Friday, 30 October 2009

My mind became enlightened, when I saw the sun rise

Raag Gauree Chaytee:
dhaekha bhaaee gyaan kee aaee aaa(n)dhhee
Behold, O Siblings of Destiny, the storm of spiritual wisdom has come.
sabhai ouddaanee bhram kee ttaattee rehai n maaeihee 1 rehaao
It has totally blown away the thatched huts of doubt, and torn apart the bonds of Maya. 1Pause dhuchithae kee dhue thhoon giraanee moh balaeddaa ttoottaa
The two pillars of double-mindedness have fallen, and the beams of emotional attachment have come crashing down.
thisanaa shhaan paree dhhar oopa

r dhuramath bhaa(n)ddaa foottaa 1
The thatched roof of greed has caved in, and the pitcher of evil-mindedness has been broken. 1
aaa(n)dhhee paashhae jo jal barakhai thihi thaeraa jan bheenaa(n)
Your servant is drenched with the rain that has fallen in this storm.
kehi kabeer man bhaeiaa pragaasaa oudhai bhaan jab cheenaa 243
Says Kabeer, my mind became enlightened, when I saw the sun rise. 243

Thursday, 29 October 2009

Guru Arjan Dev Ji - Mohan Ghar Avoh - Bhai Oankar Singh Ji

saarag mehalaa 5 dhupadhae ghar 4
Saarang, Fifth Mehla, Du-Paday, Fourth House:
<> siqgur pRswid ]
ik oa(n)kaar sathigur prasaadh
One Universal Creator God. By The Grace Of The True Guru:
mohan ghar aavahu karo jodhareeaa
O my Fascinating Lord, I pray to You: come into my house.

maan karo abhimaanai bolo bhool chook thaeree pria chireeaa 1 rehaao
I act in pride, and speak in pride. I am mistaken and wrong, but I am still Your hand-maiden, O my Beloved. 1Pause
nikatt suno ar paekho naahee bharam bharam dhukh bhareeaa
I hear that You are near, but I cannot see You. I wander in suffering, deluded by doubt.
hoe kirapaal gur laahi paaradho milo laal man hareeaa 1
The Guru has become merciful to me; He has removed the veils. Meeting with my Beloved, my mind blossoms forth in abundance. 1
eaek nimakh jae bisarai suaamee jaano kott dhinas lakh bareeaa
If I were to forget my Lord and Master, even for an instant, it would be like millions of days, tens of thousands of years.
saadhhasa(n)gath kee bheer jo paaee tho naanak har sa(n)g mireeaa 2124
When I joined the Saadh Sangat, the Company of the Holy, O Nanak, I met my Lord. 2124

Wednesday, 28 October 2009

Kundalini - Rises in the company of the holy - Sadh Sangat

Bhagat Kabir:
The chakras of the coiled Kundalini energy have been opened
Bhatt Svaiya:
The Kundalini rises in the Sat Sangat, the True Congregation; through the Word of the Guru, they enjoy the Lord of Supreme Bliss.
Imagine that your hearing was so good you could hear grass grow. Or that your sight was so powerful you could see all the planets in the solar system. Well, studying an ancient Indian form of yoga, known as Kundalini yoga, might possibly provide you with these powers.

The word kundalini literally means 'coil'. Kundalini practitioners believe that there is a vast store of 'vital energy' (suskshma Prana ) that is coiled like a sleeping snake at the base of the human spine. In order to awaken the kundalini, the yogi must go through a series of strict physical and mental exercises in which he learns to control his inner energy, his breathing and his senses. Once the Kundalini is woken, a process is unleashed in which the yogi can achieve a deep awareness of cosmic and bodily energies. This can lead to a transformed state of mind and body, and a heightened state of bliss.

Ancient texts compare the heightened state of consciousness achieved through kundalini yoga to supernatural powers, or siddhis. Siddhis may include the power to grow to an immense size, so big that you can see the workings of the solar system. Or the power to achieve supernatural hearing, so great that the yogi can hear grass grow. In this 19th century illustration the chakras and the dramatic workings of the universe are mapped out on to the body of a yogi, indicating the relationship between the human body and cosmic space.

Practitioners of Kundalini Yoga believe that the body contains a complex network of Nadis. Nadis (from the Hindu word nad meaning motion) are astral tubes which are thought to carry psychic currents. The most important nadi is known as the Sushumna which runs along the central canal of the spinal column. Situated along the Sushumna are the six main chakras (literally meaning wheels or circles) which are central vessels of vital energy. The chakras are shaped like petalled lotuses, and the number of petals is determined by the surrounding number of nadis. Each chakra is a particular colour, has a specific God and Goddess presiding over it, and is associated with a certain sense perception or mental faculty. A seventh chakra has a thousand petals, and exists at the crown of the head. It is known as the Sahasrara. When the kundalini reaches the Sahasrara, having travelled through the six lower chakras, the Yogi (person who practices yoga) will reach a state of Pure Consciousness. The Sahasrara is thought to be the point at which all differences dissappear– colours, sounds, matter and spirit, still and fluid energies are all channelled into a perfect whole.

Tuesday, 27 October 2009


Where there is Forgiveness (Compassion), God is there." (Sri Kabir Ji, Slok 155, p. 1372, SGGS)

O bride, you shall attain union with the Lord, if you adopt the Virtues of Humility, Forgiveness and Sweetness of Tongue, as the Way of Life." (Sheikh Baba Farid, Slok 127, page 1384, Sri Guru Granth Sahib Ji)

Monday, 26 October 2009

Shahid Singhs of 1978 - With Bhai Fauja Singh Ji

Baba Shamsher Singh Ji is the son of one of a Shahid Singh of 1978. His father was a Singh of the Buddha Dal, and died along side Bhai Fauja Singh, they reached the place to stop the Nirankari heretics disrespecting Dhan Guru Adi Granth Sahib Ji. Baba Shamsher Singhs father was a farladhari tyar bar tyar Bibeki Nihang Khalsa. Baba Shamsher Singh went on, with Akali Baba Deep Singh (Gristi Dal), to fight against the evil Nang Phoola. When the Singhs learned he was the son of the famous Shahid Singh, they gave him the continuation of the seva of his father's farla.
Baba Ji with another chardikalah Khalsa outside the Sri Akal Takht Sahib.
A photo I took of Baba Jis father from Baba Shamsher Singhs wallet. It is not very clear.

Friday, 23 October 2009

Apology to the Guru Granth and Guru Khalsa Panth

Vahiguroo Ji Ka Khalsa Vahiguroo Ji Ki fateh

This weekend das went to ask for forgiveness from the Guru Panth and Guru Granth. The hukamnama from Maharaj was as follows:

sorat(h) mehalaa 5
Sorat'h, Fifth Mehla:
gur poorai charanee laaeiaa
The Perfect Guru has attached me to His feet.
har sa(n)g sehaaee paaeiaa
I have obtained the Lord as my companion, my support, my best friend.
jeh jaaeeai thehaa suhaelae
Wherever I go, I am happy there.
kar kirapaa prabh maelae 1
By His Kind Mercy, God united me with Himself. 1
har gun gaavahu sadhaa subhaaee
So sing forever the Glorious Praises of the Lord with loving devotion.
man chi(n)dhae sagalae fal paavahu jeea kai sa(n)g sehaaee 1 rehaao
You shall obtain all the fruits of your mind's desires, and the Lord shall become the companion and the support of your soul. 1Pause
naaraaein praan adhhaaraa
The Lord is the support of the breath of life.
ham sa(n)th janaa(n) raenaaraa
I am the dust of the feet of the Holy people.
pathith puneeth kar leenae
I am a sinner, but the Lord made me pure.
kar kirapaa har jas dheenae 2
By His Kind Mercy, the Lord blessed me with His Praises. 2
paarabreham karae prathipaalaa
The Supreme Lord God cherishes and nurtures me.
sadh jeea sa(n)g rakhavaalaa
He is always with me, the Protector of my soul.
har dhin rain keerathan gaaeeai
Singing the Kirtan of the Lord's Praises day and night,
bahurr n jonee paaeeai 3
I shall not be consigned to reincarnation again. 3
jis dhaevai purakh bidhhaathaa
One who is blessed by the Primal Lord, the Architect of Destiny,
har ras thin hee jaathaa
realizes the subtle essence of the Lord.
jamaka(n)kar naerr n aaeiaa
The Messenger of Death does not come near him.
sukh naanak saranee paaeiaa 4959
In the Lord's Sanctuary, Nanak has found peace. 4959

Guru Pyare Sadh Sangat Ji,

I would like to take this opportunity presented by the Guru Khalsa Panth Sahib, to ask for forgiveness and the Sangats compassion, for all the mistakes I have made knowingly or unknowingly. If I had the maturity that I have now with age and Sangat. I would have done things differently. For this, here I am now with my hand pressed together to ask for forgiveness. I have made many many transgressions from maryada, and I make a humble plea to Sri Guru Granth Sahib Ji, the Singhs, and Sadh Sangat to find it in your hearts to forgive me. With Gurus Kirpa and the guidance and support of the Sangat, I have no doubt that even a sinner like me can be graced by Guru Kalgidhar. This is possible as Guru Arjan Dev Ji says in Sri Guru Granth Sahib Ji Maharaj:

sorat(h) mehalaa 5
Sorat'h, Fifth Mehla:
ham mailae thum oojal karathae ham niragun thoo dhaathaa
We are filthy, and You are immaculate, O Creator Lord; we are worthless, and You are the Great Giver.
ham moorakh thum chathur siaanae thoo sarab kalaa kaa giaathaa 1
We are fools, and You are wise and all-knowing. You are the knower of all things. 1
maadhho ham aisae thoo aisaa
O Lord, this is what we are, and this is what You are.
ham paapee thum paap kha(n)ddan neeko t(h)aakur dhaesaa rehaao
We are sinners, and You are the Destroyer of sins. Your abode is so beautiful, O Lord and Master. Pause
thum sabh saajae saaj nivaajae jeeo pi(n)dd dhae praanaa
You fashion all, and having fashioned them, You bless them. You bestow upon them soul, body and the breath of life.
niraguneeaarae gun nehee koee thum dhaan dhaehu miharavaanaa 2
We are worthless - we have no virtue at all; please, bless us with Your gift, O Merciful Lordand Master. 2
thum karahu bhalaa ham bhalo n jaaneh thum sadhaa sadhaa dhaeiaalaa
You do good for us, but we do not see it as good; You are kind and compassionate, forever and ever.
thum sukhadhaaee purakh bidhhaathae thum raakhahu apunae baalaa 3
You are the Giver of peace, the Primal Lord, the Architect of Destiny; please, save us, Your children! 3
thum nidhhaan attal sulithaan jeea ja(n)th sabh jaachai
You are the treasure, eternal Lord King; all beings and creatures beg of You.
kahu naanak ham eihai havaalaa raakh sa(n)than kai paashhai 4617
Says Nanak, such is our condition; please, Lord, keep us on the Path of the Saints. 4617


Thursday, 22 October 2009

Genocide of the Khalsa Army - Treachery of the Maharajas - Dukh Niwaran Sahib

The Gurudwara Dukh Niwaran Sahib is the site where Guru Tegh Bahadur Ji healed a sick person. At the time of Akali Baba Hanuman Singh Ji, the next leader of the Akal Takht Sahib and Khalsa Army (Dal Panth - Buddha/Tarana Dal), there was no large Gurughar as we see today.

Akali Phoola Singh had attacked Metcalfe previously, and others. Nihang Singh oral tradition states that the East India company sent spies to Anandpur Sahib, in the guise of Priests, to collect information. Akali Phoola Singh became aware, and knew the British planned an attack. He outsmarted the English gentlemen who were very clever and cunning in their strategy. Akali Phoola Singh put siege to a whole regiment of the British Army. All of the men were killed apart from the General, who was told to go back to his leaders and tell them never to set foot into the Punjab. Of course they did as they were invited by Ranjit Singh. Anyhow the British obviously had it in for the Nihang Singh Khalsa after that day.

When Akali Phoola Singh was Shahid, the British and treacherous Sikhs knew it was their time to extract revenge on the Buddha Dal. Akali Baba Hanuman Singh was the new leader, the British attacked his army in the Patiala all the way upto Chandigarh area. He was wounded, and many Singhs, at least 15, 000 were Shahid. There is a Gurdwara and plaque at Sohana (Chandigarh):
Members of the respected Guru's presence, this is the martyrdom place where the Seventh Jathedar, the great great Martyr General Saint Hanuman Singh, the leader of the Akal Takht, was marytred. His fathers name was Garja Singh and his mothers name was Harnam Kaur. He was born in 1755 in Narangpur. He served the Buddha Dal for ten years.


In 1845 the treacherous Gulab Singh Dogra, Tej Singh and the British joined forces to end the true Sikh Kingdom. At that time Maharani Jind Kaur had sent a letter with Sham Singh Attari, to ask the Seventh leader of Buddha Dal (Baba Hanuman Singh) at the Akal Takht in Amritsar, for help. The Leader with the Singhs went to battle.

At Modki the Singhs and the British fought, ten thousand British soldiers died. The British army fled. The Buddha Dal (Khalsa Army) reached the Nihang Camp in Patiala, the British had paid off Karam Singh the King of Patiala, they blew up the Nihang Singhs with Canons, 15, 000 Singhs were maryted there. (The Site of Dukh Niwaran Sahib). Left - Gulab Singh Dogra. Below Right - The treacherous Karam Singh.

The Nihang Army was pursued by these Malech upto Sohana where another 500 Singhs were Shahid, this is where Baba Ji fell at the age of 90 years old.
A drawing of Akali Baba Hanuman Singh Ji: He was 90 years or plus in this drawing.
A fresco at Baba Atal showing Baba Hanuman Singh Ji in his youth:
The Gurdwara Dukh Niwaran Sahib, is a place of great sadness for the Panth, where the Kings of Punjab sold out Sikhi, for their British masters. The Gurdwara was built as a memorial to the Singhs who were killed in cold blood, but today the real history of the site has been suppressed. It is sad that the same Kings sell out Sikhi for the GOI, even today.
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Wednesday, 21 October 2009

Akali Baba Santa Singh Maha-Bali Balwan.

Baba Ji photographed when 80 years old.
Baba Ji was a mountain of a man, with the deepest voice I have ever heard. In the Buddha Dal there are a number of farlas given on the dastar for different seva. There is One for the Buddha Dal Jathedar, one for the head of the Horse Army and shastravidiya, one for head of the Langar, one for Katha, one for Kirtan.
One Baba Jis dastar were four farlas (in One), for Jathedari, Langar, Shastravidiya and Katha. He had at different times served all these positions and recieved the highest recognition. Baba Ji was extrememly wise and a Maha-Giani. He conducted 20 years of his own research of Adi, Dasam and Sarbloh.
When I met Baba Ji in 2003, I asked them how they had obtained this great wisdom (Buddhi). He said it was Gurus kirpa, and the blessings of a Saint. I asked him which Saint he said Brahm Giani Ap Parmesvar, Akali Baba Mitt Singh. Baba Ji then narrated when he was young and first came into the Dal he served in the Langar. Baba Mitt Singh Ji Akali asked Baba Ji one day to read the Rahiras, Baba Ji couldnt couldnt read or write, and he didnt know any Gurbani. Baba Mitt Singh Ji insited that Baba Santa Singh sit on the tabia and repeat the Gurbani of by heart. Baba Ji said I cant do it! Baba Mitt Singh was stern, and insisted. Baba Santa Singh went and sat on the tabia, and started and instantly he felt a divine light in him self, and he was able to repeat the Patth.! 'This is were I learnt my vidiya' said Baba Ji in great humility, 'from the Saints who are One with Vahiguroo.'
Baba Ji was extremely strong, and well built. Even as an old man his arms were bigger than most peoples legs! He was well versed in shastravidiya and taught many Singhs in the Dal Panth. One time there was a competition in Nepal where the Gurkas to test their skill have to behead a male buffalo in one go. Baba Ji found out and and took the Khalsa army there. When the King of Nepal saw Baba Ji he knew that he would win. So he made sure the male buffalo Baba Ji had to face, had its horns growing over its neck. Baba Ji seeing this did ardas, and went upto the Buffalo, and struck it from its neck upwards, and behead it with his Sri Sahib in one go. The King of Nepal was so amazed at Baba Ji's skill he gave him lots of maya, that Baba Ji gave to the Singhs, and a certificate.
Baba Ji was also threatened in 1984 by Indira Gandhi if they led a Mohalla, Baba Ji in defiance said 'we are also an army come and face us.' He led a Mohalla in the centre of New Delhi! Around this time and upto 1997 many Singhs were arrested and imprisoned by the GOI. Baba JI went many times with the Khalsa Armies, and freed the Singhs. Many people in Bhatinda owe their lives to Baba Ji who went armed to Police Stations, many hundreds of times. Baba Ji said 'the Kharkoohs are Soorme, so are we!' To stop Baba Ji in his activities, the Police made a permanent position outside the Nihang Chionee. People today see this as Baba Ji's protection from the GOI! This was NOT the case. The GOI tried very hard to keep Baba Ji under lockdown, and in the end many Nihang Singhs say that they were instrumental in his poisioning and murder. The Buddha Dal is the army of Akal Purukh - Guru Kalgidhar, Buddha Dal is not under the thumb of any wordly organisation.

Friday, 16 October 2009

Sant Baba Mani Singh - A spiritually intoxicated Buddha

Around 1995/96 I heard about Sant Baba Mani Singh Ji from a member of Guru Nanak Nishkam Sewak Jatha. He told me that Baba Ji was an enlightened being who had meditated with unbroken, effortlessly, samadhi and Oneness for a year or more. I was intrigued, but had no way at that time to even meet such a great soul.

Around 1998 I heard stories about Baba Mani Singh, and like the first person I talked to, that Baba Mani Singh was a reincarnation of a previous Sant Mani Singh who was a spiritual friend of, Dhan Baba Puran Singh Ji Brahmgiani Kericho vale. A photo of Baba Ji is on the right.

With great fortune I went to India again in 1999 to meet the Nihang Singhs, with a group of chardikalah Gursikhs from the UK. One of them introduced me to Baba Ji, he took me to the Dera of Baba Ji. It was somewhere around Garshankar if I remember correctly. Baba Ji had just meditated again for a whole year underground. What I felt when I met this divine being I shall never forget. Firstly each word he spoke was from his heart, there was no arrogance or ego in his words. Each word was like coolness, that would permeate your heart like sandlewood. Like a cool breeze, you could sense and almost see a divine glow around Baba Ji. His eyes were so intoxicated, always red and glazed, like two shiny rubies! When he looked at you, you felt naam, pumping through your body. I stayed with Baba Ji for a while, and many things he said and did are just beyond words. There are a few things though that can be narrated. He stayed with Nanaksar for a while and thought extremely highly of Brahmgiani Baba Nand Singh Ji:

He loved the way that Baba Ji did Seva of Sahib Guru Granth Sahib Ji, and did Seva in the same way. He looked at me and said ' I am an Udasi type, I am a hermit. But different people need to do different things, meditate to find your own path.'

The Elephant.

At that time the unrest in Punjab was still on. Baba Ji was visited by police and Indian government agents, as a big Sangat had built around his parchar of Guru Granth Sahib Ji Maharaj. Often people asked him about 1984, Baba Ji was fearless and told them that the Indian Goverment had no justification in their sacriledge of the Akal Takht Sahib and hundreds of Gurughar around Punjab. He spoke openly of women who were raped, and men who were killed and tortured. One of Baba Ji's heroes was a Puran chardikalah Gursikh Sant, Bhai Fauja Singh Ji. Bhai Fauja Singh was an embodiement of Naam bani and Seva. He saw all the Singhs from all Jathas as One, Baba Ji acted and thought along the same lines. At the time of the Shaheedi of Bhai Fauja Singh, Baba Ji organised a huge Nagar Kirtan. He insisted that elephants should be used with a Palki to take Guru Granth Sahib Ji Maharaj. The night before we went near one of the elephants, he was trumpeting very loud and he charged at us. We were standing with Baba Ji, me and the other Singhs literally ran. The elephant was swinging its trunk wildly, smashing things up. Baba Ji just stood on the spot, I thought my God, the elephants gonna kill Baba Mani Singh! The elephant was going straight for Baba Ji, then the strangest thing happended, it just stopped literally a couple of centimetres infront of Baba Ji. Then it got down, and sat infront of Baba Ji. Baba Ji spoke to it and said ' Bhai, dont get angry, we haven't come here to harm you.' The elephant made noises, like it understood the conversation, its one of the most surreal moments of my life. Baba Ji then said 'Singho, laughing'. He said don't be scared, because animals feel your inside. He gestured for us to come nearer, which we did. The elephant seemed another being!

Baba Ji about the future

Baba Ji told me and the Singhs that he would not live long, and had completed what he was meant to do. He told us to see Guru Gobind Singh in each other, and every Singh we meet, regardless of Jathebandi. He told us Kalyug would get increasingly worse, but that there was nothing to worry about. He mentioned this as the elders members of the Sangat kept saying to Baba Ji to get married. He said I cant, I wont live long, they kept saying dont say things like that. He looked at us and smiled, we sensed he was telling the truth.

Baba Ji and the Singhnee with no nitnem.

A Singhnee came, she had so many problems, and kept crying infront of Baba Ji. Baba Ji said what is the matter? She went through a whole list of problems, and wanted Baba Ji to miraculously sort them out. He looked at her, and said how can you complain? She was shocked....Baba Ji went further and told her exactly how many months and weeks she had missed nitnem for! She cried so much, Baba Ji told her, read nitnem, and accept hukam. If that doesnt change your karam, I am nobody to interfere in the Divine Plan. Amazing!

Baba Ji sadly passed away, his prediction was exact. He left this mortal frame after ishnan and Nitnem, fully tyar bar tyar. Dhan Dhan Baba Ji who showed us lost people the way. Listen him beautifull sing a shabad with all his heart:

There is another story of Baba Ji from a blog:

He was the first one we met who really inspired and helped us. In about Nov 1987, we were 18 at the time and knew ABSOLUTELY nothing about God, except that God was the True Love. Our punjabi was rubbish, we understood none of the GurBani, we knew none of the rituals or ceremonies except what we saw our mum do at home and at the gurdwara - which was very boring and strange as far as we could gather. however we had become broken hearted and all we thought at that time was to meet God we had to give our head and get initiated. We had just started living away from home for the first time and had become very sad and lonely and reading Japji paat slowly along with the meanings in our little room at Uni. We just took Sikhi Pahul (initiation) at a local Gurdwara - understood absolutely nothing of what they said or told me to do , but just inside we said to God we give you our head now, now you take care of everything. A few weeks later we were on the bus trying to get to the Cape Road gurdwara were we got initiated but missed the stop, ended up at another Gurdwara in smethwick. On the way home we waited at the bus stop and Sant Mani singh ji was also there. At that time his name was still Resham Singh. He was dressed like a Nihang in blue uniform, blue turban and 3 foot long sword. We greeted him and to our surprise found he spoke in english and could answer all of our questions. We ended up spending the whole day with him, we loved being with him. He was one year younger but knew so much, was very kind and had so much faith - almost crazy faith. He was trying to get to a religious programme on the other side of Birmingham, but didnt exactly know how to get there.
so we took buses and ended up walking alot. He talked and walked right across the roads without even checking if cars were coming or not, with me frantically looking both ways. At times he paused to see which way to go, and we said lets just ask someone, he said that he only had faith in the Guru and didnt need to ask anyone. So we kept following him and got there eventually. He told us he had spent some time in 1984 with Sant bhindrawale and now he was back he was required to go to college, but he had no interest or motivation for that. We had no interest or motivation in doing our universtity course either at that time, but our Dad used to motivate us that its important to work and raise a family etc like the Guru jis. So we told these kind of things to Resham ji, but he wasn't interested at all in pursuing that kind of life - he was already well on his path. He was so strict , he would keep his turban on when going swimming, he did not care at all what people thought of him or said to him about how he looked - he was true to his guru that was all that mattered. He told us that the Nanaksar Gurdwara had young monks who stayed there permantly and they were trying to recruit him too - but he just wanted to do His simran. He would go there in the early hours to do simran and they would bug him, so he was going through all kinds of tests. We bumped into Him a few times with Gods grace over the next year. He told us a sad story about one of the Gursikhs who he treated as a father - he was murdered by his own family. The GurSikh was devout and even knew that he was going to die in that way. When the time came his son started arguin with him at the top of the staris and pushed him down. He died, the son and mother panicked and bundled his body in to the boot of the car to dump it in a field, but they got caught stopped on the side of the motorway. He ended up with the keys to the house. He was already well engrossed in the world of relgious people and groups and was already on the way of going beyond it.
A few years later in southall, we heard some AKJ guys talking about him , saying "he's converted and slandering him" when i asked more, they said he had converted to Nishkaam Seva Jutha - and was know called as a Sant. We also met another AKJ camp organiser who used to slander him, saying we should just wear white and call ourself a sant as well and get a following. He used to say he is half my age and I knew him when he was just messing about and now they call him Sant!! He was just jealous.
We saw him once again briefly at a camp, he was a Sant, very confident, he knew what he was and had a completely different aura about him - that was around 1996. After readin his lifestory below we no realise he had become a true lover of god, he had realised SatNaam.
Here is a quote from below.

"Muslim Sufis invented ninety-nine names of God that are so beautiful, but why not a hundred? Ninety-nine looks a bit incomplete. There is a certain reason the hundredth name is kept silent and that is the true name of God, which of course can't be uttered. That is why Guru Nanak said 'Satnam'. Your name is thee truth. But in reality you can't utter it because it will lose its' beauty. It remains un-uttered at the deepest core of the heart. What is God's true name? Nobody knows that all the names are man's creation. The true name of God is the existence that surrounds you." !

We were so lucky to hav ebeen blessed with His sangat even for a blessed day at the beginning of his journey. Although we also remember him telling us that he had been a Sant in his last four lives as well. And when he had returned to India he had gone to people's houses who were past disciples and got copies of the photos of himself in those four lives. we think he died young in all those lives. We were also told that he knew he was going to die young in this life too.

Amazing souls, glad we crossed his path even for a day, we were so inspired to follow the path like he was 100%, full faith in Guru in even the smallest daily acts, no care for worldy money or job or status. But our destiny is our own, our path has taken longer, but he was already super blessed from past lives.

After Baba Ji left this world, this was published:

Sant Mani Singh was named Resham Singh at birth at St Chads Hospital Birmingham on 4th November 1970 at approximately 1am. He was raised and bred in Smethwick, West Midlands until he graduated from Secondary High School. Between his childhood and teenage years he remained unattached from materialistic objects just as a lotus blossom remains untouched by the water. He was to join the British Royal Marines, but had no idea what royalty awaited his existence. Whilst throwing away the career of the Royal Marines and serving the country, he instead decided to serve the whole of humanity.

Following enlightenment Sant Mani Singh stayed in deep meditation from 25th December 1990 to 13th April 1991 at the invitation of Guru Nanak Nishkam Sevak Jatha, Soho Road, Handsworth. In absolute deep meditation, he was drunk with the divine. During this period no thirst or hunger disturbed him, a great ecstasy took over him.A question was asked at the time, what was the significance of this mediation? He smiled and said "I must have lost my consciousness, so drunk, so drowned. I must have been so drunk in the beatitude of realization that I must have forgot the wide world."On 15th April 1992 he came into the congregation at Guru Nanak Nishkam Sevak Jatha when Bhai Sahib Bhai Nurung Singh stated "you are a mirror that reflects so marvelously and as such your name should be Mani Singh rather than Resham Singh."Sant Mani Singh spent the last ten years researching into the Sikh Scriptures with the desire to write the Sikh Scriptures using twenty four carat gold, which would be placed on the throne at Sri Harimandhar Sahib. Due to the complexity and intricacy of this task it was only this year that the technique for producing the scriptures was perfected. The first four Ang (pages) where shown to the congregated two months ago and the methodology to complete the project was described to their close associates. With the blessings of the Almighty this project will continue to fruition to produce the first ever Sikh Scriptures in gold.When a Mahapurkh (enlightened soul) leaves the earth he always leaves something behind. Sant Mani Singh has left behind for us all the methodology of how to serve our living Guru, Guru Granth Sahib Ji. This is a unique gift for the Sikh Panth and should be treasured.
The first Sant to be born in the UK left this earth to merge with the one creator on 13th August 2008 in California, USA.


A great pain arose in Sant Mani Singh in 1990 that so many years had passed yet enlightenment had not arrived. He was crippled emotionally, tears were running down his eyes, he was going crazy from dawn to dusk, the heartache was accelerating just as the floods of the river in the rainy season flowing with such force. A great pain flooded his heart with sorrow and agony. In the east they call this phenomenon 'vairag'. Whilst describing this moment he said "Sadness has its own qualities. It can give you gifts that nothing else can; happiness never goes as deep as sadness because only sadness can take you deeper than anything else. The inner me was screaming I just could not tolerate it, it was getting to me. It was almost a state of madness." He went on to say "The craziness was I didn't know if I believed. I didn't know if I believed The whole phenomenon gave birth to enlightenment. Unexpectedly the phenomenon came into existence, something or some familiar energy arose that was pulling me towards the canal, and here near the canal was an embankment of trees, bushes and brambles. I tried to divert my mind to something else but I didn't succeed. The pull was like a magnet it became stronger and stronger. The whole situation was out of my control, I couldn't stay any longer and it became impossible! A gentle silence hung over the bank of the trees, I was thrilled by the place! it was a perfect place. My head was exploding with great force. I had never experienced this phenomenon before. Suddenly I lost all consciousness and dropped to the ground." About enlightenment he said "Enlightenment has always been sudden, nothing can really be said about enlightenment. There are no words to describe what is happening. The experience is far deeper than the words. The word enlightenment comes close to the experience but the closer comes blissfulness. Then even closer the word ecstasy. But beyond that there are no words. The experience is far deeper than ecstasy itself. Nothing can be said about enlightenment because all you know is from the outside. Enlightenment is from within. Once you are enlightened it is impossible for your enlightenment to fade. You wouldn't have to put a veil over your face the way Moses did, because enlightenment is not achieved and there is no technique that can bring enlightenment in existence. This is a great opportunity for us to learn. Now we can understand that Moses wasn't enlightened. Whatever Moses did was an effort to achieve and the essence to that is sadness. Paul describes his efforts in the Bible. He goes on saying 'Moses has spent forty days in the Mountain of Sinai, but what ever happened it was temporary.' For an example his face began to radiate, reflect light, but sadly it was all temporary. Enlightenment isn't temporary. Nor is it a dream the way Prophet Isaiah described. Enlightenment is a stage of awareness. For an example dreams only come into existence while you're asleep. There is no possibility of dreams coming into existence whilst your wide-awake. You can't be hallucinated because there is an experience. Dreaming is hallucinating, creating imaginations, and creating imaginations is a stage of fiction. Enlightenment is beyond hallucination. You will not be hallucinated the way the Bible records Elijah, the Prophet's events that he heard still small of God but saw nothing. Jesus said 'God is like love' Why has Jesus said this? Because nothing can be said about love. The only way to know is to become a lover. But the lover has to disappear, love can only be known when you love absolutely." "From this nightmare coming back into existence my body was so light, light as a feather. I was loosing gravity. Some energy was elevating me. I can't elaborate any more. It was happening I could not prevent it. It was out of my control. I was trying to avoid it. I had broken through the phenomenal. I was absolutely drunk on the divine, so drowned, and so drunk, in the beatitude of realization. Divine was flourish. I was intoxicated with divine. The ecstasy was uncontrollable; I was ruptured into eternal bliss. Sant Mani Singh had an amazing naïve character and would say "I am a very simple man. As a matter of fact, very ordinary, capable of making mistakes, don't have any qualities of any kind, I have something to be proud of, a ray of light penetrated upon me." His honorable beloved Mani Singh, had not just illuminated us on enlightenment but also talked on various other subjects; which in the age of darkness have been misunderstood because of our lack of intelligence. Some of these are elaborated upon briefly below.
In San Francisco, California he said "What is love? It is madness, where you loose consciousness, the greatest drug even that exists on Earth. The only difference is it's an inner chemistry. Love is crucifixion. Only love is the light in which life becomes known, what we call resurrection. Only in love are you truly transformed. In reality you will only feel life when you are in love. Love opens windows towards the beyond. The love people talk about is the phenomenon of the mind. The love of the mind is like a dream because it is from the mind and only the mind can dream and the dream can't be reality. This love cannot be eternal. So what is eternal love? When love comes out of mediation, it's qualities are different from the ones of the mind. The love of the mind – thee essence of it is foolishness. You fall in love, the love of meditation, thee essence is wisdom, you rise in love. Wisdom can't be attained. You can gather as much knowledge, learn the scriptures by heart, still there will be no wisdom. Wisdom is that which liberates you. In this love there is a quality, just as a light surrounds the flame. The quality of love surrounds you. Whoever comes close, he/she will be enchanted, enriched, and this love of quality will shower around you. This is the real longing of the heart. Remember, once a person starts feigning, feigning is a stage of pseudo living. His whole life becomes false because love is the centre of life. Love is the ultimate purpose of life – the destiny of life." Then he said, "First you have to love yourself. Only then can you radiate and reach to others. When you are in love, it is illogical. There is no logic, no reason. It's irrational, that is why liking has nothing to do with loving, Liking has logic, there are many reasons as to why you like a person. Generations and generations have misunderstood the word love. Automatically they start thinking about sex, without them even realizing that sex has nothing to do with love." Then he goes on describing the phenomenon of love. "love is like a spring breeze. It comes and when it comes it brings a tremendous fragrance, the Odor of Sanctify. It gives you the feeling that it will remain forever. The feeling is so strong that you cannot doubt it. This love is divine. Love has always been God expressing himself. Love is the alchemy, where there is love, ego doesn't exist. That's what I always said, love is spiritual and only love can change lives. Only in love is there reconciliation and a great transformation. That is why a man of love faces more difficulties. That is the fundamental fact of life. Where there is no love, life is about to move smoothly. When asked if one can dissolve with another he replied, "When you burn two lamps in a room, they meet. The light meets. You can't divide the first light from the second light. Still there is a difference. You can bring them close, even then their flames will remain different. The light will dissolve into each other. You can't melt into each other. Only your light can melt in the other – your outer aura."
When asked about God at Orange County, California, sympathetically he replied, "You can't say its reality. You certainly can't say it's a fiction because something exists. That something needs to be experimented. Nothing can be said about God. You can study about God but nothing has been known because all you know is from the outside, what we would call external. Until you enter from within, the internal can't be known. By studying about God, you will miss the whole concept and the consequence to that is that you are left with knowledge only. To know is to enter the kingdom, to become one with eternity. Knowledge is from the outside and has nothing what so ever to do with God. Because God is happening." "Nothing is hidden from God because God is the inside of everything. The inside knows all. You can hide something from others, but you can't hide it from yourself. And it is there that God is hidden." He went on to say "Why have we invented so many names for God? There must be a certain reason, because God cannot be named, a name can easily be changed, but God remains the same. So why has God been addressed? Because there are moments when you would like to scream out your inner feelings to God in sheer joy. Some name is needed. Muslim Sufis invented ninety-nine names of God that are so beautiful, but why not a hundred? Ninety-nine looks a bit incomplete. There is a certain reason the hundredth name is kept silent and that is the true name of God, which of course can't be uttered. That is why Guru Nanak said 'Satnam'. Your name is thee truth. But in reality you can't utter it because it will lose its' beauty. It remains un-uttered at the deepest core of the heart. What is God's true name? Nobody knows that all the names are man's creation. The true name of God is the existence that surrounds you." How can one call Him by all His names? The wise give him names according to His manifestations – Jap Sahib, Guru Gobind Singh Ji He goes on saying. "those kind (the irreligious) of people haven't known anything of spiritual experience. They've never felt any presence of God. The only way to receive God is to drop all your searching and seeking. The real question is recognition, not search, and the only way to know God is to live God."

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Wednesday, 14 October 2009

Maha Mantra - Guru Nanak Dev Ji

Ik Oankar - One Verse or Sound. Universe. One Universal Being. One Seed or moment, that is unfolding. Ever: creating, preserving, and changing. All dualities One, male/female, light/dark, good/bad, form/formless, yin/yang. There is unity in diversity, and singularity in infinity.
Satinamu - Truth, true identity, bowing to the truth. The truth is this moment, is the only truth for us. The greatest challenge is to overcome both life and death and unite the two polarites. As we realise our true identity, we become Timeless, and always see existential truth.
Karta Purukh - Creative Intelligence, consciousness, being: as creation is infinite, so is our inner being, so we must create.
Nirbhau - Without fear - love, compassion. Have compassion on all beings.
Nirvair - Without hatred, no enemies, no chosen people, same for all, forgiveness. Forgive and let go of the past, and embrace the moment.
Akal Murat - Timeless, Deathless, Eternal form or shape. Embracing the moment, allows us to live in the spontaneous universe, in the mystery that life is, as an interconnected part of the whole.
Ajoni - Unborn, does not take birth. We then cease to be born or die due to Karmas, and have the ability to transcend.
Saibhang - Self existent, self sustained, self illuminated. We have independance from imposed and self-imposed boxes.
Gur prasadi - Guru, teacher, inner voice, intuition, conscious- Prasadi - grace, light, understanding, awareness. The right understanding and awareness, allows us to guide ourselves and others. The student and teacher are One.
Guru Nanak added a couplet, the Salok, to make it Mul Mantra: Japu: Adi Sach Jugad Sach Hai Bhi Sach Nanak Hosi Bhi Sach - Repeating/Meditating. True before any beginning, true in all times, true now, Says Nanak forever true. The recording is of the the Maha Mantra, the mantra given to Guru Nanak by the Timeless Being. Guru Nanak while in deep meditation in a river, disappeared for three days. One his return he declared there are no organised religions. Mans fate/destiny depends on his actions alone, not what (s)he professes to believe. While in complete union with the Divine, the Divine Being communicated the Maha Mantra to the Guru. In the Sikh tradition this Mantra gives a person Enligtenment, or God consciousness, Braham Gian, as the seed mantra, Ik Oankar Satnam is the source of all experience/awareness/ wisdom and knowledge.From the seed, Bij mantra, we get the five spiritual sounds, that manifest the four elements:Earth, Fire, Air, water, and Ether. This is in the sound Ik Oankar Satinamu.Ik Oankar is monosyllable, and Sa ti na mu is four. Hence Panch Shabad, five sacred sounds. Ik Oankar gives birth to the four elements, as the Divine is the seed. This gives rise to creation Karta Purukh. As the one is contained in all, this Being has no fear, or hatred. This unity of form and formlessness is always One and unchanging, therefore the Divine is the Eternal form. The Divine cannot take bas it is the whole. The One being makes material existence function through its vibrations -naam - therefore the Universal Spirit is Self-illuminated. With intuitive awareness which is a gift from the One, the understanding gained is the grace, that allows a person to connect and align themselves with the Cosmic Being. Everyperson, being, animate or inanimate object is a reflection of this One Being or interconnectedness. The natural state of all things is intuitive awareness.
Practice this mantra while walking, sitting, laying down, working, and your well being will increase rapidly. For deep practice, best times for meditation are between 3 am-6am, then 6pm-9pm, after washing.
Please visit: http://www.mus1k.com/ for details about the album, ' Keep on Walking' by Indi Kaur. It is a beautiful track! Thank you Indi Kaur Ji.

For Sarbloh Darbar Bani and Sri Gur Panth Parkash please visit:


Tuesday, 13 October 2009

Sikh Art - Khand Mandal Varband

Chandi Charritra - Dasam Guru Granth Sahib

ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਸਤਤ ਬਰਨਨੰ ॥अथ चंडी चरित्र उसतत बरननं ॥ Description of the Praise of Chandi Charitra:ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥भुजंग प्रयात छंद ॥
BHUJANG PRAYAAT STANZAਭਰੇ ਜੋਗਨੀ ਪਤ੍ਰ ਚਉਸਠ ਚਾਰੰ ॥भरे जोगनी पत्र चउसठ चारं ॥The Yoginis have filled their beautiful vessels (with blood),ਚਲੀ ਠਾਮ ਠਾਮੰ ਡਕਾਰੰ ਡਕਾਰੰ ॥चली ठाम ठामं डकारं डकारं ॥And are moving at various places here and there belching thereby.
ਭਰੇ ਨੇਹ ਗੇਹੰ ਗਏ ਕੰਕ ਬੰਕੰ ॥भरे नेह गेहं गए कंक बंकं ॥The comely crows and vultures having liking for that place have also departed for their homes,
ਰੁਲੇ ਸੂਰਬੀਰੰ ਅਹਾੜ੍ਹੰ ਨਿਸੰਕੰ ॥੧॥੨੫੭॥रुले सूरबीरं अहाड़्हं निसंकं ॥१॥२५७॥
And the warriors have been left to decay in the battlefield undoubtedly.1.257.
ਚਲੇ ਨਾਰਦਊ ਹਾਥਿ ਬੀਨਾ ਸੁਹਾਏ ॥चले नारदऊ हाथि बीना सुहाए ॥
Narada is moving with vina in his hand,
ਬਨੇ ਬਾਰਦੀ ਡੰਕ ਡਉਰੂ ਬਜਾਏ ॥बने बारदी डंक डउरू बजाए ॥
And Shiva, the rider of the Bull, playing his tabor, is looking elegant.
ਗਿਰੇ ਬਾਜਿ ਗਾਜੀ ਗਜੀ ਬੀਰ ਖੇਤੰ ॥गिरे बाजि गाजी गजी बीर खेतं ॥
In the battlefield, the thundering heroes have fallen alongwith the elephants and horses;
ਰੁਲੇ ਤਛ ਮੁਛੰ ਨੰ ਭੂਤ ਪ੍ਰੇਤੰ ॥੨॥੨੫੮॥रुले तछ मुछं नं भूत प्रेतं ॥२॥२५८॥
And seeing the chopped heroes rolling in dust, the ghosts and goblins are dancing.2.258.
ਨਚੇ ਬੀਰ ਬੈਤਾਲ ਅਧੰ ਕਮਧੰ ॥नचे बीर बैताल अधं कमधं ॥
The blind trunks and brave Batital are dancing and the fighting warriors alongwith the dancers,
ਬਧੇ ਬਧ ਗੋਪਾ ਗੁਲਿਤ੍ਰਾਣ ਬਧੰ ॥बधे बध गोपा गुलित्राण बधं ॥
With the small bells tied around waists have also been killed.
ਭਏ ਸਾਧੁ ਸੰਬੂਹ ਭੀਤੰ ਅਭੀਤੇ ॥भए साधु स्मबूह भीतं अभीते ॥
All the resolute assemblies of saints have become fearless.
ਨਮੋ ਲੋਕ ਮਾਤਾ ਭਲੇ ਸਤ੍ਰੁ ਜੀਤੇ ॥੩॥੨੫੯॥नमो लोक माता भले सत्रु जीते ॥३॥२५९॥
O the mother of the people ! Thou hast performed a nice task by conquering the enemies, I salute Thee.3.259.
ਪੜ੍ਹੇ ਮੂੜ੍ਹ ਯਾ ਕੋ ਧਨੰ ਧਾਮ ਬਾਢੇ ॥पड़्हे मूड़्ह या को धनं धाम बाढे ॥
If any foolish person recites this (poem), his wealth and property will increase here.
ਸੁਨੈ ਸੂਮ ਸੋਫੀ ਲਰੈ ਜੁਧ ਗਾਢੇ ॥सुनै सूम सोफी लरै जुध गाढे ॥
If anyone, not participating in the war, listens to it, he will be bestowed with the power of fighting. (in battle).
ਜਗੈ ਰੈਣਿ ਜੋਗੀ ਜਪੈ ਜਾਪ ਯਾ ਕੋ ॥जगै रैणि जोगी जपै जाप या को ॥
And that Yogi, who repeats it, keeping awake throughout the night,
ਧਰੈ ਪਰਮ ਜੋਗੰ ਲਹੈ ਸਿਧਤਾ ਕੋ ॥੪॥੨੬੦॥धरै परम जोगं लहै सिधता को ॥४॥२६०॥
He will attain supreme Yoga and miraculous powers.4.260.
ਪੜ੍ਹੈ ਯਾਹਿ ਬਿਦਯਾਰਥੀ ਬਿਦਯਾ ਹੇਤੰ ॥पड़्है याहि बिदयारथी बिदया हेतं ॥
Any student, who reads it for the attainment of knowledge,
ਲਹੈ ਸਰਬ ਸਾਸਤ੍ਰਾਨ ਕੋ ਮਦ ਚੇਤੰ ॥लहै सरब सासत्रान को मद चेतं ॥
He will become knowledgeable of all the Shastras.
ਜਪੈ ਜੋਗ ਸੰਨਯਾਸ ਬੈਰਾਗ ਕੋਈ ॥जपै जोग संनयास बैराग कोई ॥
Anyone either a Yogi or a Sanyasi or a Vairagi, whosoever reads it.
ਤਿਸੈ ਸਰਬ ਪੁੰਨਯਾਨ ਕੋ ਪੁੰਨਿ ਹੋਈ ॥੫॥੨੬੧॥तिसै सरब पुंनयान को पुंनि होई ॥५॥२६१॥
He will be blessed with all the virtues.5.261.
ਦੋਹਰਾ dohara॥DOHRA
ਜੇ ਜੇ ਤੁਮਰੇ ਧਿਆਨ ਕੋ ਨਿਤ ਉਠਿ ਧਿਐ ਹੈ ਸੰਤ ॥जे जे तुमरे धिआन को नित उठि धिऐ है संत ॥
All those saints, who will ever meditate on Thee;
ਅੰਤ ਲਹੈਂਗੇ ਮੁਕਤਿ ਫਲੁ ਪਾਵਹਿਗੇ ਭਗਵੰਤ ॥੬॥੨੬੨॥अंत लहैंगे मुकति फलु पावहिगे भगवंत ॥६॥२६२॥
They will attain salvation at the end and will realize the Lord.6.262.
ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕੇ ਚੰਡੀ ਚਰਿਤ੍ਰੇ ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਸਤਤਿ ਬਰਨਨੰ ਨਾਮ ਅਸਟਮੋ ਧਿਆਇ ਸੰਪੂਰਨਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੮॥इति स्री बचित्र नाटके चंडी चरित्रे चंडी चरित्र उसतति बरननं नाम असटमो धिआइ स्मपूरनम सतु सुभम सतु ॥८॥
Here ends the Eighth Chapter entitled `Description of the Praise of Chandi Charitra` in BACHITTAR NATAK.8.

Malcolm - 1812 - The Akali Nihangs as the leaders of the Khalsa Panth and the Gurmatta

The nature of the power established by the temporal chiefs of the Sikhs, has been sufficiently explained in the narrative of their history. It will be necessary, before any account is given of the forms and actions of their Guru-mata, or great national council, which is intended to have a supreme authority over their federative reposed, by the Sikhs, to have a mystical meaning, and to imply that superior government, under the protection of which " they live, and to the established rules " and laws of which, as fixed by Guru Govind, it " is their civil and religious duty to conform."
Akali Phoola Singh Ji Head of the Akal Takht and the Khalsa Panth, Asiatic Society portrait

public, to take a view of that body of Acalis, or immortals, who, under the double character of fanatic priests and desperate soldiers, have usurped the sole direction of all religious affairs at Amritsar, and are, consequently, leading men in a council which is held at that sacred place, and which deliberates under all the influence of religious enthusiasm.

The Acalis* are a class of Sikh devotees; who, agreeably to the historians of that nation, were first founded by Guru Govind, whose institutes, as it has been before stated, they most zealously defended against the innovations of the Bairagi Banda. They wear blue chequered clothes, and bangles,

* Acah, derived from Acal, a compound term of col, death, and the Sanscrit privative a, which means never-dying, or immortal. It is one of the names of the Divinity; and has, probably, been given to this remarkable class of devotees, from their always exclaiming Acal! Acal! in their devotions.

or bracelets of steel*, round their wrists, initiate converts, and have almost the sole direction of the religious ceremonies at Amritsar, where they reside, and of which they deem themselves the defenders; and, consequently, never desire to quit it unless in cases of great extremity.

* All Singhs do not wear bracelets; but it is indispensable to have steel about their persons, which they generally have in the shape of a knife or dagger. la support of this ordinance they quote the following verses of Guru Govind :

Saheb bea ki rach'ha luunnc,
Tuhi Sri Saheb, churi, kali, katar—
Acal purukh ki rach'ha hamnl,
Serv luh di rach'ha luimue,
Servacal di rach'ba hamne,
Serv lobji di sada rach'ha ham no.

which may be translated: " The protection of the " infinite Lord is over us : thou art the lord, the cut" lass, the knife, and the dagger. The protection of " the immortal Being is over us: the protection of " All-steel is over us: the protection of All-time " is over us: the protection of All-steel is constantly " over us."

This order of Sikhs have a place, or Bunga*, on the bank of the sacred reservoir of Amritsar, where they generally resort, but are individually possessed of property, though they affect poverty, and subsist upon charity; which, however, since their numbers have increased, they generally extort, by accusing the principal chiefs of crimes, imposing fines upon them; and, in the event of their refusing to pay, preventing them from perfonning their ablutions, or going through any of their religious ceremonies at Amritsar.

It will not, when the above circumstances are considered, be thought surprising, that the most powerful of the Sikh chiefs should desire to conciliate this body of fanatics, no individual of which can be offended with impunity, as the cause of one is made the cause of the whole; and a chief, who is become unpopular with the Acalis, must not only avoid Amritsar, but is likely to have his dependants taught, when they pay their devotions at that place, that it is pious to resist his authority.

* The Shahid and Nirmala, two other religious tribes among the Sikhs, have Bungas, or places, upon the great reservoir of Amritsar; but both these are peaceful orders of priests, whose duty is to address the Deity, and to read and explain the Adi-Grant'h to the Sikhs. They are, in general, men of some education. A Sikh, of any tribe, may be admitted into either of these classes, as among the Acalis, who admit all into their body who choose to conform to their rules.

Cunningham 1849 - On the Akali Nihang Singh Khalsa Panth

Besides the regular confederacies, with their moderate degree of subordination, there was a body of men who threw off all subjection to earthly governors, and who peculiarly represented the religious element of Sikhism. These were the " Akalees," the immortals, or rather the soldiers of God, who, with their blue dress and bracelets of steel, claimed for themselves a direct institution by Govind Singh. The Gooroo had called upon men to sacrifice every thing for their faith, to leave their homes and to follow the profession of arms; but he and all his predecessors had likewise denounced the inert asceticism of the Hindoo sects, and thus the fanatical feeling of a Sikh took a destructive turn. The Akalees formed themselves in their struggle to reconcile warlike activity with the relinquishment of the world. The meek and humble were satisfied with the assiduous performance of menial offices in temples, but the fierce enthusiasm of others prompted them to act from time to time as the armed guardians of Amritsir, or suddenly to go where blind impulse might lead them, and to win their daily bread, even single-handed, at the point of the sword.* They also took upon themselves something of the authority of censors, and, although no leader appears to have fallen by their hands for defection to the Khalsa, they inspired awe as well as respect, and would sometimes plunder those who had offended them or had injured the commonwealth. The passions of the Akalees had full play until Runjeet Singh became supreme, and it cost that able and resolute chief much time and trouble, at once to suppress them, and to preserve his own reputation with the people.

Monday, 12 October 2009

Vahiguru mantra technique - Akali Baba Prem Singh - Gurudwara Mata Sahib Deva - Hazur Sahib

After the Arti-Arta, Kirtan, Hukamnama, and Ardas we had a chance to talk to a great Soul, Akali Baba Prem Singh Ji. It was very magical, I think Sheru captured it very well in his recording of Baba Ji. The silence of the moment was very very deep and profound.

Holla Mohalla!

Eric Schlaflang captures the chaos at the Stadium at Anandpur sahib, where the Nihang Singhs show their horsemanship.

Knight of God - Akali Sant Baba Hari Singh Ji Nihang

There was a previous legendry documentry about Baba Hari Singh Ji called, the Knight of God,

It was really good for its time but over the years after meeting Baba Hari Singh Ji, we realised there was the need to update the wider world and the Sangat on how Baba Ji has progressed. As well as accurately portray the Nihang Singhs in a more academic fashion.

This project was started by myself and a popular French TV documentry producer Yvoir. One of the producers Eric Schlaflang and I met many years ago, and have endevoured to produce an accurate picture of the Nihangs Singh, practices, and beliefs. Eric has become very close to the Dal Panth, being Christened as 'Sheru' by the Singhs.
Akali Baba Hari Singh is one of the great Sikhs featured in our own production. Over the years we have collected alot of video footage and material that unfortunately cannot be included due to time restraints of the film. So most of it will find a place on this blog.

About Akali Baba Hari Singh Ji:

Akali Baba Hari Singh Ji joined the Shiromani Khalsa Panth Akali Tarana Dal back in the 1980's his teacher and Jathedar was Brahmgiani Sachkhand Vasi Akali Baba Kirtan Singh Ji. Baba Hari Singh brought many corrupt people to justice in and after 1984 and is a living hero in the Punjab and Dal Panth.

Brahmgiani ap parmesvar. Dhan Dhan Akali Baba Kirtan Singh Ji Nihang Sachkhand Vasi. Jathedar Shiromani Khalsa Panth Akali Tarana Dal, Baba Bakala, Amritsar, Punjab, India. Who sat on the blessed gaddi of Akali Baba Deep Singh Ji Shahid, created by Guru Kalgidhar himself.
Under the guidance of divine Baba Kirtan Singh, Hari Singh has become the likeness of the Guru also. When you meet Baba Ji, you see Vah Vah Gobind Singh Ape Gur Chela!! Baba Kirtan Singh once said, ' Hari Singh the Gurprasadi Naam will make so much light from your face, that only a rare few will be able to look at you directly.'

Every time I have divine Darshan of Baba Hari Singh, I see the prophecy of Baba Kirtan Singh coming more and more true. I met Baba Kirtan Singh Ji, who was the embodiment of peace if I had ever seen it, in 2001. Before meeting them I met Baba Hari Singh, whose divine guidance is an inspiration to me at all times, just thinking about Baba Ji makes my heart fill with sweetness, and a longing just to sit with them once more. Every year we go and see Baba Ji and get his blessing, and his blessings never fail.

Baba Ji lives bani and bana to the full. He rises between 12-1 am, has ishnan then bathes in the local sarovar. He then readies himself in bana, tying his dumalla. He repeats many many bani's at this time. His daily nitnem is huge:
1. Jap Ji Sahib 2. Shabad Hazare 3. Jaap Sahib. 4. Shabad Hazare patshahi 10, 5. Sravag Sudh Svaiye 6. Deen Ki Svaiye 7. Akal Ustat Invocation and Chaupai 8. Long Chaupai Sahib 9. Anand Sahib 10 Chandi Charritra Ustat Barnan 11. Chandi Di Var 12. Ugaradanti. 13. Shastar nam mala first portion. 14. Naseetnama 15. Karinama 16. 32 X Brahm Kavach. [Sometimes he listen to Asa Di Var or reads it]. 17. Ardas
17. Akal Ustat Sahib, 18. Sukhmani Sahib
19. Rahiras (long) 20. Arti Arta. 21. Ardas. 22. Kirtan Sohila. While sitting and walking he repeat gurmantra and mul mantra.
Sheru (Eric) has been very kind and has agreed to allow me to use his footage that is not going to be used in the documentry. Many thanks Sheru Sahib! This is Baba Ji reciting Gurbani at around 1230am-2 am. In his tent, in Shaheedi Bagh, Sri Anandpur Sahib at Holla Mohalla.

Inbetween some of the bani he repeats other shabads. Most of this he knows of by heart. I have seen him repeat many many baniya from memory. He is one of the only Singhs to know Adi, Dasam, and Sarbloh Granth Sahibs. He did the seva for many decades of a chakrvari bus, performing Akhand Paths in the full maryada in villages all over the Punjab. He will not be happy when he hears I have done his mahima on the internet, but I can't help it. Maff Karna Baba Ji!!!!! You are a jewel in the crown of Guru Kalgidhar!
Questions and answers with Baba Hari Singh Ji:
1. What is a Nihang Singh, Baba Ji?
A Nihang is a Khalsa a Khalsa is a Nihang. Nihang means deattached and fearless, these are attributes of the Khalsa.
2. What does a person need to do to become a Nihang Singh or Khalsa?
The person needs to read Gurbani and do Seva. Seva and Simran. This enables a person to realise Divine love. Says Guru Gobind Singh Ji, listen all I proclaim the truth, those that have complete love find the Lord. The Khalsa is one who has complete love and has overcome fear, by becoming One with the Lord. Puran Prem Parteet Saje.
3. How did you become a Nihang Singh, a Khalsa?
From my early years as a child, I felt a divine love in my heart. I would as a child, speak with Parmesvar at each point or moment of my life, as my friend. Parmesvar led me to Divine Baba Ji [Baba Kirtan Singh Ji]. Under his divine guidance I came to be as I am today.
4. Will the Khalsa do Raj?
The Khalsa is doing Raj. As the Khalsa is free. We have the divine command to keep arms. We have our own food system, our own goverment, our own flag, our own scripture, we are sovereign. Yes, but soon the Khalsa will do Raj, as many will have to embrace the Shabad Guru, as the world is going through terrible (bhayanic) times. There will be many wars, famines, earth quakes, and diseases. This is because the human being has forgotten the Naam, and therefore has no Dharam. Until mankind comes into Dharam and balance with nature, nature will keep man in his place. The power of Kudrat (Gods natural power or command over nature which he is a part of) is infinite it has no end, a man has to realise that he has to follow the will of the Creator. Please read the karninama, if you do practice of this bani you will realise for yourself.
5. Baba Ji why do people fight in the world, why is there so much violence?
It is Gods play, like Chess that there are two sides, the dark and the light. Parmesvar controls both with his will. When the good people get ego, he breaks their egos with the demonic forces, and vice versa. The aim of human life is to get to the position to see this game, and have compassion on all, sarbatt da bhalla. This game is described in the Adi Guru Granth Sahib Maharaj, Dasam Guru Granth Sahib and Sarbloh Granth Sahib.
One side is governed by their mind. Manmukh. Everything is mind centred in their lives, feelings do not matter. The other side are governed by feelings of compassion, and love. They follow the spirit. Even in the Sikhs now we have both these sides, one governed by paper work. The other side by service and prayer. However for a true Sikh both sides are the same. They are all Parmesvars forms.
6. What do Nihang Singhs feel about using violence, and non-violence?
A Nihang Singh is non-violent until all other means fail. You just have read what Guru Kalgidhar has said in the Zafarnama to Uranga (Aurangzeb). Sometimes violence must be used to keep the peace (yudh kare sabh shant - Shastarnammala), a real Sikh turns to the sword with a great sense of responsibility and regret that there is no other solution. The Gurus kept peace for many lives. We must keep peace. A Khalsa keeps the peace. A Sikh must never strike anybody with negativity, only positive energy when the urge to fight comes naturally. This is Chardikalah, and being tyar bar tyar. The Khalsa has never converted or invaded anybody, and never will. We are here to serve all, raj na cho, mukt na cho, man preet charan kamalarey. His feet are in everybodies heart, we must serve all with langar. We must clean the dishes, this is Chardikalah! Our history shows this, we must all carry on writing this glorious history of the Guru Khalsa Panth Sahib Ji.
7. Have you got a message for the Sikh youth in the West, Baba Ji?
Be tyar bar tyar (always ready). In bana and bani, they are two wings on a bird. The bird flies up, this is Chardikalah. When you live in the rahit set out by the tenth Guru, everything else will seem ok, but it will not give you intrinsic contentment like this way of life does. There will come a day when many Bhujangis (youth) will become Nihang Singh Khalsa, come into the Dal Panth and learn the vidiya. You are all welcome.

If anybody wants to meet Akali Baba Hari Singh ji, please email, kamalroop_singh:hotmail.com. For Holla Mohalla 2010, March 1st 2nd weeks.

Ik Oankar, Atma Parmatma, Oneness, Universal Spirit

Asa, Fifth Mehla:
He does not die, so I do not fear. He does not perish, so I do not grieve.
He is not poor, so I do not hunger. He is not in pain, so I do not suffer. 1
There is no other Destroyer than Him. He is my very life, the Giver of life. 1Pause He is not bound, so I am not in bondage. He has no occupation, so I have no entanglements. He has no impurities, so I have no impurities. He is in ecstasy, so I am always happy. 2 He has no anxiety, so I have no cares. He has no stain, so I have no pollution. He has no hunger, so I have no thirst. Since He is immaculately pure, I correspond to Him. 3 I am nothing; He is the One and only. Before and after, He alone exists. O Nanak, the Guru has taken away my doubts and mistakes; He and I, joining together, are of the same color. 43283

The true Khalsa and the Guru are one - Sarbloh Guru Darbar

Sunday, 11 October 2009

Akal Takht Jathedar Akali Phoola Singh, his attack on the British Army and Shahidi

Phoola Sing Nihang, an Akali of the Jat Sing caste, and the son of a poor Akali attendant of the Akal Bunga at Amritsar, first distinguished himself as the leader of the attack on Mr. Metcalfe's escort, in 1809, at Umritsir. Soon after the unsuccessful termination of this exploit, Phoola Sing, with a few of his comrades, forced himself into the presence of Runjeet Sing, and drawing his sword, demanded vengeance on the band of strangers who had been the cause of so much loss and disgrace to him and his class. This unreasonable demand he endeavoured to enforce by threatening to wreak his own revenge and that of his comrades on Runjeet himself and all his family, if it was not complied with. Runjeet was astonished, and possibly somewhat alarmed at this intrusion/" of the bold and desperate young man and his followers. Compliance with their demand for the slaughter of the British envoy and his retinue was, however, out of the question, as it would have ensured his own political and perhaps personal destruction. He, therefore, with that coolness and tact for which he was distinguished, told his i-ude visitors 'that if they were bent on vengeance, he offered himself as their victim, for that they might as well slay hjm at once as ensure his ruin by causing him to break faith with the British, and to insut or injure their ambassador. After a long parley he induced the young Akalee and his followers to lay aside their desire of vengeance, at least for the present, and presenting the leader with a pair of gold bangles, and distributing gifts of smaller value among his companions, sent them away in good* humour. From this time Phoola Sing became very popular among the Akalees, and ere long became an acknowledged chief of the class. At the head of three or four hundred Nahungs, horse and foot, he scoured the country as a free-booter, plundering villages and committing depredations of various kinds.* However, like the Robin Hood of English history, or the Deesoo of his own country, he was noted as much for his kindness and forbearance towards the poor as for his ravages upon the rich and well-to-do. * It is probable that he lost nothing by pursuing this line of conduct; for by sparing the poor, who were in truth hardly worth robbing, he made them his friends, and in some measure.his allies, they often reciprocating his kindness by affording him useful information and sometimes assistance or shelter when required. The fame of Phoola Sing's exploits soon reached the ears of Runjeet in the complaints of those who had suffered loss at the hands of the Akalee chief. Runjeet, however, knew the man too well to think of resorting to extremities ^ with him on slight provocation. He therefore politely requested his attendance at court, and when he came, gently remonstrated with him on his conduct, endeavouring by presents and persuasions to induce him to adopt a more orderly and honest mode of life. But all the eloquence of the Maharajh, backed as it was by costly bribes, failed to lure Phoola Sing from his evil courses. 'Runjeet now tried to frighten him into propriety by sending after him large bodies of troops, but the Akalee was not to.be caught, and was not to be frightened by a vain pursuit. He still therefore continued his career as a robber-chief on a large scale, his band swelli»g o.ut on occasion to the number of four or five thousand desperate
and greedy men. Even in the court and camp of Runjeet, the Akalee free-booter was an object of dread ; and he, presuming on the terror which his name inspired, could enter the houses of the most powerful sirdars and openly off the choice of their goods and horses, or whatever he took a fancy to. He also levied " black mail" oft the chiefs, demanding large sums of money for the expences of himself and followers; and if his demand was not immediately complied *with, the contumacious sirdar might expect to be plundered of all his property. Even Runjeet himself was not Exempt from this impost, which he was content to bear in common with his sirdars. The Maharajh, however, prudently strove to conciliate the powerful free-bowter, by yielding to hi* demands with a good grace, and sometimes indeed by anticipating them. He frequently bestowed gifts of money and jaghires on the Akalee leader and his followers, and thus in some degree secured their forbearance and friendship.
At length it occurred to the sagacious Runjeet to turn to his own advantage those qualities and propensities of the Akalee band, under which he had suffered so long. This purpose he attained by taking them into his service, but without insisting very strongly on the enforcement of regular military discipline. It was indeed the prudent policy of Runjeet, whenever knew of any famed and dreaded robber to send for him to his presence, and by presents and the promise of good pay, to attach him to his own service, thereby converting to his own use and benefit, the courage and the rapacity which would otherwise be exercised at his expense. Thus it happened that in most of the battles which Runjeet fought with his Afghan or other foes, the tide of victory was turned in his favour, by the daring and impetuous onslaught of some of these desperate spirits, whose predatory habits while they had given them an. utter disregard for all discipline had inspired them with a thorough contempt for death and danger.

Phoola Sing with his small band of Akalees, when taken into the service of the Maharajh, contributed largely on more than' one occasion to win victory to his cause. It .was roii:aK3lee and one of the picked men of Phoola Sing's band, that, without orders, first mounted the half-formed breach at Moultan, in 18i8, with about forty of his comrades at his back, and by this desperate assault made waj- for the entrance of the whole besieging army, which otherwise might have lam before the place for many days longer. It has been* commonly said that this Akalee, whose name was Jussa Sing, was drugged with opium; but this is a mistake, as it is well known this man was a fanatic of such pretensions to sanctity that, contrary to usual practice, he strictly denied himself the use of bhang or soohaJt, the only intoxication drug in use among the Akalees. So pious was he reported to be among his comrades, that he was commonly known as Maullah Sing,—the maullah being the beads which the Seiks use in prayer. However, it was to the desperate" bravary of this man and his followers that Runjeet owed the early and easy captive of Moultan, his troops being so much annoyed by the fire from the fort that they had been compelled to keep close in their entrenchments, where but for this exploit of. Jussa or Maullah Sing, ^Akalee, they might have lain inactive for some time longer. This achievement, however cost the lives of Jussa Sing and thirty-four of his forty followers, who were found, on the capture of the place, lying dead or mortally wounded within the walls.
In 1819, Phoola Sing signalised his courage at the capture of Cashmere, on which occasion Runjeet rewarded his bravery with many gifts and favours, and raised him to the rank of a sirdar. He was now a constant attendant on Runjeet's person, and accompanied him in all his campaigns against the Affghans, &c., contributing, not a little to their .successful results. In 1823, a battle was fought at Teree on the northern bank of the Loonda or Cabul river. Victory at first seemed to have declared against the Seiks, for in spite of all that Runjeet with his European generals Ventura and Allard could do to prevent it, a panic spread among the troops, who the point of turning to flee before their Anghan foes. Several unsuccessful attempts to drive the enemy from his position on the Mil of Teree, in which they had been repulsed with great slaughter, had exhausted their strength and broken their spirits, and a shameful defeat seemed inevitable. In vain Runjeet threatened and implored, in vain he adjured* them by their God and their Gooroo to advance, in vain dismounting from his horse he rushed forward sword in hand calling on his troops to follow him,—his threats} his entreaties, his adjurations, and his example were alike disregarded. The troops would not advance, they were beginning to retire in panic flight, and the day seemed lost. Runjeet was in despair and as a last resource was about to betake himself to his prayers and his beads. Just at this critical juncture, however, he saw, to his great joy and equally great surprise, the black banner of Phoola Sing and his Akalees moving along the foot and then up the side of the disputed hill. The Akalee chief at the head of his five hundred desperadoes was advancing against the enemy. Runjeet had himself seen Phoola Sing, f in the heat of the engagement, struck from his horse by a musket ball which shattered the cap of his knee; he had seen him borne to the rear to all appearance utterly disabled. But there was Phoola Sing seated on an elephant actually leading his little band to the assault. On went the Akalees after their leader who from his elephant shouted an invitation-to the whole army to follow them. The army did not respond to his call, but up the hill and towards the foe went Phoola Sing and his men, determined to decide the fate of the day by a desperate asgault. The Affghans waited not for their attack, but rushed down the hill to become the assailants. At this moment, Phoola Sing ordered his men to dismount and'let their horses go. This was done, and at the same instant the Akalefes shouted their war-cry of Wah Gooroqjee! which ^ tlfTM Alfghans as loudly answered with their Allah ! Allah! The horses set at liberty, either from habit or alarmed by the tumult, rushed" wildly forward and into the ranks of the enemy. This strange and unexpected attack caused some confusion in the Affghan host, observing which the Akalees, throwing down their matchlocks, rushed forward sword in hand with kuch impetuousity as to drive back the enemy, and to secure themselves a footing on the hill. The main body of the Seiks witnessing this success of the Akalees, now took heart, and with a loud sheer rushed forward en masse to take advantage of it. By this movement, a body of twelve or fifteen hundred Afghans was placed betwixt the Akalee band and the advancing Seik army. Finding themselves thus exposed on both sides, they took to flight, endeavouring to elude the Akalees who were above them, and to make their way towards the summit, where their main body, some eight or ten thousand men, was strongly posted. But Phoola Sing was not the man to permit them to escape so easily; he turned and attacked them with such vigour that they were speedily ^ brought to a stand, and in the attempt to check his advance, 'lost above six hundred men. The Akalee force, however, was by this time reduced to little more than one hundred and fifty. Yet this exploit of theirs, had so inspired the main body of the army with courage and spirits that hastening to the support of the little band of heroes, they completely routed the Affghan detachment, and followed up their advantage by a desperate effort to dislodge the more powerful body of the enemy from its positiop on the summit of the hill. Phoola Sing mounted on his elephant led the advance undeterred by the receipt of another musket ball in his body. His Akalees rushed on, in front of the attacking army, eager to close with the enemy. As they approached the position of the Affghans, they were met by a most destructive fire of matchlocks and musketry, which greatly thinned the small party of Akalees who now remained. At this moment the mahout ducted the elephant on which Phoola Sing was seated, having already received three balls in his body, and* being terrified at the close an* destructive fire, hesitated to advance. In vain the chief urged him to proceed directly towards the enemy, the man was panic-struck and seemed rather to meditate a retreat. On this Phoola Sing drew a pistol from hft belt and shot him through the head. He then with the point of his sword urged the elephant forward towards the enemy. He had not, however, advanced muci further when a bullet from an Afghan matchlock entered his forehead, and he fell back in his howdah a corpse. The death of their leader so infuriated the Akalees, that though their first charge was repulsed, they again and again returned to the assault with more desperate resolution, and in the end made a way for the Seik army into the midst of the enemy's position, and dislodged him from the height with great slaughter. Runjeet, now rejoined by many of his troops who had fled at the first reverse, followed up his advantage, and falling on the Aftghans who had again formed at the foot of the hill, put them to flight in the greatest tumult and confusion, numbers of them' hiding themselves in the long grass of a neighbouring swamp where they were cut to pieces or shot down by the victorious Seiks. The loss on the side of the Seiks was upwards of five thousand men, and it was thought that the Afghans lost nearly double that number. This battle of Teree was won for Runjeet, after all hope of victory had fled, by the bravery of Phoola Sing, so gallantly supported by his little troop of Akalees. The heroism of the Akalee chief won the applause of both Seik and Mussulman, and the tomb erected over his remains, on the spot where he fell, although watched and attended by a party of Akalecs, has become a place of pilgrimage for Hindoos and Mahometans alike. It stands at Naoshera, on the other side of the Loonda or Cabul river.
Since the days of Phoola Sing, the Akalees have greatly degenerated, aritl are to be found intermixed with men of low castes, as Mujbees, a practice, which edistinguished chief never countenanced or permitted. A true Akalee of the original Jat stock is now rarely to be met with, except aff the different Akal Bhoongahs, as at Umritsir and elsewhere. The real Akalee was bold, free, and assuming to all, but in particular haughty and audacious to those who dared to call or think themselves his superiors in rank or station. He ever strove to win the character of a friend to the poor, and an enemy of the rich and powerful. He was a fanatic in his religion, which was nearly a pure deism, and followed strictly all the rules laid down for his guidance by the great Gooroo Govind Sing. He made no scruple to seize or demand from even a friend whatever he required; but he was equally ready to overpay an obligation. He cared little for wealth, but was content with the mere necessaries of existence. He was regardless of life and willingly - exposed his own to danger at the call of duty. Such was the true Akalee of the stock which produced a Phoola Sing j but the race is now nearly extinct. Before the war with, the British, they had much fallen away, and since that campaign, in which they suffered severely, little has been heard of them.
Major Smyth 1847.