Jaimal Singh ji was born in village Lath Ghuman (Ghoman) near Batala, Distt. Gurdaspur, Punjab, India, in July, 1839. His father was Sardar Jodh Singh ji a farmer by trade, and his mother was Sardarni Daya Kaur ji. She was a devotee of Bhagat Namdev, and from the age of four Baba ji started visiting the local shrine dedicated to the memory of this Sant Mat Sant.

At the age of five he started his education with Baba Khem Singh ji, a Vedanti sage. Within two years he became a good reader of Guru Granth Sahib and read Dasam Granth also.

At the age of 12–13 years his studying of the Guru Granth Sahib brought him to the understanding that this scripture rejects Pranayama, Vairagya, Hatha yoga, Japa, places of pilgrimage, fasting and rituals as means to finding the absolute God described by Nanak and the other sikh gurus. He reached the conclusion that to follow its method of realising God, he must first find a perfect Master, a Satguru who practices Anhad Shabad, the meditation on the inner sound principle.

In particular he understood his search must be for a master who could explain the reference in the Granth Sahib to the Five Sounds (Panch Shabda). For example a key phrase for him was the following quote from Guru Nanak “Ghar meh ghar daykhaa-ay day-ay so satgur purakh sujaan. Panch sabad Dhunikaar Dhun tah baajai sabad neesaan.” Which can be translated into english as “The True Guru, the All-knowing, Primal Being shows us our true home within the home of the self. The Five Primal Sounds resonate and resound within; the insignia of the Primal Sound is revealed there, vibrating gloriously.”

Some time after the death of his father when Jaimal was fourteen he started the search for a Perfect Master of Panch Shabdi Naam as per the description in the Guru Granth Sahib. After temporarily returning home he again took up the search, undergoing a long and arduous journey around northern India from age fifteen to seventeen. Finally, in Swamiji Shiv Dayal Singh of Agra, he found the one whom he accepted as his Satguru and was initiated by him 1856.

After taking initiation he asked his guru Shiv Dayal if he could become a sadhu and devote his attentions fulltime to abhyas. But his guru told him that the Sant Mat tradition was for followers to earn their own living by honest means. Jaimal told Shiv Dayal that his family tradition was farming but that would involve marrying which he said felt no inclination to do. Therefore Shiv Dayal advised the teenage Jaimal to join the local regiment of the British Indian Army, which he did in 1856.

In Oct 1877, Shiv Dayal ordered Baba Jaimal Singh ji to start initiating “true seekers” in Punjab Swamiji advised him not to interfere with the religious choice of a devotee, and to “steer clear of sects and creeds.”

During his service in the Army, Baba Jaimal Singh ji met and initiated Baba Bagga Singh ji in Multan, now in Pakistan. Bagga Singh started a new line of gurus at Tarn Taran after Jaimal’s death.

Baba Jaimal Singh Ji retired from the Army on June 7, 1889 and started living in his village, and later built a hut in village Bal Saran at the bank of river Beas, Punjab, India, and started living there. Slowly, a number of devotees increased and one of his devotees donated three beeghas of land for the colony known as the ‘Dera’ and Radha Soami Satsang Beas.

Once he went to Mari Pahar, a city in Pakistan, where he initiated Baba Sawan Singh ji who became the successor guru at Dera Beas after Jaimal’s death.

Baba Jaimal Singh spent his whole life in the service of Dera Beas and its devotees. He left his mortal body on Dec 29, 1903.

‘There is One Master, the Guiding Spirit of all Souls, Who constantly leads His followers towards the light.’

To the Sufi therefore there is only one Teacher, however differently He may be named at different periods of history, and He comes constantly to awaken humanity from the slumber of this life of illusion, and to guide man onwards towards divine perfection. As the Sufi progresses in this view he recognizes his Master not only in the holy ones, but in the wise, in the foolish, in the saint and in the sinner, and has never allowed the Master who is One alone, and the only One who can be and who ever will be, to disappear from his sight.

from  http://wahiduddin.net/mv2/I/I_I_1.htm

Naturally, we are taught that the Master is everything. However, how much does that actually sink in? Do we treat everyone as if she or he is our Master? Do we take everything we receive from them as a gift from God? Do we try to learn from everything they send our way? Do we give them the reverence and respect that we give the Master? Do we take everything that happens to us in our lives as a spiritual gift?

I think most of us can wholeheartedly say that we don’t.

But we can always start today! Or at least start trying to do so. Each inch forward is an important inch. Each step is an important step. Each moment and action we take as a gift from God is an important one.

Treat everyone as if they are your Master. Take everything you receive as if it is sent directly from Him to you, for it is.

Death Anniversary of ‘Sardar Bahadur Jagat Singh Ji Claire’ [27 July 1884-23 October 1951] Maharaj Jagat Singh Ji was the third Guru of Radha Soami Satsang Beas. He held the office after the death of second master Baba Sawan Singh. He was born on 27th July, 1884 at Nussi, a small village near Jalandhar. He received His education in the Mission School at Jalandhar and later took his M.Sc. degree in Chemistry. He joined the Punjab Agricultural College, Lyallpur, in 1911 as Assistant Professor of Chemistry and retired as Vice Principal of the institution in 1943.

On December 28, 1910 he was initiated by Huzur Maharaj Baba Sawan Singh Ji into the Surat Shabad Yog. He used to practice surat shabad yog whole heartedly, even despite his duties as a principal of the institution, he was very commited to SuratShabad Yog. He was famous among
the faculty members and students as “Guru Ji.” He liked Baba Sawan Singh as his his mentor and his idol. His faith in Sawan Singh Ji was unshakable.

Throughout his life, He used to spend his weekends at the Dera, with his Guru Baba Sawan Singh. After his retirement in 1943 he spent most of the time in Dera doing Meditation. He assumed charge of office of Guru of Radha Soami Satsang Beas on April 1948 and engrossed Himself fully in carrying out the functions and duties entrusted to Him, despite His indifferent health.

He passed away quietly early on the morning of the 23rd October, 1951. The day before, He had dictated His will and given instructions about His funeral. He wanted no show, no waiting for people to attend the cremation. The body was to be cremated within a few hours and the remains were to be consigned to the river on the same day. There is a custom in this country to bathe the dead body, anoint it with perfumes, etc, and to cover it with a clean, new sheet of cloth. He completed this process very simply the night before His death by asking the doctor to give Him an anema, getting his body rubbed with a wet towel and changing into a clean suit. He had His bed moved from the center of the room to a corner near the window, and ordered everybody out. There was a feeble knock on the window at about 3 am. He asked for a glass of water and then slept to wake permanently into the higher worlds, to which He belonged.

He appointed Maharaj Charan Singh Ji as his successor and fourth Guru of Radha Soami Satsang Beas.

Teachings of Sardar Bahadur Ji -

Who are the Saints and What do They Teach?

Today we shall discuss what is the true mission of Saints. In order to fully understand the subject, we must first have a clear description of the term “Saint” or “Sant.” So many mistaken notions are current about ”Sant Mat” [the Teachings of the Saints; the Science of God-realisation, practised while living in this world] that even a large number of educated people, including some of the leading exponents of various religious thoughts, do not seem to understand it clearly. The term ’Sant,’ ‘Saint’ and ‘Sadhu’ are so widely misunderstood that any beggar in saffron robes is loosely called a Sadhu, which term was originally used to denote a person who is highly developed spiritually, and has crossed the regions of matter and mind.

It should be made clear from the outset that Sadhus do not recommend outward formalities, rites, rituals, modes of living, symbols or any special type of clothing. They are above castes, creeds, races, countries and nationalities. Nor is the term ‘Saint’ used in the sense in which it is generally applied in the Christian world; that is, one canonised by the Roman Catholic Church, or a holy person. As B.A. and M.A. are degrees connoting academic qualifications, so are the terms ’Saint’ or ‘Sant’ or ‘Sadhu’ degrees in the school of Spiritual Science.

According to the teaching of the Saints:

(1) “Bhekh” or the Initiate is he who follows the principles of the Teachings of the Saints and makes sincere efforts to tread the path of
God-realisation “within,” according to the instructions of the Master.

(2) “Shishya” or Sikh is a disciple who has reached the first stage on the Way and who sees the Light of the Flame within. Guru Gobind Singh
says “A shishya is he who sees the Living Flame within himself.”

(3) “Gyani” is one who has reached the Brahm stage, which is the Fountainhead of all knowledge, whence the creation of the three gunas [harmony, action/activity and inertia/darkness] and the five tattwas begin. [Tattwas: the essences, elements which are five in number and may be gross or subtle. The entire universe is made up of the five tattwas: earth, water, air, fire, ether]. This is the highest stage of the yogis, gyanis
and most of the religions of the world.

(4) “Sadhu” is one who has reached the Par Brahm Region. Kabir says, ”Sadhu is he who conquers this fort.” The last census recorded the number of so-called sadhus in India at five million. But if you try to find the real Sadhus, perhaps you will not be able to find even five. Kabir says: “None hath seen bags of diamonds, packs of lions, flocks of ’Hansas’ or groups of Sadhus.”

(5) “Sant” is He who has attained the highest stage and has become one with the Lord. The drop, having merged with the Ocean Itself. “God and God’s men are one. There is no distinction.” (Kabir)

Having defined the term “Sant” or “Saint,” let us now consider what the teachings of the Saints are.

Their first postulate, to whatever religion, race or clime they may belong, is: There is a God. The universe is not without a Creator, Sustainer and Protector. He is the ocean of Bliss, He is eternal, birthless and deathless. (Guru Nanak)

Secondly, all saints teach that our soul is, in essence, a drop from the Ocean of the Lord, whence it separated so long ago as to have totally forgotten its Divine Origin. All its woe and misery will end only when it returns to its Original Home and merges in the Ocean.

Thirdly, they all agree that God is within us and cannot be realised anywhere outside.

Guru Nanak says: “Whoever seeketh Him without, findeth Him not, and is engaged in a wild goose chase. He wasteth his time and cometh to grief.” Christ says: “The Kingdom of God is within you;” “[s]eek thou the Lord there.”

The Quran declares: “Allah is near your royal vein.” If we really wish to find Him, we have to seek Him within ourselves. He is close to us, physical eyes cannot see Him nor can our physical ears hear His voice. Only when a seeker receives instructions from an Adept and learns to listen to the Divine Melody within, does he become capable of seeing and hearing Him.

Fourthly, all Saints assert that God can be realised only while we are in human form. Neither animals nor angels, nor the denizens of the astral world enjoy this privilege.

Fifthly, the Saints point out that, within the body too, He is to be sought above the eyes and not below them. Those who concentrate at any one of the lower centers such as the Mul Chakra (Rectal Center), the Indri Chakra (Center of Procreation, Nabhi Chakra (Navel Center), Hirday Chakra (Heart Center), or Kanth Chakra (Throat Center), merely see the shadow. [These are known as the five lower chakras.]

This is similar to beholding the reflection against a wall, of the sun’s reflection in water, while the real sun itself shines above in the sky.
Only one who has seen the real ‘sun’ above can testify that the reflection is that of the sun, and that it is merely the image and not the sun itself. Thus, only those who have seen the Lord within can realise that it is the shadow or reflection that pervades the lower centers and, in fact, the entire cosmos.

Now, the question arises, as to how to “go within?” How to enter the Palace of the Ten Gates in which the soul dwells, and through which gate to go in? The answer is quite simple. Try and find someone who knows the secret of the “house,” who has himself been inside it and can take you “within….” Before starting on our Spiritual Journey within, we have to seek the help of a Perfect Guide. Call Him Guru, Master, Friend, Teacher, Guide or Brother; the name makes no difference. In his usual forceful way, Guru Nanak says: “Let no one be deceived. None will cross the Ocean of the universe without a True Master, a Perfect Guide.”

Now the Path of the Saints is both simple and easy. From a child to an old man, irrespective of caste, creed, color, and clime, all can easily follow the prescribed Spiritual Exercises. One is neither to change one’s religion or mode of living, nor renounce the world and give up one’s profession or business. Saints say: “Live in the world with your family, do all your duties, earn money honestly and spend it as you would a sacred trust, on your family and others who need your help. Live in the world but with a detached mind, all the while giving some time and thought to your most important duty of God-realisation.”

Dadu says “Others speak only from hearsay. Saints see Him face to face.” He cannot be approached by Yoga (of the breath, the centers of the
intellect). What can I say? How should I describe Him? He is not describable. Only Saints know what He is. The Path of the Saints is not that of the yoga of the breath or of the six chakras (meditation at the six lower centers). Saint do not waste the time of their disciples by starting them at the lowest centers of the body. Besides, what does one get there?

The first or lowest center, the Mul Chakra, is presided over by Ganesh. The second, the indri Chakra, is governed by Brahma, the creator of the bodies. The third or Nabi Chakra is controlled by Vishnu, the nourisher or sustainer. The fourth, which is the Hirday or Heart Chakra, is ruled by Shiva, the destroyer. The fifth is the Kanth or Throat Chakra, presided over by the goddess Shakti, the source of the three gods Brahma, Vishnu and Shiva. The sixth Chakra, which is the highest stage ever reached by the yogis, is the “Tisra Til” or the “Third Eye,” situated in the center behind our two eyes, and is the “Seat of our Soul and mind,” the “Center of Consciousness” and the “Thinking Center.” This is the center from where all our thoughts and energy go out. Our creator, the Lord, is above in the twelfth chakra. Thus we have to cross six more chakras above the seat of our soul, behind the eyes, to meet Him.

Would it be wise step for us to first descend to the lowest chakra and then to commence the long and arduous journey upward from that lowest rung of the ladder?

And what does one gain by starting at the lowest chakras? One meets only the deity or the power stationed at a particular chakra for the purpose of management of that particular function in the body (the microcosm). Moreover, this journey through the six chakras is so very difficult, hazardous and tedious that it is quite unsuited to the conditions of the present age. The “Dharma” (method to be adopted) of each Yuga or Age is different. In this KaliYuga you cannot successfully adopt the yogic methods that were in vogue in the Sat or Treta Yugas, when the life’s span was longer and the struggle for existence negligible. The population was small and the land yielded all its requirements without much toil. Besides, men were strong, celibate and pure-minded. Would the young men of the modern age be able to carry through the hard exercises of the Pranayam, Dhoti, Neti, Vasti and the difficult Asanas and Mudras? Even if they could, what a long time it would require. And where would that take us in the end? At its best, no farther than the eye center. No, my friends, we are living in an age of automobiles and airplanes. We should not stick to the old methods or transportation.

The method of the Saints is Surat Shabd Yoga. The Mohammedian Saints called it “Sultan-al-Azkar” (The King of Methods). It is the “Anahad Marg” of the Upanishads. This is the most natural and harmless method. You are not to renounce the world or become a “Sanyasi,” nor are you to change your mode of dress. It calls only for some time daily for carrying out meditation, while doing your other duties. It may be stressed that your primary duty is that of God-realisation while in human form.

The Satguru will give you the techniques at the time of Initiation. He will then tell you how to “go within” the Palace of the Ten Doors, through the eye center, by the withdrawing your attention from the nine outlets and concentrating it at the “Third Eye.” Here the Heavenly Music resounds day and night. This melody comes direct from the feet of the Lord. By attaching yourself to It, in accordance with the instruction of the Master, you will reach the Place where It issues forth. This is the sum and substance of the Teachings of the Saints (Sant Mat). Only a fortunate few come in contact with a True Saint.

Surgeons who have dissected or operated on scores of bodies, have never found a Brahmand [Literally - the egg of Brahm; the entire universe over which Brahm has jurisdiction - Brahm: Lord of the second spiritual region; the Power that creates and dissolves the phenomenal world.] or a Sach Khand [Literally the True or Imperishable Region - Sat Lok] in any one of them. The answer is that they are not to be found by means of physicians’ or scientists’ instruments, nor can they be perceived by the gross physical senses. They are hidden behind the veil of the mind. Only when we become pure through spiritual practice and rend the veil of the mid in accordance with the instructions of a Master, can we realise the Lord. We have to dive deep into our own inner and real self, cross the intervening physical, astral, causal and pure spiritual regions, then
reach the Highest Plane, the everlasting Sat Lok, to behold the Lord. Saints tell us the way and give us the technique which enables us to
accomplish all this.

They teach us how to withdraw the mind and soul currents from the body, up to the eye center, by concentrating our attention at the eye center and contacting the Divine Melody, the Shabd, which is the Creator of all the regions of the worlds, within and without. It is called by various names. Since we can hear It, It has been termed “Shabd,” “The Audible Life Stream,” “The Sound Current.” This is the “word” or “Logos” of the Holy Bible In the Granth Sahib it is called “Shabd Duhn,” “Nam.” It is the “Khun” of the Quran, the “Nad” of the Vedas, and the “Anhad” of the Upanishads.

The Bible says: “In the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made.”

Swami Ji says: “Word created all the three worlds.”

Guru Nanak says: “Word created the earth and sky. Word created all.”

The writings of the Saints always extol the glory of the Word or of the Master. Both are the same in Essence. The creator of the entire universe is One without a second. He is the Vital Force at the root of all activity. Though He is the Creator of the Macrocosm as well as the Microcosm, He Himself resides within all. His search He initiated Himself, and Himself gave His own tidings. As He is invisible, He always gives instruction through some human form. In fact, He Himself assumes the form of a Master and comes into the world to lift poor souls out of the misery and pain into which they have fallen. Through the link of the Word, He joins the seeker to Himself and thus bestows God-realisation on the disciple.

The Supreme Being is within us. Nearest is He to us. His Throne is within us but we knock about outside in search of Him. God is far way from those who do not “go within.” Therefore, my friends, if you yearn for the Love of God, go to a Master and act according to His instructions in all earnestness. He will bring you face to face with the Lord.

We are all social beings and want the company of someone, be he a friend, relative or clansman. But true satisfaction comes only through contact with a Master. It is only He who can end our sorrows and sufferings by putting us in touch with the Supreme Being, the Source of all Peace and Bliss. God manifests Himself in the form of Saints in every Age. They come into this world and point the Way to the Supreme Lord. They are not attached to worldly objects as are the mundane people. They live in the world as a duck does in a pond; that is, it lives in water, eats and plays there all the day, but flies away with feathers quite dry. In the same way, Saints live in the world but are not soiled with its dross. Their soul ever remains with the Lord in all its actions.

No one knows when his end will come. Can anyone say when he will die? Death makes no distinction, It may come to a child, to a young person or the aged. You have been incarnated in the human body as a result of past good deeds, but remember, this body will not last for ever. Therefore, make the most of if here and now. The eye center is the “Door” to the ”Palace of the Lord” in the body. Enter therein, listen to the Shabd, the Word, and awaken your love for the Supreme Being. Time will come when this body, this breath, this youth, will pass away. So utilise the time to your best advantage before it is too late. Contact the living Master and attune yourself to the Voice of the Lord within, which calls you day and night. This is the message of the Saints.

Only the Word is true. All else is false. All the regions, the worlds and their kingdoms and rulers are perishable and subject to change. Thus, if you continue your attachment to the world, loving dross and perishable things all your life, you will remain confined to them in your next life. Therefore, detach yourself from the temporal things and attach yourself to the True Eternal World.

Beware of the mind and its tricks. Those who obey the dictates of the mind flounder in the bog of illusion and never taste true happiness. There is no end to their misery. Evidence of it is found every day in letters received from persons who say that they are fed up with life and want to put an end to it. But this is a coward’s approach. Death does not end their miseries by any means. Rather, they have to render further account for the act of taking their own life. The remedy lies within the human body. You will not find peace if you take your own life. If you love the Master, never, not even in a dream, let such a though cross your mind. A person who takes his own life, goes straight to the lowest hell and suffers indescribable torment there. So, never think of committing suicide. If death were an escape from miseries, it would be a simple affair. But no, the miseries you will have to face hereafter would be out of proportion to the miseries here.

Guru Nanak says: “O Nanak, the entire world is unhappy. Only those find peace who live in Nam.”

Swami Ji says: “How tightly are we bound down by hoops of steel. The first bondage is that of our own body (instead of being universal, we become limited). The second is that of wife (Because our attachments increase when we marry and have a family). The third is that of children, and the fourth of other relatives. As the chain lengthens, the bonds become stronger. Our own ailments and mental worries are additions, but those of our children and children’s children lie heavy on our heads and present one long nightmare of pain and sorrow, strengthening our attachment to the world and resulting in our being born over and over again.”

The basic principle is: “As ye desire, so shall ye reap.” Nature must fulfill every desire of yours. If you attach your attention to Nam [Name; the same as Shabd, Word or Logos; the Immortal Creator] and strengthen that bond, you will not have to be reincarnated in this world. Those who are attached to the world must return to it to reap its pleasures and pains. While those who learn the secret of Nam from some Adept and get merged in Shabd, are liberated from the cycle of eight million, four hundred thousand species, the maze of life and death, and become one
with the Supreme Being.

Plug the channels of lust, anger, greed, attachment, pride and egotism, all of which pull you down and draw you out. Man’s attention has been
scattered outside through these five passions since times immemorial. We have not yet found the Path and have wasted our whole life in straying
farther away from our Real Home. Only by attaching ourselves to and merging ourselves in something which is permanent and everlasting, do we become immortal; otherwise after death we are reborn in the form in which we can best fulfil our desires and thus once again go through the
wheel of “eighty-four.”

The soul itself is immortal, a Princess of Royal Blood, as it were. Its unhappiness lasts only so long as it is under the control of the mind. It is the company of the mind that has reduced it to the position of a ’slave girl.’ Therefore bring it under control of the World, or the Shabd, to liberate it from the thraldom of the demon mind. Go within and connect your consciousness with Nam so that you may be elevated out of this sphere of births and deaths. Thus will you achieve Eternal Salvation and Bliss.