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  1. Waheguru Here is in audio version of the diary of Sant Baba Isher Singh Ji Rara Sahib, these are selections from the diary this is from gurbaniupdesh.org under audio book section Baba ji shares his thougts on the purpose of life, Naam Simran, Seva, and jugtis of simran. Roohani Marg 1 Roohani Marg 2 Roohani Marg 3
  2. Baba Nand Singh Jees 1st Darshan Of Satguru jee The first time that Baba Nand singh did darshan of satguru nanak from Sri guru granth sahib jee, Baba Jawand singh jee ( rajajansee wale) were also present with Baba jee. They both made a promise that until Satguru Nanak Dev Jee Does not give darshan by becoming pargat from Sri Guru Granth Sahib Jee and eat the parshaada they had prepared for them, they would not eat anything. This event took place at the Saraghari Gurdwara Sahib. In this manner , for 6 long days they did not eat anything, but prepared parshaada for satguru everyday by doing continuous ardaas at the lotus charan of satguru jee. In such situation , they were on the verge of death , but both mahapursh did not give up , remembering Bhagat Ravidaas Jee’s Bachan ‘ Ehu Janam Tumaare Lekhe.’ Finally Parkash came from Satguru granth sahib and Sri guru nanak dev jee Gave their darshan to both mahapursh. Baba jee offered satguru jee their parshaada and guru sahib ate their food with much happiness and blessed both mahapursh. 1st guru sahib said to Baba jawand singh jee, ask for anything you want. Baba jawand singh ji replied ‘whenever i do keertan, please bless me with your partakh darshan satguru jee!’ Guru sahib Said ok, you will definatley get my darshan , but even those who even listen to your keertan , even they will get darshan. After Baba Jawand Singh jee had asked, it was Baba Nand Singh Jee’s turn. Guru sahib asked them, what do you want? Very humbly, Baba ji replied, ” Sache Paatshah ! i don’t even know how to ask from you ” ( Daas nu mangna nahee aunda!”) Guru Sahib Jee said; Bhai Nand Singh, you must ask for something. Baba jee said – Just do one thing, make me yours! I dont need anything else.’ These were the bachans of Baba ji proving their absolute Piar, Prem, Bhaavna for Guru sahib.When Dhan Guru Nanak Dev Ji walked up to Baba Nand Singh Ji and hugged them and said, ” You said you didn’t know how to ask for something, but you have just asked for everything” ‘Je tu mera hoe, taa sabh jag tera hoe’ If you are mine, then the whole world will be yours… Dhan Dhan Satguru Nanak Dev jee Dhan Baba Nand singh jee Dhan Baba Jawand singh Jee Baba Isher Singh ji and Baba Nand Singh Ji Baba Isher Singh Jee’s Sewa For Baba Nand Singh gur peeraa(n) kee chaakaree mehaa(n) kararree sukh saar To work for the Guru, or a spiritual teacher, is terribly difficult, but it brings the most excellent peace. Starting Sewa When Baba Isher Singh Jee became Baba Nand Singh jee’s hazuria, he gave up all of lifes ‘sukh’ for Baba jee. As the above tuk mentions , doing that sewa is extremly hard, but brings the best sukh. When Baba Isher singh jee first came into Baba jis charan, the hajurias (personal attendants of Baba Nand Singh Jee.) Were some other older singhs. They saw how Baba Isher Singh ji had alot of piaar for Baba Nanad Singh and would do anthing for them.So whenever Baba Nand singh jee used to go out somewhere , they used to call Baba Isher singh to do all their work for them while they sat around resting and sleeping. Baba Isher singh used to wash all of Baba jee’s clothes, clean all the dishes,sweep everywhere etc. Before Baba Nand Singh came they used to take Baba Isher Singh out and pretend to do the work themselves. Baba Isher Singh jee knew that the old hazurie were up to something, but he thought that if i told Baba Nand Singh jee, it would be doing ‘shikaaet’ (complaint.) In guru ghar it isn’t good to blame and complain about others. One time Baba Nand singh jee went for a walk, and Baba Isher Singh was told to do all the work. When they saw Baba Nand Singh jee walking back they shouted to Baba Isher Singh jee, ‘ run before Baba jee comes back!’ Baba Isher Singh jee was just about to walk out when Baba Nand Singh jee arrived and said ‘ where are you going?’ Baba jee said im going out from here, Baba Nand Singh jee said’ no you will stay.’ Baba Nand singh came inside and layed down on their aasan, and the old hazurieh started doing sewa off massaging Baba ji’s legs etc. He said to Baba Isher singh jee ‘ when i go out, you come in, and when i come in, you go out. Don’t worry about doing complaints, its better just to tell the truth.’ Baba Isher singh jee said your sevadaars call me in to do all the sewa and when they tell me to go out, i go.’ Baba jee said, these people are very bad, they don’t deserve this sewa. From today only you will do this sewa of being my hazuria.’ Baba jee started this sewa with alot of prem and bhaavna, and when they were free of this sewa they used to remain in bhagti. Protecting Baba Nand Singh Jee In Dehradoon one time when Baba Nand Singh Jee were at dehradoon, they were sitting out side doing Tapp. They were sitting in smadhi , in Guru Nanak Dev jee’s charan. all of a sudden there was thunder and it started pouring with hailstones. Baba jee was standing near Baba Nand Singh in their sewa. When the hailstones started, Baba Isher Singh jee stood on rock near Baba Nand Singh jee and bent over so they were covering Baba jee, as all the hailstones were hitting Baba Isher Singh Jee’s back. When Baba Nand Singh jee came out of their smadhi, they saw Baba Isher Singh jee protecting them from the heavy hailstone fall. Baba jee said, whey are standing like this? Baba Isher Singh replied ‘ the hail stones were falling heavily and you were in smadhi, to protect you from the heavy hailstone fall, i had to stand over you.’ Baba Nand singh jee got very happy by hearing then and blessed Baba Isher singh jee saying ‘ that is exactly how a sewadar should be.’ At the Nonee Mountains One time Baba Nand Singh jee went to the Nonee Mountain near shimla. Baba Isher Singh jee went down the mountain to collect some water for Baba jee. When Baba jee started to come up it started to become dark. Being on a mountain while it was very dark, Baba jee forgot the path way to go back up. But when coming down Baba jee had made signs to which way to go up (for example tied pieces of cloth to trees etc.) Slowly they reached to where Baba Nand singh jee had their aasan. At around quater past 12 they helped Baba Nand Singh jee with their ishnan, and now needed to make tea for them. It started raining heavily, Baba ji had no utensils to make the tea in, no fuel, and no sheltered place to make it. They got their garrvaa(small pitcher) and put water in it for the tea. They got Baba jis umbrella and with their hands dug a small hole in the mud. They started a fire in the hole. The small fuel they had was running out so Baba jee took their dastaar off and tearing it used it as fuel for the fire. The whole dastaar has finished, but the tea hadn’t boiled properly yet. Baba jee then took off his chola and used that as fuel. Finally the tea was made and they took it to Baba jee. Baba jee asked how they made the tea in such bad weather and they told them how they used all their clothes to fuel the fire. Baba jee was very happy with them and put their hand on their back. Pinjour baagh When Baba Jee Were coming back from shimla they stayed for sometime at ‘pinjour baagh’ where the Maharaja of Patiala had one of his palaces. It was a three storey building. Baba jee were going up to the third story, when they got to the 2nd storey Baba jee did hukam to Baba Isher singh jee to wait on the second floor for a while. Baba Isher singh jee replied ‘satbachan’ and stood against the wall. NO parshada, no water, no sleep, for THREE days Baba Isher Singh jee stood in this way against the wall. On the third day Baba Nand Singh Jee Asked the other sewadars ‘ where is ishar sia?’ the sewadaars said Isher singh is still standing in the stairs. They said we thought you told him to stay there. Baba Nand singh jee said , O fools! i only asked them to stay there for a little while before i came back down, but he is my true sewadaar who has followed my bachan without any question! Baba jee themselves went to the 2nd floor and saw that Baba Isher singh jee were standing at the same spot they had left them. Baba jee went up to them and embraced them, and told them to do ishnan paani and eat something etc. All the other sewadaars were amazed how Baba Isher singh jee followed Baba Nand singh jee’s bachan in such a way, without any question. The sakhee of Baba jee’s cholaa One time, before divaan at jagraaon, Baba Nand Singh Jee did bachan to Baba Isher singh jee to bring a new unworn cholaa to wear into diwaan. Baba Isher singh jee went inside and brought a new unworn cholaa for Baba jee. Baba jee put it on but noticed it had no buttons. Baba jee took it off and said there is no button on this, go inside and look for another chola.. Baba Isher singh jee came back after a few minutes with the same cholaa in his hands. Baba Nand Singh jee said, this had no buttons, quickly go inside and look. Baba Isher Singh Jee went inside but came back with the same cholaa again. Baba Nand Singh Jee got angry and said to Baba Isher Singh jee, why do you keep doing this? You keep bringing the same cholaa over and over again without any buttons. Some other older sangis (companions) were also there, in which Sant Baba Meeha Singh Jee Siaar wale were also present. The older sangis said to Baba Isher Singh, what are you doing, on one side you say that Baba Nand Singh jee Is God, on the other hand your not even listening to their bachan. Baba Isher singh Said in relpy, Stop talking like this, I am definately follwing Baba jee’s Bachan. The tailor forgot to put buttons on the chola, and i have no needle , thread or button, how and where will i put the button on? It is also Baba jee’s bachan that under no circumstances can we ask things from any one outside. Now tell me what can i do? When Baba jee does bachan, go inside and look, i then do go inside and look for it but i have to bring the same one back again. When Baba jee gives hukam to get buttons for the cholaa then i will be able to go to the tailor and get that done. Baba Nand Singh Jee got very happy with Baba Isher singh and took the chola off him and put it on. Baba jee did bachan , this boy is steadfast in following Hukam. He has passed all tests and has undertaken and understood maryada very well.’ Doing Sewa So in this way Baba Isher Singh Jee left all worldly pleasures and did Baba Nand Singh Jee’s Sewa. For three four hours they used to put almond oil in Baba Nand Singh Jee’s sees, for two three hours do massage of Baba Jee’s Body, Wash Baba Nand Singh Jee’s clothes, Do their Ishnaan, Make their parshada and give it to them. In 24 hours Baba jee didn’t used to talk. Without any stop or break they used to be in Baba Nand Singh Jee’s sewa. At that time Baba Isher Singh Jee had his Nitnem and Sukhmani sahib ‘Kanth’ (memorised) and used to do paat of many other bania at amritvela. During the day Baba jee used to read sri sukhmani sahib. Without reason they didn’t talk , and just read bani while doing sewa. Due to very busy schedule Babaji was always barefooted, he had little time for himself. His heels used to get cracks and often small stones got stuck up in them. This was the avastha of Baba Isher singh jee, with their mind doing simran and their body doing sewa, just as Guru Sahib Says, man bach kram prabh eaek dhhiaaeae One who meditates on the One God in thought, word and deed sarab falaa soee jan paaeae 6 that humble being receives the fruits of all rewards. 6 http://sikhunity.wordpress.com/2013/10/21/baba-nand-singh-jees-1st-darshan-of-satguru-jee/
  3. The writer Giani Pritam Singh ji Mastana studied in a Missionary college and was a firm missionary. He was strictly against Sant mahapursh especially against Nanaksar. But in this book he explains how he got surrendered himself to Sant Isher Singh ji Kalerawale. Every time he would visit nanaksar to argue with Sant ji but his missionary logical arguments would vanish without Sant ji even utterring a word to him. It was just the way Sant ji used to look at him and he used to feel ashamed and guilty. And all this would happen without any conversation. The book answers all the questions that missionaries put against sikhi and sants. http://jsks.biz/ishwar-darshan-giani-pritam-singh-ji-mastana A must read. A very very beautiful book, full of love. Unfortunately, the book is not available in pdf form to download online. Please do buy.
  4. Priceless, Divine Diamonds - XI Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale 61. Four means to blissful life 1. Dispassion (Vairãg · ਵੈਰਾਗ) 2. Patience - (Dhīraj · ਧੀਰਜ) 3. Contentment - (Sanṯokẖ · ਸੰਤੋਖ) 4. Enquiry (Vīchār · ਵੀਚਾਰ) These four means are highly fruitful for the attainment of highest spiritual wisdom (brahmgyān - ਬ੍ਰਹਮਗਿਆਨ), and for living a blissful life. It is essential for serious seekers to retain them in their minds. 1. Dispassion - (Vairãg · ਵੈਰਾਗ) — Constant awareness of the fact that the entire physical world, and everything in it, is perishable and therefore is cause of suffering. 2. Forbearance - (Dhīraj · ਧੀਰਜ) — All forms of life undergo moments of pain, pleasure and difficulty, etc. To be able to live blissfully, one should face these phases with patience. 3. Contentment - (Sanṯokẖ · ਸੰਤੋਖ) — One should remain content with whatever one has been preordinated in this life (Prārbadha · ਪ੍ਰਾਰਭਧ); to be free from desire for 'more'. 4. Enquiry - (Vīchār · ਵੀਚਾਰ) — Self-Enquiry and Wisdom are both the same thing. Enquiry involves discrimination between the Real and the unreal; reflection on the unreal nature of the world about us, and that everything, whether it is within or beyond the reach of the sense organs, is nothing but physical manifestation of the Formless One. When such realisation takes place in the intellect, the only entity that remains then is the Non-dual, Formless source of Supreme Bliss that is unaffected by any modifications of the mind. In this state, the wise one (Gyānī) sees himself pervading in everything, and everything in himself. The establishment in this unshakable state is called 'Samādhī' - I am Everything. ॥ Nirvikalpohaṅ(g) ॥ 62. Bodiless state while living A clay pitcher is nothing but moulded clay. In the same way, the physical body is nothing else but Self (Atmā). Intrinstic nature of the body - birth, death, pleasure, pain, sadness, respect, dishonour, profit, loss, etc. are mere forms of the Self. But Self (Atmā) is free from all modifications. Therefore, nothing else exists apart from the One that is beyond modifications. One that possesses this wisdom is liberated while living, as there is no identification with the body; in such a state only Self (Atmā) exists. ~ NirVikalpa Samādhī ~ Controlling the Horse-like Mind Put reins of enquiry on the horse-like mind, and place on it a firm saddle of concentration. Fasten that saddle with control of the sense organs. Repeatedly smack the chattery back of that horse with the whip of spiritual practice (Abhyās). Make it take steps of devotion on the path to salvation, cross the stages of attentive listening (Shravaṇa) and contemplation (Manana), and finally establish it in the temple of profound meditation (Nidhyāsana). With spontaneity, increase the Spiritual practice and realise the true Self. Live physical life this way — perpetually intoxicated in Spiritual bliss, and achieve disembodied salvation once the preordained karams (Prãrbadha) end; this is the sole purpose of human life. 63. Sãs Grãs (Prāṇa Apāṇa) The physical body remains alive as long as Prāṇa operates in it, and dies when the knot of Prāṇa is opened, i.e., when it leaves the body. Prāṇa and Apāṇa are vital airs. Prāṇa arises from the heart and expands outwardly up to a distance equivalent to approximately twelve fingers, then returns back to the heart in the form of Apāṇa where it changes back into Prāṇa, and the cycle continues. There is also a small cessation between a Prāṇa Apāṇa cycle, which is known as Kumbhaka. This is how the movement of vital airs happens in the body. This very movement (also known as Sãs Grãs) is the instrument with which Simran takes place. Essence of Vedānta ਸਰਬ ਰੂਪ ਸਭ ਤੇ ਪਰੇ, ਮਮ ਸਰੂਪ ਹੈ ਸੋਇ ॥ ਯਹੀ ਸਾਰ ਸਿਧਾਂਤ ਹੈ, ਤਿਸ ਬਿਨ ਅਵਰ ਨ ਕੋਇ ॥ Sarab rūp sabh tē parē, mam sarūp hai sō'e ॥ Yahī sār sidhānt hai, tis bin avar na kō'e. ॥ 1. Nirgun form — There are absolutely no thoughts or desires in (my) Self (Atmā); only thing that exists is a state of Samādhi where there is no mind, knowledge, knower or the known whatsoever. 2. Sargun form — The physical manifestations are nothing more a projection of (my) Self (Atmā). Just like a dreamer who takes on different forms in his dreams, the Self, with the power of Māyā and ignorance, appears fragmented in myriads of forms about us. In reality however, these forms are nothing but the same indivisible Self. Therefore, one and many both are the same Self only. 64. Two Aspects — Nishedh Pakẖ and Vidhān Pakẖ 1. Nishedh Aspect (ਨਿਸ਼ੇਧ ਪੱਖ) ­— In this form of enquiry, attributes of body and Self are observed separately – Physical body is untrue, insentient, fragmented and is form of suffering, whereas the Self (Atmā) is existence, knowledge, bliss and is Absolute. Such enquiry elevates awareness from the level of name and form (Nām-Rūpa) and moves it towards the Absolute. However – 2. Vidhān Aspect (ਵਿਧਾਨ ਪੱਖ) — In this, duality totally vanishes. Pitcher is nothing but clay, waves of the ocean are nothing but water, and ornaments are nothing but gold. Similarly, cause and effect, Self and body, these are only aspects of the same form. The Self is beyond past, present and future. At the highest stage, all sorts of fragmentation ─ body, world, mind etc. disappear, duality is completely annihilated and the Self (Atmã) is the only entity that pervades. Cause is always prevalent in its effect. Like, water is the cause and wave its effect. Similarly, the Abosulte (Brahm) is the cause and world is its effect. Therefore, the Absolute is always present in all physical manifestations. This universe cannot exist or sustain itself without the Absolute. Whatever action and reaction that occurs happens in the realm of the Absolute, and thus is nothing more than its own form. It is Non-Dual, Formless, Supreme Bliss, and free from all modifications. It is Samãdhī. 65. Self is beyond all Action Self (Atmā) has absolutely no connection with action. Action, or duty, is connected with: 1. Physical manifestations (Asthūl Sarīr · ਅਸਥੂਲ ਸਰੀਰ) 2. Fourfold internal organ - Mind (Mann), intellect (Buddh), subconcious mind (Chitt), and ego (Ahaṅkār) (Antahkarṇa · ਅੰਤਹਕਰਣ) 3. Organs of senses and actions ( Sabh Indrē · ਸਭ ਇੰਦਰੇ) 4. Controller of these senses (Indriyoṅ Ke Devtā · ਇੰਦਰਿਓਂ ਕੇ ਦੇਵਤਾ) 5. Preordained actions (Prārbhadha · ਪ੍ਰਾਰਭਧ) A combination of these five causes action. However, the Self (Atmā) is totally detached from all these and is self-existent. The body will last as long as preordained actions remain, and will end with the end of these assigned actions. The Self, which is my true reality, will forever remain established in its innate Supreme bliss. … to be continued … Link to Part I - Priceless, Divine Diamonds - Part I Link to Part II - Priceless, Divine Diamonds - Part II Link to Part III - Priceless, Divine Diamonds - Part III Link to Part IV - Priceless, Divine Diamonds - Part IV Link to Part V - Priceless, Divine Diamonds - Part V Link to Part VI - Priceless, Divine Diamonds - Part VI Link to Part VII - Priceless, Divine Diamonds - Part VII Link to Part VIII - Priceless, Divine Diamonds - Part VIII Link to Part IX - Priceless, Divine Diamonds - Part IX Link to Part X - Priceless, Divine Diamonds - Part X Guru Roop Sangat Jeo please forgive this moorakh for all the mistakes in the post :waheguru: Gurfateh!
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