and
become worthy to unite with Him.
¡≈Í∂ Á≈Â≈ ’Óπ ‘À √≈⁄≈ √≈⁄≈ √ÏÁπ √π‰≈¬∂®
He Himself is the giver, and true are His actions.
He makes you hear the True Shabad.
Guru Sahib says: that Generous God is

bestowing His gifts and blessings, but the human beings
are sleeping; so that Generous One is helpless. You
should pray to Him: O’ my True Lord, I am lustful,
full of desires, and hot tempered; but you are all forgiving
and generous. Please forgive your son! This is an
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Baba Kehar Singh Ji
example of how to pray to Lord. We should be

true and honest with Him, and pray with a
feeling of longing and separation.
◊πÓπ«÷ ÿ≈Ò∂ ◊πÓπ«÷ ÷‡∂ ◊πÓπ«÷ È≈Óπ ‹Í≈¬∂®
The Gurmukh works, he earns,
and he makes you meditate on Nam.
Guru Sahib says that some rare Gurmukh

works hard and takes the advantage. Mahatmas
say that a Gurmukh alone can meet God. How
does one become a Gurmukh? Go to the Saints
and high souls and receive Nam from them.
Work hard at your meditation and get united
with the Shabad Form of the Satguru. Then you
can be called a Gurmukh.
√Á≈ ¡«ÒÍÂ∞ √≈⁄À ø«◊ ≈Â≈ ◊π ’À √‘«‹ √πÌ≈¬∂®
He is always unattached,
imbued with the love of the True Lord.
Intuitively in harmony with the Guru.
Guru Sahib says: What happens after receiving

Nam? The Saints transform you into their own form -
then you will not be able to distinguish between yourself
and God. Maharaj Charan Singh Ji, the fourth
Sant Satguru of Dera Beas has left this world.
Many of his disciples, sometimes seeing me from
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Baba Kehar Singh Ji
a distance, say that they have seen Maharaj Ji. I

am no equal of him. He has gone - still people
are wandering in misunderstanding. Here is
another example. I went to Ludhiana, for the
monthly satsang. Baba Pratap Singh Ji, my
predecessor, had left this world a year earlier. It
was an occasion of a wedding and there was a
huge gathering. Sitting on one side I saw a
foreman, Ram Singh, who had been working
with me for twenty years. I asked Hira Singh to
call him. He came and wished me Sat Sri Akal (a
Sikh greeting) and sat by me. Looking at me he
said: Baba Ji, has Kehar Singh not come? He was
asking me about myself. I kept quiet. Not
recognizing me, he was talking to me as if I were
Baba Pratap Singh Ji. I too answered that due to
some work he could not come. Hearing my voice
he hugged me and said: You have totally become
Baba Pratap Singh Ji! So Saints have the power to
change anyone they wish into their own form.
What does Hir says?
ªfi≈ ªfi≈ ’ÁΔ ÈΔ ÓÀ∫, ¡≈Í∂ ªfi≈ ‘Ø¬Δ Õ
¡≈÷Ø ÈΔ ÓÀÈ±ø ËΔÁØ ªfi≈, ‘Δ È≈ ¡≈÷Ø ’Ø¬ΔÕ

Uttering Ranjha Ranjha -
I have myself become Ranjha.
Call me Dhidho Ranjha. Do not call me Hir.
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Baba Kehar Singh Ji
In this emotional love, Hir forgot all about

her physical presence, and became one with
Ranjha. Then what to say about spiritual love?
Those who love, become one with God and can know His
Secret. Others cannot know it. One can easily
identify someone who slaughters goats and sheep
from his appearance. The good or bad work that
we perform is reflected on our face.
You get Nam Dan today, and tomorrow
you start complaining that you have not seen
light within! Another person has been attending
satsang for 50 years, and still the Guru has not
appeared within him: O’ Brothers, it is a matter of
love and longing. If your wife is away for two days, you
are lonely and restless. Your Guru (Baba Pratap Singh
Ji or Maharaj Charan Singh Ji) has left this world. Do
the tears appear in your eyes? If we had one-tenth
the love for our Guru that we have for our wife
or husband, Guru would unite us with himself;
but we do not fear the Lord even as much as a
five-year old child! We have Maharaj Ji’s picture
in our house, yet we keep on doing every bad
deed. We engage in smuggling and selling drugs;
when arrested, we pray to the Lord to save us!
That Generous Lord still forgives us. A mother
does not wish her child to be so soiled in mud
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Baba Kehar Singh Ji
that it becomes difficult for her to clean him. So

you should make efforts to keep yourself clean.
ÓÈÓπ÷ √Á«‘ ’±ÛØ ÏØÒÀ «Ï÷π ÏΔ‹À «Ï÷π ÷≈¬∂®
The manmukh always speaks nonsense.
He plants the seeds of poison and eats poison.
Guru Sahib tries to apprise us of our

behavior. We do bad deeds and speak harsh
words - yet in return we expect good fruit. If we
sow bad seeds, we will have to come back to
reap them; while reaping bad crops we weep!
‹Ó’≈«Ò Ï≈Ë≈ «Âz√È≈ Á≈Ë≈ «ÏÈ∞ ◊π ’Ú‰∞ ¤‚≈¬∂®
√⁄≈ ÂΔÊπ «‹Â∞ √Â√« È≈Ú‰∞ ◊πÓπ«÷ ¡≈«Í Ïπfi≈¬∂®

He is bound by the messengers of death
and burnt with his desires.
Without Guru who can rescue him?
The True Pilgrimage is the Pond of Nectar inside
where you bathe.
The Gurmukh shows you the way.
Guru Amar Das Ji says that he had been

going to the places of pilgrimage, but it did not
help him. O’ gentleman, that place of pilgrimage,
the Pond of Nectar, is within you.
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Baba Kehar Singh Ji
√≈⁄≈ ¡«ÓÃÂ√ «¬√ ’≈«‘¡≈ Ó≈‘Δ

The True Pond of Nectar is in the body.
In Guru Amar Das Ji’s bani, the Amritsar

is referred to:
’≈«¬¡≈ ¡≥Á« ¡«ÓÃÂ√ √≈⁄≈ ÓÈ ÍΔÚÀ Ì≈¬Δ √πÌ≈¬Δ ‘∂®
Aadi Granth.P.1045
Within the body exists the True Pond of Nectar.

The mind drinks it with love.
This pond of Nectar is within our body.

The disciple asks, Maharaj Ji, please take me inside
the body, so I can become a swan, after bathing there.
◊π √«Â◊π ’≈ ‹Ø «√÷π ¡÷≈¬∂® √π ÌÒ’∂ ¿∞«· ‘« È≈Óπ
«Ë¡≈ÚÀ®
¿∞ÁÓπ ’∂ ÌÒ’∂ ÍÌ≈ÂΔ «¬√È≈È ’∂ ¡«ÓÃÂ√π È‘≈ÚÀ®

Aadi Granth P. 305
One who is called the disciple of a True Guru

should get up early in the morning
and meditate on the Guru’s Nam.
He should put in efforts to bathe
in the Pond of Nectar early in the morning.
This real Pond of Nectar is within,

however, the Pond of Nectar in the city of
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Baba Kehar Singh Ji
Amritsar in Punjab, India, is also a blessing, as

the Sikh Gurus meditated there, and it has their
spiritual vibrations.
«‹ÊÀ ‹≈¬Δ Ï‘À Ó∂≈ √«Â◊ππ √Ø Ê≈È∞ √π‘≈Ú≈ ≈Ó ≈‹∂®
Aadi Granth P. 450
Where my True Master sits, that place is beautiful,

O’ my God, King.
The Golden Temple was constructed by

Guru Arjun Dev Ji. He stayed there and did
meditation. We should understand its true
significance by meditation. The Golden Temple
in Amritsar reminds us to search for the True
Amritsar, or Pond of Nectar, within our own
body - do meditation as the Gurus did, and attain
God. Guru Amar Das Ji used to tie his long hair
to a peg, in order to stay awake, so he could
meditate the whole night. When we go to the
Gurudwara at Goindwal Sahib, where Guru
Amar Das Ji served his Satguru and did
meditation, we ardently remember him and feel
deep respect. It inspires us to get initiated and
meditate, and reach that place where we are to go
after death. No one ever united with God
without a Guru, and no one can unite with the
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Baba Kehar Singh Ji
Shabad Guru without meditation. Even great

personalities had to adopt a Guru.
U⁄UÊ◊ XÎWcÊŸ Ã XWÊ ’«∏U ÁÃŸ„UË¥ ÷Ë ªÈ⁄U XWËŸ H
ÃËŸ ‹ÊXW XW ŸÊßXWÊ ªÈ⁄U •Êª •≤ÊËŸ H
Kabir Sahib

They also adopted a Guru.
The Lords of the three worlds were under their
Guru.
¡·√«· ÂΔÊ ◊π √Ï«Á «Á÷≈¬∂ «ÂÂ∞ È≈ÂÀ Ó´ ‹≈¬∂®
√⁄≈ √ÏÁπ √⁄≈ ‘À «ÈÓ´ È≈ Ó´ Ò◊À È Ò≈¬∂®
√⁄Δ «√‚«Â √⁄Δ √≈Ò≈‘ Í»∂ ◊π Â∂ Í≈¬∂®

Guru’s Shabad shows you 68 holy places,
bathing in there the filth is washed away.
The Real Shabad is True and Pure,
filth cannot touch It.
We can learn to praise that Shabad
in the true sense from a Perfect Master.
Guru Sahib says we do not know how to

praise the Lord. If you wish to praise Him, go
and seek the company of a person who knows
how to praise Him! That person is a living
Satguru. After uniting with Him, we can sincerely
praise that True Lord.
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Baba Kehar Singh Ji
ÂÈ ÓÈ∞ √Ìπ «’¤∞ ‘« «Â√π ’∂≈ ÁπÓ«Â ’‘‰∞∞ È ‹≈¬∂®

Body, mind, and everything, belongs to God.
The evil minded cannot say this.
Guru Sahib says: Surrender your body, mind

and wealth to your Satguru, though he has no need of
these. Instead of this, what do we do? We say:
Maharaj Ji, we have just started a factory, but we are
living from hand to mouth. Please bless us with some
money. At the time of the marriage of Nau Nihal,
his father, Ranjit Singh, was called to tie the
sehra (head-dress worn by bridegroom). He was
very happy to see the sehra, as he thought that it
was very precious and beautiful, but not suitable
for his son. It should be offered to Guru Ram
Das Ji, he thought. So, he took the sehra and left
to place it at the feet of Guru Ram Das Ji.
‘π’Óπ ‘ØÚÀ Â≈ «ÈÓ´ ‘ØÚÀ ‘¿∞ÓÀ «Ú⁄‘π ‹≈¬∂®
If Lord commands, one becomes pure,
and the ego within goes away.
Guru Sahib says: If you wish to be pure, then

you should get Nam Dan from a Perfect Master.
Following his command, practice Nam and
withdraw your soul from the nine apertures, and
concentrate behind the eyes. There you will find
a large Pond of Nectar. Bathing in that, all the
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Baba Kehar Singh Ji
impurities of the soul caused by lust, anger, etc.

shall be washed away. Getting purified, the pull
to go back to the Lord is intensified, and in the
end, the soul is united with Him.
◊π ’Δ √≈÷Δ √‘‹∂ ⁄≈÷Δ «Âz√È≈ ¡◊«È Ïπfi≈¬∂®
◊π ’∂ √Ï«Á ≈Â≈ √‘‹∂ Ó≈Â≈ √‘‹∂ «‘¡≈ √Ó≈¬∂®

I have intuitively experienced the Guru’s teachings.
The fire of desire is quenched.
Attuned to the Guru’s Shabad,
one is naturally intoxicated,
merging imperceptibly into the Lord.
If we want to know the Guru and his

teachings, we need to have faith and go into
Sahaj Avastha. What is this Sahaj Avastha? While
seeing, the eyes do not see; while hearing, the ears do not
hear, and while speaking, the tongue does not move.
Once Majnu was walking and was lost in the
memory of his Laila. On the way, the King was
performing Namaz (prayers) with his ministers.
While walking, Majnu stepped on the king’s
musalla (carpet spread for performing Namaz).
The king saw him and later sent for him through
his ministers. The king said: O’ Devil, why did you
step on my Musalla with your dirty feet? Majnu
replied, O’ honored king, the whole world swears by the
holy Allah, but to me Laila is more loving than Allah.
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Baba Kehar Singh Ji
So I swear by my Laila, neither did I see you nor your

Musalla. Realizing he was a true lover, the king
allowed him to go. While taking leave, Majnu
asked: honored King, whose Namaz were you
performing? The King replied, I was performing
Namaz in the memory of Rahim (the Merciful Lord).
Majnu said, you are telling a lie. In the memory of Laila
I neither saw you nor your Musalla. How could you,
while being in the memory of God, see me? So this is
what Sahaj Avastha is! How can it be attained?
Only by the grace and generosity of the Guru.
‘« ’≈ È≈Óπ √«Â ’« ‹≈‰À ◊π ’À Ì≈«¬ «Í¡≈∂®
√⁄Δ Ú‚Δ¡≈¬Δ ◊π Â∂ Í≈¬Δ √⁄À È≈«¬ «Í¡≈∂®

.
O’ Guru’s Beloved, know the Lord’s Nam as True.

The True Glory can be obtained through Guru and
Nam.
If we want real honor, it is not attained by

having millions of rupees in our pocket, having
five sons, becoming Prime Minister of India, or
Chief Minister of the Punjab. All these are
perishable things. The real benefit is that we have
received this human life after 84 lakh births, and
we have had the good fortune of meeting a True
Master and receiving Nam (initiation) from him.
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Baba Kehar Singh Ji
This Nam will unite us with the Shabad form of

the Guru, which is waiting for us day and night
behind our eyes. According to Guru Nanak Dev
Ji and Guru Granth Sahib, who is the Master in
this world?
√ÏÁπ ◊ππ √π«Â Ëπ«È ⁄∂Ò≈®
Aadi Granth P.943
Shabad is the Master and soul is its disciple.
We can attain God by uniting with the

Shabad Guru.
¬∂’Ø √≈⁄≈ √«Ì Ó«‘ ÚÂÀ «ÚÒ≈ ’ØØ ÚΔ⁄≈∂®
¡≈Í∂ Ó∂«Ò Ò¬∂ Â≈ Ï÷√∂ √⁄Δ Ì◊«Â √Ú≈∂®

The One True God is all pervading.
Some rare person meditates on Him.
He Himself unites us with Himself.
He embellishes us with His True devotion.
Guru Amar Das Ji says that God exists in

everybody, but only that person can attain Him
who meditates after receiving Nam, and sees
Him within through the third eye - but this also
is not in our hands! A blind person cannot catch
a person with sight, until the latter catches hold
of his hand and takes him to the destination.
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Baba Kehar Singh Ji
Guru Sahib explains that the kindness bestowed

upon him through the harsh words of the
mahatma in his village were from his Shabad
Guru. God alone led him to Khadur Sahib to
make him understand the power of God. This
was all His kindness, as He alone planned
everything in order for Guru Sahib to meet God.
√ÌØ √⁄π √⁄π √⁄π ÚÂÀ ◊πÓ«π÷ ’Ø¬Δ ‹≈‰À®
‹øÓ‰ Ó‰≈ ‘π’Ó∂ ÚÂÀ ◊πÓπ«÷ ¡≈Íπ Í¤≈‰À®

All pervading is Truth, Truth and Truth.
Some rare Gurmukh knows this.
Birth and Death occur by His command.
The Gurmukh alone can understand.
Guru Sahib says, can we know that secret of

birth and death? When He develops the Truth in
us, and through that we can unite with that True
Being and come to know the secret of birth and
death. The secret of birth ended when we were
born. About death, its secret we can know by
Nam, repetition of Nam, meditation through
Surat and Nirat, and being united with the
Shabad form of Guru. “Maotoo Kiblantaa
Maotoo. Nanak jeevti-aa mar rahee-ai aisaa jog
kamaa-ee-ai.” Dying a living death we can know
all this by His Unlimited Kindness.
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Baba Kehar Singh Ji
È≈Óπ «Ë¡≈¬∂ Â≈ √«Â◊ππ Ì≈¬∂ ‹Ø «¬¤À √Ø ÎÒπ Í≈¬∂∂®
È≈È’ «Â√ Á≈ √Ìπ «’¤∞ ‘ØÚø∂ «‹ «Ú⁄‘π ¡≈Íπ ◊Ú≈¬∂®

The one who meditates on Nam
is valued by the True Master.
He gets everything he desires.
Nanak says: he who withdraws (from everything)
owns everything.
If we wish to get something according to

our desire, we should receive Nam and meditate
on It; then we will get more than we ever
dreamed of, according to our desire. He is such
a Giver, and he showers so many gifts on us, we
get tired of receiving!
Á∂Áª Á∂ ÒÀ∫Á∂ Ê«’ Í≈«‘Õ ‹π◊≈ ‹π◊øÂ« ÷≈‘Δ ÷≈«‘®
JapJi Sahib P. 2
He keeps on giving.
The receiver gets weary
of receiving and consuming, for ages after ages.
In reverence to his Sat Guru, Guru Angad

Dev Ji, Guru Amar Das Ji repeats Guru Nanak
Dev Ji’s Bani and teaches us something quite
beautiful. He says, if you want to attain everything
spiritual, then you must keep yourself aside, and stay in
Remembrance according to your Guru’s commandment.
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Baba Kehar Singh Ji
In so doing, God Himself will see to all your worldly

responsibilities. We should try and derive benefit
from the words of Guru Amar Das Ji by living
our life as His Life… rather than our own.
Radha Swami
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Baba Kehar Singh Ji
Satsang 4 –
My True Lord God has Created a Play
Ó≈»» Ó‘Ò≈ 3
¡≈«Á ◊ÃøÊ, Í≥È≈ 1056-57
Ó∂∂ ÍÃ«Ì √≈⁄∂ «¬’ ÷∂´ ⁄≈«¬¡≈®
’Ø¬Δ È «’√‘Δ ‹∂‘≈ ¿∞Í≈«¬¡≈®
¡≈Í∂ Î’∞ ’∂ Ú∂«÷ «Ú◊√À √«Ì √ Á∂‘Δ Ó≈‘≈ ‘∂®
Ú≈‹À Í≈¿∞‰∞ Â∂ ¡≈«Í Ú‹≈¬∂® «√Ú √’ÂΔ Á∂‘Δ Ó«‘ Í≈¬∂®
◊π Í√≈ÁΔ ¿∞Ò‡Δ ‘ØÚÀ «◊¡≈È ÂÈ∞ √ÏÁπ Â≈‘≈ ‘∂®
¡≥Ë∂≈ ⁄≈È‰∞ ¡≈Í∂ ’Δ¡≈® ¬∂’Ø ÚÂÀ ¡Úπ È ÊΔ¡≈®
◊π Í√≈ÁΔ ¡≈Íπ Í¤≈‰À ’Ó´ «Ï◊√À Ïπ«Ë Â≈‘≈ ‘À®
¡Í‰Δ ◊‘‰ ◊«Â ¡≈Í∂ ‹≈‰À® ‘Øπ ÒØ’∞ √π«‰ √π«‰ ¡≈«÷
Ú÷≈‰À®
«◊¡≈ÈΔ ‘ØÚÀ √π ◊πÓπ«÷ Ï»fiÀ √≈⁄Δ «√Î«Â √Ò≈‘≈ ‘∂®
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¡«ÓÃÂ ÍΔ ¡Ó≈ ÍÁπ ‘Ø‘∂ ◊π ’ À√Ï«Á √π Â≈‘≈ ‘∂®
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Baba Kehar Singh Ji
¡≈Íπ Í¤≈‰ À√Ø √«Ì ◊π‰ ‹≈‰À® ◊π ’À √Ï«Á ‘« È≈Óπ
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√∂Ú’ √∂Ú«‘ √Ï«Á √Ò≈‘«‘® √Á≈ ø«◊ ≈Â∂ ‘« ◊π‰

◊≈Ú«‘®
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È≈È’ ‹È∞ ◊π‰ ◊≈ÚÀ «ÈÂ √≈⁄∂ ◊π‰ ◊≈Ú‘π ◊π‰Δ √Ó≈‘≈ ‘∂®
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Baba Kehar Singh Ji
Maroo Mahlla Third

Aadi Granth page 1056-57
My True Lord God has created a play.

He has created no one like anyone else.
He made them different,
and He gazed upon them with pleasure.
He placed all the flavors in the body.
He Himself vibrates the beat of the breath.
Shiv and Shakti are placed by Him, in the body.
By Guru's Grace one turns away from the world
and attains the Jewel of Shabad.
He Himself created darkness and light.
He alone is all pervading.
There is no other at all.
One who realizes his own self by Guru's Grace,
the lotus of his mind blooms forth.
Only He Himself knows His depth and extent.
Other people only hear and describe.
One who is spiritually wise,
understands the Gurmukh
and praises the True Lord.
Deep within the body are endless things,
He Himself opens the doors.
The Gurmukh, the true follower of Guru,
drinks the Nectar in a natural way,
and the fire of desire is quenched.
He placed all the flavors within the body.
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Baba Kehar Singh Ji
How rare are those

who understand, through the Guru's Shabad.
So search within yourself, and praise the Shabad.
Why run around outside?
Without tasting, no one enjoys the flavor.
Guru’s Grace makes us drink the Nectar.
By drinking the Nectar one attains immortal status.
By the Guru's Shabad, he tastes its flavor.
One who realizes himself, knows all virtues.
Through the Guru's Shabad,
he chants the Name of the Lord.
Night and day chant the Nam of the Lord.
It will help you to get free
of illusion and attachment.
Serving the Guru one will attain everything,
and egotism is eliminated.
To whom the Lord, the Giver of peace,
grants His Grace,
The Guru's Shabad is the Ambrosial Bani.
Day and night chant the Nam of the Lord.
That heart becomes immaculate
which is filled with the True Lord, Har, Har.
His servants serve and praise His Shabad.
Imbued forever with the color of His Love,
they sing the Praises of the Lord.
He Himself forgives and unites them with the
Shabad.
The fragrance of sandalwood permeates their
minds.
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Baba Kehar Singh Ji
Through the Shabad, they speak the Unspoken

and praise the Lord.
My True Lord God is self-sufficient.
The Giver of virtues Himself
unites them with the Shabad,
thus they enjoy the essence of the Shabad.
The confused self-willed manmukh
finds no place of rest.
They do those deeds which they are predestined
to do.
Imbued with poison, they seek out poison,
and suffer the pains of death and rebirth.
He Himself can praise Himself.
Your glorious virtues are known to You alone.
God, you Yourself are True,
and True is the Word of your bani.
You Yourself are invisible and unknowable.
Without Guru the giver, no one finds the Lord,
though one may make millions of efforts.
By Guru's Grace,
He is found deep within the heart.
Through the Shabad praise the True Lord.
They alone meet Him
whom the Lord decides to unite with Himself.
They are adorned and exalted
with the True Bani and the Shabad.
Servant Nanak every day
sings the True praises of the Lord.
Singing His Glories he is immersed in the Virtuous.
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Baba Kehar Singh Ji
Satsang
Ó∂∂ ÍÃ«Ì √≈⁄∂ «¬’ ÷∂´ ⁄≈«¬¡≈®
’Ø¬Δ È «’√‘Δ ‹∂‘≈ ¿∞Í≈«¬¡≈®

My True Lord God has created a play.
He has created no one like anyone else.
These verses are from Guru Amar Das Ji

and need very careful thought. Guru Sahib has
explained in these verses how he views this
world and nature. He thinks of it as a Great
Magician who stages a show, beats his small
drum, and collects money by making people
happy. He then folds up his show and moves
on. How has this magician called Nature created
the world? You see many human beings and
animals in this world, each a unique creation
different from all others, each with a different
form and shape. Leaving aside the face, even the
thumb print is unique. That is why when registry
or a stamped and sealed document is prepared
along with signatures, the thumb impression is
also taken; because it is a definite mark of
identity. Guru Sahib says: My Lord has made such a
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Baba Kehar Singh Ji
creation that no two are exactly alike! But how can we

know about its Creator?
Guru Sahib said it is through the
experience of life. He spent twenty-two years
going on pilgrimages until a sage called him
“nigura” or Guru-less. This shock forced him to
face himself and search for a Guru. Then he
found Guru Angad Dev Ji...
Ÿ¡⁄U ¡’ ◊È⁄U‡ÊŒ Ÿ XWË, XWÃ⁄U ‚ ŒÁ⁄UÿÊ XW⁄U ÁŒÿÊ –
’¢Œ XWÊ ’¢ŒÊ ¡’ „ÈU•Ê, ’¢Œ ‚ ◊ÊÒ‹Ê XW⁄U ÁŒÿÊ–
He changed the drop into a river.
When a person becomes the disciple of a True
Guru,
He transforms the disciple into God.
He changed a simple human being like me,

into his own form. There is an example of a
Muslim Mahatma named Abdul Kadar Jilani. He
did a lot of meditation. He changed a thief into
a Qutb (a title among fakirs).
Ô≈ ‹È≈Ï∂ ◊Ø√∂ ¡≈˜Ó ÓÀ∫ Â∂∂ Ï«Ò‘≈ ¡ª ®
⁄Ø ÂØ ⁄≈ ’∞ÂÏ ’ΔÂ≈ Ú≈‘ Ó∂Δ √’≈ ¡ª ®

O' Head of the sect, I am a sacrifice to you,
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Baba Kehar Singh Ji
as you have changed a thief into a Qutb,

I have all praise for you.
There is a similar example in Tarn Taran

Dera. After Baba Deva Singh Ji, the second
Satguru, left for Anami Desh, the question of a
successor arose, as he left no will. Maharaj
Charan Singh Ji came, and after holding satsang,
he called Giani Pratap Singh to the stage, and
made him the next Satguru. Maharaj Ji called him
to the stage and he himself tied the turban on his
head, put a tilak on his forehead, and offered
him 101 Rupees as sewa, and bowed down
before him. He requested the sangat not to
differentiate between himself and Giani Pratap
Singh Ji. So if a Satguru wishes, he can create any
number of Saints; however, even if the entire
sangat wishes, it cannot create even one
mahatma. Only Saints have this power. You see
examples of this in the outside world. If a
magnet is repeatedly rubbed against a piece of
iron, it is also turned into a magnet and starts
attracting other iron pieces towards itself. Many
times we go to see the Saints, but then we spend
our time searching for faults in them. Thorough
and careful inquiry is necessary, however, after
this, we should follow their teachings; but we
consider the Saints like ourselves.
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Baba Kehar Singh Ji
¡≈Í∂ Î’∞ ’∂ Ú∂«÷ «Ú◊√À √«Ì √ Á∂‘Δ Ó≈‘≈ ‘∂ ®

He made them different,
and He gazed upon them with pleasure.
He placed all the flavors in the body.
As an artist is happy to see his creation

and a painter is happy to see his finished work,
similarly after creating this world and making the
beings of different kinds, God is beaming and
happy to see them. He has put many tastes and
tendencies in the body of a living being. He has
also added five evil tendencies in the shape of
lust, anger, greed, attachment and ego. He added
five sense organs - and each sense organ has
different tastes or likings. These tastes and evil
tendencies keep on appearing in the living beings
according to their karmas and deeds. Sometimes
lust appears prevalent; sometimes anger, greed,
attachment, or ego overpowers a human being.
The eyes are crazy to see beauty, the
tongue desires to taste good things, the nose
wants to smell sweet aromas, and the ears are
fond of melodious music. All these lusts,
longings and cravings are born within the body.
God has put the whole universe inside the body.
As lust, anger, etc. all exist inside the body - the
path leading to God Realization is also placed
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Baba Kehar Singh Ji
inside it, but without the help of the Satguru we

cannot go in and reach Him. The power of
knowledge is hidden in us, but we cannot attain
it unless we go to school and keep the company
of the teacher. To go to school is our duty and
teaching is the duty of the teacher. To buy a
ticket and sit in the train is our duty; and to take
us to our destination is the duty of the train. In
like manner, to get initiation from the Master and
reach behind the eyes is our duty; to take us to
our Real Home, and unite us with God is the
duty of the Master.
Ú≈‹À Í≈¿∞‰∞ Â∂ ¡≈«Í Ú‹≈¬∂® «√Ú √’ÂΔ Á∂‘Δ Ó«‘ Í≈¬∂®
He Himself vibrates the beat of the breath.
Shiv and Shakti are placed by Him, in the body.
Guru Sahib says that the Lord created the

body, and placed the musical instrument of
breath in it. This instrument is playing day and
night - breathing in and out.
‘« ‹Δ˙∞ ◊πÎ≈ ¡≥Á« «÷ ’À Ú≈‹≈ ÍÚ‰∞ Ú‹≈«¬¡≈≈®
Ú‹≈«¬¡≈ Ú≈‹≈ Í≈˙∞‰ È˙∞ Áπ¡≈∂ Í◊‡ ’Δ¬∂®
Á√Ú≈ ◊πÍÂ∞ ÷≈«¬¡≈ ®

Aadi Granth P. 922
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Baba Kehar Singh Ji
The Lord placed the soul in the cave of the body

and blew the instrument of breath.
He blew the breath and revealed the nine doors,
but kept the tenth one hidden.
Like this has the Lord placed Shiv and

Shakti in the body. The Lord created the whole
world: Akash Lok (ether region), Patal Lok
(nether regions), Mat Lok, Khand, Brahmand,
etc., then handed them over to Kal. The fifth
Guru said:
÷≥‚ ÍÂ≈Ò ÁΔÍ √«Ì ÒØ¡≈Õ √«Ì ’≈ÒÀ Ú«√ ¡≈«Í ÍÃ«Ì ’Δ¡≈®
«È‘⁄Ò ¬∂’∞ ¡≈«Í ¡«ÏÈ≈√ΔÕ √Ø «È‘⁄Ò ‹ Ø«Â√«‘

«Ë¡≈«¬Á≈®
Aadi Granth P. 1076
All the regions, nether worlds and islands,

God Himself has made;
and put in the hands of Kal.
The One imperishable Lord is unmoving,
unchanging, and permanent.
Meditating on Him one becomes unchanging,
unmoving, and permanent.
Kal is not the Creator of this creation, he is

the governor of it, and governs over the three
worlds. Guru Sahib says that this whole game is
made by That Lord.
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Baba Kehar Singh Ji
◊π Í√≈ÁΔ ˙∞Ò‡Δ ‘ØÚÀ «◊¡≈È ÂÈ∞ √ÏÁπ Â≈‘≈ ‘∂®

By Guru's Grace one turns away from the world
and attains the Jewel of Shabad,
through the knowledge given by the Guru.
Guru Sahib says that in the company of

Satguru, by following his advice and the path
shown by him, we can turn away from the world
and go towards God - and in the end we can be
united with Him. When we go to the True
Master and know the method - do meditation
and retrace from the nine gates, we come behind
the eyes. This is the first step on the Path of Sant
Mat. According to the philosophy of Saints like
Guru Nanak Dev Ji, Kabir Sahib, and Swami Ji
Maharaj, the disciple is initiated by the Perfect
Master in apparent form. When the soul of the
disciple retraces from the nine apertures, the
spiritual form of Satguru appears at the eye
center and takes the soul back to the place of
origin. The soul of the disciple has not to touch
the lower chakras preached by the Yogis.
The yogis of old started this process by
concentrating on the Gudda Chakra (rectal
plexus). There Ganesh Ji resides. The element
of earth and lotus with four petals exists there.
When the soul retraces further it comes to the
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Baba Kehar Singh Ji
Indri (reproduction) chakra. There lives Brahma

and Savitri. The six petal lotus and the element
of water exist there. The whole world is created
there. Retracing from there the soul comes to the
naval chakra where Vishnu is sitting preserving,
or looking after the whole world. Here exists the
lotus with eight petals and the element is of fire.
Next comes the heart center. Shiv and Parvati
are the Lords of this place. There exists the
twelve-petal lotus and the element of air. Sitting
here Lord Shiv destroys the world. Then the
soul reaches the throat center where Ashtangi
Devi, the Primal Mother is sitting and providing
strength to all the three deities- Brahma, Vishnu
and Shiv. Here exists the lotus with sixteen
petals. When the soul reaches here the three
deities below lose their power. Guru Nanak Dev
Ji said in Japji Sahib:
¬∂’≈ Ó≈¬Δ ‹π◊«Â «Ú¡≈¬Δ «Â«È ⁄∂Ò∂ ÍÚ≈‰∞®
«¬’∞ √ø√≈Δ «¬’∞ Ìø‚≈Δ «¬’∞ Ò≈¬∂ ÁΔÏ≈‰∞®
«‹Ú «Â√π Ì≈Ú À«ÂÚÀ ⁄Ò≈ÚÀ «‹Ú ‘ØÚÀ ÎπÓ≈‰∞®
˙‘ Ú∂÷À ˙È≈ ÈÁ« È ¡≈ÚÀ Ï‘πÂ≈ ¬∂‘ π«Ú‚≈‰∞®

JapJi Sahib P. 7
The one Divine Mother who was married,

with special tactics gave birth to the three deities.
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Baba Kehar Singh Ji
One is the creator, one the sustainer,

and one the destroyer of the world.
He makes the things
according to the pleasure of his will.
Such is his order.
He watches over all but none can see him.
How wonderful this is.
When the soul reaches behind the eyes, the

power of Shakti is also finished. Here behind
the eyes agya chakra exists. The mind and the
soul are sitting there. Here is the lotus with two
petals. When meditating on Nam, crossing over
these chakras, the soul reaches tisra til, the third
eye. Here it is united with Shabad Guru. Inside,
the sound of Shabad is heard, and the light of
Shabad is seen. Hearing this Sound and seeing
this Light, the darkness of ignorance leaves. The
false attachment and love leaves, and the love for
God is awakened. Our spiritual journey begins.
With the help of that Sound and Light we reach
back to our Lord. Guru Amar Das Ji said in His
Bani:
È≈È’ ‹ΔÚÁ≈ Íπ÷π «Ë¡≈«¬¡≈ ¡Ó≈ÍÁπ ‘Ø¬Δ®
Aadi Granth P. 1247
O’ Nanak, meditating on the Living Guru,

I could attain the status of immortality.
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Baba Kehar Singh Ji
He again said:
Óπ’Â∂ √∂Ú∂ Óπ’Â≈ ‘ØÚ∂® ‘˙∞ÓÀ ÓÓÂ≈ √ÏÁ∂ ÷ØÚÀ®
Aadi Granth P. 116
Serving the Lord of Liberation,

liberation is achieved.
With the help of Shabad,
egotism and possessiveness are eradicated.
What is that Shabad which is obtained

from the Guru? Guru Nanak Dev Ji said:
√ÏÁ∂ ËÂΔ √ÏÁ∂ ¡≈’≈√® √ÏÁ ∂√ÏÁ Ì«¬¡≈ Í◊≈√®
√◊ÒΔ «√Ã√«‡ √ÏÁ ’∂ Í≈¤À® È≈È’ √ÏÁ ÿ‡∂ ÿ‡ ¡≈¤À®

Sh Pran Sangali P 19
Shabad has created the earth.

Shabad has created the ether.
Shabad has enlightened everything.
Shabad is the support of the whole creation.
Shabad is present in every living being.
¡≥Ë∂≈ ⁄≈È‰∞ ¡≈Í∂ ’Δ¡≈® ¬∂’Ø ÚÂ∂ ¡Úπ È ÊΔ¡≈®

He Himself created darkness and light.
He alone is all pervading. There is no other at all.
O' my True Lord, at some places we see

darkness and other places we see light. In this
world it is daytime in some place and nighttime
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Baba Kehar Singh Ji
elsewhere. At present it is daytime in India and

nighttime in America. All this is the play of the
Lord and only pertains to the outer world.
However, when the Lord is merciful to us He
connects us with the inner Shabad. As the
Shabad manifests in us, the darkness of
ignorance is dispelled, and the light of knowledge
appears. Guru Sahib said: O' Lord, this light and
darkness is your game. Whomsoever you wish is taken
out of this darkness and united with the Guru. The
fifth Guru said in his bani:
È≈Óπ ‹ÍÂ ’Ø«‡ √» ˙∞‹≈≈ «ÏÈ√À ÌÓπ ¡≥Ë∂≈®
Aadi Granth P. 700
Chanting the Nam,

the light of millions of suns appear.
The darkness of doubt is dispelled.
During the spiritual journey as the soul

goes up, first comes the nebula, then the solar
and lunar systems. After that, the Sakha jot
(light) appears. When we go further still we
reach the Jhinjari Deep, which is below
Sahansdal Kanwal. There we see the jhilmil jot
(flickering light) but this also is not the real light.
Without adopting a Guru, how can we see his
form inside? One sees his own form and states,
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Baba Kehar Singh Ji
“I am God.” He himself is in the web of Kal, but

starts teaching others about God and how to
meet Him. Above this, when the soul reaches
Sahansdal Kanwal, it sees the real light and is
united with the Shabad Guru. According to Sant
Mat, upon reaching here one becomes a true
disciple. Guru Gobind Singh Ji said...
‹≈◊Â ‹ØÂ ‹ÍÀ «È√ Ï≈√ ¬∂’ «ÏÈ≈ ÓÈ ÈÀ’ È ¡≈ÈÀ®
Í»È ÍÃ∂Ó ÍÂΔÂ √‹À ÏÂ ◊Ø ÓÛΔ Ó‰ Ì»Ò È Ó≈ÈÀ®
ÂΔÊ Á≈È Á«¬¡≈ ÂÍ √ø‹Ó ¬∂’ «ÏÈ≈ È«‘≥ ¬∂’ Í«‘⁄≈ÈÀ®
Í»È ‹ØÂ ‹◊À ÿ«‡ Ó«‘ ÂÏ ÷≈Ò√≈ Â≈«‘È ÷≈Ò√ ‹≈ÈÀ®

Who day and night
concentrates on the glowing light within,
always keeps only One in his mind.
He has the complete love for his Master.
Not even by mistake does his mind believe
in observing fasts, worshipping graves,
going on pilgrimages, giving alms,
nor mercy and austerities
for the control of the senses;
but in one Guru alone.
He watches the complete glowing light within
himself - then he is a pure disciple.
Like this the one who becomes a true

disciple earns a great exaltation. Guru Sahib said:
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Baba Kehar Singh Ji
÷≈Ò√≈ Ó∂Ø »Í ‘À ÷≈√Õ ÷≈Ò√∂ Ó«‘ ‘˙∞ ’˙∞ «ÈÚ≈√π®

The pure disciple is my special form.
I reside in the pure disciple.
Paltu Sahib said:

©U‹≈UÊ XÈW•Ê¢ ªªŸ ◊¥ ÁÃ‚ ◊¥ ¡⁄¢¢ Ò Áø⁄UÊªH
ÁÃ‚ ◊¥ ¡⁄Ò Áø⁄UÊª Á’ŸÊ ⁄UÊªŸ Á’Ÿ ’ÊÃËH
¿Ò ´WÃÈ ’Ê⁄U„U ◊Ê‚ ⁄U„UÃ ¡⁄UÃÒ ÁŒŸ ⁄UÊÃËH
The upside down well is in the sky,
the light is burning in it.
The light is burning in it without oil and wick.
It burns day and night - the six seasons and
twelve months.
When the soul goes up, the Shabad pulls it

toward itself. The Shabad Guru’s next duty is to
unite the soul with God.
◊π Í√≈ÁΔ ¡≈Íπ Í¤≈‰À ’Ó´ «Ï◊√ ÀÏπ«Ë Â≈‘≈ ‘∂® C®
One who realizes his own self by Guru's Grace,
the lotus of his mind blooms forth.
Guru Sahib says, with the Guru's grace and

mercy the inner lotus of the heart blooms and
the intellect becomes clean. A Saint’s look has
great power. Kabir Sahib describes in his book
Anurag Sagar about the “alal” bird. This bird
lives in the sky and when the female bird has a
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Baba Kehar Singh Ji
desire for offspring, she goes and stands in front

of the male. Both stare deeply into each other’s
eyes for some time, and the female becomes
pregnant. This is an example of worldly beings.
Like this, when a perfect Mahatma throws his
merciful glance at us, it enables us to meet God.
Guru Ram Das Ji used to live in Lahore,
Chuna mandi (now in Pakistan). He lost his
father at an early age, and to earn a livelihood for
his family started selling boiled wheat and gram
on the street. One day the sangat of Lahore
decided to go and have the darshan of Guru
Amar Das Ji, who was at Goindwal (a city in
India) initiating people, to take them across the
worldly ocean. The sangat of Lahore was getting
ready when Ram Das Ji asked where they were
going. They said they were going to have darshan
of Guru Amar Das Ji (just as the sangat comes to
Tarn Taran Dera for darshan and sewa). Ram
Das Ji asked his mother to permit him to go with
them. No one is stopped from doing a good
deed, so his mother requested the person in-
charge to look after him and handed her son
over to him. After doing sewa for some days,
the sangat started packing its beddings to go
back to Lahore. Someone asked Ram Das Ji
whether he was going back with them and he
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Baba Kehar Singh Ji
said: No, this is my Lahore, I consider this place as my

home, so I am not going back. Like this he started
doing sewa, and some time passed. One day
when Guru Sahib finished the satsang, his wife
came to ask him about their daughter. She said:
you spend the day and night in meditation and sewa.
Bibi Bhani has reached marriageable age. What do you
think about finding her a husband? Guru Sahib
immediately sent for the pundit and ordered him
to find a match for her. As the pundit was
leaving to carry out the orders, Guru Ji's wife
said: Pundit Ji, be careful that the boy should be
handsome, promising and from a good family. Pundit Ji
said okay and as he stepped out the door he saw
Ram Das Ji selling boiled wheat and gram. Guru
Amar Das Ji was sitting in the heart of the
Pundit Ji so nobody could interfere. Pundit Ji
held Ram Das Ji by his arm and brought him to
Guru Amar Das Ji and said: Maharaj Ji, do you
mean a boy like this? Guru Sahib said: That's it!
There can be no one else like him. He has developed so
much detachment and longing, that he does not let me
sleep at night. According to custom the match was
fixed. As the alal bird makes its place in the
other’s heart, Guru Sahib through his glance,
changed the life of Ram Das Ji. Guru is the form
of God. When the suffering souls call God, he
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Baba Kehar Singh Ji
himself comes to this world in the human form.

Bhai Gurdas Ji writes:
√π‰Δ Íπ’≈ Á≈Â≈ ÍÃ«Ì ◊π» È≈È’ ‹◊ Ó≈«‘ Í·≈«¬¡≈®
Listening to the call, the Bountiful Lord
sent Guru Nanak to the world.
The fifth Guru says:

◊π ÍÓ∂√ ¬∂’Ø ‹≈‰∞® ‹Ø «Â√ Ì≈ÚÀ √Ø ÍÚ≈‰∞®
Aadi Granth P. 864
Guru and the Supreme Lord are one.

Whatever pleases Him is acceptable and approved.
¡Í‰Δ ◊‘‰ ◊«Â ¡≈Í∂ ‹≈‰∂® ‘Øπ ÒØ’∞ √π«‰ √π«‰ ¡≈«÷
Ï÷≈‰À®
Only He Himself knows His depth and extent.
Other people only hear and describe.
Guru Sahib says: O' living beings, no one knows

the depth of His course of events. To know His course
of actions we have to go to the place where the
Shabad is Resounding day and night - behind our
eyes; and inside there the constant light
belonging to the Lord is burning. Only the Lord
knows his course of actions; or it is known by a
person who has become one, united with Him.
The rest are describing only what they have read
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Baba Kehar Singh Ji
in books. Those who have realized His Glory

inside say that it cannot be described. The first
Guru said:
Â≈ ’Δ¡≈ ◊Ò≈ ’ÊΔ¡≈ È ‹≈«‘® ‹∂ ’Ø ’‘À «Í¤À Í¤∞Â≈«‘®
JapJi Sahib
One cannot describe Him.

He who tries to speak of these things,
shall regret in the end.
¬∂Ú‚∞ ˙±⁄≈ ‘ØÚÀ ’Ø«¬® «Â√π ˙±⁄∂ ’Ø ‹≈‰À √Ø«¬®

JapJi sahib
Only one as great and as high as God,

can know His lofty and exalted state.
He again says:
Â± √πÒÂ≈È ’‘≈ ‘˙∞ ÓΔ¡≈ Â∂Δ ’ÚÈ Ú‚≈¬Δ®
Aadi Granth P 195
You are the Emperor, and I call You Chief.

How does this add to your greatness?
You are the Lord. If somebody calls you

Mian-Mian (the one in-charge), how can this add
to your glory? Bhikha Sahib says:
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Baba Kehar Singh Ji
÷ËπÊ ’ÊÃ •ª◊ XWË XW„UŸ ‚ÈŸŸ ◊¥ ŸÊÁ„¢U H

¡Ê ¡ÊŸÒ ‚Ê XW„U Ÿ„UË¥ XW„U ‚Ê ¡ÊŸÒ ŸÊÁ„¢U H
Bhikha Ji says
that talking about the Inaccessible Region is futile.
The one who knows cannot say,
and the one who says, does not know.
Lord’s virtues are beyond description.

Those who explain His Glory do not know - and
those who know cannot explain. Spirituality is a
subject of experience. It cannot be explained in
words.
Á¡Ÿ„UÊ¥ XWÊ ß‡XW ‚ÊÁŒXW „ÒU fl XW’ $YWÁ⁄UÿÊŒ XW⁄UÃ „Ò¥UH
‹’Ê¥ ¬ ◊Ê„U⁄U πÊ◊Ê‡ÊË ÁŒ‹Ê ◊¥ ÿÊŒ XW⁄UÃ „Ò¥UH
Those who have true love never complain.
The stamp of silence is on their lips,
and they remember Him in their heart.
Swami Ji Maharaj explains in his bani:

‚◊¤Ê ’Í¤Ê ªÍ¢ª ªÈ«∏U πÊß¸ H
•XWÕ •XW„U XWË ’ÊÃ ÁŸ⁄UÊÁ⁄U BÿÊ¢XW⁄U XW„Í¢U ’ŸÊß¸ H
To know and to understand
is like a dumb person eating sweets -
that which cannot be said or described.
That subject is something different,
why should I try to explain It?
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Baba Kehar Singh Ji
A dumb person is happy eating sweets but

he cannot describe its taste, he just makes a
noise. Like this the person meditating on Nam
keeps it so secret he does not even let its
fragrance leak out. It is something precious. Its
price is surrender to the Guru: this means happily
living in the circumstances provided to you by the Lord
while meditating on Nam.
«◊¡≈ÈΔ ‘ØÚÀ √π ◊πÓ«÷ Ï»fiÀ √≈⁄Δ «√Î«Â √Ò≈‘≈ ‘∂®
One who is spiritually wise,
understands the Gurmukh and praises the True
Lord.
Guru Sahib states that one who is

knowledgeable or who knows Him, can describe
His Glory to some extent, and does. But he can
never fully describe that Lord. We keep talking
about a person whom we love the same as a girl
coming from her in-laws keeps on talking about
her husband. Like this, whoever gets attached to
the Shabad Guru inside and has experienced its
joy, only thinks and talks about the Lord.
Á∂‘Δ ¡≥Á« Ú√Â∞ ¡Í≈≈® ¡≈Í∂ ’Í‡ ÷πÒ≈Ú‰‘≈≈®
Deep within the body are endless things,
He Himself opens the doors.
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Guru Sahib says: O' Lord, nothing is in our

hands. You yourself have made this body and kept the
khand and brahmands (regions and universes) in it. You
have kept your light in it and taking your seat inside, you
have handed the key over to the True Master.
◊π ’∞ø‹Δ ’Ø·≈ Ó‰
The key is with the Master
and the mind is the room.
Then you come in the form of Satguru and

bless us with the secret to open the door of this
room. You make us meditate on Nam, open the
door and unite us with yourself.
The fifth Guru says:
«‹√ ’≈ «◊Ã‘ «Â«È ÁΔ¡≈ Â≈Ò≈ ’∞ø‹Δ ◊π √˙∞Í≈¬Δ®
¡«È’ ˙∞Í≈Ú ’∂ È‘Δ Í≈ÚÀ «ÏÈ∞ √«Â◊π √‰≈¬Δ®

Aadi Granth P. 205
The One whose home it is has locked it up

and given the key to the Satguru.
You may put in all sorts of efforts
but you cannot obtain It
without adopting a True Guru.
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Baba Kehar Singh Ji
You may make every type of effort, but it

cannot be obtained without adopting a True
Guru.
The third Guru says:
’≈«¬¡≈ ¡≥Á« ¡≈Í Ú√À ¡Ò÷π È Ò«÷¡≈ ‹≈¬Δ®
ÓÈÓπ÷π Óπ◊Ëπ Ï»fiÀ È≈‘Δ Ï≈‘« Ì≈Ò«‰ ‹≈¬Δ®

Lord Himself dwells within the body.
He is invisible and cannot be seen.
The foolish self-willed manmukh does not
understand,
He goes out searching for God in the outside
world.
That Lord which cannot be seen, is also

sitting in the body, but we come to know this
only in the company of Saints. Until a human
being seeks the company of Saints, the follower
of the mind keeps searching for God in the
outside world and wastes his precious life.
◊πÓπ÷ √‘‹∂ ¡≥«ÓÂ∞ ÍΔÚÀ «Âz√È≈ ¡◊«È Ïπfi≈‘≈ ‘∂®
The Gurmukh, the true follower of Guru,
drinks the Nectar in a natural way,
and the fire of desire is quenched.
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Baba Kehar Singh Ji
Those who become Gurmukhs or true

followers of the Guru, while doing meditation
take their soul above the nine apertures, open the
tenth door, and enter their home. They are lucky
to drink the Nectar and become immortal. They
attain the natural state.
The third Guru says in his bani:
«Âz‘π ◊π‰≈ «Ú«⁄ √‘‹π È Í≈¬Δ¡À ÂzÀ ◊π‰ Ì«Ó ÌπÒ≈«‰®
ÍÛΔ¡À ◊π‰Δ¡À «’¡≈ ’ÊΔ¡À ‹≈ Óπø‚‘π ÿπÊ≈ ‹≈«‘®
⁄˙∞Ê∂ ÍÁ Ó«‘ √‘‹π ‘À ◊π’∞÷ ÍÒÀ Í≈«¬®

Aadi Granth P. 68
In the three attributes

the natural state is not obtained.
The three attributes lead to delusion and doubt.
What is the point of reading, thinking,
and narrating if one loses his roots?
In the fourth stage, the natural state is found.
The Gurmukh alone obtains it!
Guru Sahib said that the three attributes

are spread up to the top of Trikuti, the second
spiritual stage. Being in the range of these
attributes one cannot attain the natural state.
When coming out of the range of mind and
illusion one enters into Parbrahm. There he
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Baba Kehar Singh Ji
attains the natural state. It is possible only when

we surrender ourselves to the Satguru, live
according to his will, and meditate. Such beings
get freedom from desires. Drinking the nectar
they attain the natural state.
√«Ì √ Á∂‘Δ ¡≥Á« Í≈¬∂® «ÚÒ∂ ’˙∞ ◊ππ √ÏÁπ Ïπfi≈¬∂®
He placed all the flavors within the body.
How rare are those who understand,
through the Guru's Shabad.
Guru Sahib says that placing everything

inside the body, Lord himself is also in it. The
way leading to Him is inside the body. By uniting
with that Shabad which cannot be written or
read, we can go back to our home. The first
Guru says:
Á∂‘Δ ¡≥Á« È≈Óπ «ÈÚ≈√Δ® ¡≈Í∂ ’Â≈ ‘À ¡«ÏÈ≈√Δ®
È ‹Δ˙∞ ÓÀ È Ó≈«¡≈ ‹≈¬Δ ’« Á∂÷À √Ï«Á ‹≈¬Δ ‘∂®.

Aadi Granth P.1026
The Nam abides deep within the body.

The Creator Himself is Eternal and Imperishable.
The soul neither dies nor can be killed.
God creates and watches over all.
Through the Shabad, His Will is manifested.

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Baba Kehar Singh Ji
’‚ÃÍ XW„UË¥ …ÍU˝…U XW„UË¥ XWÁ„U Á’Áœ˝ •ÊflÒ „UÊÕH

XW„ÒU XW’Ë⁄U Ã’ ¬Êß¸∞ ¡’ ÷ŒË ‹Ë¡Ò ‚ÊÕH
÷ŒË ‹ËŸÊ ‚ÊÕ XW⁄U ŒËŸ„UË ’‚ÃÍ ‹πÊß H
XWÊÁ≈U ¡Ÿ◊ XWÊ ¬¢Õ ÕÊ ¬‹ ◊¥ ¬„È¢UøÊ ¡ÊßH
The item is lying here,
but you are searching elsewhere.
Kabir says, you can get it only if you take
the person who knows the Secret with you.
When you take the person knowing that Secret,
he shows you that Item.
It is a path of millions of lives,
yet you can cross over in a moment!
The same has been said by Tulsi Sahib in

his bani:
¬ÈÃ‹Ë ◊¥ ÁÃ‹ „ÒU ÁÃ‹ ◊¥ ÷⁄UÊ ⁄UÊ¡ XÈW‹ X Ê XÈW‹H
ß‚ ¬⁄UŒÊ ˝∞ Á‚•Ê„U XW ¡⁄UÊ ¬Ê⁄U ŒπŸÊ H
There is a spot in the pupil of the eye.
The whole secret is contained therein.
You are just to look beyond this black curtain.
The same has been said by Paltu Sahib:

‚ÊÁ„U’ ‚ÊÁ„U’ ÁXW•Ê XW⁄Ò ‚ÊÁ„U’ Ã⁄U ¬Ê‚ H
‚ÊÁ„U’ Ã⁄U ¬Ê‚ ÿÊŒ XW⁄U „UÊfl „UÊÁ¡⁄UH
•¢Œ⁄U œ‚ XW⁄U Œπ Á◊‹ÒªÊ ‚ÊÁ„U’ ŸÊÁŒ⁄U H
Why are you calling God, God, God?
He is within you - Lord is with you.
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Baba Kehar Singh Ji
Whenever you remember Him,

He will be present Himself before you.
You enter inside yourself and He will be there.
All the saints and sages preach that God is

inside our body. Whenever someone finds Him,
or will find Him: it will be within. The need is to
go to someone who knows Him.
¡≥Áπ ÷Ø‹∂ √ÏÁπ √≈Ò≈‘∂ Ï≈‘« ’≈‘∂ ‹≈‘≈ ‘∂®
So search within yourself, and praise the Shabad.
Why run around outside?
God does not live in jungles or mountains,

He lives within us. The fifth Guru says:
√Ì «’¤∞ ÿ« Ó«‘ Ï≈‘« È≈‘Δ®
Ï≈‘« ‡ØÒ∂ √Ø Ì«Ó ÌπÒ≈‘Δ®
◊π Í√≈ÁΔ «‹ÈΔ ¡≥Â« Í≈«¬¡≈®
√Ø ¡≥Â« Ï≈‘« √π‘∂Ò≈ ‹Δ˙∞®

Aadi Granth P. 102
Everything is within the home of the self,

there is nothing outside.
One who searches outside is deluded by doubts.
By Guru's Grace,
one who has found the Lord within
is happy inwardly and outwardly.
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Baba Kehar Singh Ji
Kabir Sahib says:

Á¡©U ÁÃ‹ ◊¥ Ã‹ „ÒU Á¡©U øXW◊XW ◊¥ •Êª H
Ã⁄UÊ ¬˝ËÃ◊ ÃÈ¤Ê ◊¥ ¡Êª ‚XW ÃÊ ¡ÊªH
Á¡©U ŸÒŸŸ ◊¥ ¬ÈÃ‹Ë ÁÃ©U πÊ‹XW ≤Ê≈U ◊ÊÁ„¢UH
◊Í⁄Uπ ‹Êª ¡ÊŸ Ÿ„UË¥ ’Ê„U⁄U …Í¢U…UŸ ¡ÊÁ„¢UH
As the oil is in the sesame seed
and the fire is in the stone,
your Beloved is in you! Wake up if you can.
As the pupil is in the eye, the Lord is in the body.
Ignorant people know it not,
and search for Him outside.
As there is oil in the sesame seeds, and fire

in stone, God is in us. Kabir Sahib compares us
with the blind. We are ignorant and blind
because we are searching for Him in jungles and
mountains. Dadu Sahib says:
XWÊß¸ ŒÊÒ«∏ Œ˜flÊ⁄UXWÊ XWÊß¸ XWÊ‡ÊË ¡ÊÁ„U H
XWÊß¸ ◊Õ⁄UÊ XWÊ ø‹ ‚ÊÁ„U’ ≤Ê≈U „UË ◊ÊÁ„UH
Some are running to Dwarka - some to Kashi.
Some are going to Mathra, while Lord is within us.
Sain Bulleh Shah was a bold Muslim

Mahatma. He said in his kalaam (sermon):
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Baba Kehar Singh Ji
ÏπÒ≈ Ù‘π ¡√ª ÂØ Úº÷ È‘ƒÕ «ÏÈ Ù‘π Êƒ Á»‹≈ ’º÷ È‘ƒ ®®
Í Á∂÷‰ Ú≈ÒΔ ¡º÷ È‘ƒÕ Âª ‹≈È ‹πÁ≈¬Δ¡ª √«‘ÁΔ ¬∂®

Bullah says Lord is not separate from us.
There is nothing except Lord.
But we do not have that eye to see Him.
That is why we bear separation.
«Ú‰∞ ⁄≈÷∂ √≈Áπ «’√∂ È ¡≈«¬¡≈®
◊π ’À √Ï«Á ¡«ÓÃÂ ÍΔ¡≈«¬¡≈®

Without tasting, no one enjoys the flavor.
Guru’s Grace makes us drink the Nectar.
Guru Sahib says that the Nectar can be

obtained through the Guru only. God has
already placed the Nectar inside, but following
the mind, we are wandering life after life. The
third Guru says:
ÿ« ‘Δ Ó«‘ ¡«ÓÃÂ ÌÍ» ‘À ÓÈÓπ÷≈ √≈Áπ È Í≈«¬¡≈®
«‹˙∞ ’√Â±Δ «Ó◊ È ‹≈‰À ÌzÓÁ≈ Ì«Ó ≤ÌπÒ≈«¬¡≈®

Aadi Granth P. 644
The home within is filled with Nectar,

but the self-willed manmukh does not taste it.
He is like the deer
that does not recognize its own musk scent.
It wanders around, deluded by doubt.
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Baba Kehar Singh Ji
He is like the deer that does not recognize

its own musk-scent, it wanders deluded by
doubt. The musk is in the deer’s naval, but it
keeps on searching its entire life, and dies
wandering. Like this, the Nectar is within us, but
being self-willed, we keep on wandering in the
world. Neither do we get the Nectar - nor peace.
But when a human being follows the Guru’s
advice and meditates, the inner sheath is
removed, and he is able to drink the Nectar and
get freedom from the pains of birth and death.
Unless the living being enters the inside, he
cannot taste this flavor. Farid Sahib says:
ÎΔÁ≈ √’ ÷≥‚∞ «ÈÚ≈Â ◊πÛ∞ Ó≈«÷˙∞ Ó≈fi≈ ÁπËπ®
√Ì∂ Ú√Â± «Ó·Δ¡ª Ï È Íπ‹«È Â∞Ëπ®

Aadi Granth P. 1379
Farid: brown sugar, mishri (another type of sugar),

molasses, honey and buffalo milk are all sweet;
yet nothing is comparable to You.
Brown sugar, honey, mishri, molasses and

milk are sweet, but Lord, compared to your Nam
all these are tasteless. The question then arises: If
we remember God by one or another name, but our taste
is not satisfied, then which sweet and flavored Nam is
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Baba Kehar Singh Ji
referred to by the Mahatmas? Swami Ji Maharaj tells

us in his bani:
ŸÊ◊ ÁŸ⁄UŸÒ XWM¢W ÷Êß¸ H ŒÈœÊ Á’Áœ ÷Œ ’Ã‹Êß¸ H
’øŸ œÈŸÿÊÃ◊XW ªÊ©¢U H ŒÊ©U XWÊ ÷Œ Œ⁄U‚Ê©¢U H
’⁄UŸ XW„ÈU øÊ„U XW„ÈU •¿U⁄U H ¡Ê ’Ê‹Ê ¡Êß ⁄U‚ŸÊ XW⁄U H
Á‹πŸ •ÊÒ⁄U ¬…∏UŸ ◊¥ •ÊÿÊ H ©U‚ ’⁄UŸÊÃ◊XW ªÊÿÊ H
O' Brother, I give the decision about Nam
and distinguish between the two kinds.
I hear the Dhunyatmak Nam
and show the difference between the two.
Call it a syllable or a letter
that is uttered by the tongue;
that which can be written and read
is called Varnatmak.
Mahatmas explain that Nam is of two

types: one is varnatmak, and the other is dhunyatmak.
Varnatmak is that which can be written and read.
Its time limit and history can be fixed. The
Dhunyatmak Nam is that which can be heard
inside, and through which the mind is to be
controlled. The soul and the mind are tied
together. Recognizing the self, we are enabled to
meet God. The fifth Guru says in Sukhmani
Sahib (a chapter in Guru Granth Sahib) about
that Nam:
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Baba Kehar Singh Ji
È≈Ó ’∂ Ë≈∂ √◊Ò∂ ‹øÂÕ È≈Ó Ë≈∂ ÷≥‚ ÏÃ‘Ó≥‚®
È≈Ó ’∂ Ë≈∂ «√«ÓÃ«Â Ï∂Á Íπ≈È® È≈Ó ’ Ë≈∂ √πÈÈ «◊¡≈È

«Ë¡≈È®
È≈Ó ’∂ Ë≈∂ ¡≈◊≈√ Í≈Â≈Ò® È≈Ó ’∂ Ë≈∂ √◊Ò ¡≈’≈®

Aadi Granth Page 284
The Nam is the support of all creatures.

The Nam is the support of the earth.
The Nam is the support of the Simritees,
the Vedas and the Puranas. (religious books)
The Nam is the support of the akashic ethers,
and the nether regions.
The Nam is the support of all bodies.
That Lord has created this world through

Nam. It keeps the khands and brahmands (the
regions and universes) working. It supports all
living beings.
¡«ÓÃÂ ÍΔ ¡Ó≈ ÍÁπ ‘Ø¬∂ ◊π ’À √Ï«Á √ Â≈‘≈ ‘∂®G®
¡≈Íπ Í¤≈‰À √Ø √«Ì ◊π‰ ‹≈‰À® ◊π ’À √Ï«Á ‘« È≈Óπ

Ú÷≈‰À®
By drinking the Nectar one attains immortal status.
By the Guru's Shabad, he tastes its flavor.
One who realizes himself, knows all virtues.
Through the Guru's Shabad, he chants the Name
of the Lord.
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Baba Kehar Singh Ji
One who realizes the self has all virtues. By

meditating on Nam, the sickness of ego departs.
No Saint that comes to this world brings a new
method of God Realization - they only remind us
of the natural law. If we put aside all narrow
mindedness and engage in a research of the
writings of Saints, we will find the same thread
running thru all… that of Shabad or Word.
•Ê¬ •Ê¬ XWÊ •Ê¬ ¬¿UÊŸÊ– XW„UÊ •ÊÒ⁄U XWÊ ŸÒXW Ÿ ◊ÊŸÊH
Sar Bachan P. 203
You yourself recognize your self,

do not follow anyone else.
To recognize yourself you have to remove

the three sheaths from the soul - sthool
(physical), suksham (astral), and karan (causal),
and go beyond the limits of the three attributes,
mind and illusion. Then you can come to know
yourself and your origin. Rajo (activity), tamo
(inetia or darkness) and sato (purity or harmony)
are the three attributes. Sato is the creator of the
world, rajo is the sustainer, and tamo is the
destroyer. The entire creation is below the eyes.
The Mahatmas explain that there is no use going
below the eyes: coming behind the eyes is the first duty
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Baba Kehar Singh Ji
of a disciple. The soul is caught in the net of

illusion and is in the control of mind, so
whatever actions are done by the mind, soul has
to face their consequences. Mahatmas say that
unless the soul leaves the company of the mind,
it will not be able to recognize itself.
¡È«ÁÈ∞ È≈«Ó Â≈ «ÁÈ∞ ≈ÂΔÕ Ó≈«¬¡≈ ÓØ‘π ⁄π’≈‘≈ ‘∂®
◊π √∂Ú≈ Â∂ √Ìπ «’¤∞ Í≈¬∂Õ ‘¿∞ÓÀ Ó∂≈ ¡≈Íπ ◊Ú≈¬∂®

It will help you to get free
of illusion and attachment.
Serving the Guru one will attain everything;
and egotism is eliminated.

It will help you to get free of illusion and
attachment. Serving the Guru one will attain
everything, and egotism is eliminated.
Guru Sahib says that a person who is
attached to Nam gets dyed in Nam. The dye of
attachment and illusion is washed out by Nam,
and one gets dyed in the deep color of Nam.
Such persons are liberated while living. Those
who get absorbed in the service of their Guru
attain everything. The third Guru says:
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Baba Kehar Singh Ji
√«Â◊π √∂Ú∂ Â≈ √Ì «’¤∞ Í≈¬∂Õ ‹∂‘Δ ÓÈ√≈ ’« Ò≈◊À Â∂‘≈ ÎÒ

Í≈¬∂®
Aadi Granth P. 116
Serving the True Guru, all things are obtained.

As are the desires of a person, so are the rewards
he receives.
Satguru is the giver of everything; but as

we think of Satguru, accordingly we are
benefited. If we consider him to be a human
being, we too shall remain human. If we
consider him God, we too shall become divine.
Guru Nanak Dev Ji had two disciples, Bhai
Mardana and Bhai Laihna (later known as Guru
Angad Dev Ji). They were both asked what they
thought of Guru Nanak. Mardana said: he is God's
devotee. In the end Mardana stayed a devotee of
God. When Angad Dev Ji was asked, he replied:
he is not only the form of God, but God Himself.
The question is not of seeing - but of
recognizing; not of listening - but accepting; not
of reading - but practicing; not of displaying -
but understanding.
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Baba Kehar Singh Ji
¡≈ÍÀ «¥Í≈ ’∂ √π÷ Á≈Â≈ ◊π ’À √ÏÁ∂ √Ø‘≈ ‘∂®

To whom the Lord - Giver of Peace,
grants His Grace,
On whom the Lord is Merciful, that living

being adopts the Satguru. He meditates on
Shabad and reaches back to his home in Sach
Khand. Guru Amar Das Ji writes:
÷Ø‡∂ ÷∂ Â∞Ëπ ¡≈«Í ˙∞Í≈¬∂® Â∞Ëπ ¡≈Í∂ Í÷∂ ÒØ’ √Ï≈¬∂®
÷∂ Í«÷ ÷‹≈ÈÀ Í≈«¬«‘ ÷Ø‡∂ Ì«Ó ÌπÒ≈Ú«‰¡≈®

Aadi Granth P.119
You Yourself created

the counterfeit and the genuine.
You Yourself appraise all people:
You appraise the true and place them in Your
Treasury.
You consign the false to wander in doubt.
O' Lord, all the living beings of the world,

whether counterfeit or true, are created by You.
You yourself are sitting inside and distinguish
between them. Those who are created to be
successful in your test are placed in your
Treasury and united with You. The rest stay here
imprisoned in the 84 lakh species.
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Baba Kehar Singh Ji
◊π ’≈ √ÏÁπ ¡«ÓÃÂ ‘À Ï≈‰Δ® ¡È«ÁÈ∞ ‘« ’≈ È≈Óπ Ú÷≈‰Δ®
‘« ‘« √⁄≈ Ú√À ÿ‡ ¡≥Â«®Õ √Ø ÿ‡π «ÈÓ´ Â≈‘≈ ‘∂®

The Guru's Shabad is the Ambrosial Bani.
Day and night chant the Nam of the Lord.
That heart becomes immaculate
which is filled with the True Lord, Har, Har.
Meditating upon True Nam, our mind can

become pure. As mind is fond of sense objects,
sense pleasures and evil tendencies, it is, quite
simply, involved in attachments and love of the
world. However, when mind is united with the
Shabad it comes under control forever. Swami Ji
Maharaj says:
‚È⁄UÃ ‡Ê’Œ XW◊Êß¸ XW⁄UŸÊ– ‚’ ¡ÃŸ ŒÍ⁄U •’ œ⁄UŸÊ H
Sar Bachan P. 161
You just work on Surat and Shabad

and leave aside everything else.
To think of any other method to control

the mind is useless. The third Guru says:
◊π √Ï«Á «ÓÒ«‘ √∂ «Ú¤∞Û«‘ È≈‘Δ √‘‹∂ √«⁄ √Ó≈Ú«‰¡≈®
Aadi Granth P.123
Through the Guru's Shabad those who merge with

the Lord shall not be separated from Him again.
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Baba Kehar Singh Ji
They naturally merge into the True Lord.
When with the help of the Satguru we

catch the Dhunyatmak Shabad then that Shabad
does not leave our soul, but taking it with Itself,
merges in the Lord.
√∂Ú’ √∂Ú«‘ √Ï«Á √Ò≈‘«‘® √Á≈ ø«◊ ≈Â∂ ‘« ◊π‰
◊≈Ú«‘®
¡≈Í∂ Ï÷√∂ √Ï«Á «ÓÒ≈¬∂® ÍÓÒ Á≈√π Ó«È Â≈‘≈ ‘∂®

His servants praise and serve His Shabad.
Imbued forever with the color of His Love,
they sing the Praises of the Lord.
He Himself forgives
and unites them with the Shabad.
The fragrance of sandalwood permeates their
minds.
Those who get initiation from the Satguru

and are united with the Shabad Guru are praising
the Lord day and night. Sandalwood fragrance
in the form of Satguru's love develops in them.
Doing meditation they get merged in God.
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Baba Kehar Singh Ji
√ÏÁ∂ ¡’Ê ’Ê∂ √≈Ò≈‘∂® Ó∂∂ ÍÃÌ √≈⁄∂ Ï∂ÍÚ≈‘∂®
¡≈Í∂ ◊π‰ Á≈Â≈ √Ï«Á «ÓÒ≈¬∂® √ÏÁÀ ’≈ √π Â≈‘≈ ‘∂®
ÓÈÓπ÷π Ì»Ò≈ ·˙∞ È Í≈¬∂® ‹Ø Ëπ« «Ò«÷¡≈ √π ’Ó ’Ó≈¬∂®
«Ï«÷¡≈ ≈Â∂ «Ï«÷¡≈ ÷Ø‹À® Ó« ‹ÈÓÀ Áπ÷π Â≈‘≈ ‘∂®

Through the Shabad,
they speak the Unspoken and praise the Lord.
My True Lord God is self-sufficient.
The Giver of virtues Himself
unites them with the Shabad,
thus they enjoy the essence of the Shabad.
The confused self-willed manmukh
finds no place of rest.
They do those deeds
which they are predestined to do.
Imbued with poison, they seek out poison,
and suffer the pains of death and rebirth.
The self-willed people forget the Lord and

stay absorbed in the illusion. They keep on
seeking poison and suffering the consequences.
Guru Sahib says that it is not in the hands of
living beings, but the Order of the Lord that
prevails.
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Baba Kehar Singh Ji
¡≈Í∂ ¡≈«Í ¡≈«Í √≈Ò≈‘∂® Â∂∂ ◊π‰ ÍÃÌπ Â∞fi‘Δ Ó≈‘∂®
«ÏÈ∞ ◊π Á≈Â∂ ’Ø«¬ È Í≈¬∂® Ò÷ ’Ø‡Δ ‹∂ ’Ó ’Ó≈¬∂®
◊π «’Í≈ Â∂ ÿ‡ ¡≥Â« Ú«√¡≈® √ÏÁ∂ √⁄π √≈Ò≈‘≈ ‘∂®

He Himself can praise Himself.
Your glorious virtues are known to You alone.
Lord, you Yourself are True,
and True is the Word of your bani.
You Yourself are invisible and unknowable.
Without Guru the giver, no one finds the Lord
though one may make millions of efforts.
By Guru's Grace,
He is found deep within the heart.
Through the Shabad praise the True Lord.
Guru Sahib praises that Lord. You are true

and Your Bani is true. We can meet You through
Guru. The third Guru says:
√⁄À √Ï«Á √⁄Δ Í«Â ‘Ø¬Δ® «ÏÈ∞ È≈ÚÀ Óπ’«Â È Í≈ÚÀ ’Ø¬Δ®
«ÏÈ∞ √«Â◊π ’Ø È≈˙∞ È Í≈¬∂® ÍÃ«Ì ¡À√Δ Ï‰Â ÏÈ≈¬Δ ‘∂®

Aadi Granth P. 1046
Through the True Word, true honor is obtained.

Without the Nam, no one attains liberation.
Without the True Guru, no one finds the Nam.
Such is the law which God has made.
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Baba Kehar Singh Ji
God has made a natural law: that without

meditation on Nam liberation is impossible. Without
Satguru, True Nam is not found.
√∂ ‹È «ÓÒ∂ Ëπ« ¡≈«Í «ÓÒ≈¬∂® √≈⁄Δ Ï≈‰Δ √Ï«Á √π‘≈¬∂®
È≈È’ ‹È∞ ◊π‰ ◊≈ÚÀ «ÈÂ √≈⁄∂® ◊π‰ ◊≈Ú‘ ◊π‰Δ √Ó≈‘≈ ‘∂®
They alone meet Him
whom the Lord decides to unite with Himself.
They are adorned and exalted
with the True Bani and the Shabad.
Servant Nanak every day
sings the True praises of the Lord.
Singing His Glories he is immersed in the Virtuous.
Only those can be united with the Lord

who are destined for that. Due to our deeds we
are wandering, separated from Lord. It is not in
the hands of a living being to reach the Lord.
The fifth Guru writes in Bara Mah (the
description of twelve months):
¡≈Í‰ ÒΔ¡≈ ‹ ∂«ÓÒÀ «Ú¤∞«Û «’˙∞ ØÚŒ«È®
√≈Ë» √ø◊π Í≈ÍÂ∂ È≈È’ ø◊ Ó≈‰«È®

Aadi Granth P.134
If people could meet the Lord by their own efforts,

why would they be crying in the pain of
separation?
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Baba Kehar Singh Ji
Nanak says: meeting him in the sadh sangat, the

company of the holy, they enjoy bliss. If it was in our
hands to reach You, then who would be
separated and wandering in the prison house of
84 lakhs? Guru Amar Das Ji says:
Ëπ« ’«Ó Í≈«¬¡≈ Â∞Ëπ «‹È ’˙∞ «√ È≈Ó ‘« ’À Ò≈◊∂®
’‘À È≈È’∞ Â‘ √π÷ ‘Ø¡≈ «ÂÂ∞ ÿ« ¡È‘Á Ú≈‹∂®

Aadi Granth P. 917
Those who have such preordained destiny

are attached to the Lord's Nam.
Says Nanak, they are at peace, and the Unstruck
Sound Current vibrates in their homes.
If it is acceptable to the Lord, only then

can we worship Him. Forgetting the Lord, we
have completely become deaf and dumb. If He
blesses us, only then can we think of
worshipping Him. Guru Sahib has tried to make
us understand that no heart should be devoid of
Nam. We should also follow Him to make our
life successful.
Radha Swami
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Baba Kehar Singh Ji
Satsang 5 –
Branded with a thousand marks of disgrace,
Indra cried in shame
√ÒØ’ Ó‘Ò≈ 1
¡≈«Á ◊ÃøÊ, Í≥È≈ 953-54
√‘≤ø√ Á≈È Á∂ «¬≥Áz Ø¡≈«¬¡≈ÕÕ Í√ ≈Ó ØÚÀ ÿ ¡≈«¬¡≈®
¡‹À √π ØÚÀ ÌΔ«÷¡≈ ÷≈«¬® ¡À√Δ Á◊≈‘ «ÓÒÀ √‹≈«¬®
ØÚÀ ≈Ó «È’≈Ò≈ Ì«¬¡≈® √ΔÂ≈ Ò¤Ó‰∞ «Ú¤∞«Û ◊«¬¡≈®
ØÚÀ Á‘«√π ¶’ ◊Ú≈«¬® «‹«È √ΔÂ≈ ¡≈«Á ‚˙∞Ú≈«¬®
ØÚ«‘ Íª‚Ú Ì¬∂ Ó‹»»® «‹È ’À √π¡≈ÓΔ ‘Â ‘Á»»«®
ØÚ À‹ÈÓ∂‹≈ ÷π«¬ ≈«¬¡≈® ¬∂ ’Δ ’≈«‰ Í≈ÍΔ Ì«¬¡≈®
ØÚ«‘ √∂÷ Ó√≈«¬’ ÍΔ® ¡ø«≥Â ’≈«Ò ÓÂ∞ Ò≈◊À ÌΔÛ®
ØÚ«‘ ≈‹∂ ’øÈ ÍÛ≈«¬® ÿ« ÿ« Ó≈◊«‘ ÌΔ«÷¡≈ ‹≈«¬®
ØÚ«‘ «’ÍÈ √ø⁄«‘ ËÈ∞ ‹≈«¬® Í≥«‚Â ØÚ«‘ «◊¡≈È∞

◊Ú≈«¬®
Ï≈ÒΔ ØÚÀ È≈«‘ ÌÂ≈π® È≈È’ Áππ÷Δ¡≈ √Ì π√ø√≈®
Ó≥ÈÀ È≈˙∞ √Ø¬Δ «‹«‰ ‹≈«¬® ¡˙∞Δ ’Ó È Ò∂÷À Ò≈«¬®
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Baba Kehar Singh Ji
Shalok Mahlla One

Aadi Granth P.953-54

Indra cried in shame.
Paras Ram returned home crying.
Ajai cried and wept when he was made
to eat the manure he had given,
pretending it was charity.
Such is the punishment received
in the court of Lord.
Ram wept when he was sent into the forest,
and was separated from Sita and Lakshman.
The ten headed Ravan, who stole away Sita,
wept when he lost Sri Lanka.
The Pandavs,
whose Lord was always present with them
were made slaves and wept.
Janmeja wept that he lost his way,
and by one mistake became a sinner.
The sheikhs, pirs and masa-iks weep;
at the very last they suffer in agony.
Getting their ears pierced the kings wept;
They went begging from house to house.
The miser weeps
as he has to leave behind the money he gathered.
The religious pundit weeps
when his learning is gone.
The young woman wept
because she had no husband.
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Baba Kehar Singh Ji
Nanak says the whole world is suffering.

He alone is victorious who believes in Lord's Name.
No other action is of any account.
Satsang
√‘≤ø√ Á≈È Á∂ «¬≥Áz Ø¡≈«¬¡≈ÕÕ Í√ ≈Ó ØÚÀ ÿ ¡≈«¬¡≈®

These verses are from Guru Nanak Dev Ji.

Through these he has tried to awaken us from
the sleep of complacency and to explain how and
why the whole world is unhappy. At the end of
this Shabad, Guru Sahib has said: “Naanak dukhi-
aa sab sansaar” - the whole world is drowned in sorrows
and troubles.
After delivering this satsang when Guru
Nanak was leaving, his disciple Mardana said:
Guru Sahib, in the satsang you said that the whole world
is perishable and unhappy. The satsang was excellent,
but I am not convinced the world is unhappy. There are
so many men and women who have never known any
trouble or pain. Guru Sahib said: You have only seen
the surface but not really known them. You have not
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Baba Kehar Singh Ji
inquired of them directly about their life. Sometimes a

disciple does not believe the Master.
I will narrate an experience of mine. I was
on a tour in Chandigarh, India. I delivered
satsang from 11:00 am to 12:30 pm, another
satsang from 3:00 pm to 4:30 pm, then Nam
Dan for one hour. In the late evening I had a
meeting with university professors which started
at 9:00 pm and ended at 12:00 am. I had been
speaking continuously for many hours, so when I
went to my bed to sleep I had a headache. My
sewadars (helpers) offered me milk, but I raised
my hands in refusal. If I would have told them
about my headache they would have thought: he
himself cannot cure his own headache, how can he put an
end to our troubles? They did not appreciate how
much strain I was under. Like this, observing
Guru’s actions from our limited point of view,
the thinking is corrupted.
Guru Nanak was proceeding on his
journey with Mardana when he saw a wealthy
man lying down relaxing while his servants were
massaging his body. Observing this Mardana
said: Guru Sahib, please tell me, who could be happier
than this man? So many servants are looking after him.
One person is operating the fan, another is massaging
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Baba Kehar Singh Ji
him. He is comfortably reclined smoking a hookah (old

style pipe fixed to a pot of water). Guru Sahib said: If
you don't believe me go and see for yourself. Mardana
went and introduced himself. The man said that
he had heard about Guru Nanak and asked if he
could render any service. Mardana said that in
the satsang today Guru Nanak had stated that
the whole world was unhappy, but he was not
convinced of this. You seem to be a very happy person,
Mardana said, please tell me the reality. Hearing this
the man started weeping and said: You are Guru
Nanak’s disciple, so I will disclose everything to you. He
sent his servants away and started his sad story. I
am a big money lender, and my business is such that
women also come to borrow from me. One day my wife
saw me talking to a woman and doubted my intentions.
She did not say anything to me but became very sad, weak
and sick. I tried to console her, but she said: you will
remarry after my death. I tried again to encourage her
and told her I will not re-marry, but she did not believe
me. As a last resort and with a view to instill confidence
in her, I got myself castrated. Slowly she recovered. Now
she happily spends her time with my servants laughing
and enjoying herself; if I object, she threatens to have me
killed by them. Now can you imagine my condition? No
one in this world can be as unhappy as I am. Mardana
was surprised to hear all this and quietly went
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Baba Kehar Singh Ji
back to Guru Nanak Dev Ji and asked for

forgiveness. Guru Sahib said: Not only are these
common people unhappy, I will tell you about those people
who have undergone austerities for thousands of years, and
what pain they have undergone. Guru Sahib then told
him about Indra, King of the deities.
√‘≤ø√ Á≈È Á∂ «¬≥Áz Ø¡≈«¬¡≈ÕÕ
Once when Indra was sitting in his court

with his associates and servants, enjoying the
dance of apsaras (fairies), Narad came to visit.
Indra said, Narad, is there any other person as happy
as I am? Such beautiful apsaras, so much wealth and
luxury, who is like me? Narad said: if you saw Ahilya
the wife of Rishi Gautam, you would forget all these
apsaras, as they do not hold a candle to her beauty.
Hearing all this, Indra was curious to see Ahilya.
He managed to have a look at her, and lust
developed in his mind. He took the Moon with
him and set out, noting the Rishi’s schedule of
waking up and going to the river for his bath. As
per Indra’s instructions the moon took the shape
of a cock and crowed at 2:30 a.m. Hearing the
cock, the rishi thought it was morning, so he
took his towel and went to bathe. As soon as he
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Baba Kehar Singh Ji
stepped into the river Godavari, he heard these

words from the river: my time to wake is 4.00 am,
why have you come in such an untimely manner and
disturbed me? Go to your house and check the thieves
there. Rishi immediately rushed back to his house
and saw the cock standing there. He hit the cock
with his towel and asked him to come to his real
form. Suddenly it turned back into the moon
(the moon still has the spot from this towel). On
entering his house he saw Indra, who had taken
the Rishi’s form lying with his wife Ahilya and
talking sweetly. When Indra was about to run,
the Rishi cursed him and said: O’ Indra, the evil
thing for which you have come here will appear on your
whole body. Then because of his shame, Indra did
not return to his home, Indrapuri, for a long
time. Then Rishi looked at his wife in anger.
Ahilya tried to prove her innocence and said, O’
Lord, this is not my fault, Indra came to me in your form
and I never knew this. But the Rishi cursed her and
she became a stone. The Rishi's daughter Anjali,
seeing her father coming went to the other room.
Rishi cursed her also and said: you will be an
unmarried mother. So she took her next birth as
Kunti, the mother of the Pandavs. Ahilya asked
when she would be relieved of this curse. The
Rishi said that in Treta Yug, Shri Ram Chander Ji
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Baba Kehar Singh Ji
would come and step on her (the stone) - then

she would be relieved of this curse. Ahilya said,
now we are in Sat Yug the Golden Age. After that
Dwapar (Copper Age) will come and then Treta Yug
(Silver Age). This is a very long period for me to remain
a stone. The Rishi said, okay, the Treta will come prior
to Dwapar. He changed the Yug, but the curse
remained. Anjali then said: I am ignorant, seeing
Indra as my father I went to the other room. The Rishi
said: I cannot change my curse, but the child born out of
your womb will be a great warrior and will be worshipped
by the whole world. Guru Sahib said: like this, Indra,
the senior god had to repent and cry! What to say about
the pains of an ordinary man?
Í√ ≈Ó ØÚÀ ÿ ¡≈«¬¡≈®
There was a Kshatriya warrior named

Paras Ram. His father’s name was Jamdagan and
he was an austere rishi. Rishi Jamdagan’s
brother-in-law happened to be King Sahasar
Bahu. Once King Bahu came to the jungle along
with his entire army to visit Rishi Jamdagan. The
rishi thought of making the necessary
arrangements for entertaining his guests. He had
a Kamdhenu cow (a cow which is believed to
yield whatever may be desired of her, and
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Baba Kehar Singh Ji
belonging to the god Indra). So, with the help of

that cow he served the entire army delicious food
on dishes made of gold and silver. In the
evening when the king sat for his meal, he was
much surprised that the Rishi could arrange such
a feast on such short notice, and on beautiful
utensils. He had never eaten such delicious food
and asked how he arranged all this in a jungle.
The rishi explained that he did this with the help
of the Kamdhenu cow. Sahasar Bahu desired the
cow for himself and asked him to hand it over to
him, but the Rishi refused to give it. He then
collected his army to fight with the Rishi and
take the cow by force. The fight began and
Sahasar Bahu was losing much of his army, but
he managed to kill the Rishi. The Rishi, before
breathing his last, ordered the Kamdhenu cow to
go back to Akash Lok (heaven). When Paras
Ram returned and heard about the death of his
father, he became furious and decided to rid the
earth of all Kshatriyas. He returned and killed the
king and all his Kshatriya warriors. Guru Sahib
says that by doing this Paras Ram left this world
weeping and crying in a miserable condition.
These stories illustrate that except for guru, Nam
and God, the whole world is unhappy and
perishable and no one will stay here permanently.
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Baba Kehar Singh Ji
¡‹ À√π ∂ÚÀ ÌΔ«÷¡≈ ÷≈«¬® ¡À√Δ Á◊≈‘ «ÓÒÀ √‹≈«¬®

Ajai cried and wept when he was made
to eat the manure he had given -
pretending it was charity.
Such is the punishment received
in the court of Lord.
King Ajai was the grandfather of Shri Ram

Chander Ji and was considered to be a great and
bountiful king. One day after distributing alms,
he went to his stable. A mahatma came asking
for alms, but the king said he had come too late,
as he had finished distributing all the alms for the
day. However, the mahatma insisted, and asked
the king to offer him anything - but the king was
getting impatient by now, and noticed some
horse dung nearby; so he took a handful of it and
put it in the mahatma’s brass begging bowl. The
mahatma left quietly. After some time, the king
was out hunting in the jungle when he came
across a sadhu sitting in deep meditation. The
king approached him for some water and he told
the king to go inside his hut for a drink. When
the king entered, he noticed a huge stack of
horse dung. Since there was no stable nearby he
asked how so much horse dung had collected
there in a solitary place like this. The mahatma
replied that King Ajai had given a handful of
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Baba Kehar Singh Ji
horse dung as alms, and it was that dung which

was growing day by day. The king was by now in
shock, and asked about its disposal; the mahatma
told him that the king would have to eat it all.
The king fell at his feet and told him that he was
Raja Ajai and begged for his pardon. The
mahatma advised him to find a way to get his
people to speak ill of him, as the more severe the
criticism, the more the heap will diminish. The
king went back to the city and took ladies and
colored water bottles and started roaming
through the streets as a drunkard. People started
talking ill of him: what has happened to our bountiful
and benevolent king; he has taken up with all manner of
women, and has become a drunkard. When he went
back to the mahatma, he saw the heap of dung
greatly reduced, yet the handful was left, which
he had given as alms. The king asked: what will
happen to this? The mahatma replied: in the jungle a
few miles away, a mahatma is sitting who has not spoken
ill of you. If you can convince him to criticize you, the
dung will be totally exhausted. The king went to him
and during his talks with him he said: Mahatma Ji,
have you heard about King Ajai? He is now drinking
wine and roaming about the marketplace in the company
of women. He has taken leave of his good senses. The
mahatma said: O’ King, I am not going to criticize you
264
Baba Kehar Singh Ji
as I am not prepared to eat the dung. The king came

back to the mahatma and narrated the whole
story. The mahatma said: get the dung dried and mix
it with sugar, then eat a little every day, otherwise the
dung heap will continue to grow every day. Guru Nanak
Dev Ji said that even great and famous people in
the world who are spoken of in the history
books had to face pain and troubles.
ØÚÀ ≈Ó «È’≈Ò≈ ÌŒ«¬¡≈® √ΔÂ≈ Ò¤Ó‰∞ «Ú¤∞«Û ◊«¬¡≈®
Ram wept when he was sent into the forest,
and was separated from Sita and Lakshman.
Guru Sahib said to Mardana that the whole

world remembered Lord Ram, but he was also
exiled and had to spend a period roaming about
in the jungles with his wife Sita and brother
Lakshman. When Ram was exiled by his father,
he took Sita and his brother Lakshman with him
to the jungle. There, Lakshman chopped off the
nose of Ravan's sister Sarupnakha. Because of
this act, angry Sarupnakha incited her brother
Ravan against Ram. He consoled her and
ordered one of his demons to change himself
into a golden deer. The deer passed the place
where Sita, Lakshman and Ram were and on
Sita’s demand Ram ran after the deer and shot it
with an arrow. When Shri Ram Chander
265
Baba Kehar Singh Ji
followed the deer, he was being led away to a

distant place in order for Ravan to steal Sita.
When it was shot, the deer loudly cried:
Lakshman, Lakshman! Thinking Ram to be in
trouble, Sita sent Lakshman to help him. Ravan
quickly entered in the form of a yogi and
abducted Sita. Upon returning to the hut Ram
and Lakshman found Sita missing; Ram repented
and became restless and distressed. He went in
search of her and asked even the birds about her
whereabouts. On the way he found a wounded
Jatayu bird (bird devoted to Ram) and it
informed him that she was stolen away by Ravan.
Guru Sahib says:
ØÚÀ Á‘«√π ¶’ ◊Ú≈«¬® «‹«È √ΔÂ≈ ¡≈«Á ‚˙∞Ú≈«¬®
The ten headed Ravan who stole away Sita
wept when he lost Sri Lanka.
Now Guru Sahib said that Ravan too had

to weep. The ten headed Ravan, who stole away
Sita, wept when he lost Sri Lanka. He had tied
the God of Death to his bed. He tried to appease
Lord Shiva by offering his head ten times. This
strong Ravan had to weep when he stole Sita and
brought her to his Lanka.
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Baba Kehar Singh Ji
Shri Ram Chander was contemplating how

to attack Ravan, however there was an ocean
between them. A bridge needed to be
constructed and an army was needed, so he
approached Sugriv, the king of the monkeys. In
his army there were two monkeys named Nal
and Neel that had suffered a curse by a rishi: that
any stone touched by them would not sink in water. This
curse proved to be the boon needed for Shri
Ram Chander. Sugriv told Ram that his wife and
his money had been stolen by his brother Bali
and asked Ram to help him get it back. Bali had
been given a gift from the gods: that half of the
strength of any person confronting him in battle, face to
face, would go to Bali. So rather than confronting
him directly, Shri Ram Chander hid behind a tree
and shot Bali. As Bali was dying he said: you have
been deceptive and shot an arrow at me from behind a
tree. I did not bear any enmity or ill will toward you! In
your next birth you shall be punished for this. Saying
these words, Bali died. In the next birth Ram was
Shri Krishan and Bali was a Bhil - a mountaineer
tribe living at the bank of river Narbda. After the
battle of Mahabharat as Shri Krishan was resting
lying with his one leg over the other, and having
the lotus sign on the sole of his foot, the Bhil
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Baba Kehar Singh Ji
took this shining sign as the eye of a deer and

shot Shri Krishan dead.
After killing Bali, Shri Ram Chander
handed over the empire to Sugriv and with the
help of monkeys he attacked Shri Lanka. After
killing Ravan he brought back Sita. At the time
of his death, Ravan was in misery and despite
having tied the god of death to his bed, he still
had to die. Guru Sahib said that even such
powerful warriors had to weep and cry at the
time of their death, what to say about the rest of
the world.
ØÚ«‘ Íª‚Ú Ì¬∂ Ó‹»»® «‹È ’À √π¡≈ÓΔ ‘Â ‘Á»»«®
The Pandavs,
whose Lord was always present with them
were made slaves and wept.
Guru Sahib said: O’ Mardana, all the great

personalities in this world have died weeping. In Dwaper
age, the five Pandavs, sons of king Pandu, were
very powerful - and their might was spread far
and wide throughout the world. No one had the
power to defeat them; however, they too had to
weep when they lost everything gambling with
their cousin Duryodhan. In Hastinapur, the
kingdom of the Pandavs, there was a palace full
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Baba Kehar Singh Ji
of water that looked dry, and a dry area that

looked as if it was full of water. Duryodhan went
there, and perceiving the place to be dry got
drenched; and at the other place he prepared to
get in the water and again he was fooled by the
illusion of water. Looking from a room in the
palace on the upper floor, Draupadi commented:
the son of a blind father is also blind. In order to
revenge the insult of Draupadi, Duryodhan
wanted to remove her clothes in front of the
entire audience in his court. When Dushasan,
Duryodhan's brother, was taking off Draupadi's
clothes, she prayed to Shri Krishan, and he
immediately came to help her. Duryodhan kept
pulling the sari but it would not come to an end
due to Shri Krishan’s grace and she was saved.
Draupadi with tears in her eyes later asked Shri
Krishan why he took so long to come and
protect her. Shri Krishan stated: I did not take long.
You delayed in calling me. You asked each of your five
husbands for help, and one by one they each hung their
head in shame as they were unable to help you. As soon
as you called upon me, I appeared. Guru is always
with us to help, but we keep calling on sadhus,
fortune tellers and everyone else. In the end,
when we are helpless, we call on our Master.
Guru Arjun Dev Ji says:
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Baba Kehar Singh Ji
«’«Â ’Ó ’À ÚΔ¤∞Û∂ ’« «’Í≈ Ó∂Ò‘π ≈Ó®
⁄≈« ’∞ø‡ Á‘«Á√ ÌzÓ∂ Ê«’ ¡≈¬∂ ÍÃ«Ì ’Δ √≈Ó®

Aadi Granth P.133
By the actions we have committed,

we are separated from You.
Please show Your mercy
and unite us with yourself O’ Lord.
We have grown weary of wandering
the four corners of the earth
and the ten directions -
and have come to your sanctuary, O’ God.
Guru Arjun Dev Ji said that in his previous

lives he had done a lot of repetition of holy
names, penances, controlling the senses,
observing fasts, and other disciplines - but
nothing helped to get mukti (liberation). In the
end he adopted a Perfect Master, found the real
path, and realized God; so adopting a Perfect
Master is essential. In what position are we in
when even the great personalities of the world
had to suffer such miseries and unhappiness?
ØÚÀ ‹ÈÓ∂‹≈ ÷π«¬ ◊«¬¡≈® ¬∂’Δ ’≈«‰ Í≈ÍΔ Ì«¬¡≈®
Janmeja wept that he lost his way
and by one mistake became a sinner.
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Baba Kehar Singh Ji
Guru Sahib explained that Raja Janmeja

was the son of king Parixit. One day king Parixit
went out hunting and in pursuit of his prey left
his companions behind. Unsuccessful, he noticed
a rishi sitting in meditation in front of his
cottage. The king asked him for some water and
what his name was; but being in deep meditation,
the rishi did not reply. The king thought he was
only pretending - and seeing a dead snake lying at
a distance, he picked it up and put it around the
rishi's neck and went away. After some time the
rishi's son arrived and was furious to see a dead
snake around his father's neck, and cursed the
person who had done this: whosoever has put this
dead snake around my father's neck will die on the
seventh day, being bitten by the same snake! Upon
hearing of this curse, the king was fearful for his
life, so he had a palace of glass constructed in the
middle of the River Ganges for protection
against the snake. However, exactly on the
seventh day a woman gardener brought some
flowers to plant, and the moment the king went
to smell them, a snake that hid in the flowers in
the form of a small worm, bit him. He sent for
an ayurvedic doctor to stay with him thru this
trial, however being bitten by a Takshak snake
271
Baba Kehar Singh Ji
(one of the eight principal serpents of the nether

regions), he died almost immediately.
After that, his son Janmeja became the
king. Taking revenge, he performed a yajna
(religious ceremony) and had all the snakes killed.
One day as Janmeja was speaking with rishi Ved
Vyas he asked how it was that since his
forefathers were so noble and powerful, and had
such great advisers in Shri Krishan, Bhisham
Pitama and Dronachary, not withstanding all of
this, why would the Pandavs gamble and lose
everything, then fight the battle of Mahabharat
which led to the destruction of the entire society
and country? Rishi Ved Vyas replied that wisdom
and maturity was not enough. What is to happen
will happen; and what is destined cannot be
avoided. Janmeja did not accept this and said
that human wisdom and intelligence was the all
important factor. If they would have used their
insight, they would not have gambled in the first
place, and the battle of Mahabharat would have
been avoided. Rishi Ved Vyas said: O' king, you
too are to face a disaster, and now I have told you. Try to
escape using the help of your wisdom and intelligence if
you can! In three months a trader will come to you with a
horse - do not buy it. If you buy it, do not ride it! If you
272
Baba Kehar Singh Ji
ride it, do not go towards the east. If you go in that

direction, you will see a woman - do not talk to her. If
you talk to her - do not bring her home. If you bring her
home, do not marry her. If you marry her, do not perform
a Yajna at her request. If you perform the Yajna, then do
not kill the Brahmans on her command. I have informed
you three months in advance. Now escape with the help of
your intelligence and wisdom if you can!
Exactly three months later a trader came to
him with a beautiful horse, but the king refused
to buy it. His minister counseled him that the
horse was so magnificent that even if he did not
ride it, it would surely enhance the prestige of his
stables: so the king agreed and bought the horse,
thinking he would not ride it. After some days
everyone was commenting: O' king, the horse is very
beautiful and worthy of your riding. The king began
thinking of riding it - that it would not be
difficult to avoid going in an eastern direction;
however no sooner than the king sat on the
horse did it run headlong to the east. In the
jungle he saw a woman sitting and weeping. The
king thought it would not be harmful to speak
with her as he was not going to take her home
with him. On asking, she said that she was
separated from her companions who had been
killed and asked him to take her along with him.
273
Baba Kehar Singh Ji
The king expressed his helplessness, but the

woman said that she would surely be devoured
by some wild animal, and he would be
responsible for this sin. The king decided to take
her with him, but not to marry her. He brought
her with him and arranged her stay in a separate
house. In short order she was displaying such
noble qualities that everybody was of the opinion
that she was fit to be the queen. The king
thought that he would marry her, but not
perform the Yajna. But after some time passed
the woman persuaded the king to organize a
Yajna. The king made up his mind to perform
Yajna, but not to do what she said. When the
Yajna was being performed, she expressed her
desire to serve food to the people. After
finishing, she went to the king and said: all the
Brahmans are looking at me with evil intent, and are
laughing at me! Hearing this Janmeja lost his
temper, took out his sword and killed all the
Brahmans present; due to this sin the king
suffered from leprosy. Rishi Ved Vyas warned
Janmeja three months before this calamity took
place and cautioned him to save himself if he
could. But he could not escape, as the things
happened which were destined to happen.
Janmeja repented and wept for committing this
274
Baba Kehar Singh Ji
deed and appealed for relief. Rishi Ved Vyas

suggested that a Rishi named Vaisangpaine
would come and narrate a holy story to him
about his forefathers. If he could listen to this
story and neither interrupt him nor raise any
doubt about the events, he would be relieved of
his misery. Raja Janmeja listened until the Rishi
told him about how Bhimsen had thrown
elephants into the sky: however they have not yet come
down. Upon hearing that story the king became
suspicious, and because of this interruption, he
could not be cured of leprosy, and died in misery
and pain. Guru Sahib said in the Bani:
≈‹≈ ‹ÈÓ∂‹≈ Á∂ ÓÂΔ Ï«‹ «Ï¡«√ ÍÛ≈«¬¡≈Õ
«Â«È ’« ‹◊ ¡·≈‘ ÿ≈¬∂ «’Â∞ È ⁄ÒÀ ⁄Ò≈«¬¡≈Õ

Aadi Granth P.1344
Vyas taught and warned the king Janmeja

not do three things.
But he performed the Yajna (the sacred feast)
and killed eighteen Brahmans.
The record of one's past deeds cannot be erased.
ØÚ«‘ √∂÷ Ó√≈«¬’ ÍΔ® ¡ø«≥Â ’≈«Ò ÓÂ∞ Ò≈◊À ÌΔÛ®

The sheikhs, pirs and masa-iks weep.
At the very last they suffer in agony.
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Baba Kehar Singh Ji
Guru Sahib said: O' Mardana, among the

Muslims there are different classes of sheikhs, masa-iks
and pirs. They show miracles to people by ridhis
and sidhis (ridhis and sidhis are the miraculous
powers attained upon reaching the first stage in
meditation). They frighten and threaten people,
and consider that worshiping God. However,
when the messengers of Death come, their
power is reduced to dust, and they are forcibly
pulled out of their bodies. These sheikhs, masa-
iks and pirs are in tears when they leave this
world.
ØÚ«‘ ≈‹∂ ’øÈ ÍÛ≈«¬® ÿ« ÿ« Ó≈◊«‘ ÌΔ«÷¡≈ ‹≈«¬®
Getting their ears pierced the kings wept.
They went begging from house to house.
Guru Sahib said: O' Mardana, I will tell you

about those kings who realized that there is no happiness
in ruling. They left their kingdom and became disciples of
Guru Gorakh Nath. They adopted yoga, got their ears
pierced and put rings in them, but still could not realize
God. There is a story of a king named Bharthari
who realized this also. He had a true and faithful
wife. One day he came back to his palace in a
dejected mood and his queen asked the reason.
The king said: today I attended a funeral and saw my
dead minister’s wife put her husband’s head on her lap
276
Baba Kehar Singh Ji
while she burnt herself alive on the funeral pyre. This

tragedy has disturbed me greatly! The queen
wondered how she could have even reached the
funeral pyre, as a faithful wife would have died
the moment she heard of her husband’s death.
The king thought: she has said something really great,
let me put her to the test! After a few days he sent a
messenger with his clothes soaked in blood,
conveying the message that King Bharthari had
died while fighting with a tiger. The queen
fainted at once, fell on the ground and died
instantly. Upon finding out about the death of
his faithful wife, the king was full of sadness and
remorse, and he repented.
After some time, at the persuasion of his
people the king remarried. He loved his new
queen intensely. One day a sage came to the
king’s court with a gift of fruit and said: This is an
eternal fruit gained only after great penance; eating this,
you will remain healthy and young. After the sage
went away, the king thought that the fruit should
be given to his queen so she would remain young
and beautiful: so he gave the fruit to her. The queen
however was enamored with the mahout
(elephant driver), so she gave the fruit to him.
The elephant driver was in love with a prostitute,
so he gave the fruit to her. Now the prostitute
277
Baba Kehar Singh Ji
thought that since she was already suffering from

bad deeds of her previous births, that put her in
this condition, it was of no use eating the fruit
and prolonging such a life. It would be far better
to give the fruit to the king who was a pious and
religious minded man, and would do good with
the extra time. When she presented the fruit to
the king, he was surprised to see it, and enquired
from where she had got it? She told him that the
king’s mahout had given it to her. When the
mahout was brought before the king, he was
naturally reluctant to divulge where he got the
fruit. However, after some time he made a clean
breast of it and told the king he got the fruit
from the queen. He then called the queen, and
asked where the fruit was he had given her. She
replied that she ate it immediately upon receiving
it! At that moment the king put the fruit before
her and the secret was uncovered. The king
became very troubled and came to the
conclusion that no one in this world is faithful.
He thought: curses be on me for testing my faithful wife,
and curses be on my second wife for leaving my love for
that of a servant, and curses be on the mahout as he left
the love of a queen for a prostitute. He was so
disillusioned that he renounced his kingdom and
became a yogi. He became a disciple of Guru
278
Baba Kehar Singh Ji
Gorakh Nath, had his ears pierced and was given

a pot for begging. Guru Sahib explained that the
king left the world for the worship of the Lord,
but wound up in the clutches of Gorakh Nath;
so he had to beg from door to door. He was not
only deprived of God's worship but became
indebted to those who gave him alms in the form
of food. Neither did he enjoy worldly pleasures,
nor could he enjoy his kingship, nor did he
realize God. He left this world weeping in
frustration and misery. Guru Sahib says:
‹Ø◊Δ ‘ØÚ≈ ‹«◊ ÌÚ≈ ÿ« ÿ« ÌΔ«÷¡≈ Ò∂˙∞®
Á◊≈‘ Ò∂÷≈ Ó≥◊Δ¡ À«’√π «’√π ˙∞Âπ Á∂˙∞®Ã

Aadi Granth P.1089
If one becomes a yogi

and wanders around the world
begging from door to door
- when he is summoned in the court of Lord,
how many people will he have to repay?
ØÚ«‘ «’ÍÈ √ø⁄«‘ ËÈ∞ ‹≈«¬® Í≥«‚Â ØÚ«‘ «◊¡≈È∞

◊Ú≈«¬®
The miser weeps
as he has to leave behind the money he gathered.
The religious pundit weeps
when his learning is gone.
279
Baba Kehar Singh Ji
Guru Sahib said: O' Mardana, people who

are miserly and remain hungry for the purpose of
hoarding money think that the money will
accompany them forever. At the time of death
money does not help them, it remains here and
they have to go without it. Miserly people
cannot worship God, and go crying from this
world. They have neither realized God nor has
anything in this world helped them. Guru Sahib
said:
√»Ó«‘ ËÈ∞ ≈÷È ’˙∞ ÁΔ¡≈ Óπ◊Ëπ ’‘À ËÈ∞ Ó∂≈®
‹Ó ’≈ ‚ø‚∞ Ó≥»‚ Ó«‘ Ò≈◊À «÷È Ó«‘ ’∂ «ÈÏ∂≈®

Aadi Granth P.479
The miser was given the wealth to keep

as His trust, but the fool has called it his own.
The miser spends his life in collecting money
and forgets the very purpose of human life:
God Realization.
At the time of death he weeps and repents.
When the messenger of death strikes him
on his head with his club,
in a moment everything is settled.
Similarly, a pundit who forsakes devotion

to God and instead is busy collecting second
hand knowledge - reading Vedas and Shastras
280
Baba Kehar Singh Ji
and other books of ancient knowledge -

considers himself to know all things; and spends
his time criticizing others. He considers himself a
devotee of God but in reality he has wasted his
life in the ego. At the time of death he repents,
and his knowledge does not help him. Ravan was
the greatest commentator of the four Vedas, yet
he was cruel and his actions were low: depriving
others of their rights and stealing the wife of Rama. As a
result his golden Lanka was reduced to ashes,
and his whole family was killed. He too left this
world crying. The knowledge of the Vedas could
not help him, as True Knowledge is different
from book knowledge.
Ï≈ÒΔ ØÚÀ È≈«‘ ÌÂ≈π® È≈È’ Áππ÷Δ¡≈ √Ì π√ø√≈®
The young woman wept
because she had no husband.
Nanak says the whole world is suffering.
Guru Nanak Dev Ji said: O' Mardana, now I

will tell you about a girl who in her previous life
abandoned her husband and got attached to other men.
Deceiving her husband she spent her life in bad deeds -
and as a result, in her present life, whomsoever she chooses
to marry: dies. So her whole life was spent weeping in
misery.
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Baba Kehar Singh Ji
A king had a daughter named Bali. When

she grew older the king wanted to get her
married, so a Swayamvar was arranged (party or
event where invitees from all over come to
attend - and the girl chooses her suitor from the
attendees by garlanding him - sometimes a task
must be fulfilled such as hitting a target with an
arrow, a strength test, etc.). Many kings and
princes came to attend the Swayamvar but
whomsoever she garlanded died instantaneously.
Observing this, all were perplexed and no one
dared present himself in front of her. The king
called the astrologers and asked for the reason.
They told him that due to bad deeds in her
previous birth she cannot have a husband in this
life. They advised the king, that in order to have
peace, he should banish her from his territory
immediately; which he did. There was a male and
female parrot sitting in a tree in the jungle. She
came to that tree and started weeping. The
female parrot asked the male parrot about the
girl, and the male parrot stated: due to the fact that
she did not honor her husband in the previous life, and
spent her time with other men along with enticing other
girls into the same sins, she is deprived of a husband in
the present life. The female parrot said: if you have so
much knowledge, why have you been born as a parrot?
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Baba Kehar Singh Ji
The parrot replied: in my previous life I offered water

to my Guru in a used glass. Due to this sin, I have
become a parrot in this life, and due to the service done to
my guru, I have this knowledge. So all this is a game
of one’s own deeds; one gets the fruit of his own
deeds.
If a son does not show proper regard and
respect to his father, then in the next life his
father expires at a young age and the son is
deprived of the affection of his father. If a
disciple shows disrespect to his Guru, then in his
next life, upon being initiated, his Guru expires,
and the disciple spends his life without the
affection of his Guru. Tulsi Das Ji writes in his
book the Ramacharitamanas:
¬ÃË ’¢øXW ¬⁄U ¬ÃË ⁄UÁÃ XW⁄Uß¸H ⁄UÊÒ⁄Ufl Ÿ⁄UXW XW‹¬ ‚ÊÒ ¬⁄Uß¸H
Á¿UŸ ‚Èπ ‹ÊÁª ¡Ÿ◊ ‡ÊÃ XWÊ≈UËH ŒÈπ Ÿ ‚◊¤Ê ÃÁ„U ‚◊ XWÊ πÊ≈UËH
Á’ŸÈ fiÊ◊ ŸÊÁ„UU ¬⁄U◊ ªÃË ‹Á„Uß¸H ¬ÃË ’˝Ã œ⁄U◊ ¿UÊÁ«U YW‹ ªÁ„Uß¸H
¬ÃË ¬˝ÃËXÍW‹ ¡Ÿ◊ ¡Á„U ¡Êß¸–– ÁflœflÊ „UÊß ¬Ê∞ ÃLWŸÊß¸H
One who deceives her husband and gets involved
in the love of another woman's husband,
has to stay in the dreadful hell for one kalp
(4,320,000,000 years).
For a momentary enjoyment she suffers
for one hundred crores of lives (crore=10 million).
She does not understand this;
283
Baba Kehar Singh Ji
who can be as unhappy as she.

No one gets a supreme or honorable place
without great effort.
Leaving her faithfulness
and going against her husband,
she becomes a widow in her next life.
Guru Sahib says that this world is a place

of suffering and pain. No one is happy, and no
one can be happy, as Kal has created this world
to be a mixture of sorrow and happiness. Every
living being is bound in good and bad deeds and
takes birth and dies - again and again. Due to his
deeds, he gets happiness and pain. Guru Sahib
says in Guru Granth Sahib:
‘÷ √Ø◊ ’≈ È◊π «¬‘π ’Δ¡≈® √Ø ˙∞Ï∂ √Â◊π √‰Δ¡≈®
Aadi Granth P1075
This world is a city of joy and sorrow.

They alone are emancipated who seek the
sanctuary of the True Lord.
The same is said by Kabir Sahib:
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Baba Kehar Singh Ji
ÃŸ œ⁄U ‚ÈÁπ•Ê XWÊß¸ Ÿ ŒπÊ, ¡Ê ŒG‚ ‚Ê ŒÈÁπ•Ê „UÊH

©UŒÒ •‚Ã XWË ’ÊÃ XW„UÃ „UÊ, ‚’ XWÊ ÁXW•Ê Á’’XWÊ „UÊH
¡ÊªË ŒÈÁπ•Ê ¡¢ª◊ ŒÈÁπ•Ê, Ã¬‚Ë XWÊ ŒÈπ ŒÍŸÊ „UÊH
•Ê‚Ê ÃÎ‚ŸÊ ‚’ XWÊ Áfl•Ê¬, XWÊß¸ ◊„U‹ Ÿ ‚ÍŸÊ „UÊH
≤ÊÊ≈U ’Ê«∏U ‚’ ¡ª ŒÈπË•Ê, ÁXW•Ê Áª⁄U„UË ’Ò⁄UÊªË „UÊH
‚ÈπŒfl •øÊ⁄Uÿ ŒÈπ XW «U⁄U ‚, ª⁄U÷ ◊¥ ◊Êß•Ê ÁÃ•ÊªË „UÊH
‚Êø XW„ÍÈ¢U ÃÊ XWÊß¸ ŸÊ ◊ÊŸ, ¤ÊÍΔU XW„UÊ Ÿ ¡Êß¸ „UÊH
’˝„U◊Ê Á’‡ÊŸ ◊„U‡Êfl⁄U ŒÈÁπ•Ê, Á¡Ÿ ÿ„U ⁄UÊ„U ø‹Êß¸ „UÊH
•flœÍ ŒÈÁπ•Ê ÷Í¬Ã ŒÈÁπ•Ê, ⁄¢UXW ŒÈπË Á’¬⁄UËÃË „UÊH
XWÁ„U XW’Ë⁄U ‚ª‹ ¡ª ŒÈÁπ•Ê, ‚¢Ã ‚ÈπË ◊Ÿ ¡ËÃË „UÊH
Whosoever comes to this world in any form -
be it human, animal or otherwise: is unhappy.
Whosoever one sees is suffering.
From the beginning to the end
I have investigated all.
The yogi is suffering;
the sage roaming from place to place is suffering,
and the ascetic is suffering even more.
Everyone is full of hopes and desires;
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Baba Kehar Singh Ji
nobody is without these.

People may be leading a married life,
or the life of a detached person;
they may be suffering loss or gaining profit,
yet still, all are unhappy.
Being afraid of suffering Sukhdev detached himself
from delusion when he was in his mother's womb.
If I tell the truth, no one believes me;
and a lie I cannot speak.
Brahma, Vishnu and Maheshwar,
who have started this creation are also unhappy.
(Brahma is the creator, Vishnu the sustainer, and
Mahesh the destroyer - and they are also bound in
the circle of birth and death.)
Avdhut (a type of ascetic) is unhappy,
kings are unhappy,
and the poor are even more unhappy.
Kabir says the entire world is unhappy;
and only the Saints are happy
as they have controlled their mind.
Ó≥È∂ È≈˙∞ √Ø¬Δ «‹«È ‹≈«¬® ¡˙∞Δ ’Ó È Ò∂÷À Ò≈«¬®

He alone is victorious who believes in Lord's Name.
No other action is of any account.
Now Guru Sahib says that no one can be

happy in this world without Nam, as Nam is
True and is never destroyed. True happiness is
that which comes out of Nam, and it never
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Baba Kehar Singh Ji
leaves us. Except meditation on Nam, whatever

good or bad deeds we do bring us back to the
prison house of 84 to face their good or bad
consequences. Guru Sahib says in the Guru
Granth Sahib:
⁄ø«◊¡≈¬Δ¡≈ Ïπ«¡≈¬Δ¡≈ Ú≈⁄À ËÓπ ‘Á»»«®
’ÓΔ ¡≈ÍØ ¡≈Í‰Δ ’∂ È∂ÛÀ ’∂ Á»«®
«‹«È È≈Óπ «Ë¡≈«¬¡≈ ◊¬∂ Ó√’«Â ÿ≈«Ò®
È≈È’ Â∂ Óπ÷ ˙∞‹Ò∂ ’∂ÂΔ ¤∞‡Δ È≈«Ò®

JapJi Sahib P.8
Good deeds and bad deeds:

the record is read in the presence of the Lord,
Dharam Rai.
According to their own actions,
they get reward or punishment;
which may be sooner or later.
Those who have meditated on Nam
and work hard at it, O' Nanak,
their faces are radiant when they reach
the court of Lord;
and many others are saved with them.
Now the question arises: what is that Nam

that we are meditating upon which enables us to come out
of the cycle of births and deaths? Joined with Nam we
will go back to our own True Home; but how
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Baba Kehar Singh Ji
can we obtain that Nam? It is gifted to us from

the Perfect living Masters. Guru Sahib says: That
Nam is not a word which can be read or spoken. It is a
Power which has created khand, brahmand, and runs the
entire creation. He says:
È≈ÓÀ ‘Δ Â∂ √Ìπ «’¤∞ ‘Ø¡≈ «ÏÈ∞ √«Â◊π È≈Óπ È ‹≈ÍÀ®
◊π ’≈ √ÏÁπ Ó‘≈ √π ÓΔ·≈ «ÏÈ∞ ⁄≈÷À √≈Áπ È ‹≈ÍÀ®

Aadi Granth P.753
Everything comes out of Nam

and without the True Guru,
Nam is not experienced.
Guru's Shabad is the sweetest
and most sublime essence
- but without tasting It,
the flavor cannot be experienced.
√ÏÁ ∂ËÂΔ √Ï«Á ¡≈◊≈≈√Õ √ÏÁ∂ √Ï«Á Ì«¬¡≈ Í◊≈√®
√◊ÒΔ «√ÃÙ«‡ √ÏÁ ’∂ Í≈¤∂Õ È≈È’ √ÏÁ ÿ«‡ ÿ‡ ¡≈¤∂®

Pran Sangali P. 19
The Shabad has created the earth.

The Shabad has created the sky.
Everything is enlightened with the Shabad.
Shabad is the support of the whole world.
Shabad is present in every being.
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Baba Kehar Singh Ji
È≈Ó ’∂ Ë≈∂ √◊Ò∂ ‹øÂ® È≈Ó ’∂ Ë≈∂ ÷≥‚ ÏÃ‘Ó≥‚®
È≈Ó ’∂ Ë≈∂ «√«ÓÃ«Â Ï∂Á Íπ≈È® È≈Ó ’∂ Ë≈∂ √πÈÈ «◊¡≈È

«Ë¡≈Ò®
È≈Ó ’∂ Ë≈∂ ¡≈◊≈√ Í≈Â≈Ò® È≈Ó ’∂ Ë≈∂ √◊Ò ¡≈’≈®
È≈Ó ’∂ Ë≈∂ ÍπΔ¡≈ √Ì ÌÚÈ® È≈Ó ’À √ ø«◊ ˙πË∂ √π«È

√ÃÚÈ®
Aadi Granth P 284
Nam is the support of all creatures.

Nam is the support of all regions and universes.
Nam is the support of Simriti, Vedas and Puranas
(Holy Books).
Nam is the support with which
we understand the spiritual wisdom and meditate.
Nam is the support
of Akashic ethers and nether regions.
Nam is the support of all bodies.
Nam is the support of all worlds and realms.
Associating with Nam and listening to It,
one crosses over.
The Nam-Shabad which has given birth to

the whole creation the sky and the earth, and is
making them function: that Nam is resounding day
and night in our body, and we can attain It by going
within. In the outside world whatever names we
utter in praise of that True Nam, all those have
been used by Mahatmas to make us understand.
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Baba Kehar Singh Ji
All these names are Sifati (that which can be

uttered, read, and written); however, that Nam is
a Power that cannot be written, read or spoken,
and is present in our body. We get the secret of
That Nam from the True Master by doing
Simran as directed by him, withdrawing our
attention from the world, and focusing it on the
Guru's form: then entering our body and diving deep to
obtain that True Nam. Only then can we get rid of
our worldly sufferings and go back to our True
Home.
Radha Swami
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Baba Kehar Singh Ji
Satsang 6 –
Those who serve the True Guru are very
fortunate
Ó≈» Ó‘Ò≈ 3
¡≈«Á ◊ÃøÊ, Í≥È≈ 1054-55
√«Â◊π √∂Ú«È √∂ Ú‚Ì≈◊Δ® ¡È«ÁÈ∞ √≈«⁄ È≈«Ó «ÒÚ Ò≈◊Δ
√Á≈ √π÷ Á≈Â≈ «Ú¡≈ ÿ‡ ¡≥Â« √Ï«Á √⁄À ˙Ó≈‘≈ ‘∂®
ÈÁ« ’∂ Â≈ ◊ππ «ÓÒ≈¬∂® ‘« ’≈ È≈Óπ Óø«È Ú√≈¬∂®
‘« Ó«È Ú«√¡≈ √Á≈ √π÷ Á≈Â≈ √ÏÁ∂ Ó«È ˙∞Ó≈‘≈ ‘∂®
«¥Í≈ ’∂ Â≈ Ó∂«Ò «ÓÒ≈¬∂® ‘˙∞ÓÀ ÓÓÂ≈ √Ï«Á ‹Ò≈¬∂®
√Á≈ Óπ’Â∞ ‘À «¬’ ø«◊ È≈‘Δ «’√À È≈Ò ’≈‘≈ ‘∂®
«ÏÈ∞ √«Â◊π √∂Ú∂ ÿØ ¡≥Ë≈≈® «ÏÈ∞ √ÏÁÀ ’Ø«¬ È Í≈ÚÀ Í≈≈®
‹Ø √Ï«Á ≈Â∂ Ó‘≈ ÏÀ≈◊Δ √Ø √⁄π √ÏÁ∂ Ò≈‘≈ ‘∂®
Áπ÷π √π÷π ’ÂÀ Ëπ« «Ò«÷ Í≈«¬¡≈® Á»‹≈ Ì≈˙∞ ¡≈«Í

ÚÂ≈«¬¡≈®
◊πÓπ÷ ‘ØÚÀ √π ¡«ÒÍÂØ ÚÂÀ ÓÈÓπ÷ ’≈ «’¡≈ Ú∂√≈‘≈ ‘∂®
√∂ ÓÈÓπ÷ ‹Ø √ÏÁπ È Í¤≈‰«‘® ◊π ’∂ ÌÀ ’Δ √≈ È ‹≈‰«‘®
ÌÀ «ÏÈ∞ «’˙∞ «ÈÌ˙∞ √⁄π Í≈«¬¡À ‹Óπ ’≈«„ Ò¬∂◊≈ √≈‘≈ ‘∂®
¡Î«˙ ‹Óπ Ó≈«¡≈ È ‹≈¬Δ® ◊π ’ À√ÏÁ∂ È∂«Û È ¡≈¬Δ®
√ÏÁπ √π‰∂ Â≈ Áπ‘π Ì≈◊À® ÓÂ∞ Ó≈∂ ‘« ‹Δ˙∞ Ú∂ ÍÚ≈‘≈ ‘∂®
‘« ‹Δ˙∞ ’Δ ‘À √Ì «√’≈≈® ¬∂‘π ‹Óπ «’¡≈ ’À «Ú⁄≈≈®
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Baba Kehar Singh Ji
‘π’ÓΔ ÏøÁ≈ ‘π’Óπ ’Ó≈ÚÀ ‘π’Ó∂ ’„Á≈ √≈‘≈ ‘∂®
◊πÓπ«÷ √≈⁄À ’Δ¡≈ ¡’≈≈® ◊πÓπ«÷ Í√«¡≈ √Ìπ Í√≈≈®
◊πÓπ«÷ ‘ØÚÀ √Ø √⁄π Ï»fiÀ √Ï«Á √⁄À √π÷π Â≈‘≈ ‘∂®
◊πÓπ«÷ ‹≈Â≈ ’«Ó «ÏË≈Â≈® ‹π◊π ⁄≈∂ ◊π √Ï«Á Í¤≈Â≈®
◊πÓπ«÷ ÓÀ È ‹ÈÓÀ ◊πÓπ«÷ ◊πÓπ«÷ √Ï«Á √Ó≈‘≈ ‘∂®
◊πÓπ«÷ È≈«Ó √Ï«Á √≈Ò≈‘∂® ¡◊Ó ¡◊Ø⁄ Ú∂ÍÚ≈‘∂®
¬∂’ È≈«Ó ‹π◊ ⁄≈« ˙∞Ë≈∂ √ÏÁ∂ È≈Ó «Ú√≈‘≈ ‘∂®
◊πÓπ«÷ √ª«Â √Á≈ √π÷ Í≈¬∂® ◊πÓπ«÷ «‘ÁÀ È≈Óπ Ú√≈¬∂®
◊πÓπ«÷ ‘ØÚÀ √ ØÈ≈Óπ Ï»fiÀ ’≈‡∂ ÁπÓ«Â Î≈‘≈ ‘∂®
◊πÓπ«÷ ˙∞Í‹À √≈«⁄ √Ó≈ÚÀ® È≈ Ó« ‹øÓ∂ È ‹»ÈΔ Í≈ÚÀ®
◊πÓπ«÷ √Á≈ ‘«‘ ø◊ ≈Â∂ ¡È«ÁÈ∞ ÒÀÁ∂ Ò≈‘≈ ‘∂®
◊πÓπ«÷ Ì◊Â √Ø‘«‘ ÁÏ≈∂ ® √⁄Δ Ï≈‰Δ √Ï«Á √Ú≈∂®
¡È«ÁÈ∞ ◊π‰ ◊≈ÚÀ «ÁÈ∞ ≈ÂΔ √‘‹ √∂ÂΔ ÿ« ‹≈‘≈ ‘∂®
√Â◊ππ Í»≈ √ÏÁπ √π‰≈¬∂® ¡È«ÁÈ∞ Ì◊«Â ’‘π «ÒÚ Ò≈¬∂®
‘« ◊π‰ ◊≈Ú«‘ √Á ‘Δ «ÈÓÒ «ÈÓÒ ◊π‰ Í≈Â√≈‘≈ ‘∂®
◊π‰ ’≈ Á≈Â≈ √⁄≈ √Ø¬Δ® ◊πÓπ«÷ «ÚÒ≈ Ï»fiÀ ’Ø¬Δ®
È≈È’ ‹È È≈Óπ √Ò≈‘∂ «Ï◊√ À√Ø È≈Óπ Ï∂ÍÚ≈‘≈ ‘∂®
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Baba Kehar Singh Ji
Maroo Mahlla 3
Aadi Granth P. 1054-55
Those who serve the True Guru are very fortunate.

Night and day they remain engrossed
in the True Nam.
The Lord - Giver of Peace:
abides forever within our body.
One can see Him with the help of the True
Shabad.
When the Lord is Merciful,
He enables us to meet the Guru.
Then the Lord’s Nam is enshrined in our mind.
The Lord, the Giver of Peace:
abides forever within the mind.
The mind is delighted with the Shabad.
When the Lord bestows His Mercy,
He unites us in His Union.
Egotism and attachment are burned away by the
Shabad.
He always remains in one state of mind.
He does not have enmity with anyone.
Without serving the Guru
there is only pitch darkness.
Without the Shabad
no one crosses over to the other side.
Those who are imbued with the Shabad
are very detached.
They earn the profit of the True Shabad.
Pain and pleasure are pre-ordained by the Creator.
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Baba Kehar Singh Ji
He Himself has caused the other affections.

One who becomes a Gurmukh remains detached.
No one can trust a self-willed person.
Those who do not recognize the Shabad are
manmukhs.
They do not know the essence of fear for the
Guru.
Without Fear how can anyone find the fearless
Truth?
The messenger of death will pull the breath out.
The invulnerable Messenger of Death cannot be
killed; but he cannot come near the Guru’s
Shabad.
When he hears the Shabad, he runs far away.
He is afraid that the self sufficient Lord will kill
him.
The Lord is the Ruler above all,
what can this poor Messenger of Death do?
Bound with the order of the Lord,
the messenger carries out his commands.
With his command he takes out the breath
of the living beings.
Gurmukh has created everything in this world
and expanded the entire expanse.
By becoming a Gurmukh one can understand
Truth.
Through the True Shabad, he attains peace.
Gurmukh knows the work of the Lord.
In the four ages He recognizes Guru’s Shabad.
Gurmukh does not die - He does not take birth.
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Baba Kehar Singh Ji
Gurmukh is immersed in the Shabad.

Gurmukh praises Nam and Shabad.
God is Inaccessible, Unseen, and Self-Sufficient.
Through one Nam
He liberates human beings in all the four ages.
He trusts only Shabad and Nam.
Gurmukh remains serene and is always peaceful.
The Nam is enshrined in the heart of a Gurmukh.
Becoming a Gurmukh, one can recognize Nam -
and the noose of evil-mindedness is cut away.
Gurmukh originates from Truth,
and merges back into Truth.
He does not die and take birth.
He is not consigned to incarnation.
The Gurmukh remains forever imbued
with the color of the Lord’s Love.
Night and day he earns a profit.
The devoted Gurmukh looks beautiful
in the Court of the Lord.
Through listening to the True Sound,
he unites with the Shabad.
Night and day they sing the praises of the Lord.
They have reached their Home
through an easy method.
The Perfect Master enables you to hear
the Sound Current within.
The disciple night and day
does the meditation with devotion.
He always sings
the immaculate praises of the Lord.
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Baba Kehar Singh Ji
He is the Lord
with Immaculately clean pious praises.
That True Lord is the Giver of Virtue.
Rare is the Gurmukh who understands this.
Nanak says that the devotees of Lord
praise the Nam and always keep Blooming.
That Nam is carefree.
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Satsang
√«Â◊π √∂Ú«È √∂ Ú‚Ì≈◊Δ® ¡È«ÁÈ∞ √≈«⁄ È≈«Ó «ÒÚ

Ò≈◊Δ®
Those who serve the True Guru are very fortunate.
Night and day they remain engrossed in the True
Nam.
These verses are written by the third Guru,

Guru Amar Das Ji. Through practical experience
he tells us who the most fortunate persons are in
this world. Is that person who becomes the
Prime Minister or Chief Minister most fortunate?
No he’s not - because after every five years they
have to again come and seek re-election. Their
lives are not even safe. Then who is the fortunate
one? The one who gets initiated by the Guru and
is attached to him is the most fortunate one.
Guru Sahib explains that he had been
going on pilgrimages for 22 years, and received
no benefit from it. After returning from his last
pilgrimage, he was relaxing at a well near
Sultanwind village in India when a mahatma
came and asked him where he had come from?
Guru Sahib replied that he had just returned
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from pilgrimage. The mahatma said: Hare, Hare!

(O’ God), you and pilgrimage, I don’t believe it! I can
believe that touching your feet the rivers Ganges, Godavari
and Sarasvati could become pure. The splendor on
Guru Sahib’s face overwhelmed the mahatma to
say this. He asked for some water to drink, and
Guru Sahib took the water out from the well
with his kamandal (a brass or copper container
for drinking) and offered it to him. After
drinking the water, the mahatma felt exhilarated
and said: Either there is something special in the well, or
in you, as the water is sweet like nectar. Who is your
Guru, please tell me the truth. Guru Sahib said that
he had not yet adopted one. The mahatma said:
You have not yet adopted a Guru? To have darshan of a
person without a Guru is a sin, and I have accepted water
from you. My devotions of many years are ruined! He
was praising Guru Sahib a few minutes before,
now he got up and walked away uttering these
words. Guru Sahib became upset, and reaching
home he prayed to God the entire night: O’ God,
I will neither eat nor drink till I get a Perfect Master. O’
my True Lord, my entire life is nearing the end, please
help me to meet a Guru! The next morning the
daughter-in-law of his brother, Bibi Amro was
reciting this Bani:
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Baba Kehar Singh Ji
Ï«Ò‘≈Δ ◊π ¡≈Í‰∂ «Á˙∞‘≈ÛΔ √Á Ú≈®
«‹«È Ó≈‰√ Â∂ Á∂ÚÂ∂ ’Δ¬∂ ’Â È Ò≈◊Δ Ú≈®
‹∂ √˙∞ ⁄øÁ≈ ˙∞◊Ú«‘ √»‹ ⁄Û«‘ ‘‹≈®
¬∂Â∂ ⁄≈È‰ ‘Ω«Á¡≈ ◊π «ÏÈ∞ ÿØ ¡≥Ë≈®

Aadi Granth P.462-63
A hundred times a day, I am a sacrifice to my Guru

who made angels out of men in short order.
If a hundred moons were to rise,
and a thousand suns appeared,
even then, all would be darkness
without the Perfect Master.
These bani touched him deeply and he

asked: Daughter, whose bani is this? She replied,
This is the bani of Guru Nanak Dev Ji, whose successor
is my father. He asked her to take him to her
father at once, but she had strict instructions not
to go to him unless he sent for her. Guru Sahib
said: I am also like your father, if there is any problem, I
will take the entire responsibility on myself, but you must
take me to him. She was very happy that the Lord
had attracted somebody from her family. On the
way, Amar Das Ji thought that he will adopt
Guru Angad Dev Ji as his Master only if he
comes forward to receive him, and gives him
parshad with his own hands. While this was
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Baba Kehar Singh Ji
going on, Guru Angad Dev Ji was thinking that

his daughter’s father-in-law’s brother is coming
and wants to see some miracle. He took some
sewadars along with him and went forward to
welcome him. Upon seeing Guru Angad Dev Ji,
Guru Amar Das Ji now started thinking that this
was not a big thing, as being from the girl’s side it was his
duty to come forward to receive him. Look, Guru
Angad Dev Ji has done what Guru Amar Das Ji
wanted, but now his mind has turned it around.
As they sat for lunch, Guru Angad Dev Ji said:
O’ brother, I have a spare chapatti, please take it! Now
leaving the food, Guru Amar Das Ji got up and
fell at Guru Sahib’s feet and said: I came to test you,
but you are God. Kindly bless me with Nam. Guru
Sahib said: O’ Brother! You will not have faith in me
as we are relatives. I am from the girl’s side and you are
from the boy’s side, so it won’t work. Guru Amar Das
Ji said: I have left behind all my relations. My only
relative is you. So Guru Angad Dev Ji initiated him.
Guru Amar Das Ji was given the duty of
arranging water and had to go from Khadoor
Sahib to Goindwal Sahib (in Punjab, India) daily.
He would cover three and a half miles walking
backwards, and returning forward, as he did not
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want to turn his back on the Guru. Coming back

he used to help Guru Sahib with his bath.
One day when he was returning from
getting water, it was raining hard with
thunderstorms. He was coming back with a
pitcher of water for Guru Sahib’s bath, but on
the way, near a weaver’s house, he slipped and
fell on the loom; but he did not let the pitcher
fall down. Hearing the sound the weaver said
that their old wall must have fallen down. His
wife said: No, it must be the shelterless Amru, who in
his old age is living on the charity of the parents of his
daughter-in-law. Guru Amar Das Ji, who spoke
very few words, upon hearing this said: O’ mad
woman, I am not a shelterless person, I have a Guru.
⁄UÁfl XWÊ Ã¡ ≤Ê≈U Ÿ„UË¥ ¡Ê ≤ÊŸ ø…∏UÁ„U ≤ÊÈ◊¢Á«UH
‚Êœ ’øŸ ¬‹≈U Ÿ„UË¥ ¬‹≈U ¡Ê∞ ’˝„U◊¢«UH
The glory of the sun is not diminished
even when there is an accumulation of clouds.
The universe may change,
but the words of a Saint do not.
So these words Guru Amar Das Ji uttered

made the weaver’s wife mad. The next day the
weaver with his wife appeared in the court of
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Baba Kehar Singh Ji
Guru Angad Dev Ji and said: Guru Sahib, your

disciple Amar Das has said something due to which my
wife has become mad. Guru Sahib sent for Amar
Das Ji and enquired: What is the matter? Guru
Amar Das Ji said, I did not say anything, and if I did
say something, you know, as you were present with me.
Guru Sahib ordered the weaver to rub the shoe
of Guru Amar Das Ji on his wife’s head. Doing
this she became balanced again. Guru Angad
Dev Ji hugged Amar Das Ji and blessed him with
this boon: Amar Das is home for the homeless, shelter
for the shelterless, support for those without support, and
honor for those dishonored. He is now the Eternal Form.
Ÿ Ê⁄U ¡’ ◊È⁄U‡ÊŒ Ÿ XWË XWÃ⁄U ‚ ŒÁ⁄UÿÊ XW⁄U ÁŒÿÊ!!
’¢Œ XWÊ ’¢ŒÊ ¡’ „ÈU•Ê ’¢Œ ‚ ◊ÊÒ‹Ê XW⁄U ÁŒÿÊ!!
When Guru paid attention
he changed the drop into a river.
When the human being
surrendered to the Satguru,
he changed him into God.
The farmers know how to change the

quality of plants through the technique of
grafting. The hard berry grafted with the soft
berry becomes soft after some time. At one time
there had been a Muslim pir named Abdul Kadir
Jilani. Once when the Qutb (a title among fakirs)
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Baba Kehar Singh Ji
of a particular city expired, people came to

Hazrat Sahib and requested him to provide them
a suitable Qutb. He said that he would provide
one in the morning. Hazrat Sahib went to his
stable at about 4:00am and found a man sitting
near his Arabian mare trying to untie it. He asked
the man: Who are you? The man said that he was
a thief. Hazrat Sahib was happy that the man
spoke the truth and did not try to lie and defend
himself. He ordered his disciples to bring the
thief to his court after a bath - in the morning.
They gave him a bath and dressed him with new
clothes. The thief was apprehensive and thought
they might be preparing him like a goat for a
sacrifice. After that he was brought to the court.
Hazrat Sahib had the same Arabian horse
brought to the court and seated the thief on it.
He patted him and said: Go! From today onwards
you will be my new Qutb of such and such a city.
Ô≈ ‹È≈Ï∂ ◊Ø√∂ ¡≈˜Ó ÓÀ≤ø Â∂∂ Ï«Ò‘≈ ¡ª®
⁄Ø ÂØ ⁄≈ ’∞ÂÏ ’ΔÂ≈ Ú≈‘ Ó∂Δ √’≈ ¡ª®

O’ Gosae Azam! I am a sacrifice to you.
You have changed a thief into a Qutb
with a glance! I have all praise for you.
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Baba Kehar Singh Ji
When Guru Nanak Dev Ji asked Lehna to

eat a corpse, the later asked: From which side should
I begin? Guru Sahib said: The jaggery (molasses) is
sweet from all sides, eat from whichever side you wish to.
When the sheet was lifted it was sweet halvah. So
in this world, that person alone is fortunate who
has won Guru’s favor and is attached to Nam
blessed by Guru and his Shabad form (spiritual
form).
Now the question arises, what Nam are we
speaking of? Nam is a power. In studying
history, we see that all saints have said that
everything in the world is perishable, and if there
is anything that is stable and imperishable, It is
Nam. The ninth Guru writes:
È≈Óπ «‘˙ √≈Ë» «‘˙ «‘˙ ◊π ◊Ø«Ï≥Á®
’‘π È≈È’ «¬‘ ‹◊Â Ó∂∫ «’È ‹«Í˙ ◊πÓ≥Â∞®

Aadi Granth P. 1429
Nam remains, the Holy Saints remain, the Guru -

Lord of the Universe remains.
Nanak says: how rare are those who chant
the Guru's Mantra in this world.
Therefore the saints say that Nam is of two

types: one is Varnatmak, and the other is
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Baba Kehar Singh Ji
Dhunyatmak. Varnatmak is that which can be

read, spoken and written. Dhunyatmak Nam,
which can only be heard or listened to, is that
Power which supports the entire world. Guru
Sahib asks: From where was this Dhunyatmak Nam
born?
Now I am going to tell you about a time
when the mortal world, ether region, and nether
region did not exist. All was misty chaos. The
Supreme Soul (God) was absorbed within
Himself, and was blooming within Himself. A
wave of ideas came to his mind, that the creation
of the world was needed: then the Shabad was born
in Anami Desh, the Nameless Region. From there the
Shabad came down and created two regions:
Agam, which is inaccessible; and Alakh, which cannot be
seen. Now we Sikh people consider Guru Granth
Sahib to be a proof, and we only believe in the
facts stated in Guru Granth Sahib. What is said
by Guru Nanak Dev Ji in Guru Granth Sahib
should be read and pondered upon.
Â± ¡’≈Ò Íπ÷π È≈‘Δ «√ ’≈Ò≈®
Â± Íπ÷π ¡Ò∂÷ ¡◊øÓ «È≈Ò≈®

Aadi Granth P. 1038
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Baba Kehar Singh Ji
You are the Primal Being.

Death does not hover over your head.
You are the Unseen, Inaccessible
and Extraordinary Primal Lord.
After creating the Agam and Alakh regions,

the Sar Shabad stopped in Sach Khand.
√«⁄÷≥‚ Ú√À «Èø’≈
God lives in Sach Khand.
From there Sar Shabad comes out as

Satnam Stream and formed two regions -
Bhanwar Gupha and Daswan Dwar. From here
the Stream came down and formed two more
regions - Trikuti and Sahansdal Kanwal. The
whole creation is formed and operated by that
Shabad. The third Guru says:
˙∞ÂÍ«Â ÍÒ˙∞ √ÏÁ∂ ‘ØÚÀÕ √ÏÁ∂ ‘Δ «Î« ˙Í«Â ‘ØÚÀ®
Aadi Granth P. 117
Creation and destruction happen through Shabad.

Through the Shabad - Creation happens again.
About that Shabad, Shri Guru Nanak Dev

Ji says in Pran Sangli:
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Baba Kehar Singh Ji
√ÏÁ∂ ËÂΔ √ÏÁ∂ ¡≈◊≈√® √ÏÁ∂ √Ï«Á Ì«¬¡≈ Í◊≈√®
√◊ÒΔ «√Ã√‡Δ √ÏÁ ’∂ Í≈¤À® È≈È’ √ÏÁ ÿ‡∂ ÿ«‡ ¡≈¤À®

Pran Sangali P. 19
Shabad is the Creator of earth,

Shabad is the Creator of sky.
Everything is Enlightened by the Shabad.
Shabad is the support of the entire creation.
Shabad is present in every living being.
After creating the mortal world, ether

world, and nether world, God handed them over
to Kal. The fifth Guru writes:
÷≥‚ ÍÂ≈Ò ÁΔÍ √«Ì ÒØ¡≈® √«Ì ’≈ÒÀ Ú«√ ¡≈«Í ÍÃ«Ì ’Δ¡≈®
Aadi Granth P. 1076
All the worlds, continents, islands and nether

worlds - God Himself handed over to Kal.
Kal has put three coverings over the living

beings: sthool (material), suksham (astral), and
karan (causal). He attached three types of fevers
to the body: Adhi - mental worries (how can I ever get
my work done, or I have too much work to do, etc.);
Byadhi - physical ailments; and Upadhi: getting
upset on hearing harsh words from any person - or getting
upset on having quarreled with somebody. He made the
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Baba Kehar Singh Ji
body using five elements: earth, water, fire, air

and ether. Each element has five properties:
Earth – Bones, flesh, skin, veins, and hair.
Water – Vital fluid, blood, fat, urine, and

saliva.
Fire – Hunger, thirst, sleep, personality,

and laziness.
Air – Running, walking, smelling,

contracting, and expanding.
Ether – Desires, anger, bashfulness, fear,

and infatuation.
Kal bound the living being with three

attributes (Gunas). They are as follows:
Satogun = Harmony
Rajogun = Action or activity
Tamogun = Inertia or darkness
He divided the living beings into four

classes or genera:
Andaj – Born out of eggs.
Jeraj – Born out of membrane.
Setaj or Shwetaj – Born out of sweat.
Utbhuj or udbhij – Sprouted from earth.
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Baba Kehar Singh Ji
Four banis or methods of speech were

made:
Baikhari – Spoken in the mouth.
Madhma – Spoken in throat.
Pashanti – Spoken in the heart.
Para – Wavering in the navel (done by

yogis).
The Third Guru says:

Â∂Δ¡≈ ÷≈‰Δ Â∂Δ¡≈ Ï≈‰Δ® «ÏÈ∞ È≈ÚÀ √Ì Ì«Ó ÌπÒ≈‰Δ®
Aadi Granth P. 116
The four types of genera

and the four types of banis are yours.
Without the Nam all are lost in doubt.
O’ Lord, all these four classes of genera

and four banis are created by you, but without
the True Nam, all are lost in doubt and
superstition. Therefore, after being blessed with
Nam by the Satguru, and meditating on it, we
can reach the place where we have to go after
death. Guru Nanak Dev Ji says:
È≈È’ ‹ΔÚ«Â¡≈ Ó« «‘¬∂ ¡À√≈ ‹Ø◊ ’Ó≈«¬¬À®
Aadi Granth P. 730
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Baba Kehar Singh Ji
O’ Nanak: Practice such a yoga

that you remain dead while yet alive.
◊ÍÃÍ•Ê ÁXW’‹¢Ã ◊ÍÃÍH

Die before death.
If we die before death, the fear of death

will disappear. Kabir Sahib says:
’ÏΔ «‹√ ÓÈ∂ Â∂ ‹◊π ‚,À Ó∂∂ ÓÈ ¡ÈßÁπ®
ÓÈ∂ ‘Δ Â∂ Í≈¬Δ¡À Í»È∞ ÍÓ≈ÈßÁπ®

Aadi Granth P. 1365
That death fills my mind with bliss;

that the world is afraid of.
So when is that happiness attained? When

the drop merging in the ocean becomes one with
it. Then that drop attains Param Anand (supreme
bliss). In this world that person is most fortunate
who has been blessed with Nam.
This world has been created and dissolved
many a time. From the four-fold age (Golden,
Silver, Copper & Iron) comes one Drivya yuga.
71 Drivya yugas make one Mantra, which is
equal to god Indra’s (deity) life span. One day of
Brahma the creator is equal to 14 mantras, or
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Baba Kehar Singh Ji
994 Drivya Yugas. When 994 is multiplied by

4,320,000 it makes 4,294,080,000 years. This is
equal to one day of Brahma. When night is
added it becomes double. This forms one day
and night of Brahma. Brahma the creator, Shiv
the destroyer, and Vishnu the preserver each live
for one-hundred years. Now one day multiplied
by 365 makes one year of Brahma’s life. When
one year of Brahma’s life is completed, it equals
one day of Vishnu. When one year of Vishnu is
completed, it equals one day of Shiv. When 100
years of Shiv are completed, then he dies. So
whosoever is born, his death is inevitable.
At the time of the death of Shiv Ji Maharaj,
the whole world will be dissolved in water, water
will be dissolved in fire, fire extinguished by air,
and air by ether. All the three worlds will be
destroyed in dissolution. When Maha Pralaya
(Grand Dissolution) takes place, then ether will
merge in Maya (illusion); Maya will merge in
Brahm (Kal); and Brahm into Par Brahm (Lord
of third spiritual region). Everything up to
Bhanwargupha (fourth spiritual region) will come
to an end. Only Sach Khand will remain intact.
Then if God so desires, He will recreate the
world again through Sar Shabad.
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Baba Kehar Singh Ji
Mention has been made in the Bhagwat

Gita about the death of the Hindu triad. During
his conversation with Arjun, Shri Krishan Ji once
pointed to an ant on the floor and said: Arjun,
this ant has many times taken birth as Brahma, Vishnu
and Mahesh.
Saints do not force anyone to follow them.
With love and affection they try and make
people understand. Once the son of Lukman
Hakim, an ayurvedic doctor, got mixed up with
bad company. Lukman tried his best, narrating
the benefits of good company, but the boy was
not ready to leave it. The boy said: I too have a
brain and can think. Lukman was an intelligent
person. One day he asked his son to get him
some coal from the fireplace. The boy picked up
the coal in both hands and brought it to his
father. Lukman kept busy in writing for
sometime and did not pay attention to his son.
The boy said: Abba Ji (father), where should I put the
coal? Lukman said: Is it hot? Do you feel difficulty
holding it? The son replied: It is neither hot, nor do I
feel difficulty holding it. Lukman said: Then why are
you in a hurry to put it somewhere? The son said:
Abba Ji, it’s soot make my clothes dirty. Lukman very
affectionately said: O’ my son, the company you are
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Baba Kehar Singh Ji
keeping does not appear to be undesirable nor

troublesome, but like the soot it will effect your character
and spoil your future career. After this the boy was
reformed. So we should also try to come out of
this dark and dingy room of the world -
otherwise God will create circumstances which
will force us to abandon it.
√Á≈ √π÷ Á≈Â≈ «Ú¡≈ ÿ‡ ¡≥Â« √Ï«Á √⁄À ˙Ó≈‘≈ ‘∂®
The Lord - Giver of Peace,
abides forever within our body.
One can see Him with the help
of the True Shabad.
That God is within us. How can we meet

Him? He is sitting in the Nameless Region and
from there He created the Shabad. Through that
Shabad he created the whole universe. That
Shabad is resounding behind our eyes. To obtain
that Shabad it is necessary to meet the Satguru
who will bless you with It. Kabir Sahib says:
ªÈ⁄U ªÊÁ’¢Œ ŒÊ©U π«ÎU XWÊ XÒW ‹Êª©U ¬ÊßH
’Á‹„UÊ⁄UË ªÈMW •Ê¬Ÿ Á¡Ÿ ªÊÁ’¢Œ ŒË•Ê ’ÃÊßH
Guru and Gobind (God)
are both standing before me.
At whose feet should I bow?
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Baba Kehar Singh Ji
I am a sacrifice to my Guru,
who led me to Gobind.
Kabir Sahib says that Guru is dearer to him

than God, as God was already in him, but only
after learning the secret from Satguru could he
know Him. So after obtaining Nam from Guru
we can realize the Truth behind our eyes. Let me
give you an example: to pump out water from a newly
installed hand pump - first you have to prime the pump
by pouring water from the outside - into it. With the help
of the ‘outside water’, water can be pumped out. Then you
can draw as much water as we want. Therefore the
mahatmas say that by being attached to the
Guru, we can attain Truth. That Truth is not a
word, It is a huge Power. We are to go inside
ourselves and unite with that.
The history of the names given to God by
us can be traced in the outside world. A hundred
and sixty years ago there was no reference to the
name Radha Swami. Swami Ji Maharaj
remembered the Lord by Radha Swami. Five-
hundred years before, there was no reference to
‘Satnam.’ Guru Nanak Dev Ji named that Power
- ‘Satnam.’ Fourteen-hundred years ago there
was no reference to Allah. Two thousand years
ago there was no reference to the word ‘God.’
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Baba Kehar Singh Ji
No one knew the word Ram prior to Treta Yug,

the silver age, and there was no reference to
Hare-Hare prior to Dwapar, the copper age.
People have always been doing silent repetition
of God’s names and will continue doing so.
Kabir Sahib says:
¡ª ◊¥ øÊ⁄UÊ ⁄UÊ◊ „Ò¥U, ÃËŸ ⁄UÊ◊ Á’•Ê„UÊ⁄UH
øÊÒÕÊ ⁄UÊ◊ ÁŸ¡ ‚Ê⁄U „ÒU, ÃÊ XWÊ XW⁄UÊ ÁfløÊ⁄UH
In the world there are four Rams:
three deal with the world;
but the fourth has its own recognition,
think about that.
Kabir Sahib says: There are four Rams in the

world, but you talk about only one. Then the disciples
asked Kabir Sahib to explain these four Rams. So
Kabir Sahib explained:
∞XW ⁄UÊ◊ Œ‡Ê⁄UÕ XWÊ ’≈UÊ– ∞XW ⁄UÊ◊ ≤Ê≈U ≤Ê≈U ◊¥ ’ÒΔUÊH
∞XW ⁄UÊ◊ XWÊ ‚ª‹ ¬‚Ê⁄UÊ– ∞XW ⁄UÊ◊ ‚’„ÈÈ¢ ‚ ÁŸ•Ê⁄UÊH
One Ram was the son of King Dashrath,
in Treta yug, the Silver age.
One Ram is sitting in everyone.
One Ram has created the whole world.
One is different from all these.
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Baba Kehar Singh Ji
One Ram was the son of king Dashrath in

Treta yug, the Silver age; one Ram is our mind,
who is sitting inside us; one Ram is Kal Niranjan,
who is ruling over the three worlds; and one
Ram is that Lord who is present in all of us but
still distinct. He is the One who is present
everywhere, and is the Real Lord of all; we are to
unite with that Ram. Guru Gobind Singh Ji has
remembered God by approximately eight or nine
hundred names. According to new research, God
has one hundred and eighty thousand names
which are in use - but all these are descriptive.
They can be read, written and spoken. Kabir
Sahib has written:
XWÊÁ≈U ŸÊ◊ ‚¢‚Ê⁄U ◊Á„U, ÃÊ¢Ã ◊ÈXWÃ Ÿ „UÊ∞H
•ÊÁŒ ŸÊ◊ ¡Ê ªÈ¬Ã ¡¬, ’Í¤Ê Á’⁄U‹Ê XWÊ∞H
There are crores of names in the world:
they do not lead to salvation.
The Primal Nam which is hidden,
some rare one knows about that.
That hidden Nam is Dhunyatmak: that

which can only be heard or listened to. It cannot be
written, read or spoken. We are to attain the
secret of that True Nam from Satguru, and
search for It within our own self. The third Guru
has written in his bani:
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Baba Kehar Singh Ji
È≈ÓÀ ‘Δ Â∂ √Ìπ «’¤∞π ‘Ø¡≈ «ÏÈ∞ √«Â◊π È≈Óπ È ‹≈ÍÀ®
◊π ’≈ √ÏÁπ Ó‘≈ √π ÓΔ·≈ «ÏÈ∞ ⁄≈÷∂ √≈Áπ È ‹≈ÍÀ®

Aadi Granth P. 753
Everything has come from Nam.

Guru’s Shabad is the sweetest
and most sublime essence:
but without tasting,
its flavor cannot be experienced.
Guru Nanak Dev Ji has said: That Nam is

beyond our reach and beyond our mind and senses.
¡«Áz√‡ ¡◊Ø⁄ È≈Ó ¡Í≈≈® ¡«Â √ ÓΔ·≈ È≈Óπ «Í¡≈≈®
Aadi Granth P. 1041
The Nam is Unseen, Imperceptible and Limitless.

The sublime essence of Lovely Nam
is utterly sweet.
At the time of Shri Krishan, Narad (a sage)

asked the Gopis (milk-maids): What is your opinion
about Shri Krishan, and what type of love do you have for
him? They replied, We pray to God that Shri Krishan
should keep coming back in every birth and we should be
his Gopis and get this sweet love from him. Narad said:
You can get Shri Krishan again in your next lives if you
give him as “alms” in this life, for whatever we sow, so
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Baba Kehar Singh Ji
shall we reap. If we sow wheat we shall have to

reap wheat. If we sow gram, we shall get gram.
The Gopis said, Narad Ji, we give Shri Krishan.
Narad said to Shri Krishan: Please get up, you have
been given as alms. The Gopis started weeping and
said, Narad Ji, we wish to get him in every life and you
are going to separate us from him in this very life. This
deal is not acceptable to us. They asked Narad to take
diamonds, pearls, gold and other valuables equal
to the weight of Shri Krishan. History says that a
very big weighing scale was made and Krishan
sat on one side - the diamonds, pearls, gold,
silver and other precious jewels were put on the
other side; however, the pan with Shri Krishan
would not rise at all. Meanwhile Narad went
outside, and the Gopis prayed to Shri Krishan,
O’ Lord, what should we do now? We have exhausted
everything. Shri Krishan said: Write my Name on a
leaf, and put it in the pan. Upon doing that, the pan
with Shri Krishan rose up. On Narad’s return,
the Gopis asked him to re-weigh the scale. Now
he had to remove many jewels and precious
stones to equal Shri Krishan’s weight. The Gopis
enquired about this and Shri Krishan said that
greater than him was The Name. In Gurbani
also, it is stated:
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Baba Kehar Singh Ji
Ú‚≈ √≈«‘Ïπ ˙±⁄≈ Ê≈˙±® ˙±⁄∂ ˙∞Í« ˙±⁄≈ È≈˙±®

JapJi Sahib P.5
Great is the Master and high is His Home.

Highest of all is his Nam.
Repeating the outside words by oneself

does not help unless we get a Guru in the
Shabad form. A Guru who practices Shabad can
unite us with the True Shabad. Kabir Sahib says:
Á’Ÿ Œπ Á’Ÿ •⁄U‚ ¬⁄U‚ XW ŸÊ◊ ‹Ë∞ ÁXW•Ê „UÊ∞H
œŸ XW XW„ÒU œŸË ¡ „UÊ∞ ÁŸ⁄UœŸ ⁄U„U Ÿ XWÊ∞H
Without seeing and getting in touch with the Guru,
even if one goes on uttering the outward names,
it does not help.
If one could become rich
by uttering the word ‘money, money’
no one would remain poor!
The third Guru writes:

≈Ó ≈Ó √Ìπ ’Ø ’‘À ’«‘¡À ≈Óπ È ‘Ø«¬®
◊π ÍÃ√≈ÁΔ ≈Óπ Ó«È Ú√À Â≈ Î´ Í≈ÚÀ ’Ø«¬®

Aadi Granth P. 491
Everyone chants the name of the Lord Ram-Ram,

but by such chanting God is not obtained.
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Baba Kehar Singh Ji
By Guru’s Grace alone the Lord comes to dwell in

the mind; then one can obtain the fruit.
One does not get the real benefit of Nam

until the disciple gets united with the Shabad
Guru inside. By uttering water–water, our thirst
is not quenched. We have to drink the water to
quench our thirst. Unless we cook and eat the
food, by saying bread–bread, our hunger is not
satisfied. Unless we work hard to earn money,
just uttering rupees-rupees will not banish our
poverty. By repeating electricity-electricity, our
house is not lit. Electricity is a power and is
engrossed in the wires. We cannot see it unless
we turn the switch on. In the same way Nam
provides Light to the entire creation. It is the
Creator of the World, and It nurtures and
preserves the creation. The whole of creation is
supported by Nam and there is nothing without
Nam. Guru Nanak Dev Ji says:
‹∂Â≈ ’ΔÂ≈ Â∂Â≈ È≈˙∞® «Ú‰∞ È≈ÚÀ È≈‘Δ ’Ø Ê≈˙±®
JapJi Sahib P. 4
Whatever is created, is created by Nam.

Without that Nam there is no place.
The third Guru has written:
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Baba Kehar Singh Ji
È≈ÓÀ Â∂ √«Ì ˙∞Í‹∂ Ì≈¬Δ È≈«¬ «Ú√«¡À Ó« ‹≈«¬®

Aadi Granth P.603
From Nam everything has originated.

Forgetting that Nam they die.
Nam is Omnipresent. No place is without

Nam. It is a different issue that somewhere It is
apparent and at other places It is hidden. It is
present in all of us, however, those who have
realized the Shabad Guru: in them It is apparent.
Those who have not yet realized It: in them It is
hidden. We come to understand It from a person
who knows Its Secret.
ÈÁ« ’∂ Â≈ ◊ππ» «ÓÒ≈¬∂® ‘« ’≈ È≈Óπ Óø«È Ú√≈¬∂®
When the Lord is Merciful,
He enables us to meet the Guru.
Then the Lord’s Nam is enshrined in our mind.
When God is merciful to us we get the

company of a Perfect Master. Guru Sahib does
not consider getting worldly things as the mercy
of God. These things are false and take us deeper
into illusion and are perishable. The Satguru
blesses us with True Nam that is eternal.
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Baba Kehar Singh Ji
‘« Ó«È Ú«√¡≈ √Á≈ √π÷ Á≈Â≈ √ÏÁ∂ Ó«È ˙∞Ó≈‘≈ ‘∂®
The Lord, the Giver of Peace,
abides forever within the mind.
The mind is delighted with the Shabad.
Guru Sahib says that he was longing to

meet God. He repeated holy names, observed
penances, went on pilgrimages, performed
worship, and read holy books; but still he could
not realize God. When he met Guru Angad Dev
Ji he was blessed with the secret of Nam. He
meditated on It and served his Guru; then that
Nam appeared within him and filled him with
true happiness. The fourth Guru has said:
‘« ‘« Â∂≈ È≈Óπ ‘À Áπ÷ Ó∂‡‰‘≈≈®
◊π √∂Ú≈ Â∂ Í≈¬Δ¡À ◊πÓπ«÷ «È√Â≈≈®

Aadi Granth P. 725
Your Name, O’ Lord, Har Har,

is the Destroyer of sorrow.
Serving the Guru it is obtained:
and as Gurmukh, one is liberated.
«¥Í≈ ’∂ Â≈ Ó∂«Ò «ÓÒ≈¬∂® ‘˙∞ÓÀ ÓÓÂ≈ √Ï«Á ‹Ò≈¬∂®

When the Lord bestows His Mercy,
He unites us in His Union.
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Egotism and attachment

are burned away by the Shabad.
When the Lord bestows His Mercy, He

brings us to the Satguru who blesses us with
Nam and makes us meditate. With the
appearance of Nam inside, egotism and
attachment are burnt. It means they depart and
God’s love appears; then the human being
realizes God. The third Guru says:
È≈È’ ‹ΔÚÁ≈ Íπ÷π «Ë¡≈«¬¡≈ ¡Ó≈ ÍÁπ ‘Ø¬Δ®
Aadi Granth P. 1247
Nanak says: by meditating on the Living Satguru,

I could attain the eternal status.
√Á≈ Óπ’Â∞ ‘À «¬’ ø«◊ È≈‘Δ «’√À È≈Ò ’≈‘≈ ‘∂®
God is the Liberated One.
He always remains in one state of mind.
He does not have enmity with anyone.
Guru Sahib says that God does not enter

the circle of births and deaths. He is always the
same. He does not have enmity with anyone,
because He Himself is present in everyone; with
whom should He have enmity - there is no one
except Him. The fifth Guru says:
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Baba Kehar Singh Ji
«Ï√« ◊¬Δ √Ì Â≈«Â Í≈¬Δ®
‹Ï Â∂ √≈Ë √ø◊«Â ÓØ«‘ Í≈¬Δ® A® ‘≈˙∞®
È≈ ’Ø ÏÀΔ È‘Δ «Ï◊≈È≈ √◊Ò √ø«◊ ‘Ó ’˙∞ Ï«È ¡≈«¬®

Aadi Granth P. 1299
I have forgotten my jealousy of others.

Since I have come into the company of the Holy;
no one is my enemy, and no one is a stranger.
I get along with everyone.
Those that meditate on Nam become

humble - they leave pride and praise. They look
at everyone as a manifestation of God. Kabir
Sahib says:
’ÏΔ √Ì Â∂ ‘Ó Ïπ∂ ‘Ó Â«‹ ÌÒ Ø√Ìπ ’Ø«¬®
«‹«È ¡À√≈ ’« Ï»«fi¡≈ ÓΔÂ∞ ‘Ó≈≈ √Ø«¬®

Aadi Granth P. 1364
Kabir says I am the worst of all.

Beside me - everyone is good.
Whosoever understands this is my friend.
The person who is attached to the Lord

and His Nam becomes free of jealousy, enmity,
opposition, slandering and duality. Baba Farid
has said:
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ÎΔÁ≈ ÷≈Ò’∞ ÷Ò’ Ó«‘ ÷Ò’ Ú√À Ï Ó≈«‘®
ÓøÁ≈ «’√ ÈØ ¡≈÷Δ¡À ‹ª «Â√π «ÏÈ∞ ’Ø¬Δ È≈«‘®

Aadi Granth P. 1381
Farid Sahib says: Creator is in the creation,

and the Creation abides in God the Creator.
Whom should we call bad?
There is none without Him.
Guru Gobind Singh Ji explains to Bhai

Nand Lal about this.
÷Ò’ ÷≈Ò’∞ ’Δ ‹≈È ’ ÷Ò’ Áπ÷≈ÚÀ È≈«‘≥®
÷Ò’ Áπ÷∂ ÈßÁ Ò≈Ò ‹Δ, ÷≈Ò’ ’ØÍ∂ Â≈«‘≥®

Remembering the Creation belongs to God,
no one should be tormented.
O’ Nand Lal:
if anyone from His Creation is troubled,
He is annoyed with the person creating trouble.
Bhai Kanhaiya was a disciple of Guru

Gobind Singh Ji and was quite old. During a
battle, all the female and male disciples used to
serve with full devotion. Bhai Kanhaiya humbly
requested to Guru Sahib that he also should be
given some work. Guru Sahib said: You are an
aged person, what can you do during the battle? He
said: Whatever you order, I will do. Guru Sahib said:
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You offer water to the wounded in the battlefield. So he

offered water to Hindu, Sikh and Muslims
without any discrimination. In the evening the
disciples complained to Guru Sahib: With great
difficulty we are wounding the Muslims and Bhai
Kanhaiya is offering water to the wounded; on being
asked he also provides water to the wounded Muslim
soldiers as well and enables them to fight again! Bhai
Kanhaiya was sent for, and replied with folded
hands: My True Lord, You ordered me to offer water to
the wounded soldiers. You did not order me ‘not to offer
water to the Muslims.’ I offer water to that wounded
soldier in whose eyes I see your image.Therefore, please
stop showing yourself in the eyes of Muslims and I will
not offer water to them. Guru Sahib embraced Bhai
Kanhaiya and ordered him to love the whole
creation. So the beloveds of God love everyone.
«ÏÈ∞ √«Â◊π √∂Ú∂ ÿØ ¡≥Ë≈≈® «ÏÈ∞ √ÏÁÀ ’Ø«¬ È Í≈ÚÀ Í≈≈®
Without serving the Guru
there is only pitch darkness.
Without the Shabad
no one crosses over to the other side.
Without Satguru there is only ignorance

inside a person. He can neither see God inside
nor outside. Therefore Guru Angad Dev Ji says:
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‹∂ √˙∞ ⁄øÁ≈ ˙∞◊Ú«‘ √»‹ ⁄Û«‘ ‘‹≈®
¬∂Â∂ ⁄≈È‰ ‘Ø«Á¡≈ ◊π «ÏÈ∞ ÿØ ¡≥Ë≈®

Aadi Granth P. 463
If a hundred moons rise,

and a thousand suns appear,
even with such light, without the Guru
there would be pitch darkness.

⁄UÊ◊ XÎWcáÊ Ã XWÊ ’«∏U ÁÃŸ„UË ÷Ë ªÈ⁄U XWËŸ H
ÃËŸ ‹ÊXW XW ŸÊßXWÊ ªÈ⁄U •Êª •œËŸH
They too adopted a Guru.
The Lords of the three worlds are under the Guru.
When the Lord of the three worlds takes

incarnation and comes to this world, he too has
to adopt a Guru. Shri Ram Chander Ji and Shri
Krishan Ji also had to adopt a Guru to obtain
knowledge. The third Guru says:
«ÏÈ∞ √«Â◊π ’Ø È≈˙∞ È Í≈¬∂ ÍÃ«Ì ¡À√Δ Ï‰Â ÏÈ≈¬Δ ‘∂Õ
Aadi Granth P. 1046
Without the True Guru, no one finds Nam.

Such is the way God has created.
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Baba Kehar Singh Ji
In his Shabad ‘Path pari-o aur baid bichaari-o’

the fifth Guru describes his efforts in search of
God in previous lives. He says that he has read
many religious books and Vedas, practiced Yoga
and rising of the kundalini, did nyoli karam (a
yoga exercise); but the five passions of lust,
anger, greed, attachment, and pride did not leave
him; rather they became more powerful. Tired
and frustrated, he prayed to God to bless him
with awareness and understanding; that he may
know about Him. He again says that he
performed many types of religious ceremonies,
ate food with his hands, lived naked, observed
silence, and went on pilgrimages; but the
impurity of his mind did not leave him. As a king
he enjoyed worldly pleasures, but his mind was
not at peace. He gave gold, silver, diamonds,
elephants, horses, and even his wife as alms; but
nothing helped. In Kashi (a religious city in
India) he had his head chopped off, but could
not attain liberation. Finally, with God’s Grace
he received the company of a Perfect Master
who blessed him with the secret of Nam - and all
the evils left him; his mind became peaceful and
he realized God.
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‘« ’ΔÂ √≈Ë √ø◊«Â ‘À «√« ’ÓÈ ’À ’Ó≈®
’‘ È≈È’ «Â√π Ì«¬˙ Í≈Í«Â «‹√π ÍπÏ «Ò÷∂ ’≈ Ò‘È≈®

Aadi Granth P. 642
Singing the praises of the Lord

in the company of the Holy
is the highest of all actions.
Nanak says: he alone obtains it
who is predestined to receive it.
Shams-i-Tabriz came to a garden where

Maulana Rum was teaching boys at the bank of a
pond. Many costly manuscripts were lying there
and pointing to the books, Shams-i-Tabriz asked:
What are these? Maulana Rum said: These are things
of which you know nothing. Shams-i Tabriz picked
up the books and threw them in the water.
Maulana Rum became very angry but kept his
composure. Then Shams-i-Tabriz put his hand in
the water and pulled out all the books which
were dry and in perfect condition. Maulana Rum
said: Please explain this mystery to me. Shams-i
Tabriz said: It is something in which you know nothing,
but need to know. Maulana Rum fell at Shams-i-
Tabrez’s feet, and requested him to kindly reveal
the mystery. After putting him to severe tests,
Shams-i-Tabriz blessed him with the secret of
Nam and changed him into his own form.
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‹Ø √Ï«Á ≈Â∂ Ó‘≈ ÏÀ≈◊Δ √Ø √⁄π √ÏÁ∂ Ò≈‘≈ ‘∂®
Áπ÷ √π÷ ’ÂÀ Ëπ« «Ò«÷ Í≈«¬¡≈® Á»‹≈ Ì≈˙∞ ¡≈«Í

ÚÂ≈«¬¡≈®
Those who are imbued with the Shabad
are very detached.
They earn the profit of the True Shabad.
Pain and pleasure are preordained by the Creator.
He Himself has caused the other affections.
Guru Sahib says that one becomes a truly

detached person, getting rid of worldly loves and
attachments, by inwardly attaching to the True
Shabad. God himself has created the other loves
in living beings - love for worldly things, etc.
When God wants to liberate someone, He
himself comes in the form of Satguru and
attaches them to his Shabad. He pulls them away
from worldly attachments and loves and unites
them with himself.
◊πÓπ÷ ‘ØÚÀ √π ¡«ÒÍÂØ ÚÂÀ ÓÈÓπ÷ ’≈ «’¡≈ Ú∂√≈‘≈ ‘∂ ®
One who becomes a Gurmukh remains detached.
No one can trust a self-willed person.
Those who become a Gurmukh discard

acting according to their mind’s wishes, and do
not get entangled in the evils of the world. They
live in the world and do their worldly jobs, but
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inwardly they are in love with Shabad and Nam.

Guru Nanak Dev Ji says:
‹À√∂ ‹Ò Ó«‘ ’Ó´ «È≈ÒÓπ Óπ◊≈¬Δ ÈÀ√≈‰∂®
√π«Â √Ï«Á ÌÚ√≈◊ ÂΔ¡À È≈È’ È≈Óπ Ú÷≈‰À®

Aadi Granth P. 938
The lotus flower floats unblemished

upon the surface of the water.
The duck flies away with dry wings.
By adopting the method
of attaching the consciousness with the Word,
one crosses over the worldly ocean.
Nanak describes the Nam.
As the roots of the lotus flower are under

the water, and the flower is on the surface of the
water; in the same way the duck keeps swimming
in the water, but when it is time to leave it flies
away with dry wings. In the same way the
Gurmukhs live in the world, but do not get
entangled in its impurities - whereas the self-
willed person keeps entangled in worldly
attachments and loves, continuing to take birth
and die again and again. Neither do they believe
in God nor do they wish to meet Him.
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√∂ ÓÈÓπ÷ ‹Ø √ÏÁπ È Í¤≈‰«‘® ◊π ’∂ ÌÀ ’Δ √≈ È ‹≈‰«‘®

Those who do not recognize the Shabad
are manmukhs.
They do not know
the essence of fear for the Guru.
Self-willed are those who have neither met

a Guru, nor are in search of one; nor do they
wish to unite with God. They do not know the
value of Guru. That is why they cannot attain the
True Shabad. Following their mind, they keep
wandering in the net of illusion. The first Guru
says:
Ó¤ÒΔ ‹≈´ È ‹≈«‰¡≈ √π ÷≈≈ ¡√◊≈‘π®
Aadi Granth P. 55
The fish did not notice the net

in the deep and salty sea.
As the fish are in the water, the hunter (the

fisherman) has also spread his net in the water.
The fish are caught in the net; however as long
as the net is in the water - they do not know that
they are caught in it. Similarly the self-willed
persons do not know that they are caught in the
Net of Kal and keep facing sorrows and
unhappiness.
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ÌÀ «ÏÈ∞ «’˙∞ «ÈÌ˙∞ √⁄π Í≈«¬¡À ‹Óπ ’≈«„ Ò¬∂◊≈ √≈‘≈ ‘∂®
Without Fear how can anyone find
the fearless Truth?
The messengers of death will pull the breath out.
Unless a human being finds a Guru and

has Guru’s fear in his heart, he cannot develop
Satguru’s love in his mind. As long as Guru’s
love is not developed, a human being cannot
attain that Truth which is fearless, and he cannot
escape the tortures of the messengers of death.
¡Î«˙ ‹Óπ Ó≈«¡≈ È ‹≈¬Δ® ◊π ’ À√ÏÁ∂ È∂«Û È ¡≈¬Δ®
√ÏÁπ √π‰∂ Â≈ Áπ‘π Ì≈◊À ÓÂ∞ Ó≈∂ ‘« ‹Δ˙∞ Ú∂ ÍÚ≈‘≈ ‘∂®
The invulnerable Messenger of Death
cannot be killed.
He cannot come near the Guru’s Shabad.
When he hears the Shabad, he runs far away.
He is afraid that the self sufficient Lord will kill
him.
Guru Sahib says that the God of Death is

very powerful, and without a Perfect Master and
Nam there is no way of escape. When the
messenger of death comes to know that the
Satguru’s Nam is present in someone, he turns
away from a distance. He knows that if he goes
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Baba Kehar Singh Ji
near him God will beat him - punish him. As

Guru Nanak Dev Ji has said:
’ø‚≈ Í≈«¬ È ◊‚¬Δ Ó»Ò∂ «‹√π √«Â◊π ≈÷‰‘≈≈ ‘∂®
Aadi Granth P. 1029
He does not feel

even a pain equal to the prick of a thorn
who is protected by the Satguru.
If a thorn pricks the foot it is painful when

removed. However, those who are initiated and
have done meditation do not even feel pain equal
to the prick of a thorn at the time of death. The
breath of the self-willed persons is pulled out by
the messengers of death; and they are tortured
and presented in Dharam Rai’s court.
‘« ‹Δ˙∞ ’Δ ‘À √Ì «√’≈≈® ¬∂‘π ‹Óπ «’¡≈ ’∂ «Ú⁄≈≈®
‘π’ÓΔ ÏøÁ≈ ‘π’Óπ ’Ó≈ÚÀ ‘π’Ó∂ ’„Á≈ √≈‘≈ ‘∂®

The Lord is the Ruler above all -
what can this poor Messenger of Death do?
Bound with the order of the Lord,
the messenger carries out His commands.
With His command he takes out the breath
of the living beings.
Now Guru Sahib says that all this is the

creation of God. Dharam Rai and his messengers
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Baba Kehar Singh Ji
are made by Him. He is the ruler and everyone

carries out His orders. Bound with his command,
the messengers take out the life from the living
beings. Dharam Rai acts in accordance with the
orders of the Lord. He cannot do anything on
his own. The third Guru says:
ËÓ≈«¬ ÈØ ‘π’Óπ ‘À Ï«‘ √⁄≈ ËÓπ ÏΔ⁄≈«®
Á»‹À Ì≈«¬ Áπ√‡π ¡≈ÂÓ≈ ˙‘π Â∂‘Δ √’≈®

Aadi Granth P. 38
The God of Death is ordered

to sit and pronounce true justice.
Those evil souls, ensnared by the love of duality,
are subject to Your Command.
◊πÓπ«÷ √≈⁄À ’Δ¡≈ ¡’≈≈® ◊πÓπ«÷ Í√«¡≈ √Ìπ Í√≈≈®
◊πÓπ«÷ ‘ØÚÀ √Ø √⁄π Ï»fiÀ® √Ï«Á √⁄À √π÷π Â≈‘≈ ‘∂®

Gurmukh has created everything in this world
and expanded the entire expanse.
By becoming a Gurmukh
one can understand Truth.
Through the True Shabad, he attains peace.
Guru Sahib says that the whole world is

created by the Gurmukh; that when the Lord
comes in human form, he is called ‘Gurmukh’.
Or you can say that Gurmukh is within the Lord
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and the image of the Lord. There is no

difference between Gurmukh and Lord. When
after meditating a human being reaches Turiya-
pad, he becomes a sikh or khalsa (pure).
Reaching Brahm he becomes a yogishwar. When
he reaches Parbrahm and bathes in the Pond of
Nectar, he becomes a true sage. About such a
sage, the fifth Guru has said in Sukhmani Sahib:
√≈Ë ’Δ Ó«‘Ó≈ Ï∂Á È ‹≈È«‘® ‹∂Â≈ √πÈ«‘ Â∂Â≈ Ï«÷¡≈È«‘®
√≈Ë ’Δ ˙∞ÍÓ≈ «Â‘π ◊π‰ Â∂ Á»«® √≈Ë ’Δ ˙∞ÍÓ≈ ‘Δ ÌÍ»«®

Aadi Granth P. 272
The glory of the sage is not known to the Vedas.

They describe only what they have heard.
The greatness of the sage
is beyond the three attributes.
The glory of the sage is all pervading.
When a living being by meditation reaches

Sach Khand the True Region, he becomes a
Gurmukh. Finding such a Gurmukh, a human
being can be united with the True Shabad and go
back to his real Home.
◊πÓπ«÷ ‹≈Â≈ ’«Ó «ÏË≈Â≈® ‹π◊π ⁄≈∂ ◊π √Ï«Á Í¤≈Â≈®
◊πÓπ«÷ ÓÀ È ‹ÈÓÀ ◊πÓπ«÷ ◊πÓπ«÷ √Ï«Á √Ó≈‘≈ ‘∂®

Gurmukh knows the work of the Lord.
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In the four ages He recognizes Guru’s Shabad.

Gurmukh does not die – nor does he take birth.
Gurmukh is immersed in the Shabad.
He further says that the Gurmukh is the

architect of the creation and keeps it going -
because the Gurmukh is the Shabad Form, and
the Shabad is the Maker of the creation and
keeps it operating. In the four ages, recognizing
the Shabad Guru, the living beings cross over the
worldly ocean. Gurmukh neither dies nor takes
birth because he is in the Shabad; and the Shabad
never dies nor takes birth. The body dies and
takes birth, but that Shabad which comes in the
physical form is beyond death and birth. The
fifth Guru says:
‹ÈÓ Ó‰ Áπ‘‘» Ó«‘ È≈‘Δ ‹È Í ˙∞Í’≈Δ ¡≈¬∂®
‹Δ¡ Á≈È∞ Á∂ Ì◊ÂΔ Ò≈«¬«È ‘« «√˙∞ ÒÀ«È «ÓÒ≈¬∂®

Aadi Granth P.749
They are away from death and birth
and come as benevolent Benefactors.
Giving the bounty of Nam
they enable the living beings to unite with God.
Swami Ji Maharaj has said:
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⁄UÊœÊ SflÊ◊Ë œ⁄UÊ Ÿ⁄U MW¬ ¡ªÃ ◊¥–– ªÈLW „UÊß ¡Ëfl ÁøÃÊ∞H
Sar bachan P. 6
The Lord of the Soul has come to this world

in the human form.
As a Guru - He liberates souls.
Kabir Sahib has said in his bani:

⁄UÊ◊ XW’Ë⁄UÊ ∞XW „ÒUH XWÁ„UŸ ‚ÈŸŸ XWÊ ŒÊß¸H
ŒÊ∞ XW⁄U ‚Êß¸ ¡ÊŸß¸– Ê ¡Ê ‚ÃªÈ⁄U Á◊‹Ê ŸÊ „UÊß¸H
Ram and Kabir are one.
They may be two in name and two in hearing.
That person knows them as two
who has not yet met with the Satguru.
Gods and goddesses are not seen by

anyone. We cannot understand the language of
cows and buffalos nor can we derive benefit by
worshipping trees; and no one has seen God. A
teacher of a man can only be a man. The Supreme
Soul comes to this world in human form - in the
shape of a Guru to help us understand. Guru is
God in human form. We can see Guru and he
can talk to us, but God is not seen: Guru and God
have only this much difference. God sits in the Guru
and comes to this world to liberate human
beings.
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Baba Kehar Singh Ji
◊πÓπ«÷ È≈«Ó √Ï«Á √≈Ò≈‘∂® ¡◊Ó ¡◊Ø⁄ Ú∂ÍÚ≈‘∂®
¬∂’ È≈«Ó ‹π◊ ⁄≈« ˙∞Ë≈∂ √ÏÁ∂ È≈Ó «Ú√≈‘≈ ‘∂®

Gurmukh praises Nam and Shabad.
God is Inaccessible, Unseen, and Self-sufficient.
Through one Nam
He liberates human beings in all the four ages.
He trusts only Shabad and Nam.
Now he says that the Gurmukh comes out

of Shabad and Nam and praises only Shabad. He
unites human beings with Shabad and trusts in
Shabad only. He liberates living beings through
Shabad in all the four ages; as Kabir Sahib has
said in Anurag Sagar, I have been coming in all the
four ages. In Satyug my name was Satsukrit; in Treta
Yuga it was Muninder; in Dwaper it was Karunamaya,
and in Kaliyug I am known as Kabir. In all the four
ages he enlightened human beings with the
Secret of the True Shabad and Nam. The fourth
Guru has said:
‘« ‹π◊‘ ‹π◊Ø ‹π◊ ‹π◊‘ ‹π◊Ø √Á ÍΔÛΔ ⁄¶ÁΔ®
‹π«◊ ‹π«◊ ÍΔÛΔ ⁄ÒÀ √«Â◊π ’Δ «‹ÈΔ ◊πÓπ«÷ È≈Óπ

«Ë¡≈«¬¡≈®
Aadi Granth P. 79
In age after age, and in all the ages

there has always been the tradition of Guru.
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Guru as Gurmukh meditates on Nam.
The tradition of Guru has been from the

very beginning. God has made this natural
method of uniting the living beings with himself.
The Nam exists in the heart of Gurmukhs and
can be attained from a Gurmukh only. After
becoming a Gurmukh the cycle of birth and
death ceases.
◊πÓπ«÷ √ª«Â √Á≈ √π÷ Í≈¬∂® ◊πÓπ«÷ «‘ÁÀ È≈Óπ Ú√≈¬∂®
◊πÓπ«÷ ‘ØÚÀ √Ø È≈Óπ Ï»fiÀ ’≈‡∂ ÁπÓ«Â Î≈‘≈ ‘∂®

Gurmukh remains serene and is always peaceful.
Nam is enshrined in the heart of a Gurmukh.
Becoming a Gurmukh, one can recognize Nam
and the noose of evil-mindedness is cut away.
If we want peace of mind, and to rid

ourselves of the noose of birth and death and the
circle of eighty-four, we also have to become a
Gurmukh. Once Guru Nanak Dev Ji went to
Multan where a pir named Jamal lived who had
done a lot of spiritual practice. At that time there
were many pirs in Multan who were wise and
capable. When Jamal came to know of the arrival
of Guru Nanak Dev Ji, he sent him a bowl of
milk filled to the brim, through his disciple. Guru
Sahib was all knowing and put a flower on the
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Baba Kehar Singh Ji
top of the bowl of milk. Doing this neither

spilled nor contaminated the milk. He asked the
disciple to carry the bowl back to his guru. Pir
Jamal wanted to convey to Guru Nanak that
Multan was already full of pirs and there was no
need of his coming there; this was the inner
feeling of Jamal. By putting the flower on top of
the milk Guru Nanak expressed that the flower
did not do any harm to the milk in the bowl, and
it would wither away within two or three days –
meaning that after spending some days in Multan
he would be leaving. Next day Guru Sahib
delivered satsang on JapJi Sahib and praised the
Gurmukh highly.
◊πÓπ«÷ È≈Á ◊πÓπ«÷ Ú∂Á ◊πÓπ«÷ «‘¡≈ √Ó≈¬Δ®
Gurmukh is Naad (Sound Current).
Gurmukh is Ved (Spiritual knowledge).
Gurmukh is all pervading.
He translated this whole poem. One of

Jamal’s disciples was present and when he went
back to the Pir, he told him that he had attended
Guru Nanak’s satsang and that it was wonderful
and of a very high level - laying stress on
becoming a Gurmukh. The disciple then asked
Jamal: What is a Gurmukh? The Pir said: Go and
ask Nanak. The disciple went back to Guru
341
Baba Kehar Singh Ji
Nanak and asked the meaning of the word

‘Gurmukh’. Guru Sahib said: You have told me that
you are going to Mecca tomorrow. When you come back
from Mecca I will tell you about Gurmukh. The
disciple said: I will not be back for a month. Will you
stay here till then? Guru Sahib said: I will not stay here
for a month, but I will not leave this place without telling
you the secret of Gurmukh. The next day the disciple
boarded the ship for Mecca. Going a little
further the ship stopped at an island and the
passengers were told that the ship will stop for
two hours, and if anybody wants to go shopping
he can take this time. Somebody told the disciple
that in the nearby city things were quite cheap, so
he left for that city. When he returned the ship
had already left. He cried and accused God, ‘O’
Allah Mian, what a calamity you have brought on me!
My ship has gone and I am now devoid of haj. After a
short time another ship full of wheat was passing
and sank in front of the pupil’s eyes. He said: O’
God, you have done something wrong. There is a famine
and people are dying of hunger. By sinking the ship you
have deprived millions of people of food and succor. Then
he saw clouds in the sky and it started raining in
the sea. He again said: Allah Mian, your law is
unjust. You are not pouring rain on the land where there
is a draught, but you keep on pouring it into the water.
342
Baba Kehar Singh Ji
He left for the same city where he had shopped

earlier, and finding a vacant house in which to
sleep, he curled up in a corner. He noticed there
were precious utensils on the table. At 3:00 am
he saw many mahatmas coming and sitting on
their chairs, and out of them a supreme Mahatma
sat on a different chair. Dishes with food
automatically appeared in front of them. When
they were leaving, after having food, one
mahatma noticed him in a corner and said to the
supreme Mahatma that this person had not
received any food. The supreme Mahatma said
that he was not a Gurmukh; that was the reason
he did not receive food. He now started thinking
that he had asked the significance of Gurmukh
from Guru Nanak, but he did not explain it to
him. This mahatma also said: Yes, he is not
Gurmukh. In the morning he went back to the
island where a ship returning from Mecca
stopped. The passengers getting down from that
ship were praising Allah and saying: How gracious
you are Allah, and how you have protected us! You have
safely brought us past the place where the ship going to
Mecca sank yesterday killing all the passengers. When
the disciple came to know that it was the same
ship which he could not board, and had accused
Allah, he repented and said: if my haj was not
343
Baba Kehar Singh Ji
acceptable to you, I should not have insisted on going to

Mecca. He boarded the returning ship and
reached his home on the third day and narrated
the whole story to Pir Jamal. The Pir told him to
go to Guru Nanak and ask the secret of
Gurmukh. He went to Guru Sahib and narrated
the whole story to him. Guru Sahib said: I knew
that you could not go to haj, but if I would have told you
before, you would have called me a kafir. Gurmukh is he
who listens to the Inner Sound, and catching that Sound,
becomes Its very form. Gurmukh is he who has sold
himself to the Guru and remains contented in his will.
◊πÓπ«÷ ˙∞Í‹À √≈«⁄ √Ó≈ÚÀ® È≈ Ó« ‹øÓ∂ È ‹»ÈΔ Í≈ÚÀ®
◊πÓπ«÷ √Á≈ ‘«‘ ø◊ ≈Â∂ ¡È«ÁÈ∞ ÒÀÁ∂ Ò≈‘≈ ‘∂®

Gurmukh originates from Truth
and merges back into Truth.
He does not die and take birth.
He is not consigned to incarnation.
The Gurmukh remains forever imbued
with the color of the Lord’s love.
Night and day he earns a profit.
Shri Guru Amar Das Ji is explaining that

when a person initiated by a Guru does
meditation and unites with the Shabad form of
Guru, he becomes a Gurmukh. He comes out of
the circle of coming and going - birth and death,
344
Baba Kehar Singh Ji
and gets imbued in the Guru’s color. The drop

goes to the Ocean and becomes its form; the
soul goes to the Supreme Soul and becomes It’s
form.
◊πÓπ«÷ Ì◊Â √Ø‘«‘ ÁÏ≈∂ ® √⁄Δ Ï≈‰Δ √Ï«Á √Ú≈∂®
¡È«ÁÈ∞ ◊π‰ ◊≈ÚÀ «ÁÈ∞ ≈ÂΔ √‘‹ √∂ÂΔ ÿ« ‹≈‘≈ ‘∂®
The devoted Gurmukh looks beautiful
in the court of the Lord.
Through listening to the True Sound,
he unites with the Shabad.
Night and day they sing the praises of the Lord.
They have reached their Home
through an easy method.
Guru Sahib says that persons meditating

on Satguru’s Nam reach the Lord’s Court and
look beautiful sitting with the Lord. Catching the
Sound coming from within, they get united with
God. They have Guru’s darshan day and night.
√Â◊ππ Í»≈ √ÏÁπ √π‰≈¬∂® ¡È«ÁÈ∞ Ì◊«Â ’‘π «ÒÚ Ò≈¬∂®
‘« ◊π‰ ◊≈Ú«‘ √Á ‘Δ «ÈÓÒ «ÈÓÒ ◊π‰ Í≈«Â√≈‘≈ ‘∂®

The Perfect Master enables you
to hear the Sound Current within.
Night and day the disciple
does the meditation with devotion.
345
Baba Kehar Singh Ji
He always sings the immaculate praises of the

Lord.
He is the Lord with Immaculately clean pious
praises.
◊π‰ ’≈ Á≈Â≈ √⁄≈ √Ø¬Δ® ◊πÓπ«÷ «ÚÒ≈ Ï»fiÀ ’Ø¬Δ®
È≈È’ ‹È È≈Óπ √Ò≈‘∂ «Ï◊√À √Ø È≈Óπ Ï∂ÍÚ≈‘≈ ‘∂®

That True Lord is the Giver of Virtue.
Rare is the Gurmukh who understands this.
Nanak says that the devotees of Lord
praise the Nam and always keep blooming.
That Nam is Carefree.
Now he says that the Perfect Satguru is he

who unites a human being with that True Nam
and makes him hear the True Shabad within.
When a man starts listening to that Shabad
within, through Satguru, then the worship of
God begins day and night. United with Shabad,
the consciousness becomes pure, mind also
becomes pure and the human being starts
singing the praises of that Supreme Soul forever.
Singing the praises means hearing the Sound
Current from within, but only some rare
Gurmukh can understand this. The devotees and
beloveds of Lord enjoy the flavor of Nam and
always keep blooming. United with Nam they go
346
Baba Kehar Singh Ji
back and unite with that Carefree Supreme Soul.

They become His Form.
So we should attain the secret of the True
Nam from the Perfect Master and meditate day
and night.
Radha Swami
347
Baba Kehar Singh Ji
348
Baba Kehar Singh Ji
GLOSSARY
Akash Lok Ether World
Agam Inaccessible Region
Alakh Invisible Region
Amrit 1 : Ambrosial Nectar
2 : Bliss
Amritsar Pond of Nectar in Par Brahm region
(pure Spiritual region)
Anahad Shabad, 1 : Unstruck Music
Anahad Bani 2 : Spiritual Sound
3 : That which is present in everyone
and can be heard under proper
conditions.
Anami 1 : Eighth and Highest Spiritual Region
2 : That which is without name, viz.,
Nameless Region.
And 1 : Lower portion of Brahmand
2 : The region between Pind and
Brahmand.
Andaj, This Genus (born out of egg). Birds
Andaj Genus belong to this category and have 3
active Tatvas (elements) - Water, Air
and Fire
Asa Di Var A chapter in the Sikh Holy Book Shri
Guru Granth Sahib
Bani 1 : Words
2 : Used to denote hymns, oral or
written by Saints and other holy people.
3 : The teachings, particularly of saints,
whether oral or written.
4 : Esoterically, the all pervading Shabad
or inner sound or Melody.
Bhakti 1 : Devotion
2 : Devotion to Guru and Nam
349
Baba Kehar Singh Ji
Bhandara Anniversary (usually the day the Master

leaves his mortal coil) which is
remembered via a Satsang.
Bhangi Untouchable
Bhanwargupha The fourth Spiritual Region
Bibi 1 : Ms.
2 : A title used to address - or used
before the name of a girl or woman in
Punjabi language.
Brahm, 1 : The Lord of the second Spiritual
Brahma Region.
2 : The Power that creates and desolves
the phenomenal world.
3 : Son of Niranjan the God of Death
Brahmand Entire universe over which Brahm has
jurisdiction.
Bramachari, Celibate
Brahmachari
Chakkar, 1 : Literally: Cycle, circle, energy center.
Chakra 2 : A ganglion or plexus in the body.
Chakor Moonbird – Fabled bird that is in love
with the moon. It is said that the
Chakor watches the moon with such
absorption that as the moon moves
across the sky, the chakor, instead of
turning around, keeps bending its head
backwards… so as not to break its
concentration and love.
Charanamrit 1 : Literally: Nectar of the feet. Washing
a Saints feet and drinking the water is
considered a great Spiritual Gift.
2 : Esoterically it is the divine elixir
received within.
Crore 10 million
Darbar, 1 : Court (of a king), Hall or audience.
Durbar 2 : Court of the Lord.
Darbaris Attendees of the court
350
Baba Kehar Singh Ji
Darshan 1 : Seeing or looking at a Saint with love

2 : love
Das Slave; servitor
Dastarbandi The ceremony of tying the Turban on the
head of the new Satguru to formally
acknowledge the Satguru’s appointment
to the Guru Gaddi. This ceremony is
also held for the Sikh boys when they
grow up.
Dera Abode; Compound; Spiritual Center;
Camp or Colony.
Dharam Rai Kal Niranjan, the God of Death.
Dhun, Inner Sounds or Melodies.
Dhuns
Dhunyatmak That Sound that can only be heard or
Nam listened to, it cannot be written or
spoken.
Doomsday Dissolution of Creation. When the
regions up to Brahm or Trikuti are
destroyed.
Dwapar yug 1 : The third of the four Yugas.
2 : The Copper or Bronze Age – 864,000
Years.
Gaddi “Throne” or position of Sat Guru
Ganesh The Hindu diety with elephant head, the
lord of rectal plexus which is called
Ganesh Chakra
Golden Temple The Sikh Holy Temple (Gurudwara) in
the city of Amritsar in Punjab, India
Gopi The female friends or Milkmaids of Lord
Shri Krishan
Great Doomsday Grand Dissolution of Creation, when
or “Grand Sunn, Maha (Big) Sunn and
Dissolution” Bhanwargupha are destroyed.
Gur Molasses
351
Baba Kehar Singh Ji
Gurmukh 1 : Literally: Whose face is turned

towards the Guru
2 : One who has completely surrendered
to the Guru
Guru Gaddi “Throne” – position of being Sat Guru
Gurudwara Sikh Temple or place of worship
Haj Pilgrimage to Mecca
Hare, Hare God, God
Hatha Yoga A system of yoga consisting chiefly of
physical postures which are intended to
keep the body fit and influence the
mental currents. `Ha’ means ‘sun’ and
‘tha’ means ‘moon’, and it is really the
yoga of joining the sun and moon
energies, corresponding to the ‘Ida’ and
‘Pingla’ in the body.
Hukam 1 : Order or Command of God;
2 : Will of the Lord.
3 : Used also for Shabad, Nam or Word.
Hukka, Hookah An instrument used for smoking.
Ida The current to the left in the finer body
JapJi Sahib First chapter in the Sikh Holy Book Shri
Guru Granth Sahib
Jaap Sahib A chapter in the Sikh Holy Book Shri
Guru Granth Sahib
Kafir 1: Disbeliever, infidel.
2: Not a Muslim.
Kal The Negative Power; the Power that
rules the three worlds; the God of
Death.
Kalyug, The Dark or Iron Age - 432,000 years.
Kalyuga
Karan Causal: matter in its subtlest form.
Karma Yoga Yoga of action using selfless service to
purify the mind.
Kashatriya, Warrior class in India.
Kshatriya
352
Baba Kehar Singh Ji
Khand The Regions and the Universe

Brahmand
Kothi A big residential house
Laddu An Indian Sweet prepared with gram-
flour, and sugar, round in shape.
Lakh 100,000
Langar Free Kitchen
Ludhiana A city in Punjab where Baba Kehar Singh
Ji gives monthly discourse every first
day of the Indian calendar month.
Mrityu Lok Mortal world, physical world.
Mahout, A keeper and driver of an Elephant
Mahaut or
Mahaavat
Majnu Majnu and Laila were famous lovers.
Manmukh 1 : Literally: Whose face is turned
towards the mind, self willed person.
2 : One who obeys the dictates of the
mind; a devotee of the mind and of the
ways of the world.
Mata Ji 1 : Wife of Satguru.
2 : Term of respect and love for elderly
ladies.
3 : Literally: Mata means mother.
Maya 1 : Illusion or delusion. Deception,
unreality, phenomenal universe, all that
is not eternal, not real or true, is called
maya. The veil of Maya’s illusion
conceals the vision of God from our
sight.
2 : Name given to the goddess Shakti,
also called Bhavani - consort of Kal
Niranjan.
Mishri A type of sugar with large crystals
Mukti Liberation
Murshid Master
353
Baba Kehar Singh Ji
Nam 1: Shabad, Word, Logos, the Immortal

Creator.
2: Nam is of two kinds: Varnatmak -
that which can be expressed or uttered;
Dhunyatmak - that which can be only
heard or listened to within as Nad or
Shabad. The Varnatmak Nam acts as a
pointer and leads to the real or
Dhunyatmak Nam, which is not really a
word but a POWER that emanates from
the Supreme Being.
Namaaz 1 : Prayers
2 : Formal prayers while sitting on a
prayer carpet – as done by Muslims.
Nam Daan, Initiation into Surat Shabad Yoga by a
Namdaan Sant Sat Guru or Perfect Master.
Nij Ghar 1 : Literally, One’s own home.
2 : The True Home, Sach Khand.
Nine Gates The Nine Gates (sense organs) leading
the soul energy or attention out of the
body and into the world. The 2 eyes, 2
ears, 2 nostrils, mouth, and 2 lower
apertures.
Nirala Extraordinary; which has no comparison
Nirat Soul’s power of seeing.
Nirmala Sadhu A classification of a Sadhu based on
specific practices they engaged in, or
specific capabilities or achievements.
Panch Shabads The Five Words that one receives from a
Satguru at initiation, that relate to the
five regions.
Par Brahm Beyond Brahm, appellation of the Lord of
third Spiritual Region
Paramatma Supreme Soul; God.
Paras Philosopher’s Stone said to change iron
to Gold.
Parshad, Sanctified or Blessed Food
Prasad
354
Baba Kehar Singh Ji
Patal Lok Nether World

Pathi Verse Reader
Pind Physical universe; physical body.
Pindaj Born out of physical body
Pingala The Current to the right in the finer
body.
Pinni A sweet made with flour, sugar, and
nuts; it is typically made round in shape
Pir Spiritual or religious guide
Prana Yoga Yoga of controlling or stabalizing the
breath (life) and consciousness.
Pundit, One learned in Hindu Theology and
Pandit Religion; the Hindu priestly class;
Brahman priest; any Brahman.
Puranas, Literally: ancient books of mythology
Purans describing the lives and deeds of gods,
heroes and great kings.
Qutb, A title among Fakirs. One among fakirs
Kutub who is entrusted with the welfare of
spiritual aspirants.
Rajas (gun), One of the three Gunas (Attributes),
Rajoguna representing action and activity.
Sabhai Jot Light seen in the Spiritual journey
inwards
Sach Khand True or Imperishable Region
Sadhana Spiritual discipline, spiritual practice,
mode of worship.
Sakha Jot Light seen in the Spiritual journey
inwards
Sangat The disciples and initiates of a Master,
called Satsangis.
Sar Literally: Gist, Substance.
Sat Nam, True Name or Shabad; Word.
Satnam
Sat Yuga Golden Age – 1,728,000 years.
Satguru, The True Guru; the True Master
Sat Guru
355
Baba Kehar Singh Ji
Sati A custom in which the wife would throw

herself upon the funeral pyre and die
along with the husband. Kabir and other
Saints used this as an example of real
love and a chaste wife. However, this
practice was never sanctioned by Saints
and is only used for illustration
purposes.
Satogun The attribute of Truth or Harmony
Satsang Discourses and association with Saints.
Satva (Satogun) One of the three Gunas: harmony.
Sehra Headdress of an Indian bridegroom
Sewa, Seva 1 : Service
2 : Voluntary service rendered to the
Master or the congregation.
Sewadar One who does service to satsang and the
Master.
Sewak A devotee; a devout person; a
worshipper
Shabad Word; the Sound Current; Unstruck
Music; Dhunyatmak Sound; God’s
Voice: Power of God.
Shakti Power; strength; appellation of the deity
presiding over the throat chakra; the
highest form of maya.
Shastras Scriptures
Sikh Disciple (true disciple)
Siddh One who has attained perfection by
practicing yoga
Simran 1 : In Radha Swami faith, this is the
repetition of Five Holy Names given by a
Satguru or Perfect Master at initiation.
2 : To a worldly person, simran would be
a remembrance and contemplation of
office work, farm work, household work,
etc.
Sukhmani Sahib A chapter in Guru Granth Sahib
Sthul Material; Physical
356
Baba Kehar Singh Ji
Sukshm Astral
Surat Attention; Soul; Consciousness
Sushmana The central current or central canal in
the finer body.
Swetaj Genus Class or Genera meaning: born of sweat.
Tamas or One of the three Gunas: darkness,
Tamogun inertia, ignorance.
Tapa Austerities
Tehsil Sub-division of a District
Tenth Gate The eye centre, the door that opens
within and through which the soul enters
the higher regions.
Tilak Mark put on one’s forehead
Tisra Til Third Eye. The seat or headquarters of
the mind and soul in the human body,
situated between the two eyes. Also
called the Tenth Gate.
Treta yug Second cycle of time following Satyug –
1,296,000 years.
Turiya Pad Another name of Sahansdal Kanwal, the
First Spiritual Region
Udbhij Genus Vegetation: Trees and plants which have
water as the main or active element.
Vairag Detachment
Vedas Four early scriptures of Hindus revealed
by Brahma.
Yogishwar 1 : Those who by spiritual practices have
reached the top of the second spiritual
region – Trikuti or Brahmand.
2 : King of yogis.
357
Baba Kehar Singh Ji
358
Baba Kehar Singh Ji was born on December 26, 1926, in the village
Chandian Talawan, Layalpur. The partition of India and Pakistan took
place in the month of August 1947, and sometime thereafter his family
relocated to Punjab, India. Baba Kehar Singh Ji's father, Baba Pratap
Singh Ji was allotted land by the Indian government in the village Nag
Kalan. After reaching India, Baba Kehar Singh Ji received employment by
the Punjab government in Amritsar in a mechanical workshop, which was
later transformed into a railway repair facility. From the very beginning,
Baba Kehar Singh Ji provided right and responsible leadership to the labor
force of which he was an integral part. Throughout his life, he has been an
example of simple living and high thinking to all who come in contact with
him. He retired on government pension December 31,1982.
Baba Kehar Singh Ji was appointed Sat Guru of Tarn Taran, receiving the
mantle, as the Master, on May 12, 1988 at the passing of his predecessor
Baba Pratap Singh Ji. Baba Kehar Singh Ji began blessing seekers with
initiation on May 12, 1991. Baba Ji works unceasingly for the spiritual
uplift of satsangis and for the improvement of Dera, Tarn Taran. He
travels from twenty to twenty-five days each month holding discourses
throughout India. In addition, he travels extensively abroad, discoursing on
Sant Mat and blessing many with his presence and the Gift of Initiation
into the mystic path of Surat Shabd Yoga.
Jennifer Brookins February 2009

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Guru – Dispeller of Darkness

© Radha Swami Dera Baba Bagga Singh

Second Edition 2009

You can download a NOT FOR SALE current

Baba Kehar Singh Ji’s satsangs are a

With the blessings of Baba Kehar Singh Ji

This book contains a brief description of the

Param Sant Swami Ji Maharaj

The teachings of Radha Swami were

Panni Lane, in the city of Agra, Utter Pradesh,

volumes: Sar Bachan Chand-Band (verse form),

Baba Jaimal Singh Ji

Swami Ji Maharaj entrusted the task of

village Sathiala. This in no way distracted young

this search; however, none of the holy men that

He shows us our True Home, within the home of

After some time, Baba Jaimal Singh Ji went

Jaimal Singh Ji succeeded in reaching the

approached, according to Swami Ji’s instructions,

In 1873 Baba Ji’s platoon was again

him, “Go to Punjab and wholeheartedly fulfill the task

Baba Bagga Singh Ji

Baba Bagga Singh Ji and Baba Sawan Singh

them with the Holy Task of enlightening the

his father, he engaged himself in farming; but the

Bagga Singh Ji to leave Mianmir, and promised

to his village Chuslevad, and built a hut to live in.

many souls with Nam. In October 1895 when

April 1900, Baba Jaimal Singh Ji held a Satsang at

Tarn Taran. In November 1903, Bagga Singh Ji

Sudarshan Singh Ji (Chacha Ji’s son) requested to

Baba Deva Singh Ji

Baba Deva Singh Ji was born on

currently in tehsil Patti, district Amritsar, Punjab

searched from place to place, caring neither for

a Satguru was finally over. After this incident he

between the Satgurus of Beas and those of Tarn Taran

Baba Pratap Singh Ji

The third Sant Satguru of Dera Tarn

Singh Ji was a farmer in the village Chandian

forward, no one shall be able to overpower you in

How will I hold the Satsang there?” With great

It is well said that coming events cast their

were made. After Satsang, the members of the

On November 8th 1961, Maharaj Charan

offered Rupees 101 in the lap of Baba Ji and

After this, Baba Pratap Singh Ji visited

with Nam. On 26th April 1988, Baba Pratap

Baba Pratap Singh Ji and Maharaj Charan Singh Ji,

Baba Pratap Singh Ji and Maharaj Charan Singh Ji on stage during

Maharaj Charan Singh Ji, Baba Pratap Singh Ji and

Baba Kehar Singh Ji

On the passing of Baba Pratap Singh Ji,

Number 201, District Layalpur, son of Baba

Ji took his right foot out of his shoe, and put it

Kehar Singh Ji provided leadership to the labor

the matter of the next Sant Satguru. They

by Sardar Hira Singh Ji, President of the Dera

Radha Swami! In the heart of my heart, I

Today, the entire Sangat and the order of

and the committee has seen in me that I

However, since you have assigned me this

Èª ÓÀ∫ √Ø‘‰Δ, Èª ◊π‰ ÍºÒ∂, ÓÀ∫ «’√Á≈ Ó≈È ’∂√ªÕ