ਸ੍ਰੀਵਾਹਿਗੁਰੂਜੀਕੀਫਤਹ

Showing posts with label guru gobind singh. Show all posts
Showing posts with label guru gobind singh. Show all posts

Tuesday, 2 February 2016

Guru Gobind Singh Gurpurab Article

Gurpurb) of Sri Guru Gobind Singh ji Maharaj - The Lord of Radiance.  A story that really touched my heart about the Guru is about the poet laureate of the Tenth Master, Bhai Nand Lal ji. He was a scholar of Persian and Arabic in the Court of the Mughal Emperor, but hearing about the glory of Guru Gobind Singh, and due to the increasing narrowmindedness of the Emperor, he left for the Court or 
god
They ask me to say something about Guru Gobind Singh;
they ask what is he to me?
I tremble when they ask me, what is he to me?
Unable to say anything in reply,
I burst forth into childlike cries of both joy and pain,
and I faint away,
knowing not what is He to me!
Only I say Guru Glorious! Guru Glorious and I am consoled,
I slumber in His Lap,
soothed by the lullabies of my own sound,
knowing not what is He to me!
Do not ask me to define Him,
Do not ask me to praise Him,
Do not ask me name Him,
Do not ask me to preach Him,
And ask me not to conceal Him,
One who has freed me,-
Me, the self-poisoned,
the down trodden slave in the fragrance of Himself.
Whatever He may be to anyone else,
To me, He is the Creator . . .

http://www.sikhsandseekers.org/sikh-dharma-international/happy-birthday-guru-gobind-singh/

Monday, 18 January 2016

"The fortunate ones admire Guru Gobind Singh; he knows everything in our hearts."


"The fortunate ones admire Guru Gobind Singh; he knows everything in our hearts."http://www.sikhnet.com/news/happy-birthday-guru-gobind-singh-ji
Posted by SikhNet on Thursday, January 14, 2016

Friday, 11 October 2013

Ganjnama by Bhai Nand Lal praising Guru Gobind Singh

Guru Gobind Singh is victorious and assists us to succeed in life;
he is accepted by God as His own.
Guru Gobind Singh is the custodian of God’s treasure; he is the
bestower of all the gifts.
Guru Gobind Singh knows the ways of God; he is the emperor of
emperors.
Guru Gobind Singh rules over both the worlds; he is the destroyer of
the enemies.
Guru Gobind Singh illuminates our lives with abundance; he reveals
secrets of God.
Guru Gobind Singh is aware of the secrets of the world; he showers
his unlimited mercies.
Guru Gobind Singh is the favourite of Waheguru; he is with Him all
the time
Guru Gobind Singh bestows life in this world; he is the sea of
Waheguru’s blessings
Guru Gobind Singh is loved by God; he is the seeker as well as the
sought.
Guru Gobind Singh achieved victories with his sword; he knows the
secret of every heart.
Guru Gobind Singh wears the crown of the world; he lives in the
shadow of Waheguru.
Guru Gobind Singh controls all the treasures of the world; he is the
medicine of all ailments.
Guru Gobind Singh is the master of the world; both the worlds are
under his shelter.
Guru Gobind Singh is praised by God Himself; he is bestowed with
highest qualities.
Great men are at the feet of Guru Gobind Singh; the angels visit him
for audience.
The fortunate ones admire Guru Gobind Singh; he knows every thing in
our hearts.
The poor kiss the feet of Guru Gobind Singh; the drum of his
authority sounds in both the worlds.
Guru Gobind Singh rules over the three worlds; he has the stamp of
his authority on the four VedasThe six shastras are his slaves; he always defeats the enemy.
Pure at heart, Guru Gobind Singh is free from ill will; he is the
mirror through whom God reveals Himself.
*Guru Gobind Singh meditates on God; he is a mystic and a king at the
same time.
Guru Gobind Singh is virtue personified; his gifts to mankind are
unending.
Guru Gobind Singh is most generous and forgiver.
Guru Gobind Singh blesses even the benevolent; he bestows gifts even
to those who give.
Guru Gobind Singh is eternal; he is auspicious for all.
Guru Gobind Singh is essence of God’s blessings; God Himself
radiates through him.
Those who have listened to the name of Guru Gobind Singh have
received the gift of seeing God Himself.
Those who sang the praises of Guru Gobind Singh were united with
God.
Those who wrote in praise of Guru Gobind Singh received fame the
world over with his grace.
Those who had seen the face of Guru Gobind Singh moved in his lanes
intoxicated with God’s Name.
Those who kissed the dust under the feet of Guru Gobind Singh were
fortunate and were elevated in life.
Guru Gobind Singh is the doer of all that is happening in this
world, he is friend of the poor.
Guru Gobind Singh worships (God); he is also worshipped (by the
whole creation).He is generous with all the bounties he gives.
Guru Gobind Singh is the chief of all the kings; he occupies the
loftiest position.
The ten (Greek) gods are under the command of Guru Gobind Singh and
they sing his praises in reverence.
The sacred goddesses of the world are also working for Guru Gobind
Singh and they are his servants.
Guru Gobind Singh controls our destinies; still he meditates on God
in submission.
The nine gods are like dust of (the feet of) Guru Gobind Singh; they
serve him well.
Guru Gobind Singh is above the highest thrones; he moves in the
heavens.
Guru Gobind Singh is supreme in all virtues; he is eternal and above
everyone else.
Guru Gobind Singh gives light to the world; our hearts and souls
blossom because of him.
Guru Gobind Singh’s stature is increasing every day; he is the
beauty of all thrones.
Guru Gobind Singh is our guide in both the worlds; he is the sight
of every eye.
Guru Gobind Singh commands the whole creation; he is supreme in
stature.
Both the worlds are the army of Guru Gobind Singh; all are under his
protection.
The most generous Guru Gobind Singh is the conqueror of every
battle.
Guru Gobind Singh’s blessings are unending; he is virtue
personified.
Guru Gobind Singh is the soul of every one; he is the light of every
eye.
Guru Gobind Singh provides sustenance to all; he showers His graces.
The twenty-seven gods are the beggars of Guru Gobind Singh; they are
engaged in sweeping his house.
The five elements praise Guru Gobind Singh; the seven worlds admire
him.
Guru Gobind Singh has his hand on both the worlds; all the angels
are inferior to him.
Nand LaL is the slave dog of Guru Gobind Singh; he carries the stamp
of Guru Gobind Singh on him.
Nand Lal is lower than all the dogs of Guru Gobind Singh; he (pecks)
at the left overs of his dinner table.
Nand Lal is begging to get the gift of holy dust of Guru Gobind
Singh’s feet.
His (Nand Lal’s) life may be sacrificed for Guru Gobind Singh and

Nand Lal’s head may always remain at his feet.

Monday, 21 January 2013

Where did the Akali Nihang Singh Turban come from ? Sarup Singh Kaushish 1790 AD writes -


Guru kia Sakhian, is book written by Sarup Singh Kaushish who was a Bhatt Sikh. The Bhatt Sikhs were highly educated Court Officials of the Guru from the Fifth Guru. Their bani is in the Guru Granth Sahib ji Maharaj, in the form of the Svaiye, or 'Panegyrics of the Bhatt', or Bhattan de Svaiye. The original text was written in Bhattakhri, and was converted into Gurmukhi in 1868 AD. It is based on the Bhatt Vahi's or actual notes recorded at the time of historical events by the Bhatt Sikh Court officials of the Guru.
Sakhi 75. Sarup Singh ji records that there were a number of skirmishes between the Khalsa and Raja Ajmer Chand, who would taunt the Sikhs. On 2nd December 1703 AD, he attacked Anandpur Sahib. Pitched battles took place. Guru ji commanded the bearer of the Khalsa Standard - Mann Singh ji - to go forwards, he struck the Khalsa Battle Standard into the ground. He fought valiantly. The Khalsa Battle Standard was hit and fell to the ground. This news was conveyed to Guru Gobind Singh ji Maharaj at Takht Sri Keshgarh Sahib. Guru ji undid his own turban, took out a section of his under-turban called keski, and raised it on top of his dastar as the Nishan Sahib. He said ' The Khalsa Nishan Sahib will never fall again'. Thereafter, blue Farlas were made by Bhai Uday Singh, Himmat Singh, Sahib Singh, Mohkam Singh and Alam Singh.
Sahibzada Baba Fateh Singh ji was six years old at the time, he looked in owe at his father's Farla. Guru ji smiled and said 'My son, this Farla will be eternally on this earth. It is the physical form and dress of Maha-Akal [The Great Timeless One], it should be respected the same as the Nishan Sahib.'
Mahakal ka sarab roop. Shah Gobind Mahima Anoop!
Khalsa mero roop hai khaas. See the Farla or Pharara on the Dumalla of Jathedar Swaranjit Singh Nihang Singh

Who is an Akali and a Nihang Singh? Sudharam Marag Granth, 1791 AD, likely to be from the early 18th century.


Daya Singh asks the 'True Guru who is an Akali, please answer the question in my mind. Please be kind and answer so that my mind is clear'
Guru Gobind Singh answers 'An Akali is one who wears blue clothes, who repeats Gurbar Akal and wears Sarbloh.1. Who wears a rosary (mala) of Sarbloh, Chakkar, and Sword. Who does not pierce their ears or nose, which is the order of the Satiguru.2. Who keeps five weapons on the body, and keeps a Kirpan in a Gatra. Who does not eat without blessing his food with his sword, and saying Sat Sri Akal!3. Who keeps away from pleasure with another man's wife and sleeping with the Turaks. He renounces this and keeps his mind on the Guru only.4. Who eats only out of Sarbloh vessels and abandons other tastes. Who eats by burning fire-wood and in a pure place, and keeps the maryada of blue clothes.5. Wearing a white kacchera, and a Blue Bana, keeps the unbroken meditation of God in the mouth. Who learns Sri Akal Ustati and Chandi di Var by heart.7. Whose every hair repeats [Vahiguru] and while acting but mentally abandons actions. Who loves the Guru Granth Sahib and runs away from the 5 evils [kam, krodh, lobh, moh, hankar]. Who punishes those who speak evil against the Guru, and does not interact with the Turaks. Who does not worship at the Mandairs of the Indian deities, but worships the Panth.9. Who keeps kesh but does not dye them, who renounces lust and anger. Who wages war at the vanguard, knowing God is the protector.10. Wearing a kachhera of half a gaz, of white cloth. At all moments doing naam jaap, cutting the noose of death.11. Who does this in every action, birth, death, marriage and takes Amrit. These are the actions of a Singh who is known as an Akali. Here ends Sudharam Marag Granth and the ways of the Akali, the eternal teaching of Dharam imparted via the Naam, the 13th chapter.'
'Known one who ties a high turban as a Nihang. His ways are also like the Akali, listen to me Oh Sikhs.1. A Nihang means one who is free from Ahankar and fully in the Dharam. Who wears weapons on the body, and a Chakkar on the head.2. Who keeps a naked sword in hand at all times. Who is fearless and does not care about birth and death.3. Who keeps sword in hand and ties a high turban. Which is the Kalgi of the Panth, who is blessed by the Guru.4. Who eats from Sarbloh vessels and in a pure cooking spot. Who wears blue clothes, who eats by blessing it with Sarbloh.5. Who carries the Nishan and Nagara and repeats the name of the Guru. Who at all times is in Dharam and remembers the sanctuary of the Guru.6. Who delights in the Shabad and forever bows to Akal Purakh. When the Guru is merciful such a Nihang is blessed with enlightenment.7. Who eats the Parshad from a Sarbloh Batta, to renounce his greed. Who accepts if less or more is given [by the Guru].8. Making karah Parshad should be bibek (shud). Vahiguru mantar should be repeated, doing Kirtan happyness is found.9. A Sikh should not lower his head to a Turak or Persian. Bowing to their feet you will incur more birth and death.10. If there is a Divan and you do not go to it, or to make Parshad without rahit. Who dishes this out will taste the pain of death. When coming in the Sangat of mothers, sisters, and daughters in the Sat Sangat. Who looks at them in a bad way will go to the deepest hell.11. A Sikh should remain with an open heart, not stone hearted. To take from daughters, a Sikh will suffer hell. 12. Taking this wealth one will suffer the mace of death. If a Sikh moves around without his weapons he does not practice his Dharam.13. Who looks at the Turaks and bows down, or to a place of the Devas. To tombs will loose this chance in life. 14. Give food to those Sikhs who need it. If you feed the shaven headed ones you will be cursed. 15. Worth millions of bathing at the Ganges, is to bath once at Amritsar. This is the water of peace, that gives happiness, but remember the Guru's mantra in bathing. 16. Do not praise the wordly Kings, you will suffer the mace of death. Meet those and relate to those who do not play games.17. By even looking at those who like to make others suffer, you will also suffer. Meet the Sadhus with great love from your heart.18. Do not go to the Divans of the Turaks or Chiefs. Do not surrender to lust. Treat the Mazhbi Sikhs as equals as they are blessed by the Guru who are your brothers in Dharam. Those who are loyal to the Guru are blessed here and herefafter. 20. Do not wash the feet of a Sikh who orders you to do so. You will suffer the torment of death. When wearing new clothes, bless them first at the feet of the Guru. By placing them at the feet of Guru Granth Sahib, the giver of happiness.23. Repeat Akal, you will be liberated, it is the true name. Meditate on the lotus feet and presence of the true Guru, and your suffering will decrease.24. Making an abode of Guru Granth Sahib ji. You will be rewarded with heavens. Gossips destroys your destiny and creates suffering. Do not speak such words about others, you will suffer in the hereafter.26. Do not eat the meat of the Turaks.  Do not sing anything other that the words approved by the Guru. Do not listen to the songs and entertainment of prostitutes. If you fall to lust, you must pray for forgiveness. Discriminate like a sharp sword, do not burn by being caught between renunciation and gristi in your mind. Only go to the bed to make love if it is within the Dharam [married].27. Give away wealth to charity. Listen to katha and kirtan and you will be liberated.30. If you sleep with another man's wife you are a Maha Patit. Who will recieve punishment and beatings, and hell. 31. If you speak bad words about a good Sikh and Sadhu. Take the wealth of another, you will suffer hell.32. If someone slanders the Guru, show them how to discriminate with the sword. Do not go near such power hungry people, and keep in the sangat of the Guru.33. Do not blow on fire. Do not put fire out with water you have drunk. 34. Without remembering Vahiguru do not eat. In bad company you will never find mental peace.  Celebrate Vaisakhi and Deep Mala. Hola Mohalla should be at Anandpur, where you will find enlightenment.36. Go to Abachal Nagar (Hazur Sahib). If you worship at other places than the Gurudwara you will suffer. 37. Work hard for the Guru, give you mind, body and wealth. In the company of the Guru Singh Sangat you will find liberation. 38. Serve the Panth and clasp its feet and you will find happiness.39. Wake up early and bow to the Guru. Take the darshan of Guru Granth Sahib that eradicates all suffering and disease.40.  Do not praise wordly rulers, it causes suffering. Protect the Sadhus and you will not be decieved ever. 41. Doing a bad deed is like being struck by the blow of death. Use logic to determine what is Dharam or not and you will find the heavens. 42. Look at all people as the same. Love and give equal respect to all. 43. Do not sleep with another's wife or prostitutes. Do not ask for blessings from anyone other than the Guru.44. Do not sleep naked, do not meditate naked, wash after sex. Do not eat without your head covered, it causes pain.45. Do not associate with the Turaks, this is the seed of Turaks. This is like the poision a step mother gives to her step child. 46. The Khalsa gives up gossip and fights at the forefront. It is a good charitable deed to kill the invading Turaks. Keeping five weapons to fight, is a great action. Do not loose your respect, so give up gossip. 48. Read Gurbani in your mind, keep weapons at hand. Run into the battle and do not turn your back. 49. Look after the poor kill the Turak enemies. Do Nam recitation of the Guru, sacrifice your life. 50. Link your mind to the Guru's shabad that breaks all bonds. Ride on a horse, kill the Turaks, keep weapons on your person.51. Be in Dharam cultivate it, and become a ruler over men. Die in battle this is order of Akal. 52. Then the Turaks and Princes will be in fear, and in all directions will be the sound of Akal. Do not slander anybody, keep Dharam and be protected.53. The Khalsa is manifest that is the four castes in one. Vahiguru Akal should be repeated continously which is most high. 54. I will make the Khalsa Raj with the horse and eagle as its symbol. The Turaks will run when the Singhs come on Elephants.55. On each dooor the drums with resound and the flags will held in each hand. Those that come into the Dharam will taken in shelter, those that do not will perish. 56. The Singhs will stay in the Dharam and united with the Guru. Raj without Dharam is lost. 57. Serve the Saints and read bani and meditate. The Sikhs should worship the Guru Granth Sahib, else they shall loose.58. My Sikhs should stay in this rahit and their desires will be fulfilled. Between them and myself there is no differnce. 59. A Sikh should not shave his son or daughters head. He should spread this message to his brothers. 60. Do not believe in caste, believe in a person's actions. Depending on our actions we get either heaven or hell. 61. A wise Singh should not meet the Persians, and believers in non-violence. Who meets with the Turaks, know them to be impure. 62. Never take an oath on Guru Granth Sahib, the Guru, or Amritsar, who does goes to a horrible hell. 63. Do patth at amritvela after bathing, and do nitnem. Then in this world and the next the Guru is with you. 64. Now auspiciously ends Sri Sudharam Marag Granth, the teaching to Nihangs, the fourteenth chapter. 
I have roughly translated this, is it not word for word. Bhul chukka di maffi. Das, Kamalroop Singh Nihang.

Monday, 19 November 2012

Sri Akal Ustat Sahib


ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ 
ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥

As, Kripan (sword), Khanda, Khadag (sword), Tupak (gun), Tabar (hatched), Teer (arrow), Saif (sword), Sarohi and Saihathi, all these are our adorable seniors.3.


Sri Dasam Guru Ka Granth Sahib ( Sri Dasam Granth sahib Ji)

Tuesday, 10 April 2012

The Brahmins view of Guru Granth Sahib

One day the Sikhs came to Guru Gobind Singh and did a plea, 'Oh Merciful Treasure, the Brahmins are saying that the bani of Sri Guru Granth Sahib is for low castes. The Guru gave the order from Adi Guru Granth Sahib that '
ouaa thae ootham gano cha(n)ddaalaa ||
Even an untouchable pariah is superior to him,
naanak jih man basehi gupaalaa ||16||
O Nanak, if the Lord of the World abides in his mind. ||16||

'Oh my Sikhs in this age of Kalyug the Brahmins are even more impure than the untouchables, they use tobacco and alcohol, and there their minds do not function properly, the shave their heads, and they leave their own Dharam and follow the ways of the Turks, they might look like Hindus, but they do not follow the ways of the Hindus. Oh my beloved Sikhs the Brahmins are liars and hypocritical, the Khalsa is the Nehkalank Avtar, who never turns his back on the order of the Parmesvar. The Brahmins and Kshatriyas have turned their back on Parmesvar, who has ordered that man should keep his natural form intact, and not to shave the head and face. To donate offerings to a shaven one who takes the above drugs is not Dharam. If you need to associate with these people make them pure by giving them amrit. Keep faith in the Guru, what you give the Guru, you will recieve double, believe this to be true. If you give offerings to people who are not in Dharam and have bad habits your offering is wasted, and you may incur further rebirth to find sustenance. 'The Sikhs then asked the Guru they light a lantern for their spirit, should we do this. The Guru replied ' at night time light a lantern next to Guru Granth Sahib ji', or whether people need to find their place on a dark track, do the good deed of ligthing a lantern. This is a virtuous deed and you will get some profit from it. To shave your head at some-ones death leads to rebirth. That Sikh who keep my traditional ways, know him to be an embodiment of myself. ' That Sikh who keep the discipline is mine, he is my master I am his slave'. What should we do if a Sikh dies on his bed, asked the Sikhs? The Guru replied 'read Japji five times and do the cremation, and this will help them to reach emancipation'.

Thursday, 5 April 2012

The Gajgah of Guru Gobind Singh ji


Dear friends, the Gajgah you are seeing is the frontal head piece made from Steel, worn by Guru Gobind Singh ji during battle. It represents the Shakti of Akal Purakh (God). It is preserved and revered at Sachkhand Hazur Sahib. It was photographed by Dr Mohinder Singh, please see his book http://www.jsks.co.in/takht_sri_hazur_sahib.htm

Monday, 13 February 2012

Why did Tenth Guru make the Khalsa according to Sahib Bhai Rattan Singh Bhangu




Rattan Singh Bhangu explains to the English enquirer Murray why the Guru decided to transform the Panth in this manner.
Murray then asked me to explain in detail why the Guru had created a [new] Panth. ‘The Muslims ruled an immense empire,’ he said, ‘and their writ ran through its twenty-two provinces. It included islands in the oceans, and extended through the mountains of the south and the east. Everyone was under their control. How could this community of Singhs continue to grow? How could the subjects [of such an empire] raise a rebellion and where was its army? How could the rulers remain unaware of the activities of the Sikhs? Surely they would regard the Guru and his followers with the greatest of hostility? Had they become friendly towards them? Why did they not recognise the Sikhs as a third panth [distinct from both Hindus and Muslims]? Did they have no counselors wise enough to recognise their significance? Had the panth not claimed sovereignty? How could it possibly remain concealed from the authorities?’
Fellow Sikhs, I answered him as follows. ‘From its very birth the [new] Panth was unconcealed. From the very beginning its members were as sharp as thorns. When was the Sikh Panth ever concealed? The Sikhs could never hide themselves! It was a Panth created to fight, its members bearing arms from birth. Its Sikhs are given the baptism of the sword, and the gurhati which they receive is likewise administered with the sword. In their turbans they carry steel quoits and daggers. How can they who sport lions’ claws ever remain concealed? The Supreme Guru created the Panth in order that it should fight! Sovereignty cannot be won without struggle.



Translated by W. H. Mcleod.

Friday, 25 November 2011

Guru Gobind Singh's Charaina



Guru Gobind Singh’s Charaina armour plate, that has his own Dasam bani and Adi Guru Granth Sahib bani inscribed on it. Here we see the Sri Akal Ustati Sahib. This plate was dented in the battle with Hari Chand, where the Guru spoke ‘Jabe ban lagioy tabe ros jagio’. The Maharaja of Patiala has this Holy Charaina in his care. Har Maidan Fateh !!!!!!!!!!!!!!!!!!

Wednesday, 12 October 2011

Sarblohgranth.com

I am very pleased to announce the launch of a website on Sarbloh Granth Sahib:


It will include a full Gurmukhi text of the scripture, transliteration, and perhaps one day a translation. It will also have photographs of old manuscripts, katha, important books, and the history and the meaning of this rare Granth Sahib.

Wednesday, 28 September 2011

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.

Saturday, 22 May 2010

The people of India: A series of photographic illustrations. By Meadows Taylor, Great Britain. India Office

















THE Akalees form one of the five great divisions of religious mendicants among the Sikhs; though they can hardly be considered mendicants in a strictly religious sense, being rather fanatical soldiers, who have become a class, than devotees like the Oodassees, Nanuk Shahees, and others, who affect a strictly religious life accompanied by severe ascetic penances. As represented in the Photograph, the Akalee is always armed to the teeth. His high conical turban, like the rest of his dress of a blue colour, is encircled by rings of sharp steel quoits, in the use of which he is very skilful. The rest of his arms are a sword and shield, a steel bow of the ancient Parthian pattern, with a brace of horse pistols, or a collection of daggers in his waistband. In this equipment the Akalee is a truly grim and formidable looking person; and in most of the fraternity there is a peculiar wildness of expression, partly owing to fanatical spirit, and partly to the habitual use of intoxicating drugs. In the former Sikh army Akalees were a prominent feature. They submitted to no discipline, but joined together in bodies, and often performed reckless feats of valour. In this respect they resemble the military Gosaens of the Hindoo classes, but the Akalees were even more fierce and uncontrollable. Since the British occupation of the Punjab they have been obliged to conform themselves to the laws, and to abandon openly lawless courses; and the practice of strutting about as " swash bucklers" has been controlled very effectually. It is only in native states, at Hyderabad in the Deccan, for instance, where the Akalees in all their pristine fierceness and defiance of order are to be met with; and their wild figures when in company with bands of their own countrymen who serve as soldiers, are always very remarkable.

The Akalees are followers of the tenth Gooroo, Govind, under whom the Sikhs became a military fraternity and nation. They were his especial body guard, and, in the beginning of Sikh fanaticism, were the most devoted of the Gooroo's followers. It is the object of the sect to keep up the tradition of this exclusive character, both general and individual; and it must be allowed that the result hitherto has been sufficiently remarkable. Akalees ma)'- eat all animal food but beef. They cannot smoke, but they drink bhang; the intoxicating quality of which produces a fierce excitement, ending in stupefaction. They do not marry. Their chief religious exercise is telling their beads and repeating the word " Akhal," or eternal, from whence their sect take its name; the greater number of repetitions the greater the supposed merit. The sect of Akalees is not so numerous as it used to be, and will probably gradually die out. From the native armies of the Punjab it received many additions in men too desperate and lawless to submit even to the lax discipline of the Sikh forces, and in the turbulent masses which composed them they often proved a dangerous and uncontrollable element. The power of the Akalees culminated after the death of Runjeet Singh, and on the bloody fields of Feroze Sheher and Soobraon the warlike fury, as it were, of the sect was spent and broken, most likely for ever. In its religious element, however, it is still strong. The order of priests which forms an influential portion of it are the possessors of the sacred shrine of Amritsur, where the holy books of the Sikh faith are deposited, and directors of the council which assembles there. The history of the Sikhs gives the result of the religious and fanatical enthusiasm by which these councils used to be guided, in the frequent foreign wars and internal dissensions of the Sikh element. Runjeet Singh was the only mind which could hold this spirit in check, and the respect of the Akalees for him was rarely violated during his long and eventful reign. It was after his death that the Akalee council became uncontrollable ; the result of which was a wild desire for the conquest of India, which led to the Sikh advance into British territory, and by a series of events to the annexation of the Punjab to British India. In Ward's work upon the Hindoo religion an interesting account of the Akalee council at Amritsur is given, a summary of which may not be out of place here, being, indeed, a quotation from Sir John Malcolm's sketch of the Sikhs.

When a Gooroo Muta or great national council is called (as it always is, or ought to be, when any imminent danger threatens the country, or any large expedition is to be undertaken), all the Sikh chiefs assemble at Amritsur. The assembly which is called Gooroo Muta, is convened by the Akalees; and when the chiefs meet upon this solemn occasion, it is concluded that all private animosities cease, and that every man sacrifices his personal feelings at the shrine of the general good. When the chiefs and principal leaders are seated, the Adee Grunth and Dushmee Padshahee Grunth are placed before them. They all bend thenheads before these scriptures, and exclaim, "Wah! Gooroojee ka khalsa! wah! Gooroojee ke futteh!" A great quantity of cakes, made of wheat, butter, and sugar, are then placed before the volumes of their sacred writings, and covered with a cloth. These holy cakes, which are in commemoration of Nanuk's injunction, to eat and give others to eat, next receive the salutation of the assembly, who then

AKALEE.

rise; the Akalees pray aloud, while the musicians play. The Akalees, when their prayers are finished, desire the council to be seated. After the cakes have been eaten in token of complete union in one cause, prayers are again said by the Akalees; after which the chiefs close together, and invoke the sacred Grunth to guide their deliberations. This moment of religious fervour and ardent patriotism is taken to reconcile all animosities. They then proceed to consider the danger with which they are threatened, to settle the best plans for averting it, and to choose the generals who are to lead their armies against the common enemy. The first Gooroo Muta was assembled by Gooroo Govind, and the last occurred in that memorable and stormy period, in which the Sikh army was hurled against the British power, and shattered in the conflict.

The Akalees of Amritsur are proud of their sacred office; and, in contrast with what they used to be, are now courteous and very hospitable, welcoming English travellers and visitors with evident respect and good-will. Among them may, however, still be seen specimens of old grim brethren, who, covered with offensive and defensive weapons, look on modern usages with contempt, and pass their existence in a condition of semi-stupefaction, under the influence of bhang.


The Nihangs - the military Fakirs - 1834 - Wolffe

In the land of Ranjit Singh are a kind of military fakirs, highly respected and revered by the nation, and even deemed sacred; they are called Akali, Immortal. This sect was originally founded by Guru Govind Singh, the tenth Guru of the Sikhs. The Sikhs were formerly a spiritual people, and did not aspire to temporal power. They were however in the habit of disturbing the peace of the country, and resisting the authority of the Mohammedan Government, owing to the religious animosity which natuturally existed between them. This ied to the persecution of the sect, and in the time of Aurangzeb, Emperor of Delhi, the Mohammedans succeeded in seizing the Guru Tegh Bahadur, the ninth Priest of the Sikhs, who was put to death at Delhi. Guru G ovind Singh, on his accession to the Primacy, invoked the vengeance of God for this insult, and determined to prosecute a war against the Moghul. After various successes he was defeated, and obliged to abandon his country. He honoured those of his followers, who remained firm to him in his contest with the Moghuls, by the nomination of Akali ,or the Immortal; and from that time they became a mendicant race. The Sikh became independent during the reign of Farukh Shah, the Emperor of Delhi. The Akali increased in number, and they were noted for their predatory and fanatic habits and impertinence. Seventy years ago the Sikhs established their authority in the Punjab. The Akalis wear a distinctive dress of dark blue, and a high cap, in which they generally wear iron rings, resembling a quoit, which the Sikhs formerly used as an emblem of war.

The Bhangi Misal – The Zamzama canon – Akali Baba Sadhu Singh


The founder of the jatha, i.e. band of warriors, that later acquired the dimensions of a misl was Chajja Singh of Panjvar village, near Amritsar, who had taken pahul from the hands of Guru Gobind Singh who soon had many Sikhs from the Majha area joining his band.

He was succeeded by Bhuma Singh, a Dhillori Jatt of the village of Hung, near Badhni in present day Moga district, who made a name for himself in his famed skirmishes with Nadir Shah's troops in 1739.

Ahmad Shah Durrani

On Bhuma Singh's death in 1746, his nephew and adopted son, Hari Singh, assumed the leaderhip of the misl. At the formation of the Dal Khalsa in 1748, Hari Singh was acknowledged head of the Bhangi misl as well as leader of the Taruna Dal. He vastly increased the power and influence of the Bharigi misl which began to be ranked as the strongest among its peers. He created an army of 20,000 dashing youths, captured Panjvar in the Tarn Taran parganahand established his headquarters first at Sohal and then at Gilvali, both in Amritsar district.

Hari Singh kept up guerrilla warfare against the invading hosts of Ahmad Shah Durrani. In 1763, he along with the Kanhaiya Misl and the Ramgarhia Misl, sacked the Afghan stronghold of Kasur. In 1764, he ravaged Bahawalpur and Multan. Crossing the River Indus, he realized tribute from the Baluchi chiefs in the districts of Muzaf fargarh, Dera Ghazi Khan and Dera Isma'il Khan. On his way back home, he reduced Jharig, Chiniot and Sialkot. Hari Singh died in 1765, fighting against Baba Ala Singh of Patiala.

John Griffith, 1794

“The Seiks recieve Proselytes of almost every Cast, a point in which they differ most materially from the Hindoos. To initiate Mahommedans into their mysteries, they prepare a Dish of Hog’s legs, which the Converts are obliged to partake of previous to admission. They have forbid absolutely the use of Hookah, but they are as liberal in the use of Bang, and Ophiam, as their Neighbours. They are not prohibited the use of Animal food of any kind, excepting Beef, which they are rigidly scrupulous in abstaining from. They never shave either Head or Beard; They sometimes wear yelloe, but the prevailing Colour of their Cloaths is deep blue; they make their Turbans capaciously large, over which they frequently wear a piece of pliable Iron Chain or Net work.

Their nom de plume attracted the sweeper class, the Hindu Bhangi to join them, turning those condemed to a life of collecting human waste into warrior as they too took Pahul. They were freely welcomed by this band of the Khalsa, some were even offered important posts. Although the majority of the soldiers of Bhangi misls were Jats, there were substantial numbers of converted Sikhs from the lower Hindu castes.

Hari Singh was succeeded by Jhanda Singh, his eldest son, under whom the Bharigi misl reached the zenith of its power. In 1764, Jhanda Singh had invaded Multan and Bahawalpur, but failed to drive out the Durrani satrap Shuja Khan Saddozai. Jhanda Singh marched on Multan again in 1772 forcing the Nawab to flee. Multan was declared Khalsa territory and the city was parcelled out between Jhanda Singh and his commander Lahina Singh.Jhanda Singh next subdued Jharig, Kala Bagh and Mankera. He built a brick fort at Amritsar which he named Qila Bharigiari and laid out fine bazars in the city. He then proceeded to Rasulnagar, where he recovered from the Muhammadan Chattha rulers the famous gun Zamzama which came to be known as Bharigiari di Top.

zamzama cannon


But Jhanda Singh was soon involved in the internal feuds of the warring misls. He was killed in 1774 in a battle with the Kanhaiyas and the Sukkarchakkias at Jammu whither he had marched to settle a standing succession issue. He was succeeded by his brother Ganda Singh who, dying of illness at the time of a battle with the Kanhaiyas at Dinanagar, was in turn succeeded by his minor son, Desa Singh, under whose weak leadership began the decline of the dynasty. Several Bharigi sarddrs set themselves up as independent chiefs within their territories. Desa Singh was killed in action against Mahan Singh Sukarchakia in 1782.

A leading Bhangi sardar now was Gurbakhsh Singh Rorarivala who had fought hand in hand with Hari Singh Bhangi in several of his battles. After his death, his adopted son, Lahina Singh, and Gujjar Singh, son of his daughter, divided his estates. In 1765, they had joined hands with Sobha Singh Kanhaiya and occupied Lahore. The city was partitioned among the three sardars who, though temporarily driven out in 1767 by Ahmad Shah Durrani, had continued in authority. In January 1797 Ahmad Shah's grandson. Shah Zaman, led out an expedition and seized the city. But soon after the departure of the Durrani Shah for Kabul, Lahina Singh and Sobha Singh (Giqjar Singh had died in 1791), returned and re-established their rule.

The same year, 1797, Lahina Singh died and was succeeded by his son Chet Singh and about the same time, Sobha Singh died and was succeeded by his son Mohar Singh. But the new rulers failed to establish their authority. People groaned under oppressive taxes and extortions and local Muhammadan Chaudharis and mercantile Khatris made a common cause and invited Ranjit Singh and Sada Kaur to come and occupy the city. On 7 July 1799, Ranjit Singh arrived with 5,000 troops at the Shalamar Gardens. The Bhangi sardars left the town hastily and Ranjit Singh became master of the capital of the Punjab, laying the foundation of Sikh monarchy.

Reverting to the main branch of the Bhangi misl, Desa Singh, son of Ganda Singh, was succeeded by his minor son Gulab Singh, who administered the misil through his cousin Karam Singh. Gulab Singh enlarged the city of Amritsar where he resided, and, on attaining years of discretion, overran the whole Pathan colony of Kasur, which he subdued, the Pathan chiefs of Kasur, Nizam udDin and Qutb udDin Khan, brothers, entering the service of the conqueror.

In 1794, however, the brothers, with the aid of their Afghan countrymen, recovered Kasur. Gulab Singh died in 1800 and was succeeded by his son, Gurdit Singh, a 10year old boy who conducted the affairs of the misl through his mother and guardian, MaT Sukkhan. Maharaja Ranjit Singh, after taking possession of Lahore in 1799 set out on a career of rapid conquest with his 'eye' on Amritsar where the Bhangis still held sway.
Maharaja Ranjit Singh
On the excuse of taking from them the famous Zamzama gun, he marched with a strong force in 1802, Gurdit Singh, along with his mother, Mai Sukkhan, fleeing without resistance. The last Bhangi chief to fall was Sahib Singh of Gujrat who was dismissed with a grant of a few villages. By 1810 all Bhangi territories Lahore, Amritsar, Sialkot, Chiniot, Jhang, Bhera, Rawalpindi, Hasan Abdal, Gujrat had merged with the kingdom of Ranjit Singh. The descendants of Bhangi sarddrs are today concentrated mainly in the Amritsar district of the Punjab

The campaign which would finally prove to be successful was launched in 1818, there were a great number of preparations made which the Nihangs were central too. All the boats, on the Sutlej and the Ravi were commandeered to ensure a regular supply of provisions. The big Bhangi gun of Zam Zama was ordered down to Multan. Platoons of Nihangs Singh readily went to action. At one point during battle, the Nihangs successfully distracted their enemies by laying a mine under a portion of the Multan fort. A more famous Nihang incident during this battle occurred on June 21, when a large contingency of Nihangs took the lead in breaching the Khizri Gate, and “through these breaches the dare devil Akalis entered the fort. . . and took the defenders by surprise, and occupied the fort.” Only after this initial attack by the Nihangs, did the majority of the Sikh soldiers follow.

First of a savage sect:—

" During my evening's ride I unfortunately got amongst a band of Akalees, and had to endure the usual quantity of abuse and black guardism they make a point of so lavishly distributing to every one they meet. 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 uncommon 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 or four pair of quoits fastened round their turbans. The quoit is an arm peculiar to this race of people; it is a steel ring, varying from six to nine inches in diameter, and about an inch in breadth, very thin, and the edges ground very sharp; they are said to throw it with such accuracy and force, as to he able to lop off a limb at sixty or eighty yards' distance; but I have several times invited them to shew their dexterity, without witnessing any proof of it that could convince me of the truth of this supposed accuracy. In general, the bystanders have been in greater danger than the object aimed at. Runjeet Sing has done much towards reducing these people to a state of subjection (though they are still very troublesome), by breaking up the large bands of them that were accustomed to congregate in all parts of the Punjab. He has raised some irregular regiments composed entirely of Akalees, which he always employs on any dangerous or desperate service; and as they fight like devils, he continues to make them useful, as well as to expend a great number of them in this way. In 1815, when the maharajah's army was investing the city of Moultan, the Affghans made so protracted and determined a defence, that Runjeet Sing was induced to offer very advantageous terms, compared to what he was in the habit of doing

under similar circumstances; and during the progress of the negotiations, an Akalee, named Sadhoo Sing, with a few companions, advanced to the fausse braye, and without orders, in one of their fits of enthusinsm, attacked the Affghans, who were sleeping or careless on their watch, and killed every man; the Sihk army took advantage of the opportunity, and rushing on, in two hours carried the citadel; Muzulfer Khan and his four sons being all cut down in the gateway, after a gallant defence. Though Runjeet Sing has considerably moderated the nuisance, he has by no means exterminated it, and has signally failed in emancipating himself from their insults and abuse; for at auy review where any of these regiments may be paraded, it is still a common occurrence for them, on marching past him, to throw handfuls of musket-balls at his feet, and abuse and insult him in every sort of manner, frequently threatening his life—a threat which in more than one instance they have attempted to fulfil. The maharajah bears it all with the greatest coolness, and they proceed with perfect impunity until they are detected in any great crime, such as robbery or murder, when he shews no mercy, and they are immediately deprived of either their noses, ears, arms, or legs, according to the degree of their offence. During our sojourn at Adeenanuggur, an individual, supposed to be a servant of Rajah Golaub Sing's, was detected by one of the sentries concealed in a mango-tree, overlooking Runjeet's zenana. After a couple of shots the Sipahis brought him down, and he was kept in close confinement till the hour the durbar assembles, when he was sent for by the maharajah, and in five minutes dismissed without either ears or nose, and died in a few hours. • • • Sent a Shuta surwar (camelrider) off with an express to Simla, to say that our business was coming to a conclusion. * * Was awakened this morning, at three o'clock, by the return of the Shuta surwar we had despatched the evening before; he came back covered with blood, and stripped to the skin, with the account of his having been attacked about seven miles from Lahore by a band of Akalees. They had cut off one of his fingers, taken his camel, carbine, and pistols, all his clothes and his despatches, and then told him , he might returu as fast as he pleased. Sent him off to the maharajah to make his complaint to him: he returned in the course of the afternoon, having received one hundred rupees for his camel, another hundred for his arms and clothes, and fifty for his finger, and upon the whole seeming very well satisfied. Runjeet has sent some of his cavalry after the Akalees, and if he catches any of them they will lose one, if not both of their arms, or perhaps a leg instead. His executions are very prompt and simple, and follow quickly on the sentence : one blow of au axe, and then some boiling oil to immerse the stump in, and stop all effusion of blood, is all the machinery he requires for his courts of justice. He is himself accuser, judge, and jury; and five minutes is about the duration of the longest trial at Lahore.

The Literary Gazette 1840

In later times, Runjeet Singh coveted the river-side city, and made repeated efforts to wrest it from Surfuraz Khan, the Affghan feudatory. After three failures his troops carried the walls, stirred into mad valour by an Akalee, who mounted the breach almost alone, and planted the black banner upon its crest.

The Marquis of Dalhousie's administration of British India. - 1862.




see the other post about Akali Baba Sadhu Singh Nihang!

Friday, 20 November 2009

Lakhi Jungle Khalsa

Guru Gobind Singh writes meeting the Khalsa:


In the Lakkhee Jungle, the Khalsa heard of His coming and they longed to see Him. Just like when the water buffalo hear the call of the herdsman, they leave their food and water to rush to him. In their joy and excitement they ran to see their Beloved, each trying to pass the other to get there first. Their pain was gone when they met the Guru, their herdsman, and they gave thanks.
Translated by Sardarni Shanti Kaur Khalsa

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.


Enlightenment

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.
Love
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."
God
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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