Bhai Surjeet Singh Jee Patiala "Truckaan Vaaley"

Brief Jeevani of Bhai Surjeet Singh Jee Patiala "Truckaan Vaaley"

Bhai Surjeet Singh Jee Patiala "Truckaan Vaaley"

Immersed in the colors of Naam and Baani, an image of humility, wise and knowledgeable, a supreme bairagee, and a Gurmukh soul, Bhai Sahib Surjeet Singh Jee was born on February 13, 1933, in the village of Khel Kalan, Pakistan, to father Sardar Mehtab Singh and mother Srimati Tulsi Devi Jee. His father was a simple Sikh devotee.

Bhai Sahib received his primary education up to the fifth grade while in Pakistan and could read and write Urdu. Later, he learned to read Gurmukhi/Punjabi from the Granthi at the Gurdwara, though he did not know how to write it. By Guru Sahib’s kirpa, he could read Gurbani fluently from Larivaar Saroop and did Akhand Paath Sahib seva for programs.

Family Life and Migration

His marriage took place in 1954 with Bibi Joginder Kaur, daughter of Sardar Avtar Singh and Mata Raj Kaur Saharanpur. Her family had also migrated from the village of Panj Grain in Pakistan after being displaced. Bhai Sahib’s household was blessed with six sons and one daughter.

After the partition of the country, he moved to Patiala and started a truck transport business. After taking Amrit in the Jatha, he performed the seva of transporting the Sangat via his trucks to any keertan programs. Because of this service, he became famous in the Patiala Sangat as "Truckaan Vaaley" (The Trucker).

Spiritual Search

Initially, he took “Amrit” in the Nirmala Jatha. He worked very hard for about two years following the Rehat Maryada they prescribed, waking up at 1:00 AM for Nitnem. Despite this rigorous toil, he was not satisfied, nor did he attain the "Essential Substance" (spiritual realization). However, he did not lose hope and continued his search. One day, a Gurmukh pyare told him, "The state you are searching for can be found by joining the Akhand Keertani Jatha."

Amrit Sanchaar

In 1966-67, he appeared before the Panj Pyare at a Jatha Samagam to receive the gift of Amrit. In those days, seekers of Amrit were tested strictly. Despite having his Nitnem memorized and being strict in his Amrit Vela, the Panj Pyare ordered him to become even more firm in his rehat and appear at the next Samagam.

Coming out, he was extremely restless and sat in a state of deep bairaag. Bhai Harbhajan Singh Jee (Bassi Pathana), who used to sit cross-legged absorbed in Keertan all night, felt sad for him. He personally appeared before the Panj Pyare and pleaded, "A seeker is sitting outside, crying in desperation to receive Amrit. Please be kind and bestow the gift of Amrit upon him today." Accepting his request, the Panj Pyare called him inside and blessed him with Amrit.

Spiritual Ascent

Because the field was already plowed and ready, only the seed needed to be sown. In a very short time, he reached high spiritual flights and began to experience mystical plays. Seeing his high spiritual state and lifestyle, he was deemed worthy of doing Panj Pyare seva at the very next Samagam. From then on, he performed Panj Pyare seva for the rest of his life and connected countless beings to the Guru's charan.

Mystical Experiences

A few months after taking Amrit, during a Rainsabaaee Keertan, he was helping the Laangri make Jalebis at midnight. Feeling tired and ill, he thought of lying down on a nearby cot for a few minutes. As soon as his back touched the cot, a hidden spirit seemed to turn a divine, mystical key in his Naabh (navel), and he fell unconscious. When he regained awareness, he found that a powerful Simran was happening automatically within him, and Gurmukh Pyares were standing around him. According to him, from that moment on, the following play had occurred:

"ਤ੍ਰਿਕੁਟੀਛੂਟੈਦਸਵਾਦਰੁਖੂਲੑੈਤਾਮਨੁਖੀਵਾਭਾਈ॥੩॥
When the knot of the three qualities is untied, then the Tenth Gate opens up, and the mind is intoxicated, O Siblings of Destiny." (Ang 1123)

In the state of deep sleep, he would hear Gurbani Keertan from the heavens. Sometimes, in a state of spiritual ecstasy, he would even reveal which Shabad was playing. Similarly, once he was hearing the Anhad Dhun of a Shabad. When he woke up at 1:00 AM (his daily Amritvela time) and reached for his water container to go to the bathroom, the tune of that same Shabad came back to his ears again. He told Daas, (Bhai Amrik Singh Jee Ambala) the specific Shabad, but I have forgotten. Overwhelmed with vismaad and bairaag, a scream escaped him, and he fell down, unconscious. When he regained conscious, his family was rubbing his palms and soles.

Daily Routine and Rehat 

He would wake up daily at 1:00 AM to maintain Amrit Vela.

1. Ishnaan: First, he would do full Kesi Ishnaan. While bathing, he would recite the Mool Mantar.

2. Simran: After the bath, he would sit on his mat and meditate on the Gurmantar for a very long time. Daas stayed with him several times and witnessed the bliss of seeing him perform his entire Nitnem.

3. Nitnem: After reciting Panj Baani Nitnem, he would tie his Vaddi Dastar and go to the Gurdwara Sahib to have Guru Sahib;s Darshan and hear the Hukamnama.

4. Breakfast: Only after returning would he have breakfast. He allowed no slack in this routine.

He would very much support wearing a large Dastar when appearing before Sri Guru Granth Sahib Jee. He used to say, "If we dress up fully and tie a big turban when visiting a senior officer, why do we not do the same when going before the True Officer of all universes?"

He always dressed in simple Gurmukh attire and tied his turban simply without looking in a mirror.

Sarbloh Bibek: He was a strict follower of Bibek Rehat. He only ate food prepared by Amritdhari Tyaar-Bar-Tyaar Singhs and used milk milked by Amritdhaari Singhs. He stood firm on the Guru’s word:

 
"ਵੇਦੀਨਾਕੀਦੋਸਤੀਵੇਦੀਨਾਕਾਖਾਣੁ॥ 

Make friendships with the unrighteous, and eat with the unrighteous. 

ਸਿਫਤੀਸਾਰਨਜਾਣਨੀਸਦਾਵਸੈਸੈਤਾਨੁ॥ 

They do not know the value of the Lord's Praises, and Satan is always with them." (Ang 790)

Character and Personality

He ate simple food without any fuss or complaints. Regarding clothes, he quoted: "Do not place your hopes in clothes and food. Accept whatever comes effortlessly."

He always did Ardaas after eating, even in his own home. Whenever he spoke, he always provided evidence from Gurbani. Talking with him was a blessing for Keertaniyas, as they would find many Shabads to create a thematic sequence of parmaans. Sitting in the sangat, his glowing face often looked like a rainbird intoxicatedly drinking sweet drops of nectar from the heavens.

During Amrit Vela Simran, his face would glow in a steady, effortless trance (Sehaj Smaadhee), his beard wet with a flood of tears, a visible symbol of the opening of the Dasam Duaar. Looking back three or four decades, such accomplished souls were common in Akhand Keertan Samagams, where divine art was visibly manifest; sadly, this seems to be slowly disappearing. Even watching him eat sweets, observers would be struck with wonder by his divine smile. During Amrit Sanchar seva, divine power (Kalaa) visibly worked through him. He always urged people to stay away from unnecessary arguments and selfish politics.

Research and Knowledge

Before computers or mobiles, he used the Tuk-Tatkara (Gurbani Index) by Akali Kaur Singh to find Shabads. He advised using the Shabadarth volumes and Bhai Kahn Singh Nabha’s Mahan Kosh to understand the basic meanings of Gurbani.

Defending the Saints:

Once, a person in the sangat spoke disrespectful words against Sant Baba Attar Singh Jee Mastuana Wale and Bhai Karam Singh Jee Hoti Mardan Wale, claiming people praised them for no reason. Bhai Surjeet Singh could not tolerate such horrible words against such high souls. In a state of passion, he told the man:

"The entire Panth bows before their personalities. As for divine blessings, this “Theekraa” (piece of broken pottery, referring to himself) sitting before you has been blessed by Satguru with three states: Amrit Dhaar, Anhad Naad, and Amrit Ras. What then can be said of those great beings?"

(The critic was discussing the three signs of the opening of the Dasam Duaar described in Bhai Sahib Randhir Singh Jee’s book 'Anhad Shabad Dasam Duaar').

Discussions with Bhai Surjeet Singh acted like a lighthouse, easily illuminating deep mysteries hidden in the ocean of Gurbani.

Meeting with the Daas (Bhai Amrik Singh Jee)

Daas’s first meeting with Bhai Sahib was at the annual Samagam in Ambala Cantt (1992-93). Bhai Sahib asked me about the Shabad he had sung: 

"ਨਉਦਰਵਾਜਨਵੇਦਰਫੀਕੇਰਸੁਅੰਮ੍ਰਿਤੁਦਸਵੇਚੁਈਜੈ॥
There are nine doors, but the taste of these nine doors is bland and insipid. The Essence of Ambrosial Nectar trickles down through the Tenth Door." (Ang 1323)

He asked, "Do you have any internal experience or understanding of this, or did you just read the Shabad?" Saying this, tears of bairaag flowed so freely that his beard became soaked. I admitted that I had only read it and had not yet achieved the state. I initially thought he was just a simple, emotional Sikh. Bhai Sahib then asked about my adherence to Gurmat (Nitnem, Simran, Amrit Vela). Hearing the humble replies, I admitted, "You are far ahead of me." Bhai Sahib promised to keep meeting.

That same night, during the Rainsabaaee, I saw Bhai Sahib sitting on stage as one of the Panj Pyare. He was glowing, sitting in deep Samadhi, a living example of:

"ਰਸਕਿਰਸਕਿਗੁਨਗਾਵਹਗੁਰਮਤਿਲਿਵਉਨਮਨਿਨਾਮਿਲਗਾਨ॥
Through the Guru's Teachings, I sing the Glorious Praises of the Lord with joyous love and delight; I am enraptured, lovingly attuned to the Naam, the Name of the Lord." (Ang 1335)
I felt ashamed for trying to "teach" him earlier, realizing he was an accomplished Gurmukh.

Views and Teachings

• Keertan: He believed Keertan is a subject of listening with consciousness (Surat), not watching with eyes. He did not struggle for front seats. He supported memorizing Keertan but avoided useless arguments. He advocated for the traditional Keertan Maryada of Sri Darbar Sahib. He always said "Dhan" when taking the name of Sri Guru Granth Sahib Jee.

• Respect for Guru Granth Sahib: He would not leave until the Sukhasan was done and the Guru was placed on the throne. He argued that just as employees cannot leave while the officer is in the chair, we cannot leave the Guru. He insisted on a full-sized Chandoa, not a small one.

• Pilgrimage: He emphasized bathing in the Sarovars of historical Gurdwaras and engaging in Simran.

• Priorities: He noted that we are diligent about family and work but lazy and careless regarding spirituality.

• Politics: He urged staying away from corrupt politics, stating the path to Begampura (City of God) is different from politics.

• Secrecy of the Panj: He maintained that any confession made before the Panj Pyare during Amrit Sanchar remains within that space. A Pyara never reveals another’s confession outside.

• Service during Turmoil: During the militancy in Punjab (1980s-90s), he served food to Sikhs who came to his house. For this, he faced police torture and jail time but was later acquitted with honor.

The Dream of the King

Sharing an incident, he told of a dream where he saw a King of a state die and being taken in a chariot. The chariot got stuck in mud, but people pushed it free. When presented before Dharamraaj, a mysterious voice echoed:

"ਸਤਜੁਗਿਸਤੁਤੇਤਾਜਗੀਦੁਆਪਰਿਪੂਜਾਚਾਰ॥
In the Golden Age of Sat Yuga, was Truth; in the Silver Age of Trayta Yuga, charitable feasts; in the Brass Age of Dwaapar Yuga, there was worship. 

ਤੀਨੌਜੁਗਤੀਨੌਦਿੜੇਕਲਿਕੇਵਲਨਾਮਅਧਾਰ॥੧॥
In those three ages, people held to these three ways. But in the Iron Age of Kali Yuga, the Name of the Lord is your only Support. ||1||." (Ang 346)

The voice said, "He did not chant the Name." Bhai Sahib had never heard this verse before. A thunderous voice ordered, "Give him one more round (birth)." The King trembled and begged. A strong man dragged him away. Due to his charity, he was granted another human birth. The next morning, Bhai Sahib verified the verse with a neighbor; it was a Shabad by Bhagat Ravidas Jee. Indeed, a nearby King known for charity (but not Amrit/Naam) had died recently.

Illness and Passing

Bhai Sahib had previously undergone prostate surgery, but the issue recurred. He gave strict instructions to doctors that no beadbi of his hair should occur. The specialist surgeon in Ludhiana was a Gursikh. Bhai Sahib believed that if hair is removed, one must retake Amrit. Despite the pain, he remained steadfast.

The second surgery was unsuccessful, leading to bleeding and eventually cancer. His body endured great pain for a long time. Family and Gursikhs served him wholeheartedly. During this time, the continuous flow of Naam and Bani sustained him.

Finally, on June 12, 2016, in Patiala, in the presence of loving Gursikhs, he abandoned his physical frame and, having made his life's breath fruitful, went to reside at the Guru's feet.