The dragon of death

Panch Shastra Tahi Jaan Nihangan. Jun Aayo Ik Kaal Bhajangan. Wearing five shastra they are known as Nihangs. When they come [to battle] they are like the dragons of death. Kuir Singh, Gurbilas Patshahi 10.

Guru Gobind Singh speaking to Baba Daya Singh said:

An Akali is one whose form is covered in blue dress, repeating Gurbar Akal and wearing Steel weapons. With a white Kach, and blue clothes, repeating Jap ji and Jap Sahib, contemplating Akal Ustati and Var Sri Bhagauti ji ki and committing them perfectly to memory. Meditating with each hair on the body and renouncing [mentally] all actions of the body. Who loves the Guru Granth, and runs away from the five thieves. Rahitnamah Bhai Daya Singh.

Account of the Akali Nihangs by Macauliffe 1881

The Akalis are the most enthusiastic members of the Sikh faith. Their origin dates from the time of the tenth and last Guru. Their name is derived from one of the epithets of God, Akal,* the eternal or immortal, a word which they are supposed to frequently ejaculate. They wear a blue dress and lofty turbans which they call dumbala or high-tailed. These turbans are ornamented with steel discs or quoits, daggers, and knives. The Akalis appear to employ their turbans as our ladies employed chatelaines a few years ago, namely, to carry handy domestic article of frequent use. In au Urdu paper prepared far me by one of the chief priests of the temple, the Akalis are styled the most ignorant, cruel, and rapacious of the followers of Gobind Singh. But they would, in case of necessity, prove brave and determined soldiers, and devote themselves to death as of yore in the cause of the holy Khalsa. Most of them professedly adopt celibacy in which, however, chastity is not always au appreciable factor. And the few who are married are not capable either by their influence or the purity of their lives of retrieving the reputation of their much defamed monkish brethren.

Authorities differ as to the origin of the blue dress. One writer states that the blue dress is an imitation of the blue dress of Krishna, the well-beloved shepherd-god of the forest of Brindraban. Another states that the blue dress was adopted in imitation of Guru Gobind, who by means of it escaped from his enemies. In the time of the Emperor Auraugzeb, Gobind was closely and dangerously pursued by the imperial troops iuto the fortress of Chamkaur. He succeeded by the aid of a dark night and the gratitude of two Mughal soldiers in escaping to Bahlolpur. Here, too, his safety was not assured, and, donning the blue dress of a Mecca pilgrim and personating the Musalman priest of Uch, he made his way to the wastes of Bhatinda. It may, however, be here mentioned, that long before Muhammad appeared in the world, blue was a sacred color among the Egyptians and Hebrews. The blue costume which travellers remark worn by natives of Egypt at the present day, is as old as the Pharaohs.*

In most of the exoteric observances of the Sikhs a deep purpose may be traced. When fighting was part of a Sikh's duty, it was deemed necessary that his head should be properly protected with steel rings; and long hair with knives concealed in it protected that part of the person from sword-cuts. The kachh, or drawers, fastened by a waisthand, was more convenient and suitable for warriors than the insecurely tied sofa of general Indian wear. A Sikh's physical strength was kept intact by the use of meat dreaded by the Hindus ; and, the better to assist in this object, he was enjoined to abstain from the pernicious drugs, tobacco and bhang, then so freely consumed by both Hindus and Musalmaus.

Among the religious orders of the Sikhs in the Panjab, the Akalis may be said to preserve whatever remain of the customs of the last Guru. When they marry, they do not, like the other Sikhs, call a Brahmin to perform the nuptial ceremony. A Sikh priest is summoned. He reads the Anand, or epithalaminm, composed by Guru Arjan Das. A sis then thrown over the bride and bridegroom, the well-known chadar dalana marriage ceremony of the Panjab. The holy Granth is used as awitness on the occasion, instead of fire, which is an invariable concomitant of Hindu marriage ceremonies. Karaparshad is then offered to the Granth, and distributed among the guests, after which the ceremony is complete.

The Sikh priest who has favoured me with this information, considers this marriage knot superior to the elaborate one of the Hindus. It is cheap, simple, and equally efficacious! Not only in the matter of marriage, but of other ceremonies also, is the Akali still more intelligent than his co-religionists. He does not, by piercing his ears and wearing ear-rings, render himself effeminate, or give a handle of attack to his enemies if ever engaged in close combat. When any of his friends dies, he does not call a Brahmin to read the mortuary service, or heap upon him a large recompense for his idle ministrations. The Akali, instead of this, bestows alms on poor Sikhs, and he collects his friends to read the Granth with him, and pray that the soul of his deceased relation may be speedily relieved from transmigrations.

The strictest of the Akalis have acquired the epithet Bibekis the discriminating, or the conscientious. These have engrafted all the prejudices of Hinduism on the bigotry of the Akalis. With all the irrational asceticism of the Vaishnu sect of Hindus, the Bibekis will not eat flesh or even partake of any article of food or drink which they have not prepared with their own hands. To such au extent is this carried, that they will not even taste food cooked by their wives, eat fruit purchased in the market, or drink water which they have not themselves drawn from the well. They consider it a sin to eat bare-headed, and will pay a fine (tankhah) to the temple if they do so even inadvertently. They do not remove hair from any part of their persons. For the Hindu janeo, or Brahminical thread, they wear a sword. They are very strict in wearing the five articles of Sikh dress, whose names begin with a K. They will not drink water without immersing in it a knife or dagger. And, with an irrational mixture of spiritual pride and spiritual humility, they think themselves equal to the tenth spiritual king, Gobind, while at the same time they acknowledge themselves his disciples.

The asceticism of this class not only extends to these bigoted observances, but also to their ordinary conversation. They add the word " Singh," which is peculiar to the Sikh religion, as an affix to all substantives and sometimes to other parts of speech. For instance, instead of saying, '' Put the inkstand on the table," they say " Put the inkstand Singh on the table Singh." Another verbal peculiarity of theirs may be mentioned. It is well known that in Hindustani, as in French and Italian, all substantives are either masculine or feminine. The Bibekis, with pharisaical ostentation, never use a word of the feminine gender. If an object can only be expressed by one word which is feminine, they alter its distinctive termination. Thus the word kanghi, a comb, in such frequent use among the Sikhs who religiously wear long hair, is grammatically feminine ; but when a Bibeki has occasion to use the word, he says Kangha, changing the final feminine into a masculine vowel, thus altering the gender of the word, and religiously and prudently preserving himself "from the contact or presence of even feminine substantives.

Some of the Akalis call themselves Nihangs. It is said, that one day there appeared before the tenth Guru an Akali in a lofty turban to which were attached miniatures of all the weapons of warfare employed at that period. The Guru was pleased and said, that the man looked like a nihang or crocodile. The Guru saw that the turban gave a ferocious appearance to the religious warrior, and forthwith recommended it to his followers. The high-peaked turbans of the Nihanga are said by others to have had their origin in one of the marauding expeditions of Zama'n Shah against the Sikhs. The latter on one occasion were few in number and unable to cope in fair fight with their adversaries. They therefore put on the high-peaked turbans of the Turki soldiers, went armed among them at night, and completely destroyed them. The high turban was therefore permanently adopted as an auspicious article of costume. A third more probable account, however, is that on which the Sikh priests themselves appear to be generally agreed, namely, that the custom of wearing high-peaked turbans was first adopted in the time of Ranjit Singh. Phola Singh, a man of prodigious stature, used to sit daily in the balcony of the Akal Bunga. His gigantic size appeared enhanced by his high-peaked turban ; and his advice and example induced other Akalis to adopt a similar head-gear. It soon became one of the distinctive articles of dress of their order.

The more insolent of the Akalis and those addicted to the use of intoxicating drugs, appear to have appropriated to themselves the designation Nihang. The word is in such bad odour in other parts of the Panjab, that a man is styled a Nihang who has taken to vicious ways and bad livelihood. All European travellers in the Panjab during the Sikh regime have complained of the gross insolence, and in some cases of the foul language or maledictions employed by these Nihanga, or Akalis, to Christians. No such thing has, I believe, ever been witnessed in recent times. Several of the Akalis still have, no doubt, a defiant air, but all of them with whom I have conversed I found uniformly courteous and civil.

An account of the Khalsa by the Frenchman Polier 1776

As for the Seiks, that formidable aristocratical republic, I may safely say, it is only so to a weak defenceless state, such as this is. It is properly the snake with many heads. Each zemindar, who, from the Attock to Hansey Ifsar the gates of Delhi, lets his beard grow, cries -wah goro, eats pork, wears an iron bracelet, drinks bang, abominates the smoking of tobacco, and can command from ten followers on horseback to upwards, sets up immediately for a Seik sirdar; and, as far as is in his power, aggrandises himself at the expence of his weaker neighbours; if Hindu or Mussalam much the better; if not, even amongst his own fraternity will he seek to extend his influence and power; only with this difference, in their intestine divisions, from what is seen every where else, that the husband, man and labourer, in their own districts, are perfectly safe and unmolested, let what will happen round about tbyvm.

'From this small sketch it may be easily conceived that the Stiles are much less formidable than they are represented. It is true that they all join together when invaded, as was the case when Abdallah passed through their country. But, notwithstanding they had assembled an immense body of cavalry, extremely well mounted, yet they never presumed to make a single charge on the Duranny army, or even on detachments ; and, considering their irregularity and want of discipline and subordmation, it was well for them, I think, they did not. They satisfied themselves in making a kind of hussar war of it, cutting off stragglers, and intercepting provisions. In this they excel. To say the truth, they are indefatigable; mounted on the best horses that India can afford, each carries a matchlock of a large bore, which they handle dexterously enough, and with which they annoy considerably, avoiding at the same time going in large bodies, or approachmg too near. Such is their way of making war, which can only appear dangerous to the wretched Hindustan troops of these quarters, who tremble as much at the name of a Seik as people used to do, net long ago, at the mention of Mahrattas. But what its more to be admired, those Seik sirdars, whose territories border on the king's, were but lately zemindars of the Jauts, and of their cast or tribe, under which denomination had they remained no one would have thought of them; but, now they have put on the iron bracelet, fifty of them are enough to keep at bay a whole battalion of the king's forces, such as they are. This shews the force of prejudice, and the value of military reputation. Such are the immediate neighbours of the king.

' Five hundred of Nujhaf Khan's horse dare not encounter fifty Seik horsemen ; and yet the last are as despicable a set of creatures as any that can be imagined. On the whole, was it not for Sombre's party, and Letafet's forces, Nujhaf Khan would not be able to stand his ground half an hour; and yet this is the Mighty Chief!'

Roman Versus SIkh/Rajput weapons!

they seem to be at war with all mankind..

Those Sikhs who adhere to the original doctrines of Nanac are called Khalasa; they are less fanatical and warlike then the Singhs or followers of Guru Govind. Of these latter, a peculiar
class is called Acalis, or immortals, and sometimes Nihungs. Their fanaticism, Bumes observes, borders on insanity, and they seem to be at war with all mankind.. .They are a lawless and sanguinary class, and would have rendered the country desolate, had they not been vigorously coerced by Runjeet Singh.
Edward Thornton, A gazetteer of the Countries adjacent to India on the north-west: includingSinde, Afghanistan, the Punjab and the neighbouring states, 1844.

Accounts of the Akali Nihang Singh Khalsa

They are, without any exception, the most insolent and worthless race of people in all India. They are religious fanatics, and acknowledge no ruler and no laws but their own; think nothing of
robbery, or even murder, should they happen to be in the humour for it. They move about constantly, armed to the teeth, and it is not an unconmion thing to see them riding about with a drawn sword in each hand, two more in their belt, a matchlock at their back, and three of four pair of quoits fastened round their turbans.
Sir Lepel Griffin, Ranjit Singh

Beautiful photographs of the Khalsa

Photographs of Diwali 2006

Amazing Photographs of the Khalsa

http://www.fotovala.com/

The ninth master said 'they are known to be Enlightened who make none afraid and are afraid of none.'

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.

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.

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.

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:

Morning

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

Day

17. Akal Ustat Sahib, 18. Sukhmani Sahib

Evening

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.

Salok Dumalle Da

An Akali Nihang Singh, with an amazing Dastar, repeats the Bani of the Dumalla, the Salok Dumalle Da. Filmed at Guru Arjan Dev Ji's park, inside the Sri Darbar Sahib complex. Nov 2005. Also see:

http://kamalroopsingh.blogspot.com/2008/12/baba-fateh-singh.html